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Mark 16 is the final chapter of the Gospel of Mark in the New Testament of the Christian Bible. It begins with the discovery of the empty tomb by Mary Magdalene, Mary the mother of James, and Salome. There they encounter a man dressed in white who announces the Resurrection of Jesus (). The two oldest manuscripts of Mark 16 (from the 300's) then conclude with verse 8,〔https://www.biblegateway.com/passage/?search=Mark+16%3A8-20&version=NLT〕 which ends with the women fleeing from the empty tomb, and saying "nothing to anyone, because they were afraid." Many scholars take 16:8 as the original ending and believe the longer ending () was a later forgery. In this 12-verse passage, the author refers to Jesus' appearances to Mary Magdalene, two disciples, and then the Eleven (the Twelve Apostles minus Judas). The text concludes with the Great Commission, declaring that believers that have been baptized will be saved while nonbelievers will be condemned, and pictures Jesus taken to Heaven and sitting at the Right Hand of God.〔 The majority of scholars believe that verses 9-20 were not part of the original text, and were an addition by later Christians.〔Funk, Robert W. and the Jesus Seminar. ''The acts of Jesus: the search for the authentic deeds of Jesus.'' HarperSanFrancisco. 1998. "Empty Tomb, Appearances & Ascension" p. 449-495.〕 Textual critics have identified two distinct endings—the "Longer Ending" (vv. 9-20) and the "Shorter Ending," which appear together in six Greek manuscripts, and in dozens of Ethiopic copies. The "Shorter Ending," with slight variations, runs as follows: "But they reported briefly to Peter and those with him all that they had been told. And after this, Jesus himself (appeared to them and) sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation." In one Latin manuscript from c. 430, the "Shorter Ending" appears without the "Longer Ending." In this Latin copy (Codex Bobbiensis, "k"), the text of Mark 16 is anomalous: it contains an interpolation between 16:3 and 16:4 which appears to present Christ's ascension occurring at that point; it omits the last part of 16:8, and it contains some strange errors in its presentation of the "Shorter Ending." Other irregularities in Codex Bobbiensis lead to the conclusion that it was produced by a copyist (probably in Egypt) who was unfamiliar with the material he was copying. Because of patristic evidence from the late 100's for the existence of copies of Mark with 16:9-20, it is contended by a majority of scholars that this passage must have been written and attached no later than 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. Its failure to smoothly pick up the narrative from the scene at the end of 16:8 is a point in favor of the latter option. A second issue is whether Mark intended to stop writing at the end of 16:8 or not; the references to a future meeting in Galilee between Jesus and the disciples (in Mark 14:28 and 16:7) suggest that Mark intended to write beyond 16:8.〔 The Council of Trent, reacting to Protestant criticism, defined the Canon of Trent which is the Roman Catholic biblical canon. "Decretum de Canonicis Scripturis," issued in 1546 at the fourth session of the Council, affirms that Jesus commanded that the gospel was to be preached by His apostles to every creature — a statement clearly based on Mark 16:15. The decree proceeded to affirm, after listing the books of the Bible according to the Roman Catholic canon, that "If anyone receive not, as sacred and canonical, the said books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin Vulgate edition, and knowingly and deliberately condemn the traditions aforesaid; let him be anathema." Since Mark 16:9-20 is part of the Gospel of Mark in the Vulgate, and the passage has been routinely read in the churches since ancient times (as demonstrated by its use by Ambrose, Augustine, Peter Chrysologus, Severus of Antioch, Leo, etc.), the Council's decree affirms the canonical status of the passage. This passage was also used by Protestants during the Protestant Reformation; Martin Luther used Mark 16:16 as the basis for a doctrine in his Shorter Catechism. Mark 16:9-20 was included in the Rheims New Testament, and in the King James Bible and other influential translations. In most modern-day translations based primarily on the Alexandrian Text, it is included but is accompanied by brackets or by special notes, or both. ==The empty tomb== Mark says the Sabbath is now over and Mary Magdalene, another Mary, the mother of James,〔Richard Bauckham, ''Jesus and the Eyewitnesses'' (Cambridge: Eerdmans, 2006), p. 50 n. 43.〕 and Salome (all also mentioned in ), come to anoint Jesus' body, which Luke 24:1 agrees with. seems to say that Nicodemus had already anointed his body. John 20:1 and Matthew 28:1 simply say Mary went to the tomb, not why. 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. This shows that, according to Mark, they expected to find a dead Jesus.〔Kilgallen, p. 297〕 Instead, they find a young man dressed in a white robe who tells them: : "Don't be alarmed," he said. "You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. But go, tell his disciples and Peter, 'He is going ahead of you into Galilee. There you will see him, just as he told you.' " The white robe might be a sign that the young man is a messenger from God.〔Kilgallen, p. 300〕 describes him as an angel. According to Luke 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. Mark uses the word ''neaniskos'' for young, a word he used to describe the man who fled at Jesus' arrest in .〔Brown et al., p. 629〕 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,〔"God raised him () from the dead" , , ; also , , , , , , , , , , , , , , , , , , 〕 rather than "he is risen" translated in the NIV.〔See for example in the NRSV) and in the creeds. Brown et al., p. 629 (Greek distinguished passive from middle voice in the aorist tense used here.)〕 The women, who are afraid, then flee and keep quiet about what they saw. 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 resurrected from the dead and to have gone into Galilee. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Mark 16」の詳細全文を読む スポンサード リンク
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