Koester believes that Secret Mark is an expansion of the original Mark, and this makes for at least three different editions of Mark: original Mark, Secret Mark, and canonical Mark. the canonical (or "public") Gospel of Mark appears to be an abridgment of the Secret Gospel of Mark. Above we noted that Salome is mentioned in Secret Mark, and it is noteworthy that Salome is absent in the lists of women who went to the tomb in Matthew and Luke; it is possible that Matthew and Luke relied on a version of Mark without any mention of Salome.In The Other Gospels, Ron Cameron takes a position similar to the one held by Koester: Most of all, the discovery of the Secret Gospel of Mark has made us privy to new and unparalleled information about the various editions of the Gospel of Mark, and has brought to our attention the widespread esoteric tradition among the earliest believers in Jesus. Thus, Secret Mark may be an important witness to the textual history of the Gospel of Mark.Clement of Alexandria quotes a reference from the Secret Gospel of Mark to "his mother and Salome," which may indicate the existence of stories including Salome in pre-canonical Mark. The Secret Gospel of Mark was probably composed around the beginning of the second century, most likely in Syria.
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Merkel explains the linguistic form of the pericope as a retelling of John 11 which borrows language from all four Gospels." On the other hand, Helmut Koester and J. Crossan think that canonical Mark is derived from Secret Mark by elimination of these passages.
Helmut Koester writes: "It is immediately evident that this story shows many similarities with the story of the raising of Lazarus in John 11.
11: But the chief priests stirred up the crowd to have him release for them Barab'bas instead.
12: And Pilate again said to them, "Then what shall I do with the man whom you call the King of the Jews?
First, it mentions Salome, who appears in the New Testament elsewhere only in Mark (see ; 16:1). [Clement and contemporaries] were willing to treat acceptable expansions as belonging to a second edition produced by Mark after his alleged coming from Rome to Alexandria, but those expansions which were manifestly Gnostic were ascribed to the school of Carpocrates." (Jesus and Christian Origins Outside the New Testament, p.