Mark 16:1

KJV

¶ And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him.

KJV (with Strong's)

And {G2532} when {G1230} the sabbath {G4521} was past {G1230}, Mary {G3137} Magdalene {G3094}, and {G2532} Mary {G3137} the mother {G3588} of James {G2385}, and {G2532} Salome {G4539}, had bought {G59} sweet spices {G759}, that {G2443} they might come {G2064} and anoint {G218} him {G846}.

Complete Jewish Bible

When Shabbat was over, Miryam of Magdala, Miryam the mother of Ya`akov, and Shlomit bought spices in order to go and anoint Yeshua.

Berean Standard Bible

When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so they could go and anoint the body of Jesus.

American Standard Version

And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him.

Commentary

### SUMMARY
Mark 16:1 initiates the climactic final chapter of Mark's Gospel, depicting the profound devotion of Mary Magdalene, Mary the mother of James, and Salome. As the Sabbath restrictions lifted, these women, driven by love and sorrow, made their way to Jesus' tomb, having purchased aromatic spices with the intention of completing the traditional anointing of His body, a sacred act of homage to their crucified Lord. This verse sets the immediate scene for the astonishing discovery of the empty tomb and the triumphant news of the resurrection.

### CONTEXT
* **Literary Context:** This verse immediately follows the somber account of Jesus' crucifixion, death, and hasty burial by Joseph of Arimathea before the Sabbath began, as detailed in [Mark 15:42-47](/mark/15-42-47 "Jesus' Burial"). The narrative flow emphasizes the abrupt pause in burial preparations due to the Sabbath, making the women's early morning visit on the first day of the week a direct continuation of the unfinished rites. It serves as the narrative bridge from the despair of the cross and tomb to the unparalleled joy of the resurrection that unfolds in the subsequent verses of [Mark 16](/mark/16 "Mark 16 - The Resurrection").
* **Historical & Cultural Context:** Ancient Jewish burial customs involved preparing the body with spices and ointments, not for embalming in the Egyptian sense, but to honor the deceased and to mitigate the odor of decomposition. This practice was typically performed shortly after death. However, the Sabbath (from Friday sundown to Saturday sundown) was a day of absolute rest, prohibiting all forms of work, including handling the dead or preparing bodies. Thus, the women's actions "when the sabbath was past" signify their immediate and eager return to perform this sacred duty at the earliest permissible moment, demonstrating their deep respect and love for Jesus, even in death.
* **Key Themes:** Mark 16:1 introduces several crucial themes. The **unwavering devotion** of the women stands out, showcasing their faithfulness to Jesus even in the face of immense grief and apparent defeat, contrasting with the disciples who had largely scattered. Their **intentional service** is highlighted by their purchase of expensive spices and their clear purpose to "anoint him," underscoring the deep personal sacrifice and love involved. Critically, the verse also subtly introduces the theme of **human expectation versus divine reality**; the women came expecting to minister to a corpse, unaware that God's greater plan had already unfolded, rendering their preparations obsolete yet setting the stage for the revelation of the resurrection, as seen in [Mark 16:6](/mark/16-6 "The Angel's Message at the Empty Tomb").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **was past (Greek, _diagínomai'_):** From the Greek `diagínomai` (G1230), meaning "to elapse meanwhile," "to be past," or "to be spent." This word precisely conveys the passage of time, specifically the completion of the Sabbath period. It signifies the moment when the religious prohibition on work ceased, allowing the women to proceed with their intended task, highlighting the strict observance of the Sabbath by these devout women.
* **had bought (Greek, _agorázō'_):** From the Greek `agorázō` (G59), meaning "to go to market" or, by implication, "to purchase." This indicates that the women had acquired the necessary aromatic substances beforehand, likely on Friday before the Sabbath began, demonstrating their foresight, commitment, and the preciousness of the materials they intended to use for Jesus' body.
* **anoint (Greek, _aleíphō'_):** From the Greek `aleíphō` (G218), meaning "to oil (with perfume)" or "to anoint." This term refers to the act of applying perfumed oils or aromatic substances to a body, a common practice in ancient burial rites. It underscores the women's intention to honor Jesus' body with a final act of reverence and love, a practice that was both customary and deeply personal.

#### Verse Breakdown
* **"And when the sabbath was past,"**: This phrase precisely dates the women's arrival at the tomb to early Sunday morning, immediately after the Jewish Sabbath (which ran from Friday sundown to Saturday sundown) had concluded. It emphasizes their promptness and adherence to religious law, as they could not perform such work on the holy day.
* **"Mary Magdalene, and Mary the [mother] of James, and Salome,"**: These three women are specifically named as the primary individuals who came to the tomb. Their inclusion highlights their unwavering loyalty and courage, as they were among the few who remained faithful to Jesus even in death, contrasting with the male disciples who had largely fled.
* **"had bought sweet spices,"**: This indicates their prior preparation and intention. The "sweet spices" (Greek `arōmata`) were expensive aromatic substances used for anointing the dead. Their purchase signifies their sacrificial love and their determination to perform the traditional burial rites for Jesus' body.
* **"that they might come and anoint him."**: This clause clearly states the women's purpose: to perform the final, respectful act of anointing Jesus' body. This intention, though rooted in sorrow and the expectation of a corpse, sets the stage for the dramatic revelation that their purpose would be rendered unnecessary by the resurrection.

#### Literary Devices
Mark 16:1 employs several significant literary devices. **Foreshadowing** is prominent, as the women's journey to the tomb, though for a somber purpose, immediately precedes the earth-shattering news of the resurrection, setting the stage for the climactic event of the Gospel. There is also a strong element of **irony** present: the women's meticulous preparations for death are met with the reality of life. Their act of devotion, intended for a corpse, is rendered unnecessary by God's miraculous intervention, highlighting the stark contrast between human expectation and divine power. Furthermore, the "sweet spices" can be seen as **symbolism**, representing not only the customary burial rites and the women's profound love but also, in a deeper sense, the fragrant devotion offered to Christ, which, though seemingly applied to death, ultimately points to the sweet aroma of His victory over the grave.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 16:1 stands as a poignant testament to faithful devotion in the face of despair, a profound theological statement about the nature of love and service to Christ. The women's unwavering commitment, even when all hope seemed lost, underscores the enduring power of love that transcends death. Their journey to the tomb, laden with spices for a dead body, unwittingly positions them as the first witnesses to the greatest triumph in history—the resurrection. This moment beautifully illustrates how human acts of love and obedience, even when based on limited understanding, are met by God's surprising and infinitely greater plan. It transitions the narrative from the darkness of the crucifixion to the dawn of new life, emphasizing that God's purposes are often revealed in unexpected ways, transforming sorrow into unparalleled joy.

* [Matthew 28:1](/matthew/28-1 "The Women at the Tomb in Matthew")
* [Luke 24:10](/luke/24-10 "The Women Announce the Resurrection in Luke")
* [John 20:1](/john/20-1 "Mary Magdalene's Early Visit to the Tomb in John")

### REFLECTION AND APPLICATION
Mark 16:1 offers a powerful and deeply moving lesson for contemporary believers, inviting us to examine the nature of our own devotion and service to Christ. The women's commitment, even in the face of profound grief and apparent defeat, challenges us to maintain our faithfulness when circumstances are bleak, when our hopes seem dashed, or when God's plan is unclear. Their readiness to serve, despite their limited understanding of what awaited them, reminds us that our acts of love and obedience, however small or seemingly insignificant, are always seen by God and often become the very means through which He reveals His greatest works. This passage calls us to cultivate a love for Jesus that is resilient, proactive, and willing to serve even when the outcome is uncertain, trusting that God will transform our sorrow into joy and our limited understanding into awe-inspiring revelation.

#### Questions for Reflection
* **What does the unwavering devotion of these women teach us about faithfulness in times of grief or disappointment?**
* **How might our "preparations" or acts of service, even when based on limited understanding, position us to witness God's unexpected work in our lives?**
* **In what areas of your life are you called to demonstrate persistent love and service to Christ, even when the path ahead is unclear?**

### FAQ
**Who were Mary Magdalene, Mary the mother of James, and Salome, and why are they significant?**

Answer: These three women were prominent followers of Jesus who demonstrated remarkable loyalty and courage, particularly in contrast to many of the male disciples who had scattered after Jesus' arrest. Mary Magdalene is a well-known figure from whom Jesus cast out seven demons ([Luke 8:2](/luke/8-2 "Jesus Heals Mary Magdalene")). Mary the mother of James is often identified with Mary, the wife of Clopas, and mother of James the Less, mentioned in other Gospel accounts as being present at the crucifixion ([John 19:25](/john/19-25 "Women at the Cross")). Salome is traditionally identified as the mother of James and John, the sons of Zebedee ([Mark 15:40](/mark/15-40 "Women Observing the Crucifixion")). Their significance lies in their unwavering devotion, their presence at the cross, and their being among the first witnesses to the empty tomb and the resurrection, highlighting the crucial role women played in Jesus' ministry and the early church.

### CHRIST-CENTERED FULFILLMENT
Mark 16:1, while detailing the women's loving intent to anoint a dead body, profoundly foreshadows the ultimate Christ-centered fulfillment of God's redemptive plan. Their journey with spices, meant for a corpse, is divinely intercepted by the reality of the resurrected Christ, transforming their sorrow into the first whispers of unparalleled joy. This act of anointing, though for burial, points to Jesus as the true "Anointed One," the Messiah, whose anointing was not for death but for eternal life and victory over the grave. The women's preparations for a dead Savior are rendered obsolete by the living Lord, demonstrating that Christ's triumph over death means that no human ritual or act of mourning can contain His divine power. He is the firstfruits of the resurrection ([1 Corinthians 15:20](/1_corinthians/15-20 "Christ, the Firstfruits of the Resurrection")), making their spices unnecessary because He had already accomplished the ultimate cleansing and sanctification through His perfect sacrifice ([Hebrews 9:14](/hebrews/9-14 "Christ's Blood Cleanses Conscience")). Their encounter at the empty tomb, initiated by their desire to honor a dead man, becomes the pivotal moment of encountering the living God, fulfilling the prophecy that death would be swallowed up in victory ([Isaiah 25:8](/isaiah/25-8 "Death Swallowed Up in Victory")). Thus, their devotion, initially directed towards a dead body, is ultimately redirected and perfected in the worship of the resurrected King, whose victory provides the true "sweet aroma" of salvation ([2 Corinthians 2:14-16](/2_corinthians/2-14-16 "The Aroma of Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 23:56

And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

Luke 24:12

Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

Mark 15:40

There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

Matthew 28:1

¶ In the end of the sabbath, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.

Matthew 28:10

Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.

John 20:1

¶ The first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

John 20:10

Then the disciples went away again unto their own home.