There they encounter the stone rolled away, the tomb open, and a young man dressed in white who announces the resurrection of Jesus (16:1–6).

The two oldest manuscripts of Mark 16 (from the 300s) conclude with verse 8, which ends with the women fleeing from the empty tomb, and saying "nothing to anyone, because they were too frightened".

Modern versions of the New Testament generally include the Longer Ending, but place it in brackets or otherwise format it to show that it was not part of the original text.

[5] Those arguing in favor of Markan creation point to the numerous time indicators in verse 2, which bear similarities to other phrases in Mark.

According to Jesuit writer John J. Kilgallen, this shows that in Mark's account they expected to find the body of Jesus.

[12] Instead, they find a young man dressed in a white robe who is sitting on the right and who tells them that Jesus "has risen" and shows them "the place where they laid him" (verses 5–7).

[note 3] Peter, last seen in tears two mornings previously, having denied any knowledge of Jesus (Mark 14:66–72), is mentioned in particular.

[16] Mike Winger, in his video series on Mark, explains the note that the women "said nothing to anyone, for they were afraid" not as indicating that they never spoke about it, ever, but that on their way to report to the disciples and Peter, they did not stop to pass the time of day or gossip with anyone until they had delivered the message.

Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.

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.

Johann Albrecht Bengel, in his Gnomon of the New Testament, defends the disciples: "They did believe: but presently there recurred to them a suspicion as to the truth, and even positive unbelief.

Kilgallen, picturing an author putting words in Jesus' mouth, has suggested that these verses were a means by which early Christians asserted that their new faith was accompanied by special powers.

[22] According to Brown, by showing examples of unjustified unbelief in verses 10–13, and stating that unbelievers will be condemned and that believers will be validated by signs, the author may have been attempting to convince the reader to rely on what the disciples preached about Jesus.

[24] The "Shorter Ending" or "conclusio brevior" (first manuscript c. 3rd century[25]), with slight variations, is usually unversed, and 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.Some texts add "Amen" at the end.

[note 6] Codex Vaticanus (4th century) has a blank column after ending at 16:8 and placing kata Markon, "according to Mark".

[40][note 9] Although scholars almost universally reject Mark 16:9–20, a debate continues about whether the ending at 16:8 is intentional or accidental.

[40][41] There is scholarly work that suggests the "short ending" is more appropriate as it fits with the 'reversal of expectation' theme in the Gospel of Mark.

[43] According to Brown, this ending is consistent with Mark's theology, where even miracles, such as the resurrection, do not produce the proper understanding or faith among Jesus' followers.

Whether they will follow or desert, believe or misunderstand, see him in Galilee or remain staring blindly into an empty tomb, depends on us.

[web 5][21][55] Critical questions concerning the authenticity of verses 9–20 (the "longer ending") often center on stylistic and linguistic issues.

The turn from verse 8 to 9 has also been seen as abrupt and interrupted: the narrative flows from "they were afraid" to "now after he rose", and seems to reintroduce Mary Magdalene.

Lastly, the active voice "he rose" is different from the earlier passive construction "[he] has been risen" of verse 6, seen as significant by some.

[58] Because of patristic evidence from the late 100s for the existence of copies of Mark with 16:9–20,[note 10] scholars widely date the composition of the longer ending to the early 2nd century.

Jesus' reference to drinking poison (16:18) does not correspond to a New Testament source, but that miraculous power did appear in Christian literature from the 2nd century CE on.