西元110-450年間，馬可福音16:9-20節相關聯的文字，已知受引述64次(尚未列舉完畢)， 其中半數見證者比350年的梵蒂岡／西乃抄本更早。 http://www.textexcavation.com/snapp/Evidence.html 1. Papias (died c. 110) - stated that Jesus Barsabbas once was forced to drink a noxious drink (snake venom, according to Philip Sidetes) and was not harmed ~ a possible allusion to 16:18. 2. Epistula Apostolorum (pre-150) - according to researcher M. Hornschuh, the structure of this work reflects the influence of the Long Ending. 3. Justin Martyr (pre-165) - in First Apology, ch. 45, he used language highly reminiscent of Mark 16:20. 4. "Gospel of Peter" (pre-150) - this unorthodox, patchwork composition refers to the disciples weeping and mourning, as in Mark 16:10. 5. Tatian (wrote c. 172) - in the Diatessaron, a single narrative integrating the four Gospels, he used the Long Ending, as shown by the Syriac manuscript of Ephrem's Commentary on the Diatessaron, the Arabic Harmony, and other sources. 6. Irenaeus (wrote c. 180) - in Against Heresies, Book III, 10:5-6, he quoted explicitly from Mark 16:19 and stated that the material was from the end of Mark's Gospel. 7. Clement of Alexandria (died c. 215) - made no comment about Mark 16:9-20 in his extant works, but likewise made no explicit quotation from Matthew 28. Seems to have highly regarded a spurious work called the "Preaching of Peter" which may have used (or contradicted) material from Mark 16:9-20. 8. Ammonius (c. 200) - known only for the harmony of the Gospels which he made, and which Eusebius later used as a model for his Canon Tables. The earliest known form of the "Ammonian Tables," having been extensively re-worked by Eusebius, should be regarded as the work of Eusebius, not Ammonius. 9. Tertullian (c. 220) - wrote in detail about believer's baptism but never explicitly quoted Mark 16:16. However, he may have used a creed which used Mark 16:19 in Against Praxeas, and De Baptismo 10:7 might allude to Mark 16:16. 10. Hippolytus (c. 230) - in Apostolic Tradition 32:1, he seems to have used part of Mark 16:18 when describing the positive effects of partaking of the Lord's Supper. 11. p45 (c. 225) - this papyrus, the earliest known copy of the Gospel of Mark, is heavily damaged. A study by L. Hurtado involving a comparison of 103 readings in p45 indicated that p45's text is related to the text of Codex W, which includes Mark 16:9-20 (with the Freer Logion). 12. Origen (died 254) - did not quote explicitly from Mark 16:9-20 in his extant works, but in Against Celsus VII:17 he mentioned that signs of the destruction of Satan's kingdom include deliverance from the power of demons; this may be an allusion to Mark 16:17. He mentions signs again at the beginning of Book VIII. 13. Non-extant ancestor of Codex Bobiensis (c. 250) - The text of Old Latin "k" frequently agrees with citations of Scripture made by Cyprian in the mid-200's, indicating that Bobiensis' text is, generally, from that era. 14. Non-extant ancestors of Old Latin mss. (c. 250) - Codex Monacensis and other Old Latin manuscripts descend from texts written at or before this time. 15. Cyprian (c. 250) - wrote a lot about baptism but never explicitly quoted Mark 16:16 in his extant works. 16. Non-extant earliest strata of Sahidic Version (250) - since one Sahidic manuscript (the Crosby Codex) from about 300 contains First Peter, it seems fair to conclude that a Sahidic text of the Gospels was in use before that time. 17. Vincentius of Thibaris (258) - otherwise unknown, he seems to have made a rough quotation using Mark 16:15-18 at the Seventh Council of Carthage. 18. Treatise on Baptism (c. 250) - this was incorporated into another work at a later time by a writer named Ursinus. Uses Mark 16:14. 19. Non-extant copy used by the Author of the Freer Logion (pre-300) - Bruce Metzger (in the UBS Textual Commentary, p. 125) stated that the Freer Logion is "probably the work of a second or third century scribe." 20. Non-extant ancestor of Sinaitic Syriac (pre-300) - this may be the source of several features shared by the Sinaitic Syriac and some African Old Latin manuscripts. 21. Claromontanus Catalog - found in Codex Claromontanus after Titus, this list of books gives the line-count for each book (a line = 16 syllables). For Mark, the line-count is listed as 1,600, which according to Kirsopp Lake indicates the inclusion of Mark 16:9-20. 22. Porphyry and/or Hierocles, as quoted by Macarius Magnes (c. 270 or 305) - The writings of Porphyry, an opponent of Christianity, were probably used by his student Hierocles, whose statements -- including a use of Mark 16:18 -- were answered later by Macarius Magnes in Apocritus. 23. Syriac Story of Abgar (pre-300) - a source translated by Eusebius in Ecclesiastical History. 24. Acts of John (usually assigned to c. 200; here assigned to c. 300) - this apocryphal story repeatedly uses material from Mark 16:9-20, especially 16:18. 25. Non-extant Manuscript Known to the Copyist of Codex Vaticanus (pre-325) - the blank space after Mark 16:8 in Codex Vaticanus, as shown on another page, seems to be reserved for 16:9-20. 26. Non-extant Manuscript Used by the Copyist of Codex Vaticanus (pre-325) - this exemplar may have contained the abrupt text, or perhaps the Short Ending. 27. Codex Vaticanus - the earliest extant evidence for the abrupt ending. Closely associated with Codex Sinaiticus. 28. Marinus (between 290 and 340) - assumed the authenticity of Mark 16:9 when asking Eusebius how to harmonize Mark with Matthew. However, "Marinus" might be a literary device, a non-existent character invented simply to introduce the question. 29. Ad Marinum (between 290 and 340) - Eusebius pictured a Christian apologist who wished to evade the question as saying that "some" or "the best" or "almost all" manuscripts did not contain Mark 16:9-20. (In the 1800's, Burgon and Hort both expressed a suspicion that Eusebius was using an older work, by Origen.) 30. Ad Marinum (between 290-340) - Eusebius attributed 16:9 to Mark and explained how it may be harmonized with Matthew 28:1. 31. Eusebian Canons (between 290 and 340) - made by Eusebius, based on an earlier harmony designed by Ammonius, who, according to Dionysius bar Salibi (a medieval writer), stopped harmonizing when he came to the resurrection-accounts. 32. Asterius (c. 340) - cited in the UBS textual apparatus as an apparent witness for inclusion. 33. Aphrahat (wrote 345) - used 16:16 and 16:17-18 in First Demonstration 17. 34. Gothic Version (350) - made by Ulfilas, who was made bishop of Antioch in 341. 35. Hilary of Poitiers (pre-360) 36. Non-extant ancestor of Curetonian Syriac (pre-350) 37. Non-extant ancestor of Bohairic Version (pre-350) 38. Acts of Pilate, a.k.a. Gospel of Nicodemus (330) 39. Codex Vercellensis (365) - made by Eusebius of Vercelli, this Old Latin manuscript is extensively damaged at the end of Mark. 40. Non-extant exemplar of Codex Sinaiticus (pre-360) 41. Ephrem Syrus, apparently using the Diatessaron (370) 42. Codex Sinaiticus (360-370) - possibly made at Caesarea under the supervision of Euzoius and Acacius. 43. Basil (pre-379) 44. Apostolic Constitutions (380) - possible incorporating material from Didascalia Apostolorum, which is pre-300. 45. Vulgate Gospels (384) - Jerome included Mark 16:9-20. He stated that he used old Greek manuscripts as the basis for　his revision of the Latin text. 46. Ambrose (390) - quotes from Mark 16:9-20 repeatedly. 47. Epiphanius (400) 48. John Chrysostom's Lectionary (pre-360) 49. Didymus of Alexandria (390) - cited in the UBS textual apparatus. 50. Macarius Magnes, in Apocritus (400) 51. Codex Alexandrinus (400) 52. Armenian Version of the Separate Gospels (410) 53. Jerome in Ad Hedibiam (407) - here Jerome is summarizing and repeating material from Ad Marinum. 54. Jerome in Against the Pelagians (417) - here Jerome independently cites the text preceding the Freer Logion, and states that the Freer Logion is present in some copies, especially Greek ones. 55. Codex Washingtonensis (c. 400-425) - includes Mark 16:9-20 with the Freer Logion between v. 14 and v.15. 56. Peshitta (pre-430) - This, the standard Syriac Version, is carefully preserved in many manuscripts. 57. Codex Bobiensis (c. 430) - besides including the Short Ending and not 16:9-20, this Latin manuscript's text of Mark 16 also adds an interpolation describing Christ's resurrection and ascension after 16:3, presents the angel saying that he will be seen in Galilee, and removes part of 16:8. 58. Augustine's Lectionary (pre-430) 59. Augustine (430) - quotes from Mark 16:9-20 repeatedly. Made some use of old manuscripts. 60. John Cassian (430) 61. Nestorius and Cyril of Alexandria (pre-444) - Cyril quotes Nestorius' use of 16:20. 62. Philip Sidetes (430) - gives a description of Papias' account of Jesus Barsabbas' poison-drinking which in some aspects may be more accurate than Eusebius' account. 63. Marcus Eremita (pre-450) - cited in the UBS textual apparatus. 64. Theodoret of Cyrrhus (c. 450) - states that all four Gospels say that Mary Magdalene told the disciples about the risen Lord. He may also refer to Irenaeus' quotation of Mark 16:19. -- 上月球!月球是中國人吳剛不可分割的一部分 抓嫦娥!此女意圖分裂中國領土脫離中國掌握 殺玉兔!玉兔為資產階級之玩物!日帝之玩偶! --

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