The Meaning of Mark 15:40 Explained

Mark 15:40

KJV: There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

YLT: And there were also women afar off beholding, among whom was also Mary the Magdalene, and Mary of James the less, and of Joses, and Salome,

Darby: And there were women also looking on from afar off, among whom were both Mary of Magdala, and Mary the mother of James the less and of Joses, and Salome;

ASV: And there were also women beholding from afar: among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

What is the context of Mark 15:40?

KJV Reverse Interlinear

There  were  also  women  looking  on afar  off:  among  whom  was  Mary  Magdalene,  and  Mary  the mother  of James  the less  and  of Joses,  and  Salome; 

What does Mark 15:40 Mean?

Context Summary

Mark 15:22-47 - A King Upon His Cross
Our Lord refused to drink the potion prepared by the women of Jerusalem, in order to stupefy those who were crucified and so deaden the sense of pain, because He would drain the cup to its dregs. It was nine o'clock in the morning when He was nailed to the cross. His persecutors were, as they thought, destroying the Temple of which He had spoken in John 2:19, and making its restoration impossible. In fact, however, they were giving Him the opportunity of fulfilling His great prediction. He saved others; Himself He cannot save. Nature veiled her face from that awful spectacle. Christ was not really forsaken, but as our Redeemer he passed under the dark shadow of human sin. The access to the Holy of Holies is now forever free through the entry of our great High Priest. See Hebrews 9:7-8. What love inspired the women, Mark 15:40, to brave the horrors of the scene! And how good to see that God cares for the body as well as for the spirit of His beloved! For Joseph, see Matthew 27:57 and Luke 23:50-51. Born of the Virgin's womb our Lord was buried in a virgin tomb. [source]

Chapter Summary: Mark 15

1  Jesus brought bound, and accused before Pilate
6  Upon the clamor of the people, the murderer Barabbas is released,
12  and Jesus delivered up to be crucified
16  He is crowned with thorns, spit on, and mocked;
21  faints in bearing his cross;
27  hangs between two thieves;
29  suffers the triumphing reproaches of the crowd;
39  but is confessed by the centurion to be the Son of God;
42  and is honorably buried by Joseph

Greek Commentary for Mark 15:40

And Salome [και Σαλωμη]
Apparently the “mother of the sons of Zebedee” (Matthew 27:56). Only in Mark. [source]
Magdalene []
See on Matthew 27:56. [source]

Reverse Greek Commentary Search for Mark 15:40

Matthew 27:55 Many women [γυναικες πολλαι]
We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke 23:49) says that “all his acquaintance” Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew‘s Gospel. Certainly she is not the sinful woman of Luke 7 nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark 15:40). These noble and faithful women were “beholding from afar” These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (παρα τωι σταυρωι — para tōi staurōi) with Mary of Clopas and Mary Magdalene (John 19:25) before she left. They had once ministered unto Jesus (διακονουσαι αυτωι — diakonousai autōi) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke 23:48) does that “they returned smiting their breasts.” He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them? [source]
Mark 16:9 Out of whom he had cast seven devils []
With Mark's well-known habit of particularizing, it is somewhat singular that this circumstance was not mentioned in either of the three previous allusions to Mary (Mark 15:40, Mark 15:47; Mark 16:1). [source]
Mark 15:47 Beheld [ετεωρουν]
Imperfect tense picturing the two Marys “sitting over against the sepulchre” (Matthew 27:61) and watching in silence as the shadows fell upon all their hopes and dreams. Apparently these two remained after the other women who had been beholding from afar the melancholy end (Mark 15:40) had left and “were watching the actions of Joseph and Nicodemus” (Swete). Probably also they saw the body of Jesus carried and hence they knew where it was laid and saw that it remained there “It is evident that they constituted themselves a party of observation” (Gould). [source]
Mark 16:9 First [πρωτον]
Definite statement that Jesus appeared Only instance of παρα — para with the casting out of demons, εκ — ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει — Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 16:9 appeared [επανη]
Only instance of παρα — para with the casting out of demons, εκ — ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει — Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Mark 16:9 From whom [παρ ης]
Only instance of παρα — para with the casting out of demons, εκ — ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει — Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
John 1:35 Two of his disciples []
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
John 19:25 Were standing by the cross of Jesus [ιστηκεισαν παρα τωι σταυρωι του Ιησου]
Perfect of ιστημι — histēmi to place, used as imperfect (intransitive) with παρα — para (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matthew (Matthew 27:55.) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark 15:40) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge. [source]
Acts 1:14 Continued [ησαν προσκαρτερουντες]
Periphrastic imperfect active of προσκαρτερεω — proskartereō old verb from προς — pros (perfective use) and καρτερεω — kartereō from καρτερος — karteros strong, steadfast, like the English “carry on.” Already in Mark 3:9 which see and several times in Acts and Paul‘s Epistles. They “stuck to” the praying Associative instrumental case plural of γυνη — gunē after συν — sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου — sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Acts 1:14 With the women [συν γυναιχιν]
Associative instrumental case plural of γυνη — gunē after συν — sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” [source]

What do the individual words in Mark 15:40 mean?

There were then also women from afar off looking on among whom Mary - Magdalene and the of James the least of Joseph mother Salome
Ἦσαν δὲ καὶ γυναῖκες ἀπὸ μακρόθεν θεωροῦσαι ἐν αἷς Μαρία Μαγδαληνὴ καὶ Ἰακώβου τοῦ μικροῦ Ἰωσῆτος μήτηρ Σαλώμη

Ἦσαν  There  were 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
γυναῖκες  women 
Parse: Noun, Nominative Feminine Plural
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
μακρόθεν  afar  off 
Parse: Adverb
Root: μακρόθεν  
Sense: from afar, afar.
θεωροῦσαι  looking  on 
Parse: Verb, Present Participle Active, Nominative Feminine Plural
Root: θεωρέω  
Sense: to be a spectator, look at, behold.
αἷς  whom 
Parse: Personal / Relative Pronoun, Dative Feminine Plural
Root: ὅς 
Sense: who, which, what, that.
Μαρία  Mary 
Parse: Noun, Nominative Feminine Singular
Root: Μαρία 
Sense: Mary the mother of Jesus.
  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
Μαγδαληνὴ  Magdalene 
Parse: Noun, Nominative Feminine Singular
Root: Μαγδαληνή  
Sense: a name given to Mary Magdalene, identifying her as from Magdala.
Ἰακώβου  of  James 
Parse: Noun, Genitive Masculine Singular
Root: Ἰάκωβος  
Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2.
μικροῦ  least 
Parse: Adjective, Genitive Masculine Singular
Root: μικρός  
Sense: small, little.
Ἰωσῆτος  of  Joseph 
Parse: Noun, Genitive Masculine Singular
Root: Ἰωσῆς  
Sense: one of the ancestors of Christ, Lk 3:29.
μήτηρ  mother 
Parse: Noun, Nominative Feminine Singular
Root: μήτηρ  
Sense: a mother.
Σαλώμη  Salome 
Parse: Noun, Nominative Feminine Singular
Root: Σαλώμη  
Sense: the wife of Zebedee and the mother of the apostle James the elder and John.