The Sacred Scriptures - 29th Special Edition (Part 2/4). Johannes Biermanski
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vorgebracht, dass das Wort γαρ („nämlich“) ein literarisch unschöner Schluss für das Evangelium wäre.[16] Dies wird von einigen Exegeten jedoch angezweifelt, da Matthäus und Lukas das Markusevangelium als Vorlage verwendet haben, jedoch einen jeweils eigenen Schluss schrieben. Demnach müsste das Ende des Markusevangeliums zwischen 80 und 90 n. Chr., also schon kurz nach der Entstehung, verloren gegangen sein, was wiederum als unwahrscheinlich beurteilt wird. Die Gegenposition vermerkt, dass der Grabesengel alle Inhalte der urchristlichen Osterbotschaft äußere und insofern das Evangelium abrunde. Das Fehlen des Schlusses wird dann als ein bewusstes Mittel des Evangelisten verstanden, um sein theologisches Anliegen einer Kreuzestheologie zu unterstreichen. Hiergegen wird aber wiederum vorgebracht, dass nach 14,28 eigentlich eine Erscheinung des Auferstandenen zu erwarten sei und insofern ernsthaft mit der Möglichkeit gerechnet werden muss, dass der Schluss tatsächlich verloren ging.[17]
aus: http://de.wikipedia.org/wiki/Evangelium_nach_Markus#Sekund.C3.A4rer_Schluss
Mk 16:9-20
from: http://sabbatlicht.jimdo.com :
The Greek text, the foundation of all translations, speaks however in every resurrection-text of “a Sabbath (mia ton sabbaton)” and testifies that Yahshua raised from the dead on a week-Sabbath; exept from the verse in Mark 16:9. The Greek text reads in Mark 16:9: “Early in the morning on the first Sabbath (proi protos sabbatou)“. That the verses in Mark 16:9 to 20 not belong to the good tidings of Mark but were added later, because the opinion dominated, that the good tidings of Mark could not end that sudden with the verse 8, is well explored, documented and known as (see wikipedia):
Ending
Main article: Mark 16
Mark 16:9–20, describing some disciples' encounters with the resurrected Jesus, appears to be a later addition to the gospel. Mark 16:8 stops at a description of the empty tomb, which is immediately preceded by a statement by a "young man dressed in a white robe" that Jesus is "risen" and is "going ahead of you into Galilee." The last twelve verses are missing from the oldest manuscripts of Mark's Gospel.[43] The style of these verses differs from the rest of Mark, suggesting they were a later addition. In a handful of manuscripts, a "short ending" is included after 16:8, but before the "long ending", and exists by itself in one of the earliest Old Latin codices, Codex Bobiensis. By the 5th century, at least four different endings have been attested. (See Mark 16 for a more comprehensive treatment of this topic.) Possibly, the Long Ending (16:9–20) started as a summary of evidence for Jesus' resurrection and the apostles' divine mission, based on other gospels.[44] It was likely composed early in the 2nd century and incorporated into the gospel around the middle of the 2nd century.[44]
The 3rd-century theologian Origen of Alexandria quoted the resurrection stories in Matthew, Luke, and John, but failed to quote anything after Mark 16:8, suggesting that his copy of Mark stopped there. Eusebius and Jerome both mention the majority of texts available to them omitted the longer ending.[45] Critics are divided over whether the original ending at 16:8 was intentional, whether it resulted from accidental loss, or even the author's death.[46] Those who believe that 16:8 was not the intended ending argue that it would be very unusual syntax for the text to end with the conjunction gar (γάρ), as does Mark 16:8, and that thematically it would be strange for a book of good news to end with a note of fear (?φοβο?ντο γ?ρ, "for they were afraid").[47] If the 16:8 ending was intentional, it could indicate a connection to the theme of the "Messianic Secret". This abrupt ending is also used to support the identification of this book as an example of closet drama, which characteristically ended without resolution and often with a tragic or shocking event that prevents closure.[48]
from: http://en.wikipedia.org/wiki/Gospel_of_Mark
THE EVANGEL ACCORDING TO LUKE - DAS EVANGELIUM NACH LUKAS
Chapter/Kapitel 1
Lk 1,1 Sintemal sich es viele unterwunden haben, Bericht zu geben von den Geschichten, so unter uns ergangen sind,
KJV + EL = Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
Lk 1,2 wie uns das gegeben haben, die es von Anfang selbst gesehen und Diener des Worts gewesen sind:
KJV + EL = Even as they delivered them to us, which from the beginning were eyewitnesses, and ministers of the word;
1. Joh 1,1-4
Lk 1,3 LUTHER 1545 + ELBERFELDER 1871 = habe ich es auch für gut angesehen, nachdem ich es alles von Anbeginn genau erkundet habe, daß ich es dir, mein guter Theophilus, der Reihe nach ordentlich schreibe,
KJV + EL = It seemed good to me also, having had perfect understanding of all things from the very first, to write to you in order, most excellent Theophilus,
Apg 1,1; Kol 4,14
Lk 1,4 auf das du gewissen Grund erfahrest der Lehre, in welcher du unterrichtet bist.
KJV + EL = That you might know the certainty of those things, in which you have been instructed.
Lk 1,5 Zu der Zeit des Herodes, des Königs von Judäa, war ein Priester von der Ordnung Abia, mit Namen Zacharias, und sein Weib war von den Töchtern Aarons, welche hieß Elisabeth.
KJV + EL = There was in the days of Herod, the king of Judaea, a certain priest named Zachariah, of the course of Abijah: and his wife was of the daughters of Aaron, and her name was Elisabeth.
1. Chron 24,10.19
Lk 1,6 Sie waren aber alle beide fromm vor Elohim (G-tt) und wandelten in allen Geboten und Satzungen JAHWEH’s untadelig.
KJV + EL = And they were both righteous before Elohim (G-d), walking in all the commandments and ordinances of YAHWEH blameless.
Lk 1,7 Und sie hatten kein Kind; denn Elisabeth war unfruchtbar, und waren beide wohl betagt.
KJV + EL = And they had no child, because that Elisabeth was barren, and they both were now well advanced in years.
Lk 1,8 Und es begab sich, da er des Priesteramtes pflegte vor Gott zur Zeit seiner Ordnung,
KJV + EL = And it came to pass, that while he executed the priest‘s office before Elohim in the order of his course,
Lk 1,9 nach Gewohnheit des Priestertums, und an ihm war, daß er räuchern sollte, ging er in den Tempel JAHWEH’s.
KJV + EL = According to the custom of the priest‘s office, his lot was to burn incense when he went into the temple of YAHWEH.
2. Mose 20,7
Lk 1,10 Und die ganze Menge des Volks war draußen und betete unter der Stunde des Räucherns.
KJV + EL = And the whole multitude of the people were praying without at the time of incense.
Lk 1,11 Es erschien ihm aber der Engel JAHWEH’s und stand zur rechten Hand am Räucheraltar.
KJV + EL = And there appeared to him an angel of YAHWEH standing on the right side of the altar of incense.
Lk 1,12 Und als Zacharias ihn sah, erschrak er, und es kam ihn eine Furcht an.
KJV + EL = And when Zachariah saw him, he was troubled, and fear fell upon him.
Lk 1,13 Aber der Engel sprach zu ihm: Fürchte dich nicht, Zacharias! denn dein Gebet ist erhört, und dein Weib Elisabeth wird dir einen Sohn gebären, des Namen sollst du Johannes heißen.
KJV + EL = But the angel said to him, Fear not, Zachariah: for your prayer is heard; and your wife Elisabeth shall bear you a son, and you shall call his name John.
Lk 1,14 Und du wirst des Freude und Wonne haben, und viele werden sich seiner Geburt freuen.
KJV + EL = And you shall have joy and gladness; and many shall rejoice at his birth.
Lk