Exegetical and Hermeneutical Commentary of Mark 16:2
And very early in the morning the first [day] of the week, they came unto the sepulcher at the rising of the sun.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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. 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 – . 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. 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. When the east begins to lighten.
“IV. 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, , As it began to dawn. According to the second, John’s, , Early in the morning when it was yet dark. To the third, Luke’s, , Very early in the morning. To the fourth, Mark’s, , Very early in the morning. And yet, 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.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
2. And very early in themorning(See on Mt 28:1).
the first day of the week,they came unto the sepulchre at the rising of the sunnot quiteliterally, but “at earliest dawn”; according to a way ofspeaking not uncommon, and occurring sometimes in the Old Testament.Thus our Lord rose on the third day; having lain in the grave part ofFriday, the whole of Saturday, and part of the following First day.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And very early in the morning, the first day of the week,…. [See comments on Mt 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, Ps 22:1 (title, “Aijeleth Shahar”), and the morning star, Re 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.
Fuente: John Gill’s Exposition of the Entire Bible
When the sun was risen ( ). Genitive absolute, aorist participle, though some manuscripts read , present participle. Lu 24:1 has it “at early dawn” ( ) and Joh 20:1 “while it was yet dark.” It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, “very early” ( ), “when the sun was risen.” Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by Lu 23:54 “and the sabbath drew on.” The women rested on the sabbath (Luke 23:56). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase “after three days” is merely a vernacular idiom common in all languages and not meant to be exact and precise like “on the third day.” We can readily understand “after three days” in the sense of “on the third day.” It is impossible to understand “on the third day” to be “on the fourth day.” See my Harmony of the Gospels, pp. 289-91.
Fuente: Robertson’s Word Pictures in the New Testament
At the rising of the sun [ ] . More correctly, as Rev., when the sun was risen.
Fuente: Vincent’s Word Studies in the New Testament
1) “And very early in the morning, the first day of the week,” (kai lian proi [te] mia ton sabbaton) “And very early on the first day of the sabbath week,” on Sunday morning, leaving Bethany at barely dawn, while it was yet dark, to walk near two miles to the tomb, arriving at sunrise, Luk 24:1; Joh 20:1.
2) “They came unto the sepulchre at the rising of the sun.” (erchontai epi to mnema anateilantos tou heliou) “They come of their own accord, will, choice, or volition, upon the tomb, as the sun rose,” at sunrise, though it was dark when they left their homes earlier, Joh 20:1.
Fuente: Garner-Howes Baptist Commentary
(2)At the rising of the sun.Literally, when the sun had risen. There seems at first a slight discrepancy between this and St. Matthews 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And very early on the first day of the week they come to the tomb when the sun was risen. And they were saying among themselves, “who will roll us away the stone from the door of the tomb?”’
We can not tell it from the narrative but the ‘they’ now excludes Mary Magdalene, and includes other women who have joined in the venture (Luk 24:10). Mark is not interested in the detail. They waited for the rising of the sun. They could do nothing in darkness and they were women. But then they set off for the tomb determined to pay their last respects to the Master. Yet they had one concern. How were they going to remove the large stone blocking the entrance to the tomb? Their fear was not for themselves, but how they could succeed in their task. That was why they had sent Mary Magdalene ahead with the other Mary (Mat 28:1).
Fuente: Commentary Series on the Bible by Peter Pett
(2) And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun, (3) And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? (4) And when they looked, they saw that the stone was rolled away; for it was very great.
There is somewhat very striking in the short, but sweet account, of the rising of the sun. It became a beautiful representation of the rising of the sun in nature; to shadow forth Him, who is the sun of righteousness in grace. Well might the created sun arise to his glory, who was, and is, the Creator of all things. Mal 4:2 . The difficulty those women apprehended, from the great stone at the door of the sepulchre, stopping their way, and the removal of it they knew not how, may suggest to us, how much better to his people the LORD is, than all their fears. But, Reader, though you and I follow those women to the tomb of JESUS by faith, yet we shall have no cordial belief in the resurrection of JESUS, until the LORD hath not only caused the stone to be rolled away from the door, but He himself hath taken it out of our heart. It can be nothing short of an Almighty work to do this. The first day of the week with every child of GOD in being brought acquainted with the resurrection of JESUS, is the first day of a new life and salvation together. Hence Paul’s prayer for the Church, which I beg the Reader not to pass from those verses till he hath read. Eph 1:15 , to the end.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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 ] , 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.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. . . ] This does not agree with Matt., . .; Luke, : or John, : nor indeed with 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 [62] , , would not help us much, as it was evidently some time before sunrise . Even Greswell virtually acknowledges a difficulty here.
[62] The CODEX CANTABRIGIENSIS, or BEZ, so called because it was presented by Beza in 1581 to the University Library at Cambridge; where it is now exposed to view in a glass case. He procured it in 1562, from the monastery of St. Irenus at Lyons. It is on parchment, and contains the Gospels and Acts, with a Latin version. Its lacun, which are many, will be perceived by the inner marginal letters in this edition. It once contained the Catholic Epistles: 3Jn 1:11-14 in Latin is all that now remains. It was edited with very accurate imitative types, at the expense of the University of Cambridge, by Dr. Kipling, in 1793. A new edition carefully revised and more generally accessible was published by Mr. Scrivener in 1864, and has been collated for this Edition. In the introduction some ten or twelve correctors are distinguished, whose readings are found in the notes at the end of the volume. The text of the Codex Bez is a very peculiar one, deviating more from the received readings and from the principal manuscript authorities than any other. It appears to have been written in France, and by a Latin transcriber ignorant of Greek, from many curious mistakes which occur in the text, and version attached. It is closely and singularly allied to the ancient Latin versions, so much so that some critics have supposed it to have been altered from the Latin: and certainly many of the phnomena of the MS. seem to bear out the idea. Where D differs in unimportant points from the other Greek MSS., the difference appears to be traceable to the influence of Latin forms and constructions. It has been observed, that in such cases it frequently agrees with the Latin codex e (see the list further on). Its peculiarities are so great, that in many passages, while the sense remains for the most part unaltered, hardly three words together are the same as in the commonly received text. And that these variations often arise from capricious alteration, is evident from the way in which the Gospels, in parallel passages, have been more than commonly interpolated from one another in this MS. The concurrence with the ancient Latin versions seems to point to a very early state of the text; and it is impossible to set aside the value of D as an index to its history; but in critical weight it ranks the lowest of the leading MSS. Its age has been very variously given: the general opinion now is that it was written in the latter end of the fifth or the sixth century .
Fuente: Henry Alford’s Greek Testament
Mar 16:2 . , very early in the morning, suggesting a time hardly consistent with the qualifying clause: = 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.
Fuente: The Expositors Greek Testament by Robertson
first (day) of the week. Greek. the first of the Sabbath.
came = come.
unto = up to. Greek. epi. App-104.,
sepulchre. See Mar 15:46.
at the rising, &a = the sun having risen.
Fuente: Companion Bible Notes, Appendices and Graphics
2. . .] This does not agree with Matt., . .;-Luke, : or John, :-nor indeed with of our narrative itself. If the sun was up, it would be between 6 and 7 oclock; which in the East especially, where even public business was transacted very early, could not be so called. The reading of [62], , would not help us much, as it was evidently some time before sunrise. Even Greswell virtually acknowledges a difficulty here.
[62] The CODEX CANTABRIGIENSIS, or BEZ,-so called because it was presented by Beza in 1581 to the University Library at Cambridge; where it is now exposed to view in a glass case. He procured it in 1562, from the monastery of St. Irenus at Lyons. It is on parchment, and contains the Gospels and Acts, with a Latin version. Its lacun, which are many, will be perceived by the inner marginal letters in this edition. It once contained the Catholic Epistles: 3Jn 1:11-14 in Latin is all that now remains. It was edited with very accurate imitative types, at the expense of the University of Cambridge, by Dr. Kipling, in 1793. A new edition carefully revised and more generally accessible was published by Mr. Scrivener in 1864, and has been collated for this Edition. In the introduction some ten or twelve correctors are distinguished, whose readings are found in the notes at the end of the volume. The text of the Codex Bez is a very peculiar one, deviating more from the received readings and from the principal manuscript authorities than any other. It appears to have been written in France, and by a Latin transcriber ignorant of Greek, from many curious mistakes which occur in the text, and version attached. It is closely and singularly allied to the ancient Latin versions, so much so that some critics have supposed it to have been altered from the Latin: and certainly many of the phnomena of the MS. seem to bear out the idea. Where D differs in unimportant points from the other Greek MSS., the difference appears to be traceable to the influence of Latin forms and constructions. It has been observed, that in such cases it frequently agrees with the Latin codex e (see the list further on). Its peculiarities are so great, that in many passages, while the sense remains for the most part unaltered, hardly three words together are the same as in the commonly received text. And that these variations often arise from capricious alteration, is evident from the way in which the Gospels, in parallel passages, have been more than commonly interpolated from one another in this MS. The concurrence with the ancient Latin versions seems to point to a very early state of the text; and it is impossible to set aside the value of D as an index to its history;-but in critical weight it ranks the lowest of the leading MSS. Its age has been very variously given: the general opinion now is that it was written in the latter end of the fifth or the sixth century.
Fuente: The Greek Testament
Mar 16:2. , very early in the morning.- , 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.
Fuente: Gnomon of the New Testament
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”
Fuente: Scofield Reference Bible Notes
Mr. West supposes that the women made two different visits to the sepulchre, and, in consequence of that, two distinct reports to the disciples; that Mary Magdalene, with the other Mary and Salome, set out not only early, but very early in the morning, [Strong’s G3029], [Strong’s G4404], i.e., before the time appointed to meet Joanna and the other women there. – Luk 24:10. This interpretation, which is adopted by several eminent writers, is very probable, and reconciles the apparent discrepancy in the evangelists. Mat 28:1, Luk 24:1, Joh 20:1
Reciprocal: Dan 6:19 – General Luk 24:4 – two men 1Co 15:4 – he rose
Fuente: The Treasury of Scripture Knowledge
2
Early in the morning and rising of the sun are phrases used in the same sense. This agrees with Mat 28:1, and shows that the 24-hour period of time began and ended in the morning; not at sundown or midnight.
Fuente: Combined Bible Commentary
And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.
[And very early in the morning, etc.] the distinction of the twilight among the Rabbins was this:
I. The hind [cerva] of the morning; the first appearance of light. “R. Chaija Rabba, and R. Simeon Ben Chalaphta, travelling together in a certain morning, in the valley of Arbel, saw the hind of the morning; that its light spread the sky. R. Chaija 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 Matthew. And to this the title of the two-and-twentieth Psalm seems to have respect. See also Rev 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. 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 the obscurity of the begun light; as Tacitus’ expression is.
III. When the east begins to lighten.
IV. Sunrise. “From the hind of the morning going forth, until the east begins to lighten; and from the time the east begins to lighten, until sunrise,” etc.
According to these four parts of time, one might not improperly suit the four phrases of the evangelists. According to the first, Matthew’s, as it began to dawn. According to the second, John’s, early in the morning, when it was yet dark. To the third, Luke’s, very early in the morning. To the fourth, Mark’s, very early in the morning; and yet at the rising of the sun.
For the women came twice to the sepulchre, as John teacheth; by whom the other evangelists are to be explained: which being well considered, the reconciling them together is very easy.
Fuente: Lightfoot Commentary Gospels
Mar 16:2. Very early. In the East this would mean before sunrise, as the other accounts show. The anxious women would go to the tomb as soon as possible.
When the sun was risen. This may be taken literally as referring to the time when they reached the tomb, or less exactly when the sun was about to rise.
Fuente: A Popular Commentary on the New Testament
Verse 2
They came, &c.; perhaps at different times and in different parties; for it would seem that the incidents which occurred to Mary Magdalene (John 20:2-18) were very different from those which attended the visit of the other Galilean women. (Luke 24:1-9.)
Fuente: Abbott’s Illustrated New Testament
Mark dated their visit even more precisely. [Note: See Zane C. Hodges, "The Women and the Empty Tomb," Bibliotheca Sacra 123:492 (October-December 1966):301-9.] Apparently the women left their homes before dawn and arrived at the tomb just after sunrise (Mat 28:1; Luk 24:1; Joh 20:1). Their concern was the removal of the heavy stone that blocked their entrance into the tomb. They evidently knew nothing about the sealing of the tomb and the posting of the guard there (Mat 27:62-66).