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Jehovah’s Witnesses

English
New World Translation of the Holy Scriptures (Study Edition)

Mark 16:1-8

16  So when the Sabbath+ was over, Mary Magʹda·lene, Mary+ the mother of James, and Sa·loʹme bought spices in order to come and apply them to his body.+  And very early on the first day of the week when the sun had risen, they came to the tomb.+  They were saying to one another: “Who will roll the stone away from the entrance of the tomb for us?”+  But when they looked up, they saw that the stone had been rolled away, although it was very large.+  When they entered into the tomb, they saw a young man sitting on the right side, clothed in a white robe, and they were stunned.  He said to them: “Do not be stunned.+ You are looking for Jesus the Naz·a·reneʹ who was executed on the stake. He was raised up.+ He is not here. Look, here is the place where they laid him.+  But go, tell his disciples and Peter, ‘He is going ahead of you into Galʹi·lee.+ You will see him there, just as he told you.’”+  So when they came out, they fled from the tomb, trembling and overwhelmed with emotion. And they said nothing to anyone, for they were in fear.+

Footnotes

Magadan: While no place called Magadan is known today in the region around the Sea of Galilee, some scholars believe that Magadan is the same locality as Magdala, which is considered to be Khirbet Majdal (Migdal), about 6 km (3.5 mi) NNW of Tiberias. In the parallel account (Mr 8:10), the area is called Dalmanutha.—See App. B10.

James the Less: One of Jesus’ apostles and the son of Alphaeus. (Mt 10:2, 3; Mr 3:18; Lu 6:15; Ac 1:13) The designation “the Less” may indicate that this James was either not as old or not as tall as the other apostle James, the son of Zebedee.

Sabbath: The Sabbath day (Nisan 15) ended at sunset. All four Gospel accounts contain the report of Jesus’ resurrection.Mt 28:1-10; Mr 16:1-8; Lu 24:1-12; Joh 20:1-29.

Mary Magdalene: Her distinguishing name Magdalene (meaning “Of, or Belonging to, Magdala”) likely stems from the town of Magdala on the western shore of the Sea of Galilee about halfway between Capernaum and Tiberias. It has been suggested that Magdala was Mary’s hometown or place of residence.—See study notes on Mt 15:39; Lu 8:2.

James: That is, James the Less.—See study note on Mr 15:40.

Salome: Probably from a Hebrew word meaning “peace.” Salome was a disciple of Jesus. A comparison of Mt 27:56 with Mr 3:17 and 15:40 may indicate that Salome was the mother of the apostles James and John; Matthew mentions “the mother of the sons of Zebedee,” and Mark calls her “Salome.” Further, a comparison with Joh 19:25 points to Salome as possibly being the fleshly sister of Mary, Jesus’ mother. If so, then James and John were first cousins of Jesus. In addition, as Mt 27:55, 56, Mr 15:41, and Lu 8:3 imply, Salome was among the women who accompanied Jesus and ministered to him from their belongings.

bought spices . . . apply them to his body: Jesus’ body had already been prepared for burial “according to the burial custom of the Jews.” (Joh 19:39, 40) However, since Jesus died about three hours before the start of the Sabbath and the Jews were not allowed to do such work during the Sabbath, this task was likely done hastily. Now, on this first day after the Sabbath, that is, the third day from Jesus’ execution, the women may have come to add more spices and oils, perhaps as a means of preserving the body for a longer period. (Lu 23:50–24:1) Likely, they would apply the spices and oils over the wrapped body.

the first day of the week: That is, Nisan 16. For the Jews, the day immediately after the Sabbath was the first day of the week.

the stone: Apparently a circular stone, since this verse says that the women asked about who would “roll the stone away,” and verse 4 says that it “had been rolled away.” It might have weighed a ton or more. Matthew’s account calls it “a big stone.”Mt 27:60.

for they were in fear: According to the earliest available manuscripts of the last part of Mark, the Gospel ends with the words found in verse 8. Some assert that such an ending is too abrupt to have been the original conclusion to the book. However, in view of Mark’s generally terse writing style, that assertion is not necessarily valid. Also, fourth-century scholars Jerome and Eusebius indicate that the authentic record closes with the words “for they were in fear.”

There are a number of Greek manuscripts and translations into other languages that add either a long or a short conclusion after verse 8. The long conclusion (consisting of 12 extra verses) is found in Codex Alexandrinus, Codex Ephraemi Syri rescriptus, and Codex Bezae Cantabrigiensis, all from the fifth century C.E. It also appears in the Latin Vulgate, the Curetonian Syriac, and the Syriac Peshitta. However, it does not appear in two earlier fourth-century Greek manuscripts, Codex Sinaiticus and Codex Vaticanus, or in Codex Sinaiticus Syriacus of the fourth or fifth century, or in the earliest Sahidic Coptic manuscript of Mark of the fifth century. Similarly, the oldest manuscripts of Mark in Armenian and Georgian end at verse 8.

Certain later Greek manuscripts and translations into other languages contain the short conclusion (consisting of just a couple of sentences). The Codex Regius of the eighth century C.E. has both conclusions, giving the shorter conclusion first. It prefaces each conclusion with a note saying that these passages are current in some quarters, though it evidently recognizes neither of them as authoritative.

SHORT CONCLUSION

The short conclusion after Mr 16:8 is not part of the inspired Scriptures. It reads as follows:

But all the things that had been commanded they related briefly to those around Peter. Further, after these things, Jesus himself sent out through them from the east to the west the holy and incorruptible proclamation of everlasting salvation.

LONG CONCLUSION

The long conclusion after Mr 16:8 is not part of the inspired Scriptures. It reads as follows:

9 After he rose early on the first day of the week he appeared first to Mary Magʹda·lene, from whom he had expelled seven demons. 10 She went and reported to those who had been with him, as they were mourning and weeping. 11 But they, when they heard he had come to life and had been viewed by her, did not believe. 12 Moreover, after these things he appeared in another form to two of them walking along, as they were going into the country; 13 and they came back and reported to the rest. Neither did they believe these. 14 But later he appeared to the eleven themselves as they were reclining at the table, and he reproached their lack of faith and hardheartedness, because they did not believe those who had beheld him now raised up from the dead. 15 And he said to them: “Go into all the world and preach the good news to all creation. 16 He that believes and is baptized will be saved, but he that does not believe will be condemned. 17 Furthermore, these signs will accompany those believing: By the use of my name they will expel demons, they will speak with tongues, 18 and with their hands they will pick up serpents, and if they drink anything deadly it will not hurt them at all. They will lay their hands upon sick persons, and these will become well.”

19 So, then, the Lord Jesus, after having spoken to them, was taken up to heaven and sat down at the right hand of God. 20 They, accordingly, went out and preached everywhere, while the Lord worked with them and backed up the message through the accompanying signs.

Media

Codex Sinaiticus—End of Mark’s Gospel
Codex Sinaiticus—End of Mark’s Gospel

The Codex Sinaiticus is a vellum manuscript written in Greek and dating from the fourth century C.E. It contains all of the Christian Greek Scriptures and portions of the Greek translation of the Hebrew Scriptures known as the Septuagint. Scholars consider Codex Sinaiticus to be one of the authoritative sources for the Greek Bible text. Until the mid-1800’s, the manuscript was located in St. Catherine’s Monastery at the foot of Mount Sinai. Today, a major part of this manuscript, including the section shown here, is preserved at the British Library in London, England. This photo shows the end of the Gospel of Mark (1) and the beginning of Luke’s account (2). In both this manuscript and the equally important fourth-century manuscript known as the Codex Vaticanus, Mark’s account clearly concludes with the words that appear in modern Bibles at Mark 16:8.—See study note on Mr 16:8.