Mark 16 - Knowledge

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The scholars who argue in favor of Mark's use of a prior tradition argue that phrases such as "on the first day of the week" instead of the "third day" motif indicates a primitive tradition. Furthermore, many phrases found in Mark 16 seem to be non-Markan in their vocabulary. Dale Allison argues that, "The reduction of the empty tomb to Markan creativity, whatever the redactional motivation postulated, is not a compelling point of view...the case for the redactional origin of Mark 16:1–8 is unpersuasive, which is why so many Markan scholars, despite their differences on the details, see tradition here." The fact that Mark 16 is extremely reserved in its theological expression, having no Christological titles, proofs or prophecies, descriptions of the resurrection, and a reserved description of the angel at the tomb indicate a more primitive narrative source.

1878:, in his Gospel Problems and Solutions to Marinus No. 1, writes toward the beginning of the fourth century, "One who athetises that pericope would say that it is not found in all copies of the gospel according to Mark: accurate copies end their text of the Marcan account with the words of the young man whom the women saw, and who said to them: 'Do not be afraid; it is Jesus the Nazarene that you are looking for, etc.', after which it adds: 'And when they heard this, they ran away, and said nothing to anyone, because they were frightened.' That is where the text does end, in almost all copies of the gospel according to Mark. What occasionally follows in some copies, not all, would be extraneous, most particularly if it contained something contradictory to the evidence of the other evangelists." 1028: 1761:, indicating that the two bear a remarkable relationship to one another—one that is not shared by Codex Sinaiticus. P75 is much older than either, having been copied prior to the birth of Eusebius. Therefore, both manuscripts were not transcribed from the same exemplar and were not associated with Eusebius. The evidence presented by Skeat sufficiently shows that the two codices were made at the same place, and that the place in question was Caesarea, and that they almost certainly shared a copyist, but the differences between the manuscripts can be better explained by other theories. 63: 362: 392: 661:), then flee and keep quiet about what they saw. Kilgallen comments that fear is the most common human reaction to the divine presence in the Bible. Mike Winger, in his video series on Mark, explains the note that the women “said nothing to anyone, for they were afraid” not as indicating that they never spoke about it, ever, but that on their way to report to the disciples and Peter, they did not stop to pass the time of day or gossip with anyone until they had delivered the message. 384: 353: 971:, "according to Mark". There are three other blank columns in Vaticanus, in the Old Testament, but they are each due to incidental factors in the production of the codex: a change to the column-format, a change of scribes, and the conclusion of the Old Testament portion of the text. The blank column between Mark 16:8 and the beginning of Luke, however, is deliberately placed. 1822:(155–157). In a passage in which Justin treats Psalm 110 as a Messianic prophecy, he states that Psalm 110:2 was fulfilled when Jesus' disciples, going forth from Jerusalem, preached everywhere. His wording is remarkably similar to the wording of Mk. 16:20 and is consistent with Justin's use of a Synoptics-Harmony in which Mark 16:20 was blended with Lk. 24:53. 1460:

Mark regularly identifies instances where Jesus' prophecies are fulfilled, yet Mark does not explicitly state the twice predicted reconciliation of Jesus with his disciples in Galilee (Mark 14:28, 16:7). Lastly, the active voice "he rose" is different from the earlier passive construction " has been risen" of verse 6, seen as significant by some.

1404:, even ended a speech with γαρ. Although γαρ is never the first word of a sentence, there is no rule against it being the last word, even though it is not a common construction. If the Gospel of Mark intentionally concluded with this word, it would be one of only a few narratives in antiquity to do so. 1792:

Mark wrote an ending which was accidentally lost, perhaps as the last part of a scroll which was not rewound, or as the outermost page of a codex which became detached from the other pages, and someone in the 100's composed the "Longer Ending" as a sort of patch, relying on parallel-passages from the

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Scholars are divided on the question of whether the "Longer Ending" was created deliberately to finish the Gospel of Mark, as contended by James Kelhoffer, or if it began its existence as a freestanding text which was used to "patch" the otherwise abruptly ending text of Mark. Metzger and Ehrman note

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asserted that their new faith was accompanied by special powers. According to Brown, by showing examples of unjustified unbelief in verses 10–13, and stating that unbelievers will be condemned and that believers will be validated by signs, the author may have been attempting to convince the reader to

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them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

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And they excused themselves, saying, This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things dominated by the spirits. Therefore, reveal your righteousness now. — thus they spoke to Christ. And Christ responded to them, The

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Concerning style, the degree to which verses 9–20 aptly fit as an ending for the Gospel remains in question. The turn from verse 8 to 9 has also been seen as abrupt and interrupted: the narrative flows from "they were afraid" to "now after he rose", and seems to reintroduce Mary Magdalene. Secondly,

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There is scholarly work that suggests the "short ending" is more appropriate as it fits with the 'reversal of expectation' theme in the Gospel of Mark. Having the women run away afraid is contrasted in the reader's mind with Jesus' appearances and statements which help confirm the expectation, built

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And she went and told them that had been with him, as they mourned and wept. And they, when they had heard that he was alive, and had been seen of her, believed not. After that he appeared in another form unto two of them, as they walked, and went into the country. And they went and told it unto the

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According to T. C. Skeat, Sinaiticus and Vaticanus were both produced at the same scriptorium, which would mean that they represent only one textual tradition, rather than serving as two independent witnesses of an earlier text type that ends at 16:8. Skeat argued that they were produced as part of

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And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you. And they

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While some scholars argue that Mark 16 is a Markan composition, others argue that the chapter comes from an older tradition in the pre-Markan passion story. Those arguing in favor of Markan creation point to the numerous time indicators in verse 2, which bear similarities to other phrases in Mark.

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Since Mark was not responsible for the composition of the last 12 verses of the generally current form of his Gospel and since they undoubtedly were attached to the Gospel before the Church recognized the fourfold Gospels as canonical, it follows that the New Testament contains not four but five

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Both the shorter and the longer ending are considered to be later writings, which were added to Mark. Scholars disagree whether verse 8 was the original ending, or if there was an ending which is now lost. In the early 20th century, the view prevailed that the original ending was lost, but in the

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He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt

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Verses 9–20 share the subject of Jesus' post-resurrection appearances, and other points, with other passages in the New Testament. This has led some scholars to believe that Mark 16:9–20 is based on the other books of the New Testament, filling in details which were originally lacking from Mark.

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Mark did not intend to end at 16:8, but was somehow prevented from finishing, perhaps by his own death or sudden departure from Rome, whereupon another person finished the work while still in the production-stage, before it was released for church-use, by attaching material from a short Marcan

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Critical questions concerning the authenticity of verses 9–20 (the "longer ending") often center on stylistic and linguistic issues. On linguistics, E. P. Gould identified 19 of the 163 words in the passage as distinctive and not occurring elsewhere in the Gospel. Dr. Bruce Terry argues that a

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limit of the years of Satan's power is completed, but other terrible things draw near. And for those who sinned I was handed over to death, that they might return to the truth and no longer sin, in order that they might inherit the spiritual and incorruptible heavenly glory of righteousness.

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The shorter ending appears only in a minimal number of manuscripts as the sole ending. It is a quick summary, which contradicts verse 8. It probably originated in Egypt, and diverges from the style of Mark. The shorter ending appears in a manuscript sometime after the 3rd century.

558:"Don't be alarmed," he said. "You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. But go, tell his disciples and Peter, 'He is going ahead of you into Galilee. There you will see him, just as he told you. 949: 939:

places this verse between verse 8 and 9, it could also be read as verse 21. The women, in this passage, fulfill the instructions given in verse 7, but this obedience would appear to contradict the silence reported of them in verse 8, unless their fear was only temporary.

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Verses 16:9–20 were written by Mark and were omitted or lost from Sinaiticus and Vaticanus for one reason or another, perhaps accidentally, perhaps intentionally. Possibly a scribe regarded John 21 as a better sequel to Mark's account, and considered the "Longer Ending"

1315:, and Jesus' prediction during the Last Supper of his rising after his death. According to Brown, this ending is consistent with Mark's theology, where even miracles, such as the resurrection, do not produce the proper understanding or faith among Jesus' followers. 1345:

Kilgallen proposes that maybe Mark gives no description of the resurrected Jesus because Mark did not want to try to describe the nature of the divine resurrected Jesus. Some interpreters have concluded that Mark's intended readers already knew the traditions of

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Mark's narrative as we have it now ends as abruptly as it began. There was no introduction or background to Jesus' arrival, and none for his departure. No one knew where he came from; no one knows where he has gone; and not many understood him when he was

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UBS Greek New Testament p147 Παντα δε τα παρηγγελμενα τοις περι τον Πετρον συντομως εξηγγειλαν. μετα δε ταυτα και αυτος ο Ι{ησου}ς εφανη αυτοις, και απο ανατολης και αχρι δυσεως εξαπεστειλεν δι αυτων το ιερον και αφθαρτον κηρυγμα της αιωνιου σωτηριας.

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Mark's story of Jesus becomes the story of his followers, and their story becomes the story of the readers. Whether they will follow or desert, believe or misunderstand, see him in Galilee or remain staring blindly into an empty tomb, depends on

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for copies of the scriptures for churches in Constantinople. However, there are about 3,036 differences between the Gospels of Sinaiticus and Vaticanus, and in particular the text of Sinaiticus is of the so-called Western text form in

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Textual Research on the Psalms and Gospels / Recherches textuelles sur les psaumes et les évangiles: Papers from the Tbilisi Colloquium on the Editing and History of Biblical Manuscripts. Actes du Colloque de Tbilisi, 19-20 septembre

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But they reported briefly to Peter and those with him all that they had been told. And after this, Jesus himself (appeared to them and) sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal

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residue: neither believed they them. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

1427:, have concluded that the Gospel most likely ended with a Galilean resurrection appearance and the reconciliation of Jesus with the Eleven, even if verses 9–20 were not written by the original author of the Gospel of Mark. 628:

notes that "had the Angel not referred to him in this way, Peter would never have dared to appear again among the Apostles. He is bidden then by name to come, so that he will not despair because of his denial of Christ".

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And they reported all the instructions briefly to Peter's companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. . (Greek text)

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Epp, Eldon Jay (1993). "The Significance of the Papyri for Determining the Nature of the New Testament Text in the Second Century: A Dynamic View of Textual Transmission". In Epp, Eldon Jay; Fee, Gordon D. (eds.).

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They had been saying to one another, “Who will roll away the stone for us from the entrance to the tomb?” When they looked up, they saw that the stone, which was very large, had already been rolled back.

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have identified two distinct alternative endings: the "Longer Ending" (verses 9–20) and the unversed "Shorter Ending" or "lost ending", which appear together in six Greek manuscripts, and in dozens of

267:). The two oldest manuscripts of Mark 16 (from the 300s) conclude with verse 8, which ends with the women fleeing from the empty tomb, and saying "nothing to anyone, because they were too frightened". 1407:

Some scholars argue that Mark never intended to end so abruptly: either he planned another ending that was never written, or the original ending has been lost. The references to a future meeting in

1831:(mid-late 2nd c.) likely incorporates all four Gospels, including the longer ending of Mark in sections 9-10, per the strong thematic, literary, and narrative sequence resemblance between the texts 1517: 1789:

Mark intentionally ended his Gospel at 16:8, and someone else, later in the transmission-process, composed the "Longer Ending" as a conclusion to what was interpreted to be a too-abrupt account.

967:, two 4th-century manuscripts, do not contain the last twelve verses, 16:9–20, nor the unversed shorter ending. Codex Vaticanus (4th century) has a blank column after ending at 16:8 and placing 664:

This is where the undisputed part of Mark's Gospel ends. Jesus is thus announced to have been raised from the dead, and to have gone ahead of the disciples to Galilee, where they will see Him.

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3:10.6, explicitly cited Mark 16:19, stating that he was quoting from near the end of Mark's account. This patristic evidence is over a century older than the earliest manuscript of Mark 16.

1435:. Thus he infers that, rather than concluding 16:1–8, verse 8 begins a new pericope, the rest of which is now lost to us. Gundry therefore does not see verse 8 as the intended ending; a 277:

copies. Modern versions of the New Testament generally include the Longer Ending, but place it in brackets or otherwise format it to show that it was not part of the original text.

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Jesus' reference to drinking poison (16:18) does not correspond to a New Testament source, but that miraculous power did appear in Christian literature from the 2nd century CE on.

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and non-belief are a dominant theme in the Longer Ending: there are two references to believing (verses 16 and 17) and four references to not believing (verses 11, 13, 14 and 16).

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they might happen to drink, and will be able to heal the sick. Kilgallen, picturing an author putting words in Jesus' mouth, has suggested that these verses were a means by which

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The last appearance of Peter's name in verse 7 (also the last among the disciples' names to be mentioned) can be connected to the first appearance of his name (as 'Simon') in

3258: 1547: 836:: Jesus then appears at dinner to all the remaining eleven Apostles. He rebukes them for not believing the earlier reports of his resurrection and tells them to go and " 259:

to bring to the tomb next morning to anoint Jesus' body. There they encounter the stone rolled away, the tomb open, and a young man dressed in white who announces the

1213:, 1110, 1210, 1221, 1582. One Armenian manuscript, Matenadaran 2374 (formerly known as Etchmiadsin 229), made in 989, features a note, written between 16:8 and 16:9, 1499:

Julie M. Smith notes that if there was an original ending, "then the Resurrection accounts in Matthew and/or Luke may contain material from Mark’s original ending.

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while Vaticanus is not. Also against the theory that Eusebius directed the copying of both manuscripts is the fact that neither Vaticanus nor Sinaiticus contains

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evidence from the late 100s for the existence of copies of Mark with 16:9–20, scholars widely date the composition of the longer ending to the early 2nd century.

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A detailed defense of Mark 16:9–20, featuring replicas of portions of Codex Vaticanus and Codex Sinaiticus and a list of early patristic evidence. See also

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writer John J. Kilgallen, this shows that in Mark's account they expected to find the body of Jesus. Instead, they find a young man dressed in a white

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The women wonder how they will remove the stone over the tomb. Upon their arrival, they find the stone already gone and go into the tomb. According to

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vocabulary-based case against Mark 16:9–20 is indecisive, inasmuch as other 12-verse sections of Mark contain comparable numbers of once-used words.

1140: 2262:, p. 1844. In: New Interpreter's Study Bible: New Revised Standard Version with Apocrypha, general editor, Walter J. Harrelson, Abingdon Press, 2003 3322:

A detailed case against Mark 16:9–20, including all relevant stylistic, textual, manuscript, and patristic evidence, and an extensive bibliography.

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Mark wrote an ending, but it was suppressed and replaced with 16:9–20, which are a pastiche of parallel passages from the other canonical Gospels.

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The "Shorter Ending" or "conclusio brevior" (first manuscript c. 3rd century), with slight variations, is usually unversed, and runs as follows:

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went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

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about which Eusebius seems to have been completely unaware. Finally, there is a significant relationship between Codex Vaticanus and papyrus

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Although scholars almost universally reject Mark 16:9–20, a debate continues about whether the ending at 16:8 is intentional or accidental.

2181: 860:, defends the disciples: "They did believe: but presently there recurred to them a suspicion as to the truth, and even positive unbelief." 2514:

The New Testament in Antiquity and Byzantium: Traditional and Digital Approaches to its Texts and Editing. A Festschrift for Klaus Wachtel

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So they went out quickly and fled from the tomb, for they trembled and were amazed. And they said nothing to anyone, for they were afraid.

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The Language and Style of the Gospel of Mark. An Edition of C. H. Turner's "Notes on Markan Usage" together with Other Comparable Studies

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When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him.

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Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

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Crossan, John Dominic, "Empty tomb and absent Lord (Mark 16: 1-8)", The Passion in Mark: Studies on Mark 14, no. 16 (1976): 135-52.

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who is sitting on the right and who tells them that Jesus "has risen" and shows them "the place where they laid him" (verses 5–7).

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argues that, in keeping with Mark's picture of discipleship, the question of whether it all comes right in the end is left open:

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The final sentence in verse 8 is regarded as strange by some scholars. In the Greek text, it finishes with the conjunction γαρ (

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In this 12-verse passage, the author refers to Jesus' appearances to Mary Magdalene, two disciples, and then the Eleven (the

1273:(late 4th, early 5th century) includes verses 9–20, and features an addition between 16:14–15, known as the "Freer Logion": 2272: 2243: 1999:

Collins, Adela Yarbro. The beginning of the Gospel: Probings of Mark in context. Wipf and Stock Publishers, 2001. Pg. 131

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is the oldest extant manuscript that contains text from Mark, but it has no text from chapter 16 due to extensive damage.

830:: Jesus appears "in a different form" to two unnamed disciples. They, too, are disbelieved when they tell what they saw. 1946: 1868:

In 305, the pagan writer Hierocles used Mark 16:18 in a jibe against Christians, probably recycling material written by

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As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed.

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Detailed text-critical description of the evidence, the manuscripts, and the variants of the Greek text (PDF, 17 pages)

609:, translated "he was raised", indicating God raised him from the dead, rather than "he is risen", as translated in the 387:

The Edicule of the Holy Sepulchre (The traditional location of Jesus' tomb) with the dome of the rotunda visible above.

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there were two men. John says Mary saw two angels after finding the empty tomb and showing it to the other disciples

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second part of the 20th century the view prevailed that verse 8 was the original ending, as intended by the author.

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Division of Christian Education of the National Council of the Churches of Christ in the United States of America,

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Last Twelve Verses of the Gospel According to S. Mark Vindicated Against Recent Critical Objectors and Established

1356:(Second Coming). Others have argued that this announcement of the resurrection and Jesus going to Galilee is the 248: 4035: 2487: 1411:

between Jesus and the disciples (in Mark 14:28 and 16:7) could suggest that Mark intended to write beyond 16:8.

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The earliest clear evidence for Mark 16:9-20 as part of the Gospel of Mark is in Chapter XLV First Apology of

1660: 1392:). However, γαρ may end a sentence and does so in various Greek compositions, including some sentences in the 3652: 2978: 1750: 1596: 1350:, and that Mark brings the story to a close here to highlight the resurrection and leave anticipation of the 896: 882: 863: 833: 827: 4030: 3325: 2167: 2153: 1746: 1644: 1640: 817: 3949: 3409: 964: 953: 936: 404: 375: 2112: 1452:

Most scholars agree that verses 9–20 were not part of the original text of Mark but are a later addition.

899:: the eleven leave and are dispersed throughout the world, "proclaim the good news everywhere" while the L 3556: 2963: 2599: 1201:" add a note to Mark 16:9–20, stating that some copies do not contain the verses. Including minuscules: 3551: 1656: 904: 2863:

Miracle and Mission: The Authentication of Missionaries and their Message in the Longer Ending of Mark

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MacGregor, Kirk Robert. "The ending of the pre-Markan passion narrative." Scriptura 117 (2018): 1-11.

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Mark has two additional endings, the longer ending (verse 9–20), and the shorter ending (unversed).

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Or, "does not allow the unclean things dominated by the spirits to grasp the truth and power of God"

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The Stone of the Anointing, believed to be the place where Jesus' body was prepared for burial.

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May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977.

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MacDonald, Dennis R. "The Homeric Epics and the Gospel of Mark" Yale University Press, 2000

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And very early on the first day of the week, when the sun had risen, they went to the tomb.

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And he said unto them, Go ye into all the world, and preach the gospel to every creature.

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the Elder/Priest". Ariston, or Aristion, is known from early traditions (preserved by

885:: Jesus is then taken up into heaven where, Mark states, he sits at the right hand of 657:

Mark 16:1–8 ends with the response of the women: Those women, who are afraid (compare

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Catholic Encyclopedia: Gospel of Saint Mark: Section IV. STATE OF TEXT AND INTEGRITY

3904: 3688: 3601: 3591: 3541: 3261:- believing that Mark 16:9-20 clearly belong in the sacred text without reservation 3210: 3012: 2322: 2313:

Skeat, T. C. (1999). "The Codex Sinaiticus, the Codex Vaticanus, and Constantine".

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and others) as a colleague of Peter and as a bishop of Smyrna in the first century.

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Numerous arguments have been given to explain why verse 8 is the intended ending.

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Includes verses 9–20 with the "Freer Logion" (an interpolation after Mark 16:14):

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narrative was either written, then lost, or planned but never actually written.

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HarperSanFrancisco. 1998. "Empty Tomb, Appearances & Ascension" p. 449-495.

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of eyewitness testimony to indicate Peter as the main eyewitness source in the

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This article is about the chapter of the Gospel of Mark. For other uses, see

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The Original Ending of Mark: A New Case for the Authenticity of Mark 16:9-20

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The Original Ending of Mark: A New Case for the Authenticity of Mark 16:9–20

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mentions that only about 10% of Mark's γαρ clauses (6 out of 66) conclude

893:, quoted in Mark 12:36, about the Lord sitting at the right hand of God. 484:, and Salome are also mentioned among the women "looking on from afar" in 3983: 3748: 3606: 2944:, updated 3 April 2019, archived 22 February 2022, accessed 26 March 2023 2140:

Why Mark's Gospel Has Such a Strange Ending: The Mark Series pt 70 (16:8)

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Resurrecting Jesus: The earliest Christian tradition and its interpreters

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Jesus had predicted his resurrection and returning to Galilee during the

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A Critical and Exegetical Commentary on the Gospel According to St. Mark

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List of New Testament verses not included in modern English translations

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Houghton, H. A. G.; Parker, David C.; Strutwolf, Holger (2019-12-02).

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simply say "Mary Magdalene and the other Mary" came to see the tomb.

511: 507: 499: 3349:(ESV, KJV, Darby, American Standard Version, Bible in Basic English) 1918: 3839: 3673: 3108:

Studies in the Theory and Method of New Testament Textual Criticism

2915:

Saint Gregory the Great's Sermon on the Mystery of the Resurrection

2035:

Craig, William Lane, "The historicity of the empty tomb of Jesus",

1847: 1742: 1432: 1401: 1198: 1156: 1128: 1104: 1006: 795: 274: 3281:

Extracts from authors arguing for the authenticity of Mark 16:9–20

3071:

Brown, Raymond E.; Fitzmyer, Joseph A.; Murphy, Roland E. (1990).

2983:. Evangelical Theological Society Southwestern Regional Conference 2699: 2082: 3844: 3819: 3799: 3758: 3520: 3515: 3510: 3505: 3500: 3495: 3394: 3368: 3259:

WELS Topical Q&A: Mark 16:9-20 - Inspiration, Signs, Miracles

1532: 1408: 1160: 1092: 841: 658: 457: 240: 199: 194: 189: 184: 179: 174: 47: 3295:

A literary-critical affirmation of Mark's Gospel ending at 16:8.

290:

Some early manuscripts containing the text of this chapter are:

3490: 3485: 3480: 3475: 3470: 3465: 3460: 3455: 3450: 3386: 2488:"Bible Gateway passage: Mark 16:9-11 - New English Translation" 2208:

The acts of Jesus: the search for the authentic deeds of Jesus.

1835: 1416: 1333: 1266: 1022: 871: 849: 540: 473: 169: 164: 159: 154: 149: 144: 139: 134: 129: 86: 52: 3126:

Mark: A Commentary on His Apology for the Cross, Chapters 9–16

2980:

Irony in the End: A Textual and Literary Analysis of Mark 16:8

2782:

Mark: A Commentary on His Apology for the Cross, Chapters 9–16

1475: 3834: 3683: 3433: 2817:"The Style of the Long Ending of Mark" by Dr. Bruce Terry at 1786:

Hypotheses on how to explain the textual variations include:

1692: 1420: 1246: 1236: 575: 493: 481: 256: 2631:

Homeric Epics and the Gospel of Mark, by Dennis R. MacDonald

2600:"The Ending of Mark's Gospel | BYU New Testament Commentary" 1939:"Introduction to the New Living Translation, second edition" 1548:

Overview of resurrection appearances in the Gospels and Paul

3268: 1688: 948: 912: 908: 840:

the good news to all creation. The one who believes and is

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Peter, last seen in tears two mornings previously, having

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while nonbelievers will be condemned, and pictures Jesus

610: 67:

First lines of Mark 16 from Codex Sinaiticus (c. 330–360)

2885: 2830: 2687: 2648: 2403:"A Case against the Longer Ending of Mark by Peter Head" 2333: 2213: 2118: 2070: 3314:

http://www.curtisvillechristianchurch.org/AuthSuppl.htm

2510: 2094: 1797:

composition about Jesus' post-resurrection appearances.

1776:

The Gothic Version of the Gospels and Pauline Epistles.

848:; but the one who does not believe will be condemned." 3128:, Grand Rapids, Wm. B. Eerdmans Publishing Co., 1992. 2723: 2579: 2577: 2575: 488:, although those who "saw where the body was laid" in 3286:

Aichele, G., "Fantasy and Myth in the Death of Jesus"

2875: 2873: 2871: 2556:"A Case for the Longer Ending of Mark by James Snapp" 2378:"A Case for the Longer Ending of Mark by James Snapp" 2177: 2175: 2017: 1502: 2711: 2636: 2225: 1229:

Manuscripts including verses 9–20 without divisions:

502:

states that the women had "prepared" the spices but

3070: 2842: 2808:(New York: Charles Scribner's Press, 1896), p. 303. 2786: 2735: 2705: 2671:(2nd ed.). Grand Rapids: Eerdmans. p. 64. 2572: 2088: 918: 2868: 2354: 2172: 1486:canonized witnesses to the Resurrection of Christ. 959:The earliest extant complete manuscripts of Mark, 2292:. Polebridge Press / HarperCollins. p. 454. 2051:in the New Catholic Bible, accessed 25 March 2023 1838:incorporated almost all of Mark 16:9-20 into his 1195:Manuscripts including verses 9–20 with a notation 879:rely on what the disciples preached about Jesus. 4058: 2290:The Complete Gospels: Annotated Scholars Version 911:from God accompanied their preaching. The word " 492:were only Mary Magdalene and Mary the mother of 476:Jesus' body. Mary Magdalene, Mary the mother of 3332:English Translation with Parallel Latin Vulgate 2927:Bengel's Gnomon of the New Testament on Mark 16 2754: 2752: 2750: 2455: 2288:, ed. (1994). "Orphan Sayings & Stories". 2163: 2161: 976:Ends Mark at verse 8 (Shortest/Abrupt Ending): 334: 3410: 3039:, Sheffield, Sheffield Academic Press, 1989. 2594: 2592: 2143:. Event occurs at 20:27 – via YouTube. 1041:Includes verses 9–20 in its traditional form: 3021:(2nd ed.). Wm. B. Eerdmans Publishing. 2182:United States Conference of Catholic Bishops 903:works with them; the mediaeval feast of the 761:Shorter ending/ conclusio brevior (unversed) 2747: 2669:Four Gospels, One Jesus? A Symbolic Reading 2195: 2193: 2158: 1986: 1984: 1476:Aimed addition or independent longer ending 4072:Resurrection of Jesus in the New Testament 3417: 3403: 3316:for manuscript-images and other materials. 2589: 2254: 2252: 1255:) at the top (or the foot). This includes 794:, declaring that believers that have been 790:minus Judas). The text concludes with the 781: 239:and burial". The chapter begins after the 235:refers to it as a "sequel to the story of 61: 3139: 2836: 2693: 2654: 2621: 2219: 2124: 2076: 2067:(Cambridge: Eerdmans, 2006), p. 50 n. 43. 2013:. Bloomsbury Publishing USA. p. 301. 1909: 1907: 582:describes him as such. In the account in 3142:A Brief Commentary on the Gospel of Mark 3011: 2958: 2956: 2954: 2952: 2950: 2681: 2666: 2190: 2100: 1981: 1415:argued that the original version of the 1372:confined only to Galilee is improbable. 1026: 947: 390: 382: 2976: 2819:http://bterry.com/articles/mkendsty.htm 2249: 2023: 2008: 1917:in Barton, J. and Muddiman, J. (2001), 1107:(5th century), Bohairic, most Sahidic, 574:The white robe indicates that he is an 14: 4077:Post-resurrection appearances of Jesus 4059: 3320:Mark 16:9-20 as Forgery or Fabrication 3306:A Book written by Burgon, John William 2642: 2517:. Walter de Gruyter GmbH & Co KG. 2284: 1904: 915:" was added in some ancient versions. 3398: 3193: 3050: 2947: 2852:. Pickwick Publications, 2014, 74-75. 2792: 2741: 2729: 2717: 2583: 2459:; Elliott, James Keith (2011-12-09). 2424: 2422: 2371: 2369: 2339: 2312: 2231: 1736:Eusebius' response to the request of 1528:Jesus and the woman taken in adultery 1235:" add Mark 16:9–10 without numbered 952:Mark ends at 16:8 in the 4th-century 3158: 3053:An Introduction to the New Testament 2891: 2879: 2428: 2400: 2244:Footnote f at Mark 16:20 in the NRSV 1286: 669: 431:, on the day known to Christians as 285: 3104: 2360: 1197:: A group of manuscripts known as " 605:). Mark uses the passive verb form 24: 3424: 3073:The New Jerome Biblical Commentary 2553: 2542:Die Schriften des Neuen Testaments 2419: 2375: 2366: 1490: 1442: 1265:Noted in manuscripts according to 1047:(over 1,500 manuscripts of Mark), 932:Some texts add "Amen" at the end. 25: 4088: 3252: 2941:The endings of the gospel of Mark 2769:History of the Synoptic Tradition 2706:Brown, Fitzmyer & Murphy 1990 2089:Brown, Fitzmyer & Murphy 1990 1447: 1231:A group of manuscripts known as " 3310:The Authenticity of Mark 16:9–20 3265:Mark 16 in Manuscript Comparator 2429:Lunn, Nicholas P. (2014-10-01). 2137:Winger, Mike (August 30, 2021). 1587:"God raised him from the dead" 1503:Shorter ending/conclusio brevior 1375: 1328:Burridge compares the ending of 919:Shorter ending/conclusio brevior 776: 360: 351: 2970: 2932: 2920: 2908: 2855: 2811: 2798: 2774: 2761: 2660: 2610:from the original on 2020-09-03 2547: 2531: 2504: 2480: 2449: 2394: 2345: 2306: 2278: 2275:in NRSV, accessed 26 March 2023 2265: 2237: 2147: 2130: 2106: 2054: 2042: 2029: 1949:from the original on 2012-07-23 1809: 1780: 1764: 1729: 1717: 1707: 1698: 1677: 1581: 1277: 907:celebrated this event. Several 624:), is mentioned in particular. 510:had already anointed his body. 264: 3203:Bulletin for Biblical Research 2554:Jr, James Snapp (2022-06-01). 2376:Jr, James Snapp (2022-06-01). 2315:Journal of Theological Studies 2002: 1993: 1972: 1960: 1931: 1865:also used the "Longer Ending". 1565: 1294: 943: 13: 1: 3653:Sayings of Jesus on the cross 3328:King James Bible - Wikisource 2977:Iverson, Kelly (April 2001). 2667:Burridge, Richard A. (2005). 2435:. Wipf and Stock Publishers. 2401:Head, Peter M. (2022-06-14). 2009:Allison, Dale C. Jr. (2005). 1887: 1017:(5th century), possibly also 618:denied any knowledge of Jesus 550: 521: 2999: 2260:The Gospel According to Mark 1898:Citations to printed sources 1892: 1861:and the anonymous author of 1857:Writers in the 200s such as 954:Codex Vaticanus Graecus 1209 937:New Revised Standard Version 405:Church of the Holy Sepulchre 376:Church of the Holy Sepulchre 303:(330–360; extant verses 1–8) 297:(325–350; extant verses 1–8) 219:is the final chapter of the 34:Chapter of the New Testament 7: 3557:Parable of the Growing Seed 3353:Multiple bible versions at 3275:The various endings of Mark 3140:Kilgallen, John J. (1989). 2965:The Ending of Mark’s Gospel 2929:, accessed 14 December 2017 2917:, accessed 13 December 2017 2850:The Original Ending of Mark 1919:The Oxford Bible Commentary 1511: 1075:(9th century), minuscules: 858:Gnomon of the New Testament 335:Verses 1–8 (the empty tomb) 103:Order in the Christian part 10: 4093: 3943:La Pasión según San Marcos 3051:Brown, Raymond E. (1997). 3018:Jesus and the Eyewitnesses 2560:Text & Canon Institute 2407:Text & Canon Institute 2382:Text & Canon Institute 2258:Tolbert, Mary Ann (2003), 2065:Jesus and the Eyewitnesses 1269:(4-5th centuries) and the 1247: 1245:) at the margin and their 1237: 905:Dispersion of the Apostles 822:possession by seven demons 733:(between 16:14 and 16:15) 647: 438: 409: 398: 325: 26: 4041:American Standard Version 4013: 3961: 3918: 3858: 3792: 3661: 3640: 3534: 3432: 3194:Stein, Robert H. (2008), 3178:Miller, Robert J. (ed.), 3159:Lunn, Nicolas P. (2015), 2039:31, no. 01 (1985): 39-67. 1463: 679: 466:Mary, the mother of James 319:Codex Ephraemi Rescriptus 315:(400–440; complete: 1–20) 102: 92: 82: 72: 60: 44: 39: 3182:Polebridge Press, 1994. 3163:, James Clarke & Co. 2902:Citations to web sources 2633:, Pages 42, 70, 175, 213 1793:other canonical Gospels. 1558: 1390:they were afraid because 1095:(380ad) and most of the 472:come with the spices to 249:Mary the mother of James 4067:Gospel of Mark chapters 3900:Intertextual production 3893:three-source hypothesis 3093:, Leiden, Brill, 1993. 2273:Footnote b at Mark 16:8 2049:Footnote b at Mark 16:1 1969:, footnote at Mark 16:8 1153:Apostolic Constitutions 1045:Majority/Byzantine Text 889:. The author refers to 782:Text and interpretation 700:Shortest/Abrupt Ending 374:; right: inside of the 280: 3937:, BWV 247 (J. S. Bach) 3929:(attributed to Keiser) 3719:Mary, sister of Martha 3358:(NKJV, NIV, NRSV etc.) 2246:, accessed 20 May 2023 1576:New Living Translation 1553:Stolen body hypothesis 1488: 1343: 1326: 1137:Vincentius of Thibaris 1036: 1011:Hesychius of Jerusalem 1009:(265 – 30 May 339ad), 956: 930: 854:Johann Albrecht Bengel 745:Longer ending 16:15–20 655: 572: 537: 454: 425: 396: 388: 321:(~450; complete: 1–20) 309:(~400; complete: 1–20) 4046:World English Version 3910:Secret Gospel of Mark 3888:two-source hypothesis 3709:Mary, mother of Jesus 3704:Mary, mother of James 3567:Feeding the multitude 3375:Chapters of the Bible 3180:The Complete Gospels. 2351:Section 217, Column 6 2286:Miller, Robert Joseph 2037:New Testament Studies 1483: 1338: 1321: 1271:Codex Washingtonianus 1073:Codex Sangallensis 48 1033:Codex Washingtonianus 1030: 1019:Clement of Alexandria 951: 925: 870:, be immune from any 713:Longer ending 16:9–14 651: 554: 525: 442: 427:The Sabbath ended at 413: 394: 386: 261:resurrection of Jesus 3196:"The Ending of Mark" 2628:MacDonald, Dennis R. 2327:10.1093/jts/50.2.583 1876:Eusebius of Caesarea 1828:Epistula Apostolorum 1815:Patristic evidence: 1774:. Carla Falluomini, 1661:1 Thessalonians 1:10 1400:, a contemporary of 1117:Epistula Apostolorum 1023:Origen of Alexandria 1007:Eusebius of Caesarea 999:Georgian manuscripts 995:Armenian manuscripts 93:Christian Bible part 3866:Mark the Evangelist 3694:Joseph of Arimathea 2894:, p. 168, 170. 2342:, pp. 604–609. 1597:1 Corinthians 15:15 1317:Richard A. Burridge 1173:Prosper of Aquitane 1169:Cyril of Alexandria 1167:(4th-5th century), 1111:(4th century), the 636:to form a literary 342:Tradition sites of 233:Christopher Tuckett 4036:King James Version 3337:2020-09-22 at the 3291:2020-02-09 at the 2824:2011-07-08 at the 2457:Amphoux, Christian 2186:New American Bible 1924:2017-11-22 at the 1859:Hippolytus of Rome 1645:2 Corinthians 4:14 1641:1 Corinthians 6:14 1419:could have been a 1348:Jesus' appearances 1053:Codex Alexandrinus 1037: 1021:(2nd century) and 1015:Severus of Antioch 957: 698:undisputed text = 506:seems to say that 397: 389: 313:Codex Alexandrinus 4054: 4053: 3622:Entombment/Burial 3587:Great Commandment 3577:Cleansing a leper 3562:Calming the storm 3552:Galilean ministry 3393: 3392: 3383:Succeeded by 3347:at GospelHall.org 3144:. Paulist Press. 3075:. Prentice Hall. 3013:Bauckham, Richard 2684:, pp. 64–65. 2538:Hermann von Soden 2524:978-3-11-059030-2 2473:978-90-04-21443-9 2442:978-1-63087-520-6 2061:Bauckham, Richard 1834:Justin's student 1287:Ending at verse 8 1181:Peter Chrysologus 1101:Syriac Curetonian 1035:(4th/5th century) 1031:Mark 16:12–17 on 987:Syriac Sinaiticus 812:Right Hand of God 772: 771: 680:Versions of Mark 670:Alternate endings 626:Gregory the Great 478:James the younger 370:Left: outside of 286:Textual witnesses 214: 213: 110: 109: 16:(Redirected from 4084: 4031:Wycliffe Version 3951:St Mark Passion 3905:Messianic Secret 3878:Textual variants 3689:John the Baptist 3592:Olivet Discourse 3572:Walking on water 3542:Baptism of Jesus 3419: 3412: 3405: 3396: 3395: 3365:Preceded by 3362: 3361: 3247: 3246: 3245: 3239: 3233:, archived from 3215:10.2307/26423729 3200: 3164: 3155: 3121: 3089:Elliott, J. K., 3086: 3066: 3032: 2993: 2992: 2990: 2988: 2974: 2968: 2962:Julie M. Smith, 2960: 2945: 2936: 2930: 2924: 2918: 2912: 2895: 2889: 2883: 2877: 2866: 2865:, 2000, 169-244. 2859: 2853: 2848:Lunn, Nicholas. 2846: 2840: 2834: 2828: 2815: 2809: 2802: 2796: 2790: 2784: 2780:Grundy, Robert. 2778: 2772: 2765: 2759: 2756: 2745: 2739: 2733: 2732:, p. 88-89. 2727: 2721: 2715: 2709: 2703: 2697: 2691: 2685: 2679: 2673: 2672: 2664: 2658: 2652: 2646: 2640: 2634: 2625: 2619: 2618: 2616: 2615: 2596: 2587: 2581: 2570: 2569: 2567: 2566: 2551: 2545: 2535: 2529: 2528: 2508: 2502: 2501: 2499: 2498: 2484: 2478: 2477: 2453: 2447: 2446: 2426: 2417: 2416: 2414: 2413: 2398: 2392: 2391: 2389: 2388: 2373: 2364: 2358: 2352: 2349: 2343: 2337: 2331: 2330: 2310: 2304: 2303: 2282: 2276: 2269: 2263: 2256: 2247: 2241: 2235: 2229: 2223: 2217: 2211: 2197: 2188: 2179: 2170: 2165: 2156: 2151: 2145: 2144: 2134: 2128: 2122: 2116: 2110: 2104: 2098: 2092: 2086: 2080: 2074: 2068: 2058: 2052: 2046: 2040: 2033: 2027: 2021: 2015: 2014: 2006: 2000: 1997: 1991: 1988: 1979: 1976: 1970: 1964: 1958: 1957: 1955: 1954: 1935: 1929: 1911: 1881: 1852:Against Heresies 1813: 1807: 1784: 1778: 1768: 1762: 1733: 1727: 1721: 1715: 1711: 1705: 1702: 1696: 1683:See for example 1681: 1675: 1585: 1579: 1569: 1366:Raymond E. Brown 1250: 1249: 1240: 1239: 1215:Ariston eritzou, 1069:Athous Lavrensis 1005:(12th century), 991:Codex Bobbiensis 979:Codex Sinaiticus 961:Codex Sinaiticus 902: 876:early Christians 792:Great Commission 677: 676: 570: 561: 535: 452: 423: 364: 355: 301:Codex Sinaiticus 243:has ended, with 112: 111: 65: 37: 36: 21: 4092: 4091: 4087: 4086: 4085: 4083: 4082: 4081: 4057: 4056: 4055: 4050: 4009: 3994:Minuscule 2427 3989:Fayyum Fragment 3957: 3935:St Mark Passion 3927:St Mark Passion 3914: 3883:Marcan priority 3854: 3788: 3744:Simon of Cyrene 3657: 3636: 3582:Transfiguration 3530: 3439: 3428: 3423: 3384: 3376: 3366: 3339:Wayback Machine 3293:Wayback Machine 3255: 3250: 3243: 3241: 3237: 3198: 3152: 3124:Gundry, R. H., 3118: 3083: 3063: 3037:Mark's Audience 3035:Beavis, M. A., 3029: 3005:Printed sources 3002: 2997: 2996: 2986: 2984: 2975: 2971: 2961: 2948: 2937: 2933: 2925: 2921: 2913: 2909: 2899: 2898: 2890: 2886: 2878: 2869: 2860: 2856: 2847: 2843: 2835: 2831: 2826:Wayback Machine 2816: 2812: 2803: 2799: 2791: 2787: 2779: 2775: 2766: 2762: 2757: 2748: 2740: 2736: 2728: 2724: 2716: 2712: 2704: 2700: 2692: 2688: 2680: 2676: 2665: 2661: 2653: 2649: 2641: 2637: 2626: 2622: 2613: 2611: 2598: 2597: 2590: 2582: 2573: 2564: 2562: 2552: 2548: 2536: 2532: 2525: 2509: 2505: 2496: 2494: 2486: 2485: 2481: 2474: 2454: 2450: 2443: 2427: 2420: 2411: 2409: 2399: 2395: 2386: 2384: 2374: 2367: 2359: 2355: 2350: 2346: 2338: 2334: 2311: 2307: 2300: 2283: 2279: 2270: 2266: 2257: 2250: 2242: 2238: 2230: 2226: 2218: 2214: 2200:Funk, Robert W. 2198: 2191: 2180: 2173: 2166: 2159: 2152: 2148: 2136: 2135: 2131: 2123: 2119: 2111: 2107: 2099: 2095: 2087: 2083: 2075: 2071: 2059: 2055: 2047: 2043: 2034: 2030: 2022: 2018: 2007: 2003: 1998: 1994: 1989: 1982: 1977: 1973: 1967:Jerusalem Bible 1965: 1961: 1952: 1950: 1937: 1936: 1932: 1926:Wayback Machine 1912: 1905: 1895: 1890: 1885: 1884: 1863:De Rebaptismate 1814: 1810: 1785: 1781: 1772:Speyer fragment 1769: 1765: 1734: 1730: 1722: 1718: 1712: 1708: 1703: 1699: 1682: 1678: 1586: 1582: 1570: 1566: 1561: 1543:Matthew 16:2b–3 1523:Johannine Comma 1514: 1505: 1493: 1491:Intertextuality 1478: 1466: 1450: 1445: 1425:Rudolf Bultmann 1378: 1297: 1289: 1280: 1187:(5th century), 1183:(5th century), 1179:(5th century), 1175:(5th century), 1171:(5th century), 1163:(4th century), 1159:(4th century), 1155:(4th century), 1147:(4th century), 1141:De Rebaptismate 1113:Harklean Syriac 1103:(5th century), 1071:(9th century), 1067:(9th century), 1065:Codex Koridethi 1063:(5th century), 1059:(5th century), 1055:(5th century), 1025:(3rd century). 1013:(5th century), 989:(4th century), 985:(4th century), 983:Codex Vaticanus 981:(4th century), 965:Codex Vaticanus 946: 921: 900: 804:taken to Heaven 788:Twelve Apostles 784: 779: 672: 650: 571: 566: 559: 557: 553: 536: 531: 524: 453: 448: 441: 424: 419: 412: 407: 381: 380: 379: 378: 367: 366: 365: 357: 356: 347: 346: 337: 328: 295:Codex Vaticanus 288: 283: 271:Textual critics 229:Christian Bible 210: 209: 125: 68: 56: 50: 35: 32: 23: 22: 15: 12: 11: 5: 4090: 4080: 4079: 4074: 4069: 4052: 4051: 4049: 4048: 4043: 4038: 4033: 4028: 4023: 4017: 4015: 4011: 4010: 4008: 4007: 3999: 3991: 3986: 3981: 3976: 3971: 3965: 3963: 3959: 3958: 3956: 3955: 3947: 3939: 3931: 3922: 3920: 3916: 3915: 3913: 3912: 3907: 3902: 3897: 3896: 3895: 3890: 3880: 3875: 3874: 3873: 3862: 3860: 3856: 3855: 3853: 3852: 3850:Sea of Galilee 3847: 3842: 3837: 3832: 3827: 3822: 3817: 3812: 3807: 3802: 3796: 3794: 3790: 3789: 3787: 3786: 3781: 3776: 3771: 3766: 3762: 3761: 3756: 3751: 3746: 3741: 3736: 3731: 3729:Pontius Pilate 3726: 3721: 3716: 3714:Mary Magdalene 3711: 3706: 3701: 3699:Judas Iscariot 3696: 3691: 3686: 3681: 3676: 3671: 3665: 3663: 3659: 3658: 3656: 3655: 3650: 3648:Naked fugitive 3644: 3642: 3638: 3637: 3635: 3634: 3629: 3624: 3619: 3614: 3612:Pilate's court 3609: 3604: 3599: 3594: 3589: 3584: 3579: 3574: 3569: 3564: 3559: 3554: 3549: 3544: 3538: 3536: 3532: 3531: 3529: 3528: 3523: 3518: 3513: 3508: 3503: 3498: 3493: 3488: 3483: 3478: 3473: 3468: 3463: 3458: 3453: 3447: 3445: 3430: 3429: 3426:Gospel of Mark 3422: 3421: 3414: 3407: 3399: 3391: 3390: 3381: 3378:Gospel of Mark 3372: 3360: 3359: 3350: 3341: 3329: 3323: 3317: 3307: 3301: 3296: 3283: 3278: 3272: 3262: 3254: 3253:External links 3251: 3249: 3248: 3191: 3176: 3165: 3156: 3150: 3137: 3122: 3116: 3102: 3087: 3081: 3068: 3061: 3048: 3033: 3027: 3008: 3007: 3006: 3001: 2998: 2995: 2994: 2969: 2946: 2938:Smith, B. C., 2931: 2919: 2906: 2905: 2904: 2903: 2897: 2896: 2884: 2867: 2861:Kelhoffer, J. 2854: 2841: 2839:, p. 306. 2837:Kilgallen 1989 2829: 2810: 2797: 2785: 2773: 2760: 2746: 2734: 2722: 2720:, p. 148. 2710: 2708:, p. 628. 2698: 2696:, p. 303. 2694:Kilgallen 1989 2686: 2674: 2659: 2657:, p. 148. 2655:Kilgallen 1989 2647: 2635: 2620: 2606:. 2020-09-03. 2588: 2571: 2546: 2544:, I/2, p. 720. 2530: 2523: 2503: 2479: 2472: 2448: 2441: 2418: 2393: 2365: 2363:, p. 289. 2353: 2344: 2332: 2321:(2): 583–625. 2305: 2298: 2277: 2264: 2248: 2236: 2234:, p. 149. 2224: 2222:, p. 309. 2220:Kilgallen 1989 2212: 2189: 2171: 2157: 2146: 2129: 2127:, p. 300. 2125:Kilgallen 1989 2117: 2105: 2103:, p. 155. 2093: 2091:, p. 629. 2081: 2079:, p. 297. 2077:Kilgallen 1989 2069: 2053: 2041: 2028: 2026:, p. 321. 2016: 2001: 1992: 1980: 1971: 1959: 1945:. 2012-07-23. 1930: 1902: 1901: 1900: 1899: 1894: 1891: 1889: 1886: 1883: 1882: 1880: 1879: 1873: 1866: 1855: 1845: 1832: 1823: 1808: 1806: 1805: 1801: 1798: 1794: 1790: 1779: 1763: 1728: 1716: 1706: 1697: 1676: 1580: 1563: 1562: 1560: 1557: 1556: 1555: 1550: 1545: 1540: 1535: 1530: 1525: 1520: 1513: 1510: 1504: 1501: 1492: 1489: 1477: 1474: 1465: 1462: 1449: 1448:Later addition 1446: 1444: 1441: 1377: 1374: 1368:argues that a 1296: 1293: 1288: 1285: 1279: 1276: 1275: 1274: 1260: 1226: 1192: 1191:(5th century). 1145:Acts of Pilate 1135:(died 235ad), 1127:(160–175 AD), 1061:Codex Ephraemi 1038: 945: 942: 920: 917: 783: 780: 778: 775: 770: 769: 765: 763: 757: 756: 749: 747: 741: 740: 736: 734: 725: 724: 717: 715: 709: 708: 704: 702: 692: 691: 688: 686: 682: 681: 671: 668: 649: 646: 642:Gospel of Mark 564: 552: 549: 529: 523: 520: 462:Mary Magdalene 446: 440: 437: 417: 411: 408: 369: 368: 359: 358: 350: 349: 348: 341: 340: 339: 338: 336: 333: 327: 324: 323: 322: 316: 310: 304: 298: 287: 284: 282: 279: 245:Mary Magdalene 221:Gospel of Mark 212: 211: 208: 207: 202: 197: 192: 187: 182: 177: 172: 167: 162: 157: 152: 147: 142: 137: 132: 126: 123: 122: 119: 118: 116:Gospel of Mark 108: 107: 104: 100: 99: 94: 90: 89: 84: 80: 79: 77:Gospel of Mark 74: 70: 69: 66: 58: 57: 51: 45: 42: 41: 33: 9: 6: 4: 3: 2: 4089: 4078: 4075: 4073: 4070: 4068: 4065: 4064: 4062: 4047: 4044: 4042: 4039: 4037: 4034: 4032: 4029: 4027: 4026:Latin Vulgate 4024: 4022: 4019: 4018: 4016: 4012: 4006: 4005: 4000: 3998: 3997: 3992: 3990: 3987: 3985: 3982: 3980: 3977: 3975: 3972: 3970: 3967: 3966: 3964: 3960: 3954: 3952: 3948: 3946: 3944: 3940: 3938: 3936: 3932: 3930: 3928: 3924: 3923: 3921: 3917: 3911: 3908: 3906: 3903: 3901: 3898: 3894: 3891: 3889: 3886: 3885: 3884: 3881: 3879: 3876: 3872: 3869: 3868: 3867: 3864: 3863: 3861: 3857: 3851: 3848: 3846: 3843: 3841: 3838: 3836: 3833: 3831: 3828: 3826: 3823: 3821: 3818: 3816: 3813: 3811: 3808: 3806: 3803: 3801: 3798: 3797: 3795: 3791: 3785: 3782: 3780: 3777: 3775: 3772: 3770: 3767: 3764: 3763: 3760: 3757: 3755: 3752: 3750: 3747: 3745: 3742: 3740: 3737: 3735: 3732: 3730: 3727: 3725: 3722: 3720: 3717: 3715: 3712: 3710: 3707: 3705: 3702: 3700: 3697: 3695: 3692: 3690: 3687: 3685: 3682: 3680: 3679:Herod Antipas 3677: 3675: 3672: 3670: 3667: 3666: 3664: 3660: 3654: 3651: 3649: 3646: 3645: 3643: 3639: 3633: 3630: 3628: 3625: 3623: 3620: 3618: 3615: 3613: 3610: 3608: 3605: 3603: 3600: 3598: 3595: 3593: 3590: 3588: 3585: 3583: 3580: 3578: 3575: 3573: 3570: 3568: 3565: 3563: 3560: 3558: 3555: 3553: 3550: 3548: 3545: 3543: 3540: 3539: 3537: 3533: 3527: 3524: 3522: 3519: 3517: 3514: 3512: 3509: 3507: 3504: 3502: 3499: 3497: 3494: 3492: 3489: 3487: 3484: 3482: 3479: 3477: 3474: 3472: 3469: 3467: 3464: 3462: 3459: 3457: 3454: 3452: 3449: 3448: 3446: 3443: 3442:New Testament 3438: 3435: 3431: 3427: 3420: 3415: 3413: 3408: 3406: 3401: 3400: 3397: 3389: 3388: 3382: 3380: 3379: 3373: 3371: 3370: 3364: 3363: 3357: 3356: 3355:Bible Gateway 3351: 3348: 3346: 3342: 3340: 3336: 3333: 3330: 3327: 3324: 3321: 3318: 3315: 3311: 3308: 3305: 3302: 3300: 3297: 3294: 3290: 3287: 3284: 3282: 3279: 3276: 3273: 3270: 3266: 3263: 3260: 3257: 3256: 3240:on 2013-05-30 3236: 3232: 3228: 3224: 3220: 3216: 3212: 3208: 3204: 3197: 3192: 3189: 3188:0-06-065587-9 3185: 3181: 3177: 3174: 3173:0-300-08012-3 3170: 3166: 3162: 3157: 3153: 3151:0-8091-3059-9 3147: 3143: 3138: 3135: 3134:0-8028-2911-2 3131: 3127: 3123: 3119: 3117:0-8028-2773-X 3113: 3109: 3103: 3100: 3099:90-04-09767-8 3096: 3092: 3088: 3084: 3082:0-13-614934-0 3078: 3074: 3069: 3064: 3062:0-385-24767-2 3058: 3055:. Doubleday. 3054: 3049: 3046: 3045:1-85075-215-X 3042: 3038: 3034: 3030: 3028:9780802874313 3024: 3020: 3019: 3014: 3010: 3009: 3004: 3003: 2982: 2981: 2973: 2967: 2966: 2959: 2957: 2955: 2953: 2951: 2943: 2942: 2935: 2928: 2923: 2916: 2911: 2907: 2901: 2900: 2893: 2888: 2882:, p. 57. 2881: 2876: 2874: 2872: 2864: 2858: 2851: 2845: 2838: 2833: 2827: 2823: 2820: 2814: 2807: 2804:E. P. Gould, 2801: 2795:, p. 84. 2794: 2789: 2783: 2777: 2770: 2767:R. Bultmann, 2764: 2755: 2753: 2751: 2744:, p. 91. 2743: 2738: 2731: 2726: 2719: 2714: 2707: 2702: 2695: 2690: 2683: 2682:Burridge 2005 2678: 2670: 2663: 2656: 2651: 2645:, p. 52. 2644: 2639: 2632: 2629: 2624: 2609: 2605: 2601: 2595: 2593: 2586:, p. 79. 2585: 2580: 2578: 2576: 2561: 2557: 2550: 2543: 2539: 2534: 2526: 2520: 2516: 2515: 2507: 2493: 2492:Bible Gateway 2489: 2483: 2475: 2469: 2465: 2464: 2458: 2452: 2444: 2438: 2434: 2433: 2425: 2423: 2408: 2404: 2397: 2383: 2379: 2372: 2370: 2362: 2357: 2348: 2341: 2336: 2328: 2324: 2320: 2316: 2309: 2301: 2299:0-06-065587-9 2295: 2291: 2287: 2281: 2274: 2268: 2261: 2255: 2253: 2245: 2240: 2233: 2228: 2221: 2216: 2209: 2205: 2204:Jesus Seminar 2202:and the 1985 2201: 2196: 2194: 2187: 2183: 2178: 2176: 2169: 2164: 2162: 2155: 2150: 2142: 2141: 2133: 2126: 2121: 2114: 2109: 2102: 2101:Bauckham 2017 2097: 2090: 2085: 2078: 2073: 2066: 2062: 2057: 2050: 2045: 2038: 2032: 2025: 2020: 2012: 2005: 1996: 1987: 1985: 1975: 1968: 1963: 1948: 1944: 1940: 1934: 1927: 1923: 1920: 1916: 1913:Tuckett, M., 1910: 1908: 1903: 1897: 1896: 1877: 1874: 1871: 1867: 1864: 1860: 1856: 1853: 1850:(c. 184), in 1849: 1846: 1843: 1842: 1837: 1833: 1830: 1829: 1824: 1821: 1820:Justin Martyr 1817: 1816: 1812: 1802: 1799: 1795: 1791: 1788: 1787: 1783: 1777: 1773: 1767: 1760: 1756: 1755:Matthew 27:49 1752: 1748: 1744: 1739: 1732: 1725: 1720: 1710: 1701: 1694: 1691:) and in the 1690: 1686: 1680: 1674: 1670: 1666: 1662: 1658: 1654: 1650: 1646: 1642: 1638: 1637:Acts 17:30–31 1634: 1630: 1626: 1622: 1621:Acts 10:40–41 1618: 1614: 1610: 1606: 1602: 1598: 1594: 1590: 1584: 1577: 1573: 1568: 1564: 1554: 1551: 1549: 1546: 1544: 1541: 1539: 1538:Luke 22:43–44 1536: 1534: 1531: 1529: 1526: 1524: 1521: 1519: 1516: 1515: 1509: 1500: 1497: 1487: 1482: 1473: 1471: 1461: 1457: 1453: 1443:Longer ending 1440: 1438: 1434: 1430: 1429:Robert Gundry 1426: 1422: 1418: 1414: 1410: 1405: 1403: 1399: 1395: 1391: 1387: 1383: 1376:Unintentional 1373: 1371: 1367: 1363: 1359: 1355: 1354: 1349: 1342: 1337: 1335: 1331: 1325: 1320: 1318: 1314: 1310: 1306: 1300: 1292: 1284: 1272: 1268: 1264: 1261: 1258: 1257:Minuscule 461 1254: 1244: 1234: 1230: 1227: 1224: 1220: 1217:that is, "By 1216: 1212: 1208: 1204: 1200: 1196: 1193: 1190: 1189:Eznik of Golb 1186: 1185:Leo the Great 1182: 1178: 1174: 1170: 1166: 1162: 1158: 1154: 1150: 1149:Fortunatianus 1146: 1142: 1138: 1134: 1130: 1126: 1122: 1121:Justin Martyr 1119:(120-140ad), 1118: 1114: 1110: 1106: 1102: 1098: 1094: 1090: 1086: 1082: 1078: 1074: 1070: 1066: 1062: 1058: 1054: 1050: 1046: 1042: 1039: 1034: 1029: 1024: 1020: 1016: 1012: 1008: 1004: 1003:Minuscule 304 1000: 996: 992: 988: 984: 980: 977: 974: 973: 972: 970: 966: 962: 955: 950: 941: 938: 933: 929: 924: 916: 914: 910: 906: 898: 894: 892: 888: 884: 880: 877: 873: 869: 868:handle snakes 865: 864:Mark 16:17–18 861: 859: 855: 851: 847: 843: 839: 835: 834:Mark 16:14–16 831: 829: 828:Mark 16:12–13 825: 823: 819: 815: 813: 809: 805: 801: 797: 793: 789: 777:Longer ending 774: 766: 764: 762: 759: 758: 755: 750: 748: 746: 743: 742: 737: 735: 732: 731: 727: 726: 723: 718: 716: 714: 711: 710: 705: 703: 701: 697: 694: 693: 689: 687: 684: 683: 678: 675: 667: 665: 662: 660: 654: 645: 643: 639: 635: 630: 627: 623: 622:Mark 14:66–72 619: 614: 612: 608: 604: 600: 595: 593: 592:John 20:11–12 589: 585: 581: 577: 569: 563: 548: 546: 542: 534: 528: 519: 517: 513: 509: 505: 501: 497: 495: 491: 487: 483: 479: 475: 471: 467: 463: 459: 451: 445: 436: 434: 433:Holy Saturday 430: 422: 416: 406: 402: 393: 385: 377: 373: 363: 354: 345: 332: 320: 317: 314: 311: 308: 305: 302: 299: 296: 293: 292: 291: 278: 276: 272: 268: 266: 262: 258: 254: 250: 246: 242: 238: 234: 230: 226: 225:New Testament 222: 218: 206: 203: 201: 198: 196: 193: 191: 188: 186: 183: 181: 178: 176: 173: 171: 168: 166: 163: 161: 158: 156: 153: 151: 148: 146: 143: 141: 138: 136: 133: 131: 128: 127: 121: 120: 117: 114: 113: 105: 101: 98: 97:New Testament 95: 91: 88: 85: 81: 78: 75: 71: 64: 59: 54: 49: 43: 38: 30: 19: 4003: 3995: 3953:(N. Matthes) 3950: 3942: 3934: 3926: 3830:Jordan River 3684:Jesus Christ 3632:Resurrection 3525: 3385: 3374: 3367: 3354: 3345:Online Bible 3344: 3242:, retrieved 3235:the original 3209:(1): 79–98, 3206: 3202: 3179: 3160: 3141: 3125: 3110:. Eerdmans. 3107: 3090: 3072: 3052: 3036: 3017: 2985:. Retrieved 2979: 2972: 2964: 2940: 2934: 2922: 2910: 2887: 2862: 2857: 2849: 2844: 2832: 2813: 2805: 2800: 2788: 2781: 2776: 2771:pp. 284-286. 2768: 2763: 2737: 2725: 2713: 2701: 2689: 2677: 2668: 2662: 2650: 2638: 2630: 2623: 2612:. Retrieved 2603: 2563:. Retrieved 2559: 2549: 2541: 2533: 2513: 2506: 2495:. Retrieved 2491: 2482: 2461: 2451: 2431: 2410:. Retrieved 2406: 2396: 2385:. Retrieved 2381: 2356: 2347: 2335: 2318: 2314: 2308: 2289: 2280: 2267: 2259: 2239: 2227: 2215: 2207: 2168:Mark 16:9–20 2149: 2139: 2132: 2120: 2108: 2096: 2084: 2072: 2064: 2056: 2044: 2036: 2031: 2024:Allison 2005 2019: 2010: 2004: 1995: 1974: 1962: 1951:. Retrieved 1942: 1933: 1914: 1862: 1851: 1839: 1826: 1811: 1804:superfluous. 1782: 1775: 1766: 1731: 1719: 1709: 1700: 1679: 1673:1 Peter 1:21 1601:Acts 2:31–32 1583: 1567: 1506: 1498: 1494: 1484: 1479: 1467: 1458: 1454: 1451: 1437:resurrection 1413:C. H. Turner 1406: 1389: 1385: 1381: 1379: 1369: 1357: 1352: 1344: 1339: 1327: 1322: 1301: 1298: 1290: 1281: 1278:Explanations 1262: 1252: 1242: 1228: 1214: 1194: 1040: 975: 968: 958: 934: 931: 926: 922: 895: 881: 862: 857: 832: 826: 818:Mark 16:9–11 816: 785: 773: 760: 752: 744: 730:Freer Logion 728: 720: 712: 699: 695: 673: 666: 663: 656: 652: 637: 631: 615: 606: 596: 580:Matthew 28:5 573: 555: 538: 526: 516:Matthew 28:1 498: 455: 443: 426: 414: 329: 289: 269: 237:Jesus' death 216: 215: 204: 3962:Manuscripts 3749:Simon Peter 3617:Crucifixion 3607:Last Supper 2643:Miller 1994 2154:Mark 16:6–8 1841:Diatessaron 1738:Constantine 1669:1 Peter 1:3 1593:Romans 10:9 1572:Mark 16:1–8 1468:Because of 1295:Intentional 1125:Diatessaron 1093:The Vulgate 1057:Codex Bezae 969:kata Markon 944:Manuscripts 891:Psalm 110:1 696:Mark 16:6–8 599:Last Supper 588:John 20:1–2 584:Luke 24:4–5 568:Mark 16:5–7 533:Mark 16:3–4 456:Just after 372:Garden Tomb 344:Jesus' tomb 307:Codex Bezae 255:purchasing 4061:Categories 4021:Greek Text 4004:(disputed) 3969:Papyrus 45 3815:Dalmanutha 3779:Samaritans 3627:Empty tomb 3547:Temptation 3244:2019-04-26 2793:Stein 2008 2742:Stein 2008 2730:Stein 2008 2718:Brown 1997 2614:2022-02-22 2604:archive.ph 2584:Stein 2008 2565:2024-02-03 2497:2024-07-02 2412:2024-02-03 2387:2024-02-03 2340:Skeat 1999 2232:Brown 1997 1953:2022-02-22 1943:archive.ph 1888:References 1751:Mark 15:28 1724:Papyrus 45 1633:Acts 13:37 1629:Acts 13:34 1625:Acts 13:30 1398:Protagoras 1394:Septuagint 1360:(see also 1313:Mark 10:34 1133:Hippolytus 935:While the 928:salvation. 897:Mark 16:20 883:Mark 16:19 659:Mark 10:32 603:Mark 14:28 551:Verses 5–7 522:Verses 3–4 504:John 19:40 490:Mark 15:47 486:Mark 15:40 464:, another 401:Empty tomb 399:See also: 48:chapter 15 3996:(forgery) 3945:(Golijov) 3871:John Mark 3825:Jerusalem 3810:Capernaum 3805:Bethsaida 3784:Sanhedrin 3774:Sadducees 3769:Pharisees 3597:Anointing 3231:248455140 2892:Lunn 2015 2880:Lunn 2015 2466:. BRILL. 2113:Mark 16:8 1893:Citations 1685:Mark 16:6 1665:Heb 13:20 1617:Acts 5:30 1613:Acts 4:10 1609:Acts 3:26 1605:Acts 3:15 1589:Acts 2:24 1470:patristic 1433:pericopes 1362:Preterism 1334:beginning 1309:Mark 9:31 1305:Mark 8:31 1233:Family K1 1177:Nestorius 1165:Augustine 1151:(350ad), 1143:(258ad), 1139:(256ad), 1131:(180ad), 1123:(160ad), 1115:(600ad), 1097:Old Latin 1049:Family 13 856:, in his 634:Mark 1:16 601:in Mark ( 512:John 20:1 508:Nicodemus 500:Luke 24:1 450:Mark 16:2 421:Mark 16:1 18:Mark 16:1 3919:In music 3840:Nazareth 3674:Caiaphas 3437:chapters 3335:Archived 3289:Archived 3223:26423729 3015:(2017). 2987:20 April 2822:Archived 2608:Archived 2361:Epp 1993 1947:Archived 1928:, p. 920 1922:Archived 1915:57. 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