Марк 16: Жаңа өсиеттегі қайта тірілу және куәліктер туралы әңгіме

Mark 16 is the final chapter of the Gospel of Mark in the New Testament of the Christian Bible. Christopher Tuckett refers to it as a "sequel to the story of Jesus' death and burial". 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. 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.

The Sabbath ended at dusk, on the day known to Christians as Holy Saturday.

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 , although those who "saw where the body was laid" in were only Mary Magdalene and Mary the mother of Joses. Luke 24:1 states that the women had "prepared" the spices but 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.

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 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).

The white robe indicates that he is an angel: Matthew 28:5 describes him as such. In the account in there were two men. John says there were two angels, but that Mary saw them after finding the empty tomb and showing it to the other disciples. She comes back to 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 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 , 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 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 (ESV)), 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. This 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.

The "Shorter Ending" or "conclusio brevior" (first manuscript c. 3rd century

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.

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.

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 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 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 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. even if verses 9–20 were not written by the original author of the Gospel of Mark.

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 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. 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; a resurrection narrative was either written, then lost, or planned but never actually written. 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: 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 tense "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 the late 100s for the existence of copies of Mark with 16:9–20, scholars widely date the composition of the longer ending to the early 2nd century.

Scholars are divided on the question of whether the "Longer Ending" was created deliberately to finish the Gospel of Mark, as contended by James Kelhoffer, or if it began its existence as a freestanding text which was used to "patch" the otherwise abruptly ending text of Mark. Metzger and Ehrman note that
blockquote|Since Mark was not responsible for the composition of the last 12 verses of the generally current form of his Gospel and since they undoubtedly were attached to the Gospel before the [Christian] Church recognized the fourfold Gospels as canonical, it follows that the New Testament contains not four but five canonized witnesses to the Resurrection of Christ. Julie M. Smith notes that if there was an original ending, "then the Resurrection accounts in Matthew and/or Luke may contain material from Mark’s original ending.