Why do some manuscripts omit Mark 16:9-20? Primary Manuscripts That Lack 16:9-20 Only two fourth-century Greek codices omit the passage outright—Codex Vaticanus (B) and Codex Sinaiticus (א). Each leaves an unmistakable visual gap at the point of omission, signaling scribal awareness of additional text. A few later Alexandrian minuscules (e.g., 304, 2386) follow their lead, as do some early Syriac and Sahidic Coptic witnesses. Thus, the “omission tradition” is extremely narrow, confined to one early textual stream. Primary Manuscripts That Contain 16:9-20 Roughly 1,650 Greek manuscripts of Mark include the Longer Ending—including Codex Alexandrinus (A, 5th cent.), Codex Ephraemi Rescriptus (C, 5th cent.), Codex Bezae (D, 5th cent.), Codex Washingtonianus (W, early 5th cent.), and virtually the entire Byzantine tradition. Every known uncial from the 6th century onward carries it. The passage appears in the majority of Old Latin, Vulgate, Bohairic Coptic, and Gothic witnesses. Pure statistics weigh heavily in favor of inclusion. Early Patristic Confirmation • Irenaeus, Against Heresies 3.10.5 (ca. AD 180), quotes Mark 16:19 explicitly and assigns it to “the end of Mark’s Gospel.” • Tatian’s Diatessaron (ca. AD 170), a harmony of the four Gospels, incorporates verses 9-20. • The Acts of Pilate (2nd cent.) cites 16:15-18. • Hippolytus (early 3rd cent.), Vincentius of Thibaris (AD 256, Council of Carthage), and Augustine (late 4th cent.) all expound the Longer Ending. These references precede or stand contemporaneous with Vaticanus and Sinaiticus, demonstrating that the passage was already entrenched in multiple geographical regions. Internal Linguistic and Theological Consistency Critics note seventeen lexical items in 16:9-20 not used elsewhere in Mark. Yet Mark’s earlier chapters likewise contain “unique” vocabulary chunks (e.g., 6:45-8:26). The resurrection motif, commissioning theme, and promise of signs harmonize with Matthew 28:18-20, Luke 24:44-49, Acts 1:4-8, and Hebrews 2:3-4, providing a fitting capstone to Mark’s rapid-fire narrative. Scribal and Liturgical Motives for the Abrupt Ending 1. Physical Damage. Earliest Gospels were rolled, with the terminal sheet most exposed to wear. A torn final folio in an ancestor manuscript could yield the abrupt stop copied by Vaticanus and Sinaiticus. 2. Lectionary Practice. In many churches, Mark was publicly read ending at 16:8 on Friday in Pascha week; verses 9-20 were read separately as Resurrection Sunday’s lection. A scribe copying from a liturgical exemplar that separated the sections might omit the latter inadvertently or deliberately. 3. Doctrinal Scruple. Verses 17-18 mention tongues, exorcisms, and snake handling—elements some scribes considered open to abuse (cf. Eusebius, Quaest. ad Marinum). A minority may have preferred the seemingly “staid” ending at 16:8. Codicological Markers of Displaced Text Vaticanus inserts an ornamental column break—unique in the codex—between 16:8 and the next book, visibly reserving space. Sinaiticus features a column with conspicuous erasures and stretched letters. Both phenomena imply excision rather than ignorance of additional material. Canonical Reception Across the Church From the fourth century forward the Longer Ending was cited in baptismal formulas, ascension homilies, and missionary theology. The Council of Trent (1546), the Westminster Confession (1647), and the Thirty-Nine Articles (1571) accepted Mark 16:9-20 as Scripture. The passage appears in every printed Greek NT from Erasmus (1516) through the late 19th century. Providence in Preservation God’s providential superintendence (Isaiah 40:8; Matthew 5:18) secured overwhelming manuscript, versional, and patristic support for Mark 16:9-20. The temporary existence of copies without the ending underscores the transparency of textual history; it does not threaten the integrity of inerrant Scripture but rather showcases the wealth of extant evidence God has provided. Evangelistic Implications The Longer Ending offers a concise résumé of post-resurrection appearances, Christ’s Great Commission, and His ascension—indispensable to proclamation. Verse 15: “Go into all the world and preach the gospel to every creature.” Its retention fuels global evangelism and affirms God-given signs that accompany the advance of the gospel, well attested in Acts and in modern missionary narrative. Answer in Brief A slender line of Alexandrian manuscripts omits Mark 16:9-20, likely due to physical loss, liturgical factors, or doctrinal hesitation. By contrast, an avalanche of Greek copies, ancient translations, and church fathers attest the passage. Internal coherence and historical reception confirm it as authentic Scripture providentially preserved, inviting confidence in the risen Christ whose final marching orders still propel the Church. |
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