Where possible, events have been listed in chronological order

Each Gospel map traces a different series of events

1. Ministry of John the Baptizer in the wilderness near the Jordan River (Mt 3:1, 2; Mr 1:3-5; Lu 3:2, 3)

2. Baptism of Jesus in the Jordan River; Jehovah identifies Jesus as his Son (Mt 3:13, 16, 17; Mr 1:9-11; Lu 3:21, 22)

3. Jesus begins preaching in Galilee (Mt 4:17; Mr 1:14, 15; Lu 4:14, 15)

4. On the shore of the Sea of Galilee, Jesus calls four disciples to be fishers of men (Mt 4:18-22; Mr 1:16-20)

5. Jesus teaches in the synagogue in Capernaum (Mr 1:21; Lu 4:31, 38)

6. Jesus ascends a mountain near Capernaum and chooses the 12 apostles (Mr 3:13-15; Lu 6:12, 13)

7. Sea of Galilee; Jesus calms a violent windstorm (Mt 8:23-26; Mr 4:37-39; Lu 8:22-24)

8. Probably in Capernaum, a woman touches Jesus’ outer garment and is cured (Mt 9:19-22; Mr 5:25-29; Lu 8:43, 44)

9. On the northeast side of the Sea of Galilee, Jesus feeds about 5,000 men (Mt 14:19-21; Mr 6:39-42, 44; Lu 9:14, 16, 17; Joh 6:10, 11)

10. Jesus sends disciples by boat, toward Bethsaida (Mt 14:22; Mr 6:45)

11. In the region of Tyre and Sidon, Jesus heals a Syrophoenician woman’s daughter (Mt 15:21, 22, 28; Mr 7:24-26, 29)

12. Jesus goes through the region of Decapolis on his way to the Sea of Galilee (Mr 7:31)

13. Jesus heals a blind man in Bethsaida (Mr 8:22-25)

14. Jesus teaches people in Perea (Mt 19:1-3; Mr 10:1, 2)

15. Jesus heals blind men near Jericho (Mt 20:29, 30, 34; Mr 10:46, 47, 51, 52; Lu 18:35, 40-43)

16. Jesus cleanses the temple (Mt 21:12, 13; Mr 11:15-17; Lu 19:45, 46)

17. At the temple treasury in the Court of Women, Jesus sees a poor widow who donates two coins (Mr 12:42-44; Lu 21:1-4)

18. On his way from the temple to the Mount of Olives, Jesus foretells the destruction of the temple (Mt 24:1, 2; Mr 13:1, 2; Lu 21:5, 6)

19. In the city of Jerusalem, preparations are made for the Passover (Mr 14:13-16; Lu 22:10-13)

20. Jesus is taken to the house of High Priest Caiaphas (Mt 26:57-59; Mr 14:60-62; Lu 22:54)

21. Jesus stands before the Sanhedrin again, this time at the Sanhedrin hall (Mr 15:1; Lu 22:66-69)

The original-language words rendered “wilderness” in the Bible (Hebrew, midh·barʹ and Greek, eʹre·mos) generally refer to a sparsely settled, uncultivated land, often steppelands with brush and grass, even pastures. Those words may also apply to waterless regions that could be called true deserts. In the Gospels, the wilderness generally referred to is the wilderness of Judea. This wilderness is where John lived and preached and where Jesus was tempted by the Devil.​—Mr 1:​12.

John wore a garment that was woven from camel’s hair and was secured at the waist by a leather belt, or girdle, that could be used to carry small items. Similar clothing was worn by the prophet Elijah. (2Ki 1:8) Camel’s haircloth was a rough fabric commonly worn by the poor. By contrast, soft garments made of silk or linen were worn by the rich. (Mt 11:​7-9) Because John was a Nazirite from birth, it is possible that his hair had never been cut. His dress and appearance likely made it immediately apparent that he lived a simple life, completely devoted to doing God’s will.

As used in the Bible, the term “locusts” can refer to any of a variety of grasshoppers with short antennas, or feelers, especially grasshoppers that migrate in great swarms. According to an analysis made in Jerusalem, desert locusts consist of 75 percent protein. When used for food today, they are prepared by roasting, boiling, frying, or drying. Usually, the legs and wings are removed. These insects are said to taste something like shrimp or crab and are rich in protein.

Pictured here are a hive built by wild honey bees (1) and a honey-filled comb (2). The honey that John ate may have been produced by a wild species of bee known as Apis mellifera syriaca, which is native to the area. This aggressive species is well-adapted to living in the hot, dry climate of the Judean wilderness but is not suited to being farmed by man. However, as early as the ninth century B.C.E., people living in Israel kept honey bees in clay cylinders. A large number of the remains of these hives were discovered in the middle of what was an urban area (now known as Tel Rehov), located in the Jordan Valley. Honey from these hives was produced by a species of bee that seems to have been imported from what is now known as Türkiye.

In Bible times, sandals consisted of flat soles made of leather, wood, or other fibrous material strapped to the foot by leather laces. Sandals were used as symbols in some types of transactions and as a word picture. For example, a widow under the Law removed a sandal from the man who refused to perform brother-in-law marriage with her, and his name was reproachfully called “The house of the one who had his sandal removed.” (De 25:9, 10) The transfer of property or of right of repurchase was represented by a person’s handing his sandal to another. (Ru 4:7) To untie another’s sandal laces or to carry his sandals was considered a menial task often done by slaves. John the Baptist referred to this practice to denote his inferiority to the Christ.

John baptized Jesus in the Jordan River; the exact location of the baptism is unknown.

The view shown here is from a cliff near Nazareth, looking south. The fertile Valley of Jezreel, prominent in various Bible accounts, is here shown extending eastward and westward. (Jos 17:16; Jg 6:33; Ho 1:5) To the left in the distance, the most prominent feature is the hill of Moreh, with the city of Nain on its slope. It was in Nain that Jesus resurrected a widow’s son. (Jg 7:1; Lu 7:11-15) In the middle of the horizon, Mount Gilboa is visible. (1Sa 31:1, 8) Jesus grew up in nearby Nazareth and may have come to this spot that overlooks a number of important locations in Israel’s history.​—Lu 2:39, 40.

In this barren region, John the Baptist began his ministry and Jesus was tempted by the Devil.

Among the animals inhabiting the wilderness in which Jesus spent some 40 days and nights were the lion (1), the leopard (2), and the striped hyena (3). Lions have not been found in this area for hundreds of years, but leopards and hyenas continue to inhabit the region. In recent years, though, they have rarely been seen.

Fishermen on the Sea of Galilee used two types of casting nets; one was made of finely woven mesh to catch small fish and the other was made of larger mesh to catch bigger ones. Unlike a dragnet, which usually required the use of at least one boat and took a team of men to maneuver, a casting net could be handled by one person in a boat or standing on or near the shore. A casting net might have been 6 m (18 ft) or more in diameter and had stones or lead weights fastened to its perimeter. If thrown correctly, it hit the water as a flat disc. The weighted rim sank first, and fish were trapped as the net drifted to the sea floor. A fisherman might dive in and retrieve fish from the submerged net, or he might carefully draw the net to the shore. It took great skill and strenuous effort to use the net effectively.

The Bible contains many references to fish, fishing, and fishermen in connection with the Sea of Galilee. About 18 species of fish live in the Sea of Galilee. Of that number, only about ten have been sought by fishermen. These ten can be divided into three commercially important groups. One group is the binny, also known as the barbel (Barbus longiceps is shown) (1). Its three species display barbs at the corners of the mouth; hence, its Semitic name biny, meaning “hair.” It feeds on mollusks, snails, and small fish. The longheaded barbel reaches a length of 75 cm (30 in.) and can weigh over 7 kg (15 lb). The second group is called musht (Tilapia galilea is shown) (2), which means “comb” in Arabic, because its five species display a comblike dorsal fin. One variety of musht reaches a length of about 45 cm (18 in.) and can weigh some 2 kg (4.5 lb). The third group is the Kinneret sardine (Acanthobrama terrae sanctae is shown) (3), which resembles a small herring. From ancient times, this fish has been preserved by pickling.

The white limestone walls in this photograph are part of a synagogue built sometime between the late second and early fifth centuries C.E. Parts of the black basalt structure beneath the limestone are believed by some to be the remains of a first-century synagogue. If that is true, this is possibly one of the locations where Jesus taught and where he cured the demon-possessed man mentioned at Mr 1:​23-​27 and Lu 4:​33-​36.

This domestic lampstand (1) is an artist’s concept based on first-century artifacts found in Ephesus and Italy. A lampstand of this kind was likely used in a wealthy household. In poorer homes, a lamp was hung from the ceiling, placed in a niche in the wall (2), or put on a stand made of earthenware or wood.

This rendering is based on the remains of a first-century fishing boat found buried in mud near the shores of the Sea of Galilee and on a mosaic discovered in a first-century home in the seaside town of Migdal. This kind of boat may have been rigged with a mast and sail(s) and may have had a crew of five​—four oarsmen and one helmsman, who stood on a small deck at the stern. The boat was approximately 8 m (26.5 ft) long and at midpoint was about 2.5 m (8 ft) wide and 1.25 m (4 ft) deep. It seems that it could carry 13 or more men.

A 1985/1986 drought caused the water level in the Sea of Galilee to fall, exposing part of the hull of an ancient boat that was buried in the mud. The remains of the boat are 8.2 m (27 ft) long and 2.3 m (7.5 ft) wide and have a maximum height of 1.3 m (4.3 ft). Archaeologists say that the boat was built sometime between the first century B.C.E. and the first century C.E. This video animation reconstructs the boat, which is now displayed in a museum in Israel, showing what it may have looked like as it traversed the waters some 2,000 years ago.

A fierce windstorm batters the boat, and the disciples get soaked as they cross the Sea of Galilee. The men are terrified that they will drown, and they cry for help. Jesus, who is sleeping, wakes up and commands the sea: “Hush! Be quiet!” Immediately, the storm abated, and “a great calm set in.” (Mr 4:35-41) This miracle indicates that when Jesus rules the earth, he and his Father will never allow severe weather to harm subjects of God’s Kingdom. (Re 21:4) Mark is not present on this occasion, but he still records the event in the action-packed and fast-moving style of writing that is characteristic of his Gospel. The vivid description and the details mentioned in this account may indicate that he obtained the information from someone who was onboard, possibly Peter.

It was along the eastern shore of the Sea of Galilee that Jesus expelled demons from two men and sent the demons into a herd of swine.

Rods or staffs were common among the ancient Hebrews and were used in a variety of ways: for support (Ex 12:11; Zec 8:4; Heb 11:21), for defense or protection (2Sa 23:21), for threshing (Isa 28:27), and for reaping olives (De 24:20; Isa 24:13), to name just a few. A food pouch was a bag, usually made of leather, carried over the shoulder by travelers, shepherds, farmers, and others. It was used to hold food, clothing, and other items. When sending out his apostles on a preaching tour, Jesus gave them instructions regarding, among other things, staffs and food pouches. The apostles were to go as they were and not be distracted by procuring anything extra; Jehovah would provide for them.—See study notes on Lu 9:3 and 10:4 for a discussion of how the details of Jesus’ instructions were to be understood.

In the Bible, a number of different words are used to describe various types of baskets. For example, the Greek word identifying the 12 vessels used to gather leftovers after Jesus miraculously fed about 5,000 men indicates that they may have been relatively small wicker handbaskets. However, a different Greek word is used to describe the seven baskets that contained the leftovers after Jesus fed about 4,000 men. (Mr 8:​8, 9) This word denotes a large basket or hamper, and the same Greek word is used to describe the kind of basket in which Paul was lowered to the ground through an opening in the wall of Damascus.​—Ac 9:​25.

Some marketplaces, like the one depicted here, were located along a road. Vendors often placed so much merchandise in the street that it blocked traffic. Local residents could buy common household goods, pottery, and expensive glassware, as well as fresh produce. Because there was no refrigeration, people needed to visit the market each day to buy supplies. Here a shopper could hear news brought in by traders or other visitors, children could play, and the unemployed could wait to be hired. In the marketplace, Jesus healed the sick and Paul preached. (Ac 17:17) By contrast, the proud scribes and Pharisees loved to be noticed and greeted in these public areas.

These photos show both sides of a copper alloy coin that was minted about the time that Jesus was engaged in his ministry. The coin was commissioned by Herod Antipas, who was tetrarch, or district ruler, of Galilee and Perea. Jesus was likely passing through Herod’s territory of Perea on his way to Jerusalem when the Pharisees told Jesus that Herod wanted to kill him. Jesus responded by calling Herod “that fox.” (See study note on Lu 13:32.) Since most of Herod’s subjects were Jewish, the coins he made depicted such emblems as a palm branch (1) and a wreath (2), images that would not offend the Jews.

Reaching a height of 2,814 m (9,232 ft) and located near Caesarea Philippi, Mount Hermon is the highest mountain in the vicinity of Israel. Its snowcapped peaks condense water vapor, producing abundant dew that preserves vegetation during the long dry season. (Ps 133:3) Its melting snow is the main source of the Jordan River. Mount Hermon is one possible location of Jesus’ transfiguration.​—Mt 17:2.

Located at the northern limit of the Promised Land, Mount Hermon is made up of several distinct peaks, the tallest of which rises 2,814 m (9,232 ft) above sea level. These peaks form the southern part of the Anti-Lebanon range. It may have been on Mount Hermon that Jesus was transfigured.

A large millstone like the one depicted here would be turned by a domestic animal, such as a donkey, and be used to grind grain or crush olives. An upper millstone might be as much as 1.5 m (5 ft) in diameter and would be turned on an even larger lower stone.

The Valley of Hinnom (1), called Gehenna in the Christian Greek Scriptures. The Temple Mount (2). The first-century Jewish temple complex was located here. The most prominent present-day structure on the temple mount is the Muslim shrine known as the Dome of the Rock.​—See map in Appendix B12.

Today, the water in the Dead Sea (Salt Sea) is about nine times as salty as the water in the world’s oceans. (Ge 14:3) Evaporation of the Dead Sea waters produced an ample supply of salt for the Israelites, although this salt was of poor quality because it was contaminated with other minerals. The Israelites may also have acquired salt from the Phoenicians, who, it is said, obtained it from the Mediterranean by means of evaporation. The Bible mentions salt as a seasoning for food. (Job 6:6) Jesus was a master at using illustrations based on things related to the everyday lives of the people, so he used salt to illustrate important spiritual lessons. For example, in the Sermon on the Mount, he told his disciples: “You are the salt of the earth,” having a preserving influence on others, preventing spiritual corruption and moral decay.

This photograph shows part of the area known as Perea. This region was located east of the Jordan River. It extended to Pella in the north and to east of the Dead Sea in the south. The term “Perea” does not appear in the Bible. However, the term comes from a Greek word meaning “the other side; across; beyond.” This Greek word is used several times in the Bible and sometimes with reference to the region of Perea. (Mt 4:25; Mr 3:8) People from Galilee at times traveled through Perea on their way to Jerusalem. Toward the end of his ministry, Jesus spent some time teaching in Perea. (Lu 13:22) Later, Jesus again traveled through Perea on his way to Jerusalem.​—Mt 19:1; 20:17-19; Mr 10:1, 32, 46.

(1) Jordan River

(2) Plains east of the Jordan River

(3) Mountains of Gilead

This short video follows a path approaching Jerusalem from the east, from the village of modern-day et-Tur—thought to correspond to the Biblical Bethphage—to one of the higher points on the Mount of Olives. Bethany lies east of Bethphage on the eastern slope of the Mount of Olives. When in Jerusalem, Jesus and his disciples customarily spent the night at Bethany, today marked by the town of el-ʽAzariyeh (El ʽEizariya), an Arabic name meaning “The Place of Lazarus.” Jesus undoubtedly stayed at the home of Martha, Mary, and Lazarus. (Mt 21:17; Mr 11:11; Lu 21:37; Joh 11:1) When traveling from their home to Jerusalem, Jesus may have followed a route similar to the one shown in the video. On Nisan 9, 33 C.E., when Jesus rode the colt of a donkey over the Mount of Olives to Jerusalem, he may well have done so from Bethphage, following the road to Jerusalem.

1. Road from Bethany to Bethphage

2. Bethphage

3. Mount of Olives

4. Kidron Valley

5. Temple Mount

The donkey is a hard-hoofed animal of the horse family, distinguished from the horse by its smaller size, shorter mane, longer ears, and shorter tail-hair, with only the end half of the tail having a brush. Although the donkey’s stupidity and stubbornness are proverbial, its intelligence is actually considered to be superior to that of the horse, and it is usually a patient creature. Both men and women, even prominent Israelites, rode donkeys. (Jos 15:18; Jg 5:10; 10:3, 4; 12:14; 1Sa 25:42) Solomon, the son of David, rode to his anointing on his father’s she-mule, a hybrid offspring of a male donkey. (1Ki 1:33-40) It was therefore most appropriate that Jesus, the one greater than Solomon, fulfill the prophecy of Zec 9:9 by riding, not on a horse, but on a young donkey.

In Israel, grapes were gathered during August and September, depending on the type of grapes and the climate of the region. They were usually placed in limestone vats or troughs cut into rock. Men normally crushed the grapes barefoot, singing songs as they trod the winepress.​—Isa 16:10; Jer 25:30; 48:33.

1. Freshly picked grapes

2. Winepress

3. Drainage channel

4. Lower collecting basin

5. Earthenware wine jars

Tiberius was born in 42 B.C.E. In 14 C.E., he became the second emperor of Rome. Tiberius lived until March 37 C.E. He was emperor throughout Jesus’ ministry, so Tiberius was the ruling Caesar when Jesus said regarding the tax coin: “Pay back Caesar’s things to Caesar.”—Mr 12:14-17; Mt 22:17-21; Lu 20:22-25.

The reconstruction shown in this animation is partly based on the ruins of a first-century synagogue in Gamla, a city located about 10 km (6 mi) northeast of the Sea of Galilee. No synagogues from the first century have survived intact, so the exact features are uncertain. This depiction includes some of the features that were likely present in many synagogues of that time.

1. The front, or best, seats in the synagogue may have been located on or near the speaker’s platform.

2. The platform from which the Scriptures would be read. The exact location of the platform may have varied from one synagogue to the next.

3. Seating along the wall may have been occupied by people with status in the community. Others might have sat on mats on the floor. The synagogue in Gamla seems to have had four rows of seats.

4. An ark, or chest, in which sacred scrolls were kept may have been located on the back wall.

The seating arrangements in the synagogue were a constant reminder to those in attendance that some had greater status than others, a topic often debated by Jesus’ disciples.​—Mt 18:​1-4; 20:20, 21; Mr 9:​33, 34; Lu 9:​46-​48.

In the first century, a common way of dining was to recline at the table. Each person would rest his left elbow on a cushion and eat using his right hand. According to the Greco-Roman custom, a typical dining room had three couches set around a low dining table. The Romans called this kind of dining room a triclinium (Latin from a Greek word meaning “room with three couches”). Although this arrangement traditionally accommodated nine people, three to a couch, it became common to use longer couches to accommodate even more people. Each position in the dining room was traditionally viewed as having a different degree of honor. One couch was the lowest place of honor (A), one was the middle (B), and one was the highest (C). The positions on the couch differed in importance. The person dining was considered to be above the one to his right and below the one to his left. At a formal banquet, the host typically sat at the first position (1) on the lowest couch. The place of honor was the third position (2) on the middle couch. Although it is not clear to what extent the Jews adopted this custom, it appears that Jesus alluded to it when teaching his followers the need for humility.

According to rabbinic sources, the temple built by Herod contained 13 treasury chests, called shofar chests. The Hebrew word shoh·pharʹ means “ram’s horn,” indicating that at least part of the chest might have been shaped like a horn, or trumpet. Those who heard Jesus condemn people who symbolically blew a trumpet when giving gifts of mercy may have been reminded of the noise that coins made as they were dropped into these trumpet-shaped treasury chests. (Mt 6:2) The two small coins donated by the widow might not have made much noise when she deposited them, but Jesus showed that both the widow and her contribution were valuable to Jehovah.

These stones, found on the southern part of the Western Wall, are believed to have been part of the structures on the first-century temple mount. They have been left here as a grim reminder of the destruction of Jerusalem and its temple by the Romans.

The Mount of Olives (1) is a chain of rounded limestone hills located on the eastern side of Jerusalem and separated from the city by the Kidron Valley. The summit across from the temple mount (2) is about 812 m (2,664 ft) at its highest point and is the one generally referred to in the Bible as the Mount of Olives. It was from a location on the Mount of Olives that Jesus explained the sign of his presence to his disciples.

These small vaselike vessels for perfume were originally made of stone found near Alabastron, Egypt. The stone itself, a form of calcium carbonate, came to be known by the name Alabastron. The jar shown here was discovered in Egypt and dates from somewhere between 150 B.C.E. and 100 C.E. A less costly material, such as gypsum, was used to make similar-looking jars; these too were called alabasters, simply because of the use to which they were put. However, cases made of genuine alabaster were used for the more costly ointments and perfumes, like those with which Jesus was anointed on two occasions​—once at the house of a Pharisee in Galilee and once at the house of Simon the leper in Bethany.

Essential items at the Passover meal were: roast lamb (no bones in the animal were to be broken) (1); unleavened bread (2); and bitter greens (3). (Ex 12:​5, 8; Nu 9:​11) The bitter greens, which according to the Mishnah might have been lettuce, chicory, pepperwort, endive, or dandelion, evidently reminded the Israelites of their bitter slavery in Egypt. Jesus used the unleavened bread as a symbol of his perfect human body. (Mt 26:26) And the apostle Paul called Jesus “our Passover lamb.” (1Co 5:7) By the first century, wine (4) was also served as part of the Passover meal. Jesus used the wine to symbolize his blood, which would be poured out as a sacrifice.​—Mt 26:27, 28.

Some homes in Israel had an upper story. That room was accessed by means of an inside ladder or wooden staircase or an outside stone staircase or a ladder. In a large upper chamber, possibly similar to the one depicted here, Jesus celebrated the last Passover with his disciples and instituted the commemoration of the Lord’s Evening Meal. (Lu 22:12, 19, 20) On the day of Pentecost 33 C.E., about 120 disciples were apparently in an upper chamber of a house in Jerusalem when God’s spirit was poured out on them.​—Ac 1:13, 15; 2:1-4.

The grapevine (Vitis vinifera) had been cultivated for thousands of years and was commonly seen throughout the area where Jesus lived. If wood was available, the workers made stakes or a trellis to support the vines. During the winter, cultivators pruned the preceding year’s growth from the vines. After shoots grew in the spring, workers pruned any new shoots lacking fruit. (Joh 15:2) This helped the vine produce more fruit of better quality. Jesus likened his Father to a cultivator, himself to a vine, and his disciples to branches. Just as branches on a literal vine receive their support and nourishment from the trunk, Jesus’ disciples receive spiritual support and nourishment if they remain in union with him, “the true vine.”​—Joh 15:1, 5.

Seventy-one members constituted the Jewish high court called the Great Sanhedrin. It was located in Jerusalem. (See Glossary, “Sanhedrin.”) According to the Mishnah, the seating was arranged in a semicircle three rows deep, and two scribes were present to record the court’s rulings. Some of the architectural features shown here are based on a structure discovered in Jerusalem that is considered by some to be the Council Chamber from the first century.​—See Appendix B12, map “Jerusalem and Surrounding Area.”

1. High priest

2. Members of the Sanhedrin

3. A defendant

4. Clerks

This is a photograph of a replica of a human heel bone pierced by an iron nail that was 11.5 cm (4.5 in.) long. The original artifact was found in 1968, during excavations in northern Jerusalem, and dates to Roman times. It provides archaeological evidence that nails were used in executions to fasten the person to a wooden stake. This nail may be similar to the nails employed by the Roman soldiers to fasten Jesus Christ to the stake. The artifact was found in a stone box, called an ossuary, into which the dried bones of a deceased person were placed after the flesh had decomposed. This indicates that someone executed on a stake could be given a burial.

The Jews usually buried their dead in caves or vaults cut into the rock. These tombs were customarily located outside the cities, an exception being the tombs of the kings. Jewish tombs that have been found are notable for their simplicity. This was evidently because the Jews’ worship allowed no veneration of the dead and did not foster any ideas of a conscious existence in a spirit world after death.

The Codex Sinaiticus is a vellum manuscript written in Greek and dating from the fourth century C.E. It contains all of the Christian Greek Scriptures and portions of the Greek translation of the Hebrew Scriptures known as the Septuagint. Scholars consider Codex Sinaiticus to be one of the authoritative sources for the Greek Bible text. Until the mid-1800’s, the manuscript was located in St. Catherine’s Monastery at the foot of Mount Sinai. Today, a major part of this manuscript, including the section shown here, is preserved at the British Library in London, England. This photo shows the end of the Gospel of Mark (1) and the beginning of Luke’s account (2). In both this manuscript and the equally important fourth-century manuscript known as the Codex Vaticanus, Mark’s account clearly concludes with the words that appear in modern Bibles at Mark 16:8.​—See study note on Mr 16:8.

The Vatican Manuscript No. 1209, also known as Codex Vaticanus, dates to the fourth century C.E. Scholars consider it to be one of the authoritative sources for the Greek Bible text. This image shows the end of the Gospel of Mark. In both this manuscript and the equally important fourth-century manuscript known as Codex Sinaiticus, Mark’s account clearly concludes with the words that appear in modern-day Bibles at Mark 16:8. (See study note on Mr 16:8.) The codex was possibly produced in Alexandria, Egypt. This codex originally contained the entire Bible in Greek and probably had approximately 820 leaves, 759 of which remain. Most of Genesis is missing, as well as a part of Psalms, Hebrews 9:14 to 13:25, and all of 1 and 2 Timothy, Titus, Philemon, and Revelation. Codex Vaticanus is preserved at the Vatican Library in Rome, Italy, and is known to have been there from as early as the 15th century.