Markus 16:1-8

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ¹  so that they might go and anoint him. 16:2 And very early on the first day of the week, at sunrise, they went to the tomb. 16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?” 16:4 But ²  when they looked up, they saw that the stone, which was very large, had been rolled back. 16:5 Then ³  as they went into the tomb, they saw a young man dressed in a white robe ⁴  sitting on the right side; and they were alarmed. 16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ⁵  He has been raised! ⁶  He is not here. Look, there is the place where they laid him. 16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.” 16:8 Then ⁷  they went out and ran from the tomb, for terror and bewilderment had seized them. ⁸  And they said nothing to anyone, because they were afraid.

Kolose 1:13-14

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁹  1:14 in whom we have redemption, ¹⁰  the forgiveness of sins.

Ibrani 2:14-15

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹¹  their humanity, ¹²  so that through death he could destroy ¹³  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death.

[16:1]  ¹ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[16:1]  sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.

[16:4]  ² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:5]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ⁴ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[16:6]  ⁵ sn See the note on Crucify in 15:13.

[16:6]  ⁶ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[16:8]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:8]  ⁸ tn Grk “they began to have trembling and bewilderment.”

[1:13]  ⁹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ¹⁰ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[2:14]  ¹¹ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ¹² tn Grk “the same.”

[2:14]  ¹³ tn Or “break the power of,” “reduce to nothing.”