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VAR-0003 · Variant · Preliminary
Adverse canonical and preservation entailment established
Mark 16:9–20: The Longer Ending
Did Mark end at 16:8, or do the resurrection appearances, commission, ascension, and apostolic conclusion in verses 9–20 belong?
Open controlled recordVAR-2029 · Variant · Preliminary
Adverse entailment established
Mark 8:35 — “For My Sake and the Gospel’s”: Is the Gospel Clause Authentic?
The received and principal critical texts include both loyalties: Christ and the gospel. A limited variant omits the gospel clause, often under influence from the shorter Synoptic parallels.
Open controlled recordVAR-2020 · Variant · Preliminary
Adverse entailment established
Mark 6:22 — Herodias’s Daughter or Herod’s Daughter Herodias?
The received reading identifies the dancer as Herodias’s own daughter. A difficult critical form can be read as Herod’s daughter named Herodias, conflicting with the narrative’s next identification.
Open controlled recordVAR-2012 · Variant · Preliminary
No adverse entailment · agrees with the received text
Mark 3:32 — “Thy Brethren and Thy Sisters”: Does the Reference to the Sisters Belong?
Some witnesses tell Jesus that his mother, brothers, and sisters are outside. The received text mentions only his mother and brothers, agreeing with the family’s arrival and Jesus’ reply.
Open controlled recordVAR-2010 · Variant · Preliminary
No adverse entailment · agrees with the received text
Mark 3:14 — “Whom He Also Named Apostles”: Addition or Omission?
The Textus Receptus moves from the appointment of the Twelve directly to their purpose. Many witnesses insert “whom he also named apostles,” the exact naming clause found in Luke 6:13.
Open controlled recordVAR-2002 · Variant · Preliminary
No adverse entailment · agrees with the received text
Mark 1:2 — “In the Prophets” or “in Isaiah the Prophet”? The Opening Citation
Mark introduces a composite citation with either “in the prophets” or “in Isaiah the prophet.” The difference forces a question about quotation formulas, not about whether Scripture contains an error.
Open controlled recordVAR-2001 · Variant · Preliminary
No adverse entailment · agrees with the received text
Mark 1:1 — “Jesus Christ, the Son of God”: Does the Full Title Belong?
The opening line of Mark varies at its final title. The question is not whether Mark presents Jesus as God’s Son, but whether “the Son of God” stood in the Gospel’s first sentence.
Open controlled recordVAR-2057 · Variant · Preliminary
Adverse entailment established
Mark 16:8–9 — “For They Were Afraid”: Does the Transition Require a Lost Ending?
Verse 8 ends with the women’s fear and the particle “for”; verse 9 begins a new resurrection paragraph with Jesus as the understood subject. The transition is abrupt but intelligible.
Open controlled recordVAR-2058 · Variant · Preliminary
Adverse entailment established
Mark 16:9–14 — Mary Magdalene, the Appearances, and the Unbelief of the Eleven
The first half of the ending presents three reports met by unbelief: Mary Magdalene, two walking disciples, and finally Christ’s appearance to the Eleven.
Open controlled recordVAR-2059 · Variant · Preliminary
Adverse entailment established
Mark 16:15–18 — The Great Commission, Baptism, Belief, and the Promised Signs
The commission joins worldwide preaching, belief, baptism, and apostolic signs. Its warnings must be read grammatically and canonically, not turned into mechanical baptismal salvation or ritual snake handling.
Open controlled recordVAR-2060 · Variant · Preliminary
Adverse entailment established
Mark 16:19–20 — The Ascension, the Apostolic Preaching, and the Closing “Amen”
Mark closes with the ascended Lord enthroned, the disciples preaching everywhere, and the Lord confirming the word. The received text ends with “Amen”; many critical witnesses omit the final seal.
Open controlled recordVAR-2053 · Variant · Preliminary
Adverse entailment established
Mark 16:9–20 III — Lectionaries, Eusebian Sections, and Ecclesiastical Reception
Lectionaries read portions of the ending at Easter and Ascension, while early Eusebian section systems often stop at verse 8. These are different kinds of evidence and should not be forced into one verdict.
Open controlled recordVAR-2054 · Variant · Preliminary
Adverse entailment established
Mark 16:9–20 IV — The So-Called Shorter Ending: Rival Conclusion or Secondary Summary?
A compact “shorter ending” says the women reported to Peter and that Jesus sent the proclamation from east to west. Most Greek witnesses that contain it also continue with verses 9–20.
Open controlled recordVAR-2055 · Variant · Preliminary
Adverse entailment established
Mark 16:9–20 V — The Freer Logion: Why One Expansion Does Not Discredit the Received Ending
Codex Washingtonianus inserts a unique dialogue after verse 14, often called the Freer Logion. The expansion is secondary evidence within a manuscript that otherwise transmits the longer ending.
Open controlled recordVAR-2056 · Variant · Preliminary
Adverse entailment established
Mark 16:9–20 VI — Vocabulary and Style: Is the Long Ending Really Non-Markan?
Critics identify several words and constructions in verses 9–20 not used elsewhere by Mark. Burgon counters that a short resurrection summary brings new subject matter and is too small a sample for mechanical authorship tests.
Open controlled recordVAR-2051 · Variant · Preliminary
Adverse entailment established
Mark 16:9–20 I — The Manuscript Case for the Last Twelve Verses
The last twelve verses are absent from a small but important group headed by Vaticanus and Sinaiticus, yet present in the overwhelming majority of Greek copies and in major early codices from other textual streams.
Open controlled recordVAR-2052 · Variant · Preliminary
Adverse entailment established
Mark 16:9–20 II — The Fathers and Ancient Versions before the Great Uncials
Irenaeus quotes Mark 16:19 in the second century, and the ending circulated widely in early versions. Possible allusions in Papias and Justin must be distinguished from direct citation.
Open controlled recordVAR-2049 · Variant · Preliminary
Adverse entailment established
Mark 15:39 — What Did the Centurion See When He Confessed the Son of God?
The received text says the centurion saw how Jesus cried out and expired. The critical form omits the cry and says he saw how Jesus breathed his last.
Open controlled recordVAR-2050 · Variant · Preliminary
No adverse entailment · agrees with the received text
Mark 16:1 — When the Sabbath Was Past: The Women, the Spices, and the Opening of the Resurrection Account
The received and principal critical texts agree on the passed Sabbath, the three women, and their purchase of spices. A narrow Western stream simplifies the names or timing.
Open controlled recordVAR-2045 · Variant · Preliminary
Adverse entailment established
Mark 14:22–24 — “Take, Eat” and “My Blood of the New Testament”: The Supper Text
The received Supper text includes “eat” after “take” and calls the cup Christ’s blood of the new covenant/testament. The critical form omits both “eat” and “new.”
Open controlled recordVAR-2046 · Variant · Preliminary
Adverse entailment established
Mark 14:30, 68, 72 — Once or Twice? The Cock-Crowing Text and Peter’s Denial
Mark’s received sequence predicts two crowings, records the first after Peter’s initial denial, and marks the second after the third. Some witnesses simplify the account to a single crowing in agreement with the other Gospels.
Open controlled recordVAR-2047 · Variant · Preliminary
Adverse entailment established
Mark 15:28 — “He Was Numbered with the Transgressors”: Is the Fulfilled Prophecy Authentic?
The received text explicitly applies Isaiah 53:12 to Jesus crucified between two thieves. The critical text omits the whole verse as a likely import from Luke 22:37.
Open controlled recordVAR-2048 · Variant · Preliminary
Adverse entailment established
Mark 15:34 — Eloi, Eli, or Another Form? The Cry of Dereliction in Greek Transmission
The Aramaic cry appears in many spellings: Eloi or Eli, lama or lema, and several forms of sabachthani. Mark’s Greek interpretation remains stable enough to govern the meaning.
Open controlled recordVAR-2041 · Variant · Preliminary
Adverse entailment established
Mark 11:26 — “Neither Will Your Father Which Is in Heaven Forgive Your Trespasses”
The received text balances the command to forgive with a negative warning. The critical text omits the entire verse, usually treating it as assimilation to Matthew 6:15.
Open controlled record
