The Meaning of Mark 16:9 Explained

Mark 16:9

KJV: Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

YLT: And he, having risen in the morning of the first of the sabbaths, did appear first to Mary the Magdalene, out of whom he had cast seven demons;

Darby: Now when he had risen very early, the first day of the week, he appeared first to Mary of Magdala, out of whom he had cast seven demons.

ASV: Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.

KJV Reverse Interlinear

Now  when [Jesus] was risen  early  the first  [day] of the week,  he appeared  first  to Mary  Magdalene,  out of  whom  he had cast  seven  devils. 

What does Mark 16:9 Mean?

Study Notes

Now when
The passage from Mark 16:9 to the end is not found in the two most ancient manuscripts, the Sinaitic and Vatican, and others have it with partial omissions and variations. But it is quoted by Irenaeus and Hippolytus in the second or third century.
appeared
Jesus
The order of our Lord's appearances would seem to be: On the day of his resurrection:
(1) To Mary Magdalene John 10:14-18 .
(2) To the women returning from the tomb with angelic message Matthew 28:8-10 .
(3) To Peter, probably in the afternoon Luke 24:34 ; 1 Corinthians 15:5 .
(4) To the Emmaus disciples toward evening Luke 24:13-31 .
(5) To the apostles, except Thomas Luke 24:36-43 ; John 20:19-24 . Eight days afterward:
(1) to the apostles, Thomas being present John 20:24-29 . In Galilee: (1a) To the seven by the Lake of Tiberias John 21:1-23 .
(2) On a mountain, to the apostles and five hundred brethren 1 Corinthians 15:6 . At Jerusalem and Bethany again:
(1) To James 1 Corinthians 15:7 .
(2) To the eleven Matthew 28:16-20 ; Mark 16:14-20 ; Luke 24:33-53 ; Acts 1:3-12 .
To Paul:
(1) Near Damascus Acts 9:3-6 ; 1 Corinthians 15:8
(2) In the temple Acts 22:17-21 ; Acts 23:11 .
To Stephen outside Jerusalem Acts 7:55 .
To John on Patmos Revelation 1:10-19 .

Verse Meaning

The NIV has supplied "Jesus." The Greek text says, "Now after He had risen." The antecedent of "He" is obviously Jesus, but the lack of this antecedent in the immediately preceding context seems to some interpreters to indicate a major break between Mark 16:8-9. Perhaps the writer did not feel he needed to name Jesus since He is the obvious antecedent. [1]
The writer may have described Mary Magdalene as he did here to explain why she was at the tomb. Jesus" had done a great thing for her, and her love for Him was consequently very great. Perhaps the writer described her as he did to identify her more precisely since she becomes an important figure here for the first time in Mark"s Gospel. Mary had returned to the tomb after she had left it ( Mark 16:1-8). Evidently people could not naturally perceive Jesus for who He was unless Jesus revealed Himself to them (cf. Luke 24:16; Luke 24:31). [2]

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 16:9

When he had risen early on the first day of the week [αναστας πρωι πρωτηι σαββατου]
It is probable that this note of time goes with “risen” Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses μια — mia in Mark 16:2, but πρωτη — prōtē in Mark 14:12 and the plural σαββατων — sabbatōn in Mark 16:2, though the singular here. [source]
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]
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]
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]
The first day of the week [πρώτῃ σαββάτου]
A phrase which Mark does not use. In Mark 16:2 of this chapter it is μιᾶς σαββάτων [source]
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]
Out of whom [ἀφ ' ἧς]
An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς . [source]

Reverse Greek Commentary Search for Mark 16:9

Matthew 28:8 With fear and great joy [μετα ποβου και χαρας μεγαλης]
A touch of life was this as the excited women ran quickly They had the greatest piece of news that it was possible to have. Mark calls it fear and ecstasy. Anything seemed possible now. Mark even says that at first they told no one anything for they were afraid (Mark 16:9), the tragic close of the text of Mark in Aleph and B, our two oldest manuscripts. But these mingled emotions of ecstasy and dread need cause no surprise when all things are considered. [source]
Mark 16:8 Trembling and astonishment [τρομος και εκστασις]
This excitement was too great for ordinary conversation. Matthew 28:8 notes that they “ran to bring his disciples word.” Hushed to silence their feet had wings as they flew on.For they were afraid Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. So the facts are very complicated, but argue strongly against the genuineness of Mark 16:9-20 of Mark 16. There is little in these verses not in Matthew 28. It is difficult to believe that Mark ended his Gospel with Mark 16:8 unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my Studies in Mark‘s Gospel and also in my Introduction to the Textual Criticism of the New Testament, pp. 214-16. [source]
Mark 16:8 For they were afraid [εποβουντο γαρ]
Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. So the facts are very complicated, but argue strongly against the genuineness of Mark 16:9-20 of Mark 16. There is little in these verses not in Matthew 28. It is difficult to believe that Mark ended his Gospel with Mark 16:8 unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my Studies in Mark‘s Gospel and also in my Introduction to the Textual Criticism of the New Testament, pp. 214-16. [source]
Luke 8:2 From whom seven devils (demons) had gone out [απ ης δαιμονια επτα εχεληλυτει]
Past perfect active third singular for the δαιμονια — daimonia are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in Mark 16:9 in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mark 5:9). See Matthew 12:45 for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came. [source]
John 20:1 Now on the first day of the week [τηι δε μιαι των σαββατων]
Locative case of time when. Both Mark (Mark 16:2) and Luke (Luke 24:1) have this very idiom of the cardinal τηι μιαι — tēi miāi instead of the usual ordinal τηι πρωτηι — tēi prōtēi (first), an idiom common in the papyri and in the modern Greek (Robertson, Grammar, p. 671). In all three instances also we have the genitive plural των σαββατων — tōn sabbatōn for “the week” as in Acts 20:7. The singular σαββατον — sabbaton also occurs for “the week” as in Luke 18:12; Mark 16:9. Cometh Mary Magdalene Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. While it was yet dark Genitive absolute. For σκοτια — skotia see John 6:17; Matthew 10:27. Mark (Mark 16:2) says the sun was risen on their actual arrival. She started from the house while still dark. Taken away Perfect passive participle of αιρω — airō predicate accusative in apposition with τον λιτον — ton lithon f0). [source]
Acts 20:7 Upon the first day of the week [εν δε μιαι των σαββατων]
The cardinal μιαι — miāi used here for the ordinal πρωτηι — prōtēi (Mark 16:9) like the Hebrew ehadh as in Mark 16:2; Matthew 28:1; Luke 24:1; John 20:1 and in harmony with the Koiné{[28928]}š idiom (Robertson, Grammar, p. 671). Either the singular (Mark 16:9) σαββατου — sabbatou or the plural σαββατον — sabbaton as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1 Corinthians 16:2 it is implied by the collections stored on that day. In Revelation 1:10 the Lord‘s day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though John 20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Romans 14:5. [source]
1 Corinthians 16:2 Upon the first day of the week [κατα μιαν σαββατου]
For the singular σαββατου — sabbatou (sabbath) for week see note on Luke 18:12 and note on Mark 16:9. For the use of the cardinal μιαν — mian in sense of ordinal πρωτην — prōtēn after Hebrew fashion in lxx (Robertson, Grammar, p. 672) as in Mark 16:2; Luke 24:1; Acts 20:7. Distributive use of κατα — kata also. [source]

What do the individual words in Mark 16:9 mean?

Having risen now early [the] first [day] of the week He appeared first to Mary - Magdalene from whom He had cast out seven demons
Ἀναστὰς δὲ πρωῒ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ παρ’ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια

Ἀναστὰς  Having  risen 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἀναπηδάω 
Sense: to cause to rise up, raise up.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
πρωῒ  early  [the] 
Parse: Adverb
Root: πρωί̈  
Sense: in the morning, early.
πρώτῃ  first  [day] 
Parse: Adjective, Dative Feminine Singular
Root: πρῶτος  
Sense: first in time or place.
σαββάτου  of  the  week 
Parse: Noun, Genitive Neuter Singular
Root: σάββατον  
Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work.
ἐφάνη  He  appeared 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: φαίνω  
Sense: to bring forth into the light, cause to shine, shed light.
πρῶτον  first 
Parse: Adverb, Superlative
Root: πρῶτον 
Sense: first in time or place.
Μαρίᾳ  to  Mary 
Parse: Noun, Dative Feminine Singular
Root: Μαρία 
Sense: Mary the mother of Jesus.
τῇ  - 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
Μαγδαληνῇ  Magdalene 
Parse: Noun, Dative Feminine Singular
Root: Μαγδαληνή  
Sense: a name given to Mary Magdalene, identifying her as from Magdala.
ἧς  whom 
Parse: Personal / Relative Pronoun, Genitive Feminine Singular
Root: ὅς 
Sense: who, which, what, that.
ἐκβεβλήκει  He  had  cast  out 
Parse: Verb, Pluperfect Indicative Active, 3rd Person Singular
Root: ἐκβάλλω  
Sense: to cast out, drive out, to send out.
ἑπτὰ  seven 
Parse: Adjective, Accusative Neuter Plural
Root: ἑπτά  
Sense: seven.
δαιμόνια  demons 
Parse: Noun, Accusative Neuter Plural
Root: δαιμόνιον  
Sense: the divine power, deity, divinity.