Mar 16:2-8 | RWP | e4.org | When the sun was risen ( ανατειλαντος του ηλιου ). Genitive absolute, aorist participle, though some manuscripts read ανατελλοντος , present participle. has it "at early dawn" ( ορθρου βαθεος ) and "while it was yet dark." It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early" ( λιαν πρω ), "when the sun was risen." Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by "and the sabbath drew on." The women rested on the sabbath ( ). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days" is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day." We can readily understand "after three days" in the sense of "on the third day." It is impossible to understand "on the third day" to be "on the fourth day." See my Harmony of the Gospels , pp. 289-91.

‏ Mark 16:2-8

When the sun was risen ( ανατειλαντος του ηλιου ). Genitive absolute, aorist participle, though some manuscripts read ανατελλοντος, present participle. Lu 24:1 has it "at early dawn" ( ορθρου βαθεος ) and Joh 20:1 "while it was yet dark." It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early" ( λιαν πρω ), "when the sun was risen." Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by Lu 23:54 "and the sabbath drew on." The women rested on the sabbath (Luke 23:56). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days" is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day." We can readily understand "after three days" in the sense of "on the third day." It is impossible to understand "on the third day" to be "on the fourth day." See my Harmony of the Gospels, pp. 289-91.

Who shall roll us away the stone? ( Τις αποκυλισε ημιν τον λιθον; ). Alone in Mark. The opposite of προσκυλιω in 15:46. In verse 4 rolled back ( ανεκεκυλιστα, perfect passive indicative) occurs also. Both verbs occur in Koine writers and in the papyri. Clearly the women have no hope of the resurrection of Jesus for they were raising the problem ( ελεγον, imperfect) as they walked along.

Looking up they see ( αναβλεψασα θεωρουσιν ). With downcast eyes and heavy hearts (Bruce) they had been walking up the hill. Mark has his frequent vivid dramatic present "behold." Their problem is solved for the stone lies rolled back before their very eyes. Lu 24:2 has the usual aorist "found."

For ( γαρ ). Mark explains by the size of the stone this sudden and surprising sight right before their eyes.

Entering into the tomb ( εισελθουσα εις το μνημειον ). Told also by Lu 24:3, though not by Matthew.

A young man ( νεανισκον ). An angel in Mt 28:5, two men in Lu 24. These and like variations in details show the independence of the narrative and strengthen the evidence for the general fact of the resurrection. The angel sat upon the stone (Mt 28:2), probably at first. Mark here speaks of the young man

sitting on the right side ( καθημενον εν τοις δεξιοις ) inside the tomb. Luke has the two men standing by them on the inside (Luke 24:4). Possibly different aspects and stages of the incident.

Arrayed in a white robe ( περιβεβλημενον στολην λευκην ). Perfect passive participle with the accusative case of the thing retained (verb of clothing). Lu 24:4 has "in dazzling apparel."

They were amazed ( εξεθαμβηθησαν ). They were utterly ( εξ in composition) amazed. Lu 24:5 has it "affrighted." Mt 28:3f. tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (Joh 20:1-10).

Be not amazed ( μη εκθαμβεισθε ). The angel noted their amazement (verse 5) and urges the cessation of it using this very word.

The Nazarene ( τον Ναζαρηνον ). Only in Mark, to identify "Jesus" to the women.

The crucified one ( τον εσταυρωμενον ). This also in Mt 28:5. This description of his shame has become his crown of glory, for Paul (Gal 6:14), and for all who look to the Crucified and Risen Christ as Saviour and Lord. He is risen ( ηγερθη ). First aorist passive indicative, the simple fact. In 1Co 15:4 Paul uses the perfect passive indicative εγηγερτα to emphasize the permanent state that Jesus remains risen.

Behold the place ( ιδε ο τοπος ). Here ιδε is used as an interjection with no effect on the case (nominative). In Mt 28:6 ιδετε is the verb with the accusative. See Robertson, Grammar, p. 302.

And Peter ( κα τω Πετρω ). Only in Mark, showing that Peter remembered gratefully this special message from the Risen Christ. Later in the day Jesus will appear also to Peter, an event that changed doubt to certainty with the apostles (Lu 24:34; 1Co 15:5). See on Mt 28:7 for discussion of promised meeting in Galilee.

Had come upon them ( ειχεν αυτας ). Imperfect tense, more exactly,

held them, was holding them fast.

Trembling and astonishment ( τρομος κα εκστασις, trembling and ecstasy), Mark has it, while Mt 28:8 has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed.

They said nothing to any one ( ουδεν ουδεν ειπαν ). This excitement was too great for ordinary conversation. Mt 28:8 notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on.

For they were afraid ( εφοβουντο γαρ ). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. So the facts are very complicated, but argue strongly against the genuineness of verses 9-20 of Mark 16. There is little in these verses not in Mt 28. It is difficult to believe that Mark ended his Gospel with verse 8 unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my Studies in Mark's Gospel and also in my Introduction to the Textual Criticism of the New Testament, pp. 214-16.