Mark 16:9-20 as Forgery or Fabrication by Richard Carrier

[DCHindley]

I cannot see your three images that you have under "Let's do a comparison than of the three:"

JW:
All of my analysis in the article at my blog:

The Original Ending of the Gospel of Mark - 2nd Century Patristic Witness - The Gospel of Peter

can be found be found in my last few posts here. Post 43792 illustrates that GPeter clearly follows GMark closer to 16:8 than it follows GMatthew to 28:8.

The New Porphyry

Clouseau,

What he is saying is that your web page is not displaying three of your images.

Let's do a comparison than of the three:

http://imageshack.com/a/img633/8822/SIqtAB.jpg [this is not displaying on your web page]

http://imageshack.com/a/img910/3362/WngNPD.jpg [this is not displaying on your web page]

We can see than from the above that to 16:8 GPeter follows GMark better than it follows GMatthew = GMark 16:1-8 was likely the main source for GPeter 50-57.

And now a comparison of the LE with post-resurrection narrative in The Gospel of Peter (the part that is extant):

http://imageshack.com/a/img903/5403/oKyJLn.jpg [this is not displaying on your web page]

The images do seem to exist at the storage site, but are not displaying on your web page.

Figure it out.

DCH

[JoeWallack]

I cannot see your three images that you have under "Let's do a comparison than of the three:"

JW:
All of my analysis in the article at my blog:

The Original Ending of the Gospel of Mark - 2nd Century Patristic Witness - The Gospel of Peter

can be found be found in my last few posts here. Post 43792 illustrates that GPeter clearly follows GMark closer to 16:8 than it follows GMatthew to 28:8.

The New Porphyry

Clouseau,

What he is saying is that your web page is not displaying three of your images.

Let's do a comparison than of the three:

http://imageshack.com/a/img633/8822/SIqtAB.jpg [this is not displaying on your web page]

http://imageshack.com/a/img910/3362/WngNPD.jpg [this is not displaying on your web page]

We can see than from the above that to 16:8 GPeter follows GMark better than it follows GMatthew = GMark 16:1-8 was likely the main source for GPeter 50-57.

And now a comparison of the LE with post-resurrection narrative in The Gospel of Peter (the part that is extant):

http://imageshack.com/a/img903/5403/oKyJLn.jpg [this is not displaying on your web page]

The images do seem to exist at the storage site, but are not displaying on your web page.

Figure it out.

JW:
At my blog article I've added links to the relevant posts here for the images that some can not see. Sounds like if you click on the blank image though in my article, the image will appear. I suspect the problem is that for these 3 images I originally uploaded a PDF file that was converted into a JPEG at ImageShack.

Jesus, having your own site is a lot of work. I like it much better here where I post whatever I want, ignore all serious responses, only respond to the stupid ones and let Peter clean up the mess.


Joseph

The New Porphyry

[Bernard Muller]

to JW,

Post 43792 illustrates that GPeter clearly follows GMark closer to 16:8 than it follows GMatthew to 28:8.

Not really, in my view:

For "1. More than two women", the author of gPeter knew also about gLuke, which, as for gMark, has more than two women. So our author followed the majority, not necessarily gMark only.

For "1. No spices", definitively favoring gMatthew.

For "1. No earthquake here or accompanying angel" and "1. The women enter the tomb
2. The angel is inside the tomb".
But prior to the women getting to the tomb, in gPeter, the tomb has already been opened. As it looks in gMatthew, the earthquake signals the arrival of the angel who will open the tomb. GPeter has a different scenario for the tomb opening.
And BTW, gMatthew has "an angel" as in gPeter; gMark & gLuke have "young man/two men". Advantage gMatthew, compensating for that angel not inside the tomb and the earthquake in gMatthew.

1. No great joy
2. Lacks the direct contradiction of GMatthew

Well, the author of gPeter removed "great joy" to avoid that contradiction. That's very plausible, more so when gPeter is avoiding mistakes and conflicts from each one of the other gospels or from the combination of them all.
Furthermore, I suspect the original gMatthew (without the two reappearances) had no "great joy".
That was probably added to explain why the women told the disciples about their meeting with the resurrected Jesus. "with fear" was probably coming originally from gMark.

If you want to pursue your argument, you can add the concern from the women about who will open the tomb, as in gPeter & gMark, but not in gMatthew.

But I think that argument is not on solid ground, because the author of gPeter also followed gMatthew, here and in other parts (as for the guarded tomb) on what is known to us about gPeter. Why would he follow only gMark without the LE in the women at the empty tomb passage? If he knew about gMatthew, why did he not reproduce the two reappearances?
The most plausible solution is that the original gMatthew did not have originally the two reappearances and gMark was then without the LE. And gLuke & gJohn were not trusted about the reapparances in Jerusalem because gMark (without LE) & gMatthew specify several times for each that Jesus would reappear to his disciples in Galilee.

Cordially, Bernard

[Ulan]

I've added links to the relevant posts here for the images that some can not see. Sounds like if you click on the blank image though in my article, the image will appear. I suspect the problem is that for these 3 images I originally uploaded a PDF file that was converted into a JPEG at ImageShack.

If you see the images when you click on the blank space, then it's probably a permissions issue. When I click on it, I get a "404 not found".

[DCHindley]

I've added links to the relevant posts here for the images that some can not see. Sounds like if you click on the blank image though in my article, the image will appear. I suspect the problem is that for these 3 images I originally uploaded a PDF file that was converted into a JPEG at ImageShack.

If you see the images when you click on the blank space, then it's probably a permissions issue. When I click on it, I get a "404 not found".

Yes, I confirmed by geometric logic (Commander Queeg style) that the images were in fact there at imageshack.com, by clicking on the URLs above. I too got a "404 not there" type message when attempting that from JW's web site. Weird.

I can feel for JW, as I have long wanted to create a web site, but knew deep down that it would require me to master, or at least work around, a long list of technical things that most web hosts don't seem to want you to know about (because the hosts are actually crappy). But, what can one really expect for $5/mo?

DCH

[Ulan]

Yes, I confirmed by geometric logic (Commander Queeg style) that the images were in fact there at imageshack.com, by clicking on the URLs above. I too got a "404 not there" type message when attempting that from JW's web site. Weird.

By the way, I also get the "404 not found" message when clicking those links. I know that imageshack can be tricky in this regard. But yeah, I see on most websites that I visit that the owners or even third persons have to fix things all the time. The fight against spammers would probably also get on my nerves.

[JoeWallack]

JW:
The objective student should note by now the relationship between how closely a writing follows GMark to 16:8 and the expectation that it would continue to follow GMark after 16:8 if there was anything to follow. The first criteria of evidence here is than how closely does a writing follow to 16:8? To the extent it does not we should not expect following after 16:8 even if the author was aware of the LE. We've seen that GMatthew, GLuke and GPeter all follow GMark closely to 16:8. Let's look at this criteria for The Epistula Apostolorum (EPA) but...

as we move farther away from the source of GMark with intervening Gospels, potentially the relationship between the Gospel in question and GMark has more uncertainty as there are increasing candidates in between to also use as source. The later Gospel has a general reason to rely less on GMark as intervening Gospels reduce its authority and specific reasons due to more choices. So for the EPA let's try to determine which Gospel it follows the closest for the Empty Tomb story, GMark, GMatthew or GPeter:

Mark 16:1-8	Matthew 28:1-8	Peter 50-57	EPA 9-10	Favors GMark as source	Favors GMatthew as source	Favors GPeter as source
16.1 And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, bought spices, that they might come and anoint him. 16.2 And very early on the first day of the week, they come to the tomb when the sun was risen.	28.1 Now late on the sabbath day, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.	50 Now at the dawn of the Lord's Day Mary Magdalene, a female disciple of the Lord (who, afraid because of the Jews since they were inflamed with anger, had not done at the tomb of the Lord what women were accustomed to do for the dead beloved by them), 51 having taken with her women friends, came to the tomb where he had been placed. 52 And they were afraid lest the Jews should see them and were saying, 'If indeed on that day on which he was crucified we could not weep and beat ourselves, yet now at his tomb we may do these things.	9...And thither went three women, Mary, she that was kin to Martha, and Mary Magdalene (Sarrha, Martha, and Mary, Eth.), and took ointments to pour upon the body, weeping and mourning over that which was come to pass	1.Three women 2. Ointments	-	-
16.3 And they were saying among themselves, Who shall roll us away the stone from the door of the tomb? 16.4 and looking up, they see that the stone is rolled back: for it was exceeding great.	28.2 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it.	53 But who will roll away for us even the stone placed against the door of the tomb in order that, having entered, we may sit beside him and do the expected things? 54 For the stone was large, and we were afraid lest anyone see us. And if we are unable, let us throw against the door what we bring in memory of him; let us weep and beat ourselves until we come to our homes.'	And when they drew near to the sepulchre, they looked in and found not the body (Eth. they found the stone rolled away and opened the entrance).	Little editing compared to GMark	-	-
16.5 And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white robe; and they were amazed.	28.3 His appearance was as lightning, and his raiment white as snow: 28.4 and for fear of him the watchers did quake, and became as dead men.	[55] And having gone off, they found the sepulcher opened. And having come forward, they bent down there and saw there a certain young man seated in the middle of the sepulcher, comely and clothed with a splendid robe, who said to them:	10 And as they mourned and wept, the Lord showed himself unto them	While there is a big change here from all predecessors, the young man is converted into Jesus, the basics are closest to GMark.	-	-
16.6 And he saith unto them, Be not amazed: ye seek Jesus, the Nazarene, who hath been crucified: he is risen; he is not here: behold, the place where they laid him!	28.5 And the angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus, who hath been crucified. 28.6 He is not here; for he is risen, even as he said. Come, see the place where the Lord lay.	56 'Why have you come? Whom do you seek? Not that one who was crucified? He is risen and gone away. But if you do not believe, bend down and see the place where he lay, because he is not here.	and said to them: For whom weep ye? weep no more. I am he whom ye seek.	-	-	-
16.7 But go, tell his disciples and Peter, He goeth before you into Galilee: there shall ye see him, as he said unto you.	28.7 And go quickly, and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you.	For he is risen and gone away to there whence he was sent.'	But let one of you go to your brethren and say: Come ye, the Master is risen from the dead.	-	"Risen from the dead"	-
16.8 And they went out, and fled from the tomb; for trembling and astonishment had come upon them: and they said nothing to any one; for they were afraid.	28.8 And they departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.	57 Then the women fled frightened.	-	-	-	GPeter says the least here

JW:
Conclusion:
Based on the above the EPA parallels best with GMark through 16:4. At 16:5 the EPA departs drastically from GMark by replacing the young man with Jesus. After 16:5 the EPA does not have much to say for the rest of the Empty Tomb story and no clear preference for any predecessor Gospel = The EPA parallels best with GMark for the (previously) Empty Tomb story and GMark was likely EPA's primary source for 9-10.

Observations
1. Note the EPA's deliberate acknowledgement of an Empty Tomb even though it will place Jesus at the scene of the crime. This is consistent with it's primary source, GMark 16:1-8, being dominated by the Empty Tomb. This parallels an NBA player who must rise before they make their final move towards the basket. Otherwise it's traveling.
2. Even more evidence that Mark 14:28 and 16.7 are not original (no Galilee prediction).
3. Interesting that by the middle of the second century, an author that obviously wants a more orthodox Gospel in general and specifically wants a post resurrection reunion, still considers GMark the most authoritative, at least for the Empty Tomb story.



Joseph

The New Porphyry

[JoeWallack]

JW:
We've seen that the EPA parallels well with Mark 16:1-8. Now let's see how well it parallels with the LE:

Mark 16:9-20	EPA 10-51	Significant Parallels
16.9 Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 16.10 She went and told them that had been with him, as they mourned and wept.	10...Martha (Mary, Eth.) came and told us.	Mary tells
16.11 And they, when they heard that he was alive, and had been seen of her, disbelieved. We said unto her: What haw we to do with thee, woman ? He that is dead and buried, is it possible that he should live? And we believed her not that the Saviour was risen from the dead.	- Then she returned unto the Lord and said unto him: None of them hath believed me, that thou livest. He said: Let another of you go unto them and tell them again. Mary (Sarrha, Eth.) came and told us again, and we believed her not; and she returned unto thc Lord and she also told him.	Mary not believed
16.12 And after these things he was manifested in another form unto two of them, as they walked, on their way into the country. 16.13 And they went away and told it unto the rest: neither believed they them. 16.14 And afterward he was manifested unto the eleven themselves as they sat at meat; and he upbraided them with their unbelief and hardness of heart, because they believed not them that had seen him after he was risen.	11 Then said the Lord unto Mary and her sisters: Let us go unto them. And he came and found us within (sitting veiled or fishing, Eth.), and called us out; but we thought that it was a phantom and believed not that it was the Lord. Then said he unto us: Come, fear ye not. I am your master, even he, O Peter, whom thou didst deny thrice; and dost thou now deny again? And we came unto him, doubting in our hearts whether it were he. Then said he unto us: Wherefore doubt ye still, and are unbelieving? I am he that spake unto you of my flesh and my death and my resurrection. - But that ye may know that I am he, do thou, Peter, put thy finger into the print of the nails in mine hands, and thou also, Thomas, put thy finger into the wound of the spear in my side; but thou, Andrew, look on my feet and see whether they press the earth; for it is written in the prophet: A phantom of a devil maketh no footprint on the earth. 12 And we touched him, that we might learn of a truth whether he were risen in the flesh; and we fell on our faces (and worshipped him) confessing our sin, that we had been unbelieving. - Then said our Lord and Saviour unto us: Rise up, and I will reveal unto you that which is above the heaven and in the heaven, and your rest which is in the kingdom of heaven. For my Father hath given me power (sent me, Eth.) to take you up thither, and them also that believe on me. - 13 Now that which he revealed unto us is this, which he spake: It came to pass when I was about (minded) to come hither from the Father of all things, and passed through the heavens, then did I put on the wisdom of the Father, and I put on the power of his might. I was in heaven, and I passed by the archangels and the angels in their likeness, like as if I were one of them, among the princedoms and powers. I passed through them because I possessed the wisdom of him that had sent me. Now the chief captain of the angels, [is] Michael, and Gabriel and Uriel and Raphael followed me unto the fifth firmament (heaven), for they thought in their heart that I was one of them; such power was given me of my Father. And on that day did I adorn the archangels with a wonderful voice (so Copt.: Eth., Lat., I made them quake--amazed them), so that they should go unto the altar of the Father and serve and fulfil the ministry until I should return unto him. And so wrought I the likeness by my wisdom; for I became all things in all, that I might praise the dispensation of the Father and fulfil the glory of him that sent me (the verbs might well be transposed) and return unto him. (Here the Latin omits a considerable portion of text without notice, to near the beginning of c. 17.) - 14-17 [blah,blah,blah] - 18 But it came to pass after he was crucified, and dead and arisen again, when the work was fulfilled which was accomplished in the flesh, and he was crucified and the ascension come to pass at the end of the days, then said he thus, &c. It is an interpolation, in place of words which the translator did not understand, or found heretical.) But the whole fulfilment of the fulfilment shall ye see after the redemption which hath come to pass by me, and ye shall see me, how I go up unto my Father which is in heaven. But behold, now, I give unto you a new commandment: Love one another and [a leaf lost in Copt.] obey one another, that peace may rule alway among you. Love your enemies, and what ye would not that man do unto you, that do unto no man.	Jesus shows himself to the disciples and chastises them for not believing
16.15 And he said unto them, Go ye into all the world, and preach the gospel to the whole creation.	19 And this preach ye also and teach them that believe on me, and preach the kingdom of heaven of my Father, and how my Father hath given me the power, that ye may bring near the children of my heavenly Father. Preach ye, and they shall obtain faith, that ye may be they for whom it is ordained that they shall bring his children unto heaven. 20-21 [blah, blah]	Jesus commissions his disciples to preach the Gospel
16.16 He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.	22 When he had thus said, we said unto him: Lord, is it true that the flesh shall be judged together with the soul and the spirit, and that the one part shall rest in heaven and the other part be punished everlastingly yet living? And he said unto us: (Copt. resumes) How long will ye inquire and doubt? - 23-29 [blah,blah,blah,blah]	Judgment based on belief
16.17 And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; 16.18 they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover.	30 But he said unto us: Go ye and preach unto the twelve tribes, and preach also unto the heathen, and to all the land of Israel from the east to the west and from the south unto the north, and many shall believe on <me> the Son of God. But we said unto him: Lord, who will believe us, or hearken unto us, or (how shall we be able, Eth.) to teach the powers and signs and wonders which thou hast done ? Then answered he and said to us: Go ye and preach the mercifulness of my Father, and that which he hath done through me will I myself do through you, for I am in you, and I will give you my peace, and I will give you a power of my spirit, that ye may prophesy to them unto life eternal. And unto the others also will I give my power, that they may teach the residue of the peoples. - 31-50 [blah,blah,Paul, blah,blah]	-
16.19 So then the Lord Jesus, after he had spoken unto them, was received up into heaven, and sat down at the right hand of God.	51 And when he had said this, and had finished his discourse with us, he said unto us again: Behold, on the third day and at the third hour shall he come which hath sent me, that I may depart with him. And as he so spake, there was thunder and lightning and an earthquake, and the heavens parted asunder, and there appeared a light (bright) cloud which bore him up. And there came voices of many angels, rejoicing and singing praises and saying: Gather us, O Priest, unto the light of the majesty. And when they drew nigh unto the firmament, we heard his voice saying unto us: Depart hence in peace.	Jesus ascends to heaven
16.20 And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen.	-	-

JW:
The obvious observation here is that the EPA consists primarily of supposed resurrection sighting communications. This looks like a reaction to existing resurrection sighting stories with no/little related narrative. While the majority of the main points of the EPA do follow the main points of the LE most of these points are not unique to the LE and parallel better with the expanded resurrection accounts in GLuke and GJohn making it more likely that in general EPA's sources are GLuke/GJohn (or the EPA is a source for GJohn) rather than LE.

The most unique part of the LE is 16:17:

And these signs shall accompany them that believe: in my name shall they cast out demons; they shall speak with new tongues; 16.18 they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover.

None of these are mentioned by the EPA.

The EPA has the most in common with GJohn, the last Canonical Gospel. I date both to c. 160. As I've demonstrated, GJohn does not have quality parallels to the LE. Nothing else before 160 does either. Hence the EPA follows the chronology of not being evidence for the LE.

Conclusion:
1. The EPA follows Mark 16:1-4 remarkably well (specifically).
2. The EPA is largely silent for 16:5-8.
3. The EPA has good general parallels to most of the main points of the LE.
4. The relative level of parallels changes significantly for the EPA starting at the beginning of the LE.
5. The EPA parallels better to GLuke/GJohn than the LE.
6. The EPA lacks the unique material of the LE.
7. There is no quality evidence for Patristic parallels to the LE prior to the EPA.
= The EPA is evidence for 16:8 as original.


Joseph

The New Porphyry Blog

[Gobsmacked]

“But after I am raised up, I will go before you to Galilee.”~Mk 14:28

But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you. ~Mk 16:7

Though Mark proclaims that the Risen Lord would meet the disciples in Galilee, the text ends with the women at the tomb fleeing in fear without any post-Easter appearances being narrated. The problem produced the secondary spurious endings.

Matthew and Luke took over the text of Mark and were each faced with the problem of the missing appearance in Galilee. Each had a satisfactory Jerusalem-area resurrection account. Matthew had the earthquake, the stone miraculously rolled away, and the women encountering J in the garden. Luke had the wonderful Emmaus account (Lk 24:13-35) and the sudden spooky appearance of the Risen Lord in the disciples’ midst (Lk 24: 36-49).

Matthew has retained Mark’s references to the Lord meeting the disciples in Galilee and so ends his gospel with a rather lackluster commissioning and ascension scene set at an undisclosed Galilean location.

Luke gets rid of the Markan references to “meeting you in Galilee”;he does this rather elegantly by saying at Lk 24:6 "Remember how he told you, while he was still in Galilee, that the Son of Man must be handed over to sinners, and be crucified, and on the third day rise again."

Not that anyone must actually go to such a rural backwater as Galilee you see, but just that J had said such-and-such while in Galilee.

Luke is then free to have his ascension scene in nearby Bethany, thus keeping the focus in the Jerusalem area, which is his intention.

What is obvious thus far is that for whatever reason Mark does not have a resurrection appearance in Galilee though such an appearance was promised in the text, and that the other two synoptic gospels handled this deficiency in different ways--- Luke getting rid of both the promise and the appearance while Matthew retained the promise and created an appearance to suit the case.

The Gospel of John has no tradition about the resurrected Jesus going ahead of the disciples to Galilee and appearing to them there. And yet what do we find in Ch 21 but a nice Galilee appearance by the resurrected Jesus.

The appearance of the Risen Lord at the lake in Jn 21:1-14, though modified in pretty obvious ways by the redactor as pointed out by Bultmann (The Gospel of John, p.703), would seem to me to very much the ending to Mark we would expect.

How the Galilee ending got detached from Mark, and imported into the strange Johannine postscript I don't pretend to know, if that's what happened.

[JoeWallack]

JW:
Time to take a look back at GLuke to determine the more likely source for its Empty Tomb story:

Mark 16:1-8	Matthew 28:1-8	Luke 24:1-9	Favors GMark as source	Favors GMatthew as source
16.1 And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, bought spices, that they might come and anoint him.	28.1 Now late on the sabbath day, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre.	24.1 But on the first day of the week, at early dawn, they came unto the tomb, bringing the spices which they had prepared.	Spices	-
16.2 And very early on the first day of the week, they come to the tomb when the sun was risen. 16.3 And they were saying among themselves, Who shall roll us away the stone from the door of the tomb? 16.4 and looking up, they see that the stone is rolled back: for it was exceeding great.	28.2 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and sat upon it.	24.2 And they found the stone rolled away from the tomb.	No earthquake	-
16.5 And entering into the tomb, they saw a young man sitting on the right side, arrayed in a white robe; and they were amazed.	28.3 His appearance was as lightning, and his raiment white as snow: 28.4 and for fear of him the watchers did quake, and became as dead men.	24.3 And they entered in, and found not the body of the Lord Jesus. 24.4 And it came to pass, while they were perplexed thereabout, behold, two men stood by them in dazzling apparel:	-	-
16.6 And he saith unto them, Be not amazed: ye seek Jesus, the Nazarene, who hath been crucified: he is risen; he is not here: behold, the place where they laid him!	28.5 And the angel answered and said unto the women, Fear not ye; for I know that ye seek Jesus, who hath been crucified. 28.6 He is not here; for he is risen, even as he said. Come, see the place where the Lord lay.	24.5 and as they were affrighted and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? 24.6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, 24.7 saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again. 24.8 And they remembered his words,	-	Refers to Jesus' prediction
16.7 But go, tell his disciples and Peter, He goeth before you into Galilee: there shall ye see him, as he said unto you.	28.7 And go quickly, and tell his disciples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you.	-	-	-
16.8 And they went out, and fled from the tomb; for trembling and astonishment had come upon them: and they said nothing to any one; for they were afraid.	28.8 And they departed quickly from the tomb with fear and great joy, and ran to bring his disciples word.	24.9 and returned from the tomb, and told all these things to the eleven, and to all the rest.	-	Explicitly GMatthew because the women tell. But implicitly it looks like a reaction to GMark, instead of a few women saying nothing to no one, all the women say everything to everyone.

JW:
For the first part of the Empty Tomb story GLuke parallels better with GMark. For the second part GLuke parallels better with GMatthew. Both follow the basics of GMark 16:1-7 adding some editing and both contradict GMark at 16:8.

GLuke parallels somewhat better with GMark here for the following reasons:

• 1) In the earlier part of the story, when all are paralleling better, GLuke parallels better with GMark.
  
  2) In the later part of the story, when GLuke parallels better with GMatthew, this can be explained by GLuke needing to move towards her reaction of and contradiction to GMark at 16:8.

Conclusion = Mixed evidence.



Joseph

The New Porphyry