Very early on the first day of the week, they came to the tomb when the sun had risen.
Parallel Translations
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Very early on the first day of the week, they came to the tomb when the sun had risen.
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And erly in the morninge the nexte daye after the saboth day they came vnto the sepulcre when the sunne was rysen.
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Therefore early in the morning, the first day of the weeke, they came vnto the sepulchre, when the Sunne was nowe risen.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (3)
Passages linked to Mark 16:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 20:1 Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb.
- Matthew 28:1 Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb.
- Luke 24:1 But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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John Trapp 1656 · Public Domain 2 And very early in the morning the first…
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.
John Gill 1763 · Public Domain And very early in the morning, the first day…
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
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"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.
John Wesley 1765 · Public Domain At the rising of the sun - They set…
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.
Adam Clarke 1810 · Public Domain Verse 2. Very early in the morning,] This was…
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.
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"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.
Haydock's Catholic Bible Commentary 1859 · Public Domain St. Marks says very early, the sun being now…
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).
Daniel D. Whedon 1874 · Public Domain 2. First day of the week — Sunday. Hence…
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. And very early in the morning] while “it…
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),
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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.
Ellicott's Commentary for English Readers 1878 · Public Domain (2)At the rising of the sun.—Literally, when the sun…
(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.
The Pulpit Commentary 1880 · Public Domain And very early on the first day of the…
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.
The Biblical Illustrator 1887 · Public Domain They came unto the sepulchre at the rising of…
Mar_16:2
They came unto the sepulchre at the rising of the sun.
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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.
C. I. Scofield 1917 · Public Domain And very early
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,
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(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.