The Long Ending of the Gospel of Mark: A Text-Critical and Narrative Study of its History and Impact

马可福音的一些手稿以马可福音16.8结尾（例如，公元4世纪）。这节经文讲述的是妇女们从一个穿白衣的年轻人那里得到耶稣复活的消息后，恐惧地逃离耶稣的坟墓。离开坟墓后，他们没有告诉任何人耶稣的复活。然而，其他手稿包含马可福音16.9-20（例如，公元5世纪的A和Dea）。这个结局被称为“长结局”，描述了复活的耶稣在拜访他的门徒并升入天堂之前向抹大拉的马利亚显现。一份手稿（公元5世纪）插入了一段对话，称为弗利尔逻辑，耶稣和他的门徒之间的对话，在马可福音16:14的长结局之后。在新约文本批评领域，调查马可福音哪个结尾是原创的研究由来已久，大多数当代学者认为长结尾是后来添加的（Metzger 1992, Ehrman 2016）。我的研究将以过去的学术研究为基础，通过回答关于马可福音长结尾的未解决的文本问题，并揭示增加的经文如何改变整个马可的叙述。我将首先使用文本批评的方法来解决有关《长尾》文本历史的问题。我将研究手稿和教父的著作，以确定马可福音16章9节到20节是何时成为福音书的一部分。我还将根据其他古代文本来研究结尾，以确定段落中的思想来源于何处。此外，我将检查马可福音16.8和早期基督教信仰，以确定为什么要添加长结尾。然后，我将使用叙事批判的方法来评估，作为马可福音的一部分，阅读马可福音16章9节到20节，是如何影响我们对整个叙事的解读的。我将研究长结局，包括弗里尔逻辑，如何改变前面的文本对耶稣，妇女，门徒，治疗和撒旦的描述。例如，我将评估耶稣复活后在《长结局》中的出现如何影响我们对马可福音中耶稣的理解。这样的研究意义重大，因为它将揭示早期基督教社区如何看待马可福音，并提供关于长结局“生活”的新信息。这项研究也很有价值，因为在整个基督教历史中，人们把马可福音16:9 -20当作福音的组成部分来读，而且很多人还在继续这样做；然而，很少有人考虑到阅读《长结局》会如何改变我们对马克叙事的看法。因此，我的研究将讨论额外的经文对几个世纪以来人们如何在学术和信仰背景下解释马可福音的影响。我将在我的项目的前12个月（10月22日- 9月23日）进行马可福音16.9-20的文本历史研究。接下来的16个月（10月23日至2月25日），我将研究《长结局》对马可福音的叙事影响。遵循这样的结构将确保我可以发展我的写作和回顾我的学习在最后一年。

Some manuscripts of the Gospel of Mark conclude with Mark 16.8 (e.g., and B, 4th century CE). This verse tells of the women fearfully fleeing Jesus' tomb after receiving news from a young man in white that Jesus has risen. Upon leaving the tomb, they tell no one of Jesus' resurrection. However, other manuscripts contain Mark 16.9-20 (e.g., A and Dea, 5th century CE). This ending, known as the Long Ending, describes the resurrected Jesus appearing to Mary Magdalene before visiting his disciples and ascending into heaven. One manuscript (W, 5th century CE) inserts a dialogue, called the Freer Logion, between Jesus and his disciples after Mark 16.14 of the Long Ending. Research investigating which ending of Mark's Gospel is original is long-standing in the field of New Testament textual criticism, with most contemporary scholars regarding the Long Ending a later addition (Metzger 1992, Ehrman 2016). My research will build upon past scholarship by answering unresolved textual questions concerning the Long Ending of Mark's Gospel and revealing how the added verses alter the Markan narrative as a whole.I will first use the methods of textual criticism to resolve questions concerning the textual history of the Long Ending. I will engage with manuscripts and patristic writings to affirm when Mark 16.9 to 20 became part of the Gospel. I will also study the ending in light of other ancient texts to determine where ideas in the passage derived. Additionally, I will examine Mark 16.8 and early Christian beliefs to establish why the Long Ending was added.I will then use a narrative critical approach to assess how reading Mark 16.9 to 20 as part of Mark's Gospel impacts our interpretation of the narrative as a whole. I will examine how the Long Ending, including the Freer Logion, alters the preceding text's depiction of Jesus, women, discipleship, healing, and Satan. For example, I will evaluate how the post-resurrection appearances of Jesus in the Long Ending affect our understanding of Jesus in Mark's Gospel.Such research is significant as it will shed light on how early Christian communities viewed Mark's Gospel and present new information on the 'life' of the Long Ending. The study is also valuable as throughout Christian history people have read Mark 16.9-20 as an integral part of the Gospel, and many continue to do; yet few have considered how reading the Long Ending alters our view of the Markan narrative. Thus, my study will address the impact of the additional verses on how centuries of people have interpreted Mark's Gospel in an academic and faith context.I will conduct my work on the textual history of Mark 16.9-20 in the first twelve months (October 22 - September 23) of my programme. I will then spend the following sixteen months (October 23 - February 25) examining the narrative impact of the Long Ending on Mark's Gospel. Following this structure will ensure I can develop my writing and review my study in the final year.