The Meaning of Mark 16:19 Explained

Mark 16:19

KJV: So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

YLT: The Lord, then, indeed, after speaking to them, was received up to the heaven, and sat on the right hand of God;

Darby: The Lord therefore, after he had spoken to them, was taken up into heaven, and sat at the right hand of God.

ASV: So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God.

KJV Reverse Interlinear

So  then  after  the Lord  had spoken  unto them,  he was received up  into  heaven,  and  sat  on  the right hand  of God. 

What does Mark 16:19 Mean?

Verse Meaning

This event happened40 days after the appearances that the writer just recorded (cf. Acts 1:3). He narrated the ascension and session of Jesus simply. The title "Lord Jesus" occurs only here and in Luke 24:3 in the Gospels. Jesus of Nazareth became Lord to His disciples, in the sense of sovereign master, following His resurrection. He was that always, but the Resurrection taught the disciples that that is what He was.
Jesus had predicted His ascension in veiled terms ( Mark 14:7). The disciples witnessed this. They did not witness His seating in heaven. The Old Testament anticipated Messiah"s seating in heaven before His return to reign ( Psalm 110:1). The disciples learned that that session would occur between Jesus" two advents, not before His first advent (cf. Acts 2:33-35; Acts 7:56). Jesus" present seated position at the Father"s right hand pictures His finished work on earth for the time being and His authority as the executor of God"s will now. Jesus" present rule over the church from His Father"s right hand in heaven is not the same as His future rule over the Davidic kingdom from David"s throne on earth. [1]

Context Summary

Mark 16:1-20 - The Power Of His Resurrection
In the dim light the women brave the dangers of an Eastern city and hasten to the grave. How often we seek Christ in the grave of old experiences or of dead and empty rites; and how often we cherish fears for which there is no occasion! In the grave where Christ had lain a young man was sitting, arrayed in a glistening robe; so out of death comes life. And one result of the Savior's resurrection has been that myriads of noble youths, clothed in garments of purity, have gone forth to shine like the dewdrops of the morning sparkling on the bosom of the earth. God's angels are always young. We who are the children of the Resurrection in the life of eternity will grow always younger, as here our bodies are ever growing older. The ministry of Galilee and Jerusalem is at an end, but the spirit of the Master goes forth to new victories in the Acts of the Apostles. Note the mighty power of faith, the signs that follow its manifestation in simplicity and purity; demons cannot resist it, serpents are rendered harmless, and healing streams flow from contact with it. Let us keep our eyes fixed on the risen Christ sitting at the right hand of God, and believe that he is ever working by our side and confirming our words, Hebrews 2:4 [source]

Chapter Summary: Mark 16

1  An Angel declares the resurrection of Jesus to three women
9  Jesus himself appears to Mary Magdalene;
12  to two going into the country;
14  then to the apostles;
15  whom he sends forth to preach the gospel;
19  and ascends into heaven

Greek Commentary for Mark 16:19

Was received up into heaven [ανελημπτη εις τον ουρανον]
First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luke 24:50.) and Acts 1:9-11. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (Mark 16:15-18), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luke 24:50) at the close of the forty days (Acts 1:3) and so after the return from Galilee (Matthew 28:16). [source]
Sat down at the right hand of God [εκατισεν εκ δεχιων του τεου]
Swete notes that the author “passes beyond the field of history into that of theology,” an early and most cherished belief (Acts 7:55.; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1 Peter 3:22; Revelation 3:21). [source]

Reverse Greek Commentary Search for Mark 16:19

Acts 1:2 Was received up [ανελημπτη]
First aorist passive indicative of αναλαμβανω — analambanō Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) with or without “into heaven” This same verb is used of Elijah‘s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See note on Luke 9:51 for αναλημπσις — analēmpsis of the Ascension. Had given commandment (εντειλαμενος — enteilamenos). First aorist middle participle of εντελλω — entellō (from εν — en and τελλω — tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο — hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος — eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
Acts 1:3 Shewed himself alive [παρεστησεν εαυτον ζωντα]
To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι — paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον — meta to pathein auton). Neat Greek idiom, μετα — meta with the articular infinitive (second aorist active of πασχω — paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν — pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον — Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω — tekmairō to prove by sure signs, is from τεκμαρ — tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον — tekmērion (proof) and σημειον — sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος — optanomenos). Present middle participle from late verb οπτανω — optanō late Koiné{[28928]}š verb from root οπτω — optō seen in οπσομαι ωπτην — opsomaiοπτασια — ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα — optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον — ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι — euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 7:55 And Jesus standing [και Ιησουν εστωτα]
Full of the Holy Spirit, gazing steadfastly into heaven, he saw God‘s glory and Jesus “standing” as if he had risen to cheer the brave Stephen. Elsewhere (save Acts 7:56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Matthew 26:64; Mark 16:19; Acts 2:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3. [source]

What do the individual words in Mark 16:19 mean?

- Indeed therefore the Lord Jesus after - speaking to them was taken up into the heaven and sat at [the] right hand - of God
μὲν οὖν Κύριος Ἰησοῦς μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήμφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
μὲν  Indeed 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
Κύριος  the  Lord 
Parse: Noun, Nominative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
μετὰ  after 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
λαλῆσαι  speaking 
Parse: Verb, Aorist Infinitive Active
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἀνελήμφθη  was  taken  up 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀναλαμβάνω  
Sense: to take up, raise.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
οὐρανὸν  heaven 
Parse: Noun, Accusative Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
ἐκάθισεν  sat 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: καθίζω  
Sense: to make to sit down.
ἐκ  at  [the] 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
δεξιῶν  right  hand 
Parse: Adjective, Genitive Neuter Plural
Root: δεξιός  
Sense: the right, the right hand.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.