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While some scholars argue that Mark 16 is a Markan composition, [4] others argue that the chapter comes from an older tradition in the pre-Markan passion story. [5] Those arguing in favor of Markan creation point to the numerous time indicators in verse 2, which bear similarities to other phrases in Mark. [6]
The codex contains almost complete text of the four Gospels with lacunae (Mark 16:14–20). The text is written in two columns per page, 26 lines per page. [2] [3]The text is divided according to the κεφαλαια (chapters), whose numbers are given at the margin, with the τιτλοι (titles of chapters) at the top of the pages.
Jesus appears to Mary Magdalene and the "other Mary" [16] Jesus appears to Mary Magdalene, who informs the disciples [17] Jesus appears to Mary Magdalene. She tells "those who had been with him," but they don't believe her story. [18] Jesus appears to two disciples [19] Jesus appears to two disciples [20] Appearance of Jesus to the other disciples
Mark 16:1–8 probably represents a complete unit of oral tradition taken over by the author. [17] It concludes with the women fleeing from the empty tomb and telling no one what they have seen, and the general scholarly view is that this was the original ending of this gospel, with the remaining verses, Mark 16:9–16, being added later.
(Mark 16:1) Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee's sons. (Matthew 27:56) Catholic interpretation generally holds that James, the Younger is the same James mentioned in Mark 16:1 and Matthew 27:56 and it is to be identified with James, the son of Alphaeus and James, the brother of Jesus. [14]
A medieval legendary account had Mary Magdalene, Mary of Jacob and Mary Salome, [10] Mark's Three Marys at the Tomb, or Mary Magdalene, Mary of Cleopas and Mary Salome, [11] with Saint Sarah, the maid of one of them, as part of a group who landed near Saintes-Maries-de-la-Mer in Provence after a voyage from the Holy Land.
It is also a placement next to God in Heaven, in the traditional place of honor, mentioned in the New Testament as the place of Christ at Mark 16:19, [2] Luke 22:69, [3] Matthew 22:44 [4] and 26:64, Acts 2:34 and 7:55, 1 Peter 3:22 and elsewhere. These uses reflect use of the phrase in the Old Testament, for example in Psalms 63:8 and 110:1. [5]
A young man in a robe also appears in Mark 16:5–7. Mark does not name the High Priest. [113] Witness testimony against Jesus does not agree. [114] The cock crows "twice" as predicted. [115] See also Fayyum Fragment. The other Gospels simply record, "the cock crew". Early codices 01, W, and most Western texts have the simpler version. [116]