Steven Avery
Administrator
Expositor (1905)
Again the Authorship of the Last Verses of Mark
http://books.google.com/books?id=8wU0HCZmBMkC&pg=PA402
p. 401-412
This gives the hint of the
Dialogue of Jason and Papiscus for the ending of Mark -
That the anonymous Jewish-Christian dialogue employed about 160 a.d. by Celsus and known to Origen and Clement as the Dialogue of Jason and Papiscus should several centuries later come to be ascribed to this second-century litterateur of the Decapolis would be no unprecedented instance of involuntary Christian baptism. p. 407
A further coincidence which might have been but has not been adduced in favour of common authorship for the appendix to Mark and the Dialogue of Jason and Papiscus is that Celsus in 160 and Jerome in 375 both employ the two, Jerome in particular evincing, as Zahn justly argues, acquaintance with a longer and more original form of the text in Mark xvi. 14 f. than any known to us. But few who have studied the problem of the Dialogue will he disposed to look in it for the source of the appendix. p. 411-412
p. 403
Conybeare translated Zahn?
Mark 16:14 (AV)
Afterward he appeared unto the eleven as they sat at meat,
and upbraided them with their unbelief and hardness of heart,
because they believed not them which had seen him after he was risen.
Again the Authorship of the Last Verses of Mark
http://books.google.com/books?id=8wU0HCZmBMkC&pg=PA402
p. 401-412
This gives the hint of the
Dialogue of Jason and Papiscus for the ending of Mark -
That the anonymous Jewish-Christian dialogue employed about 160 a.d. by Celsus and known to Origen and Clement as the Dialogue of Jason and Papiscus should several centuries later come to be ascribed to this second-century litterateur of the Decapolis would be no unprecedented instance of involuntary Christian baptism. p. 407
A further coincidence which might have been but has not been adduced in favour of common authorship for the appendix to Mark and the Dialogue of Jason and Papiscus is that Celsus in 160 and Jerome in 375 both employ the two, Jerome in particular evincing, as Zahn justly argues, acquaintance with a longer and more original form of the text in Mark xvi. 14 f. than any known to us. But few who have studied the problem of the Dialogue will he disposed to look in it for the source of the appendix. p. 411-412
p. 403
Conybeare translated Zahn?
Mark 16:14 (AV)
Afterward he appeared unto the eleven as they sat at meat,
and upbraided them with their unbelief and hardness of heart,
because they believed not them which had seen him after he was risen.
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