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51-529: The Codex Bezae Cantabrigiensis , designated by siglum D or 05 (in the Gregory-Aland numbering of New Testament manuscripts), δ 5 (in the von Soden numbering of New Testament manuscripts), is a bi-lingual Greek and Latin manuscript of the New Testament written in an uncial hand on parchment . It contains most of the four Gospels and Acts , with a small fragment of 3 John . Using

102-404: A resurrection narrative was either written, then lost, or planned but never actually written. Most scholars agree that verses 9–20 were not part of the original text of Mark but are a later addition. 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

153-465: A different form" to two unnamed disciples. They, too, are disbelieved when they tell what they saw. Mark 16:14–16 : 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 " proclaim the good news to all creation. The one who believes and is baptised will be saved ; but the one who does not believe will be condemned." Belief and non-belief are

204-710: 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). Johann Albrecht Bengel , in his Gnomon of the New Testament , defends the disciples: "They did believe: but presently there recurred to them a suspicion as to the truth, and even positive unbelief." Mark 16:17–18 : Jesus states that believers will "cast out demons" and "speak in new tongues". They will also be able to handle snakes , be immune from any poison they might happen to drink, and will be able to heal

255-638: A future meeting in Galilee between Jesus and the disciples (in Mark 14:28 and 16:7) could suggest that Mark intended to write beyond 16:8. C. H. Turner argued that the original version of the Gospel could have been a codex , with the last page being especially vulnerable to damage. Many scholars, including Rudolf Bultmann , have concluded that the Gospel most likely ended with a Galilean resurrection appearance and

306-775: A platter ) Matthew 15:26 Matthew 15:30 Matthew 15:32 Matthew 15:39 Matthew 16:4 Matthew 16:16 Matthew 16:20 Matthew 17:1 Matthew 17:2 Matthew 17:12b Matthew 18:10 Matthew 18:16 Matthew 18:18 Matthew 19:25 Matthew 19:29 Matthew 20:28 ὑμεῖς δὲ ζητεῖτε ἐκ μικροῦ αὐξήσαι καὶ ἐκ μείζονος ἔλαττον εἶναι εἰσερχόμενοι δὲ καὶ παρακληθέντες δειπνῆσαι μὴ ἀνὰκλινεσθε εἷς τοὺς ἐξἔχοντας τόπους μήποτε ἐνδοξότερον σου ἐπέλθῃ καὶ προσελθὼν ὁ δειπνοκλήτωρ εἴπῃ σοι ἔτι κάτω χὼρει καὶ καταισχυνθήσῃ ἐὰν δὲ αναπεσής εἷς τόν ἥττονα τόπον καὶ ἐπέλθῃ σου ἥττων ἐρεῖ σοι ὁ δειπνοκλήτωρ σύναγε ἔτι ἄνω καὶ ἔσται σοι τοῦτο χρήσιμον But seek to increase from that which

357-672: A word): in John 1:3 , ΕΓΕΝΕΤΟ ( egeneto ) was changed into ΕΝΕΓΕΤΟ ( enegeto ); in Acts 1:9 , ΥΠΕΛΑΒΕΝ ( hypelaben ) into ΥΠΕΒΑΛΕΝ ( hypebalen ). The following nomina sacra (sacred names/words considered sacred in Christianity ) are employed in the manuscript (the ones cited here are only nominative case (subject case) examples): ΙΗΣ ( Ιησους , Iēsous ' Jesus '), ΧΡΣ ( Χριστος , Christos ' Christ '), ΠΑΡ ( πατηρ , patēr ' Father '), ΣΤΗ ( σταυρωθη , staurōthē '[he]

408-579: Is a selection of some of the more notable or unsupported readings, with text and translation. Matthew 2:17 Matthew 3:16 Matthew 4:4 Matthew 5:4–5 Matthew 5:11 Matthew 5:19 Matthew 5:32 Matthew 6:6 Matthew 6:8 Matthew 10:3 Matthew 10:14 Matthew 10:18 Matthew 10:19 Matthew 11:3 Matthew 11:5 Matthew 12:34 Matthew 13:14 Matthew 13:33 Matthew 13:49 Matthew 14:2 Matthew 14:3 Matthew 14:8 ἐπὶ πίνακι ( on

459-599: Is complete; after some missing pages the manuscript picks up with the Third Epistle of John (in Latin) and contains part of Acts . The Greek text is unique, with many interpolations found in no other manuscript. It has several remarkable omissions, and a capricious tendency to rephrase sentences. Aside from this one Greek manuscript, the type of text is found in Old Latin (pre- Vulgate ) versions — as seen in

510-404: Is consistent with Mark's theology, where even miracles, such as the resurrection, do not produce the proper understanding or faith among Jesus' followers. Richard A. Burridge argues that, in keeping with Mark's picture of discipleship, the question of whether it all comes right in the end is left open: Mark's story of Jesus becomes the story of his followers, and their story becomes the story of

561-481: Is contended by some who see 16:9–20 as originally Markan that γαρ literally means because , and this ending to verse 8 is therefore not grammatically coherent (literally, it would read they were afraid because ). However, γαρ may end a sentence and does so in various Greek compositions, including some sentences in the Septuagint ; Protagoras , a contemporary of Socrates , even ended a speech with γαρ. Although γαρ

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612-553: Is going ahead of you into Galilee. There you will see him, just as he told you. ' " The white robe indicates that he is an angel : Matthew 28:5 describes him as such. In the account in Luke 24:4–5 there were two men. John says Mary saw two angels after finding the empty tomb and showing it to the other disciples John 20:1–2 ; John 20:11–12 . She comes back to the tomb, talks to the angels, and then Jesus appears to her. Jesus had predicted his resurrection and returning to Galilee during

663-440: 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. 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

714-549: Is omitted, and the text of Acts is nearly 8% longer than the generally received text. It also includes a story of a man working on the Sabbath placed after Luke 6:4 which is not found in any other manuscript. Acts in Codex Bezae differs quite considerably from other manuscripts, which some argue possibly represents an earlier version directly from Luke. Codex Bezae Cantabrigiensis contains some extraordinary readings. Below

765-543: Is small, and to become less from that which is greater. When you enter into a house and are summoned to dine, do not sit down at the prominent places, lest perchance a man more honorable than you come in afterwards, and he who invited you come and say to you, "Go down lower"; and you shall be ashamed. But if you sit down in the inferior place, and one inferior to you come in, then he that invited you will say to you, "Go up higher"; and this will be advantageous for you. Siglum Too Many Requests If you report this error to

816-490: 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. Mark has two additional endings, the longer ending (verse 9–20), and the shorter ending (unversed). 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

867-454: The parousia (Second Coming). Others have argued that this announcement of the resurrection and Jesus going to Galilee is the parousia (see also Preterism ), but Raymond E. Brown argues that a parousia confined only to Galilee is improbable. The final sentence in verse 8 is regarded as strange by some scholars. In the Greek text, it finishes with the conjunction γαρ ( gar , "for"). It

918-401: The Gospel of Mark . 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. Mark 16:1–8 ends with the response of the women: Those women, who are afraid (compare Mark 10:32 ), then flee and keep quiet about what they saw. Kilgallen comments that fear is the most common human reaction to the divine presence in

969-581: The Great Commission , declaring that believers that have been baptized will be saved while nonbelievers will be condemned, and pictures Jesus taken to Heaven and sitting at the Right Hand of God . Mark 16:9–11 : Jesus appears to Mary Magdalene, who is now described as someone whom Jesus healed from possession by seven demons . She then "tells the other disciples" what she saw, but no one believes her. Mark 16:12–13 : Jesus appears "in

1020-690: The Last Supper in Mark ( Mark 14:28 ). Mark uses the passive verb form ēgerthē , translated "he was raised", indicating God raised him from the dead, rather than "he is risen", as translated in the NIV . Peter, last seen in tears two mornings previously, having denied any knowledge of Jesus ( Mark 14:66–72 ), is mentioned in particular. Gregory the Great notes that "had the Angel not referred to him in this way, Peter would never have dared to appear again among

1071-528: 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 up in Mark 8:31 , Mark 9:31 , Mark 10:34 , and Jesus' prediction during the Last Supper of his rising after his death. According to Brown, this ending

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1122-461: The Apostles. He is bidden then by name to come, so that he will not despair because of his denial of Christ". 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 Mark 1:16 to form a literary inclusio of eyewitness testimony to indicate Peter as the main eyewitness source in

1173-469: 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. This is where the undisputed part of Mark's Gospel ends. Jesus

1224-674: The Latin here — and in Syriac, and Armenian versions. Bezae is the principal Greek representative of the Western text-type . There is no consensus on the many problems the Greek text presents. Since the Latin text occasionally agrees with Codices Bobiensis and Vercellensis against all others, it "preserves an ancient form of the Old Latin", and is a witness to a text which was current no later than 250 CE. Issues of conformity have dogged

1275-494: 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. Some early manuscripts containing the text of this chapter are: 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

1326-478: The Old Testament portion of the text. The blank column between Mark 16:8 and the beginning of Luke, however, is deliberately placed. 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

1377-603: The Wikimedia System Administrators, please include the details below. Request from 172.68.168.226 via cp1108 cp1108, Varnish XID 257822358 Upstream caches: cp1108 int Error: 429, Too Many Requests at Thu, 28 Nov 2024 10:59:31 GMT Mark 16 Textual critics 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 Ethiopic copies. Modern versions of

1428-605: The country. And they went and told it unto the 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. 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 them; they shall lay hands on

1479-437: 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

1530-463: 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 kata Markon , "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

1581-486: The left face and the Latin text on the right. The text is written colometrically and is full of hiatus . The first three lines of each book are in red letters, and black and red ink alternate the title of books. As many as eleven correctors (G, A, C, B, D, E, H, F, J, L, K) have amended the text of the manuscript between the sixth and twelfth centuries. The Greek text of the codex has some copying errors, e.g., errors of metathesis (the transposition of sounds or syllables in

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1632-577: The mediaeval feast of the Dispersion of the Apostles celebrated this event. Several signs from God accompanied their preaching. The word " Amen " was added in some ancient versions. The "Shorter Ending" or "conclusio brevior" (first manuscript c. 3rd century ), with slight variations, is usually unversed, and runs as follows: 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,

1683-407: The mother of Joses . Luke 24:1 states that the women had "prepared" the spices but John 19:40 seems to say that Nicodemus had already anointed his body. John 20:1 and Matthew 28:1 simply say "Mary Magdalene and the other Mary" came to see the tomb. 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

1734-566: The narrative flows from "they were afraid" to "now after he rose", and seems to reintroduce Mary Magdalene. Secondly, 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 "[he] has been risen" of verse 6, seen as significant by some. Because of patristic evidence from

1785-413: The numerous time indicators in verse 2, which bear similarities to other phrases in Mark. 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

1836-434: The passage as distinctive and not occurring elsewhere in the Gospel. Dr. Bruce Terry argues that a 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. 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:

1887-477: The reader to rely on what the disciples preached about Jesus. Mark 16:19 : Jesus is then taken up into heaven where, Mark states, he sits at the right hand of God . The author refers to Psalm 110:1 , quoted in Mark 12:36, about the Lord sitting at the right hand of God. Mark 16:20 : the eleven leave and are dispersed throughout the world, "proclaim[ing] the good news everywhere" while the L ORD works with them;

1938-469: 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 us. Burridge compares the ending of Mark to its beginning : 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

1989-467: The reconciliation of Jesus with the Eleven, even if verses 9–20 were not written by the original author of the Gospel of Mark. Robert Gundry mentions that only about 10% of Mark's γαρ clauses (6 out of 66) conclude pericopes . 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;

2040-420: The resurrection, and a reserved description of the angel at the tomb indicate a more primitive narrative source. 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. The Sabbath ended at dusk , on the day known to Christians as Holy Saturday . And very early on the first day of the week, when the sun had risen, they went to

2091-491: The right and who tells them that Jesus "has risen" and shows them "the place where they laid him" (verses 5–7). As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. "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

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2142-635: The sacred and imperishable proclamation of eternal salvation. Some texts add "Amen" at the end. While the New Revised Standard Version 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. The earliest extant complete manuscripts of Mark, Codex Sinaiticus and Codex Vaticanus , two 4th-century manuscripts, do not contain

2193-521: 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. In this 12-verse passage, the author refers to Jesus' appearances to Mary Magdalene, two disciples, and then the Eleven (the Twelve Apostles minus Judas). The text concludes with

2244-485: The sick. Kilgallen, picturing an author putting words in Jesus' mouth, has suggested that these verses were a means by which early Christians 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

2295-400: The stone, which was very large, had already been rolled back. 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 Jesuit 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 robe who is sitting on

2346-415: The study of comparative writing styles ( palaeography ), it is currently dated to the 5th century. A digital facsimile of the codex is available from Cambridge University Library , which holds the manuscript. The manuscript is a codex (precursor to the modern book), containing 406 extant parchment leaves, from perhaps an original 534 (26 x 21.5 cm), written one column per page with the Greek text on

2397-403: The tomb. Just after sunrise , Mary Magdalene , another Mary, the mother of James , and Salome come with the spices to anoint Jesus' body. Mary Magdalene, Mary the mother of James the younger and of Joses , and Salome are also mentioned among the women "looking on from afar" in Mark 15:40 , although those who "saw where the body was laid" in Mark 15:47 were only Mary Magdalene and Mary

2448-467: The usage of the codex in biblical scholarship. "In general the Greek text is treated as an unreliable witness," but it is "an important corroborating witness wherever it agrees with other early manuscripts." Some of the outstanding features: Matthew 16:2b–3 is present and not marked as doubtful or spurious. One of the longer endings of Mark is given. Luke 22:43f and Pericope adulterae are present and not marked as spurious or doubtful. John 5:4

2499-458: Was crucified '). Other words which usually feature among the nomina sacra are written out in full: μητερ ( mēter ' Mother '), υιος ( huios ' Son '), σωτηρ ( sōter ' savior '), ανθρωπος ( anthrōpos 'man'), ουρανος ( ouranos 'sky'), Δαυιδ ( David ), Ισραηλ ( Israel ), and Ιηρουσαλημ ( Iērousalēm 'Jerusalm'). The manuscript presents the gospels in the so-called Western order of Matthew , John , Luke and Mark , of which only Luke

2550-400: Was here. 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 Jesus' appearances , and that Mark brings the story to a close here to highlight the resurrection and leave anticipation of

2601-408: Was lost, but in the second part of the 20th century the view prevailed that verse 8 was the original ending, as intended by the author. Although scholars almost universally reject Mark 16:9–20, a debate continues about whether the ending at 16:8 is intentional or accidental. Numerous arguments have been given to explain why verse 8 is the intended ending. There is scholarly work that suggests

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