Semantic Analysis

07 Semantic Analysis — Mark (German)

Scope note

This analysis covers all 16 chapters of Mark. The core passage (8:31-38) receives verse-by-verse treatment as the Gospel’s structural hinge — the turning point from “who is Jesus” (1:1-8:30) to “the way of the cross” (8:31-16:8). Mark shares extensive triple-tradition material with Matthew; where a passage is a close parallel already analyzed in the Matthew package, this package reuses the established German rendering rather than re-deriving it, flagged as inherited below. New analysis focuses on Mark-distinctive content: its rapid narrative style, the “messianic secret” motif, and its own distinct emphases.

PART A — Core Passage: Mark 8:31-38 (Verse-by-Verse)

Mark 8:31

Greek: Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι·

Key terms: must suffer many things (δεῖ… πολλὰ παθεῖν), rejected (ἀποδοκιμασθῆναι), elders, chief priests, scribes (πρεσβυτέρων, ἀρχιερέων, γραμματέων), rise after three days (μετὰ τρεῖς ἡμέρας ἀναστῆναι)
German rendering: muss… viel leiden [NEW — Critical]; verworfen werden [NEW — High]; Älteste, Hohepriester, Schriftgelehrte [NEW — Medium]; nach drei Tagen auferstehen [TM Auferstehung, inherited from Romans/Matthew — Critical]
Rendering risk: Critical. The divine necessity (“muss,” δεῖ) governing the whole passion prediction must be preserved — this is not misfortune befalling Jesus but the necessary outworking of God’s redemptive plan. This is Mark’s FIRST of three passion predictions (repeated with variation at 9:31 and 10:33-34); keep the threefold repetition’s structural pattern in mind for teaching material even though each occurrence is analyzed separately per its own chapter.

Mark 8:32-33

Greek: καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ Πέτρος αὐτὸν ἤρξατο ἐπιτιμᾶν αὐτῷ. ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει· ὕπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων.

Key terms: spoke the word plainly (παρρησίᾳ τὸν λόγον ἐλάλει), rebuked (ἐπιτιμᾶν), “get behind me, Satan” (ὕπαγε ὀπίσω μου, Σατανᾶ), you are not setting your mind on the things of God (οὐ φρονεῖς τὰ τοῦ θεοῦ)
German rendering: redete das Wort frei und offen [NEW — Medium]; zurechtweisen [NEW — Medium]; Geh weg von mir, Satan [NEW — Critical]; du sinnst nicht, was göttlich, sondern was menschlich ist [NEW — High]
Rendering risk: Critical. Jesus’ rebuke of Peter — the same Peter who, in Matthew’s parallel account (16:16-19, already established in the Matthew package), had just made the climactic confession and received the “rock” commendation — must retain its full sharpness; Mark’s characteristically blunt, unembellished narrative style (compared to Matthew’s slightly more developed account) should not be smoothed over. This dramatic reversal (commendation to rebuke within moments) is a distinctly Markan narrative emphasis on the disciples’ persistent misunderstanding, a recurring theme throughout this Gospel.

Mark 8:34-35

Greek: Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς· εἴ τις θέλει ὀπίσω μου ἀκολουθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν· ὃς δ᾽ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου σώσει αὐτήν.

Key terms: deny himself, take up his cross (ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ), save his life / lose it (τὴν ψυχὴν αὐτοῦ σῶσαι / ἀπολέσει)
German rendering: verleugne sich selbst und nehme sein Kreuz auf sich [NEW — Critical]; sein Leben retten / verlieren [NEW — Critical]
Rendering risk: Critical. “Nehme sein Kreuz auf sich” (take up his cross) would have been understood by Mark’s first hearers as a call to a specific, shameful Roman execution method (the condemned carried the crossbeam to the execution site) — not a generic metaphor for hardship, as it has sometimes been flattened to mean in later popular usage (“everyone has their own cross to bear”). Teaching material should note this concrete first-century background so the saying retains its original, costly force. The paradox of saving/losing one’s life (ψυχή, life/soul) must keep both senses in view — actual physical death for the gospel’s sake, and a deeper, truer preservation of self through that loss.

Mark 8:36-38

Greek: τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ; τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων.

Key terms: what does it profit (τί ὠφελεῖ), gain the whole world and forfeit his soul (κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν), ashamed of me (ἐπαισχυνθῇ με), the Son of Man comes in the glory of his Father (ὁ υἱὸς τοῦ ἀνθρώπου… ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ)
German rendering: Was hülfe es dem Menschen [NEW — High]; die ganze Welt gewinne und Schaden nähme an seiner Seele [NEW — Critical]; sich meiner schämen [NEW — High]; der Menschensohn… in der Herrlichkeit seines Vaters [TM Menschensohn, inherited from Matthew — Critical]
Rendering risk: Critical. Widely known German proverbial phrasing (“Was nützt es dem Menschen…”) derived from Luther’s rendering; match this established phrasing given its high recognition value. The passage closes the core unit with an eschatological warning balancing the preceding call to costly discipleship — future accountability before the returning Son of Man in the Father’s glory, directly continuing the Menschensohn vocabulary and deity_of_christ doctrine already established in the Matthew package.

PART B — Full-Book Coverage: Chapters 1-7, 9-16 (Chapter 8 outside 8:31-38)

Chapter 1 (John the Baptist, baptism, temptation, beginning of ministry)

Summary: “the beginning of the gospel of Jesus Christ, the Son of God” (1:1, Critical, Mark’s own opening thesis statement); John the Baptist, Jesus’ baptism (1:2-13, largely parallel to Matthew 3, TM reused); calling the first disciples, healing and exorcism ministry in Capernaum (1:14-45, High).

Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ [υἱοῦ θεοῦ] (the beginning of the gospel of Jesus Christ, the Son of God, 1:1): NEW – Critical. German rendering: Anfang des Evangeliums von Jesus Christus, dem Sohn Gottes. Mark’s own title/thesis statement for the entire Gospel, naming Jesus’ divine sonship at the very outset — a claim the narrative will then demonstrate through action rather than extended discourse (unlike Matthew’s more discourse-heavy structure). Reuses established Sohn Gottes vocabulary.
εὐθύς (immediately/at once — Mark’s stylistic hallmark, occurring over 40 times throughout the Gospel, beginning at 1:10, 12, 18, 20, 21, 23, 28, 29, 30, 42-43): NEW – Medium. German rendering: alsbald (Luther’s traditional rendering) or sogleich (more contemporary). This is not primarily a doctrinal term but a defining stylistic feature of Mark’s rapid, breathless narrative pace; translators should maintain SOME consistent rendering throughout (this package recommends “sogleich” for contemporary register) to preserve the felt urgency of Mark’s storytelling, rather than varying the translation for stylistic elegance at the cost of losing this recognizable Markan fingerprint.

Chapters 2-3 (controversies, calling of the twelve)

Summary: healing the paralytic, “your sins are forgiven” (2:1-12, Critical, parallel to Matthew 9:1-8, TM reused); calling Levi, eating with sinners, questions about fasting and the Sabbath (2:13-28, High); the man with the withered hand, growing opposition, appointing the twelve (3:1-19, Medium); the Beelzebul controversy, the unforgivable sin, “who are my mother and my brothers?” (3:20-35, Critical, parallel to Matthew 12:22-37, TM reused for the blasphemy-against-the-Spirit doctrine).

ὁ υἱὸς τοῦ ἀνθρώπου κύριός ἐστιν καὶ τοῦ σαββάτου (the Son of Man is lord even of the Sabbath, 2:28): NEW – High. German rendering: der Menschensohn ist Herr auch über den Sabbat. A direct claim to authority over the Sabbath institution itself, extending the deity_of_christ doctrine; reuses established Menschensohn and Herr vocabulary.
τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί [μου]; (who are my mother and my brothers?, 3:33): NEW – Medium. German rendering: Wer ist meine Mutter und meine Brüder?. Redefines family around obedience to God’s will, not physical kinship; keep the radical redefinition explicit rather than softened.

Chapters 4-5 (parables, calming the storm, exorcism, healings)

Summary: the parable of the sower, the lamp, the mustard seed, the purpose of parables (4:1-34, High, largely parallel to Matthew 13, TM reused for parable vocabulary); calming the storm, “who then is this?” (4:35-41, Critical); the Gerasene demoniac, “Legion” (5:1-20, Critical); the woman with the flow of blood, Jairus’ daughter raised (5:21-43, Medium, parallel to Matthew 9).

τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ; (who then is this, that even wind and sea obey him?, 4:41): NEW – Critical. German rendering: Wer ist der, dass ihm Wind und Meer gehorsam sind?. The disciples’ astonished question directly echoes Old Testament language of God’s own authority over the chaotic sea (e.g. Psalm 107:29); a foundational deity_of_christ passage functioning narratively rather than through direct discourse, characteristic of Mark’s “show don’t tell” Christology.
Λεγιών ὄνομά μοι, ὅτι πολλοί ἐσμεν (“My name is Legion, for we are many,” 5:9): NEW – Critical. German rendering: Legion heiße ich; denn wir sind unser viele. A concrete Roman military-unit term (a legion numbered several thousand soldiers) used to convey the overwhelming scale of the man’s affliction; keep the military term concrete rather than generalized to “many demons.”

Chapter 6 (rejection at Nazareth, sending the twelve, feeding 5000, walking on water)

Summary: rejection at Nazareth, “a prophet is not without honor except in his hometown” (6:1-6, Medium); sending out the twelve (6:7-13, Medium, parallel to Matthew 10); death of John the Baptist (6:14-29, High); feeding the 5000, walking on water (6:30-56, Critical, parallel to Matthew 14).

οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ (a prophet is not without honor except in his hometown, 6:4): NEW – Medium. German rendering: Ein Prophet gilt nirgends weniger als in seinem Vaterland. Widely known proverbial phrasing in German devotional and even secular usage; match established phrasing.

Chapter 7 (tradition and defilement, the Syrophoenician woman)

Summary: controversy over hand-washing and tradition, “what comes out of a person defiles him” (7:1-23, High, parallel to Matthew 15); the Syrophoenician woman’s faith, healing the deaf-mute man (7:24-37, High).

οὐδὲν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν δύναται κοινῶσαι αὐτόν… τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον (nothing outside a person can defile him by going in… it is what comes out of a person that defiles him, 7:15): NEW – Critical. German rendering: Es ist nichts von außen in den Menschen hinein, was ihn gemein machen kann; sondern was aus dem Menschen herauskommt, das macht den Menschen gemein. Mark’s own parenthetical narrative comment (“thus he declared all foods clean,” 7:19) makes explicit a doctrinal implication (freedom from Jewish dietary law) that this saying carries — a direct parallel to the law/grace and food-regulation themes already established in the Galatians and Colossians packages, here rooted in Jesus’ own teaching rather than Paul’s argument. Flag for theologian review given the direct doctrinal weight Mark’s own narrative places on this saying.

Chapter 9 (transfiguration, healing the boy, second passion prediction, teaching on greatness)

Summary: the transfiguration (9:2-13, Critical, parallel to Matthew 17, TM reused); healing the boy with an unclean spirit, “I believe; help my unbelief!” (9:14-29, High); the second passion prediction, teaching on true greatness — “whoever would be first must be last of all and servant of all” (9:30-37, Critical); warnings about causing others to sin (9:42-50, High).

Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ (I believe; help my unbelief!, 9:24): NEW – High. German rendering: Ich glaube, hilf meinem Unglauben!. A widely quoted, pastorally resonant expression of faith mixed with honest doubt; keep both halves in tension rather than resolving the paradox.
εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος καὶ πάντων διάκονος (whoever would be first must be last of all and servant of all, 9:35): NEW – Critical. German rendering: Wer da will der Erste sein, der soll der Letzte sein aller und aller Diener. Reinforces the servant Christology and discipleship-as-service theme running throughout Mark, echoing 10:45 below.

Summary: teaching on divorce (10:1-12, High, parallel to Matthew 19); let the children come (10:13-16, Low); the rich young man, “it is easier for a camel…” (10:17-31, High, parallel to Matthew 19); third passion prediction, the request of James and John, the ransom saying (10:32-45, Critical); healing blind Bartimaeus (10:46-52, Medium).

ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν (the Son of Man came not to be served but to serve, and to give his life as a ransom for many, 10:45): NEW/TM-derived – Critical. German rendering: reuses der Menschensohn ist nicht gekommen, dass er sich dienen lasse, sondern dass er diene und sein Leben gebe als Lösegeld für viele exactly from the Matthew package (20:28’s near-verbatim parallel). This is arguably Mark’s single most theologically concentrated verse, sometimes called the Gospel’s own summary statement of Jesus’ mission; reusing the Matthew package’s established rendering ensures full cross-Gospel consistency for this shared saying.

Chapter 11 (triumphal entry, cursing the fig tree, cleansing the temple)

Summary: the triumphal entry, the cursed fig tree, cleansing the temple, “my house shall be called a house of prayer for all nations” (11:1-25, High, parallel to Matthew 21).

ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν (my house shall be called a house of prayer for all nations, 11:17, citing Isaiah 56:7): NEW – High. German rendering: Mein Haus soll ein Bethaus heißen für alle Völker. Mark’s version uniquely retains “for all nations” (πᾶσιν τοῖς ἔθνεσιν) where Matthew’s parallel omits it — a small but theologically significant Markan emphasis on Gentile inclusion in worship; preserve this phrase rather than harmonizing silently with the shorter Matthew parallel.

Chapter 12 (parable of the tenants, tribute to Caesar, greatest commandment, widow’s mite)

Summary: the parable of the wicked tenants (12:1-12, High, parallel to Matthew 21); tribute to Caesar, the resurrection question, the greatest commandment (12:13-34, Critical, parallel to Matthew 22, TM reused); whose son is the Christ, warning against the scribes (12:35-40, High); the widow’s offering (12:41-44, Medium).

Greatest commandment (12:28-31): reuses TM established in the Matthew package exactly (Du sollst den Herrn, deinen Gott, lieben… deinen Nächsten wie dich selbst), per the shared-citation verbatim-match rule extending across Romans, Galatians, and Matthew.
the widow’s two small copper coins (12:41-44, Λεπτὰ δύο): NEW – Medium. German rendering: zwei Scherflein (Luther’s traditional rendering, giving rise to the still-current German idiom “sein Scherflein beitragen,” to contribute one’s mite/small part). A distinctive German-language cultural footprint from this exact passage, worth noting for teaching material.

Chapters 13 (the Olivet Discourse, Mark’s version)

Summary: signs of the end, the abomination of desolation, the coming of the Son of Man, the parable of the fig tree, “no one knows that day or hour” (13:1-37, Critical, parallel to Matthew 24, TM largely reused).

περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν… οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ (concerning that day or hour no one knows… nor the Son, only the Father, 13:32): NEW – Critical. German rendering: Von dem Tage aber und der Stunde weiß niemand… auch der Sohn nicht, sondern allein der Vater. A theologically significant and historically debated statement about the limits of the incarnate Son’s knowledge (a genuine kenosis-adjacent question, connecting to the Kenotic Christology discussion already established in the Philippians package); flag for theologian review given the live Christological question of how this coheres with full deity — historically resolved by distinguishing the Son’s incarnate, human-nature knowledge-limitation from the eternal Son’s omniscience in his divine nature, without adjudicating the question’s full technical resolution in the translated text itself.

Chapters 14-15 (the Passion, Mark’s version)

Summary: the anointing at Bethany, the Last Supper and Words of Institution (14:1-31, Critical, TM reused from Matthew); Gethsemane, “Abba, Father” (14:32-42, Critical, direct link to the Romans baseline’s Abba vocabulary); betrayal, arrest, trial before the Sanhedrin, Peter’s denial (14:43-72, High); trial before Pilate, crucifixion, the centurion’s confession, death, burial (15:1-47, Critical).

Ἀββᾶ ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπ᾽ ἐμοῦ· ἀλλ᾽ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ (Abba, Father, all things are possible for you; remove this cup from me; yet not what I will, but what you will, 14:36): NEW – Critical. German rendering: Abba, mein Vater, alle Dinge sind dir möglich; nimm diesen Kelch von mir; doch nicht was ich will, sondern was du willst. Reuses the established Abba vocabulary from the Romans baseline (Romans 8:15) exactly — this is the only place in the Gospels where Jesus’ own actual Aramaic prayer-word is preserved and then translated within the text itself, a uniquely intimate and theologically weighty moment of the Son’s submission to the Father’s will under extreme distress.
Ελωι ελωι λεμα σαβαχθανι… ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με; (Eloi, Eloi, lema sabachthani… My God, my God, why have you forsaken me?, 15:34, quoting Psalm 22:1): NEW – Critical. German rendering: Eloi, Eloi, lama asabtani?… Mein Gott, mein Gott, warum hast du mich verlassen? (Luther’s established rendering, preserving both the transliterated Aramaic cry and its translation exactly as Mark’s own text does). The cry of dereliction raises a profound and historically significant theological question — in what sense does the Father forsake the Son at the cross? — that has received substantial engagement in German theology specifically, most prominently Jürgen Moltmann’s influential 1972 work “Der gekreuzigte Gott” (The Crucified God), which takes this verse as a starting point for reflecting on divine suffering. This package does not adjudicate the full theological resolution of this question (historic positions range from a Trinitarian rupture of relational communion without ontological separation, to the cry functioning primarily as an invocation of the whole of Psalm 22, which ends in vindication, not despair); it requires the verse rendered exactly, with both the Aramaic transliteration and its translation preserved, and flagged for mandatory theologian review given the doctrinal weight and the specifically German theological engagement this verse has received.
Ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν (Truly this man was the Son of God, 15:39, the Roman centurion’s confession at the cross): NEW – Critical. German rendering: Wahrlich, dieser Mensch ist Gottes Sohn gewesen!. A climactic confession from an unexpected Gentile source (a Roman military officer) at the moment of Jesus’ death, forming a narrative inclusio with Mark 1:1’s opening thesis statement (both naming Jesus “Son of God”); reuses established Sohn Gottes vocabulary and should be taught alongside 1:1 as the Gospel’s opening and closing frame.
Mark does not include a Matthew 27:25-style crowd statement of hereditary guilt at the trial before Pilate. No corresponding German-specific antisemitism-sensitivity flag of the same severity as the Matthew package’s is required for Mark’s own trial narrative (15:6-15), though the general historical-distancing care already established for first-century Jewish leadership conflict narratives (per the Matthew package’s chapter 23 discussion) applies to the chief priests’ role in this account as well, at a comparatively lower severity given the absence of the specific hereditary-guilt language.

Chapter 16 (the resurrection and the ending question)

Summary: the empty tomb, the angel’s announcement, the women’s fear and silence (16:1-8, Critical); the longer ending — appearances, the Great Commission, ascension (16:9-20, High, textual-critical note required).

Textual-critical note on the ending of Mark: the earliest and most reliable Greek manuscripts (including Codex Sinaiticus and Codex Vaticanus) end at 16:8, with the women fleeing the tomb in fear and telling no one — a famously abrupt ending. Verses 16:9-20 (the “longer ending”), containing resurrection appearances, the Great Commission, and the reference to handling serpents and drinking poison without harm, are widely regarded by textual scholars as a later addition not originally part of Mark’s Gospel, though they are ancient and have long been included in most printed Bibles, including the Lutherbibel. This package requires: any teaching material referencing 16:9-20 must note its distinct textual status transparently rather than presenting it with the same textual certainty as the rest of the Gospel; this is a standard, uncontroversial textual-critical matter (not a doctrinal dispute) but must not be silently omitted from teaching material given its relevance to how confidently specific details (e.g. snake-handling, 16:18) should be taught.
ὀψίας δὲ γενομένης… ἐφοβοῦντο γάρ (and they went out and fled from the tomb… for they were afraid, 16:8, the Gospel’s original likely ending): NEW – High. German rendering: und flohen von dem Grab… denn sie fürchteten sich. If teaching material treats 16:8 as the Gospel’s probable original conclusion, its open-ended, unresolved quality (fear rather than triumphant proclamation) should be presented as a deliberate literary and theological choice inviting the reader’s own response, not an unfinished or defective text.

Coverage confirmation

All 16 chapters of Mark have been reviewed. The core passage (8:31-38) receives full verse-by-verse treatment; every other chapter (1-7, 9-16) is covered above with every new term, doctrine, and German-specific rendering risk identified, reusing established Matthew-package vocabulary wherever a passage is a close triple-tradition parallel. No chapter was silently skipped. Highest-density risk clusters: Mark 14-15 (the Passion, including the Abba prayer and the centurion’s confession) and the textual-critical status of Mark 16:9-20, unique to this Gospel among the curricula generated so far.