Using narrative criticism as the primary methodology, this paper argues that Mark’s use of the term ‘neaniskos’ (‘a young man’) in his resurrection narrative provides the key to understanding the ending of his gospel at 16:8. The words, clothing and position of the young man all contribute to understanding his role, especially when compared to the other young man in 14:51, with whom he appears to be in narrative relationship. The presence of the young man at the tomb, and the contrast with the young man in 14:51, enables the ending at 16:8 to be seen not as a problem to be solved, but as the intended and powerfully provocative conclusion to Mark’s narrative.

Water serves as the foundation of life for both human and nonhuman entities, representing sustenance, purity, and divine presence according to various theological frameworks. This paper aims to explore the thematic implications of Genesis 2:10-14, particularly in the context of Zambia, where rampant water pollution - stemming from mining activities and climate change - transforms vital rivers from symbols of life into agents of death. Through an eco-theological lens, we will discuss the cultural and symbolic significance of rivers, particularly the Kafue and Mwembeshi, and how these water bodies reflect the socioeconomic inequalities prevalent in Zambian society. The biblical narrative serves as a critical reference point to engage in discussions about environmental stewardship and the ethical responsibilities of individuals and corporations regarding water resources. The paper contends that Genesis 2:10-14 provides ecological wisdom for a holistic approach to environmental stewardship that acknowledges the deep spiritual and communal significance of water, urging both individuals and societies to take action to protect these sacred rivers before it is too late.