| Is Mark 16 Spurious? |
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| IS MARK 16:9-20 SPURIOUS? (INTRODUCTION) |
Some have suggested that Mark 16:9-20 is spurious, from the
perspective that these verses were not a part of Mark’s original
autograph. The Majority Text includes these verses; therefore,
we know that numerically the text is a part of the book of Mark.
However, sometimes the evidence is so strong that discretion
dictates the exclusion of even a majority text; we will give an
example of this later. The object of our study is to determine an
informed position concerning Mark 16:9-20. Is this passage
spurious or is it holy writ.
What determines whether a passage is the Word of God?
Considering that the bible is a book of many books, we should not
overlook the fact that potentially spurious verses are very few.
Moreover, as the bible is the Word of God, He has not allowed
man to taint His Word to the point that we cannot get at the
truth, provided we have His holy spirit.
John 16:13 Howbeit when he, the Spirit of truth, is come, he will guide
you into all truth: for he shall not speak of himself; but whatsoever he
shall hear, [that] shall he speak: and he will shew you things to come.
In our study of the bible, we must first ask this question of any
scripture that may possibly be spurious: Does each concept exist
in any part of the bible where the scripture is unquestioned?
Secondly, if we cannot find the concept elsewhere in the bible, we
should question whether the doubted concept creates a
contradiction in the overall context of the bible. Furthermore,
even if we find a phrase in every known manuscript of the bible
and it stands alone and contradicts well-known doctrine from the
rest of the bible, we may find external evidence proving that it
does not belong in the bible. However, we have found only one
such phrase.
With these thoughts and concepts in mind, let us study Mark 16:9-
20. We have included the English Majority Text Version
(EMTV) for the convenience of our readers. For those who do
not understand: The basis for the text of the EMTV translation is
the Greek majority-representation of all the handwritten
manuscripts currently in existence. In other words, if the EMTV
includes a verse, one may find that verse in the majority of the
Greek handwritten manuscripts available today.
perspective that these verses were not a part of Mark’s original
autograph. The Majority Text includes these verses; therefore,
we know that numerically the text is a part of the book of Mark.
However, sometimes the evidence is so strong that discretion
dictates the exclusion of even a majority text; we will give an
example of this later. The object of our study is to determine an
informed position concerning Mark 16:9-20. Is this passage
spurious or is it holy writ.
What determines whether a passage is the Word of God?
Considering that the bible is a book of many books, we should not
overlook the fact that potentially spurious verses are very few.
Moreover, as the bible is the Word of God, He has not allowed
man to taint His Word to the point that we cannot get at the
truth, provided we have His holy spirit.
John 16:13 Howbeit when he, the Spirit of truth, is come, he will guide
you into all truth: for he shall not speak of himself; but whatsoever he
shall hear, [that] shall he speak: and he will shew you things to come.
In our study of the bible, we must first ask this question of any
scripture that may possibly be spurious: Does each concept exist
in any part of the bible where the scripture is unquestioned?
Secondly, if we cannot find the concept elsewhere in the bible, we
should question whether the doubted concept creates a
contradiction in the overall context of the bible. Furthermore,
even if we find a phrase in every known manuscript of the bible
and it stands alone and contradicts well-known doctrine from the
rest of the bible, we may find external evidence proving that it
does not belong in the bible. However, we have found only one
such phrase.
With these thoughts and concepts in mind, let us study Mark 16:9-
20. We have included the English Majority Text Version
(EMTV) for the convenience of our readers. For those who do
not understand: The basis for the text of the EMTV translation is
the Greek majority-representation of all the handwritten
manuscripts currently in existence. In other words, if the EMTV
includes a verse, one may find that verse in the majority of the
Greek handwritten manuscripts available today.
| IS MARK 16:9-20 SPURIOUS? (ANALYSIS) |
Mark 16:9 Now when Jesus (Yahshua) was risen early the first day of the
week, he appeared first to Mary Magdalene, out of whom he had cast seven
devils (demons).
EMTV:
Mark 16:9 Now having arisen, early on the first day of the week He
appeared first to Mary Magdalene, from whom He had cast out seven
demons.
Verse nine has four major concepts: 1) When Yahshua was risen;
2) The time setting was early, the first day of the week [The
punctuation of some translations give the impression that the time
setting belongs to “when Jesus was risen” however, our study
proves that the time setting belongs to “He appeared to Mary
Magdalene” See (When did the Resurrection Occur?)]. 3) He
appeared first to Mary Magdalene; 4) He cast seven demons out
of Mary Magdalene.
week, he appeared first to Mary Magdalene, out of whom he had cast seven
devils (demons).
EMTV:
Mark 16:9 Now having arisen, early on the first day of the week He
appeared first to Mary Magdalene, from whom He had cast out seven
demons.
Verse nine has four major concepts: 1) When Yahshua was risen;
2) The time setting was early, the first day of the week [The
punctuation of some translations give the impression that the time
setting belongs to “when Jesus was risen” however, our study
proves that the time setting belongs to “He appeared to Mary
Magdalene” See (When did the Resurrection Occur?)]. 3) He
appeared first to Mary Magdalene; 4) He cast seven demons out
of Mary Magdalene.
| FIRST CONCEPT OF MARK 16:9 |
We find the first concept (Now when Jesus (Yahshua) was risen)
in John 21:14 as well as other places in the bible. This was the
third time Yahshua appeared before His disciples, as a group.
Before any of these three appearances, He made three other
appearances – See the next rubric.
John 21:14 This is now the third time that Jesus (Yahshua) shewed himself
to his disciples, after that he was risen from the dead.
in John 21:14 as well as other places in the bible. This was the
third time Yahshua appeared before His disciples, as a group.
Before any of these three appearances, He made three other
appearances – See the next rubric.
John 21:14 This is now the third time that Jesus (Yahshua) shewed himself
to his disciples, after that he was risen from the dead.
| Christ’s First Three Appearances |
Before Yahshua appeared to His disciples, as a group, He made
three appearances, in the following time sequence: 1) Mary
Magdalene, 2) The women who had fled the tomb and left
Magdalene alone, and 3) The two disciples on the road to Emmaus.
Some believe that Christ appeared to Peter making a separate and
fourth appearance before He met with the disciples as a group.
The biblical evidence seems to point to the conclusion that Peter
was one of the two disciples on the road to Emmaus – thereby
indicating only three appearances before Christ met with the
eleven as a group.
At the tomb:
John 20:16 Jesus saith unto her, Mary. She turned herself, and saith unto
him, Rabboni; which is to say, Master.
Women who had fled from the tomb:
Matthew 28:9 And as they went to tell his disciples, behold, Jesus met them,
saying, All hail. And they came and held him by the feet, and worshipped
him.
On the road to Emmaus:
Luke 24:31 And their eyes were opened, and they knew him; and he
vanished out of their sight.
three appearances, in the following time sequence: 1) Mary
Magdalene, 2) The women who had fled the tomb and left
Magdalene alone, and 3) The two disciples on the road to Emmaus.
Some believe that Christ appeared to Peter making a separate and
fourth appearance before He met with the disciples as a group.
The biblical evidence seems to point to the conclusion that Peter
was one of the two disciples on the road to Emmaus – thereby
indicating only three appearances before Christ met with the
eleven as a group.
At the tomb:
John 20:16 Jesus saith unto her, Mary. She turned herself, and saith unto
him, Rabboni; which is to say, Master.
Women who had fled from the tomb:
Matthew 28:9 And as they went to tell his disciples, behold, Jesus met them,
saying, All hail. And they came and held him by the feet, and worshipped
him.
On the road to Emmaus:
Luke 24:31 And their eyes were opened, and they knew him; and he
vanished out of their sight.
| SECOND CONCEPT OF MARK 16:9 |
We find the second concept (early the first day of the week) in
Mark 16:1-2:
Mark 16:1 And when the Sabbath was past, Mary Magdalene, and Mary the
mother of James, and Salome, had bought sweet spices, that they might
come and anoint him.
2 And very early in the morning the first day of the week, they came unto
the sepulchre at the rising of the sun.
Mark 16:1-2:
Mark 16:1 And when the Sabbath was past, Mary Magdalene, and Mary the
mother of James, and Salome, had bought sweet spices, that they might
come and anoint him.
2 And very early in the morning the first day of the week, they came unto
the sepulchre at the rising of the sun.
| The Three Angel Appearances At the Tomb |
(1)
Before anyone came to the tomb, but while the guards were there:
Matthew 28:2 And, behold, there was a great earthquake: for the angel of
the Lord descended from heaven, and came and rolled back the stone from
the door, and sat upon it.
Matthew and Mark mention only the speaking angel:
(2)
Angel (sitting on the right side in the sepulcher in Mark’s account) to
the group of women when they first came to the tomb:
Matthew 28:5 And the angel answered and said unto the women, Fear not
ye: for I know that ye seek Jesus, which was crucified.
(2)
Angel to the group of women when they entered the tomb (same
as Matthew 28:5):
Mark 16:5 And entering into the sepulchre, they saw a young man sitting
on the right side, clothed in a long white garment; and they were affrighted.
Luke and John mention both the speaking angel and his
companion:
(2)
A second angel with the first angel (same as Matthew 28:5):
Luke 24:4 And it came to pass, as they were much perplexed thereabout,
behold, two men stood by them in shining garments:
Note: The Greek word for <stood by> in Luke 24:4 does not
require that the “two men” were in a standing position. A better
translation: “two beings were suddenly in front of them”. The
implication of the context is that the two angels had been there all
along, but the women noticed them at a particular moment. John
tells us that the two angels were sitting. Nothing in the Greek of
Luke 24:4 contradicts this. While the Greek word in John’s
account does imply the sitting mode, the Greek word in Luke’s
account does not specify any posture other than that they were
just there before the women. Whether the suddenness of the
angels’ appearance came about because the angels came into the
view of the women, or because God opened the eyes of the
women, at that moment, the bible does not say.
(3)
After Peter and “the other disciple” and the other women left
Magdalene alone at the tomb, she had further discourse with the
angel of the Lord:
John 20:12 And seeth two angels in white sitting, the one at the head, and
the other at the feet, where the body of Jesus had lain.
John 20:13 And they (the two angels) say unto her, Woman, why weepest
thou? She saith unto them, Because they have taken away my Lord, and I
know not where they have laid him.
The phrase <they say> is a language convention: The angel of the
Lord spoke for both of them. We find the Greek word le,gousin in
the New Testament 58 times. One example: The disciples said to
Christ – “We have here but five loaves and two fishes”. We can
understand that while several of the disciples were probably there
at the time, only one of them was the spokesman; while they were
all in agreement.
Matthew 14:17 And they (the disciples) say unto him, We have here but five
loaves, and two fishes.
The implication of the context is that both angels were at the tomb
from the beginning. The angel of the Lord removed the stone and
sat upon it; the angel of the Lord and his companion went into the
tomb and sit – one at the head and the other at the foot of the
tomb – the angel of the Lord spoke to the women as a group,
without Magdalene; and the angel spoke to Mary Magdalene
alone, later.
Before anyone came to the tomb, but while the guards were there:
Matthew 28:2 And, behold, there was a great earthquake: for the angel of
the Lord descended from heaven, and came and rolled back the stone from
the door, and sat upon it.
Matthew and Mark mention only the speaking angel:
(2)
Angel (sitting on the right side in the sepulcher in Mark’s account) to
the group of women when they first came to the tomb:
Matthew 28:5 And the angel answered and said unto the women, Fear not
ye: for I know that ye seek Jesus, which was crucified.
(2)
Angel to the group of women when they entered the tomb (same
as Matthew 28:5):
Mark 16:5 And entering into the sepulchre, they saw a young man sitting
on the right side, clothed in a long white garment; and they were affrighted.
Luke and John mention both the speaking angel and his
companion:
(2)
A second angel with the first angel (same as Matthew 28:5):
Luke 24:4 And it came to pass, as they were much perplexed thereabout,
behold, two men stood by them in shining garments:
Note: The Greek word for <stood by> in Luke 24:4 does not
require that the “two men” were in a standing position. A better
translation: “two beings were suddenly in front of them”. The
implication of the context is that the two angels had been there all
along, but the women noticed them at a particular moment. John
tells us that the two angels were sitting. Nothing in the Greek of
Luke 24:4 contradicts this. While the Greek word in John’s
account does imply the sitting mode, the Greek word in Luke’s
account does not specify any posture other than that they were
just there before the women. Whether the suddenness of the
angels’ appearance came about because the angels came into the
view of the women, or because God opened the eyes of the
women, at that moment, the bible does not say.
(3)
After Peter and “the other disciple” and the other women left
Magdalene alone at the tomb, she had further discourse with the
angel of the Lord:
John 20:12 And seeth two angels in white sitting, the one at the head, and
the other at the feet, where the body of Jesus had lain.
John 20:13 And they (the two angels) say unto her, Woman, why weepest
thou? She saith unto them, Because they have taken away my Lord, and I
know not where they have laid him.
The phrase <they say> is a language convention: The angel of the
Lord spoke for both of them. We find the Greek word le,gousin in
the New Testament 58 times. One example: The disciples said to
Christ – “We have here but five loaves and two fishes”. We can
understand that while several of the disciples were probably there
at the time, only one of them was the spokesman; while they were
all in agreement.
Matthew 14:17 And they (the disciples) say unto him, We have here but five
loaves, and two fishes.
The implication of the context is that both angels were at the tomb
from the beginning. The angel of the Lord removed the stone and
sat upon it; the angel of the Lord and his companion went into the
tomb and sit – one at the head and the other at the foot of the
tomb – the angel of the Lord spoke to the women as a group,
without Magdalene; and the angel spoke to Mary Magdalene
alone, later.
| THIRD CONCEPT OF MARK 16:9 |
We find the third concept (he appeared first to Mary Magdalene) in
John 20:1, 11-19. Observe that the time setting is the first day of
the week, early in the morning – “when it was yet dark” according
to John 20:1 (See: When Did the Resurrection Occur? for details);
the two angels were still there according to John 20:12;
Jesus asked Mary to give a message to His brethren – those of the
eleven disciples – in John 20:17; and we understand that the Mary
of John 20:11 is Mary Magdalene according to John 20:1, 18;
verse 19 informs us again that it was the first day of the week.
When properly translated, Magdalene started on her journey to
the tomb while it was comparatively dark and arrived just as the
sun began to appear above the horizon.
KJV:
John 20:1 The first [day] of the week cometh (went) Mary Magdalene
early, when it was yet dark, unto the sepulchre, and seeth the stone taken
away from the sepulchre.
NKJV:
John 20:1 Now on the first [day] of the week Mary Magdalene went to the
tomb early, while it was still dark, and saw [that] the stone had been taken
away from the tomb.
After Peter and “the other disciple” went away from the scene of
the tomb:
John 20:11-19 But Mary stood without at the sepulchre weeping: and as she
wept, she stooped down, and looked into the sepulchre,
12 And seeth two angels in white sitting, the one at the head, and the other
at the feet, where the body of Jesus had lain.
13 And they say unto her, Woman, why weepest thou? She saith unto them,
Because they have taken away my Lord, and I know not where they have
laid him.
14 And when she had thus said, she turned herself back, and saw Jesus
standing, and knew not that it was Jesus.
15 Jesus saith unto her, Woman, why weepest thou? Whom seekest thou?
She, supposing him to be the gardener, saith unto him, Sir, if thou have
borne him hence, tell me where thou hast laid him, and I will take him
away.
16 Jesus saith unto her, Mary. She turned herself, and saith unto him,
Rabboni; which is to say, Master.
17 Jesus saith unto her, Touch me not; for I am not yet ascended to my
Father: but go to my brethren, and say unto them, I ascend unto my Father,
and your Father; and to my God, and your God.
18 Mary Magdalene came and told the disciples that she had seen the Lord,
and that he had spoken these things unto her.
19 Then the same day at evening, being the first [day] of the week, when
the doors were shut where the disciples were assembled for fear of the Jews,
came Jesus and stood in the midst, and saith unto them, Peace [be] unto
you.
John 20:1, 11-19. Observe that the time setting is the first day of
the week, early in the morning – “when it was yet dark” according
to John 20:1 (See: When Did the Resurrection Occur? for details);
the two angels were still there according to John 20:12;
Jesus asked Mary to give a message to His brethren – those of the
eleven disciples – in John 20:17; and we understand that the Mary
of John 20:11 is Mary Magdalene according to John 20:1, 18;
verse 19 informs us again that it was the first day of the week.
When properly translated, Magdalene started on her journey to
the tomb while it was comparatively dark and arrived just as the
sun began to appear above the horizon.
KJV:
John 20:1 The first [day] of the week cometh (went) Mary Magdalene
early, when it was yet dark, unto the sepulchre, and seeth the stone taken
away from the sepulchre.
NKJV:
John 20:1 Now on the first [day] of the week Mary Magdalene went to the
tomb early, while it was still dark, and saw [that] the stone had been taken
away from the tomb.
After Peter and “the other disciple” went away from the scene of
the tomb:
John 20:11-19 But Mary stood without at the sepulchre weeping: and as she
wept, she stooped down, and looked into the sepulchre,
12 And seeth two angels in white sitting, the one at the head, and the other
at the feet, where the body of Jesus had lain.
13 And they say unto her, Woman, why weepest thou? She saith unto them,
Because they have taken away my Lord, and I know not where they have
laid him.
14 And when she had thus said, she turned herself back, and saw Jesus
standing, and knew not that it was Jesus.
15 Jesus saith unto her, Woman, why weepest thou? Whom seekest thou?
She, supposing him to be the gardener, saith unto him, Sir, if thou have
borne him hence, tell me where thou hast laid him, and I will take him
away.
16 Jesus saith unto her, Mary. She turned herself, and saith unto him,
Rabboni; which is to say, Master.
17 Jesus saith unto her, Touch me not; for I am not yet ascended to my
Father: but go to my brethren, and say unto them, I ascend unto my Father,
and your Father; and to my God, and your God.
18 Mary Magdalene came and told the disciples that she had seen the Lord,
and that he had spoken these things unto her.
19 Then the same day at evening, being the first [day] of the week, when
the doors were shut where the disciples were assembled for fear of the Jews,
came Jesus and stood in the midst, and saith unto them, Peace [be] unto
you.
| FOURTH CONCEPT OF MARK 16:9 |
We find the fourth concept (out of whom he had cast seven devils
<demons>) in Luke 8:2.
Luke 8:2 And certain women, which had been healed of evil spirits and
infirmities, Mary called Magdalene, out of whom went seven devils
(demons),
<demons>) in Luke 8:2.
Luke 8:2 And certain women, which had been healed of evil spirits and
infirmities, Mary called Magdalene, out of whom went seven devils
(demons),
| We know that Luke 16:9 is biblical from the perspective of it concepts. |
Mark 16:10 And she went and told them that had been with him, as they
mourned and wept.
EMTV:
Mark 16:10 She went and reported to those who had been with Him, as they
were grieving and weeping.
Verse 10 has two major concepts: 1) Mary Magdalene reported
Christ’s resurrection to the disciples, and 2) as they mourned and
wept.
mourned and wept.
EMTV:
Mark 16:10 She went and reported to those who had been with Him, as they
were grieving and weeping.
Verse 10 has two major concepts: 1) Mary Magdalene reported
Christ’s resurrection to the disciples, and 2) as they mourned and
wept.
| FIRST CONCEPT OF MARK 16:10 |
We find the first concept (And she went and told them that had been
with him) in John 20:18.
John 20:18 Mary Magdalene came and told the disciples that she had seen
the Lord, and that he had spoken these things unto her.
The essence of what Christ told Mary Magdalene to tell His
brethren: “I ascend unto my Father, and your Father; and to my God,
and your God” is “I am alive; and now I shall return to My Father and
My God!” The message that Christ asked Mary Magdalene to
pass on to the disciples was that His resurrection had occurred –
that He was alive!
with him) in John 20:18.
John 20:18 Mary Magdalene came and told the disciples that she had seen
the Lord, and that he had spoken these things unto her.
The essence of what Christ told Mary Magdalene to tell His
brethren: “I ascend unto my Father, and your Father; and to my God,
and your God” is “I am alive; and now I shall return to My Father and
My God!” The message that Christ asked Mary Magdalene to
pass on to the disciples was that His resurrection had occurred –
that He was alive!
| SECOND CONCEPT OF MARK 16:10 |
We find that Christ prophesied the second concept (as they
mourned and wept) in John 16:16-22. As the disciples had not yet
seen Christ when Mary Magdalene came to them, they would
have been in a state of mourning.
John 16:16 A little while, and ye shall not see me: and again, a little
while, and ye shall see me, because I go to the Father.
17 Then said some of his disciples among themselves, What is this that he
saith unto us, A little while, and ye shall not see me: and again, a little
while, and ye shall see me: and, Because I go to the Father?
18 They said therefore, What is this that he saith, A little while? We
cannot tell what he saith.
19 Now Jesus knew that they were desirous to ask him, and said unto
them, Do ye enquire among yourselves of that I said, A little while, and ye
shall not see me: and again, a little while, and ye shall see me?
20 Verily, verily, I say unto you, That ye shall weep and lament, but
the world shall rejoice: and ye shall be sorrowful, but your sorrow
shall be turned into joy.
21 A woman when she is in travail hath sorrow, because her hour is come:
but as soon as she is delivered of the child, she remembereth no more the
anguish, for joy that a man is born into the world.
22 And ye now therefore have sorrow: but I will see you again, and your
heart shall rejoice, and your joy no man taketh from you.
The idea of “And you therefore shall indeed have sorrow now” is that
as reality began to dawn on them of His death, they would grieve
for the loss, which would intensify as happens with a woman about
to give birth to a baby. However, as that woman rejoices at the
birth of her child, so the disciples’ sorrow would turn into joy
when they saw Christ again after the resurrection. Therefore,
Christ prophesied that the disciples would be in a state of
mourning and weeping while He was dead; and until He appeared
to them that intensity would be the greatest, just before they
knew He was alive.
mourned and wept) in John 16:16-22. As the disciples had not yet
seen Christ when Mary Magdalene came to them, they would
have been in a state of mourning.
John 16:16 A little while, and ye shall not see me: and again, a little
while, and ye shall see me, because I go to the Father.
17 Then said some of his disciples among themselves, What is this that he
saith unto us, A little while, and ye shall not see me: and again, a little
while, and ye shall see me: and, Because I go to the Father?
18 They said therefore, What is this that he saith, A little while? We
cannot tell what he saith.
19 Now Jesus knew that they were desirous to ask him, and said unto
them, Do ye enquire among yourselves of that I said, A little while, and ye
shall not see me: and again, a little while, and ye shall see me?
20 Verily, verily, I say unto you, That ye shall weep and lament, but
the world shall rejoice: and ye shall be sorrowful, but your sorrow
shall be turned into joy.
21 A woman when she is in travail hath sorrow, because her hour is come:
but as soon as she is delivered of the child, she remembereth no more the
anguish, for joy that a man is born into the world.
22 And ye now therefore have sorrow: but I will see you again, and your
heart shall rejoice, and your joy no man taketh from you.
The idea of “And you therefore shall indeed have sorrow now” is that
as reality began to dawn on them of His death, they would grieve
for the loss, which would intensify as happens with a woman about
to give birth to a baby. However, as that woman rejoices at the
birth of her child, so the disciples’ sorrow would turn into joy
when they saw Christ again after the resurrection. Therefore,
Christ prophesied that the disciples would be in a state of
mourning and weeping while He was dead; and until He appeared
to them that intensity would be the greatest, just before they
knew He was alive.
Mark 16:11 And they, when they had heard that he was alive, and had
been seen of her, believed not.
EMTV:
Mark 16:11 And those, when they heard that He was alive and had been
seen by her, they disbelieved.
Verse 11 has two major concepts: 1) When the disciples heard
that Christ was alive, they did not believe it; and 2) Mary
Magdalene had seen the resurrected Christ.
been seen of her, believed not.
EMTV:
Mark 16:11 And those, when they heard that He was alive and had been
seen by her, they disbelieved.
Verse 11 has two major concepts: 1) When the disciples heard
that Christ was alive, they did not believe it; and 2) Mary
Magdalene had seen the resurrected Christ.
| Therefore, Mark 16:10 is biblical from the perspective of its concepts. |
| FIRST CONCEPT OF MARK 16:11 |
We find the first concept (And they, when they had heard that he was
alive … believed not) in Luke 24:11.
Luke 24:9 And returned from the sepulchre, and told all these things unto
the eleven (those of the eleven: See the eleven), and to all the rest.
10 It was Mary Magdalene, and Joanna, and Mary the mother of James,
and other women that were with them, which told these things unto the
apostles.
11 And their words seemed to them as idle tales, and they believed them
not.
alive … believed not) in Luke 24:11.
Luke 24:9 And returned from the sepulchre, and told all these things unto
the eleven (those of the eleven: See the eleven), and to all the rest.
10 It was Mary Magdalene, and Joanna, and Mary the mother of James,
and other women that were with them, which told these things unto the
apostles.
11 And their words seemed to them as idle tales, and they believed them
not.
| SECOND CONCEPT OF MARK 16:11 |
We have already seen the second concept [and had been seen of her
(Mary Magdalene)] in John 20:18.
John 20:18 Mary Magdalene came and told the disciples that she had seen
the Lord, and [that] he had spoken these things unto her.
(Mary Magdalene)] in John 20:18.
John 20:18 Mary Magdalene came and told the disciples that she had seen
the Lord, and [that] he had spoken these things unto her.
| Therefore, Mark 16:11 is biblical from the perspective of it concepts. |
Mark 16:12 After that, he appeared in another form unto two of them,
as they walked, and went into the country.
EMTV:
Mark 16:12 After that, He appeared in a different form to two of them as
they were going into the country.
Verse 12 has four major concepts: 1) After that He first
appeared to Mary Magdalene, 2) He appeared to two of them; 3)
in another form; 4) as they walked into the country.
as they walked, and went into the country.
EMTV:
Mark 16:12 After that, He appeared in a different form to two of them as
they were going into the country.
Verse 12 has four major concepts: 1) After that He first
appeared to Mary Magdalene, 2) He appeared to two of them; 3)
in another form; 4) as they walked into the country.
| FIRST CONCEPT OF MARK 16:12 |
We find the first concept (After that) in John 20:11-19 previously
explained in the third concept of verse nine. Moreover, the
following verses also prove this concept. If the disciples had seen
Christ already, it would have been unnecessary for Mary
Magdalene to tell them about His resurrection; in addition, they
would have believed her, had they already seen Christ alive.
Luke 24:10 It was Mary Magdalene, and Joanna, and Mary the mother of
James, and other women that were with them, which told these things unto
the apostles.
11 And their words seemed to them as idle tales, and they believed them
not.
explained in the third concept of verse nine. Moreover, the
following verses also prove this concept. If the disciples had seen
Christ already, it would have been unnecessary for Mary
Magdalene to tell them about His resurrection; in addition, they
would have believed her, had they already seen Christ alive.
Luke 24:10 It was Mary Magdalene, and Joanna, and Mary the mother of
James, and other women that were with them, which told these things unto
the apostles.
11 And their words seemed to them as idle tales, and they believed them
not.
| SECOND & FOURTH CONCEPT OF MARK 16:12 |
We find the second concept (He appeared … unto two of them) and
the fourth concept (as they walked, and went into the country) in
Luke 24:13-15.
Luke 24:13 And, behold, two of them went that same day to a village
called Emmaus, which was from Jerusalem about threescore (sixty)
furlongs.
14 And they talked together of all these things which had happened.
15 And it came to pass, that, while they communed together and reasoned,
Jesus himself drew near, and went with them.
the fourth concept (as they walked, and went into the country) in
Luke 24:13-15.
Luke 24:13 And, behold, two of them went that same day to a village
called Emmaus, which was from Jerusalem about threescore (sixty)
furlongs.
14 And they talked together of all these things which had happened.
15 And it came to pass, that, while they communed together and reasoned,
Jesus himself drew near, and went with them.
| THIRD CONCEPT OF MARK 16:12 |
We find the third concept (in another form) in the following
verses. Mary Magdalene thought He was the gardener.
However, the two disciples on the road to Emmaus saw Him in a
different perspective – perhaps as a scribe or doctor of the law:
Luke 24:27 And beginning at Moses and all the prophets, he expounded
unto them in all the scriptures the things concerning himself. Luke 24:30
And it came to pass, as he sat at meat with them, he took bread, and
blessed [it], and brake, and gave to them. He taught them from the
bible – He was the teacher; moreover, He took the lead in
blessing the bread, as a scribe or doctor of the law might do, in
the company of students.
John 20:15 Jesus saith unto her, Woman, why weepest thou? Whom
seekest thou? She, supposing him to be the gardener, saith unto him, Sir,
if thou have borne him hence, tell me where thou hast laid him, and I will
take him away.
Luke 24:16 But their eyes were holden that they should not know him.
Luke 24:31 And their eyes were opened, and they knew him; and he
vanished out of their sight.
Neither Magdalene nor the two disciples saw Him, at first, as the
resurrected Christ. She saw Him as a gardener, but they saw
Him as a teacher.
verses. Mary Magdalene thought He was the gardener.
However, the two disciples on the road to Emmaus saw Him in a
different perspective – perhaps as a scribe or doctor of the law:
Luke 24:27 And beginning at Moses and all the prophets, he expounded
unto them in all the scriptures the things concerning himself. Luke 24:30
And it came to pass, as he sat at meat with them, he took bread, and
blessed [it], and brake, and gave to them. He taught them from the
bible – He was the teacher; moreover, He took the lead in
blessing the bread, as a scribe or doctor of the law might do, in
the company of students.
John 20:15 Jesus saith unto her, Woman, why weepest thou? Whom
seekest thou? She, supposing him to be the gardener, saith unto him, Sir,
if thou have borne him hence, tell me where thou hast laid him, and I will
take him away.
Luke 24:16 But their eyes were holden that they should not know him.
Luke 24:31 And their eyes were opened, and they knew him; and he
vanished out of their sight.
Neither Magdalene nor the two disciples saw Him, at first, as the
resurrected Christ. She saw Him as a gardener, but they saw
Him as a teacher.
Mark 16:13 And they went and told it unto the residue (those of the
rest): neither believed they them.
EMTV:
Mark 16:13 And those returned and reported it to the rest; but
neither did they believe them.
We find two major concepts in Mark 16:13: 1) The two disciples
went and told it to those of the eleven disciples and 2) These disciples
did not believe them either
rest): neither believed they them.
EMTV:
Mark 16:13 And those returned and reported it to the rest; but
neither did they believe them.
We find two major concepts in Mark 16:13: 1) The two disciples
went and told it to those of the eleven disciples and 2) These disciples
did not believe them either
| Therefore, Mark 16:12 is biblical from the perspective of its concepts. |
| FIRST CONCEPT OF MARK 16:13 |
We find the first concept (And they went and told it unto those of the
residue) in Luke 24:33 (See the eleven).
Luke 24:33 And they rose up the same hour, and returned to Jerusalem,
and found (those of the) eleven gathered together, and them that were with
them,
34 Saying, The Lord is risen indeed, and hath appeared to Simon.
35 And they told what things were done in the way, and how he was
known of them in breaking of bread.
The English translations of Luke 24:33 create a contradiction.
We know that Thomas was not with those of the eleven, at this
assembly, and Judas was dead; therefore, until the two disciples
came, the probability is that there would have been only a
maximum of eight of the original disciples in the assembly. It
appears that before the two disciples reported about seeing
Christ on the road to Emmaus, all of the Apostles, alive at that
time, were there except Thomas, Peter and John. Therefore,
from the biblical context, one gets the impression that only eight
of the eleven were present when the women came to give them
the good news about Christ’s resurrection.
The bible does not tell us that all of the eleven disciples were
present; this idea comes from a wrong translation into the
English, which make it appear so. As Thomas was not at this
meeting, this creates a contradiction. Therefore, let us consider
the phrases “the eleven” and “the twelve” in several different
scriptures.
residue) in Luke 24:33 (See the eleven).
Luke 24:33 And they rose up the same hour, and returned to Jerusalem,
and found (those of the) eleven gathered together, and them that were with
them,
34 Saying, The Lord is risen indeed, and hath appeared to Simon.
35 And they told what things were done in the way, and how he was
known of them in breaking of bread.
The English translations of Luke 24:33 create a contradiction.
We know that Thomas was not with those of the eleven, at this
assembly, and Judas was dead; therefore, until the two disciples
came, the probability is that there would have been only a
maximum of eight of the original disciples in the assembly. It
appears that before the two disciples reported about seeing
Christ on the road to Emmaus, all of the Apostles, alive at that
time, were there except Thomas, Peter and John. Therefore,
from the biblical context, one gets the impression that only eight
of the eleven were present when the women came to give them
the good news about Christ’s resurrection.
The bible does not tell us that all of the eleven disciples were
present; this idea comes from a wrong translation into the
English, which make it appear so. As Thomas was not at this
meeting, this creates a contradiction. Therefore, let us consider
the phrases “the eleven” and “the twelve” in several different
scriptures.
| “THE ELEVEN” & “THE TWELVE” |
It is important for us to study the phrase “the eleven” and “the
twelve” in depth, as they appear in the Greek – and as they ought
to appear in the English. We will consider these phrases in
several verses of the New Testament. The words eleven and
twelve in these verses have four things in common: 1) they are
figures of speech, 2) they are adjective substantives, 3) they are
numbers, and 4) they all literally mean either “the eleven
disciples/apostles” or “the twelve disciples/apostles” and refer
to the original twelve disciples Christ chose or to the twelve
disciples minus Judas making eleven.
In the following verses, the definite article is in the dative case
and marks the indirect object. It usually requires the preposition
<to>, <with>, or <in> when translating properly into English.
We utilize different translations in this section to point out the
proper use of the preposition in this phrase. The translators
generally overlook the limiting factor of the definite article
before an adjective substantive or numeral as with, for example:
“the eleven” and “the twelve” – giving the impression that the total
number is present or leaving it to the reader to use subjective
reasoning to arrive at the truth. The idea of “the eleven” or “the
twelve” being a figure of speech seems moot, with the translators.
twelve” in depth, as they appear in the Greek – and as they ought
to appear in the English. We will consider these phrases in
several verses of the New Testament. The words eleven and
twelve in these verses have four things in common: 1) they are
figures of speech, 2) they are adjective substantives, 3) they are
numbers, and 4) they all literally mean either “the eleven
disciples/apostles” or “the twelve disciples/apostles” and refer
to the original twelve disciples Christ chose or to the twelve
disciples minus Judas making eleven.
In the following verses, the definite article is in the dative case
and marks the indirect object. It usually requires the preposition
<to>, <with>, or <in> when translating properly into English.
We utilize different translations in this section to point out the
proper use of the preposition in this phrase. The translators
generally overlook the limiting factor of the definite article
before an adjective substantive or numeral as with, for example:
“the eleven” and “the twelve” – giving the impression that the total
number is present or leaving it to the reader to use subjective
reasoning to arrive at the truth. The idea of “the eleven” or “the
twelve” being a figure of speech seems moot, with the translators.
| toi/j definite article dative masculine plural |
| NKJ Mark 16:14 Later He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen. = “to those of the eleven disciples” “to the eleven” gives the impression that all eleven were present; we know that Thomas was absent. BYZ Mark 16:14 {Usteron avnakeime,noij auvtoi/j toi/j e[ndeka evfanerw,qh kai. wvnei,disen th.n avpisti,an auvtw/n kai. sklhrokardi,an o[ti toi/j qeasame,noij auvto.n evghgerme,non ouvk evpi,steusan |
| NKJ Luke 24:9 Then they returned from the tomb and told all these things to the eleven and to all the rest. = “to those of the eleven disciples” “to the eleven” gives the impression that all eleven were present; we know that Peter and John were absent. BYZ Luke 24:9 kai. u`postre,yasai avpo. tou/ mnhmei,ou avph, ggeilan tau/ta pa,nta toi/j e[ndeka kai. pa/sin toi/j loipoi/j |
| NKJ Acts 2:14 But Peter, standing up with the eleven, raised his voice and said to them, "Men of Judea and all who dwell in Jerusalem, let this be known to you, and heed my words. = “with those of the eleven disciples” “with the eleven” could give the impression that Peter was not one of the eleven. We know that Peter was one of the eleven. BYZ Acts 2:14 Staqei.j de. Pe,troj su.n toi/j e[ndeka evph/ren th.n fwnh.n auvtou/ kai. avpefqe,gxato auvtoi/j :Andrej VIoudai/oi kai. oi` katoikou/ntej VIerousalh.m a[pantej( tou/to u`mi/n gnwsto.n e;stw kai. evnwti,sasqe ta. r`h,mata, mou |
| Rotherham Matthew 11:1 And it came to pass, when Jesus had finished giving instructions to his twelve disciples, he passed on from thence, to be teaching and proclaiming in their cities. = “to those of His twelve disciples” “to his twelve disciples” gives the impression that all twelve were present. The correct translation does not demand that all twelve were present at this particular teaching session. BYZ Matthew 11:1 Kai. evge,neto o[te evte,lesen o` VIhsou/j diata, sswn toi/j dw,deka maqhtai/j auvtou/ mete,bh evkei/qen tou/ dida,skein kai. khru,ssein evn tai/j po,lesin auvtw/n |
| NKJ Mark 4:10 But when He was alone, those around Him with the twelve asked Him about the parable. = “with those of the twelve” “with the twelve” gives the impression that all twelve were present. “With those of the twelve” does not require all twelve present at this particular point. While all of the disciples were with Christ a good deal of the time, we must not demand that all of them were with Him all of the time. BYZ Mark 4:10 o[te de. evge,neto katamo,naj( hvrw,thsan auvto.n oi` peri. auvto.n su.n toi/j dw,deka th.n parabolh,nÅ |
| NKJ John 6:67 Then Jesus said to the twelve, "Do you also want to go away?" = “to those of the twelve disciples” “to the twelve” gives the impression that all twelve were present. “Those of the twelve” leaves this open for one or more to have been away at this particular time. BYZ John 6:67 ei=pen ou=n o` VIhsou/j toi/j dw,deka Mh. kai. u`mei/j qe,lete u`pa,gein |
| RSV: 1Corinthians 15:5 and that he appeared to Cephas, then to the twelve. = “to those of the twelve apostles” “to the twelve” is an incorrect translation – Judas was dead and only replaced after Christ returned to heaven. “To those of the twelve” leaves open the absence of Judas by death. BYZ 1 Corinthians 15:5 kai. o[ti w;fqh Khfa/| ei=ta toi/j dw,deka\ |
| NKJ Mark 16:13 And they went and told it to the rest, but they did not believe them either. = “to those of the rest” “to the rest” implies to all of the rest; The word <rest> is an adjective in Greek; therefore, the rules of the definite article before an adjective apply here, as in the above verses. BYZ Mark 16:13 kavkei/noi avpelqo,ntej avph,ggeilan toi/j loipoi/j\ ouvde. evkei,noij evpi,steusan |
Next, we have the accusative case indicating the object of the
sentence. The two rules of a definite article before an adjective
substantive and before a number would also apply here.
sentence. The two rules of a definite article before an adjective
substantive and before a number would also apply here.
| tou.j definite article accusative masculine plural |
| eleven” gives the impression that all eleven were present. “Those of the NKJ Luke 24:33 So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, = “those of the eleven disciples” “the eleven leaves open the possibility that all were not present. BYZ Luke 24:33 kai. avnasta,ntej auvth/| th/| w[ra| u`pe,streyan eivj VIerousalh,m kai. eu-ron sunhqroisme,nouj tou.j e[ndeka kai. tou.j su.n auvtoi/j |
Finally, we have the genitive case expressing a possession,
which alone would suggest a possessive expression. However,
the two rules of a definite article before an adjective
substantive and before numerals also apply.
which alone would suggest a possessive expression. However,
the two rules of a definite article before an adjective
substantive and before numerals also apply.
| tw/n definite article genitive masculine plural |
| NKJ Acts 1:26 And they cast their lots, and the lot fell on Matthias. And he was numbered with the eleven apostles. = “With those of the eleven apostles” “With the eleven apostles” could give the impression that he made eleven rather than twelve. “With those of the eleven” implies that his addition to the eleven made twelve apostles. BYZ Acts 1:26 kai. e;dwkan klh,rouj auvtw/n( kai. e;pesen o` klh/roj evpi. Matqi,an( kai. sugkateyhfi,sqh meta. tw/n e[ndeka avposto,lwn |
| TWO RULES FOR THE DEFINITE ARTICLE |
The Greek has two rules for the definite article when it comes
before adjectives. First: Before an adjective used as a
substantive and, Second: Before a number, which acts as an
adjective.
As the phrase, “the eleven” or “the twelve” is a figure of speech
that literally means “the eleven disciples” or “the twelve disciples”
the number “eleven” or “twelve” is an adjective! Therefore,
whether we consider <eleven> or <twelve> as a substantive, or a
number, the Greek rule requires special consideration when
translating it into English.
Observe the following rule for the definite article when used
before a substantive.
before adjectives. First: Before an adjective used as a
substantive and, Second: Before a number, which acts as an
adjective.
As the phrase, “the eleven” or “the twelve” is a figure of speech
that literally means “the eleven disciples” or “the twelve disciples”
the number “eleven” or “twelve” is an adjective! Therefore,
whether we consider <eleven> or <twelve> as a substantive, or a
number, the Greek rule requires special consideration when
translating it into English.
Observe the following rule for the definite article when used
before a substantive.
| THE DEFINITE ARTICLE BEFORE ADJECTIVES RULE #1: BEFORE A NOUN EQUIVALENT |
(1) Added to an adjective to mark it as a substantive (noun
equivalent) (e.g. tou/ ponhrou/ Ephesians 6.16);
equivalent) (e.g. tou/ ponhrou/ Ephesians 6.16);
| BYZ Ephesians 6:16 evpi. pa/sin avnalabo,ntej to.n qureo.n th/j pi,stewj evn w-| dunh,sesqe pa,nta ta. be,lh tou/ ponhrou/ ta. pepurwme,na sbe,sai\ NKJ Ephesians 6:16 above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one. |
We have a perfect example of an adjective/substantive in the
KJV translation, in Matthew 5:21, where the translators met
with the exact same perspective yet translated it correctly. The
definite article, in Matthew 5:21, is the very same as that of the
first eight verses considered above in the dative case; and in the
Greek, “ancients” is an adjective requiring the use of the Greek
rule of the definite article before an adjective. We could
translate “to the ancients”; however, this would be less than
exact – just as it is incorrect to translate “to the eleven” or “to
the twelve” in the verses of our study. As the definite article is
in the dative case, we must use an appropriate preposition to
signify action toward the indirect object. That is where we get
the preposition <to>.
We could use just the word <ancients> to get the plural,
however, this distorts the fact that it was just to certain
ancients. If we use the phrase “to those of old” as in the NKJV,
we obtain the plural and a limiting factor to get across the idea
of the Greek that the teaching was not to all of the ancients that
existed in the entire post-flood world. In other words, “to those
of old” is more limiting than is “to the ancients”. “To the ancients”
could give the impression that this teaching went to all of the
ancients whereas “to those of old” leaves open the following
possibility: “to some of the ancients”.
Matthew 5:21 "You have heard that it was said to those of old, ‘You shall
not murder, and whoever murders will be in danger of the judgment.’
The RSV uses the term <men> in the phrase because the
definite article is masculine. This is a literal translation;
however, it does not take into consideration that language
convention often dictates that a writer use the masculine in a
language to express both male and female – in formal language;
moreover, the bible is usually considered a formal language
document. In other words, it is just as true that the Law of God
was for women as it was for men: It was not OK for women to
murder anymore than it was for men to do so!
RSV:
Matthew 5:21 "You have heard that it was said to the men of old, ‘You
shall not kill; and whoever kills shall be liable to judgment.’
The HCSB (Holman Christian Standard Bible – 2003) translates
(interprets) the adjective <ancient> as “our ancestors”. If one
understands “our ancestors” in the broader sense of the thirteen
tribes of Israel, this would be a true statement. However, this
translation could give the impression – in the narrow context –
that “those of old” were only Jewish ancestors. This would be
partially true. Judah was only one tribe of the Israelites.
Therefore, it would be better to leave the phrase more vague –
as Matthew wrote it – than to create a possible contradiction in
the mind of the reader. God gave the Ten Commandments to all
of the Israelites.
Moreover, the Greek does not support a translation of <our
ancestors>. The Greek word for <our> is h`mw/n. This Greek
word does not appear in Matthew 5:21. The word for <ancient>
is an adjective, not a noun. Therefore, <to our ancestors> is an
interpretation rather than a translation. An interpretation
creates a new doctrine rather than transmit the doctrine of the
bible, which is the job of a translator.
HCSB:
Matthew 5:21 “You have heard that it was said to our ancestors, Do not
murder, and whoever murders will be subject to judgment.
The KJV uses the preposition <by> rather than <to>, which
gives the impression that Christ spoke of the teachers of the law
rather than the recipients of the law. The dative case = indirect
object: An object indirectly affected by the action of the verb.
One may translate the dative case with the prepositions <to>
<with> or <in> based on the context. Therefore, <by them of old
time> gives a wrong impression. The NKJV and most other
modern versions use <to> rather than <by> for this phrase.
However, had the KJV translators used <to> rather than <by> –
“to those of old time” it would have been a superior translation to
the NKJV, which leaves out the idea of <time>. An even better
translation would be, “to those of the ancients” – this more
clearly spells out a limiting factor.
KJV:
Matthew 5:21 Ye have heard that it was said by them of old time, Thou
shalt not kill; and whosoever shall kill shall be in danger of the judgment:
toi/j definite article dative masculine plural
avrcai,oij adjective dative masculine plural no degree
KJV translation, in Matthew 5:21, where the translators met
with the exact same perspective yet translated it correctly. The
definite article, in Matthew 5:21, is the very same as that of the
first eight verses considered above in the dative case; and in the
Greek, “ancients” is an adjective requiring the use of the Greek
rule of the definite article before an adjective. We could
translate “to the ancients”; however, this would be less than
exact – just as it is incorrect to translate “to the eleven” or “to
the twelve” in the verses of our study. As the definite article is
in the dative case, we must use an appropriate preposition to
signify action toward the indirect object. That is where we get
the preposition <to>.
We could use just the word <ancients> to get the plural,
however, this distorts the fact that it was just to certain
ancients. If we use the phrase “to those of old” as in the NKJV,
we obtain the plural and a limiting factor to get across the idea
of the Greek that the teaching was not to all of the ancients that
existed in the entire post-flood world. In other words, “to those
of old” is more limiting than is “to the ancients”. “To the ancients”
could give the impression that this teaching went to all of the
ancients whereas “to those of old” leaves open the following
possibility: “to some of the ancients”.
Matthew 5:21 "You have heard that it was said to those of old, ‘You shall
not murder, and whoever murders will be in danger of the judgment.’
The RSV uses the term <men> in the phrase because the
definite article is masculine. This is a literal translation;
however, it does not take into consideration that language
convention often dictates that a writer use the masculine in a
language to express both male and female – in formal language;
moreover, the bible is usually considered a formal language
document. In other words, it is just as true that the Law of God
was for women as it was for men: It was not OK for women to
murder anymore than it was for men to do so!
RSV:
Matthew 5:21 "You have heard that it was said to the men of old, ‘You
shall not kill; and whoever kills shall be liable to judgment.’
The HCSB (Holman Christian Standard Bible – 2003) translates
(interprets) the adjective <ancient> as “our ancestors”. If one
understands “our ancestors” in the broader sense of the thirteen
tribes of Israel, this would be a true statement. However, this
translation could give the impression – in the narrow context –
that “those of old” were only Jewish ancestors. This would be
partially true. Judah was only one tribe of the Israelites.
Therefore, it would be better to leave the phrase more vague –
as Matthew wrote it – than to create a possible contradiction in
the mind of the reader. God gave the Ten Commandments to all
of the Israelites.
Moreover, the Greek does not support a translation of <our
ancestors>. The Greek word for <our> is h`mw/n. This Greek
word does not appear in Matthew 5:21. The word for <ancient>
is an adjective, not a noun. Therefore, <to our ancestors> is an
interpretation rather than a translation. An interpretation
creates a new doctrine rather than transmit the doctrine of the
bible, which is the job of a translator.
HCSB:
Matthew 5:21 “You have heard that it was said to our ancestors, Do not
murder, and whoever murders will be subject to judgment.
The KJV uses the preposition <by> rather than <to>, which
gives the impression that Christ spoke of the teachers of the law
rather than the recipients of the law. The dative case = indirect
object: An object indirectly affected by the action of the verb.
One may translate the dative case with the prepositions <to>
<with> or <in> based on the context. Therefore, <by them of old
time> gives a wrong impression. The NKJV and most other
modern versions use <to> rather than <by> for this phrase.
However, had the KJV translators used <to> rather than <by> –
“to those of old time” it would have been a superior translation to
the NKJV, which leaves out the idea of <time>. An even better
translation would be, “to those of the ancients” – this more
clearly spells out a limiting factor.
KJV:
Matthew 5:21 Ye have heard that it was said by them of old time, Thou
shalt not kill; and whosoever shall kill shall be in danger of the judgment:
toi/j definite article dative masculine plural
avrcai,oij adjective dative masculine plural no degree
| NKJ Matthew 5:21 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.' BYZ Matthew 5:21 VHkou,sate o[ti evrre,qh toi/j avrcai,oij Ouv foneu,seij\ o]j d a'n foneu,sh| e;nocoj e;stai th/| kri,sei |
| GREEK RULE #2 WHEN THE DEFINITE ARTICLE COMES BEFORE AN ADJECTIVE/NUMBER |
Rule #2: With numerals, the definite article can refer to a part
of an already known number. The phrase under consideration
(the eleven) is the case of the definite article before a number.
In the scripture example, given with rule #2 below, “the nine”
were a part of ten lepers. In our case, we have a definite article
followed by a number – the eleven. Consider that <eleven> is an
adjective used as a noun equivalent to stand for “the eleven
disciples”; therefore, this rule applies.
of an already known number. The phrase under consideration
(the eleven) is the case of the definite article before a number.
In the scripture example, given with rule #2 below, “the nine”
were a part of ten lepers. In our case, we have a definite article
followed by a number – the eleven. Consider that <eleven> is an
adjective used as a noun equivalent to stand for “the eleven
disciples”; therefore, this rule applies.
(2) With numerals to refer to a part of an already known
number (e.g. oi` evnne,a Luke 17.17).
number (e.g. oi` evnne,a Luke 17.17).
| BYZ Luke 17:17 avpokriqei.j de. o` VIhsou/j ei=pen Ouvci. oi` de,ka evkaqari,sqhsan oi` de. evnne,a pou/ Luke 17:17 And Jesus answering said, Were there not ten cleansed? But where [are] the nine? |
With the foregoing understanding, how should one translate the
phrase “the eleven” from Greek into English?
Free Translation:
Luke 24:9 And they (feminine) returning from His tomb, they (feminine)
reported all these things to those (masculine) of the eleven (disciples) and
to the others.
phrase “the eleven” from Greek into English?
Free Translation:
Luke 24:9 And they (feminine) returning from His tomb, they (feminine)
reported all these things to those (masculine) of the eleven (disciples) and
to the others.