Some New Testament textual variants are brief passages or single words which are included in some translations
and missing in others. There are three types of these variants:
• Many are included in Byzantine (Byz)
manuscripts and the TR (the textus receptus) but missing
in major non-Byzantine manuscripts and the GNT (Greek New Testament).
Good examples are Mark 9:44, 46.
•Some variants are only in minor manuscripts but are likely to be found in the TR. Two
notable examples are Acts 8:37 and
I John 5:7-8.
•Variants of a third group are missing in Byz and TR, but are found
in major non-Byzantine manuscripts and
GNT.
This edition focuses on the third
category. Below are several examples. In each case, passages from popular translations are listed.
The variant(s) are highlighted in red. Click on the
"See Greek" button for more in-depth information.
Example 1 (Acts 4:25)
After Jewish rulers had reprimanded and then released the apostles Peter and John
(as recorded in Acts chapter four),
they and the whole company lifted their voices to God and asked Him to be gracious to them in the face
of opposition and allow them to openly proclaim His word. They quoted Psalm two and reflected on King David's
boldness in the face of adversity from his enemies. Verse 25 reads:
(KJV) "Who by the mouth of thy servant David hast said, Why did
the heathen rage, and the people imagine
vain things?"
(NASB) "who by the Holy Spirit,
through the mouth of our father David Your servant, said, 'Why did
the Gentiles rage, and the peoples devise futile things?'"
(NIV) "You spoke by the Holy Spirit
through the mouth of your servant, our father David: ‘Why do the
nations rage and the peoples plot
in vain?'"
Example 2 (I Peter 2:2)
In I Peter chapter two, the apostle speaks about leaving the elements of the old life behind and growing spiritually. In verse two, he says:
(KJV) "As newborn babes, desire the sincere milk of the word, that ye may grow thereby:"
(NASB) "like newborn babies, long for the pure milk of the word, so that by it you may grow
in respect
to salvation,"
(NIV) "Like newborn babies, crave pure spiritual milk, so that by it you may grow up in
your salvation,"
Example 3 (I Peter 5:2)
In I Peter chapter five, Peter addresses the elders of the churches admonishing them to lead under God's guidance and will. In verse two, he says:
(KJV) "Feed the flock of God which is among you, taking the oversight
thereof, not by constraint,
but willingly; not for filthy lucre, but of a ready mind;"
(NASB) "shepherd the flock of God among you, exercising oversight not under compulsion, but
voluntarily, according to the will of God; and not for sordid gain, but with eagerness"
(NIV) "Be shepherds of God’s flock that is under your care, watching over them—not because you
must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve;"
Example 4 (II Peter 3:3)
In II Peter chapter three, the apostle reminds his readers of ancient prophecies about those who, in the last days of the age, would ridicule the
truths revealed by himself and the other apostles. In verse three, he says:
(KJV) "Knowing this first, that there shall come in the last days scoffers, walking after their
own lusts, . . . "
(NASB) "Know this first of all, that in the last days mockers will come with
their mocking,
following after their own lusts, . . . "
(NIV) "Above all, you must understand that in the last days scoffers will come, scoffing and
following their own evil desires."
Example 5 (I Thess. 4:1)
The apostle Paul begins I Thessalonians chapter four by urging believers to live in a way that is pleasing to the Lord - a lesson he had already taught
them when he founded the church. In verse one, he says:
(KJV) "Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have
received of us how ye ought to walk and to please God, so ye would abound more and more."
(NASB) "Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from
us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more."
(NIV) "As for other matters, brothers and sisters, we instructed you how to live in order to please
God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more."
Example 6 (I Cor. 9:20)
The apostle Paul explained to the Corinthians that, as he witnessed, he would identify himself with those to whom he was witnessing. He gives
details in I Corinthians 9:20-22. In verse 20 he says:
(KJV) "And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the
law, as under the law, that I might gain them that are under the law;"
(NASB) "To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as
under the Law though not being myself under the Law, so that I might win those who are under the Law;"
(NIV) "To the Jews I became like a Jew, to win the Jews. To those under the law I became like one
under the law (though I myself am not under the law), so as to win those under the law."
Greek Text sources cited above include:
Aleph(א)
(codex Sinaiticus manuscript),
A (codex Alexandrinus manuscript),
B (codex Vaticanus manuscript), Byz (the Byzantine manuscripts),
TR (Textus Receptus Greek text), and
GNT (Greek New Testament text).
Acts 4 vs 25
TR
xx
ο
δια
στοματος
δαβιδ του
παιδος σου ειπων
ινα τι
εφρυαξαν εθνη και λαοι εμελετησαν κενα
GNT
xx
ὁ
τοῦ πατρὸς ἡμῶν
διὰ
πνεύματος ἁγίου
στόματος
Δαυὶδ
παιδός σου εἰπών,
Ἱνατί
ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά;
The phrases "τοῦ πατρὸς ἡμῶν"(our father) and "πνεύματος ἁγίου" (Holy Spirit) are found in GNT and
missing in TR. Major Alexandrian manuscripts ( א, A, and B) agree with each other and include the
words. They're not found in Byzantine manuscripts. Presumably, no responsible expositor would argue that the inclusion of "τοῦ πατρὸς ἡμῶν" is necessary
to establish that David was a Patriarch of the Jews. An ancient editor may have added "διὰ πνεύματος ἁγίου" to clarify that the Spirit spoke through David. It also seems unlikely that a careless copyist would have left the
words out. An extremely reckless and off-the-wall expositor may claim the TR denies the inspiration of the scriptures, but reasonable Biblicists would
likely agree that the selection of one variant over the other is inconsequential.
I Peter 2 vs 2
TR
xx
ως αρτιγεννητα βρεφη το λογικον αδολον γαλα επιποθησατε ινα εν αυτω αυξηθητε
The short phrase "εἰς σωτηρίαν" is not found in the TR or Byzantine manuscripts. It is included in
the GNT text. The words can mean "into salvation" or "for salvation" in certain contexts. One may conclude that the words were added somewhere in order to distort
the fundamental doctrine which says salvation is just as sure for the "baby" Christian as well as for the fully mature. However, examination of
the context reveals that it should be interpreted otherwise in this verse. Use of the term "ἀναγεννάω" (born again) in chapter 1, verse 23, and the words
"αρτιγεννητα βρεφη" (newborn babies) indicate Peter is referring to individuals who are, in a sense, immature but nonethless saved. The extra words may make
the meaning more explicit, but the implication is so clear that the words are not necessary. It's also easier to understand without them.
I Peter 5 vs 2
TR
xx
ποιμανατε το εν υμιν ποιμνιον του θεου επισκοπουντες μη αναγκαστως
αλλ
In I Peter 5:2, the apostle uses the Greek adverb "ἑκουσίως" (he-kew-SEE-ohs) to indicate
the attitude the elders should have as they lead the church to which they are responsible. It means "willingly", or "like you really want to do it" (as opposed
to action out of compulsion or for personal gain). The GNT differs from the TR by adding the words "κατὰ θεόν" (ka-TAH Thay-ON) meaning "according to God".
It changes the meaning slightly to "like you really want to do it God's way". The concern in the TR expression is whether it leaves room for doing it "my way".
The answer is in the preface to Peter's imperative, verse one, in which he implicitly calls for participation in Christ's suffering (Χριστοῦ παθημάτων). It leaves
no "my way" option. The explicit "κατὰ θεόν" is superfluous and has no effect on the overall meaning.
The Greek noun "ἐμπαιγμονῇ" (emp-aheeg-mo-NAY) means "derision". The word ἐμπαῖκται is the
plural of "ἐμπαίκτης"(emp-aheek-TACE') meaning "derider" or "mocker". Literally translated, the verse might read ". . .there shall come derision and
deriders ...". Since the verse is not speaking of a single point in time, presence of derision is clearly implied, so the word "ἐμπαιγμονῇ" is unnecessay. Obviously
derision is present if deriderers are present.
The constructions "αυτων επιθυμιας" (their desires) and "επιθυμιας αυτων" have the same meaning. Reversals of adjective and noun are
common.
I Thessalonians 4 vs 1
TR
xx
το
λοιπον ουν αδελφοι ερωτωμεν υμας και παρακαλουμεν εν κυριω ιησου
καθως παρελαβετε παρ ημων το πως δει υμας περιπατειν και αρεσκειν θεω
The Greek phrase "καθὼς καὶ περιπατεῖτε" is included in the GNT (text source for the NASB, NIV,
and other translations). It is is missing from the TR (source for the KJV and NKJV). "καθώς" (ka-THOCE) means "as", or "just as". "καὶ" (ka-ee) is a simple
conjuction meaning "and", or "also". "περιπατεῖτε" (per-i-pat-EH-teh) is second person plural for the word "περιπατέω" (per-i-pat-EH-o). The
word literally means "walk around" or "go about". So the phrase literally means "also just as you (plural) walk around". The phase is generally considered
to refer to a person's life style. It indicates that Paul knew the Thessalonian believers were already following his urging. Noting that, aside from this
short phrase, the verses are identical, it is clear that the inclusion or exclusion of the phrase has little or no effect on any important Christian
doctrine or principle.
I Corinthians 9 vs 20
TR
xx
και εγενομην τοις ιουδαιοις ως ιουδαιος ινα ιουδαιους κερδησω τοις υπο νομον ως υπο νομον
The phrase "μὴ ὢν αὐτὸς ὑπὸ νόμον" means "not being myself under the Law". If original, Paul was using
it to clarify to his readers who may have been thinking "Why would he need to act as though he were under the law since, as a Jew, he IS under the
law?" It's reasonable to have this understanding: the Corinthian believers knew that, as a Christian, Paul was not under the law. If not original,
any effect the added phrase may have is trivial.
John 3:16 is arguably the most
recognized verse in the Bible. Two variants appear in the major source texts involving the presence or absense of the word "αυτου", or, "his".
The Byz and TR texts include the word while the GNT does not. If the KJV used the GNT source, it would read something like this:
"For God so loved the world, that he gave THE only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."