Mary

How Nave’s arranged it

• 1. The mother of JesusMatthew 1:16Luke 1:26–38Luke 2:5–19
• Visits her cousin, ElisabethLuke 1:39–56
• Attends the feast at Jerusalem with her husband and her son, starts back on the return, misses Jesus, seeks and finds him in the temple areaLuke 2:48–51
• Is present with Jesus at a marriage feast in Cana of GalileeJohn 2:1–10
• Seeks Jesus when he is teaching in a houseMatthew 12:46Matthew 12:47Mark 3:31Luke 8:19
• Present at the crossJohn 19:25–27
• Is committed to the care of JohnJohn 19:27
• Lives with the disciples in JerusalemActs 1:14
• Prophecies concerningIsaiah 7:14Luke 2:35
• 2. Magdalene
• Possessed of devils, delivered by JesusMark 16:9Luke 8:2Luke 8:3
• Present at the crucifixionMatthew 27:56Mark 15:40John 20:1John 20:11–13

The passages, in Bible order (39)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Isaiah 7:14

   Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel.

   ›Commentary on Isaiah 7:142 voices

   “Isaiah tells of the mystery of our faith and hope: "Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel." I know that the Jews are accustomed to meet us with the objection that in Hebrew the word almah does not mean a virgin but "a young woman." And, to speak truth, a virgin is properly called bethulah, but a young woman, or a girl, is not almah but naarah! What then is the meaning of almah?

   “And when He says, "Hear, O house of David," [Isaiah 7:13] He performed the part of one indicating that He whom God promised David that He would raise up from the fruit of his belly (ventris) an eternal King, is the same who was born of the Virgin, herself of the lineage of David.

   Everything gathered on Isaiah 7:14→

   Verse page →Original language →

2. Matthew 1:16

   and Jacob the father of Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.

   ›Commentary on Matthew 1:161 voice

   “(Ver. 16) But Jacob begot Joseph. Here Julianus Augustus has presented to us the disagreement of the Evangelists, why the evangelist Matthew called Joseph the son of Jacob, and Luke called him the son of Heli; not understanding the custom of the Scriptures, that one is according to nature, the other according to the Law his father. For we know this by the command of God given through Moses, that if a brother or relative without children dies, another should take his wife to raise up offspring for his brother or relative (Deut. II).

   Everything gathered on Matthew 1:16→

   Verse page →Original language →

3. Matthew 12:46

   While Jesus was still speaking to the crowds, His mother and brothers stood outside, wanting to speak to Him.

   ›Commentary on Matthew 12:461 voice

   “(cont. Helvid. 14, et seq.) From this is taken one of Helvidius's propositions, on the ground that mention is made in the Gospel of the brethren of the Lord. How, says he, are they called brethren of the Lord, if they were not his brethren? But now it should be known that in divine Scripture men are said to be brethren in four different ways, by nature, by nation, by kindred, and by affection. By nature, as Esau and Jacob.

   Everything gathered on Matthew 12:46→

   Verse page →Original language →

4. Matthew 12:47

   Someone told Him, “Look, Your mother and brothers are standing outside, wanting to speak to You.”

   ›Commentary on Matthew 12:471 voice

   “He that delivers this message, seems to me not to do it casually and without meaning, but as setting a snare for Him, whether He would prefer flesh and blood to the spiritual work; and thus the Lord refused to go out, not because He disowned His mother and His brethren, but that He might confound him that had laid this snare for Him.

   Everything gathered on Matthew 12:47→

   Verse page →Original language →

5. Matthew 26:7–13

   a woman came to Him with an alabaster jar of expensive perfume, which she poured on His head as He reclined at the table.

   ›Commentary on Matthew 26:7–131 voice

   “Another Evangelist (John 12:3.) instead of 'alabastrum' has 'nardum pisticam,' that is, genuine, unadulterated. For let no one think that she who anointed His head and she who anointed His feet were one and the same; for the latter washed His feet with her tears, and wiped them with her hair, and is plainly said to have been a harlot. But of this woman nothing of this kind is recorded, and indeed a harlot could not have at once been made deserving of the Lord's head.

   Everything gathered on Matthew 26:7–13→

   Verse page →Original language →

6. Matthew 27:56

   Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.

   ›Commentary on Matthew 27:561 voice

   “(adv. Helvid.) 'See,' says Helvidius, 'Jacob and Joseph are the sons of Mary the Lord's mother, whom the Jews call the brethren of Christ. (Mark 6:3.) He is also called James the less, to distinguish him from James the greater, who was the son of Zebedee.' And he urges that 'it were impious to suppose that His mother Mary would be absent, when the other women were there; or that we should have to invent some other third unknown person of the name of Mary, and that too when John's Gospel witnesses that His mother was present.' O blind folly!

   Everything gathered on Matthew 27:56→

   Verse page →Original language →

7. Matthew 27:61

   Mary Magdalene and the other Mary were sitting there opposite the tomb.

   ›Commentary on Matthew 27:611 voice

   “(V. 61 seqq.) Now there was there Mary Magdalene and the other Mary, sitting opposite the sepulchre. And on the next day, which followed the day of preparation, the chief priests and the Pharisees gathered together to Pilate, saying: Lord, we remember that that seducer said, while he was yet alive: After three days I will rise again. But the rest having left the Lord, the women persevered in their duty, expecting what Jesus had promised; and therefore they were the first to see the risen Lord, for he who perseveres to the end shall be saved (Matthew 10:22; 24:13).

   Everything gathered on Matthew 27:61→

   Verse page →Original language →

8. Matthew 28:1

   After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb.

   ›Commentary on Matthew 28:11 voice

   “(Chapter 28, Verse 1) But on the evening of the Sabbath, which dawns on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. The fact that different times of these women are described in the Gospels is not a sign of falsehood, as the wicked claim, but rather the diligent duty of visitation, as they frequently go and come back, and do not allow themselves to be away from the Lord's tomb for a long time or further.

   Everything gathered on Matthew 28:1→

   Verse page →Original language →

9. Matthew 28:8–10

   So they hurried away from the tomb in fear and great joy, and ran to tell His disciples.

   ›Commentary on Matthew 28:8–101 voice

   “(Verse 8.) And they went out quickly from the tomb with fear and great joy, running to tell his disciples. The women's minds were filled with mixed emotions, fear and joy: one because of the greatness of the miracle, the other out of longing for the risen one; and yet both stirred up a feminine fervor. They went to the apostles, so that through them the seed of faith might be scattered.

   Everything gathered on Matthew 28:8–10→

   Verse page →Original language →

10. Mark 3:31

    Then Jesus’ mother and brothers came and stood outside. They sent someone in to summon Him,

    ›Commentary on Mark 3:311 voice

    “Hence also His mother, when she is seemingly not acknowledged, is said to be standing outside, because clearly the Synagogue is not recognized by its Author, since, while holding to the observance of the Law, it lost spiritual understanding, and fixed itself outside in guarding the letter.

    Everything gathered on Mark 3:31→

    Verse page →Original language →

11. Mark 14:3–9

    While Jesus was in Bethany reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of expensive perfume, made of pure nard. She broke open the jar and poured it on Jesus’ head.

    ›Commentary on Mark 14:3–91 voice

    This woman has a very special message for you who are about to be baptized. She broke her alabaster jar that Christ may make you "christs," his anointed. Hear what it says in the Canticle of Canticles: "Your name spoken is a spreading perfume, therefore the maidens love you. We will follow you eagerly in the fragrance of your perfume!"

    Everything gathered on Mark 14:3–9→

    Verse page →Original language →

12. Mark 15:40

    And there were also women watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome.

    ›Commentary on Mark 15:401 voice

    “(in Matt. Tract. 35) But it seems to me, that here three women are chiefly named, by Matthew and Mark. Two indeed are set down by each Evangelist, Mary Magdalene, and Mary the mother of James; the third is called by Matthew, the mother of the sons of Zebedee, but by Mark she is called Salome.

    Everything gathered on Mark 15:40→

    Verse page →Original language →

13. Mark 15:47

    Mary Magdalene and Mary the mother of Joseph saw where His body was placed.

    Verse page →Original language →

14. Mark 16:1

    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.

    ›Commentary on Mark 16:11 voice

    “In the time of the old covenant, the sabbath was highly revered. Now under the gospel the sabbath has been recast, now viewed as the Lord's resurrection day. The sabbath formerly had pertained to the pedagogy and rudiments of the law. When the great master himself came and fulfilled them all for us, all that had prefigured his coming was transformed. The old sabbath was like a candle lit in the night before the rising and appearing of the sun.

    Everything gathered on Mark 16:1→

    Verse page →Original language →

15. Mark 16:9

    Early on the first day of the week, after Jesus had risen, He appeared first to Mary Magdalene, from whom He had driven out seven demons.

    ›Commentary on Mark 16:91 voice

    “If, however, there be any one who, like Plato, supposes that two souls cannot, more than two bodies could, co-exist in the same individual, I, on the contrary, could show him not merely the co-existence of two souls in one person, as also of two bodies in the same womb, but likewise the combination of many other things in natural connection with the soul-for instance, of demoniacal possession; and that not of one only, as in the case of Socrates' own demon; but of seven spirits as in the case of the Magdalene; and of a legion in number, as in the Gadarene.

    Everything gathered on Mark 16:9→

    Verse page →Original language →

16. Luke 1:26–38

    In the sixth month, God sent the angel Gabriel to a town in Galilee called Nazareth,

    ›Commentary on Luke 1:26–381 voice

    “[Daniel 8:16-17] "And I heard the voice of a man in the midst of the Ulai, and he cried out and said: 'Gabriel, make this vision intelligible (Vulgate: make this man to understand the vision).' And he came and stood near to where I was standing." The Jews claim that this man who directed Gabriel to explain the vision to Daniel was Michael. Quite appropriately it was Gabriel, who has been put in charge of battles, to whom this duty was assigned, inasmuch as the vision had to do with battles and contests between kings and even between kingdoms themselves.

    Everything gathered on Luke 1:26–38→

    Verse page →Original language →