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Mark 16:9-20

Mark 16:9-20 has been called a later addition to the Gospel of Mark by most New Testament scholars in the past century. The main reason for doubting the authenticity of the ending is that it does not appear in some of the oldest existing witnesses, and it is reported to be absent from many others in ancient times by early writers of the Church. Moreover, the ending has some stylistic features which also suggest that it came from another hand. The Gospel is obviously incomplete without these verses, and so most scholars believe that the final leaf of the original manuscript was lost, and that the ending which appears in English versions today (verses 9-20) was supplied during the second century. Below are some excerpts from various scholarly sources that conclude that the verses are a later addition.

Nevertheless, some scholars have not been impressed with the evidence against these verses, and have maintained that they are original. These scholars have pointed out that the witnesses which bring the verses into question are few, and that the verses are quoted by church Fathers very early, even in the second century. To represent this point of view we give below a long excerpt from F.H.A. Scrivener, together with its footnotes.


The Westminster Study Edition of the Holy Bible (Philadelphia: Westminster Press, 1948).

vv. 9-20. This section is a later addition; the original ending of Mark appears to have been lost. The best and oldest manuscripts of Mark end with ch. 16:8. Two endings were added very early. The shorter reads: “But they reported briefly to those with Peter all that had been commanded them. And afterward Jesus himself sent out through them from the East even to the West the sacred and incorruptible message of eternal salvation.” The longer addition appears in English Bibles; its origin is uncertain; a medieval source ascribes it to an elder Ariston (Aristion), perhaps the man whom Papias (c. A.D. 135) calls a disciple of the Lord. It is drawn for the most part from Luke, chapter 24, and from John, chapter 20; there is a possibility that verse 15 may come from Matthew 28:18-20. It is believed that the original ending must have contained an account of the risen Christ’s meeting with the disciples in Galilee (chs. 14:28; 16:7).

 


A Commentary on the Holy Bible, edited by J.R. Dummelow (New York: MacMillan, 1927), pages 732-33.

9-20. Conclusion of the Gospel. One uncial manuscript gives a second termination to the Gospel as follows: ‘And they reported all the things that had been commanded them briefly (or immediately) to the companions of Peter. And after this Jesus himself also sent forth by them from the East even unto the West the holy and incorruptible preaching of eternal salvation.’

Internal evidence points definitely to the conclusion that the last twelve verses are not by St. Mark. For, (1) the true conclusion certainly contained a Galilean appearance (Mark 16:7, cp. 14:28), and this does not. (2) The style is that of a bare catalogue of facts, and quite unlike St. Mark’s usual wealth of graphic detail. (3) The section contains numerous words and expressions never used by St. Mark. (4) Mark 16:9 makes an abrupt fresh start, and is not continuous with the preceding narrative. (5) Mary Magdalene is spoken of (16:9) as if she had not been mentioned before, although she has just been alluded to twice (15:47, 16:1). (6) The section seems to represent not a primary tradition, such as Peter’s, but quite a secondary one, and in particular to be dependent upon the conclusion of St. Matthew, and upon Luke 24:23f.

On the other hand, the section is no casual or unauthorised addition to the Gospel. From the second century onwards, in nearly all manuscripts, versions, and other authorities, it forms an integral part of the Gospel, and it can be shown to have existed, if not in the apostolic, at least in the sub-apostolic age. A certain amount of evidence against it there is (though very little can be shown to be independent of Eusebius the Church historian, 265-340 A.D.), but certainly not enough to justify its rejection, were it not that internal evidence clearly demonstrates that it cannot have proceeded from the hand of St. Mark.

 


Bruce Metzger, A Textual Commentary on the Greek New Testament (Stuttgart, 1971), pages 122-126.

16:9-20   The Ending(s) of Mark. Four endings of the Gospel according to Mark are current in the manuscripts. (1) The last twelve verses of the commonly received text of Mark are absent from the two oldest Greek manuscripts (א and B), from the Old Latin codex Bobiensis (it k), the Sinaitic Syriac manuscript, about one hundred Armenian manuscripts, and the two oldest Georgian manuscripts (written A.D. 897 and A.D. 913). Clement of Alexandria and Origen show no knowledge of the existence of these verses; furthermore Eusebius and Jerome attest that the passage was absent from almost all Greek copies of Mark known to them. The original form of the Eusebian sections (drawn up by Ammonius) makes no provision for numbering sections of the text after 16:8. Not a few manuscripts which contain the passage have scribal notes stating that older Greek copies lack it, and in other witnesses the passage is marked with asterisks or obeli, the conventional signs used by copyists to indicate a spurious addition to a document.

(2) Several witnesses, including four uncial Greek manuscripts of the seventh, eighth, and ninth centuries (L Ψ 099 0112), as well as Old Latin k, the margin of the Harelean Syriac, several Sahidic and Bohairic manuscripts, and not a few Ethiopic manuscripts, continue after verse 8 as follows (with trifling variations): “But they reported briefly to Peter and those with him all that they had been told. And after this Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation.” All of these witnesses except it k also continue with verses 9-20.

(3) The traditional ending of Mark, so familiar through the AV and other translations of the Textus Receptus, is present in the vast number of witnesses, including A C D K W X Δ Θ Π Ψ 099 0112 f 13 28 33 al. The earliest patristic witnesses to part or all of the long ending are Irenaeus and the Diatessaron. It is not certain whether Justin Martyr was acquainted with the passage; in his Apology (i.45) he includes five words that occur, in a different sequence, in ver. 20. (του λογου του ισχυρου ον απο ιερουσαλημ οι αποστολοι αυτου εξελθοντες πανταχου εκηρυξαν).

(4) In the fourth century the traditional ending also circulated, according to testimony preserved by Jerome, in an expanded form, preserved today in one Greek manuscript. Codex Washingtonianus includes the following after ver. 14: “And they excused themselves, saying, ‘This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things of the spirits [or, does not allow what lies under the unclean spirits to understand the truth and power of God]. Therefore reveal thy righteousness now — thus they spoke to Christ. And Christ replied to them, ‘The term of years of Satan’s power has been fulfilled, but other terrible things draw near. And for those who have sinned I was delivered over to death, that they may return to the truth and sin no more, in order that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven.’ “

How should the evidence of each of these endings be evaluated? It is obvious that the expanded form of the long ending (4) has no claim to be original. Not only is the external evidence extremely limited, but the expansion contains several non-Markan words and expressions (including ο αιων ουτος, αμαρτανω, απολογεω, αληθινος, υποστρεφω) as well as several that occur nowhere else in the New Testament (δεινος, ορος, προσλεγω). The whole expansion has about it an unmistakable apocryphal flavor. It probably is the work of a second or third century scribe who wished to soften the severe condemnation of the Eleven in 16.14.

The longer ending (3), though current in a variety of witnesses, some of them ancient, must also be judged by internal evidence to be secondary. (a) The vocabulary and style of verses 9-20 are non-Markan. (e.g. απιστεω, βλαπτω, βεβαιοω, επακολουθεω, θεαομαι, μετα ταυτα, πορευομαι, συνεργεω, υστερον are found nowhere else in Mark; and θανασιμον and τοις μετ αυτου γενομενοις, as designations of the disciples, occur only here in the New Testament). (b) The connection between ver. 8 and verses 9-20 is so awkward that it is difficult to believe that the evangelist intended the section to be a continuation of the Gospel. Thus, the subject of ver. 8 is the women, whereas Jesus is the presumed subject in ver. 9; in ver. 9 Mary Magdalene is identified even though she has been mentioned only a few lines before (15.47 and 16.1); the other women of verses 1-8 are now forgotten; the use of αναστας δε and the position of πρωτον are appropriate at the beginning of a comprehensive narrative, but they are ill-suited in a continuation of verses 1-8. In short, all these features indicate that the section was added by someone who knew a form of Mark that ended abruptly with ver. 8 and who wished to supply a more appropriate conclusion. In view of the inconcinnities between verses 1-8 and 9-20, it is unlikely that the long ending was composed ad hoc to fill up an obvious gap; it is more likely that the section was excerpted from another document, dating perhaps from the first half of the second century.

The internal evidence for the shorter ending (2) is decidedly against its being genuine. Besides containing a high percentage of non-Markan words, its rhetorical tone differs totally from the simple style of Mark’s Gospel.

Finally it should be observed that the external evidence for the shorter ending (2) resolves itself into additional testimony supporting the omission of verses 9-20. No one who had available as the conclusion of the Second Gospel the twelve verses 9-20, so rich in interesting material, would have deliberately replaced them with four lines of a colorless and generalized summary. Therefore, the documentary evidence supporting (2) should be added to that supporting (1). Thus, on the basis of good external evidence and strong internal considerations it appears that the earliest ascertainable form of the Gospel of Mark ended with 16.8. At the same time, however out of deference to the evident antiquity of the longer ending and its importance in the textual tradition of the Gospel, the Committee decided to include verses 9-20 as part of the text, but to enclose them within double square brackets to indicate that they are the work of an author other than the evangelist.

 

Bruce Metzger, The Canon of the New Testament: its Origin, Development, and Significance (Oxford: Clarendon Press, 1987), pp. 269-270.

… we may find it instructive to consider the attitude of Church Fathers toward variant readings in the text of the New Testament. On the one hand, as far as certain readings involve sensitive points of doctrine, the Fathers customarily alleged that heretics had tampered with the accuracy of the text. On the other hand, however, the question of the canonicity of a document apparently did not arise in connection with discussion of such variant readings, even though they might involve quite considerable sections of text. Today we know that the last twelve verses of the Gospel according to Mark (xvi. 9-20) are absent from the oldest Greek, Latin, Syriac, Coptic, and Armenian manuscripts, and that in other manuscripts asterisks or obeli mark the verses as doubtful or spurious. Eusebius and Jerome, well aware of such variation in the witnesses, discussed which form of text was to be preferred. It is noteworthy, however, that neither Father suggested that one form was canonical and the other was not. Furthermore, the perception that the canon was basically closed did not lead to a slavish fixing of the text of the canonical books. Thus, the category of ‘canonical’ appears to have been broad enough to include all variant readings (as well as variant renderings in early versions) that emerged during the course of the transmission of the New Testament documents while apostolic tradition was still a living entity, with an intermingling of written and oral forms of that tradition. Already in the second century, for example, the so-called long ending of Mark was known to Justin Martyr and to Tatian, who incorporated it into his Diatesseron. There seems to be good reason, therefore, to conclude that, though external and internal evidence is conclusive against the authenticity of the last twelve verses as coming from the same pen as the rest of the Gospel, the passage ought to be accepted as part of the canonical text of Mark.

 


 

F.H.A. Scrivener, A Plain Introduction to the Criticism of the New Testament, fourth ed. (London: George Bell and Sons, 1894), volume 2, pp. 337-344.

Mark xvi. 9-20. In Vol. I. Chap. 1, we engaged to defend the authenticity of this long and important passage, and that without the slightest misgivings (p. 7). Dean Burgon’s brilliant monograph, ‘The Last Twelve Verse of the Gospel according to St. Mark vindicated against recent objectors and established’ (Oxford and London, 1871), has thrown a stream of light upon the controversy, nor does the joyous tone of his book miscome one who is conscious of having triumphantly maintained a cause which is very precious to him. We may fairly say that his conclusions have in no essential point been shaken by the elaborate and very able counter-plea of Dr. Hort (Notes, pp. 28-51). This whole paragraph is set apart by itself in the critical editions of Tischendorf and Tregelles. Besides this, it is placed within double brackets by Westcott and Hort, and followed by the wretched supplement derived from Cod. L (vide infra), annexed as an alternative reading (αλλως). Out of all the great manuscripts, the two oldest (א B) stand alone in omitting vers. 9-20 altogether. 1 Cod. B, however, betrays consciousness on the scribe’s part that something is left out, inasmuch as after εφοβουντο γαρ ver. 8, a whole column is left perfectly blank (the only blank one in the whole volume 2), as well as the rest of the column containing ver. 8, which is usual in Cod. B at the end of every other book of Scripture. No such peculiarity attaches to Cod. א. The testimony of L, that close companion of B, is very suggestive. Immediately after ver. 8 the copyist breaks off; then in the same hand (for all corrections in this manuscript seem prima manu: see p. 138), at the top of the next column we read … φερετε που και ταυτα … παντα δε τα παρηγγελμενα τοις περι του πετρον συντομωσ εξηγγιλαν μετα δε ταυτα και αυτος ο ισ απο ανατολησ και αχρι δυσεωσ εξαπεστιλεν δι αυτων το ιερον και αφθαρτον κηρυγμα τησ αιωνιου σωτηριασ … εστην δε και ταυτα φερομενα μετα το εφοβουντο γαρ … Αναστασ δε, πρωι πρωτη σαββατ κ.τ.λ.,, ver. 9, ad fin. capit. (Burgon’s facsimile, facing his page 113: our facsimile No. 21): as if verses 9-20 were just as little to be regarded as the trifling apocryphal supplement 3 which precedes them. Besides these, the twelve verses are omitted in none but some old Armenian codices 4 and two of the Ethiopic, k of the Old Latin, and an Arabic Lectionary [ix] No. 13, examined by Scholz in the Vatican. The Old Latin Codex k puts in their room a corrupt and careless version of the subscription in L ending with σωτηριας (k adding αμην): the same subscription being appended to the end of the Gospel in the two Ethiopic manuscripts, and (with αμην) in the margin of 274 and the Harkleian. Not unlike is the marginal note in Hunt. 17 or Cod. 1 of the Bohairic, translated by Bishop Lightfoot above. Of cursive Greek manuscripts 137, 138, which Birch had hastily reported as marking the passage with an asterisk, each contains the marginal annotation given below, which claims the passage as genuine, 138 with no asterisk at all, 137 (like 36 and others) with an ordinary mark of reference from the text to the note, where (of course) it is repeated. 5 Other manuscripts contain marginal scholia respecting it, of which the following is the substance. Cod. 199 has τελος 6 after εφοβουντο γαρ and before Αναστας δε, and in the same hand as τελος we read, εν τισι των αντιγραφων ου κειται ταυτα, αλλ ενταυθα καταπαυει. The kindred Codd. 20, 215, 300 (but after ver. 15, not ver. 8) mark the omission in some (τισι) copies, adding εν δε τοις αρχαιοις παντα απαραλειπτα κειται, and these had been corrected from Jerusalem copies (see pp. 161 and note, 193). Cod. 573 has for a subscription εγραφη και αντεβληθη ομοιως εκ των εσπουδασμενων κεφαλαιοις σλζ: where Burgon, going back to St. Matthew’s Gospel (see p. 161, note) infers that the old Jerusalem copies must have contained our twelve verses. Codd. 15, 22 conclude at εφοβουντο γαρ, then add in red ink that in some copies the Evangelist ends here, εν πολλοις δε και ταυτα φερεται, affixing verses 9-20. In Codd. 1, 250 (in its duplicate 206 also), 209, is the same notice, αλλοις standing for πολλοις in 206, with the additional assertion that Eusebius “canonized” no further than ver. 8, a statement which is confirmed by the absence of the Ammonian and Eusebian numerals beyond that verse in אALSU and at least eleven cursives, with am. fuld. ing. of the Vulgate. It would be no marvel if Eusebius, the author of this harmonizing system, had consistently acted upon his own rash opinion respecting the paragraph, an opinion which we shall have to notice presently, and such action on his part would have added nothing to the strength of the adverse case. But it does not seem that he really did so. These numerals appear in most manuscripts, and in all parts of them, with a good deal of variation which we can easily account for. In the present instance they are annexed to ver. 9 and the rest of the passage in Codd. CEKVΠ, and (with some changes) in GHMΓΔΛ and many others: in Cod. 566 the concluding sections are there (σλδ ver. 11, σλε ver. 12, σλς ver. 14) without the canons. In their respective margins the annotated codices 12 (of Scholz), 24, 36, 37, 40, 41, 108, 129, 137, 138, 143, 181, 186, 195, 210, 221, 222, 237, 238, 255, 259, 299, 329, 374 (twenty-four in all), present in substance 7 the same weighty testimony in favour of the passage: παρα πλειστοις αντιγραφοις ου κειται (thus far also Cod. 119, adding only ταυτα, αλλ ενταυθα καταπαυει) εν τω παροντι ευαγγελιω, ως νοθα νομισαντες αυτα ειναι αλλα ημεις εξ ακριβων αντιγραφων εν πλειστοις ευροντες αυτα και κατα το Παλαιστιναιον ευαγγελιον Μαρκου, ως εχει η αληθεια, συντεθεικαμεν και την εν αυτω επιφερομενην δεσποτικην αναστασιν. Now this is none other than an extract from Victor of Antioch’s [v] commentary on St. Mark, which they all annex in full to the sacred text, and which is expressly assigned to that Father in Codd. 12, 37, 41. Yet these very twenty-four manuscripts have been cited by critical editors as adverse to the authenticity of a paragraph which their scribes never dreamt of calling into question, but had simply copied Victor’s decided judgement in its favour His appeal to the famous Palestine codices which had belonged to Origen and Pamphilus (see p. 55 and note), is found in twenty-one of them, possibly these documents are akin to the Jerusalem copies mentioned in Codd. Evan. Λ, 20, 164, 262, 300, &c.

All other codices, e.g. ACD (which is defective from ver. 15, prima manu) EFWGH (begins ver. 14) KMSUVXΓΔΠ, 33, 69, the Peshitto, Jerusalem and Curetonian Syriac (which last, by a singular happiness, contains verses 17-20, though no other part of St. Mark), the Harkleian text, the Sahidic (only ver. 20 is preserved), the Bohairic and Ethiopic (with the exceptions already named), the Gothic (to ver. 12), the Vulgate, all extant Old Latins except k (though a prima manu and b are defective), the Georgian, the printed Armenian, its later manuscripts, and all the lesser versions (Arabic, &c.), agree in maintaining the paragraph. It is cited, possibly by Papias, unquestionably by Irenaeus (both in Greek and Latin), by Tertullian, and by Justin Martyr 8 as early as the second century; by Hippolytus (see Tregelles, An Account of the Printed Text, p. 252), by Vincentius at the seventh Council of Carthage, by the Acta Pilati, the Apostolic Constitutions, and apparently by Celsus in the third; by Aphraates (in a Syriac Homily dated A.D. 337), the Syriac Table of Canons, Eusebius, Macarius Magnes, Didymus, the Syraic Acts of the Apostles, Leontius, Ps.-Ephraem. Jerome, Cyril of Jerusalem, 9 Epiphanius, Ambrose, Augustine, Chrysostom, in the fourth; by Leo, Nestorius, Cyril of Alexandria, Victor of Antioch, Patricius, Marius Mercator, in the fifth; by Hesychius, Gregentius, Prosper, John, abp. of Thessalonica, and Modestus, in the fifth and sixth. 10 Add to this, what has been so forcibly stated by Burgon (ubi supra, p. 205), that in the Calendar of Greek Church lessons, which existed certainly in the fourth century, very probably much earlier, the disputed verses were honoured by being read as a special matins service for Ascension Day (see p. 81), and as the Gospel for St. Mary Magdalene’s Day, July 22 (p. 89); as well as by forming the third of the eleven ευαγγελια αναστασιμα εωθινα, the preceding part of the chapter forming the second (p. 85): so little were they suspected as of even doubtful authenticity. 11

The earliest objector to vers. 9-20 we know of was Eusebius (Quaest. ad Marin.), who tells us that they were not εν απασι τοις αντιγραφοις, but after εφοβουντο γαρ that τα εξης are found σπανιως εν τισιν, yet not τα ακριβη: language which Jerome twice echoes and almost exaggerates by saying, ‘in raris fertur Evangeliis, omnibus Graeciae libris paene hoc capitulum fine non habentibus.’ A second cause with Eusebius for rejecting them is μαλιστα ειπερ εχοιεν αντιλογιαν τη των λοιπων ευαγγελιστων μαρτυρια. 12 The language of Eusebius has been minutely examined by Dean Burgon, who proves to demonstration that all the subsequent evidence which has been alleged against the passage, whether of Severus, or Hesychius, or any other writer down to Euthymius Zigabenus in the twelfth century, is a mere echo of the doubts and difficulties of Eusebius, if indeed he is not retailing to us at second-hand one of the fanciful Biblical speculations of Origen. Jerome’s recklessness in statement as been already noticed (Vol. II. p. 269); besides that, he is a witness on the other side, both in his own quotations of the passage and in the Vulgate, for could he have inserted the verses there, if he had judged them to be spurious?

With regard to the argument against these twelve verses arising from their alleged difference in style from the rest of the Gospel, I must say that the same process might be applied — and has been applied — to prove that St. Paul was not the writer of the Pastoral Epistles (to say nothing of that to the Hebrews), St. John of the Apocalypse, Isaiah and Zechariah of portions of those prophecies that bear their names. Every one used to literary composition may detect, if he will, such minute variations as have been made so much of in this case, 13 either in his own writings, or in those of the authors he is most familiar with.

Persons who, like Eusebius, devoted themselves to the pious task of constructing harmonies of the Gospels, would soon perceive the difficulty of adjusting the events recorded in vers. 9-20 to the narratives of the other Evangelists. Alford regards this inconsistency (more apparent than real, we believe) as ‘a valuable testimony to the antiquity of the fragment’ (N.T. ad loc.): we would go further, and claim for the harder reading the benefit of any critical doubt as to its genuineness (Canon I. Vol. II. p. 247). The difficulty was both felt and avowed by Eusebius, and was recited after him by Severus of Antioch or whoever wrote the scholion attributed to him. Whatever Jerome and the rest may have done, these assigned the αντιλογια, the εναντιωσις they thought they perceived, as a reason (not the first, nor perhaps the chief, but still as a reason) for supposing that the Gospel ended with εφοβουντο γαρ. Yet in the balance of probabilities, can anything be more unlikely than that St. Mark broke off so abruptly as this hypothesis would imply, while no ancient writer has noticed or seemed conscious of any such abruptness? 14 This fact has driven those who reject the concluding verses to the strangest fancies: — namely, that, like Thucydides, the Evangelist was cut off before his work was completed, or even that the last leaf of the original Gospel was torn away.

We emphatically deny that such wild surmises 15 are called for by the state of the evidence in this case. All opposition to the authenticity of the paragraph resolves itself into the allegations of Eusebius and the testimony of אB. Let us accord to these the weight which is their due: but against their verdict we can appeal to a vast body of ecclesiastical evidence reaching back to the earlier part of the second century; 16 to nearly all the versions; and to all extant manuscripts excepting two, of which one is doubtful. So powerfully is it vouched for, that many of those who are reluctant to recognize St. Mark as its author, are content to regard it notwithstanding as an integral portion of the inspired record originally delivered to the Church. 17

 

 

Scrivener’s Footnotes (renumbered)

1. I have ventured but slowly to vouch for Tischendorf’s notion, that six leaves of Cod. א, that containing Mark xvi.2-Luke i.56 being one of them, were written by the scribe of Cod. B. On mere identity of handwriting and the peculiar shape of certain letters who shall insist? Yet there are parts of the case which I know not how to answer, and which have persuaded even Dr. Hort. Having now arrived at this conclusion our inference is simple and direct, that at least in these leaves, Codd. א B make but one witness, not two.

2. The cases of Nehemiah, Tobit, and Daniel, in the Old Testament portion of Cod. B, are obviously in no wise parallel in regard to their blank columns.

3. Of which supplement Dr. Hort says unexpectedly enough, ‘In style it is unlike the ordinary narratives of the Evangelists, but comparable to the four introductory verses of St. Luke’s Gospel’ (Introduction, p. 298).

4. We ought to add that some Armenian codices which contain the paragraph have the subscription ‘Gospel after Mark’ at the end of verse 8 as well as of verse 20, as though their scribes, like Cod. L’s, knew of a double ending to the Gospel.

5. Burgon (Guardian, July 12, 1882) speaks of seven manuscripts (Codd. 538, 539 being among them) wherein these last twelve verses begin on the right hand of the page. This would be more significant if a space were left, as is not stated, at the foot of the preceding page. In Cod. 550 the first letter α is small, but covers an abnormally large space.

6. Of course no notice is to be taken of τελος after εφοβουντο γαρ, as the end of the ecclesiastical lesson is all that is intimated. The grievous misstatements of preceding critics from Wetstein and Scholz down to Tischendorf, have been corrected throughout by means of Burgon’s laborious researches (Burgon, pp. 114-123).

7. The minute variations between these several codices are given by Burgon (Appendix E, pp. 288-90). Cod. 255 contains a scholion imputed to Eusebius, from which Griesbach had drawn inferences which Burgon (Last Twelve Verses, &c., Postscript, pp. 319-23) has shown to be unwarranted by the circumstances of the case.

8. Dr. C. Taylor, Master of St. John’s College, Cambridge, in The Expositor for July 1893, quotes more evidence from Justin Martyr — hinting that some also remains behind — proving that that Father was familiar with these verses. Also he cites several passages from the Epistle of Barnabas in which traces of them occur, and from the Quartodeciman controversy, and from Clement of Rome. The value of the evidence which Dr. Taylor’s acute vision has discovered consists chiefly in its cumulative force. From familiarity with the passage numerous traces of it arose; or as Dr. Taylor takes the case reversely, from the fact of the occurrence of numerous traces evident to a close observer, it is manifest that there pre-existed in the minds of the writers a familiarity with the language of the verses in question.

9. It is surprising that Dr. Hort, who lays very undue stress upon the silence of certain early Christian writers that had no occasion for quoting the twelve verses in their extant works, should say of Cyril of Jerusalem, who lived about A.D. 349, that his ‘negative evidence is peculiarly cogent’ (Notes, p. 37). To our mind it is not at all negative. Preaching on a Sunday, he reminds his hearers of a sermon he had delivered the day before, and which he would have them keep in their thoughts. One of the topics he briefly recalls is the article of the Creed τον καθισαντα εκ δεξιων του πατρος. He must inevitably have used Mark xvi. 19 in his Saturday’s discourse.

10. Several of these references are derived from ‘The Revision Revised,’ p. 423.

11. Nor were these verses used in the Greek Church only. Vers. 9-20 comprised the Gospel for Easter Monday in the old Spanish or Mozarabic Liturgy, for Easter Tuesday among the Syrian Jacobites, for Ascension Day among the Armenians. Vers. 12-20 was the Gospel for Ascension Day in the Coptic Liturgy (Malan, Original Documents, iv. p. 63): vers. 16-20 in the old Latin Comes

12. To get rid of one apparent αντιφωνια, that arising from the expression πρωι τη μια του σαββατου (sic), ver. 9, compared with οψε σαββατων Matt. xxvii. 1, Eusebius proposes the plan of setting a stop between Αναστας δε and πρωι, so little was he satisfied with rudely expunging the whole clause. Hence Cod. E puts a red cross after δε: Codd. 20, 22, 34, 72, 193, 196, 199, 271, 345, 405, 411, 456, have a colon: Codd. 332, 339, 340, 439, a comma (Burgon, Guardian, Aug. 20, 1873).

13. The following peculiarities have been noticed in these verses: εκεινος used absolutely, vers. 10, 11, 13; πορευομαι vers. 10, 12, 15; τοις μετ αυτου γενομενοις ver. 10; θεαομαι vers. 11, 14; απιστεω vers. 11, 16; μετα ταυτα ver. 12; ετερος ver. 12; παρακολουθεω ver. 17; εν τω ονοματι ver. 17; κυριος for the Saviour, vers. 19, 20; πανταχου, συνεργουντος, βεβαιοω, επακολουθεω ver. 20, all of them as not found elsewhere in St. Mark. A very able and really conclusive plea for the genuineness of the paragraph, as coming from that Evangelist’s pen, appeared in the Baptist Quarterly, Philadelphia, July, 1869, bearing the signature of Professor J. A. Broadus, of South Carolina. Unfortunately, from the nature of the case, it does not admit of abridgement. Burgon’s ninth chapter (pp. 136-190) enters into full details, and amply justifies his conclusion that the supposed adverse argument from phraseology ‘breaks down hopelessly under severe analysis.’

14. ‘Can any one, who knows the character of the Lord and of his ministry, conceive for an instant that we should be left with nothing but a message baulked through the alarm of women’ (Kelley, Lectures Introductory to the Gospels, p. 258). Even Dr. Hort can say, ‘It is incredible that the Evangelist deliberately concluded either a paragraph with εφοβουντο γαρ, or the Gospel with a petty detail of a secondary event, leaving his narrative hanging in the air’ (Notes, p. 46).

15. When Burgon ventures upon a surmise, one which is probability itself by the side of those we have been speaking of, Professor Abbot (ubi supra, p. 197) remarks upon it that ‘With Mr. Burgon a conjecture seems to be a demonstration.’ We will not be deterred by dread of any such reproach from mentioning his method of accounting for the absence of these verses from some very early copies, commending it to the reader for what it may seem worth. After a learned and exhaustive proof that the Church lessons, as we now have them, existed from very early times (Twelve Verses, pp. 191-211), and noting that an important lesson ended with Mark xvi. 8 (see Calendar of Lessons); he supposes that τελος, which would stand at the end of such a lesson, misled some scribe who had before him an exemplar of the Gospels whose last leaf (containing Mark xvi. 9-20, or according to Codd. 20, 215, 300 only vers. 16-20) was lost, as it might easily be in those older manuscripts wherein St. Mark stood last.

16. The codex lately discovered by Mrs. Lewis is said to omit the verses. But what is that against a host of other codices? And when the other MS. of the Curetonian includes the verses? Positive testimony is worth more than negative.

17. Dr. Hort, however, while he admits the possibility of the leaf containing vers. 9-20 having been lost in some very early copy, which thus would become the parent of transcripts having a mutilated text (Notes, p. 49), rather inconsistently arrives at the conclusion that the passage in question ‘manifestly cannot claim any apostolic authority; but it is doubtless founded on some tradition of the apostolic age’ (ibid. p. 51).

 

http://en.wikipedia.org/wiki/Mark_16

Mark 16 is the final chapter of the Gospel of Mark in the New Testament of the Christian Bible. It begins with the discovery of the empty tomb by Mary Magdalene, Mary the mother of James, and Salome. There they encounter a man dressed in white who announces the Resurrection of Jesus.

Verse 8 ends with the women fleeing from the empty tomb, and saying “nothing to anyone, because they were afraid.” Many scholars take 16:8 as the original ending and believe the longer ending (16:9-20) was written later by someone else as a summary of Jesus’ resurrection appearances and several miracles performed by Christians. 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.[1]

Most scholars, following the approach of the textual critic Bruce Metzger, hold the view that verses 9-20 were not part of the original text.[1] Textual critics have identified two distinct endings—the “Longer Ending” (vv. 9-20) and the “Shorter Ending,” which appear together in six Greek manuscripts, and in dozens of Ethiopic copies. The “Shorter Ending,” with slight variations, runs as follows: “But they reported briefly to Peter and those with him all that they had been told. And after this, Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation.”

In one Latin manuscript from c. 430, the “Shorter Ending” appears without the “Longer Ending.” In this Latin copy (Codex Bobbiensis, “k”), the text of Mark 16 is anomalous: it contains an interpolation between 16:3 and 16:4 which appears to present Christ’s ascension occurring at that point; it omits the last part of 16:8, and it contains some strange errors in its presentation of the “Shorter Ending.” Other irregularities in Codex Bobbiensis lead to the conclusion that it was produced by a copyist (probably in Egypt) who was unfamiliar with the material he was copying.

Because of patristic evidence from the late 2nd century for the existence of copies of Mark with the “Longer Ending,” it is contended by a majority of scholars that the “Longer Ending” must have been written and attached no later than the early 2nd century.[2] Scholars are divided on the question of whether the “Longer Ending” was created deliberately to finish the Gospel of Mark (as contended by James Kelhoffer) or if it began its existence as a freestanding text which was used to “patch” the otherwise abruptly ending text of Mark. Its failure to smoothly pick up the narrative from the scene at the end of 16:8 is a point in favor of the latter option. There is disagreement among scholars as to whether Mark originally stopped writing at 16:8—and if he did so, if it was deliberate or not—or if he continued writing an ending which is now lost. Allusions to a future meeting in Galilee between Jesus and the disciples (in Mark 14:28 and 16:7) seem to suggest that Mark intended to write beyond 16:8.[2]

The Council of Trent, reacting to Protestant criticism, defined the Canon of Trent which is the Roman Catholic biblical canon. “Decretum de Canonicis Scripturis,” issued in 1546 at the fourth session of the Council, affirms that Jesus commanded that the gospel was to be preached by His apostles to every creature—a statement clearly based on Mark 16:15. The decree proceeded to affirm, after listing the books of the Bible according to the Roman Catholic canon, that “If anyone receive not, as sacred and canonical, the said books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin Vulgate edition, and knowingly and deliberately condemn the traditions aforesaid; let him be anathema.” Since Mark 16:9-20 is part of the Gospel of Mark in the Vulgate, and the passage has been routinely read in the churches since ancient times (as demonstrated by its use by Ambrose, Augustine, Peter Chrysologus, Severus of Antioch, Leo, etc.), the Council’s decree affirms the canonical status of the passage. This passage was also used by Protestants during the Protestant Reformation; Martin Luther used Mark 16:16 as the basis for a doctrine in his Shorter Catechism. Mark 16:9-20 was included in the Rheims New Testament, and in the King James Bible and other influential translations. In most modern-day translations based primarily on the Alexandrian Text, it is included but is accompanied by brackets or by special notes, or both.

 

http://www.biblegateway.com/passage/?search=Mark+16%3A9-20&version=NIV

[The earliest manuscripts and some other ancient witnesses do not have verses 9–20.]

When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. 10 She went and told those who had been with him and who were mourning and weeping. 11 When they heard that Jesus was alive and that she had seen him, they did not believe it.

12 Afterward Jesus appeared in a different form to two of them while they were walking in the country. 13 These returned and reported it to the rest; but they did not believe them either.

14 Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen.

15 He said to them, “Go into all the world and preach the gospel to all creation. 16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. 17 And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; 18 they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.”

19 After the Lord Jesus had spoken to them, he was taken up into heaven and he sat at the right hand of God. 20 Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed his word by the signs that accompanied it.

 

Category: Bible Lies
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