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Parallels Between Secret Mark, Mark and the LXX

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And after six days Jesus told him what to do, and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the Kingdom of God. And thence, arising , he returned to the other side of the Jordan (τὸ πέραν τοῦ ιορδάνου) . [to Theod. 3.6,7] Your wives, your little ones, and your cattle, shall abide in the land which Moses gave you beyond the Jordan; but ye shall pass over before your brethren armed, all the mighty men of valour, and shall help them; until the LORD have given your brethren rest, as unto you, and they also have possessed the land which the LORD your God giveth them; then ye shall return unto the land of your possession, and possess it, which Moses the servant of the LORD gave you across the Jordan toward the rising ( εἰς τὸ πέραν τοῦ ιορδάνου ἀπ' ἀνατολῶν ἡλίου) [Joshua 1.14,15] They went across the sea ( εἰς τὸ πέραν τῆς θαλάσσης ) to the region of the Gerasenes. [Mar
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The Historical Life of Jesus, John Dominic Crossan (New York: Harper Collins, 1991) p 415 - 416

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My theory, then, is that canonical Mark dismembered Secret Mark's story of the young man's resurrection and initiation so that only Mark 14:51–52 residually evidenced the initiation and Mark 16:1–8 residually evidenced the resurrection. Thus, for example, the “tomb” in Mark 16:2, 3, 5, 8 comes from the “tomb” in Secret Mark 1v26; 2rl, 2, 6; “who will roll away the stone for us from the door of the tomb” in Mark 16:3 comes from “rolled away the stone from the door of of the tomb” in Secret Mark 2r1–2; and, especially, the “young man” in the tomb in Mark 16:5 comes from the “young man” in the tomb in Secret Mark 2r3,4,6. But that raises a question I did not realize earlier (1976; 1988a:283–284). When you remove those elements, what is actually left for a conclusion to Secret Mark? How did Secret Mark, the first version of Mark's Gospel, actually end? If the young man in the tomb was created by canonical Mark, what was there before that creation? Did Secret Mark conclude with
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Beyond Gnosticism [Myth, Lifestyle, and Society in the School of Valentinus ] Ismo Dunderberg, New York, Columbia University Press, 2008 p. 242 - 243

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Irenaeus takes special note of Valentinian rituals because he can call upon them as proof for his case that Valentinians were different from "ordinary" Christians. Above all, he recounts a number of Valentinian views about "redemption" (apolutrosis). His account shows that the performance of redemption as a ritual was confined to some Valentinian groups. Their identity is debated, but I am inclined to believe that these groups belonged to the followers of Marcus. I follow the view that the entire second main part of book 1 of Irenaeus's Against Heresies (chapters 13-21) describes the views and practices of Marcus (13-16) and those of his followers (17-21). For this understanding of Irenaeus Heresies (chapters 13-21) describes the views and practices of Marcus (13-16) and those of his followers (17-21). For this understanding of Irenaeus Her. 13-21, see, eg, the translation by Unger and Dillon; Fredrik Wisse, "The Nag Hammadi Library and the Heresiologists
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Papias and Clement and Mark's Two Gospels Terence Y. Mullins Vigiliae Christianae Vol. 30, No. 3 (Sep., 1976), pp. 189-192 (4 pages)

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With the publication of the letter by Clement of Alexandria which Morton Smith discovered in the back of an early book/ the witness of Papias to Mark's Gospel has been somewhat clarified. I have shown that Papias, in the phrase where he actually defends Mark's writing, does not defend Mark against the charge of not writing an orderly account, but defends him against the charge that he should not have written "a few things as he remembered them".2 And this has to mean that he did not write many things from memory. Furthermore, the opening statement of Papias' testimony to Mark's Gospel may be interpreted as saying that Mark translated what Peter wrote. Putting this interpretation of the opening statement together with the necessary interpretation of Papias' defense of Mark produced an interpretation of Papias as saying that Mark translated what Peter had written and then, later, added a few things to that translation.3 That was as far as I could go at t
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A Topographic Parallel Between Secret Mark and Genesis 31, 32

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In Mark Jesus and the disciples cross from Capernaum to "the region of Judea and across the Jordan." (Mark 10:1) Secret Mark makes clear there is a Jordan crossing back from the Transjordan via the Jordan to Jericho. "And they come into Bethany ... [a]nd thence, arising, he returned to the other side of the Jordan." While Jericho is not specifically mentioned in Genesis the same path is followed by Jacob going from the Transjordan (Genesis 31) to the shores of the Jordan river (Genesis 32:22). Jacob sends his entire company across the ford of the Yabbok - Yabbok being a term left unexplained in the text - and he is left alone. There upon Jacob becomes intertwined with a 'man' who is understood to be God or an angel.  The Samaritan text identifies the place of crossing as the ford of the Yabbok, emphasizing the place's significance.  All interpretations of the place name assume some connection with אבק - viz. to wrestle. Rashi considers אבק as signi
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Papias on Mark's Gospel Terence Y. Mullins Vigiliae Christianae Vol. 14, No. 4 (Dec., 1960), pp. 216-224 (9 pages)

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https://www.jstor.org/stable/1582193?read-now=1&seq=8#page_scan_tab_contents ὃς πρὸς τὰς χρείας ἐποιεῖτο τὰς διδασκαλίας, ἀλλ' οὐχ ὥσπερ σύνταξιν τῶν κυριακῶν ποιούμενος λογίων, ὥστε οὐδὲν ἥμαρτεν Μάρκος οὕτως ἔνια γράψας ὡς ἀπεμνημόνευσεν The Papias fragments quoted by Eusebius contain the statement that "Mark did nothing wrong in thus writing a few things (ἔνια) as he remembered them. The strangeness of the word ἔνια at this place has not altogether escaped the attention of the interpreters. Both Westcott and Zahn sensed that its presence is incongruous with the usual interpretation of the passage. Westcott tried to explain it in this manner, "The Gospel of St Mark is not a complete Life of Christ, but simply a memoir of 'some events' in it. It is not a chronological biography, but simply a collection of facts which  seemed suited to the wants of a particular audience.  St Mark had no personal acquaintance with the events which he recorded to enable h
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The Staphylus Episode. Nonnus and the Secret Gospel of Mark. K Spanoudakis. Nonnus of Panopolis in Context II: Poetry, Religion, and Society, 216-251, 2017.

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Link here
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