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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 the Bible. [ 16 ]
The stylistic differences suggest that none of these was written by the author of the Gospel of St. Mark. Metzger speaks of the "inconcinnities" between the first 8 verses of chapter 16 and the longer ending, and suggests, "all these features indicate that the section was added by someone who knew a form of Mark that ended abruptly with verse 8 ...
Codex Boreelianus, Mark 1:1-5a. Mark 1:1. Ἰησοῦ Χριστοῦ (of Jesus Christ) – א* Θ 28 c 530 582* 820* 1021 1436 1555* 1692 2430 2533 l 2211 cop sa(ms) arm geo 1 Origen gr Origen lat Victorinus-Pettau Asterius Serapion Titus-Bostra Basil Cyril-Jerusalem Severian Jerome 3/6 Hesychius WH text Riv mg NM [6]
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.
The narration of Jesus' death and the events that accompany it mention the presence of women. Meier states that the pivotal role of the women at the cross is revealed in the subsequent narrative, where at least some of the women, notably Mary Magdalene, witnessed both the burial of Jesus (Mark 15:47) and discovered the empty tomb (Mark 16:1–8).
Mark is the only gospel with the combination of verses in Mark 4:24–25: the other gospels split them up, Mark 4:24 being found in Luke 6:38 and Matthew 7:2, Mark 4:25 in Matthew 13:12 and Matthew 25:29, Luke 8:18 and Luke 19:26.
John 1:1-5:11 is a replacement of a presumably damaged folio, and dates to around the 7th century. Mark 15:13-38 and John 14:26-16:7 are lacking. [3]: 80 The text is written in one column per page, 30 lines per page. [1] The letters are written in a small, slightly sloping uncial hand, using dark-brown ink.
The fragmentary text contains parts of the Gospel of Mark (Mark 8:8-16:8) and Gospel of Matthew (Matthew 1:1-15:36). [1] Codex Bobiensis is the only known example of the shorter ending added directly to Mark 16:8, but not the "longer ending" through Mark 16:20. [2] The Latin text of the codex is a representative of the Western text-type.