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The two most important textual problems in Mark’s gospel concern its beginning and its end. The words "Son of God” (υίου Θεού [huiou theou]) in Mark 1:1 are omitted in a few important early manuscripts (the original hand of the uncial a, the uncial Θ, and a few minuscules). But the words could have been accidentally omitted; 53they are found in the majority of early and significant manuscripts (the uncials A, B, D, L, W), as well as in the mass of later manuscripts; and the inclusion of the phrase fits well with Mark’s Christology. With most modern commentators, then, we think the words belong in Mark’s text.
The ending of Mark’s gospel poses quite a different, and more severe, problem. The majority of manuscripts include the so-called long ending, in which are narrated several resurrection appearances of Jesus, Jesus’ commissioning of the disciples, and his ascension. This long ending is printed as Mark 16:9-20 in the KJV; in modern English versions, it usually appears in the margin or with a notation. Since it is found in the bulk of the manuscripts and can be traced to as early as the first half of the second century, this long ending can lay some claim to be considered as the original ending of Mark’s gospel.
But the arguments against this ending being original are very strong. First, it is missing from what are generally considered the two most important manuscripts (the uncials tfand B), as well as several others. Second, Jerome and Eusebius both state that the best manuscripts available to them did not contain this longer ending. Third, two other endings to the gospel exist: a shorter ending (attested in the uncials L, Y, 099, 0112, and some other witnesses), and the longer ending combined with an interpolation (attested in the uncial W and mentioned by Jerome). The presence of these alternative endings suggests that there was uncertainty about the ending of Mark for some time. Fourth, the longer ending contains several non-Markan words and expressions. Fifth, the longer ending does not flow naturally after 16:8: Jesus is presumed to be the subject in verse 9 (the Greek does not have an expressed subject), although "the women” was the subject in verse 8; Mary is introduced in verse 9 as if she has not been mentioned in verse 1; and "when Jesus rose early on the first day of the week” (v. 9) sounds strange after "very early on the first day of the week” (v. 2). With the great majority of contemporary commentators and textual critics, then, we do not think that verses 9-20 were written by Mark as the ending for his gospel. The resemblances between what is narrated in these verses and the narrative of Jesus’ resurrection appearances in the other gospels suggest that this longer ending was composed on the basis of these other narratives to supplement what was felt to be an inadequate ending to the gospel. 55
If verses 9-20 were not the original ending to Mark’s gospel, what was? Three main possibilities exist. First, Mark may have intended to write more but been prevented from doing so (by his death or arrest?). 56Second, Mark may have written a longer ending to his gospel, including one or more resurrection appearances, and this ending may have been lost in the course of transmission. It has been suggested, for instance, that the last leaf of Mark’s gospel—presuming the gospel was in the form not of a scroll but of a codex, or many-paged book—may have been accidentally torn off. 57Third, Mark may have intended to end his gospel with verse 8. This third possibility is becoming more popular and is perhaps the most likely. Mark’s gospel is typified by a degree of secrecy and understatement. For him to conclude his gospel with a plain announcement of the fact of the resurrection (v. 7) and the resulting astonishment and fear (perhaps to be understood in the biblical sense as reverential awe) of the women would not be out of keeping with his purposes. 50