Furthermore, many phrases found in Mark 16 seem to be non-Markan in their vocabulary. 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. Those arguing in favor of Markan creation point to the numerous time indicators in verse 2, which bear similarities to other phrases in Mark. 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. Codex Ephraemi Rescriptus (~450 complete: 1-20).Codex Sinaiticus (330-360 extant verses 1-8). ![]() Codex Vaticanus (325-350 extant verses 1-8).Some early manuscripts containing the text of this chapter are: Modern versions of the New Testament generally include the Longer Ending, but place it in brackets or otherwise format it to show that it is not known whether or not this was part of the original text. 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. 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". There they encounter the stone rolled away, the tomb open, and a young man dressed in white who announces the resurrection of Jesus ( 16:1-6). The chapter begins after the sabbath has ended, with Mary Magdalene, Mary the mother of James, and Salome purchasing spices to bring to the tomb next morning to anoint Jesus' body. Christopher Tuckett refers to it as a "sequel to the story of Jesus' death and burial". ![]() Mark 16 is the final chapter of the Gospel of Mark in the New Testament of the Christian Bible.
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