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Bible Versions Part 3
Posted On: 10/25/2006 09:12:38
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Mark 16:9-20 (The last twelve verses of Mark) This passage is referred to as the "Longer Ending" of Mark. Many textual critics doubt its authenticity, believing it was an addition made in the second century. It often appears in modern versions in brackets with footnotes questioning its authenticity. [1] Most textual scholars believe that the text abruptly ends after verse eight. Even the so-called "Shorter Ending" that is added after verse eight is considered to have originated in the second century. The shorter ending reads: But they reported briefly to Peter and those with him all that they had been bold. And after this, Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation. [2] Most scholars believe the original ending to Mark's Gospel has been lost. [3] If this is true, the concept of preserving the words of Scripture is forever annihilated. The words cannot be preserved and lost at the same time. However, textual scholars usually call for its inclusion even if they question its originality. Dr. Bruce Metzger departs from the maxim of modern textual critics, Brevior lectio potior (the shorter reading is preferable), and supports the longer ending even though admittedly he does not regard the passage as genuine. He considers it to be a legitimate part of the New Testament because of its traditional significance to the body of Christendom. [4] The passage is not contained in the Alexandrian texts, minuscule 2386, the Syrian Sinaitic Version, and a few other translations. However, it is in many of the Greek uncials (A, C, D, K, X, D, Q, and P) dating between the fifth and ninth centuries. It is also contained in later dated Greek minuscules (137, 138, 1110, 1210, 1215, 1216, 1217, 1221, and 1582). It is the reading found in the majority of Old Latin texts as well as the Coptic versions and other early translations. Finally, it is cited (at least in part) by many of the early church fathers such as Justin (165 AD), Tertullian (220 AD), Hippolytus (235 AD), Ambrose (397 AD) and Augustine (430 AD). [5] In 177 AD Irenaeus wrote Against Heresies. In it he cites from Mark 16:19, establishing that the longer reading was in existence at this time and was considered canonical, at least by Irenaeus: Also, towards the conclusion of his Gospel, Mark says: "So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God; " confirming what had been spoken by the prophet: "The LORD said to my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool." Thus God and the Father are truly one and the same; He who was announced by the prophets, and handed down by the true Gospel; whom we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein. (3:10:5). The difference here is extremely important. If we conclude that this passage is not authentic, then we must question what happened to the original ending of Mark. It is not logical that the Gospel would end at this place so abruptly. Nor is it likely, as some scholars have suggested, that the Gospel was never finished, calling biblical inspiration into question. The conclusion held by most textual scholars, whether liberal or conservative, that the original ending has been lost over the passage of time certainly denies the doctrine of biblical preservation. If we allow that a passage of inspired Scripture has been lost from this section of the Bible, what stops us from making the same application to other passages? It is certainly within the realm of scholastic studies to note any and all textual differences. But once we open the possibility that this or that passage has been lost, we are now trusting in the understanding of men over the biblical promises of God. Certainly it is better to embrace the textual evidence and hold to the promise of preservation. --------------------------------------------------------------------------- ----- [1] Kurt and Barbara Aland, The Text Of The New Testament (Grand Rapids: Eerdmans, 1989), 232.[2] Revised Standard Version, footnote[3] Bruce Metzger, A Textual Commentary On The Greek New Testament, 105. [4] Bruce Metzger, Christian History (interview with Dr. Metzger downloaded from Christian History Magazine, America Online, 9/17/96).[5] John William Burgon, The Revision Revised (Paradise, PA: Conservative Classics, 1883), 422-423. Burgon also supplies additional names of church fathers who support the reading. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Let me summarize the evidences FOR the last twelve verses of Mark as follows; 1. All other Uncials other than B and Aleph, i.e. ACDEFGHKMSUVXT et al :— also L. 2. All Cursives. 3.Versions- (a) Peshito. Harclean, Jerusalem, and Curetonian Syriac.(b) All Old Latin except k, and Vulgate.(c) Memphitic, and Thebaic.(d) Gothic, /Ethiopic (except two MSS), Georgian, Armenian (except two MSS.), Arabic. ' 4. All Lectionaries 5. Fathers :—Cent. II. Papias, Irenasus. [ustin Martyr, Tertullian. „ III. Hippolytus, Vincentius at 7th Council of Carthage, Acta Pilati. IV. Syriac Table of Canons, Eusebius, Macarius Magnes, Aphraates, Didymus, Syriac Acts of the Apostles. Epiphanius, Leontius, Pseudo-Ephraem, Ambrose, Chrysostom, lerome, Augustine. „ V. Leo, Nestorius, Cyril of Alexandria, Victor of Antioch, Patricius, Marius Mercator. ., VI. and VIII. Hesychius, Gregentius, Prosper, John (Abp. of Thessalonica), Modestus (Bp. of Jerusalem). Let me elaoborate a bit; As To MANUSCRIPTS, there are none older than the fourth century, and the oldest two uncial MSS. (B and a, see Ap. 94. V.) are without those twelve verses. Of all the others (consisting of some eighteen uncials and some six hundred cursive MSS. which contain the Gospel of Mark) there is not one which leaves out these twelve verses. As to the Versions:-- THE SYRIAC. The oldest is the Syriac in its various forms : the "Peshitto" (cent. 2), and the "Curetonian Syriac" (cent. 3). Both are older than any Greek MS. in existence, and both contain these twelve verses. So with the "Philoxenian" (cent. 5) and the "Jerusalem" (cent. 5). See note (*3) on page 136 - Ap 94. THE LATIN VERSIONS. JEROME (A.D. 382), who had access to Greek MSS. older than any now extant, includes these twelve verses; but this Version (known as the Vulgate) was only a revision of the VETUS ITALA, which is believed to belong to cent. 2, and contains these verses. THE GOTHIC VERSION (A.D. 350) contains them. THE EGYPTIAN VERSIONS: the Memphitic (or Lower Egyptian, less properly called "COPTIC"), belonging to cent. 4 or 5, contains them; as does the "THEBAIC" (or Upper Egyptian, less properly called the "SAHIDIC"), belonging to cent. 3. THE ARMENIAN (cent. 5), the ETHIOPIC (cent. 4-7), and the GEORGIAN (cent. 6) also bear witness to the genuineness of these verses. THE FATHERS. Whatever may be their value (or otherwise )as to doctrine and interpretation yet, in determining actual words or their form, or sequence their evidence, even by an allusion, as to whether a verse or verses existed or not in their day, is more valuable than even manuscripts or Versions. There are nearly a hundred ecclesiastical writers older than the oldest of our Greek codices; while between A.D. 300 and A.D. 600 there are about two hundred more, and they all refer to these twelve verses. PAPIAS (about A.D. 100) refers to v. 18 (as stated by Eusebius, Hist. Ecc. iii. 39). JUSTIN MARTYR (A.D. 151) quotes v. 20 (Apol. I. c. 45). IRENAEUS (A.D. 180) quotes and remarks on v. 19 (Adv. Hoer. lib. iii. c. x.). HIPPOLYTUS (A.D. 190-227) quotes vv. 17-19 (Lagarde's ed., 1858, p. 74). VINCENTIUS (A.D. 256) quoted two verses at the seventh Council of Carthage, held under CYPRIAN. The ACTA PILATI (cent. 2) quotes vv. 15, 16, 17, 18 (Tischendorf's ed., 1852, pp. 243, 351). The APOSTOLICAL CONSTITUTIONS (cent. 3 or 4) quotes vv. 16, 17, 18. EUSEBIUS (A.D. 325) discusses these verses, as quoted by MARINUS from a lost part of his History. APHRAARTES (A.D. 337), a Syrian bishop, quoted vv. 16-18 in his first Homily (Dr. Wright's ed., 1869, i. p. 21). AMBROSE (A.D. 374-97), Archbishop of Milan, freely quotes vv. 15 (four times), 16, 17, 18 (three times), and v. 20 (once). CHRYSOSTOM (A.D. 400) refers to v. 9; and states that vv. 19, 20 are "the end of the Gospel". JEROME (b. 331, d. 420) includes these twelve verses in his Latin translation, besides quoting vv. 9 and 14 in his other writings. AUGUSTINE (fl. A.D. 395-430) more than quotes them. He discusses them as being the work of the Evangelist MARK, and says that they were publicly read in the churches. NESTORIUS (cent. 5) quotes v. 20 and CYRIL OF ALEXANDRIA (A.D. 430) accepts the quotation. VICTOR OF ANTIOCH (A.D. 425) confutes the opinion of Eusebius, by referring to very many MSS. which he had seen, and so had satisfied himself that the last twelve verses were recorded in them.
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