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Mark 16

Mr. 16:9 KJV (With Strong’s)

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9
Now when
de (Greek #1161)
but, and, etc.
KJV usage: also, and, but, moreover, now (often unexpressed in English).
Pronounce: deh
Origin: a primary particle (adversative or continuative)
Jesus was risen
anistemi (Greek #450)
to stand up (literal or figurative, transitive or intransitive)
KJV usage: arise, lift up, raise up (again), rise (again), stand up(-right).
Pronounce: an-is'-tay-mee
Origin: from 303 and 2476
early
proi (Greek #4404)
at dawn; by implication, the day-break watch
KJV usage: early (in the morning), (in the) morning.
Pronounce: pro-ee'
Origin: adverb from 4253
the first
protos (Greek #4413)
foremost (in time, place, order or importance)
KJV usage: before, beginning, best, chief(-est), first (of all), former.
Pronounce: pro'-tos
Origin: contracted superlative of 4253
day of the week
sabbaton (Greek #4521)
the Sabbath (i.e. Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight, i.e. the interval between two Sabbaths; likewise the plural in all the above applications
KJV usage: sabbath (day), week.
Pronounce: sab'-bat-on
Origin: of Hebrew origin (07676)
, he appeared
phaino (Greek #5316)
to lighten (shine), i.e. show (transitive or intransitive, literal or figurative)
KJV usage: appear, seem, be seen, shine, X think.
Pronounce: fah'-ee-no
Origin: prolongation for the base of 5457
first
proton (Greek #4412)
firstly (in time, place, order, or importance)
KJV usage: before, at the beginning, chiefly (at, at the) first (of all).
Pronounce: pro'-ton
Origin: neuter of 4413 as adverb (with or without 3588)
to Mary
Maria (Greek #3137)
Maria or Mariam (i.e. Mirjam), the name of six Christian females
KJV usage: Mary.
Pronounce: mar-ee'-ah
Origin: or Μαριάμ (mar-ee-am') of Hebrew origin (04813)
Magdalene
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
Magdalene (Greek #3094)
a female Magdalene, i.e. inhabitant of Magdala
KJV usage: Magdalene.
Pronounce: mag-dal-ay-nay'
Origin: feminine of a derivative of 3093
, out of
apo (Greek #575)
"off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)
KJV usage: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as a prefix) it usually denotes separation, departure, cessation, completion, reversal, etc.
Pronounce: apo'
Origin: a primary particle
whom
hos (Greek #3739)
the relatively (sometimes demonstrative) pronoun, who, which, what, that
KJV usage: one, (an-, the) other, some, that, what, which, who(-m, -se), etc. See also 3757.
Pronounce: hos
Origin: ἥ (hay), and neuter ὅ (ho) probably a primary word (or perhaps a form of the article 3588)
he had cast
ekballo (Greek #1544)
to eject (literally or figuratively)
KJV usage: bring forth, cast (forth, out), drive (out), expel, leave, pluck (pull, take, thrust) out, put forth (out), send away (forth, out).
Pronounce: ek-bal'-lo
Origin: from 1537 and 906
seven
hepta (Greek #2033)
seven
KJV usage: seven.
Pronounce: hep-tah'
Origin: a primary number
devils
daimonion (Greek #1140)
a dæmonic being; by extension a deity
KJV usage: devil, god.
Pronounce: dahee-mon'-ee-on
Origin: neuter of a derivative of 1142
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Cross References

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Ministry on This Verse

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the first.
he appeared.
out.
 Verses 9-20. This is another testimony. The disciples do not appear here as an elect remnant, but in the unbelief natural to man. The message is sent to the whole world. (Mark 16 by J.N. Darby)
 Mary Magdalene, formerly possessed by seven demons—the absolute slave of that dreadful power—is employed to communicate the knowledge of His resurrection to the companions of Jesus. (Mark 16 by J.N. Darby)
 “Seven demons.” This represents the complete possession of this poor woman by the unclean spirits to whom she was a prey. It is the expression of the real state of the Jewish people. (John 20 by J.N. Darby)
 The Son of God comes, as we know, to destroy the works of the devil: He was manifested for that purpose. The defeat of Satan’s power, even before this, in the case of Mary Magdalene, was yet more confirmed by this, that the risen conqueror of Satan appeared first to her. (Mark 16 by W. Kelly)
 {v.9-21} I admit that there are certain differences between this portion and the previous part of chapter 16. But, in my judgment, the Spirit purposely put them in a different light. Here it is a question of forming the servants according to that rising from the dead for which He had prepared them....Can anyone who knows the character of the Lord and of His ministry conceive for an instant that we should be left with nothing but a message baulked through the alarm of women?....The very freedom of the style, the use of words not elsewhere used, or so used by Mark, and the difficulties of some of the circumstances narrated, tell, to my mind, in favor of its genuineness; for a forger would have adhered to the letter, if he could not so easily catch the spirit of Mark....No good version of antiquity omits. But a few Fathers, on harmonistic grounds, talk of the accurate copies ending with ἐφοβοῦτο γάρ. The positive external proofs and the internal prove not only that it is inspired Scripture, but from none other than Mark himself. (Mark 16 by W. Kelly)

J. N. Darby Translation

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9
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.

W. Kelly Translation

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9
Nowa when he had risen early on the first [day] of the week, he appeared first to Mary of Magdala, out of whom he had cast seven demons.

WK Translation Notes

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a
Verses 9-20 are omitted in a few MSS. and versions, but no good version of antiquity omits them. Few Fathers, on harmonistic grounds, talk of the accurate copies ending with "were afraid." The vast mass give a positive testimony. It seems probable that much of this, if not all, may be accounted for by the difficulty found in harmonizing the passage with others. Possibly it may have been added later by the same hand; for certainly the last verse indicates a date considerably later than that which is usually assigned to the publication of this Gospel. There are certain differences between this portion and the previous part of chapter 16. But, in my judgment, the Spirit purposely put them in a different light. Here it is a question of forming the servants according to that rising from the dead for which he had prepared them. The positive external proofs and the internal prove not only that it is inspired Scripture, but from none other than Mark himself.