Mark 15:47

τέθειται ([3506]c[3507][3508][3509][3510][3511][3512][3513] 33) rather than τίθεται ([3514][3515]).

[3506] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1911.

[3507] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.
[3508] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mark 16:8. Photographic facsimile, 1889.

[3509] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mark 1:17 to Mark 6:31; Mark 8:5 to Mark 12:29; Mark 13:19 to Mark 16:20. In the National Library at Paris.

[3510] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[3511] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.
[3512] Codex Petropolitanus. 9th cent. Gospels almost complete. Mark 16:18-20 is in a later hand.

[3513] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mark 9:5 to Mark 16:20, and, as in L, the shorter ending is inserted between Mark 16:8 and Mark 16:9. As in Δ, the text of Mark is specially good.

[3514] Codex Campianus. 9th cent. At Paris. Gospels complete.
[3515] Codex Oxoniensis. 9th cent. Contains Mark, except Mark 3:35 to Mark 6:20.

47. [3546] ἡ Ἰωσῆτος. This probably means “the mother of Joses” (Mark 15:40); if she had not been mentioned before, “the daughter of Joses” would be the probable rendering. [3547] ff n q and Syr-Sin. have “the daughter of James.” These two women had watched the pious work of Joseph and Nicodemus, who may have had assistants, but might wish to do without them. They desired to see the last of the Master, and to know exactly how to arrange for their own pious work. Apparently, after the men had departed, the two women still sat on and gazed.

[3546] Codex Campianus. 9th cent. At Paris. Gospels complete.

[3547] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mark 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

Some critics suggest that all these details have been invented in order to make a foundation for the theory of the Resurrection. Such criticism renders history impossible. The strongest evidence can be shown to be possibly untrue by such methods. Mk’s simple narrative is thoroughly coherent. The women witness the hasty burial before sunset on Friday. When the Sabbath is over at sunset on Saturday, they buy spices. Very early on Sunday they set out to use the spices, evidently without any hope of a Resurrection. Their experiences at the tomb lead them to believe that Jesus is risen.