[心得] 馬可福音16：9－20節 在2-4世紀的流通

[Geigemachen ()]

西元110-450年間，馬可福音16:9-20節相關聯的文字，已被受引述64次(尚未列舉完畢)，
其中半數見證者比350年的梵蒂岡／西乃抄本(欠缺這段結尾的知名抄本)更早。

http://www.textexcavation.com/snapp/Evidence.html
1. Papias (died c. 110) - stated that Jesus Barsabbas once was forced to
drink a noxious drink (snake venom, according to
Philip Sidetes) and was not harmed ~ a possible allusion to 16:18.

2. Epistula Apostolorum (pre-150) - according to researcher M. Hornschuh, the
structure of this work reflects the influence of the Long Ending.

3. Justin Martyr (pre-165) - in First Apology, ch. 45, he used language
highly reminiscent of Mark 16:20.

4. "Gospel of Peter" (pre-150) - this unorthodox, patchwork composition
refers to the disciples weeping and mourning, as in
Mark 16:10.

5. Tatian (wrote c. 172) - in the Diatessaron, a single narrative integrating
the four Gospels, he used the Long Ending, as
shown by the Syriac manuscript of Ephrem's Commentary on the Diatessaron, the
Arabic Harmony, and other sources.

6. Irenaeus (wrote c. 180) - in Against Heresies, Book III, 10:5-6, he quoted
explicitly from Mark 16:19 and stated that the
material was from the end of Mark's Gospel.

7. Clement of Alexandria (died c. 215) - made no comment about Mark 16:9-20
in his extant works, but likewise made no
explicit quotation from Matthew 28. Seems to have highly regarded a spurious
work called the "Preaching of Peter" which
may have used (or contradicted) material from Mark 16:9-20.

8. Ammonius (c. 200) - known only for the harmony of the Gospels which he
made, and which Eusebius later used as a
model for his Canon Tables. The earliest known form of the "Ammonian Tables,"
having been extensively re-worked by
Eusebius, should be regarded as the work of Eusebius, not Ammonius.

9. Tertullian (c. 220) - wrote in detail about believer's baptism but never
explicitly quoted Mark 16:16. However, he may have
used a creed which used Mark 16:19 in Against Praxeas, and De Baptismo 10:7
might allude to Mark 16:16.

10. Hippolytus (c. 230) - in Apostolic Tradition 32:1, he seems to have used
part of Mark 16:18 when describing the positive
effects of partaking of the Lord's Supper.

11. p45 (c. 225) - this papyrus, the earliest known copy of the Gospel of
Mark, is heavily damaged. A study by L. Hurtado
involving a comparison of 103 readings in p45 indicated that p45's text is
related to the text of Codex W, which includes Mark
16:9-20 (with the Freer Logion).

12. Origen (died 254) - did not quote explicitly from Mark 16:9-20 in his
extant works, but in Against Celsus VII:17 he
mentioned that signs of the destruction of Satan's kingdom include
deliverance from the power of demons; this may be an
allusion to Mark 16:17. He mentions signs again at the beginning of Book VIII.

13. Non-extant ancestor of Codex Bobiensis (c. 250) - The text of Old Latin
"k" frequently agrees with citations of
Scripture made by Cyprian in the mid-200's, indicating that Bobiensis' text
is, generally, from that era.

14. Non-extant ancestors of Old Latin mss. (c. 250) - Codex Monacensis and
other Old Latin manuscripts descend from texts written at or before this time.

15. Cyprian (c. 250) - wrote a lot about baptism but never explicitly quoted
Mark 16:16 in his extant works.

16. Non-extant earliest strata of Sahidic Version (250) - since one Sahidic
manuscript (the Crosby Codex) from about 300 contains First Peter, it seems
fair to conclude that a Sahidic text of the Gospels was in use before that
time.

17. Vincentius of Thibaris (258) - otherwise unknown, he seems to have made a
rough quotation using Mark 16:15-18 at
the Seventh Council of Carthage.

18. Treatise on Baptism (c. 250) - this was incorporated into another work at
a later time by a writer named Ursinus. Uses
Mark 16:14.

19. Non-extant copy used by the Author of the Freer Logion (pre-300) - Bruce
Metzger (in the UBS Textual
Commentary, p. 125) stated that the Freer Logion is "probably the work of a
second or third century scribe."

20. Non-extant ancestor of Sinaitic Syriac (pre-300) - this may be the source
of several features shared by the Sinaitic
Syriac and some African Old Latin manuscripts.

21. Claromontanus Catalog - found in Codex Claromontanus after Titus, this
list of books gives the line-count for each book
(a line = 16 syllables). For Mark, the line-count is listed as 1,600, which
according to Kirsopp Lake indicates the inclusion of
Mark 16:9-20.

22. Porphyry and/or Hierocles, as quoted by Macarius Magnes (c. 270 or 305) -
The writings of Porphyry, an opponent of
Christianity, were probably used by his student Hierocles, whose statements
-- including a use of Mark 16:18 -- were
answered later by Macarius Magnes in Apocritus.

23. Syriac Story of Abgar (pre-300) - a source translated by Eusebius in
Ecclesiastical History.

24. Acts of John (usually assigned to c. 200; here assigned to c. 300) - this
apocryphal story repeatedly uses material from
Mark 16:9-20, especially 16:18.

25. Non-extant Manuscript Known to the Copyist of Codex Vaticanus (pre-325) -
the blank space after Mark 16:8 in
Codex Vaticanus, as shown on another page, seems to be reserved for 16:9-20.

26. Non-extant Manuscript Used by the Copyist of Codex Vaticanus (pre-325) -
this exemplar may have contained the
abrupt text, or perhaps the Short Ending.

27. Codex Vaticanus - the earliest extant evidence for the abrupt ending.
Closely associated with Codex Sinaiticus.

28. Marinus (between 290 and 340) - assumed the authenticity of Mark 16:9
when asking Eusebius how to harmonize Mark
with Matthew. However, "Marinus" might be a literary device, a non-existent
character invented simply to introduce the
question.

29. Ad Marinum (between 290 and 340) - Eusebius pictured a Christian
apologist who wished to evade the question as
saying that "some" or "the best" or "almost all" manuscripts did not contain
Mark 16:9-20. (In the 1800's, Burgon and Hort
both expressed a suspicion that Eusebius was using an older work, by Origen.)

30. Ad Marinum (between 290-340) - Eusebius attributed 16:9 to Mark and
explained how it may be harmonized with
Matthew 28:1.

31. Eusebian Canons (between 290 and 340) - made by Eusebius, based on an
earlier harmony designed by Ammonius,
who, according to Dionysius bar Salibi (a medieval writer), stopped
harmonizing when he came to the resurrection-accounts.

32. Asterius (c. 340) - cited in the UBS textual apparatus as an apparent
witness for inclusion.

33. Aphrahat (wrote 345) - used 16:16 and 16:17-18 in First Demonstration 17.

34. Gothic Version (350) - made by Ulfilas, who was made bishop of Antioch in
341.

35. Hilary of Poitiers (pre-360)

36. Non-extant ancestor of Curetonian Syriac (pre-350)

37. Non-extant ancestor of Bohairic Version (pre-350)

38. Acts of Pilate, a.k.a. Gospel of Nicodemus (330)

39. Codex Vercellensis (365) - made by Eusebius of Vercelli, this Old Latin
manuscript is extensively damaged at the end
of Mark.

40. Non-extant exemplar of Codex Sinaiticus (pre-360)

41. Ephrem Syrus, apparently using the Diatessaron (370)

42. Codex Sinaiticus (360-370) - possibly made at Caesarea under the
supervision of Euzoius and Acacius.

43. Basil (pre-379)

44. Apostolic Constitutions (380) - possible incorporating material from
Didascalia Apostolorum, which is pre-300.

45. Vulgate Gospels (384) - Jerome included Mark 16:9-20. He stated that he
used old Greek manuscripts as the basis for　his revision of the Latin text.

46. Ambrose (390) - quotes from Mark 16:9-20 repeatedly.

47. Epiphanius (400)

48. John Chrysostom's Lectionary (pre-360)

49. Didymus of Alexandria (390) - cited in the UBS textual apparatus.

50. Macarius Magnes, in Apocritus (400)

51. Codex Alexandrinus (400)

52. Armenian Version of the Separate Gospels (410)

53. Jerome in Ad Hedibiam (407) - here Jerome is summarizing and repeating
material from Ad Marinum.

54. Jerome in Against the Pelagians (417) - here Jerome independently cites
the text preceding the Freer Logion, and
states that the Freer Logion is present in some copies, especially Greek ones.

55. Codex Washingtonensis (c. 400-425) - includes Mark 16:9-20 with the Freer
Logion between v. 14 and v.15.

56. Peshitta (pre-430) - This, the standard Syriac Version, is carefully
preserved in many manuscripts.

57. Codex Bobiensis (c. 430) - besides including the Short Ending and not
16:9-20, this Latin manuscript's text of Mark 16
also adds an interpolation describing Christ's resurrection and ascension
after 16:3, presents the angel saying that he will be
seen in Galilee, and removes part of 16:8.

58. Augustine's Lectionary (pre-430)

59. Augustine (430) - quotes from Mark 16:9-20 repeatedly. Made some use of
old manuscripts.

60. John Cassian (430)

61. Nestorius and Cyril of Alexandria (pre-444) - Cyril quotes Nestorius' use
of 16:20.

62. Philip Sidetes (430) - gives a description of Papias' account of Jesus
Barsabbas' poison-drinking which in some aspects
may be more accurate than Eusebius' account.

63. Marcus Eremita (pre-450) - cited in the UBS textual apparatus.

64. Theodoret of Cyrrhus (c. 450) - states that all four Gospels say that
Mary Magdalene told the disciples about the risen
Lord. He may also refer to Irenaeus' quotation of Mark 16:19.


--
上月球!月球是中國人吳剛不可分割的一部分

抓嫦娥!此女意圖分裂中國領土脫離中國掌握

殺玉兔!玉兔為資產階級之玩物!日帝之玩偶!


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◆ From: 118.166.232.251
※ 編輯: Geigemachen     來自: 118.166.232.251      (08/05 19:07)
※ 編輯: Geigemachen     來自: 118.166.232.251      (08/05 19:09)
※ 編輯: Geigemachen     來自: 118.166.232.251      (08/05 19:09)
※ 編輯: Geigemachen     來自: 118.166.232.251      (08/05 19:11)
※ 編輯: Geigemachen     來自: 118.166.232.251      (08/05 19:11)

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   6@_@9
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    2 5

讓我先想一想......

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※ 發信站: 批踢踢實業坊(ptt.cc)
◆ From: 140.109.112.200
※ 編輯: Geigemachen     來自: 140.109.112.200      (06/03 23:04)
※ 編輯: Geigemachen     來自: 140.109.112.200      (06/03 23:08)
→ gazelledo:好難的天書 頭好痛 Q.Q
推 MoonMan0319:妳可以把重點列出來就好啦
推 Pietro:拜
→ TBOC:http://www.bible-researcher.com/endmark.html 相關研究
這個連結提供的長結尾資訊還不夠，依照年代順序從最早的開始，
看看二世紀開始最早的同時代見證人有沒有馬可福音長結尾。

反對長結尾者，還沒有引證到比這篇引用的支持長結尾者，
當中最早的見證還更早的資料，拿三四世紀抄本去否定二世紀中後葉引用的
馬可福音長結尾，顯得說服力不足。
※ 編輯: Geigemachen     來自: 140.109.112.200      (06/04 00:06)
※ 編輯: Geigemachen     來自: 140.109.112.200      (06/04 00:07)
→ TBOC:不過從修辭來看 學者認為非mark風格
推 Pietro:              ↑{{who|}}
→ TBOC:網址不就在上面= =

http://bible.ovu.edu/terry//articles/mkendsty.htm

馬可福音長結尾16:9-20每一節平均會出現1.08個只被使用過一次的單字
(Words Used Only Once,簡稱WUOO)，在其他段落都沒有使用過，
這在馬可福音的用字風格是很常見的現象，
平均每節出現的WUOO：　第7章1.14個，第13章1.08個，第15章1.15個，
都比長結尾有更高或相同比例的WUOO，甚至長結尾之前的第15章的WUOO比例就比16章
長結尾還更高。
※ 編輯: Geigemachen     來自: 61.224.52.252        (06/05 12:10)