Misplaced Pages

#909090

84-529: 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

168-404: 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

252-565: A Ciceronian lexicon, which was discovered in a Benedictine monastery ( notae benenses ). To learn the Tironian note system, scribes required formal schooling in some 4,000 symbols; this later increased to some 5,000 symbols and then to some 13,000 in the medieval period (4th to 15th centuries AD); the meanings of some characters remain uncertain. Sigla were mostly used in lapidary inscriptions; in some places and historical periods (such as medieval Spain) scribal abbreviations were overused to

336-464: A beginner's guide. Additionally, the abbreviations employed varied across Europe. In Nordic texts, for instance, two runes were used in text written in the Latin alphabet, which are fé (ᚠ 'cattle, goods') and maðr (ᛘ 'man'). Cappelli divides abbreviations into six overlapping categories: Suspended terms are those of which only the first part is written, and the last part is substituted by

420-638: 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

504-403: A given document. Scribal abbreviations can be found in epigraphy , sacred and legal manuscripts, written in Latin or in a vernacular tongue (but less frequently and with fewer abbreviations), either calligraphically or not. In epigraphy , common abbreviations were comprehended in two observed classes: Both forms of abbreviation are called suspensions (as the scribe suspends the writing of

588-706: A horizontal line and two dots (looks like ÷) for est ('it is'). In addition to the signs used to signify abbreviations, medieval manuscripts feature some glyphs that are now uncommon but were not sigla. Many more ligatures were used to reduce the space occupied, a characteristic that is particularly prominent in blackletter scripts. Some letter variants such as r rotunda , long s and uncial or insular variants ( Insular G ), Claudian letters were in common use, as well as letters derived from other scripts such as Nordic runes: thorn (þ=th) and eth (ð=dh) . An illuminated manuscript would feature miniatures , decorated initials or littera notabilior , which later resulted in

672-438: A literary inclusio of eyewitness testimony to indicate Peter as the main eyewitness source in 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

756-606: A mark, which can be of two types: The largest class of suspensions consists of single letters standing in for words that begin with that letter. A dot at the baseline after a capital letter may stand for a title if it is used such as in front of names or a person's name in medieval legal documents. However, not all sigla use the beginning of the word. For plural words, the siglum is often doubled: F. = frater and FF. = fratres . Tripled sigla often stand for three: DDD = domini tres . Letters lying on their sides, or mirrored (backwards), often indicate female titles, but

840-410: 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 the reader to rely on what the disciples preached about Jesus. Mark 16:19 : Jesus

924-483: A mirrored C (Ↄ) stands generally for con or contra (the latter sometimes with a macron above: Ↄ̄). To avoid confusion with abbreviations and numerals, the latter are often written with an overline above. In some contexts, however, numbers with a line above indicate that number is to be multiplied by a thousand, and several other abbreviations also have a line above them, such as ΧΡ (Greek letters chi + rho) = Christus or IHS = Jesus . Starting in

SECTION 10

#1732765770910

1008-715: A particular meaning. Several of them continue in modern usage, as in the case of monetary symbols. In Unicode, they are referred to as letter-like glyphs . Additionally, several authors are of the view that the Roman numerals themselves were, for example, nothing less than abbreviations of the words for those numbers. Other examples of symbols still in some use are alchemical and zodiac symbols, which were, in any case, employed only in alchemy and astrology texts, which made their appearance beyond that special context rare. Some important examples are two stacked horizontal lines (looks like =) for esse ('to be'), and an obelus consisting of

1092-775: 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

1176-410: 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

1260-672: 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]

1344-455: A young man dressed in a white robe 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). 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

1428-430: 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. 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

1512-579: 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

1596-599: 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

1680-404: 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

1764-481: 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

SECTION 20

#1732765770910

1848-676: 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 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

1932-440: 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

2016-512: 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. ' " 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

2100-549: 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

2184-467: Is only in some English dialects that the letter r before another consonant largely silent and the preceding vowel is " r-coloured ". However, a , i , and o above g meant gͣ gna , gͥ gni and gͦ gno respectively. Although in English, the g is silent in gn , but in other languages, it is pronounced. Vowel letters above q meant qu + vowel: qͣ , qͤ , qͥ , qͦ , qͧ . Vowels were

2268-776: 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 Scribal abbreviations , or sigla ( singular : siglum ), are abbreviations used by ancient and medieval scribes writing in various languages, including Latin , Greek , Old English and Old Norse . In modern manuscript editing (substantive and mechanical) sigla are

2352-471: 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. This

2436-600: 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; the mediaeval feast of the Dispersion of the Apostles celebrated this event. Several signs from God accompanied their preaching. The word " Amen "

2520-410: 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. 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

2604-454: 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

Codex Bezae - Misplaced Pages Continue

2688-501: The Renaissance (14th to 17th centuries), when Ancient Greek language manuscripts introduced that tongue to Western Europe , its scribal abbreviations were converted to ligatures in imitation of the Latin scribal writing to which readers were accustomed. Later, in the 16th century, when the culture of publishing included Europe's vernacular languages, Graeco-Roman scribal abbreviations disappeared, an ideologic deletion ascribed to

2772-488: 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 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

2856-634: The bicamerality of the script (case distinction). Various typefaces have been designed to allow scribal abbreviations and other archaic glyphs to be replicated in print. They include " record type ", which was first developed in the 1770s to publish Domesday Book and was fairly widely used for the publication of medieval records in Britain until the end of the 19th century. In the Unicode Standard v. 5.1 (4 April 2008), 152 medieval and classical glyphs were given specific locations outside of

2940-481: The long s (ſ), and the r rotunda (ꝛ). The u and v characters originated as scribal variants for their respective letters, likewise the i and j pair. Modern publishers printing Latin-language works replace variant typography and sigla with full-form Latin spellings; the convention of using u and i for vowels and v and j for consonants is a late typographic development. Some ancient and medieval sigla are still used in English and other European languages;

3024-576: 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 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

3108-478: 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

3192-531: The 3rd and 4th centuries AD, writing materials were scarce and costly. During the Roman Republic , several abbreviations, known as sigla (plural of siglum 'symbol or abbreviation'), were in common use in inscriptions, and they increased in number during the Roman Empire . Additionally, in this period shorthand entered general usage. The earliest known Western shorthand system was that employed by

3276-412: The 8th or the 9th century, single-letter sigla grew less common and were replaced by longer, less ambiguous sigla with bars above them. Abbreviations by contraction have one or more middle letters omitted. They were often represented with a general mark of abbreviation (above), such as a line above. They can be divided into two subtypes: Such marks inform the reader of the identity of the missing part of

3360-542: The Greek historian Xenophon in the memoir of Socrates , and it was called notae socratae . In the late Roman Republic, the Tironian notes were developed possibly by Marcus Tullius Tiro , Cicero's amanuensis , in 63 BC to record information with fewer symbols; Tironian notes include a shorthand/syllabic alphabet notation different from the Latin minuscule hand and square and rustic capital letters. The notation

3444-455: The Latin ampersand (&) replaces the conjunction and in English, et in Latin and French, and y in Spanish (but its use in Spanish is frowned upon, since the y is already smaller and easier to write) . The Tironian sign (⁊), resembling the digit seven (7), represents the conjunction et and is written only to the x-height ; in current Irish language usage, the siglum denotes

Codex Bezae - Misplaced Pages Continue

3528-622: 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

3612-540: 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 the sick. Kilgallen, picturing an author putting words in Jesus' mouth, has suggested that these verses were

3696-478: 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

3780-1057: The Private Use Area. Specifically, they are located in the charts "Combining Diacritical Marks Supplement" (26 characters), "Latin Extended Additional" (10 characters), "Supplemental Punctuation" (15 characters), "Ancient Symbols" (12 characters) and especially "Latin Extended-D" (89 characters). These consist in both precomposed characters and modifiers for other characters, called combining diacritical marks (such as writing in LaTeX or using overstrike in MS Word). Characters are "the smallest components of written language that have semantic value" but glyphs are "the shapes that characters can have when they are rendered or displayed". Mark 16 Textual critics have identified two distinct alternative endings:

3864-521: The Roman sigla, a symbol to express a word, and Tironian notes. Quite rarely, abbreviations did not carry marks to indicate that an abbreviation has occurred: if they did, they were often copying errors . For example, e.g. is written with periods, but modern terms, such as PC , may be written in uppercase. The original manuscripts were not written in a modern sans-serif or serif font but in Roman capitals, rustic, uncial, insular, Carolingian or blackletter styles. For more, refer to Western calligraphy or

3948-448: The abbreviation's final consonant a given number of times to indicate a group of as many persons: AVG denoted Augustus , thus, AVGG denoted Augusti duo ; however, lapidaries took typographic liberties with that rule, and instead of using COSS to denote Consulibus duobus , they invented the CCSS form. Still, when occasion required referring to three or four persons,

4032-543: The alphabet notation had a "murky existence" (C. Burnett), as it was often associated with witchcraft and magic, and it was eventually forgotten. Interest in it was rekindled by the Archbishop of Canterbury Thomas Becket in the 12th century and later in the 15th century, when it was rediscovered by Johannes Trithemius , abbot of the Benedictine abbey of Sponheim, in a psalm written entirely in Tironian shorthand and

4116-674: The anti- Latinist Protestant Reformation (1517–1648). The common abbreviation Xmas , for Christmas , is a remnant of an old scribal abbreviation that substituted the Greek letter chi (Χ) for Christ's name (deriving from the first letter in his name, Χριστος ). After the invention of printing, manuscript copying abbreviations continued to be employed in Church Slavonic and are still in use in printed books as well as on icons and inscriptions. Many common long roots and nouns describing sacred persons are abbreviated and written under

4200-412: The body was laid" in Mark 15:47 were only Mary Magdalene and Mary 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

4284-586: The complex doubling of the final consonant yielded to the simple plural siglum. To that effect, a vinculum (overbar) above a letter or a letter-set also was so used, becoming a universal medieval typographic usage. Likewise the tilde (~), an undulated, curved-end line, came into standard late-medieval usage. Besides the tilde and macron marks above and below letters, modifying cross-bars and extended strokes were employed as scribal abbreviation marks, mostly for prefixes and verb, noun and adjective suffixes. The typographic abbreviations should not be confused with

SECTION 50

#1732765770910

4368-514: The conjunction agus ('and'). Other scribal abbreviations in modern typographic use are the percentage sign (%), from the Italian per cento ('per hundred'); the permille sign (‰), from the Italian per mille ('per thousand'); the pound sign (₤, £ and #, all descending from ℔ or lb for librum ) and the dollar sign ($ ), which possibly derives from the Spanish word peso . The commercial at symbol (@), originally denoting 'at

4452-466: 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 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

4536-469: 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. 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

4620-546: 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

4704-408: The entrance to the tomb?” When they looked up, they saw that 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

4788-625: The extent that some are indecipherable. The abbreviations were not constant but changed from region to region. Scribal abbreviations increased in usage and reached their height in the Carolingian Renaissance (8th to 10th centuries). The most common abbreviations, called notae communes , were used across most of Europe, but others appeared in certain regions. In legal documents, legal abbreviations, called notae juris , appear but also capricious abbreviations, which scribes manufactured ad hoc to avoid repeating names and places in

4872-459: The first three letters of ΙΗΣΟΥΣ ; and RIP for requiescat in pace ('rest in peace')) because the long-form written usage of the abbreviated phrase, by itself, was rare. According to Traube, these abbreviations are not really meant to lighten the burden of the scribe but rather to shroud in reverent obscurity the holiest words of the Christian religion. Another practice was repeating

4956-463: 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

5040-486: 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

5124-400: The most common superscripts, but consonants could be placed above letters without ascenders; the most common were c , e.g. nͨ . A cut l above an n , nᷝ , meant nihil for instance. For numerals, double-x superscripts are sometimes used to express scores, i. e. multiplication by twenty. For example, IIII indicates 80, VI XI indicates 131. These marks are nonalphabetic letters carrying

SECTION 60

#1732765770910

5208-566: 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

5292-434: 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:

5376-472: The phrasal abbreviations: i.e. ( id est 'that is'); loc. cit. ( loco citato 'in the passage already cited'); viz. ( vide licet 'namely; that is to say; in other words' – formed with vi + the yogh -like glyph ꝫ, the siglum for the suffix -et and the conjunction et ); and etc. ( et cetera 'and so on'). Moreover, besides scribal abbreviations, ancient texts also contained variant typographic characters, including ligatures (Æ, Œ, etc.),

5460-555: The rate/price of', is an abbreviation of the word Amphora —a kind of pot used as a unit of trade; from the 1990s, its use outside commerce became widespread, as part of e-mail addresses . Typographically, the ampersand, representing the word et , is a space-saving ligature of the letters e and t , its component graphemes . Since the establishment of movable-type printing in the 15th century, founders have created many such ligatures for each set of record type (font) to communicate much information with fewer symbols. Moreover, during

5544-469: 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

5628-467: 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;

5712-577: 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 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

5796-543: The sense of the one true God is abbreviated as Бг҃ъ , god referring to false gods is spelled out. Likewise, the word meaning 'angel' is generally abbreviated as агг҃лъ , but the word meaning 'angels' is spelled out for 'performed by evil angels' in Psalm 77. Adriano Cappelli 's Lexicon Abbreviaturarum lists the various medieval brachigraphic signs found in Vulgar Latin and Italian texts, which originate from

5880-452: The special diacritic symbol titlo , as shown in the figure at the right. That corresponds to the Nomina sacra ('Sacred names') tradition of using contractions for certain frequently occurring names in Greek ecclesiastical texts. However, sigla for personal nouns are restricted to "good" beings and the same words, when referring to "bad" beings, are spelled out; for example, while God in

5964-415: 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

6048-500: The symbols used to indicate the source manuscript (e.g. variations in text between different such manuscripts). Abbreviated writing, using sigla, arose partly from the limitations of the workable nature of the materials ( stone , metal , parchment , etc.) employed in record-making and partly from their availability. Thus, lapidaries , engravers , and copyists made the most of the available writing space. Scribal abbreviations were infrequent when writing materials were plentiful, but by

6132-561: The tomb, talks to the angels, and then Jesus appears to her. Jesus had predicted his resurrection and returning to Galilee during 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 ),

6216-467: 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

6300-430: The word without affecting (independent of) the meaning. Some of them may be interpreted as alternative contextual glyphs of their respective letters. The meaning of the marks depends on the letter on which they appear. A superscript letter generally referred to the letter omitted, but, in some instances, as in the case of vowel letters, it could refer to a missing vowel combined with the letter r , before or after it. It

6384-460: The word). A separate form of abbreviation is by contraction and was mostly a Christian usage for sacred words, or Nomina Sacra ; non-Christian sigla usage usually limited the number of letters the abbreviation comprised and omitted no intermediate letter. One practice was rendering an overused, formulaic phrase only as a siglum: DM for Dis Manibus ('Dedicated to the Manes'); IHS from

6468-458: 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

6552-457: 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, the sacred and imperishable proclamation of eternal salvation. Some texts add "Amen" at

6636-522: Was akin to modern stenographic writing systems. It used symbols for whole words or word roots and grammatical modifier marks, and it could be used to write either whole passages in shorthand or only certain words. In medieval times, the symbols to represent words were widely used; and the initial symbols, as few as 140 according to some sources, were increased to 14,000 by the Carolingians , who used them in conjunction with other abbreviations. However,

6720-402: 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 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

6804-400: 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

6888-408: 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

6972-688: 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 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

7056-422: 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 the sick, and they shall recover. So then after the Lord had spoken unto them, he

#909090