Mark 16

The chapter in full, then what it says, what the Greek or Hebrew decides, and where readers have disagreed.

Mark 16 WEB

1 When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome bought spices, that they might come and anoint him.
2 Very early on the first day of the week, they came to the tomb when the sun had risen.
3 They were saying among themselves, "Who will roll away the stone from the door of the tomb for us?"
4 for it was very big. Looking up, they saw that the stone was rolled back.
5 Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe; and they were amazed.
6 He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen! He is not here. See the place where they laid him!
7 But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.'"
8 They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid.
9 Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.
10 She went and told those who had been with him, as they mourned and wept.
11 When they heard that he was alive and had been seen by her, they disbelieved.
12 After these things he was revealed in another form to two of them as they walked, on their way into the country.
13 They went away and told it to the rest. They didn't believe them, either.
14 Afterward he was revealed to the eleven themselves as they sat at the table; and he rebuked them for their unbelief and hardness of heart, because they didn't believe those who had seen him after he had risen.
15 He said to them, "Go into all the world and preach the Good News to the whole creation.
16 He who believes and is baptized will be saved; but he who disbelieves will be condemned.
17 These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages;
18 they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover."
19 So then the Lord, after he had spoken to them, was received up into heaven and sat down at the right hand of God.
20 They went out and preached everywhere, the Lord working with them and confirming the word by the signs that followed. Amen.

What is happening

Mark's Gospel has moved with characteristic speed and starkness to its climax: Jesus has been arrested, tried, crucified, and buried before sundown on Friday (Mark 15). The Sabbath has passed. Mark 16 opens on Sunday morning, with three women who watched the crucifixion — Mary Magdalene, Mary the mother of James, and Salome — making their way to the tomb to finish a burial rite that had been done in haste. What follows is the shortest, plainest resurrection account in the New Testament: no elaborate description of the moment of rising, no theological commentary, just an empty tomb, a young man's announcement, and — as Mark's earliest and best manuscripts have it — women running from the scene in terrified silence. The chapter as printed in most English Bibles then continues with verses 9–20, a summary of appearances and a commissioning; but this section carries a textual history that needs to be named up front, because it is the single most significant text-critical question in the Gospels.

The passage, walked through

The women come "very early... when the sun had risen" (16:2) — the Greek stacks two time markers, λίαν πρωΐ ("very early") and ἀνατείλαντος τοῦ ἡλίου ("the sun having risen"), suggesting either the tail end of dawn or Mark's own indifference to precise chronology; either way, it is the first possible moment after the Sabbath's end. Their concern is logistical: "Who will roll away the stone from the door of the tomb for us?" (16:3) — the stone was "very big" (μέγας σφόδρα, 16:4). They have come to anoint a corpse, not to witness a resurrection; nothing in their planning anticipates what they find.

The stone is already rolled back. Inside sits "a young man... dressed in a white robe" (16:5) — Mark's spare way of indicating an angel without the word. His message is a series of short, hammering clauses: "You seek Jesus, the Nazarene, who has been crucified. He has risen! He is not here. See the place where they laid him" (16:6). The Greek ἠγέρθη ("he has been raised") is passive — the emphasis is not that Jesus got up under his own power so much as that God raised him. The women are told to go tell the disciples "and Peter" (16:7) — a small, deliberate touch, naming the disciple who denied Jesus three times, as if to say the door back is still open for him specifically. Jesus will meet them "in Galilee, as he said to you" — recalling his own prediction in 14:28.

Then the chapter, in its earliest attested form, ends: "they went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid" (16:8). ἔκστασις and τρόμος — the same vocabulary used elsewhere in Mark for encounters with divine power that overwhelm rather than comfort. The Gospel's oldest witnesses (Codex Sinaiticus and Codex Vaticanus, and the testimony of several early church writers) end precisely there, mid-emotion, with a Greek sentence that trails off on the word "afraid" (γάρ, "for," is an odd word to end a book on).

What follows in most Bibles, verses 9–20 — sometimes called the "longer ending" — narrates appearances to Mary Magdalene (16:9), to two disciples on the road (16:12), and to "the eleven" at table, where Jesus "rebuked them for their unbelief and hardness of heart" (16:14). It issues the commission to "preach the Good News to the whole creation" (16:15), states that "he who believes and is baptized will be saved; but he who disbelieves will be condemned" (16:16), lists accompanying signs — casting out demons, new languages, handling serpents and poison unharmed, healing by laid hands (16:17–18) — and closes with the ascension (16:19) and the apostles going out to preach, "the Lord working with them" (16:20).

Where readers have disagreed

The textual question is not marginal. The two oldest and most reliable Greek manuscripts of Mark stop at 16:8. Verses 9–20 are absent from them, are written with vocabulary and style noticeably different from the rest of Mark, and appear in some manuscript traditions in a different, shorter form altogether ("the Shorter Ending"), suggesting the passage was added by a later scribe uneasy at ending a Gospel on the word "afraid." Most modern critical editions (including the Nestle text these notes are drawn from) bracket 16:9–20, as reflected by the double brackets [[ ]] around it in the Greek supplied. Some scholars hold that Mark's original ending was lost (a damaged final scroll is not implausible) and that 16:8 was never meant to be the close; others take the abrupt ending as deliberate — Mark forcing the reader to supply the response of faith that the women, in the moment, could not. Either way, the resurrection itself is not in dispute: it is reported and believed by every stratum of the manuscript tradition and confirmed at length by the other three Gospels and by Paul (1 Corinthians 15). What is disputed is only whether verses 9–20 belong to Mark's own hand or were supplied later to round the book off — and, following from that, whether verses like 16:16–18 (on baptism, tongues, and snake-handling) carry the same authority as the rest of the Gospel, or should be read as an early summary of resurrection tradition circulating in the church, valuable but not on the same footing as verified text.

What it asks of a reader

Whichever ending stands as original, the chapter presses the same claim as the rest of the Gospel it closes: the tomb is empty, the body is not a story that can be produced, and the response demanded of everyone who hears it — the women at the stone, Peter after his denial, the disciples "at the table" who at first refused to believe — is not admiration but faith. Josh McDowell frames the alternatives starkly: the resurrection "is either one of the most wicked, vicious, heartless hoaxes ever foisted upon the minds of men, or it is the most remarkable fact of history" (More Than a Carpenter, ch. 9). Mark's own text leaves no room for a comfortable middle position — an empty tomb explained away, or a risen Lord who commands "Go into all the world and preach the Good News."

The verses this turns on

Mark 16:2 WEB

Very early on the first day of the week, they came to the tomb when the sun had risen.

discussed above

Greek Nestle 1904

καὶ λίαν πρωῒ τῇ μιᾷ τῶν σαββάτων ἔρχονται ἐπὶ τὸ μνῆμα, ἀνατείλαντος τοῦ ἡλίου.

καὶ καί conjunction G2532
λίαν λίαν adverb G3029
πρωῒ πρωΐ adverb G4404
τῇ ὁ article · dative singular feminine G3588
μιᾷ εἷς adjective · dative singular feminine G1520
τῶν ὁ article · genitive plural neuter G3588
σαββάτων σάββατον noun · genitive plural neuter G4521
ἔρχονται ἔρχομαι verb · present middle or passive deponent indicative, 3rd person plural G2064
ἐπὶ ἐπί preposition G1909
τὸ ὁ article · accusative singular neuter G3588
μνῆμα, μνῆμα noun · accusative singular neuter G3418
ἀνατείλαντος ἀνατέλλω verb · aorist active participle, genitive singular masculine G393

Punctuation is editorial — the manuscripts carry none.

See also 5

John 20:11 But Mary was standing outside at the tomb weeping. So as she wept, she stooped and looked into the tomb,
Luke 24:3 They entered in, and didn't find the Lord Jesus' body.
John 20:8 So then the other disciple who came first to the tomb also entered in, and he saw and believed.
Matthew 28:3 His appearance was like lightning, and his clothing white as snow.
Luke 1:29 But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be.

Mark 16:6 WEB

He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen! He is not here. See the place where they laid him!

discussed above

Greek Nestle 1904

ὁ δὲ λέγει αὐταῖς Μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν.

ὁ ὁ article · nominative singular masculine G3588
δὲ δέ conjunction G1161
λέγει λέγω verb · present active indicative, 3rd person singular G3004
αὐταῖς αὐτός personal pronoun · dative plural feminine G846
Μὴ μή particle · nominative G3361
ἐκθαμβεῖσθε· ἐκθαμβέω verb · present middle or passive imperative, 2nd person plural G1568
Ἰησοῦν Ἰησοῦς noun · accusative singular masculine G2424
ζητεῖτε ζητέω verb · present active indicative, 2nd person plural G2212
τὸν ὁ article · accusative singular masculine G3588
Ναζαρηνὸν Ναζαρηνός adjective · accusative singular masculine G3479
τὸν ὁ article · accusative singular masculine G3588
ἐσταυρωμένον· σταυρόω verb · perfect passive participle, accusative singular masculine G4717

Punctuation is editorial — the manuscripts carry none.

See also 5

Revelation 1:17 When I saw him, I fell at his feet like a dead man. He laid his right hand on me, saying, "Don't be afraid. I am the first and the last,
1 Corinthians 15:3 For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures,
Luke 24:46 He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day,
Matthew 28:4 For fear of him, the guards shook, and became like dead men.
John 2:19 Jesus answered them, "Destroy this temple, and in three days I will raise it up."

Mark 16:7 WEB

But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.'"

discussed above

Greek Nestle 1904

ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθηταῖς αὐτοῦ καὶ τῷ Πέτρῳ ὅτι Προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν· ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν.

ἀλλὰ ἀλλά conjunction G235
ὑπάγετε ὑπάγω verb · present active imperative, 2nd person plural G5217
εἴπατε λέγω verb · aorist active imperative, 2nd person plural G3004
τοῖς ὁ article · dative plural masculine G3588
μαθηταῖς μαθητής noun · dative plural masculine G3101
αὐτοῦ αὐτός personal pronoun · genitive singular masculine G846
καὶ καί conjunction G2532
τῷ ὁ article · dative singular masculine G3588
Πέτρῳ Πέτρος noun · dative singular masculine G4074
ὅτι ὅτι conjunction G3754
Προάγει προάγω verb · present active indicative, 3rd person singular G4254
ὑμᾶς σύ personal pronoun G4771

Punctuation is editorial — the manuscripts carry none.

See also 5

Mark 14:28 However, after I am raised up, I will go before you into Galilee."
Matthew 26:32 But after I am raised up, I will go before you into Galilee."
Matthew 28:10 Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me."
Matthew 28:7 Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you."
Matthew 28:16 But the eleven disciples went into Galilee, to the mountain where Jesus had sent them.

Mark 16:8 WEB

They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid.

discussed above

Greek Nestle 1904

καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν· ἐφοβοῦντο γάρ.

καὶ καί conjunction G2532
ἐξελθοῦσαι ἐξέρχομαι verb · aorist active participle, nominative plural feminine G1831
ἔφυγον φεύγω verb · aorist active indicative, 3rd person plural G5343
ἀπὸ ἀπό preposition G575
τοῦ ὁ article · genitive singular neuter G3588
μνημείου, μνημεῖον noun · genitive singular neuter G3419
εἶχεν ἔχω verb · imperfect active indicative, 3rd person singular G2192
γὰρ γάρ conjunction G1063
αὐτὰς αὐτός personal pronoun · accusative plural feminine G846
τρόμος τρόμος noun · nominative singular masculine G5156
καὶ καί conjunction G2532
ἔκστασις· ἔκστασις noun · nominative singular feminine G1611

Punctuation is editorial — the manuscripts carry none.

See also 5

Luke 24:9 returned from the tomb, and told all these things to the eleven and to all the rest.
Matthew 28:8 They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.
Luke 24:37 But they were terrified and filled with fear, and supposed that they had seen a spirit.
Luke 24:22 Also, certain women of our company amazed us, having arrived early at the tomb;
Mark 16:5 Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe; and they were amazed.

Mark 16:9 WEB

Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.

discussed above

Greek Nestle 1904

[[Ἀναστὰς δὲ πρωῒ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρ’ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια.

[[Ἀναστὰς ἀνίστημι verb · aorist active participle, nominative singular masculine G450
δὲ δέ conjunction G1161
πρωῒ πρωΐ adverb G4404
πρώτῃ πρῶτος adjective · dative singular feminine G4413
σαββάτου σάββατον noun · genitive singular neuter G4521
ἐφάνη φαίνω verb · aorist passive indicative, 3rd person singular G5316
πρῶτον πρῶτος adverb G4412
Μαρίᾳ Μαρία noun · dative singular feminine G3137
τῇ ὁ article · dative singular feminine G3588
Μαγδαληνῇ, Μαγδαληνή noun · dative singular feminine G3094
παρ’ παρά preposition G3844
ἧς ὅς relative pronoun · genitive singular feminine G3739

Punctuation is editorial — the manuscripts carry none.

See also 5

Luke 8:2 and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out;
John 20:14 When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus.
Mark 15:47 Mary Magdalene and Mary the mother of Joses, saw where he was laid.
John 20:12 and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain.
Matthew 27:56 Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.

From the interpretive tradition

Our old history ends with the cross; our new history begins with the resurrection.

Watchman Nee The Normal Christian Life, ch. 3 pastor · chinese house church

The resurrection of Jesus Christ is either one of the most wicked, vicious, heartless hoaxes ever foisted upon the minds of men, or it is the most remarkable fact of history.

Josh McDowell More Than a Carpenter, ch. 9 apologist · evangelical

Mark 16

The verses this turns on

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