◀ All Reading Plans / Chronological / Matthew 28 Mark 16 (New English Translation)

Prev Day

November 14, 2022

Next Day

Use the calendar to view readings from this devotional.

November 2022
Su	Mo	Tu	We	Th	Fr	Sa
		1	2	3	4	5
6	7	8	9	10	11	12
13	14	15	16	17	18	19
20	21	22	23	24	25	26
27	28	29	30

Return to today's reading

Chronological

Read the Bible in the chronological order in which its stories and events occurred.

Duration: 365 days

Matthew 28

The Resurrection

28 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. ²Suddenly there was a severe earthquake, for an angel of the Lord^[a] descending from heaven came and rolled away the stone and sat on it. ³His^[b] appearance was like lightning, and his clothes were white as snow. ⁴The^[c] guards were shaken and became like dead men because they were so afraid of him. ⁵But the angel said^[d] to the women, “Do not be afraid; I know^[e] that you are looking for Jesus, who was crucified.^[f] ⁶He is not here, for he has been raised,^[g] just as he said. Come and see the place where he^[h] was lying. ⁷Then go quickly and tell his disciples, ‘He has been raised from the dead. He^[i] is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” ⁸So^[j] they left the tomb quickly, with fear and great joy, and ran to tell his disciples. ⁹But^[k] Jesus met them, saying, “Greetings!” They^[l] came to him, held on to his feet and worshiped him. ¹⁰Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

The Guards’ Report

¹¹While^[m] they were going, some^[n] of the guard went into the city and told the chief priests everything that had happened. ¹²After^[o] they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, ¹³telling them, “You are to say, ‘His disciples came at night and stole his body^[p] while we were asleep.’ ¹⁴If^[q] this matter is heard before the governor,^[r] we will satisfy him^[s] and keep you out of trouble.”^[t] ¹⁵So they took the money and did as they were instructed. And this story is told among the Jews to this day.^[u]

The Great Commission

¹⁶So^[v] the eleven disciples went to Galilee to the mountain Jesus had designated. ¹⁷When^[w] they saw him, they worshiped him,^[x] but some doubted.^[y] ¹⁸Then Jesus came up and said to them,^[z] “All authority in heaven and on earth has been given to me. ¹⁹Therefore go^[aa] and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,^[ab] ²⁰teaching them to obey everything I have commanded you. And remember,^[ac] I am with you^[ad] always, to the end of the age.”^[ae]

Footnotes

Matthew 28:2 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
Matthew 28:3 tn Here δέ (de) has not been translated.
Matthew 28:4 tn Here δέ (de) has not been translated.
Matthew 28:5 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
Matthew 28:5 tn Grk “for I know.”
Matthew 28:5 sn See the note on crucified in 20:19.
Matthew 28:6 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
Matthew 28:6 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (ho kurios, “the Lord”; A C D L W Γ 0148 ƒ^1,13 565 579 700 1241 M lat), τὸ σῶμα τοῦ κυρίου (to sōma tou kuriou, “the body of the Lord”; 1424), and ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* co.
Matthew 28:7 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Matthew 28:8 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
Matthew 28:9 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Matthew 28:9 tn Here δέ (de) has not been translated.
Matthew 28:11 tn Here δέ (de) has not been translated.
Matthew 28:11 tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Matthew 28:12 tn Here καί (kai) has not been translated.
Matthew 28:13 tn Grk “him.”
Matthew 28:14 tn Here καί (kai) has not been translated.
Matthew 28:14 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
Matthew 28:14 tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.
Matthew 28:14 tn Grk “and make you free from care” = “we will keep you out of trouble.”
Matthew 28:15 tc ‡ The word ἡμέρας (hēmeras, “day”) is found after σήμερον (sēmeron, “today, this [day]”) in some early and significant witnesses (B D L Θ lat, as well as other versions and fathers), but may be added for emphasis (cf. Acts 20:26; 27:33; Rom 11:8; 2 Cor 3:14). But since the idiom with “day” is unquestionably found only in Paul’s speeches in Acts or his letters, intrinsic evidence is against the addition. The shorter reading (found in א A W 0148^vid ƒ^1,13 33 565 579 700 1241 1424 M) is thus preferred. NA²⁸ includes the word in brackets, indicating reservations about its authenticity. Whether authentic or not, the translation is not affected.
Matthew 28:16 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
Matthew 28:17 tn Here καί (kai) has not been translated.
Matthew 28:17 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
Matthew 28:17 tn The Greek text reads here οἱ δὲ ἐδίστασαν (hoi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.
Matthew 28:18 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legōn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Matthew 28:19 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuthentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, mathēteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.
Matthew 28:19 tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the autographic text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19, ” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
Matthew 28:20 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
Matthew 28:20 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
Matthew 28:20 tc Most mss (A^c Γ Δ Θ ƒ¹³ 565 579 700 1241 1424 M it sy) have ἀμήν (amēn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ƒ¹ 33 al lat sa.

Mark 16

The Resurrection

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

The Longer Ending of Mark^[i]

⁹[[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. ¹⁰She went out and told those who were with him, while they were mourning and weeping. ¹¹And when they heard that he was alive and had been seen by her, they did not believe.

¹²After this he appeared in a different form to two of them while they were on their way to the country. ¹³They went back and told the rest, but they did not believe them. ¹⁴Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected. ¹⁵He said to them, “Go into all the world and preach the gospel to every creature. ¹⁶The one who believes and is baptized will be saved, but the one who does not believe will be condemned. ¹⁷These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages;^[j] ¹⁸they will pick up snakes with their hands, and whatever poison they drink will not harm them;^[k] they will place their hands on the sick and they will be well.” ¹⁹After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God. ²⁰They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

Footnotes

Mark 16:1 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.sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.
Mark 16:4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
Mark 16:5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 16:5 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).
Mark 16:6 sn See the note on Crucify in 15:13.
Mark 16:6 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
Mark 16:8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Mark 16:8 tn Grk “trembling and bewilderment began to grip them.”
Mark 16:9 tc The Gospel of Mark ends at this point in some witnesses (א B sy^s sa^ms arm^mss geo^mss Eus Eus^mss Hier^mss), including two of the most respected mss (א B). This is known as the “short ending.” The following “intermediate” 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 intermediate ending is usually included with the longer ending (L Ψ 083 099 579 pc); k, however, ends at this point. Most mss include the “long ending” (vv. 9-20) immediately after v. 8 (A C D W [which has unique material between vv. 14 and 15] Θ ƒ¹³ 33 M lat sy^c,p,h bo); however, Eusebius (and presumably Jerome) knew of almost no Greek mss that had this ending. Several mss have marginal comments noting that earlier Greek mss lacked the verses. Internal evidence strongly suggests the secondary nature of both the intermediate and the long endings. Their vocabulary, syntax, and style are decidedly non-Markan (for further details, see TCGNT 102-6). All of this evidence indicates 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 likelihood that early scribes 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 today 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.” For further discussion and viewpoints, see Perspectives on the Ending of Mark: Four Views, ed. D. A. Black (Nashville: B&H Academic, 2008); Nicholas P. Lunn, The Original Ending of Mark: A New Case for the Authenticity of Mark 16:9-20 (London: Pickwick, 2014); Gregory P. Sapaugh, “An Appraisal of the Intrinsic Probability of the Longer Endings of the Gospel of Mark” (Ph.D. diss., Dallas Theological Seminary, 2012).sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
Mark 16:17 tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.
Mark 16:18 tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Chronological

The Resurrection

The Guards’ Report

The Great Commission

Footnotes

The Resurrection

The Longer Ending of Mark[i]

Footnotes

The Longer Ending of Mark^[i]