Luke 8:2-3

8:2 and also some women ¹  who had been healed of evil spirits and disabilities: ²  Mary ³  (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza ⁴  (Herod’s ⁵  household manager), ⁶  Susanna, and many others who provided for them ⁷  out of their own resources.

Mark 15:40-41

15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, ⁸  and Salome. 15:41 When he was in Galilee, they had followed him and given him support. ⁹  Many other women who had come up with him to Jerusalem ¹⁰  were there too.

Mark 16:9-11

The Longer Ending of Mark

16:9 ¹¹ [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons. 16:10 She went out and told those who were with him, while they were mourning and weeping. 16:11 And when they heard that he was alive and had been seen by her, they did not believe.

John 20:11-18

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. 20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. 20:13 They said ¹²  to her, “Woman, ¹³  why are you weeping?” Mary replied, ¹⁴  “They have taken my Lord away, and I do not know where they have put him!” 20:14 When she had said this, she turned around and saw Jesus standing there, ¹⁵  but she did not know that it was Jesus.

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she ¹⁶  thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” 20:16 Jesus said to her, “Mary.” She ¹⁷  turned and said to him in Aramaic, ¹⁸  “Rabboni” ¹⁹  (which means Teacher). ²⁰  20:17 Jesus replied, ²¹  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” 20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ²²  what ²³  Jesus ²⁴  had said to her. ²⁵ 

[8:2]  ¹ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ² tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ³ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[8:3]  ⁴ sn Cuza is also spelled “Chuza” in many English translations.

[8:3]  ⁵ sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[8:3]  ⁶ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

[8:3]  ⁷ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

[15:40]  ⁸ sn In Matt 27:56 the name Joses is written as Joseph.

[15:41]  ⁹ tn Grk “and ministered to him.”

[15:41]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:9]  ¹¹ tc The Gospel of Mark ends at this point in some witnesses (א B 304 sy^s sa^ms arm^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). The following shorter ending is found in some mss: “They reported briefly to those around Peter all that they had been commanded. After these things Jesus himself sent out through them, from the east to the west, the holy and imperishable preaching of eternal salvation. Amen.” This shorter ending is usually included with the longer ending (L Ψ 083 099 0112 579 al); k, however, ends at this point. Most mss include the longer ending (vv. 9-20) immediately after v. 8 (A C D W [which has a different shorter ending between vv. 14 and 15] Θ Ë¹³ 33 2427 Ï lat sy^c,p,h bo); however, Jerome and Eusebius knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses, while others mark the text with asterisks or obeli (symbols that scribes used to indicate that the portion of text being copied was spurious). Internal evidence strongly suggests the secondary nature of both the short and the long endings. Their vocabulary and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence strongly suggests that as time went on scribes added the longer ending, either for the richness of its material or because of the abruptness of the ending at v. 8. (Indeed, the strange variety of dissimilar endings attests to the probability that early copyists had a copy of Mark that ended at v. 8, and they filled out the text with what seemed to be an appropriate conclusion. All of the witnesses for alternative endings to vv. 9-20 thus indirectly confirm the Gospel as ending at v. 8.) Because of such problems regarding the authenticity of these alternative endings, 16:8 is usually regarded as the last verse of the Gospel of Mark. There are three possible explanations for Mark ending at 16:8: (1) The author intentionally ended the Gospel here in an open-ended fashion; (2) the Gospel was never finished; or (3) the last leaf of the ms was lost prior to copying. This first explanation is the most likely due to several factors, including (a) the probability that the Gospel was originally written on a scroll rather than a codex (only on a codex would the last leaf get lost prior to copying); (b) the unlikelihood of the ms not being completed; and (c) the literary power of ending the Gospel so abruptly that the readers are now drawn into the story itself. E. Best aptly states, “It is in keeping with other parts of his Gospel that Mark should not give an explicit account of a conclusion where this is already well known to his readers” (Mark, 73; note also his discussion of the ending of this Gospel on 132 and elsewhere). The readers must now ask themselves, “What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.”

[20:13]  ¹² tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ¹³ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

[20:13]  ¹⁴ tn Grk “She said to them.”

[20:14]  ¹⁵ tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:15]  ¹⁶ tn Grk “that one” (referring to Mary Magdalene).

[20:16]  ¹⁷ tn Grk “That one.”

[20:16]  ¹⁸ tn Grk “in Hebrew.”

[20:16]  ¹⁹ sn The Aramaic Rabboni means “my teacher” (a title of respect).

[20:16]  ²⁰ sn This is a parenthetical note by the author.

[20:17]  ²¹ tn Grk “Jesus said to her.”

[20:18]  ²² tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ²³ tn Grk “the things.”

[20:18]  ²⁴ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ²⁵ tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.