Mark 16:2

Mar_16:2

They came unto the sepulchre at the rising of the sun.

The sedulity of the devout women

Consider their sedulity-sedulity that admits no intermission, no interruption, no discontinuance, no indifference in religious offices. Consider we therefore their sedulity, if we can. I say, if we can; because if a man should sit down at a beehive or an ant hill, and determine to watch such an ant or such a bee in its work, he would find that bee or that ant so sedulous, so serious, so various, so concurrent with others, so contributory to others, as that he would quickly lose his marks and his sight of that ant or that bee. So, if we fix our consideration upon these devout women, and the sedulity of their devotion, as the several evangelists present it to us, we may easily lose our sight, and hardly know which was which, or at what time she or she came to the sepulchre. They came, in the end of the Sabbath, as it began to dawn toward the first day of the week, says St. Matthew; they came very early in the morning, the first day of the week, at the rising of the sun, says St. Mark; they prepared their spices, and rested the Sabbath, and came early the next day, says St. Luke; they came the first day when it was yet dark, says St. John. From Friday evening till Sunday morning they were sedulous, busy upon this service; so sedulous, that Athanasius thinks these women came four several times to the sepulchre, and that the four evangelists have relation to their four comings, and Jerome argues that this variety is no sign of untruthfulness in the evangelists, but testifies the sedulity of the women they speak of, going and coming, and unwilling to be far distant or long absent from their devout exercise. Beloved, true devotion is a serious, a sedulous, an impatient thing. He who said, I fast twice in the week, was but a Pharisee; he who can reckon his devout actions is no better; he who can tell how often he has thought upon God today, has not thought upon Him often enough. It is St. Augustines holy circle, to pray that we may hear sermons profitably, and to hear sermons that we may learn to pray acceptably. Devotion is no marginal note, no interlineary gloss, no parenthesis that may be left out; it is no occasional thing, no conditional thing: I will go if I like the preacher, the place, the company, the weather; but it is of the body of the text, and lays upon us an obligation of fervour and continuance. (John Donne, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 16:2. Λίαν πρωῒ, very early in the morning.—ἀνατείλαντος τοῦ ἡλίου, the sun having arisen) The one [the first] clause applies to Mary Magdalene, Joh 20:1; the other clause to the rest of the women.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 16:2 . λίαν πρωῒ , very early in the morning, suggesting a time hardly consistent with the qualifying clause: ἀνατείλαντος τοῦ ἡλίου = when the sun was risen, which again does not harmonise with the “deep dawn” of Lk. and the “yet dark” of John. Mk.’s aim apparently is to emphasise the fact that what he is going to relate happened in broad daylight; Lk.’s to point out that the pious women were at their loving work as early on the Sunday morning as possible.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 2. Very early in the morning,] This was the time they left their own houses, and by the rising of the sun they got to the tomb. As the preceding day was the Sabbath, they could not, consistently with the observances of that day, approach the tomb. See the concluding notes at the end of John. "Joh 21:25"

The following observations from Lightfoot will serve to illustrate this subject.

"The distinction of the twilight among the rabbins was this: -

"I. איילחא השחרא The hinde of the morning - the first appearance. R. Chaiia Rab, and R. Simeon ben Chalaphta, travelling together on a certain morning in the valley of Arbel, saw the hinde of the morning, that its light spread the sky. R. Chaiia said, Such shall be the redemption of Israel. First, it goes forward by degrees, and by little and little; but by how much the more it shall go forward, by so much the more it shall increase. It was at that time that Christ arose, namely, in the first morning, as may be gathered from the words of St. Matthew. And to this the title of the 22d Psalm seems to have respect - על איילת השחר. See also Re 22:16, I am the bright and morning star. And now you may imagine the women went out of their houses towards the sepulchre.

"II. משיכיר בי הכלת ללב When one may distinguish between purple colour and white. From what time do they recite their phylacterical prayers in the morning? From that time that one may distinguish between purple colour and white. R. Eliezer saith, Between purple colour and green. Before this time was obscurum adhue caeptae lucis, the obscurity of the begun light, as Tacitus's expression is.

"III. משיארו המזרח When the east begins to lighten.

"IV. בנץ החמה Sunrise; from the hinde of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise, c.

"According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew's, Τῃ επιφωσκουσῃ, As it began to dawn. According to the second, John's, Πρωΐ σκοτιας ετι ουσης, Early in the morning when it was yet dark. To the third, Luke's, Ορθρου βαθεως, Very early in the morning. To the fourth, Mark's, Λιαν πρωΐ, Very early in the morning. And yet, Ανατειλαντος του ἡλιου At the rising of the sun. For the women came twice to the sepulchre, as St. John teaches, by whom the other evangelists are to be explained which being well considered, the reconciling them together is very easy."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2)At the rising of the sun.—Literally, when the sun had risen. There seems at first a slight discrepancy between this and St. Matthew’s “while it was yet dark.” A morning haze, however, or the partial continuance of the gloom which had shrouded the city on the previous day, may well be thought of as harmonizing the two accounts.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. And very early in the morning] while “it was yet dark” (Joh_20:1), before the dawn streaked the eastern sky on

the first day of the week] the world’s first Easter-Day, our Lord’s Day (Rev_1:10),

they came] or rather, come (observe again the graphic present of the Evangelist), draw near, to the sepulchre.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And very early in the morning, the first day of the week,.... See Gill on Mat 28:1.

They came to the sepulchre at the rising of the sun; of the sun of righteousness, as Mr. Mede observes; or rather, of the natural sun: for though it was dark when they set out, and when it dawned towards the first day, yet by that time that they all got to the sepulchre, the sun was rising; the Jews say (g), that

"from the ascending of the morning, or break of day, until the sun rises, is an hour and a half.''

And so much time may very well be allowed the women, from their setting out, to their coming to the sepulchre. Moreover, they say (h), that

"from the hind of the morning, to the time the east is enlightened, a man may walk four miles, and from the time that the east is enlightened, , "until the sun rises", four miles.''

But women must not be thought to walk so fast: let it be observed, that Christ, who is called the hind of the morning, Psa 22:1 (title, "Aijeleth Shahar"), and the morning star, Rev 22:16, rose at this time.

(g) Piske Tosaphot in Pesach. art. 44. (h) T. Hieros. Beracot, fol. 2. 3. Bereshit Rabba, sect. 50. fol. 45. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

Ver. 2. The first day of the week] της μιας σαββατων, one of the sabbaths. So the first day of the world is called, Jom echad, one day; that is, the first day, Gen 1:5. For as that day was initial to the world, so the day of our Lord’s resurrection is the beginning of our glorification; as in that day light was produced, so Christ rising, the light of righteousness and joy is risen to us. (Gerb. in Harm. Evang.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

St. Marks says very early, the sun being now risen, whereas St. John tells us that it was yet dark. But when St. Mark says the sun was risen, he means that it began, by its approach to the horizon, to enlighten the heavens, at which time there is still darkness remaining, (according to St. John) which decreases as light approaches the earth. (St. Augustine)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

2. First day of the week — Sunday. Hence this day of the week was called the Lord’s day by St. John in Rev_1:9. It is therefore recognized by inspiration as the sacred day in the Christian week. The day of the Saviour’s sepulchral repose was the last of Jewish Sabbaths. The first day of the week has from that time to this succeeded to the honours of the fourth commandment. Six days still shalt thou labour, but the seventh is the Sabbath of the Lord thy God. The first day of the old week is the decalogue’s seventh of the new. At the rising of the sun — See note on Mat_28:1.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And very early on the first day of the week (lian prwi th mia twn sabbatwn), they come (ercontai not "they came," St. Mark is fond of the graphic presentto the tomb when the sun was risen . They bought the spices that they needed on the Saturday evening, after the sabbath was past; and then set out early the next morning, reaching the tomb when the sun was risen.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

At the rising of the sun - They set out while it was yet dark, and came within sight of the sepulchre, for the first time, just as it grew light enough to discern that the stone was rolled away, Matt. xxviii, 1; Luke xxiv, 1; John xx, 1. But by the time Mary had called Peter and John, and they had viewed the sepulchre, the sun was rising.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And very early

For the order of events on the day of the resurrection, and for the order of our Lord’s appearances after His resurrection, see,

(See Scofield "Mat 28:1") See Scofield "Mat 28:9"

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

2. τῇ μιᾷ τῶν σαββάτων ([3548][3549][3550][3551] 33) rather than τῆς μιᾶς σαββάτων ([3552][3553][3554][3555]). [3556] omits τῇ. [3557] has μιᾶς σαββάτου.

[3548] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3549] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3550] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[3551] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[3552] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[3553] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3554] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[3555] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[3556] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3557] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

2. ἀνατείλαντος τοῦ ἡλίου. When the sun was risen. Mk’s fondness for fulness of expression (Mar 14:58; Mar 14:61; Mar 14:68) here leads him into inconsistency. If the sun had already risen, it would not be λίαν πρωί. Mt. becomes still more confused about the time of day. Elsewhere (Mar 1:32, Mar 2:20, Mar 6:35, Mar 14:30), when Mk gives two notes of time, Mt. omits one (Mat 8:16, Mat 9:15, Mat 14:15, Mat 26:34). Here he gives two which are even less harmonious than Mk’s two. Mk confuses the time of the women’s leaving home with the time when they reached the tomb. Mt. confuses the time when they bought the unguents with the time of their setting out to use them. At the latter hour it was still dark (Jn), which agrees with λίαν πρωί here. Even if λίαν πρωί means only “as early as they possibly could,” it does not harmonize with “at sunrise.”

τῇ μιᾷ τῶν σαββάτων. So also Lk. and Jn. Lit. “On day one of the week,” not (as Coverdale in Lk.) “upon one of the Sabbathes.” Here and in Jn, Vulg. has una sabbatorum, in Lk. and Act 20:7 una sabbati. This is a more important point than the hour of starting or of reaching the sepulchre. All the Evangelists agree that the tomb was found empty on the morning of Sunday.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

2. ἀνατείλαντος τ. ἡλ.] This does not agree with Matt., τῇ ἐπιφωσκ. εἰς μίαν σαβ.;—Luke, ὄρθρου βαθέος: or John, σκοτίας ἔτι οὔσης:—nor indeed with λίαν πρωΐ of our narrative itself. If the sun was up, it would be between 6 and 7 o’clock; which in the East especially, where even public business was transacted very early, could not be so called. The reading of , ἀνατέλλοντος, would not help us much, as it was evidently some time before sunrise. Even Greswell virtually acknowledges a difficulty here.

3,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. Καὶ λίαν πρωι* (τῇ) μιᾷ τῶν σαββάτων1 ἔρχονται ἐπὶ τὸ μνημεῖον, ἀνατείλαντος τοῦ ἡλίου—And very early, the first day of the week, they come to the tomb, the sun having risen. Not at the rising of the sun. AV.

τῇ μιᾷ, instead of τῆς μιᾶς, Tisch. RV. (Treg. marg. WH.) א L Δ 33, Memph. μιᾷ, without τῇ, Treg. WH. B 1. Insert τῶν before σαββάτων, Tisch. Treg. WH. RV. א BKL Δ 33, 69.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

At the rising of the sun [ανατειλαντος του ηλιου] . More correctly, as Rev., when the sun was risen.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.