Bruce Terry - Student's Guide To New Testament Variants

A Student's Guide to
New Testament Textual Variants

(by Bruce Terry)
 Preface
 An Introduction To Textual Criticism
 Key To Abbreviations
 Matthew: 1:7-10:3 10:25-18:15 18:26-28:6
 Mark: 1:1-7:28 8:10-16:20
 Luke: 1:17-9:2 9:26-14:5 15:16-24:52
 John: 1:15-8:57 8:59-21:25
 Acts: 1:19-11:23 12:25-20:15 20:21-28:29
 Romans: 1:13-9:23 10:9-16:27
 1 Corinthians: 1:4-16:24
 2 Corinthians: 1:6-13:4
 Galatians: 1:3-6:13
 Ephesians: 1:1-6:20
 Philippians: 1:14-4:16
 Colossians: 1:2-4:15
 1 Thessalonians: 2:7-5:27
 2 Thessalonians: 2:3-3:16
 1 Timothy: 1:12-6:7
 2 Timothy: 2:14-4:10
 Titus: No Major Variants
 Philemon: 6-25
 Hebrews: 1:2-13:25
 James: 1:17-5:12
 1 Peter: 1:8-5:13
 2 Peter: 1:1-3:18
 1 John: 1:4-5:18
 2 John: 8-12
 3 John: No Major Variants
 Jude: 5-23
 Revelation: 1:5-14:3 14:13-22:21
 Appendix: The Style of the Long Ending of Mark
Preface
In 1984 while working on the third draft for the New Analytical Version, I realized that
the average student of the Bible had no resource available to him to help him understand
all the textual footnotes that are found in the several modern translations of the Bible.
For those who read Greek, the United Bible Societies have published Bruce Metzger's
excellent book, A Textual Commentary on the Greek New Testament. But for the person
who does not read Greek, textual criticism is a mystery about which little has been
written. To be sure, one cannot engage in textual criticism of the New Testament
without a knowledge of Greek. But many aspects of this discipline can be understood by
the average person even without a knowledge of Greek. It is for these people that this
book is written. The textual footnotes of modern translations seem to follow no set
pattern--one version may say that a reading is found in late manuscripts while another
version says that the same reading is found in early manuscripts. In this book the reader
can find more information on the subject. Indeed, in this volume he can begin to see for
himself the fallacy of two modern myths of textual criticism: the constant superiority of
the "best and most reliable witnesses" and the constant superiority of the majority of the
manuscripts. Perhaps if for the common man this volume sheds a little light on a
difficult subject so that he understands that there is no simple answer, this work will
have filled a purpose. Hopefully this book will not breed more controversy, but will
bring more understanding that will help to calm the spirit of controversy that now exists.
The book is based upon the New Analytical Version of the New Testament. This has
three advantages: 1) it is a literal translation in modern English, which helps those who
do not read Greek often see clearly the differences between two readings; 2) it is based
on the United Bible Societies' The Greek New Testament, 3rd edition, which has become
something of a standard for textual criticism in the past few years; 3) it includes all the
textual footnotes found in the American Standard Version, the Revised Standard
Version, the New American Standard Version, the New International Version, the New
English Bible, and the Today's English Version plus some.
For each footnote in the New Analytical Version, the text reading is given plus the major
English translations that have it. The text reading is always the reading that is found in
the United Bible Societies' The Greek New Testament. A ranking as to certainty is given
that corresponds to that which the UBS Textual Committee has assigned to most
readings. Next come the readings given in the footnotes together with the major English
translations that have them. Sometimes other variations of interest are also noted.
Finally, comments are made on each variation, often sifted from Dr. Metzger's A Textual
Commentary on the Greek New Testament. It is hoped that this book will provide to
some extent for the student who does not speak Greek the information that is available
in that book to those who do. While this book is based upon the work of the UBS
Textual Committee, the comments found in it are my own, and any mistakes contained
in them are mine, not theirs. Although there are times when I would have preferred
another reading, and this can often be told from the comments, I have tried to fairly
represent to the reader why they chose to put a particular reading in the text. In the final
analysis, this work can only give information to help the reader understand, not to
correct the work done by the UBS Textual Committee. At any rate, ultimately New
Testament textual criticism must be done by the experts, for the task involved is too
important to be left to amateurs.
An Introduction To Textual Criticism

The original writings of the New Testament no longer exist. They have been destroyed
by the processes of time. But the New Testament has been preserved in God's
providence by copies being made, first of the originals and then later copies of the
copies and so on through the centuries. The earliest complete copy of the New
Testament that we have was made about 300 years after the New Testament was written,
although manuscripts of some parts have been found that were copied less than 100
years after the originals were written. For the first fifteen hundred years of copying,
copies had to be made by hand. This means that all the types of errors that can creep
into handwritten copies can be found in the manuscripts of the New Testament.
Fortunately we have enough copies to establish what the original read like with a good
degree of certainty. This is the task of textual criticism: to examine the manuscripts and
determine what is original text and what are copying errors.
One of the drawbacks of making copies is that once a mistake has been made, unless it
is so obvious as to be corrected, it will appear in all the copies of that copy from now
on. Because of this, consideration must be given to the age of the manuscripts that
contain a particular reading as well as the number of manuscripts that contain it. If an
error is made in an early manuscript, all the copies from it will contain that error. If it
was an often copied manuscript, there will be many manuscripts that contain that error,
so the true text cannot be arrived at by counting manuscripts.
Manuscripts that were copied from the same or similar manuscripts shown similar
readings and similar errors. These manuscripts are grouped together in what is
sometimes called text families, or in this book, types of ancient text. In the second to
fourth centuries four major types of ancient text appeared. They are commonly given
the names Alexandrian, Western, Caesarean, and Byzantine.
The Alexandrian type of text is slightly shorter than the other kinds of text. It is the kind
of text found in the three oldest manuscripts that contain most of the New Testament:
Sinaiticus (manuscript Aleph), Alexandrinus (manuscript A, Alexandrian not in the
Gospels, but in the rest of the New Testament), and Vaticanus (manuscript B). Most
textual critics today consider this to be the most reliable form of ancient text.
The Western type of ancient text is the longest of the four kinds. It shows a tendency to
paraphrase readings, to add material, and sometimes omit material. The Latin
translations, including the Vulgate, generally follow this kind of ancient text. It is
probably the least trustworthy of the four kinds of ancient text. But it did arise very
early in the copying of the New Testament, and so where it agrees with the Alexandrian
type of ancient text, there is a strong possibility that this is the original reading.
The Caesarean type of ancient text has been identified only for the Gospels. Only a few
manuscripts show this kind of text.
The Byzantine type of ancient text seems to be the most recent of the four. It was
apparently produced in an attempt to produce a common type of text. It shows a
tendency to combine readings of the other types of text. It became the standard Greek
text for the church of the middle ages, and so is the text used in most later manuscripts.
Some textual critics today prefer this kind of ancient text as being the closest to the
original and refer to it as the Majority Text, since it is found in the majority of
manuscripts. It is the type of ancient text found in the Gospels of manuscript
Alexandrinus (manuscript A). The King James Version was based on this kind of text,
although it sometimes follows the Latin Vulgate instead.
When textual critics begin to try to determine which reading is the original text, they do
not merely count manuscripts; rather they consider the ages of the manuscripts that have
a particular reading, the type of ancient text or texts that these manuscripts belong to,
and the character of the copyists of these manuscripts. For this last, they ask questions
such as: Was this a careful copyist? What kinds of mistakes did this copyist often (or
occasionally) make? Where a reading is found in more than one kind of ancient text, it
is more likely to be original than a reading found in only one kind of ancient text.
But textual criticism is not just a matter of looking at the manuscripts that contain the
variant readings. The readings themselves must be examined. Sometimes the original
reading will be found in only one type of ancient text. The clue to it is often found by
asking what would have caused the error. It could have been accidental, due to a
mistake of the eyes or ears. Or it could have been an intentional change. The textual
critic must look for a reason for such a change. In general, copyists were more likely to
change difficult readings to easier ones, so the more difficult readings are often the the
original ones. And they were more likely to add material than omit it, so the shorter
reading is more likely than not to be original.
Everyone who has tried to copy something by hand has found out that it is easy to
accidently make mistakes, and the men who copied the New Testament were subject to
these same kinds of mistakes. Early Greek manuscripts were written in all capital
letters, without punctuation or accent marks, and with no spaces between words, like
this:
PERHAPSTHISISHARDFORYOUTOREADBUTYOUCOULDGETUSEDTOIT.
Sometimes the eye of a copyist would jump back to similar letters and he would copy
the same thing twice. Sometimes his eye would jump ahead to similar letters and he
would omit the text between them. Sometimes he would mistake one letter for another
and thus write a similarly spelled word. Sometimes when several manuscripts were
being copied at once by having one man read the text to several copyists, a copyist
would make a mistake of the ear and write down a word that sounded like the one that
the reader spoke. All of these kinds of accidental mistakes are found in the New
Testament manuscripts, and the textual critic must watch for them.
But there are also some intentional changes that are found in the manuscripts.
Sometimes a copyist would omit or change material that he thought was superfluous,
harsh, or contrary to his beliefs or practices. Copyists would often bring parallel
passages into perfect agreement by changing one or the other of them to read like the
other. This especially happen in the Gospels, where even whole verses were sometimes
added to one Gospel from another. It also happened with Old Testament quotations,
where copyists had a tendency to change quotations that the writer had paraphrased to
read exactly like the Greek Old Testament. Copyists would sometimes replace rare or
unfamiliar words with more familiar synonyms. Sometimes they would try to improve
the grammar and smooth out the text to read easier. The textual critic must be on the
lookout for all of these kinds of changes. He must always ask: Is there is any reason
why copyists might have changed one reading to another? Often the reason for a change
gives the clue to the original reading.
For the reader who wishes to find out more about the science of textual criticism, a good
beginning text is Neil Lightfoot's How We Got the Bible and a more advanced text is
Bruce Metzger's The Text of the New Testament: Its Transmission, Corruption and
Restoration.
KEY TO ABBREVIATIONS
FOR MANUSCRIPT EVIDENCE
Abbreviations: g--gospels; a--Acts; p--Paul's letters; o--other letters; r--Revelation. Roman

numerals are used to give the approximate century in which a manuscript was copied. An
asterisk under "Kind of Text" indicates a mixed kind of text. An asterisk under "Name" refers to
a note at the end.
Symbol Name Century Contents Kind of Text

The following Greek manuscripts are written with capital letters on
papyrus
p1 III g Alexandrian
p3 VI/VII g Alexandrian
p6 IV g
p8 IV a Alexandrian
p13 III/IV p Alexandrian
p16 III/IV p Alexandrian
p18 III/IV r Alexandrian
p15 III p
p21 IV/V g
p23 early III o Alexandrian
p24 IV r Alexandrian
p25 late IV g Western
p26 c.600AD p
p27 III p Alexandrian
p30 III p
p33 VI a
p37 III/IV g Caesarean
p41 VIII a Western
p43 VII/VIII r
p45 Chester Beatty I III g Caesarean
a Alexandrian
p46 Chester Beatty II c.200AD p Alexandrian
p47 Chester Beatty III late III r Alexandrian
p48 late III a Western
p49 late III p
p50 IV/V a Alexandrian
p51 Oxy. 2157 c.400AD p
p59 Colt 3 VII g
p60 Colt 4 VII g
p61 Colt 5 c.700AD p
p63 c.500AD g
p64 c.200AD g
p66 Bodmer ii c.200AD g Alexandrian
p67 II/III g
p70 Oxy. 2384 III g
p72 Bodmer vii, viii III/IV o Alexandrian
p74 Bodmer xvii VII ao
p75 Bodmer xiv, xv III g Alexandrian
p76 VI g
p85 IV/V r
The following Greek manuscripts are written with capital letters
on parchment
a Sinaiticus* IV gapor Alexandrian
aa corrector IV
ab corrector VI
ac corrector VII
A Alexandrinus V g Byzantine
apor Alexandrian
A2 corrector
B Vaticanus IV gapo Alexandrian
B2 corrector IV
B3 corrector X
C Ephraemi Rescriptus V gapor Alexandrian*
C2 corrector VI
C3 corrector IX
D Bezae Cantabrigiensis V/VI gao Western
D Claromontanus VI p Western
D(copy) Abschrift IX p Western
E VIII g Byzantine
E Laudinus VI ao Western
F IX g Byzantine
F IX p Western
G IX g Byzantine
G Boernerianus IX p Western
H IX g Byzantine
H IX a Byzantine
H Euthalianus VI p Alexandrian
I V p Alexandrian
K IX g Byzantine
K IX apo Byzantine
L VIII g Alexandrian
L IX ap Byzantine
M IX g Byzantine
N VI g Caesarean?
O VI g Caesarean
P VI g Byzantine
P IX a Byzantine
por Alexandrian
Q V g Alexandrian
R VI g
T V g Alexandrian
U IX g Caesarean?
W Freer Gospels V g: Matthew Byzantine
Mark 1:1-5:30 Western
Mark 5:31-16:20 Caesarean
Luke 1:1-8:12 Alexandrian
Luke 8:13-24:53 Byzantine
John Alexandrian
X X g Alexandrian
Y IX g Byzantine
Z VI g Alexandrian
S 949AD g Byzantine
046 X r Byzantine
048 V apo Alexandrian
051 X r Byzantine
052 X r Byzantine
058 IV g
059 IV/V g Alexandrian
060 VI g Alexandrian
061 V p
062 V p
064 VI g
065 VI g
066 VI a Western
067 VI g
068 V g
070 VI g
073 VI g
074 VI g
078 VI g
079 VI g
081 VI p Alexandrian
082 VI p
083 VI/VII g
084 VI g
085 VI g
086 VI g
088 V/VI p Alexandrian
090 VI g
091 VI g
092b VI g
099 VII g
0106 VII g
0110 VI g
0112 VI/VII g
0113 V g
0121b X p
0124 VI g
0125 V g
0130 IX g
0141 X g
0159 VI p
0163 V r
0165 V a
0169 IV r Alexandrian
0170 V/VI g
0171 IV g Western
0172 V p
0179 VI g
0180 VI g
0181 IV/V g
0190 VI g
0191 VI g
0198 VI p
0202 VI g
0206 IV ao
0207 IV r Alexandrian
0208 VI p
0220 III p Alexandrian
0221 IV p
0223 VI p
0226 V p
0229 VIII r
0232 V/VI ao
0237 VI g
0242 IV g
0250 VIII g
Gamma X g Byzantine
Delta IX g Alexandrian
Theta IX g Caesarean
Lambda IX g Caesarean?
Xi VIII g Alexandrian
Pi IX g Byzantine
Phi VI g Caesarean
Psi VIII/IX gapo Alexandrian
except partial in Luke and John Byzantine
The following Greek manuscripts are written with small letters on
parchment
ƒ1 family 1* XII-XIV g Caesarean
ƒ13 family 13* XI-XIII g Caesarean
1 XII r
4 XIII g
4 XV apo
28 XI g Caesarean
33 IX gapo Alexandrian
61 XVI gapor (r) Alexandrian
80 XII g
81 XI apo Alexandrian
88 XII apor (p) Western
94 XII r Alexandrian
104 XI apor Alexandrian
142 XI gapo
157 XII g Caesarean
162 1153AD g
221 X apo
225 1192AD g
234 1278AD gapo
241 XI gapor (r) Alexandrian
273 XIII g
274 X g
296 XVI gapor
304 XII g
323 XI apo (o) Alexandrian
365 XIII gapo
424 XI apor
424c Alexandrian
429 XIV apo
429 XV r
436 XI apo
476 XI g
481 X g
522 1515AD gapor
565 IX g Caesarean
579 XIII g Alexandrian
614 XIII apo (in Acts) Western
629 XIV apo
630 XIV apo
636 XV apo
700 XI g Caesarean
892 IX g Alexandrian
918 XVI apo
945 XI gapo
1006 XI gr Alexandrian
1009 XIII g
1010 XII g
1175 XI apo Alexandrian
1195 XII g
1216 XI g
1230 1124AD g
1241 XII gapo (g) Alexandrian
1333 XI g
1344 XII g
1424 IX/X gapo
1506 1320AD gp
1546 XIII g
1611 XII apor Alexandrian
1646 1172AD gapo (a) Western
1739 X a Western
po Alexandrian
1841 IX/X apor (r) Alexandrian
1881 XIV apo
1906 1056AD p
1962 XI p
1984 XIV p
1985 XVI p
2030 XII r
2049 XVI r
2050 1107AD r
2053 XIII r Alexandrian
2062 XIII r
2071 1622AD r
2081 XI r
2148 XIV g
2174 XIV g
2318 XVIII ao
2329 X r
2351 X r Alexandrian
2377 XIV r
2386 XI g
2464 X apo
2495 XIV/XV gapor
Byz Byzantine text* gapor Byzantine
Maj Majority text* gapor Byzantine
Maj(K) Koine manuscripts r Byzantine
Maj(A) Andrean manuscripts r Byzantine
Maj(B) Coptic manuscripts r Byzantine
Maj(C) Complutensian manuscripts r Byzantine
Lect lectionaries* gopo Byzantine
The following manuscripts are translations from Greek
lat Old Latin IV-XIII gapor Western
vg Latin Vulgate IV/V gapor Western
syr Syriac
syr(c) Curetonian Syriac IV g Western*
syr(s) Sinaitic Syriac IV g Western*
syr(p) Peshitta Syriac V gapo
syr(h) Harclean Syriac VII gapor
syr(h.) above text with asterisks
syr(h)mg margin of Harclean text Western
syr(pal) Palestinian Syriac V gapo (g) Caesarean
cop Coptic gapor Alexandrian
cop(north) Bohairic IV " Alexandrian
cop(south) Sahidic III " Alexandrian*
cop(Fayyumic) Fayyumic IV/V John
*NOTES:
1. Manuscript Sinaiticus is abbreviated in this book by the
letter a, following the lead of Burton Throckmorton's +Gospel
Parallels+. The traditional abbreviation is the Hebrew letter
Aleph. The manuscript traditionally abbreviated by S is noted in
this book by its number 028.
2. Family 1 includes four manuscripts of similar readings;
family 13 includes twelve manuscripts of similar readings; the
markings of ƒ1 and ƒ13 are given to indicate a reading within a
family that is different from the Byzantine text, even if it is
found in only one manuscript!
3. The abbreviation "Byz" is given to indicate the majority of
manuscripts in the Byzantine textual tradition. It is taken from
the United Bible Societies' Greek New Testament. The
abbreviation "Maj" means the same thing but includes a little
more. It also includes certain constant witnesses when they are
not given explictedly. They are:
for the gospels: K, N, P, Q, Gamma, Delta, 28, 33, 565, 700,
892, 1010, 1241, 1424
for Acts: L, 33, 81, 323, 614, 945, 1175, 1241, 1739, 2495
for Paul's letters: K, L, P, 33, 81, 104, 365, 630, 1175, 1241,
1506, 1739, 1881, 2464, 2495
for the other letters: K, L, 33, 81, 323, 614, 630, 1241, 1739,
2495
for Revelation: p18, p24, p43, p47, p85, S, A, C, P, 046, 051,
052, 0163, 0169, 0207, 0229, 1006, 1611, 1841, 1854, 2030, 2050,
2053, 2062, 2329, 2344 (where it exists), 2351, 2377 (where it
exists)
The abbreviation "Maj" is taken from the 26th edition of the
Nestle-Aland Novum Testamentum Graece. In the few places where
it is not given there is it supplied from The Greek New Testament
According to the Majority Text. In Revelation "Maj" is
subdivided into four groups, "Maj(K)," "Maj(A)," "Maj(B)," and
"Maj(C)." They correspond to the groupings in the above book in
the following way: Maj(K) is Ma, Maj(A) is Mde, Maj(B) is Mb,
and Maj(C) is Mc.
4. The lectionaries (daily scripture readings) do not exist for
the book of Revelation and for certain parts of Acts and the
letters.
OTHER ABBREVIATIONS
vid apparently (text hard to read)

supp text supplied by a later copyist for a missing part
* original reading
c correction by a later copyist (sometimes a, b, c or
1, 2, 3 where there was more than one corrector)
FOR TRANSLATIONS
KJV King James Version text

ASV American Standard Version text
ASVn American Standard Version footnotes
RSV Revised Standard Version text
RSVn Revised Standard Version footnotes
RSV1 Revised Standard Version text (first edition)
RSV1n Revised Standard Version footnotes (first edition)
RSV2 Revised Stardard Version text (second edition)
RSV2n Revised Stardard Version footnotes (second edition)
NASV New American Standard Version text
NASVn New American Standard Version marginal notes
NIV New International Version text
NIVn New International Version footnotes
NEB New English Bible text
NEBn New English Bible footnotes
TEV Today's English Version text
TEVn Today's English Version footnotes
The translation marked with a dagger only apparently
supports the reading under which it is found. The
Greek text from which it was translated follows the
other reading.
FOR RANK
A the text is virtually certain

B there is some degree of doubt about the text
C there is considerable degree of doubt about the text
D there is a very high degree of doubt about the text
- no ranking given
FOR COMMENTS
UBS United Bible Societies

The Gospel According to Matthew
Matt. 1:1-28:6
Matthew 1:10:
TEXT: "and Manasseh the father of Amos, and Amos the father of Josiah"
EVIDENCE: S B C Delta Theta Pi* f1 33 most lat cop
TRANSLATIONS: ASVn RSV NRSV NASVn
RANK: B
NOTES: "and Manasseh the father of Amon, and Amon the father of Josiah"
EVIDENCE: K L W Pi f13 28 565 (700 892 Ammon) 1241 Byz most Lect vg syr
2
TRANSLATIONS: KJV ASV* RSVn NRSVn NASV* NIV NEB TEV
COMMENTS: Amon is more nearly like the Hebrew spelling in the Old Testament, but
several Greek Old Testament manuscripts spell his name Amos in various places. It is
thus likely that copyists changed the unusual form of the name (i.e., Amos) to the more
usual form (i.e. Amon).
Matthew 1:16:
TEXT: "and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is
called Christ"
EVIDENCE: p S B C K L P W Delta Pi 28 33 565 700 892 1010 1241 Byz most Lect some lat vg
1
syr(p,h,pal) cop
TRANSLATIONS: KJV ASV RSV NASV NIV NEB TEV
RANK: B
NOTES: "and Jacob the father of Joseph, to whom being engaged the virgin Mary bore
Jesus, who is called Christ"
EVIDENCE: Theta f13 one Lect many lat
TRANSLATIONS: NEBn
NOTES: "and Jacob the father of Joseph; Joseph, to whom the virgin Mary was
engaged, was the father of Jesus who is called the Christ"
EVIDENCE: syr(s)
TRANSLATIONS: NEBn
COMMENTS: The second reading seems to have originated from a desire on the part
of copyists to make sure the reader understood that Mary was still a virgin at the time
Jesus was born. The third reading seems to be a translation of the second where the
translator put the sentence in the same form as the earlier verses, thus inadvertently
having Joseph father Jesus.
Matthew 1:18:
TEXT: "Now the birth of Jesus Christ was like this."
EVIDENCE: p S C K L P Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect syr(p,h,pal)
1
cop
TRANSLATIONS: KJV ASV RSV NASV NIV TEV
RANK: C
NOTES: "Now the birth of the Christ was like this."

EVIDENCE: lat vg syr(c,s)
TRANSLATIONS: ASVn NEB
OTHER: "Now the birth of Christ Jesus was like this."

EVIDENCE: B
OTHER: "Now the birth of Jesus was like this."

EVIDENCE: W
COMMENTS: The shorter reading "the Christ" may have been taken from verse 17.
Matthew 3:16:
TEXT: "the heavens were opened to him and he saw the Spirit of God descending like a dove"
EVIDENCE: S C D(supp) K L P W Delta f1 f13 28 33 565 700 892 1010 1241 Byz most Lect lat vg
b
syr(p,h) cop(north)
TRANSLATIONS: KJV ASV RSVn TEV
RANK: C
NOTES: "the heavens were opened and he saw the Spirit of God descending like a
dove"
EVIDENCE: S* B syr(c,s) cop(south)
TRANSLATIONS: ASVn RSV NASV NIV NEB
COMMENTS: It is possible that copyists who did not understand the force of "to him"
omitted the word as unneeded. The word translated "to him" is bracketed in the UBS
text.
Matthew 4:17:
TEXT: "Jesus began preaching and saying, 'Repent, for the kingdom of heaven has come near.'"
EVIDENCE: all Greek most lat vg syr(p,h,pal) cop
RANK: B
NOTES: "Jesus began preaching and saying, 'The kingdom of heaven has come near.'"
EVIDENCE: one lat syr(c,s)
TRANSLATIONS: NEBn
COMMENTS: While it is possible that the words "repent, for" were added to make this
verse read like Matthew 3:2, it seems that the words are original since all Greek
manuscripts include them.
Matthew 4:23:
TEXT: "And he was going about in all Galilee"
EVIDENCE: B one Lect one lat syr(c) cop(south)
TRANSLATIONS: ASVn RSV NASV(Jesus in italics) NEB
RANK: C
NOTES: "And Jesus was going about in all Galilee"

EVIDENCE: S C D K W Delta Pi f1 f13 28 33 565 700 892 1010 1241 Byz most Lect
most it vg syr(s,p,h,pal) cop(north)
TRANSLATIONS: KJV ASV NIV TEV
COMMENTS: The word "Jesus" is found in two different places in the manuscripts
which contain it. This would seem to indicate that it was originally missing and was
added to make the sense clear, especially since this verse started a Lectionary reading
section.
Matthew 5:4-5:
TEXT: verse 4 followed by verse 5
EVIDENCE: S B C K W Delta Theta Pi f1 f13 28 565 700 892 1010 1241 Byz Lect syr(s,p,h,pal) cop
RANK: B
NOTES: verse 5 followed by verse 4

EVIDENCE: D 33 most lat vg syr(c)
TRANSLATIONS: ASVn
COMMENTS: It seems that some western copyists put verse 5 which speaks of
inheriting the "earth" next to verse 3 which speaks of possessing the kingdom of
"heaven."
Matthew 5:22:
TEXT: "everyone who is angry with his brother shall be liable to judgment"
EVIDENCE: p S* B 2174 vg
67vid vid
TRANSLATIONS: ASV RSV NASV NIV NEB TEV

RANK: C
NOTES: "everyone who is angry with his brother without cause shall be liable to
judgment"
EVIDENCE: S D K L W Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect
c
lat syr cop

TRANSLATIONS: KJV ASVn RSVn NASVn NIVn NEBn TEVn
COMMENTS: It seems more likely that copyists would soften the teaching by adding
"without cause" than leave it out and thus make it more difficult. However, it is also
possible that it was accidently omitted when a copyist's eye jumped from eike "without
cause" to the next word enokhos "liable."
Matthew 5:25:
TEXT: "lest your opponent should deliver you up to the judge, and the judge to the officer"
EVIDENCE: p S B f1 f13 892 syr(pal)
64vid
TRANSLATIONS: ASVn RSV NASV NEB

RANK: B
NOTES: "lest your opponent should deliver you up to the judge, and the judge should
deliver you up to the officer"
EVIDENCE: D K L W Delta Theta Pi 28 33 565 700 1010 1241 Byz Lect most it vg
syr(c,s,p,h) cop
COMMENTS: The words "should deliver you up" were either omitted as a literary
refinement, or added to complete the parallel with the first part of the verse. Since
manuscripts from two different types of ancient text (Alexandrian and pre-Caesarean)
leave out the words, and similar words are found in the parallel in Luke 12:58, it seems
more likely that they were added here to increase the parallelism.
Matthew 5:37:
TEXT: "what you say must be 'Yes,' 'Yes' [or] 'No,' 'No'"
EVIDENCE: S D K L W Delta Theta Pi f1 f13 28 33 565 892 1010 1241 Byz Lect lat vg cop
RANK: B
NOTES: "what you say shall be 'Yes,' 'Yes' [or] 'No,' 'No'"
EVIDENCE: B 700 1546 syr
TRANSLATIONS: ASVn
COMMENTS: The difference is only one of two letters with no real difference in
meaning. Since "must be" is supported by so many different manuscripts from different
kinds of ancient texts, it is preferable.
Matthew 5:44:
TEXT: "Start loving your enemies and praying for those who persecute you"
pl pl
EVIDENCE: S B v1 one lat syr(c,s) cop

RANK: A
NOTES: "Start loving your enemies, keep blessing those who curse you, keep doing
pl pl
good to those who hate you and praying for those who persecute you"
pl pl
EVIDENCE: D K L W Delta Theta Pi f13 28 33 565 700 892 1010 1241 Byz Lect most
lat vg (omits "doing good" clause) syr(p,h,pal)
TRANSLATIONS: KJV NIVn NEBn
COMMENTS: The two added clauses occur in four major ways, two of which omit
one or the other of the clauses, with many variations, but usually in the same form as in
the parallel passage in Luke 6:27-28, from which they were probably taken.
Matthew 5:44:
TEXT: "and praying for those who persecute you"
pl
EVIDENCE: S B f1 one lat syr(c,s) cop

RANK: A
NOTES: "and praying for those who abuse you and those who persecute you"
pl pl
EVIDENCE: D K L W Delta Theta Pi f13 28 33 565 700 892 1010 Byz Lect some lat
syr(p,h,pal)
TRANSLATIONS: KJV NEBn
OTHER: "and praying for those who persecute and abuse you" pl
EVIDENCE: most lat vg
OTHER: "and praying for those who abuse you" pl
EVIDENCE: 1241
COMMENTS: The parallel passage in Luke 6:28 reads "those who abuse you," from
pl
which the addition probably came.
Matthew 6:4:
TEXT: "your Father who sees in secret will repay you"
EVIDENCE: S B D f1 f13 33 some lat vg syr(c) cop
RANK: B
NOTES: "your Father who sees in secret will repay you in the open"
EVIDENCE: K L W Delta Theta Pi 28 565 700 892 1010 1241 Byz Lect some lat
syr(s,p,h,pal)
COMMENTS: The words "in the open" are absent from the oldest manuscripts of
several types of ancient text. It seems that they were added to make a contrast with "in
secret."
Matthew 6:6:
EVIDENCE: S B D f1 some lat vg syr(c,s,one pal) cop
RANK: B
EVIDENCE: K L W X Delta Theta Pi f13 28 33 565 700 892 1010 1241 Byz Lect some
lat syr(p,h,some pal)
secret."
Matthew 6:8:
TEXT: "for your Father knows what you need before you ask him"
pl pl pl
EVIDENCE: S* D K L W Delta Theta Pi 0170 f13 565 700 892 1010 1241 Byz Lect lat vg
vid
syr(c,s,p,pal) cop(north)
RANK: A
NOTES: "for God your Father knows what you need before you ask him"
pl pl pl
EVIDENCE: S B cop(south)
a
TRANSLATIONS: ASVn
OTHER: "for our Father knows what you need before you ask him"
pl pl
EVIDENCE: f1
OTHER: "for your heavenly Father knows what you need before you ask him"
pl pl pl
EVIDENCE: 28 syr(h)
COMMENTS: The phrase "God your Father" seems to have been borrowed from
pl
Paul's writing. It is found only in manuscripts of the Alexandrian text type. The phrase
" your heavenly Father" seems to have been borrowed from verse 14. The substitution
pl
of "our" for " your" in some manuscripts is due to a mistake of the ear, because in later
pl
Greek the two words were pronounced alike.
Matthew 6:13:
TEXT: "but rescue us from the evil one."
EVIDENCE: S B D 0170 f1 many lat vg most cop(north)
TRANSLATIONS: ASV RSV NASVn NIV NEB TEV
RANK: A
NOTES: "but rescue us from the evil one, because yours is the kingdom and the power
and the glory forever. Amen."
EVIDENCE: K L W Delta Theta Pi f13 28 33 565 700 892 1010 1241 Byz Lect some
lat syr(p,h,pal) TRANSLATIONS: KJV ASVn RSVn NASV (in brackets) NIVn NEBn
TEVn
OTHER: "but rescue us from the evil one, because yours is the power forever and
ever."
EVIDENCE: one lat
OTHER: "but rescue us from the evil one, because yours is the kingdom and the glory
forever. Amen."
EVIDENCE: syr(c)
OTHER: "but rescue us from the evil one, because yours is the power and the glory
forever. Amen."
EVIDENCE: cop(south)
COMMENTS: The familiar ending to the Lord's Prayer is absent from old manuscripts
of several types of ancient text. It is found in several forms, the best known of which
seems to have come from 1 Chronicles 29:11-13.
Matthew 6:18:
EVIDENCE: S B D K L W Theta Pi f1 f13 28 33 565 700 892 1010 some Byz most Lect some lat vg
most syr cop
RANK: A
EVIDENCE: Delta 1241 some Byz some lat one syr
TRANSLATIONS: KJV
secret," perhaps from verses 4 and 6 in those manuscripts in which they are found.
Matthew 6:28:
TEXT: "they neither labor nor spin"
EVIDENCE: S B K L W Delta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect lat vg syr(p,h,pal)
a
cop
RANK: B
NOTES: "they neither card nor spin nor labor"

EVIDENCE: S*(vid)
TRANSLATIONS: NEBn
OTHER: "they neither spin nor labor"

EVIDENCE: Theta syr(c)
COMMENTS: The manuscripts listed as evidence under the text show several
variations, especially as to whether the verbs are plural or singular in form. But in Greek
a neuter plural noun can take a singular verb with no change in meaning. The footnote
reading that includes carding was apparently a scribal idiosyncrasy that was corrected
almost immediately. It was discovered only when the manuscript was examined under
an ultra-violet lamp.
Matthew 6:33:
TEXT: "But keep seeking first the kingdom of God and his righteousness"
EVIDENCE: K L W Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect most lat vg syr
TRANSLATIONS: KJV NEB TEV
RANK: C
NOTES: "But keep seeking first the kingdom and his righteousness"
EVIDENCE: S B ("the righteousness and his kingdom") one lat cop
TRANSLATIONS: ASV RSV NASV NIV
COMMENTS: The words "of God" are enclosed in brackets in the UBS Greek text. On
the one hand, it is possible that these words were originally absent and they were added
by copyists to make the sense clear. On the other hand, since Matthew almost always
uses a modifier with the word "kingdom," it is possible that they were originally present
and were accidently omitted.
Matthew 7:13:
TEXT: "because the gate [is] wide and the way [is] broad"
EVIDENCE: Sb B C K L W X Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect some lat
vg syr cop
RANK: C
NOTES: "because the way [is] wide and broad"

EVIDENCE: S* 1646 some lat
TRANSLATIONS: ASVn RSVn NEBn
COMMENTS: It is possible that the words "the gate" were originally absent and were
added from verse 14. But because of the great number of manuscripts of different text
type that include them, it is probable that they are original.
Matthew 7:14:
TEXT: "How narrow the gate [is], and confined the way, that leads to life"
EVIDENCE: Sc B3 C K L W X*(vid) Delta Theta Pi f1 f13 28 565 700* 892 1241 Byz most Lect most
lat vg syr
TRANSLATIONS: ASVn NIV ("But") NEB ("but") TEV ("But")
RANK: B
NOTES: "Because the gate [is] narrow, and the way confined, that leads to life"
EVIDENCE: S* B* Xc 700c 1010 1071 1546vid some Lect cop
TRANSLATIONS: KJV ASV RSV NASV
NOTES: "How narrow and confined the way [is] that leads to life"
EVIDENCE: 113 182* 482 544 some lat
TRANSLATIONS: NEBn
COMMENTS: Two variations are found in this verse. The first involves the transition
word. The difference is between ti ("which") and hoti ("because"). Actually the different
is less than that, since the Greek "h" is merely an apostrophe, and was sometimes
omitted. Now ti was used as a Semitic exclamation to mean "How!" It is easy to
understand therefore why copyists who did not comprehend this Semitism would
modify it to read "because" just as verse 13 does. On the other hand, there is no reason
for the great majority of copyists to modify the easily understood hoti to ti which would
be clearly comprehended only by those who spoke Aramaic or Hebrew. The second
variation involves the unexplained absence of "the gate" from three Latin manuscripts
dating from the fourth and fifth centuries and four Greek manuscripts dating from the
eleventh to the fourteenth centuries. The great majority of manuscripts clearly show that
the words are original.
Matthew 8:9:
TEXT: "I also am a man under authority"
EVIDENCE: C K L W X Delta Theta Pi f1 f13 33 565 700 892 1010 Byz Lect some lat earlier vg
syr(c,s,p,h) cop(south)
RANK: B
NOTES: "I also am a man set under authority"

EVIDENCE: S B most lat later vg syr(pal) cop(north)
TRANSLATIONS: ASVn
COMMENTS: The phrase "set under authority" is found in the parallel account in
Luke 7:8, from which it seems to have been added here by a few copyists.
Matthew 8:10:
TEXT: "I have found so great a faith with no one in Israel"
EVIDENCE: B W f1(omit "in Israel") 892 some lat syr(c,pal) cop
TRANSLATIONS: ASVn RSVn NASV NIV TEV
RANK: B
NOTES: "not even in Israel have I found so great a faith"

EVIDENCE: S C K L X Delta Theta Pi f13 33 565 700 1010 1241 Byz Lect most lat vg
syr(s,p,h)
TRANSLATIONS: KJV ASV RSV NEB
COMMENTS: The words "not even" are found in the parallel passage in Luke 7:9,
from which they seem to have been taken to replace the original "with no one" in this
place.
Matthew 8:18:
TEXT: "when Jesus saw a crowd around him"
EVIDENCE: B most cop(south)
TRANSLATIONS: NASV NIV TEV
RANK: D
NOTES: "when Jesus saw crowds around him"

EVIDENCE: S* f1 cop(north)
TRANSLATIONS: NEB
NOTES: "when Jesus saw large crowds around him"

EVIDENCE: Sc C K L X Delta Theta Pi f13 33 565 700 892 1010 Byz Lect lat vg
syr(p,h,pal)
TRANSLATIONS: KJV ASV RSV
NOTES: "when Jesus saw a large crowd around him"

EVIDENCE: W some lat syr(c,s)
COMMENTS: It is most likely that the simple "crowd" was amplified by copyists to
emphasize the size of the crowd around Jesus.
Matthew 8:28:
TEXT: "to the country of the Gadarenes"
EVIDENCE: S* B C(text) Delta Theta 1010 syr(s,p,h)
RANK: C
NOTES: "to the country of the Gergesenes"

EVIDENCE: Sc C(margin) K L W X Pi f1 f13 565 700 892 Byz Lect syr(pal) cop(north)
TRANSLATIONS: KJV RSVn NIVn
NOTES: "to the country of the Gerasenes"

EVIDENCE: lat vg cop(south)
TRANSLATIONS: RSVn NIVn
COMMENTS: Gadara, Gerasa, and Gergesa were all cities of the region called
Decapolis, so each reading would refer to the same country. It seems most likely that
"Gadarenes" was original here, while "Gerasenes" was original in Mark 5:1 and in Luke
8:26, 37. The reading "Gergesenes" seems to have been proposed by Origen, and added
to manuscripts under his influence.
Matthew 9:4:
TEXT: "Jesus, seeing their thoughts, said"
EVIDENCE: S C D K L N W X Delta Pi(margin) Sigma f13 33 892 1010 Byz most Lect lat vg
cop(north)
TRANSLATIONS: ASVn RSVn TEV ("perceived")
RANK: C
NOTES: "Jesus, knowing their thoughts, said"

EVIDENCE: B Theta Pi(text) f1 565 700 some Lect syr(p,h) cop(south)
TRANSLATIONS: KJV. ASV RSV NASV NIV NEB
COMMENTS: Since "knowing their thoughts" is a more usual expression than "seeing
their thoughts", "seeing" was more likely to have been changed to "knowing" than vice
versa and is probably original.
Matthew 9:14:
TEXT: "Why do we and the Pharisees fast much"
EVIDENCE: Sb C D K L W X Delta Theta Pi f1 f13 33 565 700 892 1010 Byz Lect two lat
syr(p,h,pal) cop
TRANSLATIONS: KJV ("oft") ASV ("oft") RSVn TEV ("often")
RANK: C
NOTES: "Why do we and the Pharisees fast frequently"

EVIDENCE: Sa most lat vg syr(s)
TRANSLATIONS: RSVn
NOTES: "Why do we and the Pharisees fast"

EVIDENCE: S* B few cop(south)
COMMENTS: The word "much" is enclosed in brackets in the UBS text. The reading
"frequently" seems to have been borrowed from Luke 5:33. Neither word is found in the
parallel in Mark 2:18. It seems most likely that "much" was original and that copyists
either changed it to "frequently" or omitted it to make it the same as the parallel
passages.
Matthew 9:34:
TEXT: include verse 34
EVIDENCE: S B C K L W X Delta Theta Pi f1 f13 28 33 565 700 892 1010 Byz Lect most lat vg
syr(p,h,pal) cop
TRANSLATIONS: KJV ASV RSV NASV NIV NEBn TEV
RANK: C
NOTES: omit verse 34

EVIDENCE: D three lat syr(s)
TRANSLATIONS: RSV2n NEB
COMMENTS: Although it can be argued that the verse was added from Matthew
12:24 or Luke 11:15, the fact that it is missing from only a few manuscripts, all of
which are of the Western type of text and only one of which is Greek, would indicate
that it is original.
Matthew 10:3:
TEXT: "James the [son] of Alphaeus, and Thaddaeus; ·Simon the Cananaean"
EVIDENCE: S B f13 892 some lat vg cop
TRANSLATIONS: ASV RSV NASV NIV NEBn TEV
RANK: B
NOTES: "James the [son] of Alphaeus, and Lebbaeus; ·Simon the Cananaean"
EVIDENCE: D two lat
TRANSLATIONS: RSVn NEB
NOTES: "James the [son] of Alphaeus, and Lebbaeus called Thaddaeus; ·Simon the
Cananaean"
EVIDENCE: C K L W X Delta Theta Pi f1 28 33 565 700 1010 Byz Lect one lat
syr(p,h,pal)
TRANSLATIONS: KJV RSVn
COMMENTS: The reading "Lebbaeus called Thaddaeus" is a combination of the other
two readings. Since "Thaddaeus" is found in several types of ancient text, and
"Lebbaeus" only in the Western type of text, "Thaddaeus" would seem to be original.
Matthew 10:25:
TEXT: "If they have called the master of the house Beelzebul"
EVIDENCE: C D L W Theta f1 f13 Maj most lat syr(h) cop
TRANSLATIONS: ASVn RSV NASV NIVn TEV
RANK: -
NOTES: "If they have called the master of the house Beezebul"
EVIDENCE: S B
TRANSLATIONS: NASVn NIVn
NOTES: "If they have called the master of the house Beelzebub"
EVIDENCE: two lat vg syr(s,p)
TRANSLATIONS: KJV ASV* NASVn NIV* NEB
COMMENTS: "Beelzebul" is the Greek spelling of the Hebrew word "Baal-Zebub,"

which means "lord of flies." It has passed through Latin into English as Beelzebub. It is
used in the New Testament to refer to the devil.
Matthew 11:9:
TEXT: "But what did you go out to see? A prophet?"
pl
EVIDENCE: Sc B*(vid) C D K L P X Delta Theta Pi f1 f13 28 33 565 700 1010 Byz Lect lat vg syr
cop(south)
TRANSLATIONS: KJV ASVn RSVn NIV TEV
RANK: C
NOTES: "But why did you go out? To see a prophet?"

pl
EVIDENCE: S* Bc W 892 cop(north)

TRANSLATIONS: ASV RSV NASV NEB
COMMENTS: The textual problem is one of word order. The same Greek word can be
translated either "what" or "why." Thus the reading of the UBS text can be translated
either as found in the text or as found in the notes, depending on how one punctuates the
sentence. But the reading in the notes must be translated as found in the notes. It may be
that the reading in the text was changed to remove the ambiguity found in it. On the
other hand, it may be that the reading in the notes was original and it was changed (1) to
give the question the same kind of ambiguity as the questions in verses 7 and 8, which
also may be translated two different ways, or (2) to make the verse read the same as
Luke 7:26.
Matthew 11:15:
TEXT: "The one who has ears, let him hear."
EVIDENCE: B D 700 two lat syr(s)
TRANSLATIONS: ASVn RSVn NIV NEB TEV
RANK: C
NOTES: "The one who has ears to hear, let him hear"
EVIDENCE: S C K L W X Delta Theta Pi f1 f13 28 33 565 892 1010 Byz Lect most lat
vg syr(c,p,h,pal) cop
COMMENTS: The more complete expression "ears to hear" is found in other places
(such as Mark 4:9,23; 7:16; Luke 8:8; 14:35). It was probably added here from there.
There is no good reason for it to be deleted from this place. See also Matthew 13:9 and
43.
Matthew 11:19:
TEXT: "wisdom is justified by her works"
EVIDENCE: S B* W syr(p,h) cop(north)
RANK: B
NOTES: "wisdom is justified by her children"

EVIDENCE: B2 C D K L X Delta Theta Pi f1 28 33 565 700 892 1010 Byz Lect most
lat vg syr(c,s) most cop(south)
TRANSLATIONS: KJV ASVn RSVn
OTHER: "wisdom is justified by all her children"

EVIDENCE: one lat
OTHER: "wisdom is justified by all her works"

EVIDENCE: f13
COMMENTS: While it is possible that "works" was originally a scribal comment on

the original reading "children," it is more likely that "works" was original and was
changed to be the same as in the parallel passage in Luke 7:35. The word "all" was
probably added from that passage.
Matthew 11:23:
TEXT: "You shall be brought down to Hades."
EVIDENCE: B D W lat vg syr(c,s) cop(south)
TRANSLATIONS: ASV RSV? NASV NIV TEV?
RANK: D
NOTES: "You shall be driven down to Hades."

EVIDENCE: S C K L X Delta Theta Pi f1 f13 28 33 565 700 892 1010 Byz Lect
syr(p,h) cop(north)
TRANSLATIONS: KJV ASVn RSV? NASVn NEB TEV?
COMMENTS: Both variations (katabainô--which is here translated "be brought

down," but often "go down"--and katabibazô--here translated "be driven down," but
often "be brought down") can be translated "be brought down." The rarer word "be
driven down" might have been changed to the more common word found in Isaiah
14:15, but "be brought down" is found in early manuscripts of several types of ancient
text. See also Luke 10:15.
Matthew 12:4:
TEXT: "how he entered into the house of God and they ate the bread of presentation"
EVIDENCE: S B 481
TRANSLATIONS: ASVn NASV NIV TEV
RANK: C
NOTES: "how he entered into the house of God and he ate the bread of presentation"
EVIDENCE: p70 C D K L W Delta Theta Pi f1 f13 28 33 565 700 892c 1010 Byz Lect lat
vg syr cop
TRANSLATIONS: KJV ASV RSV NEB
OTHER: "how he entered into the house of God and he took the bread of presentation"
EVIDENCE: 892*
COMMENTS: It is possible that the clause "it was not permissible for him nor for
those with him to eat" occasioned a few copyists to change "he ate" to "they ate."
However, "they ate" may have been changed to "he ate" to make this agree with the
parallel passages in Mark 2:26 and Luke 6:4 and with the "he entered" of the earlier
clause.
Matthew 12:15:
TEXT: "large crowds followed him" or "many crowds followed him" (footnote reading)
EVIDENCE: C D K L W X Delta Theta Pi f1 f13 28 33 565 700 892 1010 Byz Lect few lat syr(p,h)
most cop
TRANSLATIONS: KJV TEV
RANK: C
NOTES: "many followed him"

EVIDENCE: S B many lat vg syr(c,s)
TRANSLATIONS: ASV RSV NASV NIV NEB
NOTES: "crowds followed him"

EVIDENCE: N some cop(south)
COMMENTS: The word "crowds" is in brackets in the UBS text. The word order is
reversed in manuscript X. The reading "many" is found in both Alexandrian and
Western types of ancient text. The word "crowds" may have been added because the
familiar phrase "large crowds" or "many crowds" is often found in Matthew (see 4:25;
8:1; 13:2; 15:30; 19:2). The same word is translated both "many" and "large." On the
other hand, it is possible that the eye of copyists overlooked the word, since both
"many" and "crowds" have the same ending in Greek.
Matthew 12:24:
TEXT: "This man does not cast out the demons, except by Beelzebul"
EVIDENCE: p21 C D L W Theta f1 f13 Maj most lat syr(h) cop
RANK: -
NOTES: "This man does not cast out the demons, except by Beezebul"
EVIDENCE: S B
NOTES: "This man does not cast out the demons, except by Beelzebub"
EVIDENCE: two lat vg syr(s,c,p)
TRANSLATIONS: KJV ASV* NASVn NIV* NEB

Matthew 12:47:
TEXT: include verse 47
EVIDENCE: Sa C D K W X Delta Theta Pi f1 f13 28 33 565 700 892 1010 Byz Lect most lat vg
syr(p,h) cop(north)
TRANSLATIONS: KJV ASV RSVn NASV NIV NEB TEV
RANK: C

EVIDENCE: S* B L Gamma 1009 one Lect two lat syr(c,s) cop(south)
TRANSLATIONS: ASVn RSV NIVn TEVn
COMMENTS: The verse is in brackets in the UBS text because it is missing from
some of the older manuscripts. However, since both verse 46 and verse 47 end with the
same word in Greek, it is probable that the eye of copyists jumped from one to the other
and skipped verse 47, especially since it does not contain the variations that would be
expected if it had been added later by copyists.
Matthew 13:9:
EVIDENCE: S* B L four lat syr(s)
RANK: C
EVIDENCE: Sc C D K W X Z Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz
Lect most lat vg syr(c,p,h) cop
13:43.
Matthew 13:35:
TEXT: "This was to fulfill what was spoken through the prophet, saying,"
EVIDENCE: Sb B C D K L W X Delta Pi 0242 28 565 700 892 1010 1241 Byz Lect lat vg syr cop
RANK: C
NOTES: "This was to fulfill what was spoken through the prophet Isaiah, saying,"
EVIDENCE: S* Theta f1 f13 33
TRANSLATIONS: RSVn NEB
COMMENTS: It is possible that Isaiah was originally named and most copyists
deleted his name because the heading to Psalm 78 attributes that psalm to Asaph. On the
other hand, copyists have more than once put Isaiah's name in a place where no prophet
was named (such as in Matthew 1:22; 2:5; 21:4; and Acts 7:48). Because of this, it is
best to follow the majority of manuscripts from several types of text in leaving out the
name Isaiah.
Matthew 13:35:
TEXT: "I will utter things that have been hidden from the foundation of the world"
EVIDENCE: S*,c C D K L W X Delta Theta Pi f13 28 33 565 700 892 1010 1241 Byz Lect most lat vg
syr(p,h) cop
RANK: C
NOTES: "I will utter things that have been hidden from the foundation"
EVIDENCE: Sb B f1 two lat syr(c,s)
TRANSLATIONS: ASVn
COMMENTS: The word translated "of the world" is in brackets in the UBS text,
because it is missing from manuscripts that belong to several different types of ancient
text. If it is not original, it may have been added from Matthew 25:4. However, it may
have omitted to make the verse read more like the Greek Old Testament which simply
says "from the beginning." It is included here because it is found in the great majority of
manuscripts.
Matthew 13:43:
EVIDENCE: S* B Theta 0242 700 four lat earlier vg
RANK: C
EVIDENCE: Sc C D K L P W X Delta Pi f1 f13 28 33 565 892 1010 1241 Byz Lect
most lat later vg syr(c,s,p,h,pal) cop
13:9.
Matthew 14:3:
TEXT: "because of Herodias, his brother Philip's wife"
EVIDENCE: S B C K L W X Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect some lat
syr cop
RANK: B
NOTES: "because of Herodias, his brother's wife"

EVIDENCE: D some lat vg
TRANSLATIONS: RSVn
COMMENTS: While it is possible that the name "Philip" was added to make this verse
read like Mark 6:17, it is much more likely that some Western copyists deleted the name
"Philip," either to make the text like that of Luke 3:19 or to harmonize Matthew with
Josephus' report that Herodias' first husband was named Herod also (see Antiquities,
XVIII.v.4).
Matthew 14:12:
TEXT: "his disciples came and took the corpse and buried him"
EVIDENCE: S* B 0106 ("body") two lat syr(c,s) few cop(north)
TRANSLATIONS: ASV NASVn ("body")
RANK: -
NOTES: "his disciples came and took the corpse and buried it"
EVIDENCE: S1 C D L Theta f1 f13 33 700 892 1010 1241 1424 two lat syr(p) most
cop(north)
TRANSLATIONS: none
NOTES: "his disciples came and took the body and buried it"
EVIDENCE: W X Gamma Delta Pi Phi 28 Byz most lat vg syr(h) cop(south)
TRANSLATIONS: KJV RSV NASV NIV NEB TEV
COMMENTS: The difference between "it" (Greek auto) and "him" (Greek auton) is
only one letter. In the UBS text that letter is in brackets. While most manuscripts read
"it," it is more likely that "him" was changed to "it" than vice versa, because "it" agrees
in gender with the neuter words "corpse" and "body." In choosing between those two
words, "corpse" is more likely to be original. It is found in earlier manuscripts, and the
rarer word "corpse" was more likely to be changed to the more familiar word "body"
than vice versa.
Matthew 14:24:
TEXT: "the boat was already many stadia distant from the land"
EVIDENCE: B Theta f13 700 syr(c,p,pal) most cop
RANK: D
NOTES: "the boat was already in the middle of the sea"

EVIDENCE: S C D K L P W X Delta Pi 084 f1 28 33 565 892 1010 1241 Byz Lect lat
vg syr(h) some cop
TRANSLATIONS: KJV ASV RSVn NEBn TEV
COMMENTS: There are four different variations of the text reading, involving word
order changes, the omission of "from the land," and the use of "considerable" instead of
"many." There are also three different variations of the reading in the notes. While it is
possible that the reading in the text was suggested by John 6:19 ("when they had rowed
about twenty-five or thirty stadia"), it is more likely that the text is original and the
reading in the notes is a result of copyists changing Matthew to read like Mark 6:47.
Matthew 14:29:
TEXT: "Peter walked on the water and went toward Jesus"
EVIDENCE: B C*(vid) 700 1010 syr(c,s) cop(south)
TRANSLATIONS: ASVn RSV NASV
RANK: B
NOTES: "Peter walked on the water to go toward Jesus"

EVIDENCE: Sc C2 D K L P W X Delta Theta Pi 073vid f1 f13 28 33 565 892 1241 Byz
Lect lat vg syr(p,h,pal) cop(north)
TRANSLATIONS: KJV ASV
OTHER: "Peter walked on the water to go. Therefore he went toward Jesus"
EVIDENCE: S*
OTHER: "Peter walked on the water toward Jesus"

EVIDENCE: none
TRANSLATIONS: NIV NEB TEV

COMMENTS: Since the word translated "toward" can also be translated "to," the
reading "went to Jesus" may have seem too strong to many copyists, and thus was
changed to "to go." The reading of S* seems to be a mixture of the two. NIV and NEB
have omitted the verb "go" not on the basis of text, but to make for smoother reading
English.
Matthew 14:30:
TEXT: "when he saw the strong wind, he was afraid"
EVIDENCE: B2 C D K L P X Delta Theta Pi f1 f13 28 565 700 892 1010 1241 Byz Lect lat vg syr
TRANSLATIONS: KJV ASVn RSVn NEB TEV
RANK: C
NOTES: "when he saw the wind, he was afraid"

EVIDENCE: S B* 073 33 cop
OTHER: "when he saw the very strong wind, he was afraid"

EVIDENCE: W
COMMENTS: Although it can be argued that the word "strong" was added to heighten
the effect just as manuscript W added the word "very," it is more likely that "strong"
was accidently omitted from some manuscripts in the Egyptian type of text due to a
mistake of the eye. In Greek the word for "wind" and the word for "strong" have the
same ending, and it is probable that the eye of an early copyist in Egypt skipped over
the word "strong."
Matthew 15:4:
TEXT: "For God said, 'Honor [your] father and [your] mother'"
EVIDENCE: Sa B D Theta 084 f1 f13 700 892 most lat vg syr(c,s,p) cop
TRANSLATIONS: ASV NASV NIV NEB TEV
RANK: C
NOTES: "For God commanded, saying, 'Honor [your] father and [your] mother'"
EVIDENCE: S*,b C K L W X Delta Pi 33 565 1010 1241 Byz Lect one lat syr(h)
TRANSLATIONS: KJV RSV (omit "saying")
COMMENTS: The word "commanded" was probably added due to the word
"commandment" in verse 3. Although Mark 7:10 has simply "said," it reads "Moses
said." Thus it is not likely that "commanded, saying" was changed to "said" to make
Matthew read like Mark.
Matthew 15:6:
TEXT: "he shall not honor his father"
EVIDENCE: S B D three lat syr(c) cop(south)
TRANSLATIONS: ASV RSV NASVn NIV TEV
RANK: D
NOTES: "he shall not honor his father or his mother"

EVIDENCE: C K L W X Delta Theta Pi 084 f1 f13 33 565 700 892 1010 1241 Byz Lect
most lat vg syr(s,p,h) cop(north)
TRANSLATIONS: KJV ASVn NASV NIVn NEB TEVn
COMMENTS: It can be argued that the phrase "or his mother" was added by copyists
because of the reference to the mother in verses 4 and 5. On the other hand, it can be
argued that it was accidently omitted when the eye of copyists jumped from the first
"his" to the second "his" ("his" follows the noun in Greek). It is omitted from the UBS
text because it is missing from early manuscripts of both Egyptian and Western types of
ancient text. Also the reference to mother is found with four major variations of text,
two of which omit the word "his" either after "father" or "mother."
Matthew 15:6:
TEXT: " you have made void the word of God"
pl
EVIDENCE: Sa B D Theta 700 892 some lat syr(c,s,p) cop

RANK: B
NOTES: " you have made void the law of God"

pl
EVIDENCE: S*,b C 084 f13 1010

TRANSLATIONS: ASVn RSVn NASVn NEB
NOTES: " you have made void the commandment of God"
pl
EVIDENCE: K L W X Delta Pi f1 33 565 1241 Byz Lect some lat vg syr(h)

COMMENTS: The word "commandment" seems to have been introduced from verse
3. While it can be argued that "word" was introduced by copyists from the parallel
passage in Mark 7:13, that reading is found in several types of ancient text. It has been
suggested that the reading "law" was added because Jesus referred to one specific law.
Matthew 15:14:
TEXT: "they are blind leaders of the blind"
EVIDENCE: Sa C L W X Delta Theta Pi f1 f13 33 565 700 892 1010 1241 Byz Lect most lat vg
syr(p,h) few cop(north)
TRANSLATIONS: KJV NASV NIVn NEBn TEV
RANK: C
NOTES: "they are blind leaders"

EVIDENCE: S*,b B D 0237 one lat cop
TRANSLATIONS: ASV RSV NASVn NIV NEB
OTHER: "they are leaders of the blind"

EVIDENCE: K syr(c,s)
COMMENTS: The word translated "of the blind" is in brackets in the UBS text,
because it is missing from early manuscripts of two kinds of ancient text. However, it is
possible that copyists' eyes jumped from "blind" in this sentence to the first word of the
next sentence, which is also "blind" in the Greek text.
Matthew 16:2-3:
TEXT: "he answered by saying to them, "When it is evening, you say, '[It will be] fair weather;
pl
for the sky is red.' ·And in the morning, '[It will be] stormy today, for the sky is red and
threatening.' You know [how] to discern the appearance of the sky, but you cannot [discern]
pl pl
the signs of the times. ·An evil and adulterous generation seeks for a sign"
EVIDENCE: C D K L N W Delta Theta Pi f1 33 565 700 892 1010 1241 Byz Lect lat vg syr(p,h) few
cop(north)
RANK: D
NOTES: "he answered by saying to them, "·An evil and adulterous generation seeks for
a sign"
EVIDENCE: S B X f13 157 1216 syr(c,s) most cop
TRANSLATIONS: ASVn RSVn NASVn NIVn NEB TEVn
COMMENTS: The words that are missing from some manuscripts are in brackets in
the UBS text. It has been argued that these words were added from the parallel in Luke
12:54-56. However, the lack of exact correspondence with the passage in Luke argues
against this, especially since the text here as included contains only two minor
variations. Much more variation could be expected if the text had been paraphrased
from Luke. It is probable that the words were omitted by copyists who live in climates,
such as Egypt, where a red sky in the morning does not mean that it will rain.
Matthew 16:13:
TEXT: "Who do men say that the Son of man is?"
EVIDENCE: S B 700 one lat vg syr(h,pal) cop
RANK: B
NOTES: "Who do men say that I the Son of man am?"

EVIDENCE: C D K L W X Delta Theta Pi f1 f13 28 33 565 892 1010 1241 Byz Lect
most lat syr(c,s,p)
TRANSLATIONS: KJV ASVn NEBn
COMMENTS: The word "I" was apparently added from the parallel passages in Mark
8:27 and Luke 9:18. Here in Matthew the manuscripts that include it have it in different
places.
Matthew 16:21:
TEXT: "Jesus began showing his disciples"
EVIDENCE: Sb B3 C D K L W X Delta Theta Pi f1 f13 28 565 700 1010 1241 Byz Lect lat vg
syr(c,p,h) some cop
TRANSLATIONS: KJV ASV RSV NIV NEB TEV
RANK: C
NOTES: "Jesus Christ began showing his disciples"

EVIDENCE: S* B* most cop
TRANSLATIONS: ASVn NASV
OTHER: "he began showing his disciples"

EVIDENCE: Sa 892
COMMENTS: The title "Christ" seems to have been added by some Egyptian copyists
from the previous verse. Apparently the first corrector of manuscript S accidently struck
out the name "Jesus" also while trying to remove the extra word.
Matthew 17:21:
TEXT: omit verse 21
EVIDENCE: S* B Theta 33 892text two lat syr(c,s,pal) most cop
RANK: B
NOTES: include verse 21: "But this kind does not go out except by prayer and fasting."
EVIDENCE: Sb C D K L W X Delta Pi f1 f13 28 565 700 892margin 1010 1241 Byz
Lect most lat vg syr(p,h) some cop
COMMENTS: There seems to be no good reason for copyists to omit the verse if it
was original. Apparently it was borrowed from Mark 9:29, although the parallel is not
exact.
Matthew 17:22:
TEXT: "As they were gathering in Galilee"
EVIDENCE: S B f1 892 most lat vg syr(pal) some cop(south)
TRANSLATIONS: ASVn RSV NASV NIV NEB TEV
RANK: C
NOTES: "As they were staying in Galilee"

EVIDENCE: C D K L W X Delta Theta Pi f13 28 33 565 700 1010 1241 Byz Lect three
lat syr(c,s,p,h) most cop
TRANSLATIONS: KJV ASV RSVn
COMMENTS: The word translated "gathering" is a rare verb, used only two other
places in the New Testament. Therefore it is likely that it was changed to a verb that
seemed more appropriate.
Matthew 18:11:
TEXT: omit verse 11
EVIDENCE: S B L* Theta f1 f13 33 892text two lat syr(s,pal) most cop
RANK: B
NOTES: include verse 11: "For the Son of man came to save the lost."
EVIDENCE: D K W X Delta Pi 078 28 565 700 1241 Byz Lect most lat vg syr(c,p)
TRANSLATIONS: KJV ASVn RSVn NASV NIVn NEBn TEVn
OTHER: include verse 11: "For the Son of man came to seek and to save the lost."
EVIDENCE: Lc(margin) 892margin 1010 some Lect syr(h) a few cop(north)
COMMENTS: Verse 11 is missing from early manuscripts of several types of ancient

text. It seems to have been borrowed here from Luke 19:10.
Matthew 18:14:
TEXT: "So it is not the will of your Father who is in heaven that one of these little ones should
pl
perish."
EVIDENCE: S Dc K L W X Delta Pi f1 28 565vid Byz Lect lat vg syr(c,p)
RANK: C
NOTES: "So it is not the will of my Father who is in heaven that one of these little ones
should perish."
EVIDENCE: B Theta 078 f13 33 700 892 1010 1241 some Lect syr(s,h) cop
TRANSLATIONS: ASVn RSV TEVn
OTHER: "So it is not the will of our Father who is in heaven that one of these little
ones should perish."
EVIDENCE: D* 1646 2148
COMMENTS: The reading "our" is probably due to a mistake of the ear, for in later
Greek " your" and "our" sounded alike. It is more difficult to decide between " your"
pl pl
and "my," but "my" may have been borrowed from verse 10 and verse 35.
Matthew 18:15:
TEXT: "if your brother sins against you, go and tell him"
EVIDENCE: D K L W X Delta Theta Pi 078 f13 28 33 565 700 892 1010 1241 Byz Lect lat vg syr
most cop(north)
TRANSLATIONS: KJV ASV RSV NASVn NIV NEBn TEV
RANK: C
NOTES: "if your brother sins, go and tell him"

EVIDENCE: S B f1 cop(south) a few cop(north)
TRANSLATIONS: ASVn NASV NIVn NEB TEVn
COMMENTS: The words "against you" are in brackets in the UBS text because the
words may have been added from "against me" in verse 21. However, it is more likely
that they were deleted in a effort to make verse 15 more general.
Matthew 18:26:
TEXT: "saying, 'Have patience with me'"
EVIDENCE: B D Theta 700 some Lect some lat vg syr(c,s)
TRANSLATIONS: NASV NIV NEB TEV
RANK: B
NOTES: "saying, 'Lord, have patience with me'"

EVIDENCE: S K L W Delta Pi 058 f1 f13 28 33 565 892 1010 1241 Byz most Lect
most lat syr(p,h,pal) cop
COMMENTS: While it is possible that the word "Lord" was omitted by copyists to
make verse 26 read like verse 29, it is more likely that it was added to make clear a
spiritual application of the parable. The word is missing from early manuscripts of
several different kinds of ancient text.
Matthew 19:3:
TEXT: "And Pharisees came up to him and tested him"
EVIDENCE: p25vid B C L W Delta Theta Pi f1 f13 33 565 892 1010 cop(north) some cop(south)
RANK: C
NOTES: "And the Pharisees came up to him and tested him"

EVIDENCE: S D K 28 1241 Byz Lect most cop(south)
TRANSLATIONS: KJV ASVn
COMMENTS: Copyists were known to add the definite article.
Matthew 19:4:
TEXT: "the One who created [them] from the beginning made them male and female"
EVIDENCE: B Theta f1 700 syr(pal) cop
TRANSLATIONS: ASVn NASV TEV
RANK: B
NOTES: "the One who made [them] from the beginning made them male and female"
EVIDENCE: S C D K L W Delta Pi f13 28 565 892 1010 1241 Byz Lect lat vg
syr(c,s,p,h)
TRANSLATIONS: KJV ASV RSV NIV NEB
COMMENTS: Although it is possible that "created" was introduced into the text as a
literal translation of the Hebrew reading in Genesis 1:27 (perhaps by Origen), it is more
likely that "created" was changed by copyists to its synonym "made" to make it agree
with the Greek Old Testament rendering of that verse, which reads "made."
Matthew 19:9:
TEXT: "whoever divorces his wife, except for fornication, and marries another, commits
adultery."
EVIDENCE: S C3 K L W Delta Theta Pi 078 28 565 700 892 1010 1241 Byz Lect one lat vg
syr(s,p,h)
RANK: C
OTHER: "whoever divorces his wife, unless it is a matter a matter of fornication, and
marries another, commits adultery."
EVIDENCE: D f13 33 most lat syr(c) cop(south)
NOTES: "whoever divorces his wife, unless it is a matter of fornication, makes her
commit adultery"
EVIDENCE: p25vid B f1 one Lect one lat cop(north)
TRANSLATIONS: ASVn RSVn
NOTES: "whoever divorces his wife, except for fornication, and marries another,
makes her commit adultery."
EVIDENCE: C* 1216
TRANSLATIONS: NASVn
OTHER: "whoever divorces his wife, unless it is a matter of fornication, and marries
another, makes her commit adultery."
EVIDENCE: syr(pal)
COMMENTS: Some copyists changed the text here to read like Matthew 5:32.
Matthew 19:9:
TEXT: "adultery."
EVIDENCE: S C3 D L 1241 1546 many lat syr(c,s) cop(south)
RANK: C
NOTES: "adultery; and the one who marries a divorced woman commits adultery."
EVIDENCE: p25 B C* K W Delta Theta Pi 078 f1 f13 28 33 565 700 892 1010 Byz Lect
some lat vg syr(p,h,pal) cop(north)
TRANSLATIONS: KJV ASV RSVn NASVn NEBn
COMMENTS: Some copyists added this clause with several variations of grammar
from Matthew 5:32.
Matthew 19:16:
TEXT: "said, 'Teacher, what good thing should I do'"
EVIDENCE: S B D L f1 892text 1010 1365 four lat some cop(north)
RANK: B
NOTES: "said, 'Good teacher, what good thing should I do'"

EVIDENCE: C K W Delta Theta f13 28 33 565 700 892margin 1241 Byz Lect most lat
vg syr most cop
COMMENTS: The word "good" here seems to have been added by copyists from the
parallel passages in Mark 10:17 and Luke 18:18. It is missing from early manuscripts of
both Alexandrian and Western kinds of ancient text.
Matthew 19:17:
TEXT: "Why do you ask me about what [is] good? There is [only] One who is good."
EVIDENCE: S B D L Theta f1 700 892text two lat syr(s) some syr(pal)
RANK: B
NOTES: "Why do you call me good? No one [is] good except One, [that is], God."
EVIDENCE: C K W Delta f13 28 33 565 1010 1241 Byz Lect two lat syr(p,h)
cop(south) some cop(north)
OTHER: "Why do you ask me about what [is] good? There is [only] One who is good,
[that is], God."
EVIDENCE: most lat vg syr(c) some syr(pal) most cop(north)
OTHER: "Why do you ask me about what [is] good? No one is good except One, [that
is], God."
EVIDENCE: 892margin two lat
COMMENTS: The reading in the notes seems to have been taken from the parallel
passages in Mark 10:18 and Luke 18:19. The reading in the text is found in Caesarean
as well as Alexandrian and Western types of ancient text.
Matthew 19:29:
TEXT: "sisters or father or mother or children"
EVIDENCE: B 2148 two lat syr(pal)
RANK: C
NOTES: "sisters or father or mother or wife or children"

EVIDENCE: S C K L W X Delta Theta f13 28 33 565 700 892 1010 1241 Byz Lect
most lat vg syr(p,h) cop
TRANSLATIONS: KJV ASVn NASVn
OTHER: "sisters or mother or wife or children"

EVIDENCE: syr(c)
OTHER: "sisters or mother or children"

EVIDENCE: D four lat syr(s)
OTHER: "sisters or parents or children"

EVIDENCE: f1 one lat
COMMENTS: The omission of "or father" from several manuscripts seems to have
been a mistake of the eye. The change from "or father or mother" to "or parents" was
borrowed from the parallel passage in Luke 18:29. While it is quite possible that "or
wife" was omitted from the list to make it read the same as Mark 10:29, it is also
possible that it was added by copyists from Luke 18:29. The word "wife" is omitted in
the UBS text since it is missing from early manuscripts of both the Alexandrian and
Western types of text.
Matthew 19:29:
TEXT: "will receive a hundredfold"
EVIDENCE: S C D K W X Delta Theta f1 f13 28 33 565 700 892 1241 Byz Lect lat vg syr(c,s,p,h)
cop(north)
TRANSLATIONS: KJV ASV RSV NASVn NIV TEV
RANK: B
NOTES: "will receive many times more"

EVIDENCE: B L 1010 syr(pal) cop(south)
TRANSLATIONS: ASVn RSVn NASV NEB
COMMENTS: The text of Matthew was either changed to read like Mark 10:30 ("a
hundredfold") or like Luke 18:30 ("many times more"). The reading "a hundredfold"
was chosen because the evidence seems to be greater for it, and because Matthew and
Mark more often originally read the same than Matthew and Luke.
Matthew 20:30:
TEXT: "Have mercy on us, Lord, Son of David"
EVIDENCE: p45vid C K W X Gamma Delta Pi f1 28 33 1010 1241 Byz Lect two lat syr(p,h) some
cop(south)
TRANSLATIONS: KJV NIV? TEV
RANK: D
NOTES: "Have mercy on us, Son of David"

EVIDENCE: D 565 some lat syr(c)
TRANSLATIONS: RSV NEB
NOTES: "Lord, have mercy on us, Son of David"

EVIDENCE: B 085 some lat vg some cop
TRANSLATIONS: ASV RSVn NASV NIV?
OTHER: "Have mercy on us, Jesus, Son of David"

EVIDENCE: S Theta f13 700 some lat some syr(pal)
OTHER: "Lord, have mercy on us, Jesus, Son of David"

EVIDENCE: L 892 some syr(pal) some cop
COMMENTS: The word "Lord" is in brackets in the UBS text. The name "Jesus" was
apparently borrowed from parallel passages in Mark 10:47 and Luke 18:38. It is
possible that "Lord" was dropped from this passage in an effort to make it read like
Matthew 9:27. It may have been added from verse 31, but manuscript D is noted for
omitting text. In trying to decide between the readings that have "Lord" first or last, the
reading that begins with Lord is more liturgical and copyists were more likely to change
the text to put "Lord" first. Witness the NIV which moves "Lord, Son of David" to the
first position. The same thing is also found in the word order of verse 31, where several
manuscripts have "Lord" at the beginning of the statement.
Matthew 21:12:
TEXT: "Jesus entered into the temple and drove out"
EVIDENCE: S B L Theta f13 33 700 892 1010 one lat syr(pal) cop
TRANSLATIONS: ASVn RSVn NASV NIV NEB TEV
RANK: B
NOTES: "Jesus entered into the temple of God and drove out"
EVIDENCE: C D K W X Delta Pi f1 28 565 1241 Byz Lect most lat vg syr(c,p,h)
COMMENTS: The addition of "of God" would be a natural expansion for copyists to
make, although it is not found in the parallel passages in Mark 11:15 and Luke 19:45.
The tendency was for copyists to add material from parallel passages, not to delete
material, in order to make them exactly alike.
Matthew 21:29-31b:
TEXT: "·And he answered by saying, 'I do not wish to'; but afterwards he regretted [it] and
went. ·And he went to the other and said the same thing; and he answered by saying, 'I [will
go], sir,' but did not go. ·Which of the two did the will of his father?" They said*, "The first."
EVIDENCE: S C K L W X f1 28 33 565 892 1010 1241 Byz Lect three lat vg syr(c,p,h) some syr(pal)
some cop(south) {D? most lat? syr(s)?}
RANK: C
NOTES: "·And he answered by saying, 'I [will go], sir,' but did not go. ·And he went to
the second and said the same thing; and he answered by saying, 'I do not wish to';
afterwards he regretted [it] and went. ·Which of the two did the will of his father?" They
said*, "The latter."
EVIDENCE: B Theta f13 4 273 700 some syr(pal) most cop
TRANSLATIONS: NASV NEB
COMMENTS: In both readings there are variations between "the other" and "the
second" in verse 30 and as to whether to include the word "but." But in the reading
found in the notes there are many more variations, especially in the answer in verse 31:
"the latter," "the last," or "the second." Surprisingly manuscript D, most latin
manuscripts, and the Sinaitic Syriac text support the order of the text reading, but give
the answer in verse 31 as "the last"! Such a reading is nonsense and misses the point and
is obviously not original. The manuscript evidence for the text reading seems to be
better than that for the reading in the notes.
Matthew 21:44:
TEXT: include verse 44: "·And the one who falls on this stone will be broken to pieces; but on
whomever it falls, it will crush him."
EVIDENCE: S B C K L W X Delta Theta Pi f1 f13 28 565 700 892 1010 1241 Byz Lect many lat vg
syr(c,p,h) cop
TRANSLATIONS: KJV ASV RSVn NASV NIV NEBn TEVn
RANK: C

EVIDENCE: D 33 some lat syr(s)
TRANSLATIONS: ASVn RSV NIVn NEB TEV
COMMENTS: Verse 44 is in double brackets in the UBS text. It may have been
borrowed by copyists from the similar passage in Luke 20:18. However, it is also quite
possible that its omission is due to a mistake of the eye when a copyist's eye jumped
from the "And" at the beginning of verse 44 to the "And" at the beginning of verse 45.
Matthew 22:21:
TEXT: "They said to him, 'Caesar's.'"
EVIDENCE: D L W Z Theta f1 f13 Maj lat vg syr(s,c,h) cop
TRANSLATIONS: KJV ASV NASV
RANK: -
NOTES: "They said, 'Caesar's.'"

EVIDENCE: S B syr(p)
TRANSLATIONS: RSV NIV NEB TEV
COMMENTS: Mark has "they said to him" while Luke has "they said." It is probable
that copyists changed Matthew to be like one or the other.
Matthew 22:23:
TEXT: "Sadducees came to him, saying that there is no resurrection"
EVIDENCE: S* B D W Pi* f1 28 33 892 1010 1241 some Lect two lat syr(c,s,p)
TRANSLATIONS: ASVn NEB TEV
RANK: B
NOTES: "Sadducees came to him, those who say that there is no resurrection"
EVIDENCE: Sc K L Delta Theta Pi2 f13 565 700 Byz most Lect most lat vg syr(h,pal)
cop
TRANSLATIONS: KJV ASV RSV NASV NIV
COMMENTS: The difference between the two readings is between the absence (text)
or presence (notes) of the word "the". A most literal translation of the notes would be
"the [ones] saying." While it is possible that the word "the" was accidently omitted
through a mistake of the eye (in the Greek it is spelled like the ending of the word
"Sadducees"), it is more likely that the text was changed to make it read like the parallel
passage in Luke 20:27. See also the similar parallel in Mark 12:18.
Matthew 22:30:
TEXT: "are like angels in heaven"
EVIDENCE: B D Theta f1 700 most lat syr(c,s) cop(south)
RANK: C
NOTES: "are like angels of God in heaven"

EVIDENCE: S K L W Delta Pi f13 28 33 565 892 1010 1241 Byz Lect four lat vg
syr(p,h,pal) cop(north)
TRANSLATIONS: KJV ASVn RSVn NASVn
COMMENTS: Although it is possible that the words "of God" were omitted to make
this passage read like Mark 12:25, it was not usual for copyists to omit material in
making parallel passages the same; rather they would add the additional material to the
place where it was missing. They words are omitted from the UBS text because they are
missing from manuscripts of several types of ancient text.
Matthew 22:35:
TEXT: "one of them, a lawyer, asked [him a question]"
EVIDENCE: S B D F G H K L W Delta Theta Pi f13 28 33 565 700 892 1010 1241 Byz Lect most lat
vg syr(c,p,h,pal) cop
RANK: C
NOTES: "one of them asked [him a question]"

EVIDENCE: f1 one lat syr(s)
TRANSLATIONS: NEB
COMMENTS: The word "lawyer" is in brackets in the UBS text, because it may have
been borrowed from the parallel passage in Luke 10:25. It is included here in the text
because the great majority of manuscripts include it.
Matthew 23:4:
TEXT: "they bind heavy and hard to carry loads"
EVIDENCE: B D K W Delta Theta Pi f13 28 33 565 1241 Byz Lect most lat vg syr(h,pal) cop(south)
TRANSLATIONS: KJV ASV RSV TEV
RANK: C
NOTES: "they bind heavy loads"

EVIDENCE: L f1 892 some lat syr(c,s,p) cop(north)
TRANSLATIONS: ASVn RSVn NASV NIV NEB
OTHER: "they bind great loads"

EVIDENCE: S
OTHER: "they bind hard to carry loads"

EVIDENCE: 700 1010
COMMENTS: The words "and hard to carry" are in brackets in the UBS text, because
it is possible that they were added from the parallel passage in Luke 11:46. However,
since in Greek the noun "loads" precedes the adjectives "heavy and hard to carry," the
word "and" comes right after "hard to carry." Thus it is more likely that the omission of
"and hard to carry" was due to a mistake of the eye when copyists accidently skipped
from one "and" to the other.
Matthew 23:14:
TEXT: omit verse 14
EVIDENCE: S B D L Theta f1 33 892text 1344 some lat early vg syr(s) some syr(pal) cop(south)
some cop(north)
RANK: B
NOTES: include verse 14: "·Woe to you, scribes and Pharisees, hypocrites! Because
pl
you devour widows' houses and for a pretense you make long prayers; for this [reason]
pl pl
you will receive the greater condemnation."

pl
EVIDENCE: f13 some lat later vg syr(c) some syr(pal) some cop(north)
TRANSLATIONS: KJV ASVn RSVn NASV (in brackets) NIVn NEBn TEVn
NOTES: include verse 14 after verse 12

EVIDENCE: K W Delta Pi 28 565 700 892margin 1010 1241 Byz Lect one lat syr(p,h)
some cop(north)
COMMENTS: Since the verse is absent from early manuscripts of the Alexandrian,
Caesarean, and Western types of ancient text, and is found in two different places, it
seems that it was added from the parallel passages in Mark 12:40 and Luke 20:47.
Matthew 23:26:
TEXT: "First clean the inside of the cup, so that the outside of it may also be clean."
EVIDENCE: D Theta f1 700 some lat (three omit "of it") syr(s)
TRANSLATIONS: NEB TEV (both omit "of it")
RANK: D
NOTES: "First clean the inside of the cup and of the dish, so that the outside of them
may also be clean."
EVIDENCE: S B2 C K L W Delta Pi 33 565 892 1010 1241 Byz most Lect syr(p,h,pal)
cop
TRANSLATIONS: KJV
NOTES: "First clean the inside of the cup and of the dish, so that the outside of it may
also be clean."
EVIDENCE: B* f13 28 some Lect
TRANSLATIONS: ASV NASV
NOTES: "First clean the inside of the cup and of the dish, so that the outside may also
be clean."
EVIDENCE: X some lat vg
TRANSLATIONS: RSV NIV
COMMENTS: Although the manuscript evidence seems to favor the inclusion of "and
the dish," the reading "of it" by manuscripts B* and 28 and family 13 seems to indicate
that it was missing from an older manuscript from which they were copied. It is likely
that it was added from verse 25.
Matthew 23:38:
TEXT: " your house is left to you desolate."
pl pl
EVIDENCE: S C D K W X Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect most lat vg
syr(p,h,pal) some cop(north)
RANK: C
NOTES: " your house is left to you."

pl pl
EVIDENCE: B L one Lect one lat syr(s) most cop

TRANSLATIONS: ASVn RSVn NASVn NEB
COMMENTS: While "desolate" may have been added by copyists from Jeremiah 22:5,
it is more likely that it was deleted as a stylistic improvement since it is superfluous in
Greek.
Matthew 24:6:
TEXT: "for [this] has to happen"
EVIDENCE: S B D L Theta f1 33 892 one lat cop
RANK: B
NOTES: "for all [this] has to happen"
EVIDENCE: C K O W Delta Pi Sigma f13 28 700 1010 Byz Lect
TRANSLATIONS: KJV
OTHER: "for these things have to happen"

EVIDENCE: 565 most lat vg
OTHER: "for all these things have to happen"

EVIDENCE: 1241 one lat syr(p,h,pal)
COMMENTS: It seems certain that "these things" was added by copyists from the
parallel in Luke 21:9. The evidence for "all" is stronger, but it is a natural addition and
is missing from early manuscripts of several kinds of ancient text.
Matthew 24:31:
TEXT: "he will send out his angels with [the sound of] a loud trumpet"
EVIDENCE: S L W X(margin) Delta Theta f1 700 892text one lat syr(s,p,h) cop(north)
RANK: B
NOTES: "he will send out his angels with a loud sound of a trumpet"
EVIDENCE: B K X(text) Pi 28 33 565 892margin Byz Lect syr(h+,pal) cop(south)
OTHER: "he will send out his angels with a trumpet and loud sound"
EVIDENCE: D 1010 1241 most lat vg
COMMENTS: While it is possible that copyists may have omitted the word "sound"
because it is not needed to make sense, it is more likely that it was added to change the
unfamiliar "loud trumpet" to the more familiar "loud sound."
Matthew 24:36:
TEXT: "no one knows, not even the angels of heaven, nor the Son, but the Father only."
EVIDENCE: S*,b B D Theta f13 28 1195 1230* most lat syr(pal) some cop
RANK: C
NOTES: "no one knows, not even the angels of heaven, but the Father only."
EVIDENCE: Sa K L W Delta Pi f1 33 565 700 892 1010 1241 Byz Lect two lat vg
syr(s,p,h) most cop
TRANSLATIONS: KJV ASVn RSVn NIVn TEVn
COMMENTS: It is possible that the words were added here by copyists to make the
text read like the parallel passage in Mark 13:32. On the other hand, it is possible that
they were omitted to avoid the theological problem of the Son of God not knowing
something. The same thing happened with a few manuscripts in Mark 13:32 (including
manuscripts X and 983). They are included here since they are found in early
manuscripts of several kinds of ancient text.
Matthew 25:1:
TEXT: "and went out to meet the bridegroom."
EVIDENCE: S B C K L W X2 Delta Pi f13 28 33 565 700 892 1010 1241 Byz Lect syr(h,pal) cop
RANK: C
NOTES: "and went out to meet the bridegroom and the bride."
EVIDENCE: D X* Theta f1 1195*vid lat vg syr(s,p,h+)
TRANSLATIONS: RSVn
COMMENTS: While it is possible that the words "and the bride" were omitted by
copyists to focus the parable on the bridegroom, who represents Christ, it is more likely
that the words were added by other copyists to reflect the custom of the bridegroom
bringing the bride back to his house for the wedding.
Matthew 26:20:
TEXT: "he was sitting [at the table] with the twelve."
EVIDENCE: p37vid p45vid B D K f1 f13 28 565 700 1010 Byz Lect one lat syr(s)
TRANSLATIONS: KJV ASVn RSVn NIV
RANK: C
NOTES: "he was sitting [at the table] with the twelve disciples."
EVIDENCE: S A L W Delta Theta Pi 074 33 892 1241 most lat vg syr(p,h,pal) cop
TRANSLATIONS: ASV RSV NASV NEB TEV
COMMENTS: Since the phrase "twelve disciples" is found several times in scripture,
it was natural for copyists to add the word "disciples" here. The manuscript evidence
seems to favor its omission here.
Matthew 26:27:
TEXT: "And he took a cup and gave thanks"
EVIDENCE: S B L W Delta Theta 074 f1 28 33 700 892 cop
RANK: C
NOTES: "And he took the cup and gave thanks"

EVIDENCE: p37vid p45 A C D K Pi f13 565 1010 1241 Byz Lect
TRANSLATIONS: KJV ASVn NIV
COMMENTS: Copyists were more inclined to add than to delete the word for "the."
Matthew 26:28:
TEXT: "this is my blood of the covenant"
EVIDENCE: p37 p45vid S B L Theta 33 some syr(pal) some cop(north)
RANK: B
NOTES: "this is my blood of the new covenant"
EVIDENCE: A C D K W Delta Pi 074vid f1 f13 28 565 700 892 1010 1241 Byz Lect lat
vg most syr most cop
TRANSLATIONS: KJV ASVn RSVn NIVn
COMMENTS: The word "new" was apparently added by copyists from the parallel
passage in Luke 22:20.
Matthew 26:60:
TEXT: "finally two came forward"
EVIDENCE: S B L Theta f1 syr(p) cop
RANK: -
NOTES: "finally two false witnesses came forward"

EVIDENCE: A C D N W 090 f13 1241 Maj lat vg syr(s,h)
TRANSLATIONS: KJV
COMMENTS: It is likely that "false witnesses" was added by copyists from the first
part of the verse.
Matthew 27:4:
TEXT: "I have sinned by betraying innocent blood."
EVIDENCE: S A B* C K W X Delta Pi f1 f13 33 565 700 892 1010 1241 Byz Lect syr(p,h) few cop
RANK: B
NOTES: "I have sinned by betraying righteous blood."

EVIDENCE: B2margin L Theta lat vg syr(s,pal) most cop
TRANSLATIONS: ASVn
COMMENTS: The word "righteous" was used in the law courts as a synonym for
"innocent" (see Luke 23:47 RSV). While it can be argued that "innocent" was
introduced from the Greek Old Testament, where "innocent blood" is found 15 times to
only 4 times for "righteous blood," the manuscript evidence would indicate that
"righteous" was borrowed from some place such as Matthew 23:35.
Matthew 27:9-10:
TEXT: "And they took the thirty silver [coins] . . . and they gave them for the potter's field"
EVIDENCE: A B* C K L X Delta Theta Pi 064 f1 f13 33 565 700 892 1010 1241 Byz most Lect lat
vg few syr(pal) cop
RANK: C
NOTES: "And I took the thirty silver [coins] . . . and I gave them for the potter's field"
EVIDENCE: S B2(vid) W 2174 four Lect most syr
TRANSLATIONS: ASVn NASVn NEB
COMMENTS: "I took" and "they took" are spelled alike in Greek, so the difference is
between "I gave" and "they gave" which are also spelled similar ("they gave" has one
letter more than "I gave"--the Greek letter for "n"). It is likely that the reading "I gave"
was introduced because of the word "me" at the end of the verse.
Matthew 27:16-17:
TEXT: "a notorious prisoner, called Jesus Barabbas. . . . release to you, Jesus Barabbas or Jesus
pl
who is called Christ?"

EVIDENCE: Theta f1 700* syr(s,pal)
TRANSLATIONS: RSVn NEB TEV
RANK: C
NOTES: "a notorious prisoner, called Barabbas. . . . release to you, Barabbas or Jesus
pl
who is called Christ?"

EVIDENCE: S A B D K L W Delta Pi 064 f13 33 565 700c 892 1010 1241 Byz Lect lat
vg syr(p,h) few syr(pal) cop
TRANSLATIONS: KJV ASV RSV NASV NIV NEBn
COMMENTS: The name "Jesus" before "Barabbas" in verses 16 and 17 is in brackets

in the UBS text. Although the name "Jesus Barabbas" is found in only a few
manuscripts, it is more likely to be original, because copyists would have been likely to
have omitted the name "Jesus" from before "Barabbas" out of reverence, and there is no
reason for it to have been added.
Matthew 27:24:
TEXT: "I am innocent of this [man's] blood"
EVIDENCE: B D Theta some lat syr(s) most cop(south) some cop(north)
RANK: B
NOTES: "I am innocent of this righteous [man's] blood" or "I am innocent of this
righteous blood"
EVIDENCE: S A K L W Delta Pi 064 f1 f13 33 565 700 892 1010 1241 Byz Lect some
lat vg syr(p,h,pal) some cop(south) most cop(north)
TRANSLATIONS: KJV ASV RSVn NASVn
COMMENTS: The word "righteous" is missing from early manuscripts of several

types of ancient text. It is found before "this" in most manuscripts that have it, but after
"this" in some others. It appears to have been added by copyists to make clear Jesus'
innocence.
Matthew 27:28:
TEXT: "And they stripped him"
EVIDENCE: S*,b A D L W Delta Theta Pi 064 (add "of his clothes") f1 f13 33 (add "of his clothes")
565 700 892 1010 1241 Byz Lect some lat vg syr(p,h) some syr(pal) cop
RANK: B
NOTES: "And they clothed him"
EVIDENCE: Sa B syr(s)
TRANSLATIONS: ASVn
OTHER: "And they clothed him in a purple cloak and"

EVIDENCE: D some lat some syr(pal)
COMMENTS: The difference between the words for "stripped" and "clothed" in Greek
is one letter. The word "clothed" seems to have been a change made by copyists who
assumed that he was still naked following the whipping he received (see John 19:1).
The words "in a purple cloak" have been added from John 19:2.
Matthew 27:35:
TEXT: "they divided his clothes [among them by] throwing [gambling] lots."
EVIDENCE: S A B D L W Gamma Pi 33 565 700 892 c Maj two lat early vg syr(p,pal)
RANK: -
NOTES: "they divided his clothes [among them by] throwing [gambling] lots, so that
the word [spoken] by the prophet might be fulfilled, 'They divided my clothes among
themselves, and for my clothing they threw [gambling] lots.'"
EVIDENCE: Delta Theta f1 f13 most lat later vg syr(h)
TRANSLATIONS: KJV NIVn
OTHER: "they divided his clothes [among them by] throwing [gambling] lots on
them."
EVIDENCE: 892* syr(s) cop
COMMENTS: Although it is possible that the additional material may have accidently
been omitted due to a mistake of the eye (skipping from "lots" to "lots"), the quote from
Psalm 22:18 seems to have been added by later copyists from the parallel in John 19:24
with Matthew's type of wording used to introduce the quote.
Matthew 27:49:
TEXT: "'Let us see whether Elijah is coming to save him.'"
EVIDENCE: A D K W Delta Theta Pi 090 f1 f13 28 33 565 700 892 1241 Byz Lect lat vg syr(s,p,h)
some syr(pal) cop
RANK: B
NOTES: "'Let us see whether Elijah is coming to save him.' And another took a spear
and pierced his side, and out came water and blood."
EVIDENCE: S B C L 1010 some syr(pal)
TRANSLATIONS: ASVn RSVn NASVn
COMMENTS: The additional words seem to have been introduced here by some
copyists from the similar account in John 19:34, although strangely enough they appear
here before Jesus' death.
Matthew 28:6:
TEXT: "Come, see the place where he was lying."
EVIDENCE: S B Theta 33 892text one lat syr(s) some syr(pal) cop
RANK: B
NOTES: "Come, see the place where the Lord was lying."
EVIDENCE: A C D K L W Delta Pi f1 f13 28 565 700 892margin 1010 1241 Byz Lect
most lat vg syr(p,h) some syr(pal)
OTHER: "Come, see the place where Jesus was lying."

EVIDENCE: Phi
COMMENTS: It was natural for copyists to add a definite subject where one was
missing. There seems to be no reason why "the Lord" should be omitted if it were
originally present.
The Gospel According to Mark
Mark 1:1-16:20
Mark 1:1:
TEXT: "The beginning of the gospel of Jesus Christ, the Son of God."
EVIDENCE: Sa A B D K L W Delta Pi f1 f13 33 565 700 892 1010 Byz Lect lat vg syr(p,h) cop
RANK: C
NOTES: "The beginning of the gospel of Jesus Christ."

EVIDENCE: S* Theta 28c syr(pal)
TRANSLATIONS: ASVn RSVn NASVn NIVn NEBn TEVn
OTHER: "The beginning of the gospel of Jesus."

EVIDENCE: 28*
OTHER* "The beginning of the gospel of Jesus Christ, the Son of the Lord."
EVIDENCE: 1241
COMMENTS: The words "the Son of God" are in brackets in the UBS text. Some of
the evidence listed above for this reading has "Son of the God." While it is possible that
the words were added by copyists, it is more likely that they are original and were
accidently omitted when copyists' eyes jumped from the word "Christ" to "God," both
of which have the same ending in Greek.
Mark 1:2:
TEXT: "Just as it is written in Isaiah the prophet"
EVIDENCE: S B D L Delta Theta f1 33 565 700 892 1241 lat vg syr(p,pal) syr(h)margin cop
RANK: A
NOTES: "Just as it is written in the prophets"

EVIDENCE: A K P W Pi f13 28 1010 Byz Lect syr(h)
COMMENTS: The quotation in verses 2 and 3 is from two scriptures: the first part is
from Malachi 3:1 and the second part is from Isaiah 40:3. Thus it is likely that copyists
changed the reference to make it more general. The reading in the text is found in
several types of ancient text.
Mark 1:4:
TEXT: "[so] John appeared, who was baptizing in the wilderness and preaching"
EVIDENCE: S L Delta most cop(north)
TRANSLATIONS: ASV
RANK: C
NOTES: "[so] John the baptizer appeared in the wilderness, preaching"

EVIDENCE: B 33 892 some cop(north)
TRANSLATIONS: RSV NASV NEB TEVn
NOTES: "[so] John appeared, baptizing in the wilderness and preaching"

EVIDENCE: A D K P W Theta Pi f1 f13 28 565 700 1010 1241 Byz Lect lat vg syr
cop(south)
TRANSLATIONS: KJV RSVn NIV TEV
COMMENTS: The differences above are actually created by the inclusion and
omission of two small words: "the" and "and." The same Greek phrase is translated
"who was baptizing" and "the baptizer." The definite article (translated "who was" or
"the") is in brackets in the UBS text. It is included here because it is found in several
early manuscripts, but it may have been added to make a title following John's name.
The evidence supporting the omission of "who was" is found in two different word
orders. The word "and" is missing from manuscripts where copyists understood "the
baptizer" as a title.
Mark 1:29:
TEXT: "immediately they went out of the synagogue"
EVIDENCE: S A C K L Delta Pi 28 33 892 1010 1241 Byz vg syr some cop(north)
RANK: C
NOTES: "immediately he went out of the synagogue"

EVIDENCE: B D W Theta f1 f13 565 700 lat some cop(north)
TRANSLATIONS: ASVn RSV NASVn
COMMENTS: It appears that the plural verbs have been changed to singular to make
the passage read like the parallel passages in Matthew 8:14 and Luke 4:38. There are no
independent pronouns in the Greek in this passage, but the pronouns are bound up in the
verbs.
Mark 1:34:
TEXT: "because they knew him."
EVIDENCE: S* A D K Delta Pi 1010 Byz most lat vg syr(s,p,h)
RANK: A
NOTES: "because they knew him to be the Christ."

EVIDENCE: Sc B C L W Theta f1 f13 28 33vid 565 700 892 1241 most Lect one lat
syr(h+) cop(north)
TRANSLATIONS: ASVn NASVn
COMMENTS: The addition "to be the Christ" is found in five different word orders,
and seems to have been added here by copyists from Luke 4:41.
Mark 1:40:
TEXT: "and kneeling said to him"
EVIDENCE: S L Theta f1 565 892 1241 four lat vg syr(s,p) cop (north)
TRANSLATIONS: RSV NIV TEV
RANK: D
NOTES: "and said to him"

EVIDENCE: B D W some Lect most lat cop(south)
TRANSLATIONS: ASVn
NOTES: "and kneeling to him said to him"

EVIDENCE: A C K Delta Pi 090 f13 28 33 700 1010 Byz most Lect syr(h,pal)
TRANSLATIONS: KJV ASV NASV NEB
COMMENTS: Since in the Greek the word for "and" is found both before and after
"kneeling," it is possible that the omission of "kneeling" or "kneeling to him" happened
accidently when copyists' eyes jumped from "and" to "and."
Mark 1:41:
TEXT: "And moved with pity, he stretched out [his] hand"
EVIDENCE: S A B C K L W Delta Theta Pi 090 f1 f13 28 33 565 700 892 1010 1241 Byz Lect most
lat vg syr cop
RANK: D
NOTES: "And being angry, he stretched out [his] hand"

EVIDENCE: D four lat
TRANSLATIONS: NEB TEVn
NOTES: "And he stretched out [his] hand"

EVIDENCE: one lat
TRANSLATIONS: NEBn
COMMENTS: It is easier to see why copyists might have changed "being angry" to
"moved with pity" than to see why they would have changed "moved with pity" to
"being angry." However, the evidence for "moved with pity" is so much stronger that it
is retained in the text.
Mark 2:4:
TEXT: "they could not bring [the man] to him"
EVIDENCE: S B L Theta 33 892 three lat vg syr(h,pal) cop
TRANSLATIONS: ASVn NASV NIV NEB TEV
RANK: C
NOTES: "they could not come near him"

EVIDENCE: A C D K Delta Pi 090 f1 f13 28 565 700 1010 1241 Byz Lect most lat
syr(p)
NOTES: "they could not come to him"

EVIDENCE: W
TRANSLATIONS: -
COMMENTS: Perhaps the fact that a direct object ("him" or "the man") is missing
caused copyists to change "bring to" to "come near" or "come to."
Mark 2:16:
TEXT: "when the scribes of the Pharisees saw"
EVIDENCE: B W 28 syr(pal) {S L 33 Delta 0130 vid one lat}
RANK: C
NOTES: "when the scribes and the Pharisees saw"

EVIDENCE: A C D K Theta Pi f1 f13 565 700 892 1010 1241 Byz Lect most lat vg
syr(p,h) cop(south) {cop(north)}
COMMENTS: It seems that many copyists changed the rare phrase "scribes of the
Pharisees" to the common one "scribes and the Pharisees." The evidence listed in braces
above adds an extra "and" and punctuates differently so as to make verses 15 and 16
read either ". . . there were many. And also the scribes of the Pharisees were following
him. And they saw . . ." or ". . . there were many. And the scribes and the Pharisees were
following him, and they saw . . . ."
Mark 2:16:
TEXT: "Does he eat with tax collectors and sinners?"
EVIDENCE: {S} B D W Theta some lat {one lat}
TRANSLATIONS: ASVn RSV NIV NEB TEV
RANK: B
NOTES: "Does he eat and drink with tax collectors and sinners?"
EVIDENCE: A K Pi f1 28 33 565 700 892 1010 1241 Byz Lect one lat syr(p,h,pal) {C L
Delta f13 three lat vg cop}
TRANSLATIONS: KJV ASV RSVn NASV
COMMENTS: It is more likely that "and drink" was added by copyists from the
parallel in Luke 5:30 than that it was omitted because it was missing from the parallel in
Matthew 9:11. Some of the evidence supporting the inclusion of "and drink" also
changes the subject to " you," as in Luke 5:30. The evidence given above in braces
pl
makes the subject " your teacher," which was added by copyists from the parallel in
pl
Matthew 9:11.
Mark 2:22:
TEXT: "and [so are] the wineskins; but new wine [is put] into fresh wineskins."
EVIDENCE: S A B C K L W Delta Theta Pi 074 f1 f13 28 33 565 700 892 1010 1241 Byz Lect some
lat vg syr cop
RANK: C
.NOTES: "and [so are] the wineskins." EVIDENCE: D some lat

TRANSLATIONS: RSVn
COMMENTS: Although it is possible that the phrase missing from a few manuscripts
was added from the parallel passages in Matthew 9:17 and Luke 5:38, the evidence is
very strong that it was originally present. The reason for its omission is not clear,
although it might have been accidently omitted because of the repetition of "wine" and
"wineskins," but this was not a usual mistake of the eye, for these words have different
endings in the two phrases. Most of the evidence listed above adds a verb, either "must
be put," as in Luke 5:38, or "they put," as in Matthew 9:17. Only manuscripts S* and B
omit the verb here and rely on the verb at the beginning of the verse.
Mark 2:26:
TEXT: "he entered into the house of God in [the time of] Abiathar [the] high priest, and ate"
EVIDENCE: S B K L 892 1010 Byz some Lect some lat vg syr(p,h) some syr(pal)
RANK: A
NOTES: "he entered into the house of God, and ate"

EVIDENCE: D W 1009 1546* some lat syr(s) some syr(pal)
TRANSLATIONS: -
NOTES: "he entered into the house of God in [the time of] Abiathar the high priest, and
ate"
EVIDENCE: A C Theta Pi 074 f1 f13 28 33 565 700 1241 most Lect cop
OTHER: "he entered into the house of God in [the time of] Abiathar the priest, and ate"
EVIDENCE: Delta one lat
COMMENTS: The problem here revolves around the fact that Abiathar was not high
priest at the time that David took the bread. His father, Ahimelech, was then high priest,
and it was only later that Abiathar became high priest. The Greek idiom most naturally
means "during the time that Abiathar was high priest." For this reason some copyists
omitted the phrase. However, the phrase may have two other meanings: First, it may be
that Jesus just mentions Abiathar with the highest title that he wore, thus meaning "in
the time of Abiathar, who became high priest." The addition of "the" before "high
priest" which some manuscripts have would make this meaning more possible in Greek.
Second, it is also possible to translate the idiom "in [the passage about] Abiathar [the]
high priest," as is found in Mark 12:26: "in [the passage about] the bush."
Mark 3:14:
TEXT: "he appointed twelve, whom he also named apostles, so that"
EVIDENCE: S B C*(vid) W Delta Theta f13 28 cop
TRANSLATIONS: ASVn RSVn NASVn NIV TEV
RANK: C
NOTES: "he appointed twelve, so that"

EVIDENCE: A C2 D K L P Pi f1 33 565 700 892 1010 1241 Byz Lect lat vg most syr
TRANSLATIONS: KJV ASV RSV NASV NIVn NEB
COMMENTS: The words "whom he also named apostles" are in brackets in the UBS
text. Although they are contained by several early manuscripts and thus retained in the
text, they may have been added by copyists from the parallel passage in Luke 6:13.
Mark 3:16:
TEXT: "demons. ·And he appointed the twelve, even Simon, [to whom] he"
EVIDENCE: S B C* Delta 565
TRANSLATIONS: ASVn RSV2n NASV NIV NEB TEV
RANK: C
NOTES: "demons: ·even Simon, [to whom] he"

EVIDENCE: A C2 D K L P Theta Pi f1 28 33 700 892 1010 1241 Byz Lect most lat vg
syr cop(north)
OTHER: "demons: ·first Simon, and to Simon he"

EVIDENCE: f13 cop(south)
COMMENTS: The words "and he appointed the twelve" are in brackets in the UBS
text. The words may have been added from the beginning of verse 14, either accidently
when a copyist's eye jumped back to the wrong place, or deliberately, in order to smooth
out the verse. On the other hand, since the same Greek word is translated both "and" and
"even," it is possible that these words were accidently omitted when copyists' eyes
skipped from "and" to "even."
Mark 3:22:
TEXT: "He has [the demon] Beelzebul"
EVIDENCE: S A C D L W Theta f1 f13 Maj lat some vg syr(h) cop
RANK: -
NOTES: "He has [the demon] Beezebul"

EVIDENCE: B
NOTES: "He has [the demon] Beelzebub"

EVIDENCE: most vg syr(s,p)
TRANSLATIONS: KJV ASV* NASVn NIV NEB
Mark 3:32:
TEXT: "your mother and your brothers and your sisters are outside"
EVIDENCE: A D 700 1010 some lat syr(h)margin
TRANSLATIONS: RSVn NASVn TEV
RANK: C
NOTES: "your mother and your brothers are outside"

EVIDENCE: S B C K L W Delta Theta Pi 074 f1 f13 28 33 565 892 1241 Byz Lect
some lat vg syr(s,p,h) cop
TRANSLATIONS: KJV ASV RSV NASV NIV NEB
COMMENTS: The words "and your sisters" are in brackets in the UBS text, because
they are omitted in so many manuscripts. While it is possible that they were added by
copyists as a natural addition from verse 35, it is also possible that they were omitted
accidently, when copyists' eyes jumped from "your" to "your" ("your" follows
"brothers" and "sisters" in Greek).
Mark 4:40:
TEXT: "Why are you cowardly? Do you not yet have faith?"
pl pl
EVIDENCE: S B D L Delta Theta 565 700 892* most lat vg cop

TRANSLATIONS: ASV RSV (omit "yet") TEV
RANK: A
NOTES: "Why are you cowardly like this? How [is it that] you do not have faith?"
pl pl
EVIDENCE: A C K Pi 33 1010 1241 Byz Lect one lat syr(p,h)

TRANSLATIONS: KJV NASV
NOTES: "Why are you cowardly like this? Do you not yet have faith?"
pl pl
EVIDENCE: p45vid f1 f13 28 (omit "are") 892margin

TRANSLATIONS: NIV NEB ("such cowards")
COMMENTS: The reading in the text is found in early manuscripts of several different
kinds of ancient text.
Mark 5:1:
TEXT: "to the country of the Gerasenes."
EVIDENCE: S* B D lat vg cop(south)
RANK: C
NOTES: "to the country of the Gergesenes."

EVIDENCE: Sc L Delta Theta f1 28 33 565 700 892 1241 Lect syr(s) syr(h)margin
cop(north)
TRANSLATIONS: RSVn NIVn
NOTES: "to the country of the Gadarenes."
EVIDENCE: A C K Pi f13 1010 Byz syr(p,h)
TRANSLATIONS: KJV RSVn NIVn
COMMENTS: Gerasa, Gadara, and Gergesa were all cities of the region called
"Gerasenes" was original here and in Luke 8:26, 37, while "Gadarenes" was original in
Matthew 8:28. The reading "Gergesenes" seems to have been proposed by Origen, and
added to manuscripts under his influence.
Mark 5:36:
TEXT: "But overhearing what was being spoken"
EVIDENCE: S*,b B L W Delta 892* one lat
RANK: B
NOTES: "But hearing what was being spoken"

EVIDENCE: Sa A C D K Theta Pi f1 f13 28 33 565 700 892c 1010 1241 Byz Lect most
lat vg cop
COMMENTS: The Greek word translated "overhearing" above can also be translated
"ignoring." It is possible that this ambiguity caused copyists to replace it with the simple
word "hearing" found in the parallel in Luke 8:50.
Mark 6:2:
TEXT: "and many who heard [him] were astonished"
EVIDENCE: S A C D K W Delta Theta Pi f1 33 565 700 1010 1241 Byz Lect
TRANSLATIONS: KJV ASV RSV NIV TEV?
RANK: A
NOTES: "and the many who heard [him] were astonished"

EVIDENCE: B L f13 28 892
TRANSLATIONS: ASVn NASV NEB TEV?
COMMENTS: All but a few Greek manuscripts leave out the word "the." The
translations cannot be used as evidence for the presence or absence of the definite
article.
Mark 6:3:
TEXT: "Is not this the carpenter, the son of Mary"
EVIDENCE: S A B C D K L W Delta Theta Pi f1 28 892 1010 1241 Byz most Lect some lat vg
syr(p,h) most cop
RANK: A
NOTES: "Is not this the son of the carpenter and Mary"
EVIDENCE: p45vid f13 33vid 565 700 a few Lect some lat some cop(north)
TRANSLATIONS: NEBn
OTHER: "Is not this the son of Mary"

EVIDENCE: syr(pal)
COMMENTS: Some copyists changed the text to be like the parallel in Matthew
13:55, probably in order to reduce the ridicule from pagans for following a lowly
"carpenter."
Mark 6:14:
TEXT: "And [some] were saying"
EVIDENCE: B W four lat
RANK: B
NOTES: "And he was saying"

EVIDENCE: S A C K L Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect
most lat vg syr cop
TRANSLATIONS: KJV ASV RSVn NIVn NEBn
COMMENTS: While it is possible that copyists changed the singular to the plural
because of the plurals in verse 15, it more likely that the singulars in verses 14 and 16
influenced them to change the plural to the singular.
Mark 6:20:
TEXT: "he was much perplexed"
EVIDENCE: S B L W Theta one Lect cop
RANK: D
NOTES: "he was doing many things"

EVIDENCE: A C D K Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect lat vg syr
TRANSLATIONS: KJV ASVn NIVn
COMMENTS: While it has been suggested that the reading "perplexed" was taken
from Luke 9:7 where it is said that Herod was very perplexed or puzzled regarding what
he heard about Jesus, the fact that Luke 9:7 contains a different form of the same root
word in a different context makes this not likely. This more meaningful reading is found
in the UBS text because it is found in early manuscripts of both the Alexandrian and
Caesarean types of ancient text.
Mark 6:22:
TEXT: "his [step-]daughter by Herodias came in"
EVIDENCE: S B D L Delta 565
TRANSLATIONS: ASVn TEVn
RANK: D
NOTES: "the daughter of Herodias herself came in"
EVIDENCE: A C K W Theta Pi f13 28 33 700 892 1010 1241 Byz Lect most lat vg
syr(h)
NOTES: "the daughter of Herodias came in"

EVIDENCE: f1 some lat syr(s,p,pal) cop
COMMENTS: The phrase translated "his [step-]daughter by Herodias" (literally, "his

daughter of Herodias") can also be translated "his daughter Herodias." It is probably
more natural to read it this way. Since Herodias was the wife's name and Josephus gives
the daughters' name as Salome, it was natural for copyists to change "his" to "herself" or
to omit it altogether in order to avoid what might be taken as a mistake in the Bible. It is
probable that the omission of "herself" in the RSV, NIV, NEB, and TEV is more due to
making a smooth translation than following a suspect text.
Mark 6:51:
TEXT: "they were very greatly astounded within themselves, ·for"
EVIDENCE: S B L Delta 28 892 four lat vg syr(s) cop
TRANSLATIONS: ASV RSV NASV ("astonished") NIV NEB TEV
RANK: C
NOTES: "they were very greatly astounded within themselves and marveled, ·for"
EVIDENCE: A D K W X Theta Pi f13 33 565 700 1010 1241 Byz Lect most lat syr(h)
{syr(p)-"marveled and were astounded"}
TRANSLATIONS: KJV
OTHER: "they were very greatly astonished within themselves, ·for"

EVIDENCE: f1
COMMENTS: The addition of "and marveled" seems to be a heightening of the story

by copyists using the same combination of words found in Acts 2:7
Mark 7:3:
TEXT: "unless they ceremonially wash [their] hands"
EVIDENCE: A B D K L X Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect most lat
syr(h)margin
TRANSLATIONS: ASV RSVn NASV NIV NEBn TEV
RANK: A
NOTES: "unless they wash [their] hands"

EVIDENCE: Delta syr(s) cop(south)
TRANSLATIONS: RSV* NEB
NOTES: "unless they frequently wash [their] hands"

EVIDENCE: S W three lat vg syr(p,h) cop(north)
COMMENTS: The word translated "ceremonially" literally means "with a fist." Since
the exact ceremony referred to is unknown, some copyists omitted the word while
others replaced it with a word that makes more sense.
Mark 7:4:
TEXT: "they do not eat unless they immerse [themselves]"
EVIDENCE: A D K L W X Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect lat vg syr
cop(north)
TRANSLATIONS: KJV ASV RSVn NIV NEB TEV
RANK: B
NOTES: "they do not eat unless they sprinkle [themselves]"

TRANSLATIONS: ASVn RSV NASV
COMMENTS: The word "immerse" seems to have been changed to "sprinkle" by

copyists who had difficulty imagining that the Pharisees took a full bath after coming
from the market place. The footnote reading can also be translated: "and they do not eat
[anything] from the market place unless they sprinkle [it]" (see RSV 2nd edition
footnote, which is not in fact a textual footnote, but a translational one).
Mark 7:4:
TEXT: "the immersings of cups and pots and copper vessels and cots."
EVIDENCE: A D K W X Theta Pi f1 f13 28c 33 565 700 892 1010 1241 Byz Lect lat vg syr(p,h)
cop(south)
TRANSLATIONS: KJV ("tables") ASVn RSVn NIVn TEV
RANK: C
NOTES: "the immersings of cups and pots and copper vessels."

EVIDENCE: p45vid S B L Delta 28* one Lect cop(north)
TRANSLATIONS: ASV RSV NASV NIV NEB TEVn
OTHER: "the immersings of cups and pots"

EVIDENCE: syr(s)
COMMENTS: The words "and cots" are in brackets in the UBS text because they are
absent from several early manuscripts. It has been suggested that they were added from
Leviticus 15, but it is much more likely that they were omitted either accidently by a
mistake of the eye (the Greek words for "copper vessels" and "cots" both end in the
same letters) or deliberately by copyists who had trouble imagining the immersings of
cots by the Pharisees.
Mark 7:9:
TEXT: "so that you may establish your tradition!"
pl pl
EVIDENCE: D W Theta f1 28 565 most lat syr(s,p)

TRANSLATIONS: NIVn NEBn TEV? ("uphold")
RANK: D
NOTES: "so that you may keep your tradition!"
pl pl
EVIDENCE: S A B K L X Delta Pi f13 33 700 892 1010 1241 Byz Lect two lat vg
syr(h) cop
TRANSLATIONS: KJV ASV RSV NASV NIV NEB TEV?
COMMENTS: The UBS committee had a difficult time deciding between these two
readings, but finally decided that the phrase "the commandment of God" might have
caused copyists to substitute the word "keep" for "establish." The English translators, on
the other hand, seem to feel that the reading "keep" has stronger manuscript evidence.
Mark 7:16:
TEXT: omit verse 16
EVIDENCE: S B L Delta* 28 most Lect some cop(north)
RANK: B
NOTES: include verse 16: "If anyone has ears to hear, let him hear."
EVIDENCE: A D K W X Deltac Theta Pi f1 f13 33 565 700 892 1010 1241 Byz some
Lect lat vg syr most cop
COMMENTS: Verse 16 is missing from several important manuscripts. It may have

been added here from Mark 4:9 or 4:23.
Mark 7:24:
TEXT: "went away into the region of Tyre."
EVIDENCE: D L W Delta Theta 28 565 some lat syr(s,pal)
RANK: A
NOTES: "went away into the region of Tyre and Sidon."

EVIDENCE: S A B K X Pi f1 f13 33 700 892 1010 1241 Byz Lect some lat vg syr(p,h)
cop
TRANSLATIONS: KJV ASV RSV NASVn NIVn
COMMENTS: Although the words "and Sidon" might have been deleted here by
copyists who saw that verse 31 says Jesus left the region of Tyre and went through
Sidon, it is more likely that they were added here from the parallel verse in Matthew
15:21.
Mark 7:28:
TEXT: "she answered by saying to him, 'Lord,'"
EVIDENCE: p45 D W Theta f13 565 700 two Lect some lat syr(s)
TRANSLATIONS: NEB TEV
RANK: B
NOTES: "she answered by saying to him, 'Yes, Lord'"

EVIDENCE: S A B K L X Delta Pi f1 28 33 892 1010 1241 Byz Lect some lat vg
syr(p,h,pal) cop
COMMENTS: It is likely that the word "yes" was added here by copyists from the
parallel in Matthew 15:27. The word "yes" occurs nowhere else in Mark.
Mark 8:10:
TEXT: "went to the district of Dalmanutha"
EVIDENCE: S A B C K L W ("region of Dalmounai") X Delta Pi 33 700 892 1010 1241 ("region")
Byz Lect three lat vg syr(p,h) cop
RANK: B
NOTES: "went to the region of Magedan"

EVIDENCE: D 28 565 ("district") most lat syr(s)
TRANSLATIONS: RSVn ("Magadan") NEBn
NOTES: "went to the district of Magdala"

EVIDENCE: Theta f1 f13 syr(pal)
TRANSLATIONS: RSVn NEBn
COMMENTS: The reading "the region of Magedan" (also spelled "Mageda,"

"Magedam," "Magada," and "Melegada") is taken from the parallel passage in Matthew
15:39 and the name "Magdala" comes from a variant reading of that passage. The name
"Dalmanutha" is found nowhere else and its exacts location is unknown, which accounts
for its being changed by copyists.
Mark 8:15:
TEXT: "the leaven of Herod."
EVIDENCE: S A B C D K L X Delta Pi 33 700 892 1010 1241 Byz Lect most lat vg syr(s,p,h)
cop(north)
RANK: A
NOTES: "the leaven of the Herodians."

EVIDENCE: p45 W Theta f1 f13 28 565 two lat cop(south)
TRANSLATIONS: RSVn
COMMENTS: The reading "Herodians" seems to have been invented by copyists

influenced by Mark 3:6 and 12:13 who wanted a group name to parallel the group name
"Pharisees."
Mark 8:16:
TEXT: "they started reasoning with one another [that he said this] because they had* no
bread."
EVIDENCE: p45 B D W f1 28 565 700 most lat cop(south) most cop(north) (include "saying")
RANK: C
NOTES: "they started reasoning with one another, saying, "[It is] because we have no
bread.'"
EVIDENCE: S (omit "saying") A C K L X Delta Theta Pi f13 33 892 1010 1241 Byz
Lect three lat vg syr(p,h) some cop(north)
TRANSLATIONS: KJV ASV RSV NIV NEB TEV ("He says this")
COMMENTS: It change from indirect to direct discourse was perhaps made by

copyists under the influence of the parallel in Matthew 16:7 which reads "we took no
bread." It was perhaps prompted by the fact that the text reading is in the present tense:
"they have." Manuscript D and most of the old latin manuscripts change this to an
imperfect tense: "they had."
Mark 8:26:
TEXT: "Do not even enter into the village."
EVIDENCE: S B L W f1 syr(s) most cop
RANK: B
NOTES: "Do not even enter into the village, nor tell anyone in the village."
EVIDENCE: A C K X Delta Pi 33 700 892 1010 1241 Byz Lect syr(p,h) some
cop(north)
NOTES: "Tell no one in the village."

EVIDENCE: one lat
TRANSLATIONS: NEB
COMMENTS: The different manuscripts show seven different readings which are
combinations of the three phrases "go to your house" (see Mark 2:11 and 5:19), "do not
enter into the village," and "tell no one in the village." The three found in English
translations are listed above. While it is possible that the reading given in the text is a
reading that was shortened from the first footnote reading in order to avoid redundancy,
it is more likely that the footnote reading is a combination of the text reading and its
variation "tell no one in the village."
Mark 8:38:
TEXT: "whoever is ashamed of me and of my words"
EVIDENCE: S A B C D K L X Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect most lat
vg syr cop(north)
RANK: B
NOTES: "whoever is ashamed of me and of mine"

EVIDENCE: p45vid W one lat cop(south)
TRANSLATIONS: NEB
COMMENTS: The difference in the readings is caused only by the absence of "words"
in the footnote reading. The same Greek word can be translated "my" and "mine."
Although it is possible that the word "words" was added from the parallel in Luke 9:26,
it is much more likely that it was accidently omitted through a mistake of the eye, since
the Greek words for "my" and "words" both end in the same letters ("-ous").
Mark 9:24:
TEXT: "the father of the child cried out and"
EVIDENCE: p45 S A* B C* L W Delta Psi 28 700 one lat syr(s) most cop
RANK: A
NOTES: "the father of the child cried out with tears and"
EVIDENCE: A2 C3 D K X Theta Pi f1 f13 33 565 892 1010 1241 Byz Lect most lat vg
syr(p,h,pal) some cop(north)
COMMENTS: The words "with tears" seem to have been added by copyists and
correctors to heighten the story. There is no good reason why the words would have
been omitted if they had been original.
Mark 9:29:
TEXT: "This kind can come out by nothing except by prayer."
EVIDENCE: S* B one lat
RANK: A
NOTES: "This kind can come out by nothing except by prayer and fasting."
EVIDENCE: p45vid Sb A C D K L W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010
1241 Byz Lect most lat vg syr(h) syr(s,p,pal) ("fasting and prayer") cop
TRANSLATIONS: KJV ASVn RSVn NASVn NIVn NEBn
COMMENTS: Because of the emphasis put on fasting in the early church, there was a
tendency for copyists to add a reference to fasting after a reference to prayer.
Mark 9:38:
TEXT: "we saw someone casting out demons in your name"
EVIDENCE: S B C L Delta Theta Psi 892 two lat syr(s,p,pal) cop
RANK: C
NOTES: "we saw someone casting out demons in your name who does not follow us"
EVIDENCE: A {D} K {W X} Pi {f1 f13 28 565 700} 1010 {1241} Byz Lect {most lat
vg syr(h)} syr(h+)
COMMENTS: The phrase "who does not follow us" seems to have been added from
the last part of the verse: "because he was not following us." This last phrase is omitted
by those manuscripts that are listed above in braces. In them the phrase was apparently
moved to this position and the wording changed slightly.
Mark 9:42:
TEXT: "one of these little ones who believe in me"
EVIDENCE: A B C2(vid) K L W X Theta Pi Psi f1 f13 28 565 700 892 1010 1241 Byz Lect some lat
vg syr(s,p,h) cop
TRANSLATIONS: KJV ASV RSV NIV TEV
RANK: C
NOTES: "one of these little ones who believe"

EVIDENCE: S C*(vid) D ("have faith") Delta some lat some cop(north)
TRANSLATIONS: ASVn NASV NEB ("have faith")
COMMENTS: The words "in me" are in brackets in the UBS text because they may
have been added from the parallel in Matthew 18:6. There is strong manuscript evidence
in favor of keeping them, but they are absent from early manuscripts of different kinds
of ancient text.
Mark 9:44 & 46:

TEXT: omit verses 44 and 46
EVIDENCE: S B C L W Delta Psi f1 28 565 892 one lat syr(s) cop
RANK: A
NOTES: include verses 44 and 46 (both identical to verse 48): "where their worm does
not die, and the fire is not quenched."
EVIDENCE: A D K X Theta Pi f13 700 1010 1241 Byz Lect most lat vg syr(p,h)
COMMENTS: Verses 44 and 46 seem to have been added by copyists from verse 48.
Mark 9:49:
TEXT: "everyone will be salted with fire."
EVIDENCE: S B L W Delta f1 f13 28* 565 700 syr(s) most cop
TRANSLATIONS: ASV RSV NASV NIV NEB TEV?
RANK: B
NOTES: "everyone will be salted with fire, and every sacrifice will be salted with salt."
EVIDENCE: A C K X Theta Pi Psi 28c 892 1010 1241 Byz Lect three lat vg syr(p,h)
some cop(north)
OTHER: "every sacrifice will be salted with salt."

EVIDENCE: D some lat
COMMENTS: In Greek the clauses in question begin with "every" and end with
"salted." While it is possible that one or the other of them was accidently omitted
through a mistake of the eye, it is more likely that the second clause was added from
Leviticus 2:13 as an explanation of the first, perhaps at first in the margin, and from
there was either substituted for the first, or added to the text.
Mark 10:2:
TEXT: "And Pharisees came up and to test him they started asking him"
EVIDENCE: S A B C K L W X Delta Theta Pi Psi f1 f13 28 565 700 892 1010 1241 Byz Lect some lat
vg syr(p,h) cop
RANK: C
NOTES: "And to test him they started asking him"

EVIDENCE: D some lat syr(s)
TRANSLATIONS: NEB
COMMENTS: The words "Pharisees came up" are found in several different word
orders, with and without "the." These words may have been added from the parallel in
Matthew 19:3. However, since they appear in most manuscripts and none of the various
word orders is exactly the same as the parallel in Matthew, they are retained in the UBS
text.
Mark 10:7:
TEXT: "a man shall leave his father and mother and be joined to his wife"
EVIDENCE: A C D K L W X Delta Theta Pi f1 f13 28 565 700 892margin 1010 1241 Byz Lect lat vg
syr(p,h) cop
TRANSLATIONS: KJV ASV RSV NASVn NIV NEB TEV
RANK: D
NOTES: "a man shall leave his father and mother"

EVIDENCE: S B Psi 892* syr(s)
TRANSLATIONS: ASVn RSVn NASV NIVn NEBn TEVn
COMMENTS: The words "and be joined to his wife" are in brackets in the UBS text.
Although they might have been added from the source of quotation in Genesis 2:24 and
from the parallel passage in Matthew 19:5, it is more likely that they were accidently
omitted when copyists' eyes jumped from "and" to "and," because the quotation does
not make sense without them.
Mark 10:24:
TEXT: "how difficult it is to enter into the kingdom of God!"
EVIDENCE: S B Delta Psi one lat cop(south) some cop(north)
RANK: C
NOTES: "how difficult it is for those who trust in wealth to enter into the kingdom of
God!"
EVIDENCE: A C D K X Theta Pi f1 f13 28 565 700 892 1010 Byz Lect most lat vg syr
most cop(north)
TRANSLATIONS: KJV ASV RSVn NASVn NIVn NEBn
OTHER: "how difficult it is for a rich man to enter into the kingdom of God!"
EVIDENCE: W one lat
OTHER: "how difficult it is for those who have wealth to enter into the kingdom of
God!"
EVIDENCE: 1241
COMMENTS: Although it is possible that the omission of "for those who trust in
wealth" was due to a mistake of the eye (the Greek words for "is" and "wealth" both end
in the same two letters), it is also quite possible that a hard saying of Jesus has been
softened by copyists with the addition of a qualifying statement like that found in verse
23. The qualifying statement in manuscript W was taken from verse 25 and that of
manuscript 1241 was taken from verse 23.
Mark 10:26:
TEXT: "saying among themselves, 'Who indeed can be saved?'"
EVIDENCE: A D K W X Theta Pi f1 f13 28 565 700 1010 1241 Byz Lect some lat vg syr(s,h)
TRANSLATIONS: KJV ASVn RSVn NASVn NIV NEB TEV
RANK: B
NOTES: "saying to him, 'Who indeed can be saved?'"

EVIDENCE: S B C Delta Psi 892 cop
TRANSLATIONS: ASV RSV NASV
OTHER: "saying to one another, 'Who indeed can be saved?'"

EVIDENCE: M* some lat syr(p)
COMMENTS: The reading "to him" seems to be a change made by the Alexandrian
type of manuscripts, since Jesus answers their question in the next verse.
Mark 10:40:
TEXT: "for whom it has been prepared."
EVIDENCE: Sa A B C D K L W X Delta Pi Psi f13 28 565 700 892 1010 Byz Lect most lat vg syr most
cop
RANK: B
NOTES: "for whom it has been prepared by my Father."

EVIDENCE: S*,b Theta f1 1241 two lat some cop(north)
TRANSLATIONS: NEBn
COMMENTS: The words "by my Father" have been added by some copyists from the
parallel passage in Matthew 20:23.
Mark 11:19:
TEXT: "whenever evening came they would go out"
EVIDENCE: A B K W Delta Pi Psi 28 565 700 four lat syr(p)
TRANSLATIONS: ASVn RSV NASV NIV TEV
RANK: C
NOTES: "whenever evening came he would go out"
EVIDENCE: S C D X Theta f1 f13 33 892 1010 1241 Byz Lect most lat vg syr(s,h,pal)
cop
TRANSLATIONS: KJV ASV RSVn NIVn NEB
COMMENTS: Either some copyists changed the singular to the plural to fit with the
next verse, or other copyists changed the plural to the singular to fit with the previous
verse. The plural was chosen for the UBS text because the manuscript evidence seems
stronger for it. Manuscript L has accidently omitted the verb.
Mark 11:24:
TEXT: "keep believing that you have received [it]"
pl
EVIDENCE: S B C L W Delta Psi 892 some cop

TRANSLATIONS: ASVn RSV2 NASV NIV NEB TEV
RANK: A
NOTES: "keep believing that you are receiving [it]"

pl
EVIDENCE: A K X Pi f13 28 33 1010 1241 Byz Lect syr some cop(south) most
cop(north)
TRANSLATIONS: KJV ASV* RSV1 RSV2n
NOTES: "keep believing that you will receive [it]"

pl
EVIDENCE: D Theta f1 565 700 lat vg some cop

COMMENTS: The aorist tense (usually translated as a past tense in English) here is
used to represent the Semitic prophetic perfect (that is, the use of the perfect tense to
refer to a future action in order to express the certainty that it will happen). Copyists
who did not understand this Semitic usage of the verb changed it either to a present
tense, or, like the parallel in Matthew 21:22, to a future tense.
Mark 11:26:
TEXT: omit verse 26
EVIDENCE: S B L W Delta Psi 565 700 892 two lat some vg syr(s,pal) most cop
RANK: A
NOTES: include verse 26: "But if you do not forgive, neither will your Father who is
pl pl
in heaven forgive your trespasses."

pl
EVIDENCE: A C D K X Theta Pi f1 f13 28 33 1010 1241 Byz Lect most lat most vg
syr(p,h) some cop(north)
COMMENTS: Although this verse might have been accidently omitted through a
mistake of the eye when copyists' eyes jumped from " your trespasses" in verse 25 to
pl
" your trespasses" in verse 26, the fact that it is missing from several different kinds of
pl
ancient text makes it likely that it was added by copyists who remembered Matthew
6:15. It contains several variations in the manuscripts in which it is found.
Mark 12:23:
TEXT: "In the resurrection, whenever they rise, to which of them"
EVIDENCE: A K X Theta Pi f1 f13 28 565 700 1010 1241 Byz Lect most lat vg syr(s,h,h+)
TRANSLATIONS: KJV NASV NIVn NEB TEV
RANK: D
NOTES: "In the resurrection to which of them"

EVIDENCE: S B C D L W Delta Psi 33 892 four lat syr(p) cop
TRANSLATIONS: ASV RSV NASVn NIV
COMMENTS: The words "whenever they rise" are in brackets in the UBS text,
because they are omitted from early manuscripts of several kinds of ancient text.
However, the words are somewhat redundant following "in the resurrection" and it is
probable that they were deliberately omitted by copyists to remove this redundancy.
They are not found in the parallel passages in Matthew 22:28 and Luke 20:33. The same
kind of redundancy is found elsewhere in Mark (see "creation which God created" in
Mark 13:19) and is probably original. Some manuscripts of both traditions include the
word "Therefore."
Mark 12:36:
TEXT: "I put your enemies underneath your feet."
EVIDENCE: B D W 28 syr(s) cop
RANK: C
NOTES: "I put your enemies [as] a footstool for your feet."
EVIDENCE: S A K L X Delta Theta Pi Psi 092b f1 f13 33 565 700 892 1010 1241 Byz
Lect lat vg syr(p,h,pal)
COMMENTS: Although it is possible that some copyists changed this passage to read
like the parallel in Matthew 22:44 ("underneath"), it is more likely that other copyists
changed it to read like the parallel in Luke 20:43 (which is like Acts 2:35 and the Greek
Old Testament of Psalm 110:1).
Mark 13:33:
TEXT: "Keep looking out, keep alert; for you do not know"
pl
EVIDENCE: B D four lat cop(Fayyumic)

RANK: C
NOTES: "Keep looking out, keep alert, and keep praying; for you do not know"
pl
EVIDENCE: S A C K L W X Delta Theta Pi Psi f1 f13 28 565 700 892 1010 1241 Byz
Lect most lat vg syr cop(north,south)
TRANSLATIONS: KJV ASV RSVn NIVn NEBn
COMMENTS: The words "and keep praying" seem to be a natural expansion taken
perhaps from Mark 14:38. If they had been original, there is no good reason why they
would have been omitted.
Mark 14:24:
TEXT: "This is my blood of the covenant"
EVIDENCE: S B C D L W Theta Psi 565 two lat most cop(north) some cop(south)
RANK: B
NOTES: "This is my blood of the new covenant"

EVIDENCE: A K P X Delta Pi f1 f13 28 700 892 1010 1241 Byz Lect most lat vg syr
some cop(north) most cop(south)
TRANSLATIONS: KJV ASVn RSVn NIVn
COMMENTS: Although it is possible that the word "new" was accidently omitted due
to a mistake of the eye (the Greek words for "the," "new," and "covenant" all end in the
same two letters), it is much more likely that it was added here by copyists from the
parallel accounts in Luke 22:20 and I Corinthians 11:25.
Mark 14:39:
TEXT: "he went away and prayed, saying the same words."
EVIDENCE: S A B C K L W X Delta Theta Pi Psi 0112 f1 f13 28 565 700 892 1010 1241 Byz Lect
some lat vg syr cop
RANK: A
NOTES: "he went away and prayed."

TRANSLATIONS: NEB
COMMENTS: It is much more likely that the clause "saying the same words" was
omitted by some Western manuscripts than that it was added exactly the same in all
different kinds of ancient text, perhaps from Matthew 26:44 (the parallel verse in
Matthew is 26:42).
Mark 14:65:
TEXT: "saying to him, 'Prophesy!'"
EVIDENCE: S A B C D K L Pi Psi ("Prophesy to us") 067 f1 ("Prophesy now") 28 1010 1241 Byz lat
vg syr(s) ("Prophesy now to us") syr(p) some cop(north) some cop(south) ("Prophesy to us")
RANK: C
NOTES: "saying to him, 'Prophesy now, Christ! Who is it that struck you?'"
EVIDENCE: W f13
NOTES: "saying to him, 'Prophesy to us, Christ! Who is it that struck you?'"
EVIDENCE: X Delta Theta 33 565 700 892 syr(h,h+) most cop(north) some cop(south)
NOTES: "saying to him, 'Prophesy to us! Who is it that struck you?'"
EVIDENCE: Lect
TRANSLATIONS: NEBn TEV ("Guess who hit you!")
COMMENTS: Several copyists added part or all of the phrases found in the parallel
passages of Matthew 26:68 and Luke 22:64.
Mark 14:68:
TEXT: "he went outside into the fore-court, and a rooster crowed."
EVIDENCE: A C D K X Delta Theta Pi Psic 067 f1 f13 28 33 565 700 1010 1241 Byz Lect most lat
vg syr(p,h) one cop(north) some cop(south)
TRANSLATIONS: KJV ASV RSVn NASVn NIVn NEBn TEV
RANK: D
NOTES: "he went outside into the fore-court."

EVIDENCE: S B L W Psi* 892 one lat syr(s) most cop
TRANSLATIONS: ASVn RSV NASV NIV NEB TEVn
COMMENTS: The words "and a rooster crowed" are in brackets in the UBS text.
While it is possible that they were added here by copyists to make the rooster crow
twice, it is more likely that they were omitted by other copyists to make the account
read like that in Matthew, Luke, and John, especially since three of the manuscripts that
omit them (S, L, and latin manuscript c) also omit the reference to two crowings in
verses 30 and 72 (manuscript W also omits "twice" in verse 30). If the words had been
added by copyists, is would be expected that they would have been added at various
places, not at the same place by all copyists..
Mark 15:8:
TEXT: "And the crowd came up and began asking"
EVIDENCE: S* B D ("whole crowd") 892 most lat vg cop
RANK: B
NOTES: "And the crowd cried [aloud] and began asking"

EVIDENCE: Sb A C K W X Delta Theta Pi Psi f1 f13 28 33 565 700 1010 1241 ("whole
crowd") Byz Lect syr
COMMENTS: The Greek words translated "came up" and "cried [aloud]" are similar:
anabas and anaboêsas, respectively. The words "came up" are in the UBS text because
they are found in early manuscripts of both the Alexandrian and Western types of
ancient text.
Mark 15:28:
TEXT: omit verse 28
EVIDENCE: S A B C D X Psi Lect two lat syr(s) most cop
RANK: A
NOTES: include verse 28: "·And the scripture was fulfilled which says, 'And he was
reckoned with outlaws.'"
EVIDENCE: K L P Delta Theta Pi 0112 f1 f13 28 33 565 700 892 1010 1241 Byz most
lat vg syr(p,h,pal) some cop(north)
COMMENTS: Although the verse might have been accidently omitted when copyists'
eyes jumped from the "And" at the beginning of verse 28 to the "And" at the beginning
of verse 29, the number of early manuscripts that omit it would indicate that it was more
likely added by copyists who remembered Luke 22:37 and Isaiah 53:12. Perhaps it was
first written in the margin of early manuscripts.
Mark 15:34:
TEXT: "why have you forsaken me?"
EVIDENCE: S A B C K L P X Delta Theta Pi Psi 059 0112 f1 f13 28 33 565 700 892 1010 1241 Byz
Lect most lat vg syr(s,p) cop
RANK: B
NOTES: "why have you reproached me?"

EVIDENCE: D three lat syr(h)
TRANSLATIONS: NEBn
COMMENTS: The word "reproached" perhaps was added from verse 32.
Mark 15:39:
TEXT: "saw that he expired like this"
EVIDENCE: S B L Psi 892 cop
TRANSLATIONS: ASV RSV NASV NIVn NEB TEV
RANK: C
NOTES: "saw that he cried out and expired like this"

EVIDENCE: A C D K W X Delta Theta Pi f1 f13 28 33 565 700 1010 1241 Byz Lect
most lat vg syr
TRANSLATIONS: KJV ASVn RSVn NIV NEBn TEVn
COMMENTS: Although it is possible that the word for "cried out" was accidently
omitted by an early copyist of the Alexandrian type of text (both "cried out" and "like
this" end with the same Greek letter), the word may also have been borrowed from
Matthew 27:50, or paraphrased from verse 37. Some of the witnesses (W Theta 565
syr(s) cop(north)) omit "like this."
Mark 15:44:
TEXT: "whether he died [very] long ago."
EVIDENCE: S A C K L X(vid) Pi Psi f1 f13 28 33 700 892 1010 1241 Byz Lect syr(p,h) cop(south)
TRANSLATIONS: KJV ASV RSVn NEB TEV
RANK: C
NOTES: "whether he had already died."
EVIDENCE: B D W Theta lat vg syr(pal) cop(north)
TRANSLATIONS: ASVn RSV NASV NIV
OTHER: "whether he had died."

EVIDENCE: syr(s)
COMMENTS: Because the Greek word for "long ago" seemed harsh here, it was
apparently changed by some copyists to "already," which they borrowed from the first
part of the verse.
Mark 16:1:
TEXT: "And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James,
and Salome bought spices"
EVIDENCE: S A B C K L W Delta Pi Psi f1 f13 28 33 700 892 1010 1241 Byz Lect two lat vg
syr(s,p,h) some cop(north) cop(south)
RANK: A
NOTES: "And they went and bought spices"

EVIDENCE: D three lat
TRANSLATIONS: NEBn
OTHER: "And when the sabbath was past, Mary Magdalene, and Mary the [mother] of
James, and Salome went and bought spices"
EVIDENCE: Theta 565 three lat syr(pal) cop(north)
COMMENTS: The omission of the women's names in manuscript D seems to have

been in the interest of simplifying the text (two of them had just been mentioned).
Mark 16:8:
TEXT: include verses 9 through 20
EVIDENCE: A C D K W X Delta Theta Pi f1 f13 28 33 565 700 892 1010 Byz some Lect most lat vg
syr(c,p,h,pal) most cop
TRANSLATIONS: KJV ASV RSV1n RSV2 NASV(text ed.) NIV NEBn TEVn
RANK: "A" to omit; included in double brackets
NOTES: omit verses 9 through 20

EVIDENCE: S B 304 2386 most Lect(?) syr(s) one cop(south)
TRANSLATIONS: ASVn RSV1 RSV2n NASVn NIVn NEBn TEVn
NOTES: include the following plus verses 9 through 20: "But they reported briefly to
Peter [and] those around [him] all that they had been told. And after this, Jesus himself
also sent out through them, from east even to west, the sacred and imperishable
preached message of eternal salvation. Amen."
EVIDENCE: L Psi 099 0112 274margin 579 one Lect syr(h)margin some cop
TRANSLATIONS: RSV2n NASV(ref.ed.) NEB TEV
NOTES: include the reading above and omit verses 9 through 20
EVIDENCE: one lat
COMMENTS: Verses 9 through 20 are in double brackets in the UBS text, which means
that the UBS Textual Committee felt that they were not originally written by Mark.
Verses 9 through 20 are missing from manuscript 2386 because a leaf is missing from
the manuscript at this point. The so-called "short ending" quoted above is obviously not
original. It was possibly written to end a manuscript that was missing verses 9 through
20. Verses 9 through 20 are often suspected of having been added to Mark to give it an
ending, because it is supposedly written in a different style from the rest of Mark. A
close examination of style, however, reveals that it is not so different in style from the
rest of Mark as is sometimes claimed. See the Appendix: " The Style of the Long
Ending of Mark."
Mark 16:14:
TEXT: "after he had been raised."
EVIDENCE: A C D K L X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect most lat
vg syr(p,h,pal) most cop
RANK: A
NOTES: "after he had been raised. And they defended [themselves], saying, 'This age
of lawlessness and unbelief is under Satan, who does not allow the things under the
unclean spirits to attain to the truth [and] power of God. For this [reason] reveal your
righteousness right now.' They were saying [this] to Christ and Christ was replying to
them, 'The term of years of Satan's authority has been fulfilled, but other terrible things
are coming near. And for those having sinned I was delivered to death, so that they may
return to the truth and no longer sin, so that they may inherit the spiritual and
imperishable glory of righteousness which is in heaven.'"
EVIDENCE: W
TRANSLATIONS (mentioned only, not quoted): RSV2n NEBn COMMENTS: The
above addition is found only in manuscript W, although Jerome was familiar with part
of it and says that it was found in some manuscripts of his time (the fourth and fifth
centuries).
Mark 16:17:
TEXT: "they will speak with new tongues"
EVIDENCE: A C2 D(supp) K W X Theta Pi f1 f13 28 33 565 700 892 1010 1241 Byz Lect most lat
vg syr(c,p,h,pal)
TRANSLATIONS: KJV ASV RSV NASV NIV {NEB TEV ("strange")}
RANK: B
NOTES: "they will speak with tongues"

EVIDENCE: C* L Delta Psi most cop
TRANSLATIONS: ASVn
COMMENTS: The word "new" was possibly accidently omitted by a mistake of the
eye, when copyists eyes jumped from the beginning of the Greek word for "new" to the
next word "and." The Greek word for "new" begins with the letters that spell the Greek
word for "and."
Mark 16:18:
TEXT: "and in [their] hands they will pick up snakes"
EVIDENCE: C L X Delta Psi f1 33 565 892 syr(c,h+) most cop
TRANSLATIONS: NIV
RANK: C
NOTES: "they will pick up snakes"

EVIDENCE: A D(supp) K W Theta Pi f13 28 700 1010 1241 Byz Lect most lat vg
syr(p,pal)
TRANSLATIONS: KJV ASV RSV NASV NEB TEV
COMMENTS: The words "and in [their] hands" are in brackets in the UBS text, which
follows the Alexandrian witnesses, even though they may have been added because of
the reference to Paul's hand in Acts 28:3-6.
Mark 16:20:
TEXT: "the signs that followed."
EVIDENCE: A C2 f1 33 three lat later vg syr most cop(south)
RANK: B
NOTES: "the signs that followed. Amen."

EVIDENCE: C*(vid) D(supp) K L W X Delta Theta Pi(supp) Psi f13 28 565 700 892
1010 1241 Byz Lect three lat earlier vg most cop(north)
TRANSLATIONS: KJV ASV RSV NASVn
COMMENTS: It was usual for copyists to add "Amen" to the end of a book.
The Gospel According to Luke
Luke 1:17-24:52
Luke 1:17:
TEXT: "he will go before him in the spirit"
EVIDENCE: S A B3 D K W X Delta Theta Pi Psi f1 28 33 565 700 892 1010 1241 Byz Lect lat vg cop
RANK: A
NOTES: "he will come [near] before him in the spirit"

EVIDENCE: B* C L f13
TRANSLATIONS: ASVn
COMMENTS: The difference between the two words is that of one letter. The word
"come [near] before" is the much more common word and the less frequently used word
"go before" was probably misread by copyists.
Luke 1:28:
TEXT: "the Lord [is] with you!"
EVIDENCE: S B L W Psi f1 565 700 1241 syr(pal) most cop
RANK: B
NOTES: "the Lord [is] with you! Blessed are you among women!"
EVIDENCE: A C D K X Delta Theta Pi f13 28 33 892 1010 Byz Lect lat vg syr(p,h)
some cop(north)
COMMENTS: The words "Blessed are you among women!" seem to have been added
here from verse 42. There is no good reason why they should have been omitted if they
were original.
Luke 1:35:
TEXT: "the holy [child] to be born will also be called"
EVIDENCE: S A B C3 D K L W X Delta Pi Psi f13 28 565 700 892 1010 1241 Byz Lect most lat early
vg syr(h) some syr(pal) cop
RANK: B
NOTES: "the holy [child] to be born of you will also be called"
EVIDENCE: C* Theta f1 33 four lat later vg syr(p) ("in you") some syr(pal)
COMMENTS: The words "of you" were apparently added here by copyists to balance
the use of "you" in the two previous clauses.
Luke 1:37:
TEXT: "nothing from God will be impossible."
EVIDENCE: S* B D L W Xi 565
TRANSLATIONS: ASV NEB
RANK: B
NOTES: "with God nothing will be impossible."

EVIDENCE: Sc A C K Delta Theta Pi Psi f1 f13 28 33 700 892 1010 1241 Byz Lect
TRANSLATIONS: KJV RSV NASV NIV NEBn TEV
COMMENTS: The difference in the two readings is whether the word "God" is in the
genitive case (which gives the preposition the meaning "from") or in the dative case
(which gives the preposition the meaning "with"). Since the same sentence is found in
Genesis 18:14 in the Greek Old Testament using the dative case, it is likely that the
genitive case is original here, and copyists changed the word to be more like the Old
Testament reading. The two readings are so similar that the translations cannot be used
as evidence here.
Luke 1:46:
TEXT: "And Mary said, 'My soul magnifies the Lord'"
EVIDENCE: S A B C D K L W Delta Theta Xi Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect
most lat vg syr cop
RANK: B
NOTES: "And Elizabeth said, 'My soul magnifies the Lord'"

EVIDENCE: three lat
TRANSLATIONS: NEBn
COMMENTS: Although there is a possibility that the original read "and she said"
omitting any name, the fact that so many manuscripts read "Mary" would seem to
indicate that this was original. The reading "Elizabeth" perhaps comes from a few Latin
copyists who continued Elizabeth's speech that she gave when she was filled with the
Holy Spirit.
Luke 1:66:
TEXT: "'What then will this child be?' For indeed the hand of the Lord was with him."
EVIDENCE: p4vid S A B C K L W Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect
most lat vg syr(p,h,pal) cop
RANK: B
NOTES: "'What then will this child be? For indeed the hand of the Lord [is] with him.'"
TRANSLATIONS: NEBn
COMMENTS: Some copyists left out the word "was" and thus changed Luke's
comment to a present tense statement by the people about John. Luke often makes such
comments (see Luke 2:50; 3:15; 7:39; 16:14; 20:20; 23:12).
Luke 1:78:
TEXT: "the Sunrise from on high will visit us"
EVIDENCE: S* B L W Theta syr(s,p) cop
RANK: C
NOTES: "the Sunrise from on high has visited us"

EVIDENCE: Sc A C D K Delta Xi Psi f1 f13 28 33 565 700 892 1010 1241 Byz lat vg
syr(h,pal)
TRANSLATIONS: KJV ASVn RSVn NEBn
COMMENTS: Although it is possible that the aorist tense (that is, past tense) was
changed to a future because at the time that this was originally said, Christ had not yet
been born, it is more likely that the future was changed to an aorist to agree with "has
visited" in verse 68.
Luke 2:11:
TEXT: "a Savior, who is Christ the Lord."
EVIDENCE: S A B D K L P W ("the Lord Christ") Delta Theta Xi Psi f1 f13 28 565 700 892 1010
1241 Byz Lect most lat vg syr(s,p) ("the Lord Christ") most cop
RANK: A
NOTES: "a Savior, who is the Lord's Christ."

EVIDENCE: two lat syr(h,pal)
TRANSLATIONS: NEBn
COMMENTS: It seems that the unusual expression "Christ the Lord" has been
changed by some copyists to a more usual one. Other minor variations also exist using
"Jesus" or "Savior."
Luke 2:14:
TEXT: "on earth peace among men with whom he is pleased!"
EVIDENCE: S* A B* D W lat vg cop(south)
RANK: B
NOTES: "on earth peace, good will among men!"

EVIDENCE: Sc B3 K L P Delta Theta Xi Psi f1 f13 28 565 700 892 1010 1241 Byz Lect
syr(s,h,pal) syr(p) ("good hope to men") cop(north)
TRANSLATIONS: KJV ASVn RSVn NEBn
COMMENTS: The text reading can also be translated "on earth peace among men of
good will," but the sense seems to be "men of [God's] good pleasure." This is a Semitic
expression found in the Dead Sea Scrolls. The difference between the two readings is
only one of one letter, the Greek letter "sigma" or "s" at the end of the word. Where the
word occurs at the end of a line, the letter "sigma" is written as a little raised "c" which
it would be possible for a copyist to overlook. Therefore, the change from "among men
of good pleasure" to "good pleasure among men" may have happened either accidently
(when the "sigma" was overlooked) or deliberately (by copyists who did not understand
that in the Semitic expression "men of good pleasure" the good pleasure was God's).
Luke 3:22:
TEXT: "You are my beloved son; with you I am well pleased."
EVIDENCE: p4 S A B K L W {X} Delta Theta Pi Psi 0124 f1 f13 28 33 565 700 892 1010 1241 Byz
Lect three lat {one lat} vg syr(h) {syr(s,p,pal) some cop(north)} other cop
RANK: C
NOTES: "You are my beloved son; today I have fathered you."

EVIDENCE: D most lat
COMMENTS: Although it is possible that the text reading was borrowed from the
parallel in Mark 1:11, it seems more likely that the footnote reading was taken from
Psalm 2:7. Some of the evidence for the text (listed in braces above) uses the wording of
Matthew 3:17 ("This is . . . with whom . . . ."), either partially or a few times wholly.
Luke 3:32:
TEXT: "Boaz, the [son] of Sala"
EVIDENCE: p4 S* B syr(s,pal) cop(south) some cop(north)
TRANSLATIONS: ASVn RSV NASVn NIVn
RANK: B
NOTES: "Boaz, the [son] of Salmon"

EVIDENCE: Sc A D K L X Delta Theta Pi Psi 28 33 565 700 892 1010 1241 Byz Lect
most lat vg syr(p,h) most cop(north)
TRANSLATIONS: KJV ASV NASV* NIV NEB TEV
OTHER: "Boaz, the [son] of Salman"

EVIDENCE: f1 f13
COMMENTS: The name "Sala" seems to be a Syriac form of the Hebrew name
"Salmon." There is a tradition that Luke was a Syrian from Antioch. If this is so, he may
well have used the Syriac form of the name and copyists changed it to the Hebrew form
to agree with Matthew 1:4-5 and the Old Testament spelling. "Salman" is a variant
spelling of "Salmon" in Old Testament Greek manuscripts.
Luke 3:33:
TEXT: "the [son] of Amminadab, the [son] of Admin, the [son] of Arni"
EVIDENCE: p4vid Sc L X f13 cop(north)
TRANSLATIONS: ASVn RSV NASV ("Ram" for "Arni") NEBn TEV
RANK: C
OTHER: "the [son] of Adam, the [son] of Admin, the [son] of Arni"
EVIDENCE: S* 1241 cop(south)
OTHER: "the [son] of Aminadam, the [son] of Aram, the [son] of Almei, the [son] of
Arni"
EVIDENCE: f1
NOTES: "the [son] of Amminadab, the [son] of Aram, the [son] of Admin, the [son] of
Arni"
EVIDENCE: Theta
OTHER: "the [son] of Amminadab, the [son] of Aram, the [son] of Joram"
EVIDENCE: K Delta Psi 28 700 892 1010 some Byz Lect two lat syr(h)
NOTES: "the [son] of Amminadab, the [son] of Aram"

EVIDENCE: A D Pi 33 565 some Byz most lat vg syr(p)
TRANSLATIONS: KJV ASVn NIV ("Ram" for "Aram") NEBn
NOTES: "the [son] of Admin, the [son] of Arni"

EVIDENCE: B
TRANSLATIONS: ASVn
OTHER: "the [son] of Adam, the [son] of Arni"

EVIDENCE: syr(s)
NOTES: "the [son] of Amminadab, the [son] of Arni"

EVIDENCE: none
COMMENTS: There are five other major variations of readings, plus other minor
spelling and word order variations. Out of this bewildering number of readings the UBS
Textual Committee chose a reading that was used at an early period by the church at
Alexandria.
Luke 4:44:
TEXT: "he was preaching in the synagogues of Judea."
EVIDENCE: p75 S B C L f1 892 1241 Lect syr(s,h) most cop
TRANSLATIONS: ASVn RSV NASV NIV NEB TEV ("the country")
RANK: B
NOTES: "he was preaching in the synagogues of Galilee."

EVIDENCE: A D K X Delta Theta Pi Psi f13 28 33 565 700 1010 Byz lat vg syr(p)
some cop(north)
OTHER: "he was preaching in the synagogues of the Jews."
EVIDENCE: W one Lect
COMMENTS: The name "Judea" seems to have been used here in the sense "the land
of the Jews" rather than referring to the southern part of Palestine as is usually. Because
of its usual sense, the word was changed by copyists to "Jews" or to the reading found
in the parallel passages of Matthew 4:23 and Mark 1:39, which read "Galilee."
Luke 5:17:
TEXT: "teachers of the law sitting by, who had come"
EVIDENCE: Sa A2 B C K L W X Delta Theta Xi Pi Psi f1 f13 28 565 700 892 1010 1241 Byz Lect
RANK: C
NOTES: "teachers of the law sitting by. [People] had come"

EVIDENCE: S* D 33 two lat syr(s)vid
TRANSLATIONS: NEB
COMMENTS: The difference in the two readings is that in the footnote reading the
definite article is omitted, making the second clause an independent sentence in Greek.
Apparently some copyists saw difficulty with the statement that the religious leaders
who were Jesus' enemies had come from every village throughout the land, and changed
the text in a minor way to make others come to him.
Luke 5:17:
TEXT: "was in him to be healing."
EVIDENCE: S B L W Xi cop(south)
RANK: B
NOTES: "was [present] to be healing them."

EVIDENCE: A C D X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 Byz Lect lat vg
syr(p,h) syr(pal) ("them all") cop(north)
OTHER: "was [present] to be healing all."

EVIDENCE: K
COMMENTS: Apparently copyists did not realize that "him" was to be taken as the
subject of the infinitive "to be healing," and so changed it to "them," "all," or "them all."
Luke 5:39:
TEXT: "The old is good." (literally, "kind")
EVIDENCE: p4 S B L W 1241 syr(p) cop
TRANSLATIONS: ASV RSV NASV NEB
RANK: B
NOTES: "The old is better." (literally, "kinder")
EVIDENCE: A C K X Delta Theta Pi Psi f1 f13 28 33vid 565 700 892 1010 Byz Lect
three lat vg syr(h,pal)
TRANSLATIONS: KJV ASVn RSVn NIV TEV
OTHER: omit verse 39

EVIDENCE: D most lat
COMMENTS: The positive degree of the adjective was probably changed by copyists
to the comparative to make the comparison clearer. The omission of verse 39 by some
Western manuscripts is probably due to the influence of Marcion, who did not like the
statement because it seemed to give authority to the Old Testament, which he rejected.
Luke 6:1:
TEXT: "happened [that] on a sabbath"
EVIDENCE: p4 S B L W f1 33 1241 some lat syr(p,pal) cop
RANK: C
NOTES: "happened [that] on the second first sabbath"

EVIDENCE: A C D K X Delta Theta Pi Psi f13 28 565 700 892 1010 Byz some lat vg
syr(h)
COMMENTS: The word translated "second first" is of unknown meaning. Perhaps it

here means the second sabbath after the first, that is, the next one, if it is original. But it
has been suggested that the existence of the word is due to a scribal mistake. Perhaps
some scribe inserted "first" and another scribe changed it to "second" by adding it here
and using the common method of deleting a word by putting dots above it. The another
scribe copied both words as one, not noticing that the word "first" had been deleted. If
the word is original, it is certainly easy to see why some copyists omitted it.
Luke 6:5:
TEXT: put verse 5 between verses 4 and 6
EVIDENCE: all manuscripts except D
RANK: -
NOTES: move verse 5 to between verses 10 and 11 and insert the following in its
place: "On the same day he saw someone working on the sabbath and said to him, 'Man,
if you know what you are doing, you are blessed; but if you do not know, you are cursed
and a transgressor of the law.'"
EVIDENCE: D
COMMENTS: This curious addition by manuscript D makes three incidents in this
place about Jesus and the sabbath.
Luke 6:35:
TEXT: "keep lending, expecting nothing in return" (literally, "keep lending, despairing nothing")
EVIDENCE: A B D K L P Xc Delta Theta Pi2 Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect lat vg
cop
RANK: C
NOTES: "keep lending, despairing of no one"

EVIDENCE: S W X* Xi Pi* syr
COMMENTS: The reading "despairing of no one" is apparently due to a mistake of the

eye. The difference between the Greek words for "no one" and "nothing" is only one
letter. "No one" has an extra letter, an "alpha" at the end. The next word in Greek begins
with the letter "alpha." Since early manuscripts were written without spaces between
words, copyists apparently saw the "alpha" twice, once with "nothing" (making it read
"no one") and once with the Greek word for "despairing."
Luke 6:48:
TEXT: "because it had been well built."
EVIDENCE: p75vid S B L W Xi 33 892 1241 most cop
RANK: B
NOTES: "for it had been founded on the rock."

EVIDENCE: A C D K X Delta Theta Pi Psi f1 f13 28 565 700c 1010 Byz Lect lat vg
OTHER: omit clause

EVIDENCE: p45vid 700* syr(s)
COMMENTS: This clause was apparently changed by some copyists to read like the
one in the parallel in Matthew 7:25. It was accidently omitted by some copyists when
their eyes jumped from "it" to "it," which stands last in the clause in the text.
Luke 7:11:
TEXT: "soon afterward he went to a city" (literally, "in the next [time]")
EVIDENCE: p75 Sc A B L X Delta Theta Psi f1 f13 33 700 1010 1241 some Byz some lat vg syr(s,pal)
cop(south)
RANK: C
NOTES: "on the next [day] he went to a city" (literally, "in the next [day]")
EVIDENCE: S* C D K W Pi 28 565 892 some Byz four lat syr(p,h) cop(north)
TRANSLATIONS: KJV ASVn RSVn NASVn NEBn TEVn
COMMENTS: The difference between the two readings is one of the gender of the
definite article. If the article is masculine, the word "time" is to be understood; if the
article is feminine, the word "day" is to be understood. Since Luke several times writes
"the next [day]" (Luke 9:37; Acts 21:1; 25:17; 27:18), but never elsewhere "in the next
[day]," it is probable that copyists changed the general statement "in the next [time]" to
the more specific "in the next [day]."
Luke 7:11:
TEXT: "his disciples and a large crowd"
EVIDENCE: p75 S B D L W Xi 1241 most lat vg syr(s,p,pal) cop
RANK: C
NOTES: "a considerable [number of] his disciples and a large crowd"
EVIDENCE: A C K X Delta Theta Pi Psi f13 28 33 565 700 892 1010 Byz Lect some
lat syr(h)
TRANSLATIONS: KJV
OTHER: "a considerable [number of] disciples and a large crowd"

EVIDENCE: f1
COMMENTS: Although it is possible that the word "considerable" was accidently

omitted due to a mistake of the eye (it is spelled "ikanoi" in Greek and the following
"and" is spelled "kai"), it has been left out of the UBS text because early manuscripts of
different types of ancient text omit it.
Luke 7:19:
TEXT: "and sent [them] to the Lord"
EVIDENCE: B L Xi f13 33 two lat early vg some cop(north) cop(south)
RANK: C
NOTES: "and sent [them] to Jesus"

EVIDENCE: S A K W X Delta Theta Pi Psi f1 28 565 700 892 1010 1241 Byz Lect
most lat later vg syr(s,p,h) most cop(north)
TRANSLATIONS: KJV
OTHER: "and sent [them] to the Lord Jesus"

EVIDENCE: syr(pal)
COMMENTS: Copyists were more likely to change "Jesus" to "the Lord" than visa
versa. The reading "the Lord Jesus" is a mixture of the other two.
Luke 7:19:
TEXT: "should we be looking for another?"
EVIDENCE: S B L R W Xi Psi 28 33 892 1241
TRANSLATIONS: KJV ASV RSV? NASV NIV? NEB TEV?
RANK: -
NOTES: "should we be looking for [someone] different?"

EVIDENCE: A D Theta f1 f13 Maj
TRANSLATIONS: RSV? NASVn NIV? TEV?
COMMENTS: The two Greek synonyms involved can both be translated "another" or
"someone else," so it is difficult to tell which text most translations have followed.
Since the parallel in Matthew 11:3 has "[someone] different," most likely "another" is
original here and some copyists changed this passage to read the same as its parallel.
Luke 7:39:
TEXT: "If this [man] were a prophet"
EVIDENCE: S A B2 D K L P W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect
cop
RANK: C
NOTES: "If this [man] were the prophet"

EVIDENCE: B* Xi
COMMENTS: The article "the" seems to have been added by a couple of copyists as a
reference to Deuteronomy 18:15. Latin does not have a definite article.
Luke 8:3:
TEXT: "who were providing for them"
EVIDENCE: B D K W Delta Theta f13 28 700 892 1010 some Byz some Lect some lat early vg
syr(c,s,p,h)
RANK: B
NOTES: "who were providing for him"

EVIDENCE: S A L X Pi Psi f1 33 565 1241 some Byz most Lect some lat later vg
syr(h) cop
COMMENTS: The plural "them" is read by early manuscripts of several kinds of

ancient text. The singular may have been borrowed by copyists from similar statements
in Matthew 27:55 and Mark 15:41.
Luke 8:26:
TEXT: "they sailed down to the country of the Gerasenes"
EVIDENCE: p75 B D lat vg one cop(north) cop(south)
RANK: D
NOTES: "they sailed down to the country of the Gadarenes"

EVIDENCE: A K W Delta Pi Psi f13 28 565 700variant 892 1010 Byz Lect syr(c,s,p,h)
NOTES: "they sailed down to the country of the Gergesenes"

EVIDENCE: S L X Theta Xi f1 33 700* 1241 syr(pal) most cop(north)
"Gerasenes" was original here and in Mark 5:1, while "Gadarenes" was original in
Luke 8:37:
TEXT: "the region around that of the Gerasenes"
EVIDENCE: p75 B C* D lat vg cop(south)
TRANSLATIONS: ASV RSV NASV NIV NEBn TEV ("that country")
RANK: D
NOTES: "the region around that of the Gadarenes"

EVIDENCE: Sa A K W Delta Pi Psi 28 565 700variant 892 1010 Byz syr(c,s,p,h)
TRANSLATIONS: KJV ASVn RSVn NASVn NIVn NEBn
NOTES: "the region around that of the Gergesenes"

EVIDENCE: S*,b C2 ("Gergarsenes") L P X Theta f1 f13 33 700* 1241 syr(pal)
cop(north)
TRANSLATIONS: ASVn RSVn NASVn NIVn NEB
"Gerasenes" was original here and in Mark 5:1, while "Gadarenes" was original in
Luke 8:43:
TEXT: "flow of blood for twelve years [and] who had spent [her] whole living on doctors and
could not be cured"
EVIDENCE: {S*} Sc A {C} K L P W {X} Delta Theta Xi Pi {Psi} f1 f13 28 33 565 700 892 1010 1241
Byz Lect three lat {most lat vg syr(c,p,h) one syr(pal) cop(north)}
TRANSLATIONS: KJV ASV RSVn NASVn NIVn NEBn TEV
RANK: D
NOTES: "flow of blood for twelve years and could not be cured"
EVIDENCE: p75 B D one lat syr(s) most syr(pal) cop(south)
COMMENTS: The phrase "who had spent [her] whole living on doctors" is in brackets
in the UBS text, because of the early manuscripts of different text types that omit it. The
phrase is a summary of Mark 5:26. The question is whether it was added by copyists or
was original with Luke. Since the Greek word for "spent" here is a different word than
"spent" in Mark and it is found nowhere else in the New Testament, it was judged that
Luke was more likely to have written it. Copyists would probably have used the same
word. The evidence listed in braces includes the word "her."
Luke 8:44:
TEXT: "came up behind [him], and touched the tassel of his cloak"
EVIDENCE: p75 S A B C K L P W X Delta Theta Xi Pi Psi (omit "behind [him]") f1 f13 28 33 565 700
892 1010 1241 Byz Lect some lat vg syr ("his tassel") cop
RANK: C
NOTES: "came up and touched his cloak"

TRANSLATIONS: NEBn (includes "behind [him]")
COMMENTS: Although the words could have been added from the exact parallel in
Matthew 9:20, the evidence for their being original here is very great.
Luke 8:45:
TEXT: "Peter said"
EVIDENCE: p75 B Pi 700* syr(c,s,pal) cop(south)
TRANSLATIONS: ASVn RSV NASV NIV TEV
RANK: B
NOTES: "Peter and those who were with him said"

EVIDENCE: S A C D K L P W X Delta Theta Xi Psi f1 f13 28 33 565 700variant 892
1010 1241 Byz Lect lat vg syr(p,h) cop(north)
TRANSLATIONS: KJV ASV RSVn NASVn NEB
COMMENTS: The addition "and those who were with him" may be due to copyists
trying to harmonize this verse with the parallel in Mark 5:31, which reads "his disciples
said."
Luke 9:2:
TEXT: "to preach the kingdom of God and to heal the sick."
EVIDENCE: S A C D K L W X Delta Theta Xi Pi Psi 0202 f1 f13 28 33 565 700 892 1010 1241 Byz
Lect lat Ivg syr(p,h,pal) cop
TRANSLATIONS: KJV ASV NASVn NIV TEV
RANK: C
NOTES: "to preach the kingdom of God and to heal."

EVIDENCE: B syr(c,s)
COMMENTS: The words "the sick" are in brackets in the UBS text. Two different
forms of the Greek word for "sick" are found in the manuscripts that have it. "The sick"
is included here since elsewhere Luke always uses an object with the active infinitive
"to heal."
Luke 9:26:
TEXT: "whoever is ashamed of me and of my words"
EVIDENCE: p45 p75vid S A B C K L W X Delta Theta Xi Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz
Lect most lat vg syr(p,h) cop
RANK: B
NOTES: "whoever is ashamed of me and of mine"

EVIDENCE: D four lat syr(c)
TRANSLATIONS: NEB
COMMENTS: The difference in the readings is caused only by the absence of "words"
in the footnote reading. The same Greek word can be translated "my" and "mine."
Although it is possible that the word "words" was added from the parallel in Mark 8:38,
it is much more likely that it was accidently omitted through a mistake of the eye, since
the Greek words for "my" and "words" both end in the same letters ("-ous").
Luke 9:35:
TEXT: "This is my Son, [my] Chosen"
EVIDENCE: p45 p75 S B L Theta Xi f1 892 1241 some lat syr(s) most cop
RANK: B
NOTES: "This is my Son, [my] Beloved"

EVIDENCE: A C D K P W X Delta Pi Psi f13 28 33 565 700 1010 Byz Lect some lat vg
syr(c,p,h,pal) one cop(north)
COMMENTS: The reading "Beloved" seems to have been taken from the parallel
passages in Matthew 17:5 and Mark 9:7. In four of the manuscripts listed above the
words "with whom I am well pleased" are also added from Matthew 17:5.
Luke 9:54:
TEXT: "consume them?"
EVIDENCE: p45 p75 S B L Xi 700* 1241 three lat vg syr(c,s) most cop
RANK: C
NOTES: "consume them like Elijah also did?"

EVIDENCE: A C D K W X Delta Theta Pi Psi f1 f13 28 33 565 700margin 892 1010
Byz Lect most lat syr(p,h,pal) some cop(north)
COMMENTS: The phrase "like Elijah also did" is missing from several early
manuscripts. Since there seems to be no good reason for copyists to have omitted it, it
apparently was a gloss that was first written in the margin and then made its way into
the text.
Luke 9:55-56:
TEXT: "he turned and rebuked them. ·And they went"
EVIDENCE: p45 p75 S A B C L W X Delta Xi Psi 28 33 565 892 1010 1241 some Byz most Lect one
lat syr(s) most cop
RANK: C
NOTES: "he turned and rebuked them and he said, ' You do not know what kind of
pl
spirit you are of; ·for the Son of man did not come to destroy men's lives but to save
pl
[them].' And they went"

EVIDENCE: K Theta Pi f1 f13 700 some Byz some Lect most lat vg syr(c,p,h) some
cop(north)
NOTES: "he turned and rebuked them and he said, ' You do not know what kind of
pl
spirit you are of.' ·And they went"

pl
EVIDENCE: D one lat

TRANSLATIONS: ASVn
COMMENTS: The additional wording is missing from most early manuscripts.

Although it is possible that it was accidently omitted when copyists' eyes jumped from
"and" to "and," there is no good reason why manuscript D should have accidently
omitted the material in verse 56. That material seems to have come from Luke 19:10. It
is likely that all the material was a marginal gloss that was added to the text by some
copyists.
Luke 9:59:
TEXT: "he said, 'Lord, let me first go to bury my father.'"
EVIDENCE: p45 p75 S A B3 C K L W X Delta Theta Xi Pi Psi 0181 f1 f13 28 33 565 700 892 1010
1241 Byz Lect most lat vg syr(c,p,h) cop
RANK: C
NOTES: "he said, 'Let me first go to bury my father.'"

EVIDENCE: B* D one lat syr(s)
COMMENTS: The word "Lord" is in brackets in the UBS text, because it might have
been added either from verse 61 or from the parallel in Matthew 8:21. However, since
the abbreviations for "said" and "Lord" both end in the same letter, it is possible that it
was accidently omitted through a mistake of the eye. Copyists often abbreviated
common words in a long document.
Luke 9:62:
TEXT: "No one who puts [his] hand to the plow and keeps looking back is fit for the kingdom of
God."
EVIDENCE: p75 {S A} B {C K L W X Delta Theta Xi Pi Psi} 0181 f1 {f13 28 33 565 700 892 1010
1241 Byz Lect three lat vg syr cop}
RANK: C
NOTES: "No one who keeps looking back when he puts his hand to the plow is fit for
the kingdom of God."
EVIDENCE: p45vid D most lat
TRANSLATIONS: NEBn
COMMENTS: The reversal of word order found in the notes does not make good sense
unless one does something such as taking "and" to mean "when." It is probably due to a
mistake in copying where the copyist's eye jumped ahead and he copied down the
second phrase first and then, instead of correcting it, he copied down the first phrase.
The evidence listed in braces includes the word "his" which is missing from
manuscripts p75, B, and 0181, and family 1.
Luke 10:1:
TEXT: "the Lord appointed seventy-two others"
EVIDENCE: p75 B D 0181 most lat vg syr(c,s) one cop(north) cop(south)
TRANSLATIONS: ASVn RSVn NASVn NIV NEB TEV
RANK: C
NOTES: "the Lord appointed seventy others"

EVIDENCE: S A C K L W X Delta Theta Lambda Xi Pi Psi f1 f13 28 565 700 892 1010
1241 Byz Lect ("other disciples") three lat syr(p,h,pal) most cop(north)
TRANSLATIONS: KJV ASV RSV NASV NIVn NEBn TEVn
COMMENTS: The number "two" is in brackets in the UBS text. The number seventy
is quite common in the Old Testament, while the number seventy-two occurs only once
(in Numbers 31:38; "seventy-two cattle"). It is likely therefore that copyists omitted
"two" to make the number a more common one. See Luke 10:17.
Luke 10:15:
TEXT: "You shall be brought down to Hades."
EVIDENCE: p75 B D one lat syr(c,s)
TRANSLATIONS: RSV? NIV TEV?
RANK: D
NOTES: "You shall be driven down to Hades."

EVIDENCE: p45 S A C K L W X Delta Theta Xi Pi Psi f1 f13 28 33 565 700 892 1010
1241 Byz Lect lat vg syr(p,h) cop
TRANSLATIONS: KJV ASV RSV? NASV NEB TEV?
COMMENTS: Both variations (katabainô--which is here translated "be brought

down," but often "go down"--and katabibazô--here translated "be driven down," but
often "be brought down") can be translated "be brought down." The rarer word "be
driven down" might have been changed to the more common word found in Isaiah
14:15, but "be brought down" is found in early manuscripts of a couple of types of
ancient text, although it is not so well supported here as in the parallel in Matthew
11:23.
Luke 10:17:
TEXT: "the Lord appointed seventy-two others"
EVIDENCE: p45 p75 B D 0181 most lat vg one cop(north) cop(south)
RANK: C
NOTES: "the Lord appointed seventy others"

EVIDENCE: S A C K L W X Delta Theta Xi Pi Psi f1 f13 28 33 565 700 892 1010 1241
Byz Lect ("other disciples") three lat syr(c,p,h,pal) most cop(north)
COMMENTS: The number "two" is in brackets in the UBS text. The number seventy
is quite common in the Old Testament, while the number seventy-two occurs only once
(in Numbers 31:38; "seventy-two cattle"). It is likely therefore that copyists omitted
"two" to make the number a more common one. See Luke 10:1.
Luke 10:21:
TEXT: "he was overjoyed in the Holy Spirit"
EVIDENCE: p75 S B D Xi 1241 some lat vg syr(c,s) most cop
TRANSLATIONS: ASV RSV NASV
RANK: C
NOTES: "he was overjoyed in the Spirit"

EVIDENCE: p45vid
TRANSLATIONS: none
NOTES: "Jesus was overjoyed in the Spirit"

EVIDENCE: A W Delta Psi f13 28 565 700 892 1010 1241 Byz Lect two lat one
syr(pal)
TRANSLATIONS: KJV NEBn TEVn
NOTES: "Jesus was overjoyed in the Holy Spirit"

EVIDENCE: C K L X Theta Pi f1 33 some lat syr(p,h) most syr(pal) some cop(north)
COMMENTS: Three variations are involved here: the omission of the words "Jesus,"
"in," and "Holy." The name "Jesus" is found in several different locations in the
manuscripts that have it, indicating that it was added by copyists. The word "in" is in
brackets in the UBS text because it is missing from manuscripts p A B C W Delta
75
Theta Psi f1 f13 28 565 700 and others. It is retained in the text because the word "be
overjoyed" is usually used with a preposition in the Greek Old Testament. The
expression "be overjoyed in the Holy Spirit" is found nowhere else in the scriptures, and
this possibly led some copyists to delete the word "Holy."
Luke 10:38:
TEXT: "Martha received him [as a guest]."
EVIDENCE: p45 p75 B cop(south)
TRANSLATIONS: none
RANK: C
NOTES: "Martha received him [as a guest] into her house."
EVIDENCE: Sa A C2 D K P W Delta Theta ("their") Pi Psi 0190 f1 f13 28 565 700 892
1010 1241 Byz Lect lat vg syr cop(north)
NOTES: "Martha received him [as a guest] into the house."

EVIDENCE: p3vid S*,c C* L Xi 33
TRANSLATIONS: none
COMMENTS: The words "into her house" seems to be a sort of natural addition to the
rather curt "received him." There seems to be no reason for copyists to delete them;
therefore they were probably added. This would seem to be indicated by the fact that
there are two different words that are translated "house" in the manuscript evidence
listed above.
Luke 10:42:
TEXT: "Martha, Martha, you are worried and disturbed about many things; ·but [only] one
thing is needful. For Mary has chosen"
EVIDENCE: p45 p75 {A} C*,3 {K P} W {Delta} Theta {Pi Psi f13 28 565 700 892 1010 1241 Byz Lect}
three lat vg syr(c,p,h) cop(south)
RANK: C
NOTES: "Martha, Martha, you are worried and disturbed about many things; ·but few
things are needful, or [only] one. For Mary has chosen"
EVIDENCE: p3 S B C2 L f1 33 syr(pal) (omit "or [only] one") most cop(north) one
cop(north) (omit "or [only] one")
TRANSLATIONS: ASVn RSVn NASV NIVn NEBn
NOTES: "Martha, Martha, you are disturbed; Mary has chosen"

EVIDENCE: D one lat
TRANSLATIONS: ASVn
NOTES: "Martha, Martha; Mary has chosen"

EVIDENCE: most lat syr(s)
TRANSLATIONS: NEBn
.COMMENTS: Some of the evidence for the text (listed in braces) has "troubled"
instead of "disturbed." The change from "one thing" to "few things" seems to have been
made to soften Jesus' statement. The omission of the clause by some Western
manuscripts seems to have been deliberate to remove a difficult saying. Several
manuscripts (A C W Theta f13 Byz two lat syr(p,h)) read "But" instead of "For."
Luke 11:2:
TEXT: "Father"
EVIDENCE: p75 S B f1 700 one lat vg syr(s)
RANK: A
NOTES: "Our Father in heaven"
EVIDENCE: A C D K P W X Delta Theta Pi Psi f13 28 565 892 1010 1241 Byz Lect
most lat syr(c,p,h) cop
TRANSLATIONS: KJV ASVn NASVn NIVn NEBn
OTHER: "Our Father"

EVIDENCE: L
COMMENTS: The great majority of manuscripts have changed this prayer to read like
the more familiar one in Matthew 6:9-13.
Luke 11:2:
TEXT: "may your name be kept holy."
EVIDENCE: all manuscripts except D
RANK: -
NOTES: "may your name be kept holy on us."

EVIDENCE: D (both Greek and Latin)
TRANSLATIONS: NEBn?
COMMENTS: Perhaps the words "on us" come from the next variation; perhaps they
belong to the next phrase.
Luke 11:2:
TEXT: "May your kingdom come."
EVIDENCE: p75 S A B C K L P W X Delta Theta Pi Psi f1 f13 28 33 565 892 1010 1241 Byz Lect
most lat vg syr cop
RANK: B
NOTES: "May your Holy Spirit come on us and cleanse us."

EVIDENCE: 162 (omit "on us") 700
TRANSLATIONS: NEBn
NOTES: "On us may your kingdom come."

TRANSLATIONS: NEBn
COMMENTS: The words "on us" in manuscript D may go with the previous phrase.
See the variant above. Fourth and fifth century writers mention a form of the Model
Prayer with a request for the Holy Spirit. Although Luke elsewhere shows a special
interest in the Holy Spirit (see Luke 11:13), this reading seems to have come from
Montanist influence.
Luke 11:2:
TEXT: "come."
EVIDENCE: p75 B L f1 most vg syr(c,s)
RANK: A
NOTES: "come. May your will be done, on earth as [it is] in heaven."
EVIDENCE: S A C D K P W X Delta Theta Pi Psi f13 28 33 565 700 892 1010 1241
Byz Lect most lat syr(p,h) most cop(north)
OTHER: "come. May your will be done."

EVIDENCE: one lat some vg some cop(north) cop(south)
Luke 11:4:
TEXT: "temptation."
EVIDENCE: p75 S*,c B L f1 700 vg syr(s) most cop
RANK: A
NOTES: "temptation, but rescue us from the evil one."

EVIDENCE: Sa A C D K W X Delta Theta Pi Psi f13 28 33 565 892 1010 1241 Byz
Lect lat syr(c,p,h) some cop(north)
Luke 11:11:
TEXT: "Now [if] a son asks for a fish from any father among you,"
pl
EVIDENCE: p45 p75 B 1241 three lat syr(s) cop(south)

RANK: C
NOTES: "Now [if] a son asks for bread from any father among you, he will not give
pl
him a stone, [will he]? Or indeed, [if] for a fish,"

EVIDENCE: S A C D K L W X Delta Theta Pi Psi f1 f13 28 33 700 892 1010 1241 Byz
Lect most lat vg syr(c,p,h) cop(north)
COMMENTS: It is likely that the bread and stone saying was added by copyists from
the parallel in Matthew 7:9.
Luke 11:11:
TEXT: "will he indeed instead of a fish give him a snake?"
TRANSLATIONS: RSV? NIV? TEV?
RANK: C
NOTES: "he will not instead of a fish give him a snake, [will he]?"
EVIDENCE: S A C D K L W X Delta Theta Pi Psi f1 f13 28 33 700 892 1010 1241 Byz
Lect lat vg syr(c,s,p,h) cop(north)
TRANSLATIONS: KJV ASV RSV? NASV NIV? NEB TEV?
COMMENTS: The question with "indeed" is a Semitism. It seems likely that copyists
altered the question to the more usually Greek form using "not." Because most English
translations do not translate the Greek negative mê in questions, it is difficult to tell the
underlying text.
Luke 11:12:
TEXT: "Or indeed, [if] he asks for an egg, will he give him a scorpion?"
EVIDENCE: p45 p75 B L 892 cop(south)
TRANSLATIONS: RSV? NIV? NEB TEV?
RANK: C
NOTES: "Or indeed, [if] he asks for an egg, he will not give him a scorpion, [will he]?"
EVIDENCE: S A C D K W X Delta Theta Pi Psi f1 f13 28 33 565 700 1010 1241 Byz
Lect lat vg cop(north)
TRANSLATIONS: KJV ASV RSV? NASV NIV? TEV?
COMMENTS: It seems likely that copyists altered the question to the more usually
Greek form using "not." Because most English translations do not translate the Greek
negative mê in questions, it is difficult to tell the underlying text.
Luke 11:13:
TEXT: "the heavenly Father give the Holy Spirit"
EVIDENCE: p75 S A B C K W X Delta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect two lat
syr(c,p,h) cop
RANK: B
NOTES: "the heavenly Father give a good gift"

EVIDENCE: D Theta ("good gifts") most lat
TRANSLATIONS: NEBn
NOTES: "the heavenly Father give good [things]"

EVIDENCE: syr(s)
TRANSLATIONS: NEBn
OTHER: "the heavenly Father give the good Spirit"

EVIDENCE: p45 L one lat vg
COMMENTS: The reading "good [things]" is an obvious adaptation to the parallel in

Matthew 7:11. The readings "good gift" and "good gifts" seem to have come from the
first part of the verse, while "good Spirit" is a combination of the two.
Luke 11:15, 18, 19:
TEXT: "demons by Beelzebul"
EVIDENCE: p45 p75 A C D L R W Theta Psi f1 f13 Maj lat syr(h) cop
RANK: -
NOTES: "demons by Beezebul"

EVIDENCE: S B
NOTES: "demons by Beelzebub"

EVIDENCE: vg syr(s,c,p)
TRANSLATIONS: KJV ASV* NIV NEB

Luke 11:23:
TEXT: "the one who does not gather with me scatters."
EVIDENCE: p45 p75 Sa A B C* D K W X Delta Pi f1 f13 28 565 700 1010 1241 Byz Lect lat vg
syr(c,p,h) one cop(north) cop(south)
RANK: A
NOTES: "the one who does not gather with me scatters me."
EVIDENCE: S*,b C2 L Theta Psi 33 892 syr(s) most cop(north)
TRANSLATIONS: NEBn
COMMENTS: Perhaps the word "me" was added by copyists to balance the verse with
four uses of "me."
Luke 11:25:
TEXT: "he finds [it] swept and decorated."
EVIDENCE: p75 S* A D K W X Delta Theta Pi 0124 28 565 700 1010 1241 Byz Lect most lat vg
syr(c,s,p,h) cop(south)
RANK: B
NOTES: "he finds [it] vacant, swept, and decorated."

EVIDENCE: Sc B C L Xi Psi f1 f13 33 892 three lat syr(h+) cop(north)
TRANSLATIONS: NEBn
COMMENTS: The word "vacant" seems to have been added by copyists from the
parallel in Matthew 12:44
Luke 11:33:
TEXT: "puts [it] in a cellar nor under a peck-measure, but"
EVIDENCE: S A B C D K W X Delta Theta Pi Psi f13 28 33 565 700variant 892 1010 Byz Lect lat vg
syr(c,p,h,pal) cop(north)
RANK: D
NOTES: "puts [it] in a cellar, but"

EVIDENCE: p45 p75 L Xi 0124 f1 700* 1241 syr(s) cop(south)
COMMENTS: The words "nor under a peck-measure" are in brackets in the UBS text.
The phrase may be an addition here from the parallels in Matthew 5:15 and Mark 4:21;
however, since it is found in early manuscripts of several different types of ancient text,
it is included here.
Luke 11:42:
TEXT: "the love of God; but these [ you] had to do, without neglecting those [others]."
pl
EVIDENCE: p45 p75 S A B C K L W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz
Lect most lat vg syr cop
RANK: B
NOTES: "the love of God."

TRANSLATIONS: NEBn
COMMENTS: While the clause is found in a similar form in the parallel in Matthew
23:23, it is probable that it was deleted under the influence of Marcion, who did not like
it and omitted it from his edition of Luke.
Luke 12:14:
TEXT: "who appointed me a judge or divider over you?"
pl
EVIDENCE: p75 S {A} B {K} L {W X Delta Theta Pi Psi} 0191 f1 f13 33 {565} 700 892 {1010} 1241
{Byz Lect} most lat vg syr(p,h) cop
RANK: B
NOTES: "who appointed me a judge over you?" pl
EVIDENCE: D {28} three lat syr(c,s)

TRANSLATIONS: NEBn
COMMENTS: Two different words for "judge" are found in the manuscripts. The ones
that use the same word found in Acts 7:27, 35 are listed above in braces. The words "or
divider" were omitted either accidently by a mistake of the eye (the Greek words for
"judge" and "divider" end with the same three letters) or because it was a rare word,
found only here in the Greek Bible.
Luke 12:21:
TEXT: include verse 21: "Like this [is] the one who lays up treasure for himself and is not rich
toward God."
EVIDENCE: p45 p75 S A B K L W X Delta Theta Pi Psi 070 f1 28 33 565 700 1010 1241 Byz most lat
vg syr(c,s,p,h) most syr(pal) cop
RANK: B

TRANSLATIONS: NEBn
NOTES: include verse 21 plus: "As he was saying these things, he kept calling out,
'The one who has ears to hear, let him hear.'"
EVIDENCE: f13 892 Lect one syr(pal)
TRANSLATIONS: NEBn
COMMENTS: The many manuscripts that include verse 21 indicate that it is original;
it has no parallel in the other gospels. The additional material, however, was apparently
taken from Luke 8:8.
Luke 12:27:
TEXT: "Consider the lilies, how they grow; they neither labor nor spin;"
EVIDENCE: p45 p75 S A B K L W X Delta Theta Pi Psi 070 f1 f13 28 33 565 700 892 1010 1241 Byz
Lect four lat vg syr(p,h) cop
RANK: D
NOTES: "Consider the lilies, how they neither spin nor weave;"
EVIDENCE: D (both Greek and Latin) one lat ("weave nor spin") syr(c,s)
TRANSLATIONS: RSVn NASVn NEB
OTHER: "Consider the lilies, how they grow; they neither labor nor spin nor weave;"
EVIDENCE: some lat
COMMENTS: While it is possible that most copyists have changed this passage to
read like the parallel in Matthew 6:28, it seems more likely that Western copyists
introduced the word "weave" under the influence of the reference to Solomon's clothes.
Luke 12:31:
TEXT: "keep seeking his kingdom"
EVIDENCE: S B D* L Psi 892 two lat cop
RANK: C
NOTES: "keep seeking the kingdom of God"

EVIDENCE: p45 A Db K W X Delta Theta Pi 070 f1 f13 28 33 565 700 1010 1241 Byz
Lect most lat vg syr(c,s,p,h)
OTHER: "keep seeking the kingdom"

EVIDENCE: p75
COMMENTS: Copyists were more likely to change "his" to "of God" than visa versa.
The scribe who copied manuscript p shows a tendency elsewhere to omit personal
75
pronouns.
Luke 12:39:
TEXT: "coming, he would not have let his house be broken into."
EVIDENCE: p75 S* D (omit "have...into") three lat syr(c,s) most cop(south)
TRANSLATIONS: RSV1n RSV2 NASV NIV NEB TEV
RANK: B
NOTES: "coming, he would have watched and would not have let his house be broken
into."
EVIDENCE: Sa A B K L P W X Delta Theta Pi Psi 070 f1 f13 28 33 565 700 892 1010
1241 Byz Lect most lat vg syr(p,h) cop(north) one cop(south)
TRANSLATIONS: KJV ASV RSV1 RSV2n
COMMENTS: In the Greek the last two letters of "coming" and the last two letters of
"and" are the same. Although it is possible that "he would have watched and" was
accidently omitted when copyists' eyes jumped from "coming" to "and," it is more likely
that the words were added here by copyists from the parallel in Matthew 24:43.
Luke 12:56:
TEXT: "how [is it that] you do not know how to analyze this [present] time?"
pl
EVIDENCE: p75 S B L Theta 070 33 892 1241 {two lat syr(s) some cop} most cop
TRANSLATIONS: ASV RSV NIV TEV
RANK: C
NOTES: "how [is it that] you do not analyze this [present] time?"
pl
EVIDENCE: p45 A {D} K W Delta Pi Psi f1 f13 28 565 700 1010 Byz Lect three lat
{some lat} vg syr(p,h) {syr(c)}
TRANSLATIONS: KJV NASV NEB ("cannot")
COMMENTS: The evidence in braces above omits the word "how" making the clause
a statement. It is possible that the word translated "know how to" was added to balance
the preceding phrase. On the other hand, it is possible that it was omitted to make Jesus'
statement more forceful (that is, that they were not just ignorant, they were stubborn).
The word is included here because of the early manuscripts that include it.
Luke 13:27:
TEXT: "he will indeed say to you, 'I do not know'"
pl
EVIDENCE: p75c B 892

TRANSLATIONS: NIV TEV (both omit "to *you")
RANK: C
NOTES: "he will say, 'I tell you I do not know'"
pl
EVIDENCE: p75* A D K L W X Delta Theta Pi Psi 070 f1 f13 28 565 700 1010 1241
Byz Lect one lat syr(h) syr(s,pal) (add "Truly")
TRANSLATIONS: KJV ASV RSV NASV NEB
OTHER: "he will say to you, 'I do not know'"

pl
EVIDENCE: S most lat vg syr(c,p) cop
COMMENTS: The text reading can be literally translated, "he will say, saying to
you." This awkward expression probably represents the Hebrew infinitive absolute
pl
(which gives it the force "indeed"). It is likely that such a Semitism was changed by
copyists either by dropping the last letter of "saying" and thus making the word read "I
say," or by omitting the word altogether.
Luke 13:35:
TEXT: " your house is left [alone] to you."
pl pl
EVIDENCE: p45vid p75 S A B K L R W Gamma f1 565 1010 some Maj some lat earlier vg syr(s)
cop(south)
RANK: -
NOTES: " your house is left desolate to you."

pl pl
EVIDENCE: D N Delta Theta Psi f13 28 33 700 892 1241 1424 some Maj most lat later
vg syr(c,p,h)
TRANSLATIONS: KJV NASVn NIV
COMMENTS: The word "desolate" was added by copyists from the parallel in
Matthew 23:38.
Luke 13:35:
TEXT: "until [the time] shall come when you say"
pl
EVIDENCE: A D W {Delta} 28 some Byz most lat vg syr(c,h+) ("the day")

TRANSLATIONS: NASV? NEB TEV?
RANK: D
NOTES: "until [the time] should come when you say" pl
EVIDENCE: Psi f1 565 700 some Byz Lect syr(s,h)

TRANSLATIONS: KJV NASV? TEV?
NOTES: "until you say"

pl
EVIDENCE: p45 p75 S B L X {Theta} f13 892 1010 {1241} two lat syr(p) cop
TRANSLATIONS: ASV RSV NIV
COMMENTS: The evidence listed above in braces plus some Coptic manuscripts add
"from now [on]" before "until," apparently taken from the parallel in Matthew 23:39.
The words for "shall come when" were apparently omitted because "say" is in the
subjunctive mood in Greek and the subjunctive is not usually used with this word for
"when."
Luke 14:5:
TEXT: "a son or an ox fall into a well shaft"
EVIDENCE: p45 p75 A B W Delta 28 565 700 1010 Byz Lect three lat syr(p,h) cop(south)
TRANSLATIONS: ASVn RSV1n RSV2 NASV NIV NEBn TEV
RANK: B
NOTES: "a donkey or an ox fall into a well shaft"

EVIDENCE: S K L X Pi Psi f1 f13 33 892 1241 most lat vg syr(s) ("an ox or a donkey")
syr(pal) cop(north)
TRANSLATIONS: KJV ASV RSV1 RSV2n NASVn NIVn NEB
OTHER: "a donkey or a son or an ox fall into a well shaft"

EVIDENCE: Theta syr(c) ("a son or an ox or a donkey")
OTHER: "a sheep or an ox fall into a well shaft"

COMMENTS: The word "son" does not seem to fit with "ox" and so copyists changed
it to either "donkey" (apparently taken from Luke 13:15) or to "sheep" (apparently taken
from Matthew 12:11). Some copyists combined the readings "son" and "donkey."
Luke 15:16:
TEXT: "desiring to eat [his] fill of the carob pods"
EVIDENCE: p75 S B D L f1 f13 1241 three lat syr(c,pal) cop(south)
TRANSLATIONS: ASVn RSV NASVn NEBn TEV
RANK: C
NOTES: "desiring to fill his stomach with the carob pods"

EVIDENCE: A K P X Delta Theta Pi Psi 28 565 700 892 1010 Byz Lect most lat vg
syr(s,p,h) cop (north)
TRANSLATIONS: KJV ASV RSVn NASV NIV NEB
OTHER: "desiring to fill [his] stomach and eat [his] fill from the carob pods"
EVIDENCE: W
COMMENTS: The text reading was chosen because it is found in early manuscripts of
both the Alexandrian and Western types of ancient text. The word translated "to eat [his]
fill" has the connotation "to be satisfied" and perhaps copyists reasoned that no one
could be satisfied with just carob pods; thus they changed it to "fill his stomach."
Luke 15:21:
TEXT: "I am no longer worthy to be called your son."
EVIDENCE: p75 A K L P W Delta Theta Pi Psi f1 f13 28 565 892 1010 Byz Lect most lat vg
syr(c,s,p,pal) cop
RANK: B
NOTES: "I am no longer worthy to be called your son; make me like one of your hired
servants."
EVIDENCE: S B D X 33 700 1241 one lat syr(h)
TRANSLATIONS: ASVn RSVn NASVn NIVn NEBn
COMMENTS: Although it is possible that the second clause was omitted accidently
when copyists' eyes jumped from "your" to "your" (which stands last in both clauses in
Greek), it is more likely that it was added by copyists from verse 19.
Luke 16:12:
TEXT: "who will give you that which is your own?"
pl pl
EVIDENCE: p75 S A D K P W X Delta Theta Pi Psi f1 f13 28 565 700 892 1010 1241 Byz Lect most
lat vg syr cop
RANK: B
NOTES: "who will give you that which is our own?"

pl
EVIDENCE: B L
COMMENTS: In later times the Greek words for " your" and "our" were pronounced
pl
alike. Thus "our" is probably due to a mistake of the ear. In writing there is only one
letter difference. Three Latin manuscripts read "my own," a reading which can be traced
to Marcion.
Luke 17:24:
TEXT: "so shall the Son of man be in his day."
EVIDENCE: S A K L W X Delta Theta Pi Psi f1 f13 28 565 700 892 1010 1241 Byz Lect three lat vg
syr most cop(north)
RANK: C
NOTES: "so shall the Son of man be."

EVIDENCE: p75 B D some lat cop(south)
TRANSLATIONS: ASVn RSVn NIVn
OTHER: "so shall be the advent of the Son of man."

EVIDENCE: four lat (one adds "in his day") one cop(north)
COMMENTS: The words "in his day" are in brackets in the UBS text. The Greek
words for "man" and "his" (which stands last in the phrase) end in the same two letters.
While it is possible that copyists added this phrase because of the several references to
"day" and "days" in verses 22 through 31, it is also possible that the words were
accidently omitted due to a mistake of the eye. Since they are not found in this exact
form elsewhere, they are retained in the text. The reading with "advent" was taken from
the parallel in Matthew 24:27.
Luke 17:36:
TEXT: omit verse 36
EVIDENCE: p75 S A B K L W X Delta Theta Pi Psi f1 28 33 565 892 1010 Byz cop
RANK: B
NOTES: include verse 36: "Two [men will be] in the field; one will be taken and the
other will be left."
EVIDENCE: D 700 Lect f13 lat vg syr
COMMENTS: Although it is possible that verse 36 was omitted by a mistake of the

eye, when copyists' eyes jumped from "left" in verse 35 to "left" in verse 36, since it is
missing from so many manuscripts, it is more likely that it was added here by other
copyists from the parallel passage in Matthew 24:40.
Luke 18:11:
TEXT: "Pharisee stood and started praying these things with himself"
EVIDENCE: {p75 Sc} A {B} K {L T} W X Delta {Theta} Pi {Psi f1} f13 28 33vid 565 700 {892} 1010
{1241} Byz Lect one lat {two lat vg} syr(s) (omit "these things") syr(c,p,h) {syr(pal) cop(north)}
TRANSLATIONS: KJV ASV RSV NASV NIV NEBn TEVn
RANK: D
NOTES: "Pharisee stood and started praying these things"

EVIDENCE: S* some lat cop(south)
TRANSLATIONS: NEB
NOTES: "Pharisee, standing by himself, started praying these things"

TRANSLATIONS: NEBn TEV
COMMENTS: In the text reading the words "with himself" are found right after
"standing" (which is translated "stood and") and right before "these things." This is very
difficult to understand. If the words modify "started praying" they can be translated as
above. If the words modify the aorist passive participle "standing," they may be a
Semitism representing the Aramaic ethic dative which could be translated "taking his
stand." Because of the difficulty in understanding the phrase, copyists either moved
"with himself" next to "started praying" (the evidence is listed above in braces), omitted
the words, changed them to "by himself," or omitted "these things."
Luke 18:24:
TEXT: "when Jesus saw that he was very sorrowful, he said"
EVIDENCE: A {D} K P W X Delta Theta Pi Psi 078 f13 28 33vid 565 700 892 1010 Byz Lect four lat
{most lat} vg syr(c,s,p,h)
TRANSLATIONS: KJV NEB ("saw it") TEV
RANK: D
NOTES: "when Jesus saw him, he said"
EVIDENCE: S B L f1 1241 syr(pal) cop
COMMENTS: The words "was very sorrowful" are in brackets in the UBS text. The
evidence listed above in braces reads ". . . he saw . . . Jesus said." Actually the evidence
for the text shows three different word orders for the name "Jesus," although the words
in question are always found in the same position. It is possible that the words "was
very sorrowful" were added from verse 23, but it is also possible that they were deleted
by copyists as being repetitious. They are retained in the text because Luke elsewhere
uses this same kind of repetition.
Luke 19:15:
TEXT: "he might know what they had gained by trading."
EVIDENCE: S B D L Psi two lat syr(c,s) cop
TRANSLATIONS: ASV RSV NASV NIV TEV
RANK: C
NOTES: "he might know who had gained what by trading."

EVIDENCE: A K W Delta Theta Pi f1 f13 28 33 565 700 892 1010 1241 (omit "what")
Byz Lect most lat vg syr(p,h)
TRANSLATIONS: KJV ("every man") NEB ("each")
COMMENTS: The difference between the two readings is the absence or presence of
the word "who" (translated "every" or "each"). Although it is possible that "who" was
omitted because of a mistake of the eye (in Greek the words for "who" and "what" stand
together and are spelled almost alike--only one letter difference), it is also possible that
"who" was added by copyists to make the narrative more precise. It is omitted from the
text because it is missing from early manuscripts of both the Alexandrian and Western
types of ancient text.
Luke 19:42:
TEXT: "had known in this day"
EVIDENCE: S A B D L Theta Psi f1 565 892 1241 some lat syr(c,s)
RANK: C
NOTES: "had known in this your day"

EVIDENCE: K W Delta Pi f13 28 33vid 700 1010 Byz Lect most lat vg syr(p,h)
COMMENTS: Since there seems to be no reason for a mistake of the eye here, it is
more likely that copyists would have inserted "your" than deleted it.
Luke 19:42:
TEXT: "the things [that make] for peace!"
EVIDENCE: S B L Theta one syr(pal) one cop(north) cop(south)
RANK: C
NOTES: "the things [that make] for your peace!"
EVIDENCE: A K W Delta Pi Psi f1 28 565 700 892 1010 1241 Byz Lect one lat most
syr most cop(north)
TRANSLATIONS: KJV ASVn NIV
OTHER: "the things [that make] for peace for you!"

EVIDENCE: D f13 most lat vg
COMMENTS: Since there seems to be no reason for a mistake of the eye here, it is
more likely that copyists would have inserted "your" or "for you" than deleted it.
Luke 21:19:
TEXT: "By your endurance you must gain your lives."
pl pl pl
EVIDENCE: S D K L W X Delta Pi Psi f1 565 700 892 1010 1241 Byz Lect two lat some cop(north)
TRANSLATIONS: KJV
RANK: D
NOTES: "By your endurance you will gain your lives."

pl pl pl
EVIDENCE: A B Theta f13 33 most lat vg syr most cop

COMMENTS: The difference in Greek between "must gain" and "will gain" is only
that of one vowel. Since several future tenses are used in previous verses, it is more
likely that copyists changed the aorist imperative to the future indicative than visa versa.
Luke 21:38:
TEXT: end chapter 21 with verse 38
EVIDENCE: S A B C D K L W X Delta Theta Pi Psi 0179 f1 four of f13 565 700 892 1010 1241 Byz
Lect lat vg syr cop
RANK: A
NOTES: insert John 7:53-8:11 following verse 38

EVIDENCE: eight of the twelve manuscripts in f13
TRANSLATIONS: NEBn
COMMENTS: This section was added here probably because the situation seemed
similar to that described in John 8:1-2.
Luke 22:16:
TEXT: "I shall not eat it until it is fulfilled"
EVIDENCE: p75vid S A B L Theta f1 1241 one lat cop
TRANSLATIONS: ASV RSV NEBn TEV
RANK: C
NOTES: "I shall not eat it again until it is fulfilled"

EVIDENCE: C D K P W X Delta Pi Psi f13 565 700 892 1010 Byz Lect most lat vg syr
TRANSLATIONS: KJV RSVn NASV NIV NEB
COMMENTS: The word "not" seems to have been strengthened to "not again" on the
pattern of Mark 14:25, especially since it seems that Christ did eat this meal.
Luke 22:19-20:
TEXT: "'This is my body which is given for you. Keep doing this in memory of me.' ·And in a
pl
similar way [he took] the cup after supper, saying, 'This cup [is] the new covenant in my blood,
which is poured out for you. ·But behold, the hand of the one betraying me'"
pl
EVIDENCE: p75 S A B C K L T(vid) W X Delta Theta Pi Psi f1 f13 565 700 892 1010 1241 Byz Lect
some lat vg syr(s) (vv. 19,20a,17,20b,18) syr(p) (omit vv. 17-18) syr(h,pal) cop
TRANSLATIONS: KJV ASV RSV1n RSV2 NASV NIV NEBn TEV
RANK: C
NOTES: "'This is my body. But behold, the hand of the one betraying me'"
EVIDENCE: D some lat {two lat syr(c) (v. 19 before v. 17)}
TRANSLATIONS: ASVn RSV1 RSV2n NASVn NEB TEVn
COMMENTS: The order of cup--bread--cup for the last supper gave problems to
several copyists who did not realize that the first cup was part of the passover meal and
not part of the institution of the Lord's Supper. They solved this problem either by
omitting verses 19b-20 or verses 17-18. Two Latin manuscripts and two Syrian texts
also rearranged the text to have the bread first.
Luke 22:43-44:
TEXT: include verses 43 and 44: "·And there appeared to him an angel from heaven,
strengthening him. ·And being in agony he started praying more earnestly; and his sweat
became like great drops of blood falling down on the ground."
EVIDENCE: S*,b D K L X Delta Theta Pi Psi 0171 f1 565 700 892 1010 1241 Byz most lat vg
syr(c,p,h,pal) some cop(north) (with asterisks)
TRANSLATIONS: KJV ASV RSV1 RSV2n NASV NIV NEB TEV
RANK: C
NOTES: omit verses 43 and 44

EVIDENCE: p69vid p75 Sa A B T W some Lect one lat syr(s) most cop
TRANSLATIONS: ASVn RSV1n RSV2 NASVn NIVn NEBn TEVn
OTHER: include verses 43 and 44 after Matthew 26:39 instead of here

EVIDENCE: f13 some Lect (also the first part of verse 45)
COMMENTS: Verses 43 and 44 are enclosed by double brackets in the UBS text,
which means that the UBS Textual Committee felt that they were not originally written
by Luke. The fact that they are quoted by second century writers such as Justin Martyr
and Irenaeus and are found in the second century Diatessaron, an early harmony of the
four gospels by Tatian, is proof that they are quite old. While it is possible that they
might have been omitted by copyists who did not approve of verses that showed such
human weakness of Jesus, the fact that they are missing from several early manuscripts
of Luke would seem to indicate that they were not originally present. However, their
age indicates that they may be regarded as true scripture which has come to find its
place here in the canon.
Luke 22:62:
TEXT: include verse 62: "·And he went outside and wept bitterly."
EVIDENCE: p75 S A B D K L T W X Delta Theta Pi Psi 0124 f1 f13 28 565 700 892 1010 1241 Byz
Lect some lat vg syr cop
RANK: C

EVIDENCE: 0171vid some lat
TRANSLATIONS: NEB
COMMENTS: Although it is possible that the verse may have been copied exactly
from the parallel in Matthew 26:75, the fact that it is included in so many manuscripts
indicates that it was probably accidently omitted when copyists' eyes jumped from the
"And" at the beginning of the verse to the "And" at the beginning of the next verse.
Luke 22:68:
TEXT: " you will not answer."
pl
EVIDENCE: p75 S B L T 1241 cop(north)

RANK: C
NOTES: " you will not answer me or release [me]."

pl
EVIDENCE: A D K W X Delta Pi Psi f13 28 565 700 892 (omit "me") 1010 Byz Lect
lat vg syr
TRANSLATIONS: KJV
OTHER: " you will not answer me."

pl
EVIDENCE: Theta f1 cop(south)
COMMENTS: Although it is possible that the words "me or release" were accidently
omitted through a mistake of the eye (the Greek words for "answer" and "release" end
with the same three letters), it is not possible that just the words "or release" were
accidently omitted that way. Therefore the UBS Textual Committee felt that both "me"
and "me or release" were early natural additions by copyists.
Luke 23:15:
TEXT: "And neither did Herod, for he sent him back to us."
EVIDENCE: p75 S B K L T Theta Pi 0124 892 1241 two lat cop
RANK: C
NOTES: "And neither did Herod, for I sent you over to him."
pl
EVIDENCE: A D W X Delta Psi f1 28 565 700 1010 Byz Lect most lat vg syr(h)
OTHER: "And neither did Herod, for he sent him back to you." pl
EVIDENCE: f13
OTHER: "And neither did Herod, for I sent him over to him."
EVIDENCE: syr(c,s,p)
COMMENTS: Another variation exists in later manuscripts ("I sent him to you"). Of pl
all these variations, only two commend themselves, and the text reading has the stronger
evidence supporting it. Since in later Greek, the words for " you" and "us" sounded
pl
alike, the evidence of family 13 may be taken as supporting the text reading.
Luke 23:17:
TEXT: omit verse 17
EVIDENCE: p75 A B K L T Pi 0124 892* 1241 one lat most cop
RANK: B
NOTES: include verse 17: "·Now he had an obligation to release one [prisoner] to them
at the feast."
EVIDENCE: S W X Delta {Theta Psi} f1 f13 28 565 700 {892margin} 1010 Byz Lect
most lat vg syr(p,h) some cop(north)
NOTES: include verse 17 after verse 19

EVIDENCE: {D (both Greek and Latin)} syr(c,s)
COMMENTS: The evidence listed above in braces has a different word order for verse
17. Although it is possible that the verse was accidently omitted through a mistake of
the eye (verse 17 and verse 18 both begin with the same three letters), its omission from
several early manuscripts as well as the different positions and word orders in which it
is found would indicate that it was added by copyists based on the parallels in Matthew
27:15 and Mark 15:6.
Luke 23:34:
TEXT: "one on the left. ·And Jesus was saying, 'Father, forgive them; for they do not know what
they are doing.' Now to divide his clothes"
EVIDENCE: S*,c A C Db E K L X Delta Pi Psi f1 f13 28 33 565 700 892 1010 Byz Lect most lat vg
syr(c,p,h,pal) some cop(north)
RANK: C
NOTES: "one on the left. Now to divide his clothes"

EVIDENCE: p75 Sa B D* W Theta 0124 1241 two lat syr(s) most cop
COMMENTS: The words that are omitted are enclosed by double brackets in the UBS
text, which means that the UBS Textual Committee felt that they were not originally
written by Luke. The fact that they are quoted by second century writers such as Justin
Martyr and Irenaeus and are found in the second century Diatessaron, an early harmony
of the four gospels by Tatian, is proof that they are quite old. But unless one says that
they were omitted by copyists who thought that the destruction of Jerusalem meant that
Jesus' prayer was unanswered, the fact that they are missing from several early
manuscripts of different types of ancient text would seem to indicate that they were not
originally present. However, their age indicates that they may be regarded as true
scripture which has come to find its place here in the canon.
Luke 23:38:
TEXT: "an inscription over him, 'This [is] the King'"
EVIDENCE: p75 Sa B L 0124 1241 most cop
RANK: B
NOTES: "an inscription written over him in letters of Greek and Latin and Hebrew,
'This [is] the King'"
EVIDENCE: S*,b (omit "written") A C3 D K W X Delta Theta Pi Psi f1 f13 28 33 565
700 892 1010 Byz Lect most lat vg syr(p,h) some cop(north) (omit "written")
OTHER: "an inscription written over him, 'This [is] the King'"
EVIDENCE: C* one lat syr(c,s)
COMMENTS: The additional words are found with several different word orders and
with two different words being used for "written." This combined with their omission
from several early manuscripts would indicate that they were added by copyists from
John 19:20.
Luke 23:42:
TEXT: "remember me whenever you come into your kingdom."
EVIDENCE: p75 B L most lat vg
TRANSLATIONS: KJV* ASVn RSV NASVn* NIV NEB TEV?
RANK: C
NOTES: "remember me whenever you come in your kingdom."

EVIDENCE: S A C K W X Delta Theta Pi Psi 0124 f1 f13 28 33 565 700 892 1010
1241 Byz Lect three lat syr cop
TRANSLATIONS: ASV RSVn NASV NEBn TEV? ("as King")
OTHER: "remember me in the day of your coming."

COMMENTS: While it is possible that "into" is a scribal correction introduced as

fitting better with "come" than "in," the UBS Textual Committee felt that the reading
"into" fit better with Luke's theology (see Luke 24:26).
Luke 23:45:
TEXT: "while the sun['s light] failed."
EVIDENCE: p75 S B C*(vid) L 0124 some Lect cop
RANK: B
NOTES: "while the sun was darkened."
EVIDENCE: A C3 D K W X Delta Theta Pi Psi f1 f13 28 565 700 892 1010 1241 Byz
some Lect lat vg syr
OTHER: "while the sun['s light] failed and the sun was darkened."
EVIDENCE: C2(vid)
OTHER: omit the phrase

EVIDENCE: 33
COMMENTS: Since the text reading can also be translated "the sun was eclipsed" and
no solar eclipse was possible at the time of the full moon that marked the Passover feast,
the reading "the sun was darkened" seems to be a scribal correction to remove a
possible mistake.
Luke 24:3:
TEXT: "did not find the body of the Lord Jesus."
EVIDENCE: p75 A B C K L W X Delta Theta Pi Psi 0124 f1 f13 28 33 565 700 892 1010 Byz Lect
some lat vg syr(h,pal) most cop
TRANSLATIONS: KJV ASV RSVn NASV NIV TEV
RANK: D
NOTES: "did not find the body."

TRANSLATIONS: ASVn RSV NEB
OTHER: "did not find the body of Jesus."

EVIDENCE: 1241 syr(c,s,p) one cop(north) one cop(south)
COMMENTS: While it is possible that the words "of the Lord Jesus" is a natural
expansion, the weight of evidence, combined with the fact that there is only one minor
variation, would indicate that the words were original. The word "Lord" may have been
omitted from a few manuscripts either accidently (it ends with the same two letters as
"the") or when copyists changed it to be like Luke 23:52. Luke elsewhere uses "the
Lord Jesus" in Acts 1:21; 4:33; and 8:16 of the risen Christ.
Luke 24:6:
TEXT: "among the dead? ·He is not here, but has been raised. Remember how he spoke to
you"
pl
EVIDENCE: p75 S A B C3 K L W X Delta Theta Pi Psi 0124 f1 f13 28 33 565 700 892 1010 1241 Byz
Lect three lat vg syr(c,s,h,pal) most cop
TRANSLATIONS: KJV ASV RSVn NASV NIV NEBn TEV
RANK: D
NOTES: "among the dead? ·Remember how he spoke to you" pl

TRANSLATIONS: ASVn RSV NASVn NEB
OTHER: "among the dead? ·He is not here; he has been raised. Remember how he
spoke to you"
pl
EVIDENCE: C* syr(p) one cop(north)
COMMENTS: While it is possible that the missing sentence was derived by copyists
from similar sentences in the parallels of Matthew 28:6 and Mark 16:6, the fact that
neither the text reading nor the minor variations of it read exactly like either of those
parallels indicates that the text reading is original. It is supported by most early
manuscripts of several types of ancient text.
Luke 24:9:
TEXT: "and returning from the tomb they told all these things"
EVIDENCE: p75 S A B K L W X Delta Theta Pi Psi 0124 f1 f13 28 33 565 700 892 1010 1241 Byz
Lect three lat vg syr cop
RANK: D
NOTES: "and returning they told all these things"

TRANSLATIONS: ASVn
COMMENTS: While it is possible that the words "from the tomb" were added by
copyists from the parallels in Matthew 28:8 and Mark 16:8, it is also possible that the
words were accidently omitted by a mistake of the eye (the Greek word for "they told"
begins with the same two letters as "from"). The fact that the words are found in most
early manuscripts of several types of ancient text indicates that they are original.
Luke 24:12:
TEXT: include verse 12: "·But Peter rose and ran to the tomb. And stooping to look in, he saw*
the linen cloths by themselves. And he went back to his [home], marveling at what had
happened."
EVIDENCE: p75 S A B K L W X Delta Theta Pi Psi 079 0124 f1 f13 28 33 565 700 892 1010 1241
Byz Lect four lat vg most syr cop
TRANSLATIONS: KJV ASV RSVn NASV NIV NEBn TEV
RANK: D

EVIDENCE: D some lat some syr(pal)
TRANSLATIONS: ASVn RSV NASVn NEB TEVn
COMMENTS: Although it is possible that verse 12 was added by copyists as a

synopsis of John 20:3, 5, 6, and 10, the likelihood of such happening without variations
in so many manuscripts is very small. The fact that the verse is found in most early
manuscripts of several types of ancient text indicates that it is original.
Luke 24:13:
TEXT: "which was sixty stades distance"
EVIDENCE: p75 A B D K2 L W X Delta Psi 0124 f1 f13 28 33vid 565 700 892 1010 1241 Byz Lect
most lat vg syr(c,s,p,h) cop
RANK: B
NOTES: "which was a hundred and sixty stades distance"

EVIDENCE: S K* Theta Pi 079vid syr(pal)
TRANSLATIONS: RSVn
OTHER: "which was seven stades distance"

EVIDENCE: one lat
COMMENTS: The word "hundred" was probably added by copyists because many
ancient teachers identified Emmaus with modern Nicopolis, which is 176 stades from
Jerusalem. The reading "seven" probably came from the fact that sixty stades is about
seven miles, with the copyist becoming mixed up and giving the number of miles with
the measure in stades.
Luke 24:32:
TEXT: "our hearts burning within us while he was speaking to us"
EVIDENCE: S A K L P W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010margin 1241 Byz Lect
some lat vg (omit "to us") syr(p,h,pal) cop
RANK: C
NOTES: "our hearts burning while he was speaking to us"

EVIDENCE: p75 B D (both Greek and Latin) {two lat syr(c,s) (also omit "while he was
speaking to us")}
TRANSLATIONS: RSV2n NEB
COMMENTS: The words "within us" are in brackets in the UBS text because they are
missing from early manuscripts of two different kinds of ancient text. The are retained
in the text because it is possible that they were omitted from those manuscripts because
they seem to be redundant following "our."
Luke 24:36:
TEXT: "stood in their midst and said to them, 'Peace to you.'"
pl
EVIDENCE: p75 S A B K L X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 Byz Lect syr(c,s)
most cop
TRANSLATIONS: KJV ASV RSVn NASVn NIV NEBn TEV
RANK: D
NOTES: "stood in their midst."

TRANSLATIONS: ASVn RSV NASV NEB TEVn
OTHER: "stood in their midst and said to them, 'Peace to you. It is I; quit being
pl
afraid.'"
EVIDENCE: P W 1241 three lat vg syr(p,h,pal) some cop(north)
COMMENTS: Although it is possible that the words "and said to them, 'Peace to you'" pl
were added by copyists from the parallel in John 20:19, the fact that they are found in so
many early manuscripts of several types of ancient text indicates that they are original.
The words "It is I; quit being afraid" were apparently added by copyists from the time
that the disciples saw Jesus walking on the water and thought that he was a ghost, as
found in Matthew 14:27, Mark 6:50, and John 6:20.
Luke 24:40:
TEXT: include verse 40: "·And when he had said this, he showed them [his] hands and [his]
feet."
EVIDENCE: p75 S A B K L W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect
some lat vg syr(p,h,pal) cop
RANK: D

EVIDENCE: D some lat syr(c,s)
TRANSLATIONS: ASVn RSV NASV NEB TEVn
COMMENTS: While it is possible that this verse was added by copyists from John
20:20 with "his side" changed to "his feet" to match verse 39, the fact that the verse is
found in early manuscripts of several types of ancient text indicates that it is original.
Luke 24:42:
TEXT: "a piece of broiled fish, ·and he took [it]"
EVIDENCE: p75 S A B D L W Pi two lat syr(s) some cop(north) cop(south)
RANK: B
NOTES: "a piece of broiled fish and [some] of a honeycomb, ·and he took [it]"
EVIDENCE: K X Delta Theta Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect most
lat vg syr(c,p,h+,pal) most cop(north)
COMMENTS: Although it is possible that the words "and of a honeycomb" were

accidently omitted when copyists' eyes jumped from "and" to "and," the fact that these
words are missing from early manuscripts of several types of ancient text makes it
unlikely that they are original. Since some parts of the early church used honey in the
celebration of the Lord's Supper and the baptismal ceremony, perhaps they were added
to give scriptural support to this liturgical practice.
Luke 24:47:
TEXT: "repentance for the forgiveness of sins"
EVIDENCE: p75 S B syr(p) cop
TRANSLATIONS: ASVn NASV NEB
RANK: D
NOTES: "repentance and the forgiveness of sins"
EVIDENCE: A C D K L W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241
Byz Lect lat vg syr(s,h,pal)
COMMENTS: Luke uses both expressions: "repentance for forgiveness" in Luke 3:3
and "repentance and forgiveness" in Acts 5:31. The UBS Textual Committee decided
that copyists would have been more likely to have changed "for" (literally, "into") to
"and" than visa versa, because of the second use of "into" (often translated "to") in the
prepositional phrase "to all nations" later on in the verse.
Luke 24:51:
TEXT: "he parted from them and was carried up into heaven."
EVIDENCE: p75 Sc A B C K L W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect
some lat vg syr(p,h,pal) cop
TRANSLATIONS: KJV ASV RSV1n RSV2 NASVn NIV NEBn TEV
RANK: D
NOTES: "he parted from them."

EVIDENCE: S* D some lat syr(s) ("was lifted up")
TRANSLATIONS: ASVn RSV1 RSV2n NASV NEB TEVn
COMMENTS: The Sinaitic Syriac reading seems to be a condensation of the two

phrases rather than an omission of the second. The omission of "and was carried up into
heaven" in manuscript S* can be explained by a mistake of the eye, when the copyist's
eye jumped from "and" to "and." It is also possible to explain the omission from
manuscript D and the Latin manuscripts as a mistake of the eye when copyists' eyes
jumped from "them" to "him" in verse 52 (there is only one letter difference between
these words in Greek). At any rate, the fact that the words are found in most early
manuscripts of several types of ancient text indicates that they are original.
Luke 24:52:
TEXT: "And they worshiped him, and returned to Jerusalem"
EVIDENCE: p75 S A B C K L W X Delta Theta Pi Psi f1 f13 28 33 565 700 (omit "him") 892 1010
1241 Byz Lect some lat vg (omit "him") syr(p,h,pal) cop
RANK: D
NOTES: "And they returned to Jerusalem"

COMMENTS: Although it is possible that the reference to worship could have been
added by copyists from Matthew 28:17, this does not seem likely. The omission may
have been caused by a mistake of the eye when copyists' eyes jumped from "them" in
verse 51 to "him" (there is only one letter difference between these words in Greek). At
any rate, the fact that the words are found in most early manuscripts of several types of
ancient text indicates that they are original.
The Gospel According to John
John 1:15-21:25
John 1:15:
TEXT: "cried out, saying, 'This was [he] of whom I said, The One who comes after me'"
EVIDENCE: p66 p75 Sb A B3 C3 D* {Db} K L {W(supp) X} Delta Theta Pi Psi f1 f13 28 33 565 700 892
1010 1241 Byz Lect lat {earlier vg} later vg syr cop
RANK: A
NOTES: "cried out, saying (this was the one who said), 'The One who comes after me'"
EVIDENCE: Sa B* C*
TRANSLATIONS: ASVn
OTHER: "cried out, 'This was the One who comes after me, who'"
EVIDENCE: S*
COMMENTS: The evidence listed in braces reads "I said to you." The words "to
pl
you" are a natural addition, the kind copyists often made. Apparently some copyists
pl
changed "This was [he] of whom I said" because there is no record of John's having
previously said this.
John 1:18:
TEXT: "the only unique God, who is in the bosom"
EVIDENCE: p66 p75 S B C* L 33 syr(p) cop(north)
TRANSLATIONS: ASVn RSVn NASV NIV NEBn TEV
RANK: B
NOTES: "the only unique Son, who is in the bosom"

EVIDENCE: A C3 K X {W(supp)} Delta Theta Pi Psi f1 f13 28 565 700 892 1010 1241
Byz Lect {most lat} most vg syr(c,h,pal)
TRANSLATIONS: KJV ASV RSV NASVn NIVn NEB
NOTES: "the only unique One, who is in the bosom"

EVIDENCE: one vulgate manuscript
TRANSLATIONS: NEBn
OTHER: "the only unique Son, God, who is in the bosom"

EVIDENCE: cop(south)?
COMMENTS: The evidence in braces contains an abbreviation of "only unique" and

precedes it with "except." Although it is possible that "Son" was replaced by "God" by
an early Alexandrian copyist (the difference is only one of one letter in abbreviated
form), it is more likely that "God" was here replaced by "Son" to make this verse read
like John 3:16, 18; and I John 4:9. The omission of both "God" and "Son" by one
manuscript would seem to be a mistake of the eye.
John 1:28:
TEXT: "These things happened in Bethany on the other side"
EVIDENCE: p59vid p66 p75 S* A B C* L W(supp) X Delta Theta Psi* 28 565 700 892* 1010 1241
some Byz Lect lat vg syr(p,h) most syr(pal) cop(north)
RANK: C
NOTES: "These things happened in Bethabarah on the other side"

EVIDENCE: C2 K Pi Psic 083 0113 f1 f13 33 some Byz syr(c,s) one syr(pal) cop(south)
NOTES: "These things happened in Betharabah on the other side"

EVIDENCE: Sb 892variant
TRANSLATIONS: ASVn
COMMENTS: The location of "Bethany on the other side of the Jordan" is unknown;
therefore commentators such as Origen and John Chrysostom favored "Bethabarah" to
avoid confusion with the Bethany near Jerusalem. The location of Bethabarah is also
unknown. "Betharabah" is a misspelling of "Bethabarah."
John 1:34:
TEXT: "testified that this is the Son of God."
EVIDENCE: p66 p75 Sc A B C K L P W(supp) X Delta Theta Pi Psi 083 f1 f13 28 33 565 700 892 1010
1241 Byz Lect most lat vg syr(p,h) one syr(pal) ("only unique Son") cop(north)
RANK: B
NOTES: "testified that this is the Chosen One of God."

EVIDENCE: p5vid S* three lat syr(c,s)
TRANSLATIONS: NEB
OTHER: "testified that this is the chosen Son of God."

EVIDENCE: two lat most syr(pal) cop(south)
COMMENTS: Although it is possible that "Chosen One" was changed by copyists to

the more familiar "Son," the word "Son" is found in all but two Greek manuscripts from
several different kinds of ancient text.
John 1:41:
TEXT: "He first found* [his] own brother Simon"
EVIDENCE: p66 p75 Sc A B X Theta Pi Psi 083 f1 f13 892 most lat vg syr(p,h) syr(pal)? cop
RANK: B
NOTES: "The first one found* [his] own brother Simon"
EVIDENCE: S* K L W(supp) Delta 28 565 700 1010 1241 Byz Lect syr(pal)?
TRANSLATIONS: none
NOTES: "In the morning he found* [his] own brother Simon""

EVIDENCE: four lat
TRANSLATIONS: NEBn
COMMENTS: There is only one letter difference between the text and first reading in
the notes; there is only three letters difference between the text and the second reading
in the notes. The reading in the text is supported by early manuscripts from several
John 3:13:
TEXT: "from heaven, [that is], the Son of man."
EVIDENCE: p66 p75 S B L W(supp) 083 086 0113 33 1010 1241 most cop
TRANSLATIONS: ASVn RSV NASV NIV NEBn TEV
RANK: C
NOTES: "from heaven, [that is], the Son of man who is in heaven."
EVIDENCE: A K Delta Theta Pi Psi f1 f13 28 565 700 892 Byz Lect most lat vg
syr(p,h) syr(pal)? some cop(north)
TRANSLATIONS: KJV ASV RSVn NASVn NIVn NEB
OTHER: "from heaven, [that is], the Son of man who was in heaven."
EVIDENCE: one lat syr(c) syr(pal)?
OTHER: "from heaven, [that is], the Son of man who is from heaven."
EVIDENCE: 0141 80 syr(s)
COMMENTS: Although it is possible that the phrase "who is in heaven" was awkward
enough to cause copyists to omit it or change it, it is also possible that it was added by
copyists who wanted show the divinity of Christ.
John 3:15:
TEXT: "everyone who believes in him may have eternal life"
EVIDENCE: p75 B W(supp) 083 0113 four lat earlier vg syr?
TRANSLATIONS: ASV RSV? NASV NIV NEB TEV?
RANK: B
NOTES: "everyone who believes on him may have eternal life"

EVIDENCE: p63vid p66 A L
TRANSLATIONS: none?
NOTES: "everyone who believes into him may have eternal life"
EVIDENCE: S K Delta Theta Pi Psi 086 f1 f13 28 33 565 700 892 1010 1241 Byz Lect
most lat later vg syr? cop
TRANSLATIONS: KJV NASVn
COMMENTS: All three of the readings are usually translated "in him" so it is difficult
to tell the underlying text of the translations. The text reading can also be translated
"everyone who believes may have eternal life in him." Except for this passage, John
always uses "believe into" to mean "believe in." Since the text reading is ambiguous, it
was likely to be changed by copyists to a more usual form. The NEB strangely has "in
him" twice.
John 3:31-32:
TEXT: "The One who comes from heaven is above all. ·What he has seen and heard, this he
testifies to, and [yet]"
EVIDENCE: p5vid p66 Sc (omit "this") {A} B {K} L W(supp) {Delta Theta Pi} Psi 083 086 {f13 28 (omit
"this")} 33 {700 892} 1010 {1241 Byz Lect four lat vg syr(s,p,h)} syr(pal) cop(north)
RANK: C
NOTES: "The One who comes from heaven ·testifies to this, what he has seen and
heard, and [yet]"
EVIDENCE: p75 cop(south)
TRANSLATIONS: none
NOTES: "The One who comes from heaven ·testifies to what he has seen and heard,
and [yet]"
EVIDENCE: S* D f1 most lat syr(c)
COMMENTS: The words "is above all" are in brackets in the UBS text. It is possible
that the words were added by some copyists from the first part of verse 31; on the other
hand, it is also possible that the words were deleted by other copyists who felt that they
were redundant. The word "this" was omitted by some copyists to smooth out the
sentence. The evidence listed above in braces begins verse 32 with the word "And."
John 4:1:
TEXT: "when Jesus knew that the Pharisees had heard"
EVIDENCE: S D Theta 086 f1 565 1010 1241 most lat vg syr(c,p,h) most cop(north)
RANK: C
NOTES: "when the Lord knew that the Pharisees had heard"
EVIDENCE: p66 p75 A B C K L W(supp) Delta Pi Psi 083 f13 28 33 700 892 Byz two lat
syr(s) one cop(north) cop(south)
COMMENTS: Since "Jesus" occurs twice in the following clauses, copyists were more
likely to change "Jesus" to "the Lord" to improve the style than visa versa.
John 4:9:
TEXT: "'a Samaritan woman?' For Jews have no dealings with Samaritans. ·Jesus answered"
EVIDENCE: p63 p66 p75 p76 Sa A B C K L W(supp) X(commentary) Delta Theta Pi Psi 083 086 f1 f13
28 33 565 700 892 1010 1241 Byz Lect most lat vg syr most cop
RANK: C
NOTES: "'a Samaritan woman?' ·Jesus answered"

EVIDENCE: S* D five lat cop(Fayyumic)
TRANSLATIONS: ASVn NEBn
COMMENTS: While it is possible that the sentence in question was originally a

marginal comment by an early copyist that has crept into the text, the great number of
manuscripts in which it is found would indicate that it is more likely to be original.
Perhaps it was omitted by copyists who felt that it was not exactly true.
John 4:11:
TEXT: "·The woman said* to him, 'Sir'"
EVIDENCE: p66 Sc A C D K L W(supp) X(commentary) Delta Theta Pi Psi 083 086 f1 f13 28 33 565
700 892 1010 1241 Byz Lect lat vg syr(c,p,h,pal) most cop
RANK: C
NOTES: "·She said* to him, 'Sir'"

EVIDENCE: p75 B syr(s) cop(Sub-Achmimic)
TRANSLATIONS: NASV
NOTES: "·That one said* to him, 'Sir'"

EVIDENCE: S*
TRANSLATIONS: none
COMMENTS: The words "The woman" are in brackets in the UBS text. While it is
possible that they were a natural addition, it is also possible that they were deleted by
copyists as unnecessary. "That one" seems to be an addition to a text that did not have
"The woman."
John 4:17:
TEXT: "answered and said to him, 'I have no husband.'"
EVIDENCE: p66 p75 B C N 086 33 892 1241 most lat syr(s,c,p)
TRANSLATIONS: ASV RSV
RANK: -
NOTES: "answered and said, 'I have no husband.'"

EVIDENCE: S* A D K L W(supp) Gamma Delta Theta Psi f1 f13 28 565 700 1010
1424 Maj(vid) some lat vg syr(h)
TRANSLATIONS: KJV NASV NIV NEB TEV
COMMENTS: The words "to him" may either be a natural addition, or they may have
been omitted as unnecessary.
John 5:1:
TEXT: "After this there was a feast of the Jews"
EVIDENCE: p66 p75 A B D K W(supp) Theta 0125 f13 28 565 700 1241 some Byz
RANK: A
NOTES: "After this there was the feast of the Jews"

EVIDENCE: S C L X(commentary) Delta Pi Psi f1 33 892 1010 some Byz cop
TRANSLATIONS: ASVn NASVn NEBn
COMMENTS: Copyists were more likely to insert "the" than omit it. By inserting it,
they made the feast specific (it most likely refers to the Passover).
John 5:2:
TEXT: "pool, which in Hebrew is called Beth-zatha"
EVIDENCE: S 33 {L one lat ("Bezatha")} {D three lat ("Belzetha")} {one lat ("Betzata")} {two lat
("Betzetha")}
TRANSLATIONS: ASVn RSV NASVn NIVn TEV
RANK: D
NOTES: "pool, which in Hebrew is called Bethesda"

EVIDENCE: A C K X(commentary) Delta Theta Pi 078 f1 f13 28 565 700 892 1010
1241 Byz Lect two lat syr(c,p,pal)
TRANSLATIONS: KJV ASV RSVn NASV NIV NEB TEVn
NOTES: "pool, which in Hebrew is called Bethsaida"

EVIDENCE: p66 ("Bedsaida") p75 B W(supp) Psi ("Bessaida") 0125 two lat vg syr(h)
cop
TRANSLATIONS: ASVn RSVn NASVn NIVn
COMMENTS: The reading "Bethsaida" may have come from the town of Bethsaida
near the Sea of Galilee, mentioned in John 1:44. It is also possible that the reading
"Bethesda" was introduced because it means "House of Mercy."
John 5:3-4:
TEXT: "those who were sick, blind, crippled, withered. ·And a certain man"
EVIDENCE: p66 p75 S B C* 0125 one lat syr(c) most cop
RANK: A
NOTES: "those who were sick, blind, crippled, withered, waiting for the moving of the
water, ·for an angel of the Lord went down at certain seasons into the pool, and troubled
the water; then the one who got in first after the troubling of the water became healthy,
[regardless] of whatever disease he was being held by. ·And a certain man"
EVIDENCE: {A*} A2 C3 K {L} X(commentary) Delta Theta Pi Psi 078 f1 f13 28 565
700 892 1010 1241 Byz Lect most lat later vg syr(p,h,pal) some cop(north)
OTHER: "those who were sick, blind, crippled, withered, waiting for the moving of the
water. ·And a certain man"
EVIDENCE: D (add "paralyzed") W(supp) 33 three lat earlier vg

COMMENTS: The evidence listed above in braces omits "waiting for the moving of
the water." There are many variations in verse 4 which are not listed here. The
additional material seems to be a gloss added by copyists to explain the troubling of the
water in verse 7.
John 5:44:
TEXT: "seek the glory that [comes] from the only God?"
EVIDENCE: S A D K L Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect most lat vg
syr some cop(north)
RANK: B
NOTES: "seek the glory that [comes] from the Only One?"
EVIDENCE: p66 p75 B W two lat most cop
TRANSLATIONS: ASVn NIVn
COMMENTS: Although it is possible that the word "God" was added as a natural
addition, it is more likely that it was accidently omitted when copyists' eyes jumped
from the end of "only" to the end of "God" (both end with the same two letters).
John 6:14:
TEXT: "when the people saw the sign which he had done"
EVIDENCE: S {A} D {K L} W {Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect two
lat} most lat earlier vg {later vg syr(p,h,pal)} syr(c,s) one cop(north) cop(south)
RANK: B
NOTES: "when the people saw the signs which he had done"
EVIDENCE: p75 B 0191 one lat {most cop(north)}
TRANSLATIONS: ASVn
COMMENTS: The evidence listed above in braces reads "Jesus had done." The name
"Jesus" seems to be a natural addition by copyists. The plural "signs" seems to have
come as a result of copyists making the text read like John 2:23 and 6:2.
John 6:23:
TEXT: "Other small boats from Tiberias came near"
EVIDENCE: D(both Greek and Latin) L 091 33 syr(c,s)
TRANSLATIONS: ASV ("howbeit") RSV ("However" and omit "small") NASV NEB ("however" and
omit "small") NEBn TEV (omit "small")
RANK: C
NOTES: "But other small boats from Tiberias came near"
EVIDENCE: A K Delta Theta f1 f13 28 565 700 892 1010 1241 Byz some Lect two lat
TRANSLATIONS: KJV (omit "small") NIV? ("Then some boats")
NOTES: "But other boats from Tiberias came near"

EVIDENCE: W Psi two lat ("and when other boats")
NOTES: "Other boats from Tiberias came near"
EVIDENCE: p75 B one lat {most lat vg (add "really")} syr(pal) most cop
NOTES: "Therefore boats from Tiberias came near"
EVIDENCE: S
COMMENTS: The ending of the word "small boats" that is translated "small" in in
brackets in the UBS text. The word for "small boats" can also be translated simply
"boats" and most translations use this in verses 22 and 24, making it difficult to tell
whether they follow the text that says "boats" or "small boats." The words for "other"
and "however" (or "howbeit") are spelled alike in Greek. The reading in the UBS text is
not found exactly in any manuscript, but was chosen as the most likely to have given
rise to the many different reading found here. Other minor variations in text are also
found here besides those given above.
John 6:23:
TEXT: "they ate the bread after the Lord had given thanks."
EVIDENCE: p75 S A B K L W Delta Theta Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect most lat
vg syr(h,pal) syr(p) ("Jesus") cop
RANK: C
NOTES: "they ate the bread."

EVIDENCE: D 091 three lat syr(c,s)
TRANSLATIONS: NEBn
COMMENTS: Although it is possible that the words "after the Lord had given thanks"
were added by copyists, since they are found in early manuscripts of several types of
ancient text it is more likely that they are original.
John 6:36:
TEXT: " you have seen me and [yet] do not believe."
pl
EVIDENCE: p66 p75vid B D K L T W Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect
RANK: C
NOTES: " you have seen and [yet] do not believe."

pl
EVIDENCE: S A four lat syr(c,s)

TRANSLATIONS: NEB
COMMENTS: The word "me" is in brackets in the UBS text. It is possible that it was
added as a natural expansion by copyists, but it is also possible that it was accidently
omitted by a few other copyists.
John 7:4:
TEXT: "he himself is seeking to be [known] openly."
EVIDENCE: p66c p75 S Dc Ec K L X Delta Theta Pi Psi 0180 f1 f13 28 33 565 700 892 1010 1241 Byz
Lect most lat vg syr(s,p,h,pal) cop(south)
RANK: C
NOTES: "he is seeking it to be [known] openly."

EVIDENCE: p66* B D* (both Greek and Latin) W
TRANSLATIONS: ASVn
NOTES: "he is seeking to be [known] openly."

EVIDENCE: two lat syr(c) one cop(north)?
OTHER: "he is seeking him to be [known] openly."

EVIDENCE: E* one lat? most cop(north)?
COMMENTS: Except for the omission of the pronoun (which is probably a

translational matter, even in English), the difference in the readings is only one of one
letter at the end of the pronoun. The manuscript evidence seems to favor the pronoun
"himself."
John 7:8:
TEXT: "I am not going up to this feast"
EVIDENCE: S D K Pi 1241 most lat vg syr(c,s) most cop(north)
TRANSLATIONS: ASV RSV NASV NIVn NEB TEV
RANK: C
NOTES: "I am not yet going up to this feast"

EVIDENCE: p66 p75 B L T W X Delta Theta Psi 0180 f1 f13 28 700 892 1010 Byz Lect
two lat syr(p,h,pal) one cop(north) cop(south)
TRANSLATIONS: KJV ASVn RSVn NASVn NIV NEBn TEVn
COMMENTS: Looking past verse 9 ("he remained in Galilee") to verse 10 ("he also
went up"), several copyists apparently changed "not" to "not yet" to remove what they
thought would have been a lie told by Jesus. If "not yet" was original, there would have
been no reason for it to have been changed to "not" in so many manuscripts.
John 7:36:
TEXT: verse 37 after verse 36
EVIDENCE: all manuscripts except 225
RANK: -
NOTES: John 7:53-8:11 between verses 36 and 37

EVIDENCE: 225 (copied in A.D. 1192)
TRANSLATIONS: NEBn
COMMENTS: See the comments on John 7:53-8:11.
John 7:39:
TEXT: "the Spirit had not yet been [given]"
EVIDENCE: p66c p75 S K T Theta Pi Psi most cop(north)
TRANSLATIONS: ASV RSV? NASV NIV? NEB TEV?
RANK: A
OTHER: "the Holy Spirit had not yet been [given]"

EVIDENCE: p66* L W X Delta f1 f13 28 33 565 700 892 1010 1241 Byz Lect
TRANSLATIONS: KJV
OTHER: "the Spirit had not yet been given"
EVIDENCE: most lat vg syr(c,s,p) one cop(north)? cop(south)?
NOTES: "the Holy Spirit had not yet been given"

EVIDENCE: B two lat syr(h+,pal)
OTHER: "the Holy Spirit was not yet on them"

EVIDENCE: D two lat
COMMENTS: It was natural for copyists to add the word "Holy" to "Spirit." Copyists
and translators also made clear what is implied by adding "given" or "on them." "Given"
is apparently added by most English translators, although it is hard to tell in those
translations that do not mark added words.
John 7:46:
TEXT: "No man ever spoke like this!"
EVIDENCE: p66c p75 Sc B L T W most cop(north)
TRANSLATIONS: ASV
RANK: B
NOTES: "No man ever spoke like this, as this man speaks!"
EVIDENCE: p66* S* D (omit second "man") {K X Delta Theta Pi Psi f1 f13 28 33 565
700 892 1010 1241 Byz Lect most lat vg} syr(c,s,p,pal) {syr(h) one cop(north)
cop(south)}
COMMENTS: The evidence listed above in braces omits the word "speaks."
Manuscripts 28 and 700 omit "this." Thus the addition is found in four different forms,
which makes it unlikely that it is original. While it is possible that a short form ("as this
man") might have been accidently omitted by a mistake of the eye, the long form would
not have been omitted this way. It is more likely that it was added for clarity.
John 7:53-8:11:
TEXT: include John 7:53-8:11 here
EVIDENCE: D E F G H K M U Gamma Lambda Pi 028 28 700 892 1010 Byz most lat vg syr(h,pal)
some cop(north)
TRANSLATIONS: KJV ASV RSV1n RSV2 NASV NIV NEBn TEV
RANK: A to omit
NOTES: omit John 7:53-8:11

EVIDENCE: p66 p75 S A(vid) B C(vid) L N T W X Y Delta Theta Psi 33 565 1241 1333*
Lect four lat syr(c,s,p) some cop(north) cop(south)
TRANSLATIONS: ASVn RSV1 RSV2n NASVn NIVn NEBn TEVn
NOTES: include John 7:53-8:11 at the end of this gospel

EVIDENCE: f1
TRANSLATIONS: RSVn NEB TEVn
NOTES: include John 7:53-8:11 after Luke 21:38

EVIDENCE: f13
TRANSLATIONS: RSVn NEBn TEVn
NOTES: include John 7:53-8:11 after John 7:36

EVIDENCE: 225
TRANSLATIONS: RSV2n NEBn TEVn
OTHER: include John 8:3-11 after Luke 24:53

EVIDENCE: 1333c
COMMENTS: This passage is enclosed in double brackets in the UBS text, which
means that the UBS Textual Committee felt that it was not written by John, but that it
was old enough and historical enough to be considered as scripture. The passage was
known to some third and fourth century writers, although it does not seem to be found
in any extant Bible manuscripts until the fifth or sixth century. It possibly circulated at
first in oral form and was later written down and added to the text of John or Luke.
John 8:9:
TEXT: "when they heard [this], they started going away"
EVIDENCE: D M U Gamma Lambda 028 f1 f13 28 700 892 1010 some Byz lat vg syr(h,pal)
RANK: A
NOTES: "when they heard [this] and were reproved by [their] conscience, they started
going away"
EVIDENCE: E G H K some Byz some cop(north)
COMMENTS: The words "and were reproved by [their] conscience" seem to be a later
addition.
John 8:10:
TEXT: "Jesus stood up erect and said to her"
EVIDENCE: D M Gamma 028 f1 28 892 1010 some Byz lat vg syr(h,pal) some cop(north)
RANK: A
NOTES: "Jesus stood up erect and seeing no one but the woman said to her"
EVIDENCE: E F(vid) G H K some Byz
OTHER: "Jesus stood up erect and saw her and said to her"
EVIDENCE: U Lambda f13 700
COMMENTS: Some later manuscripts add a phrase (in one of two forms) referring to
Jesus looking at the woman.
John 8:16:
TEXT: "I and the Father who sent me."
EVIDENCE: p39 p66 p75 Sc B K L T W X Delta Theta Psi 0110 f1 f13 28 33 565 700 892 1010 1241
Byz Lect most lat vg syr(p,h,pal) cop
TRANSLATIONS: KJV ASV RSVn NASVn NIV TEV
RANK: C
NOTES: "I and the One who sent me."

EVIDENCE: S* D (both Greek and Latin) syr(c,s)
TRANSLATIONS: RSV NASV NEB
COMMENTS: Although it is possible that the word "Father" was added from the
similar phrase in verse 18, the number of early manuscripts from different types of
ancient text that include it would indicate that it was original.
John 8:39:
TEXT: "were* Abraham's children, you would be doing the works"
pl
EVIDENCE: p75 S B2 {C} D K L {W X Delta Theta Pi} Psi 070 {f1 f13 28 33 565 700 892 1010 1424
Byz Lect most lat syr(p,h) cop}
RANK: C
NOTES: "are Abraham's children, be doing the works"

EVIDENCE: p66 B* one lat vg syr(s)
TRANSLATIONS: ASVn NASV NIVn NEBn
COMMENTS: The Greek word translated "were*" is in the present tense, which is not
the best grammar. For this reason, the manuscripts listed above in braces changed it to a
past tense ("were") to make it read smoother. Apparently other copyists corrected the
poor grammar by changing the tense of the verb in the main clause (from " you would
pl
be doing" to "be doing").
John 8:57:
TEXT: "and have you seen Abraham?"
EVIDENCE: p66 Sc A B C D K L W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect
lat vg syr(p,h,pal) most cop(north)
RANK: B
NOTES: "and has Abraham seen you?"
EVIDENCE: p75 S* 0124 syr(s) one cop(north) cop(south)
COMMENTS: A few copyists apparently changed the Jews' question to be more like
Jesus' statement in verse 56 ("he would see my day; and he saw [it]").
John 8:59:
TEXT: "and went out of the temple."
EVIDENCE: p66 p75 S* B D W Theta* most lat vg syr(s) some cop(north) cop(south)
RANK: A
NOTES: "and went out of the temple, and passing through their midst he started going
[on his way] and so was passing by."
EVIDENCE: Sa C L X Psi 0124 33 892 1010 1241 syr(p,h+,pal) most cop(north)
OTHER: "and went out of the temple, passing through their midst, and so was passing
by."
EVIDENCE: A K Delta Thetac Pi f1 f13 28 565 700 Byz Lect two lat syr(h)
TRANSLATIONS: KJV
COMMENTS: The additional material occurs in two more forms besides the two listed
above. Although it is possible that the form in the notes might have been omitted
through a mistake of the eye, when copyists' eyes jumped from "and" to "And," this
would not account for the other three variations. It seems more likely that the additional
material was added from Luke 4:30 combined with the first part of John 9:1. It is
missing from early manuscripts of several types of ancient text.
John 9:4:
TEXT: "We have to work the works of the One who sent me"
EVIDENCE: {p66 p75 S*} B D (both Greek and Latin) {L W} 0124 syr(pal) {some cop(north)}
cop(south)
RANK: D
NOTES: "I have to work the works of the One who sent me"
EVIDENCE: Sa A C K X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz
Lect most lat vg syr(s,p,h) some cop(north)
COMMENTS: Because of the "me" in the last of the phrase and the fact that "I" is
found twice in the next verse, it is more likely that copyists would have changed "we" to
"I" than visa versa, although the reading with "we" is found with two different word
orders. The evidence listed in braces reads "sent us."
John 9:35:
TEXT: "Do you believe in the Son of man?"
EVIDENCE: p66 p75 S B D (both Greek and Latin) W syr(s) one cop(north) cop(south)
RANK: A
NOTES: "Do you believe in the Son of God?"

EVIDENCE: A K L X Delta Theta Psi 0124 f1 f13 28 33 565 700 892 1010 1241 Byz
Lect most lat vg syr(p,h,pal) most cop(north)
TRANSLATIONS: KJV ASV RSVn NEBn
COMMENTS: It does not seem likely that copyists would change "Son of God" to
"Son of man." The reading "Son of man" is found in early manuscripts of both the
Alexandrian and Western types of ancient text.
John 10:8:
TEXT: "All who came before me are thieves and bandits"
EVIDENCE: p66 Sc A B D (both Greek and Latin omit "All") K L W X {Theta} Pi Psi {f1} f13 33 {565}
700 1241 some Byz syr(h+) most cop(north)
RANK: C
NOTES: "All who came are thieves and bandits"

EVIDENCE: p45vid p75 S* E F G M U Gamma Delta 028 28 892 1010 some Byz Lect
most lat vg syr(s,p,h,pal) one cop(north) cop(south)
TRANSLATIONS: ASVn
COMMENTS: The words "before me" are in brackets in the UBS text. The
manuscripts listed in braces have the words before "came." On the one hand, it is
possible that they were originally absent and added by copyists to make better sense. On
the other hand, it is possible that they were deleted so that they statement of Jesus would
not seem to apply to the Old Testament saints. Almost certainly the deletion of "all" by
manuscript D was for this reason.
John 10:18:
TEXT: "No one takes it away from me, but I lay it down"
EVIDENCE: p66 Sc A D K L W X Delta Theta Pi Psi f1 f13 28 565 700 892 1010 1241 Byz Lect lat vg
syr(s,h,pal) cop
RANK: C
NOTES: "No one took it away from me, but I lay it down"
EVIDENCE: p45 S* B syr(p)
COMMENTS: Although the aorist tense "took" (or, "has taken") is the more difficult
reading (which is usually to be preferred), the fact that it is found in only the
Alexandrian type of ancient text led the UBS Textual Committee to prefer the present
tense with the majority of the evidence.
John 10:22:
TEXT: "It was then [the feast of] Dedication"
EVIDENCE: p66c p75 B L W Psi 33 some cop(north) most cop(south)
TRANSLATIONS: ASVn NASV NIV NEB (Greek text)
RANK: C
NOTES: "Now it was [the feast of] Dedication"

EVIDENCE: p66* S A D K X Delta Theta Pi f13 28 700 892 1241 Byz Lect most lat vg
syr(p,h,pal) one cop(north)
NOTES: "It was [the feast of] Dedication"

EVIDENCE: f1 565 1010 two lat syr(s)
TRANSLATIONS: RSV NEB* TEV?
OTHER: "Now it was then [the feast of] Dedication"

EVIDENCE: most cop(north) some cop(south)
COMMENTS: The Greek word translated "Now" or "And" is spelled "DE"; the Greek
word translated "Then" or "At that time" is spelled "TOTE." The word that precedes the
word in question is spelled "EGENETO." Now scribes sometimes confused "t" and "d."
Since the first Greek manuscripts were written without spaces between words, it is
possible that a copyist saw the "TO" twice in "EGENETODE" and wrote
"EGENETOTOTE." On the other hand, it is also possible that a copyist's eye jumped
over the second "TO" in "EGENETOTOTE" and he wrote "EGENETODE." The UBS
Textual Committee inclined to the second view.
John 10:29:
TEXT: "That which my Father has given me is greater than all"
EVIDENCE: B* most lat vg most cop(north)
TRANSLATIONS: ASVn RSVn NASVn NIVn NEBn TEV
RANK: D
NOTES: "My Father, who has given [them] to me, is greater than all"
EVIDENCE: p66 K M U Delta Pi f1 f13 (include "them") 28 33 565 700 892 1010 1241
Byz Lect one lat syr(s,p,h) {one cop(north) cop(south) (include "them")}
TRANSLATIONS: KJV ASV RSV NASV NIV NEB TEVn
NOTES: "My Father (that which he has given me) is greater than all"
EVIDENCE: S D L W Psi
TRANSLATIONS: NEBn
OTHER: "My Father, who has given [them] to me, is [something] greater than all"
EVIDENCE: A Bc X Theta syr(pal)
COMMENTS: There are eight major variations of this passage plus several minor
ones. The four best supported by evidence are given above. The two major differences
are between "who" and "that which" (only one letter difference in Greek) and between
"he is greater" and "it is greater" (the difference is only one of a long 'o' or a short 'o').
The latter difference is probably due to mistakes of the ear, where a copyist
misunderstands the word or misspells it. Although it is possible that the neuter reading
("that which") arose when a copyist changed "who" to "that which" to agree with "it is
greater," this would not explain the nonsense reading found in manuscripts S, D, L, W,
and Psi. It is difficult to believe that copyists would change "who" to "which"; it is more
likely that they would change "which" to "who." The reading found in manuscript B*
and most latin manuscripts (although difficult to understand) seems to be the reading
most likely to have given rise to the others.
John 11:25:
TEXT: "I am the resurrection and the life; the one"
EVIDENCE: p66 p75 S A B C D K L W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz
Lect most lat vg syr(p,h,pal) cop
RANK: B
NOTES: "I am the resurrection; the one"

EVIDENCE: p45 one lat syr(s)
COMMENTS: Although it is possible that the words "and the life" was added because
of "shall live" in verse 25 and "is living" in verse 26, it is much more likely that the
words were omitted, perhaps because verse 24 mentions only the resurrection. The fact
that the words are found in most manuscripts of several kinds of ancient text indicates
that they are original.
John 11:45:
TEXT: "had seen the things which he did"
EVIDENCE: p6 p45 S A* K L W X Delta Theta Pi Psi f13 28 33 700 892 1241 Byz Lect most lat vg
syr(h) cop(north)
RANK: B
NOTES: "had seen that which he did"

EVIDENCE: p66* Ac B C* D f1 1010 two Latin cop(south)
OTHER: "had seen how many things he did"

EVIDENCE: p66c
OTHER: "had seen the sign which he did"

EVIDENCE: C2
COMMENTS: Although it is possible that the singular was changed to the plural to
make it agree with verse 46, it is also possible that the plural was changed to the
singular because only one sign was in question. It is difficult to tell the underlying text
in those English translations that use "what" to translate both the singular and the plural.
John 12:7:
TEXT: "Let her alone, so that she may keep it for the day of my burial."
EVIDENCE: p66 S B D K L Q W Theta Psi 33 1421 most lat vg cop
RANK: -
NOTES: "Let her alone; she has kept it for the day of my burial."
EVIDENCE: A 065 f1 f13 Maj one lat syr(p,h)
TRANSLATIONS: KJV
COMMENTS: Although it is possible that the perfect indicative ("has kept") was
changed to the aorist subjunctive ("may keep") by copyists who noticed that Jesus was
not buried until later that week, it is more likely that "so that she may keep" was
changed to "she has kept" by copyists who noticed that she had already poured out the
ointment. The text reading is supported by early manuscripts from several types of
ancient text.
John 12:8:
TEXT: include verse 8: "·For the poor you always have with you, but you [will] not always
pl pl pl
have me."
EVIDENCE: p66 S A B K L (omit "For") W X Delta Theta (omit "For") Pi Psi 065 f1 f13 28 33 565
700 892suppc 1010 1241 Byz Lect most lat vg syr(p,h,pal) cop
RANK: C
NOTES: omit verse 8

EVIDENCE: D (both Greek and Latin) syr(s)
TRANSLATIONS: NEBn
OTHER: "·For the poor you always have."

pl
EVIDENCE: p75 Lambda* 892supp*
COMMENTS: The omission of the last part of the verse is due to a mistake of the eye,
when copyists' eyes jumped from "have" to "have." Although it is possible that the verse
was added from similar statements in the parallel passages of Matthew 26:11 and Mark
14:7, the fact that it is present in most manuscripts of several different kinds of ancient
text indicates that it was originally present.
John 12:12:
TEXT: "when the large crowd who had come to the feast"
EVIDENCE: p66 B L Theta f13 syr(s) most cop(north)
RANK: C
NOTES: "when a large crowd who had come to the feast"
EVIDENCE: S A D K W X Delta Pi Psi f1 28 565 700 892 1010 1241 Byz Lect
syr(p,h,pal) one cop(north) cop(south)
COMMENTS: The word order found in the words translated "the large crowd" is very
unusual Greek. Normal word orders would be "large crowd," "crowd large," "the large
crowd," and "the crowd the large." The text reading is literally "the crowd large."
Apparently copyists changed this ungrammatical phrase to a more correct one, either by
omitting the article or by adding an extra one to read "the crowd the large" (manuscripts
p66c and Theta). The same thing happened in verse 9. Latin does not have a definite
article.
John 12:41:
TEXT: "Isaiah said these things because he saw his glory"
EVIDENCE: p66 p75 S A B L X Theta Psi f1 33 one lat syr(pal) cop
RANK: B
NOTES: "Isaiah said these things when he saw his glory"

EVIDENCE: D K Delta Pi f13 565 700 892 1241 Byz Lect most lat vg syr(s,p,h)
OTHER: "Isaiah said these things since he saw his glory"

EVIDENCE: W
COMMENTS: There is only one letter difference in spelling between the words
translated "because" and "when." The text reading is supported by early manuscripts of
several types of ancient text.
John 13:10:
TEXT: "does not need to wash, except for [his] feet, but"
EVIDENCE: {p66} B C* K L W {Theta} Pi Psi f13 892 most lat later vg {syr(s,p)} syr(h,pal) cop {one
cop(north)}
TRANSLATIONS: ASV RSV NASV {NIV NEBn} TEV
RANK: B
NOTES: "does not need to wash, but"

EVIDENCE: S two lat earlier vg
TRANSLATIONS: ASVn RSVn NEB TEVn
OTHER: "has no need than to wash [his] feet, but"

EVIDENCE: A C3 E* Delta f1 28 700 1010 1241 Byz Lect
TRANSLATIONS: KJV
OTHER: "does not need to wash [his] head, except only [his] feet, but"
COMMENTS: The words translated "does not need" are literally "has no need." The
evidence listed above in braces adds the word "only" after "feet." Although it is possible
that "except for [his] feet" was added by copyists, it is more likely that the words were
omitted by a few copyists because the next phrase says "he is wholly clean."
John 13:18:
TEXT: "The one who ate my bread has lifted his heel"
EVIDENCE: B C L 892 cop(south)
RANK: D
NOTES: "The one who ate bread with me has lifted his heel"
EVIDENCE: p66 S A D K W Delta Theta Pi Psi f1 f13 28 33 700 1010 1241 Byz lat (one
reads "my bread with me") vg syr cop(north) (some read "my bread with me")
TRANSLATIONS: KJV ASVn NEB
COMMENTS: It is possible that a few copyists changed the quotation to read like
Psalm 41:9 in the Greek Old Testament ("my bread"). On the other hand, it is also
possible that other copyists changed this passage to read like Mark 14:18 ("who is
eating with me").
John 13:24:
TEXT: "Peter nodded to him to inquire who it might be about whom he was* speaking"
EVIDENCE: p66c A D ("who this might") K W Delta Theta Pi {Psi} f1 f13 28 565 700 1010 1241 Byz
two lat {syr(s)} syr(p,h,pal) cop
TRANSLATIONS: KJV
RANK: B
NOTES: "Peter nodded to him and said* to him, 'Tell [us] who it is about whom he is
speaking'"
EVIDENCE: B C L X 068 33 892 most lat vg (omit "Tell [us]")
TRANSLATIONS: ASV RSV NASV {NIV? NEB TEV? ('Ask him')}
OTHER: "Peter nodded to him to inquire who it might be about whom he was speaking
and said* to him, 'Tell [us] who it is about whom he is speaking'"
EVIDENCE: S
COMMENTS: The evidence listed above in braces omits "who it might be." The text
reading uses the optative mood, which is a more difficult grammatical construction than
that found in the notes. Although the optative is found nowhere else in John and this
might be considered proof that this reading was added by copyists, it is more likely that
several Alexandrian copyists and Latin translators changed this to a simpler
construction. The text reading is found in early manuscripts of several kinds of ancient
text. Manuscript S has included both readings. The original reading of manuscript p66 is
illegible.
John 13:32:
TEXT: "and God is glorified in him; ·if God is glorified in him, God will also glorify him in him"
EVIDENCE: Sc A C2 K Delta Theta Psi f13 28 33 565 700 892 1010 1241 Byz Lect some lat vg
syr(p,pal) some cop(north) cop(south)
RANK: C
NOTES: "and God is glorified in him; ·God will also glorify him in him"
EVIDENCE: p66 S* B C* D L W X Pi f1 some lat syr(s,h) some cop(north)
TRANSLATIONS: ASV NASVn NIVn NEBn
COMMENTS: Although several early manuscripts of several different kinds of ancient

text omit the words "if God is glorified in him," they were probably omitted accidently
when copyists' eyes jumped from the similar phrase in verse 31 to this phrase, or
perhaps deliberately as redundant.
John 14:4:
TEXT: " you know the way where I am going."
pl
EVIDENCE: p66c S B C* L W X 33 two lat cop(north)

RANK: C
NOTES: " you know where I am going, and you know the way."
pl pl
EVIDENCE: p66* A C3 D K Delta Theta Pi Psi f1 f13 28 565 700 892 1010 1241 Byz
Lect most lat vg syr cop(south)
TRANSLATIONS: KJV ASVn RSVn NASVn NEBn
COMMENTS: The syntax of the shorter reading is harsh. Although it is possible that
the shorter reading was created when the eye of a copyist skipped from "know" to
"know" and then he went back and added "the way" to get the basic meaning, it is more
likely that the shorter reading was expanded to make the grammar less harsh.
John 14:7:
TEXT: "If you have come to know me, you will come to know my Father also"
pl pl
EVIDENCE: p66 S D* Dc ("had") W one lat syr(s) most cop

TRANSLATIONS: NIVn NEBn TEV
RANK: C
NOTES: "If you had come to know me, you would have known my Father also"
pl pl
EVIDENCE: {A} B C* {C3 K} L X {Delta Theta Pi} Psi f1 {f13 28} 33 565 {700 892
1010 1241 Byz Lect one lat vg} some cop(north)
COMMENTS: The evidence listed above in braces reads "would have come to know"
instead of "would have known." Although it is possible that the reproach found in the
notes is original and copyists changed it to a promise so not to have Jesus appear to talk
harshly to the apostles, it is also possible that the promise in the text is original and
copyists changed it to a reproach because in verse 9 Philip does not seem to really know
Jesus.
John 14:14:
TEXT: "If you ask me anything in my name, I will do [it]."
pl
EVIDENCE: p66 S B W Delta Theta 060 f13 28 33 700 892 some Byz two lat vg syr(p,h)
TRANSLATIONS: ASVn RSVn NASV NIV NEBn TEV
RANK: B
NOTES: "If you ask anything in my name, I will do [it]."

pl
EVIDENCE: A D K L Pi Psi 1010 1241 some Byz Lect some lat cop
TRANSLATIONS: KJV ASV RSV NEB TEVn
OTHER: omit verse 14

EVIDENCE: X f1 565 one lat one vg syr(s,pal)
COMMENTS: Verse 14 was probably accidently omitted by some copyists when their
eyes jumped from "If" in verse 14 to "If" in verse 15. Although it is possible that "me"
was added to verse 14 to agree with "I," it is more likely that it was omitted by copyists
to avoid an apparent contradiction with John 16:23, where Jesus says to ask the Father.
John 14:17:
TEXT: "he abides with you, and will be in you."
pl pl
EVIDENCE: p66c p75vid S A Db K L X Delta Theta Pi Psi f13 28 33vid 700 892 1010 1241 Byz Lect one
lat syr(s,h) most cop(north)
TRANSLATIONS: KJV ASV RSV NASV NIV NEBn TEVn
RANK: D
NOTES: "he abides with you, and is in you."

pl pl
EVIDENCE: p66* B D* W f1 565 most lat syr(c,p,pal)

TRANSLATIONS: NIVn NEB TEV
OTHER: "he will abide with you, and will be in you."

pl pl
EVIDENCE: one lat vg one cop(north) cop(south)
COMMENTS: The difference between "abides" and "will abide" is only one of accent.
Since early Greek manuscripts did not mark accents, the two words were spelled the
same. Thus the reading of the Latin vulgate and some Coptic manuscripts actually
support the text reading. Because of the ambiguity of the tense of "abide," either a
change from "is" to "will be" or a change from "will be" to "is" was possible. The
reading chosen for the text seems to fit the context better.
John 15:8:
TEXT: "keep bearing much fruit, and so be my disciples."
EVIDENCE: p66vid B D L X Theta Pi f1 565 lat vg cop
TRANSLATIONS: RSV NASV NIV NEB TEV
RANK: D
NOTES: "keep bearing much fruit, and so you shall be my disciples."

pl
EVIDENCE: S A K Delta Psi f13 28 33 700 892 1010 1241 Byz Lect syr
TRANSLATIONS: KJV ASV NEBn
COMMENTS: The difference between the two readings is only two letters. Although it
is possible that the reading in the notes is original and the text reading was produced
when a copyist accidently wrote "S" for "SES" due to a mistake of the eye, the text
reading is supported by early manuscripts of several types of ancient text which makes
such a mistake unlikely.
John 16:23:
TEXT: "whatever you ask the Father for in my name, he will give you."
pl pl
EVIDENCE: p22vid A C3 D K W Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz Lect lat vg syr
cop(north)
TRANSLATIONS: KJV NIV NEB TEV
RANK: C
NOTES: "whatever you ask the Father for, he will give you in my name."
pl pl
EVIDENCE: p5vid S B C* L X Delta cop(south)

TRANSLATIONS: ASV RSV NASV NEBn TEVn
COMMENTS: There are three points in favor of the text reading. First, it is ambiguous
("in my name" can be taken either with "ask" or "give") and copyists might be tempted
to remove the ambiguity by moving the phrase. Second, it has support from several
types of ancient text, while the reading in the notes is found mostly in manuscripts of
the Alexandrian type of text. And third, in other places John speaks of prayer in the
name of Jesus (see John 14:13-14; 16:15, 24, 26).
John 17:11:
TEXT: "keep them in your name, which you have given me"
EVIDENCE: p60 {p66*} p66vid S A B C D* K L W X Delta Theta Pi Psi f1 f13 28 565 700 1010 1241 Byz
Lect one lat syr(p,h,pal) cop(north) most cop(south)
RANK: C
NOTES: "keep them in your name, whom you have given me"
EVIDENCE: Db 892supp three lat vg some cop(south)
TRANSLATIONS: KJV NEB TEVn
OTHER: "keep them in your name."

EVIDENCE: {most lat syr(s) cop(Sub-Achmimic)}
COMMENTS: The evidence listed above in braces omits the clause "that they may be
one, just as we [are]." Apparently the reading "whom" was borrowed by copyists from
verse 6: "the men whom you gave me."
John 17:12:
TEXT: "keeping them in your name, which you have given me"
EVIDENCE: Sc B C* L W 33 some syr(pal) cop
RANK: C
NOTES: "keeping them in your name, whom you have given me"
EVIDENCE: A C3 D K X Delta Theta Pi Psi f1 f13 28 565 700 1010 1241 Byz Lect lat
vg syr(p,h)
TRANSLATIONS: KJV NEB TEVn
OTHER: "keeping them in your name"

EVIDENCE: p66* S* syr(s)
COMMENTS: The corrected reading of manuscript p66 is uncertain. Although it is

possible that the reading "which" was taken from the previous verse, apparently the
reading "whom" was borrowed by copyists from verse 6: "the men whom you gave me."
John 18:13:
TEXT: "·And they led him away to Annas first; for he was the father-in-law of Caiaphas, who
was high priest that year."
EVIDENCE: p60 p66 S A B C D K L W X Delta Theta Pi Psi f1 f13 28 33 565 700 892 1010 1241 Byz
Lect lat vg syr(p,h) most syr(pal) cop
RANK: A
NOTES: "·And they led him away to Annas first. Annas then sent him bound to
Caiaphas the high priest; for he was the father-in-law of Caiaphas, who was high priest
that year."
EVIDENCE: 225
TRANSLATIONS: NEBn
NOTES: "·And they led him away to Annas first; for he was the father-in-law of
Caiaphas, who was high priest that year. Annas then sent him bound to Caiaphas the
high priest."
EVIDENCE: 1195 syr(s) one syr(pal)
TRANSLATIONS: NEBn
COMMENTS: Verse 24 is added in the middle or at the end of verse 13 by a few

witnesses probably because the other three gospels say nothing about the trial before
Annas, and John apparently calls both Annas and Caiaphas "high priest" which
confused a few copyists. Verse 24 is also in its proper place in those manuscripts, except
for the Sinaitic Syriac which has the verse order: 13, 24, 14-15, 19-23, 16-18, 25b-27.
John 19:29:
TEXT: "they put a sponge full of vinegar on hyssop and"
EVIDENCE: p66vid S A B D(supp) K L W X {Theta} Pi Psi f1 {f13} 28 33 565 700 {892supp} 1010
1241 Byz Lect some lat {two lat} vg syr(p) {syr(h+) some syr(pal)} cop
TRANSLATIONS: KJV ASV RSV NASV NIV NEBn ("marjoram") TEV
RANK: A
NOTES: "they put a sponge full of vinegar on a javelin and"

EVIDENCE: 476*
TRANSLATIONS: NEB
NOTES: "they put a sponge full of vinegar on a pole and"
EVIDENCE: four lat
TRANSLATIONS: none
COMMENTS: The reading "javelin" is apparently due to a mistake of the eye by a

copyist. In Greek "hyssop" is spelled "USSOPO" and "javelin" is spelled "USSO."
Since the next word begins with "P," the copyist wrote "USSOP" instead of
"USSOPOP." Javelins were not used by the Roman auxiliary troops stationed in Judea,
but only by the legionary troops that first came to Judea in A.D. 66. The evidence listed
above in braces adds "with gall" from Matthew 27:34.
John 19:35:
TEXT: "so that you also may believe."
pl
EVIDENCE: S2 A D(supp) L W Theta f1 f13 Maj

RANK: -
NOTES: "so that you also may keep believing."

pl
EVIDENCE: S* B Psi
TRANSLATIONS: TEVn
COMMENTS: The difference between the aorist ("believe") and present ("keep
believing") subjunctive is only that of one letter. That letter is enclosed in brackets in the
UBS text. See also John 20:31.
John 19:39:
TEXT: "came bringing a mixture of myrrh and aloes"
EVIDENCE: p66vid Sc A D(supp) K L X Delta Theta Pi {Psi} f1 f13 28 33 565 700 {892supp} 1010
1241 Byz Lect most lat vg syr(p,h) most cop
RANK: C
NOTES: "came bringing a package of myrrh and aloes"

EVIDENCE: S* B W one cop(north)
OTHER: "came bringing a salve of myrrh and aloes"

EVIDENCE: 1242* syr(pal)
COMMENTS: The words translated "mixture" and "package" are spelling similarly in
Greek (the difference is between an "M" and "EL"). Since the "L" in Greek is written
like half of an "M," it is easy to see how copyists might have mistaken "EL" for "M" or
"M" for "EL." Since the reading "mixture" is found in several kinds of ancient text, it is
probably original. The word for "salve" is also only two letters different from "mixture"
and the evidence listed above in braces is spelled partly like "mixture" and partly like
"salve."
John 20:31:
TEXT: "so that you may believe that Jesus is the Christ"
pl
EVIDENCE: S2 A C D K L W X Delta Pi Psi f1 f13 33 565 700 1010 1241 Byz Lect syr
RANK: C
NOTES: "so that you may keep believing that Jesus is the Christ"
pl
EVIDENCE: p66vid S* B Theta 0250 892supp

TRANSLATIONS: NIVn NEB TEVn
COMMENTS: The difference between the aorist ("believe") and present ("keep
believing") subjunctive is only that of one letter. That letter is enclosed in brackets in the
UBS text. See also John 19:35.
John 21:15, 16, 17:

TEXT: "Simon, [son] of John, do you love me"
EVIDENCE: p59vid (in vv. 16, 17) S* (omit in v. 15) S1 B C* D L (in v. 15) W most lat vg cop
RANK: -
NOTES: "Simon, [son] of Jona, do you love me"

EVIDENCE: A C2 Theta Psi f1 f13 Maj one lat syr
COMMENTS: The reading "Jona" was apparently taken by copyists from Matthew
16:17. The reading "John" is found in early manuscripts of both the Alexandrian and
Western types of ancient text.
John 21:25:
TEXT: end the gospel with verse 25
EVIDENCE: most other manuscripts
RANK: -
NOTES: add John 7:53-8:11 here

EVIDENCE: f1 and many Armenian manuscripts
TRANSLATIONS: NEB
COMMENTS: See notes at John 7:53-8:11. Other translations give a note there that
this passage is sometimes found here.
The Acts of the Apostles
Acts 1:19-28:29
Acts 1:19:
TEXT: "called in their own language Hakeldamach"
EVIDENCE: B 1175
TRANSLATIONS: NASVn
RANK: -
NOTES: "called in their own language Akeldama"

EVIDENCE: C Psi Maj later vg
TRANSLATIONS: KJV ASV RSV NASV ("Hakeldama") NIV NEB TEV
OTHER: "called in their own language Acheldamach"

EVIDENCE: p74 S A 81 most lat earlier vg
OTHER: "called in their own language Akeldaimach"

EVIDENCE: D
OTHER: "called in their own language Akeldamak"

EVIDENCE: E
COMMENTS: The "ch" in Greek is usually pronounced like a fricative "k" at the back
of the tongue, as in the Scottish word "loch" or the German word "ich." The Aramaic
word for "field of blood" is Hakel Dema', where the apostrophe represents aleph, a
glottal stop. The glottal stop makes no sound; it is the absence of sound caused by
closing the glottis in the throat. Since there was no letter for it in Greek, the "ch" was
sometimes used to transliterate the aleph in Aramaic words. Its omission in later
manuscripts is probably due to a desire to more correctly transliterate the Aramaic
words. The "H" at the beginning of the word is indicated by a breathing mark in Greek;
the breathing marks are not found on early Greek manuscripts.
Acts 1:26:
TEXT: "he was counted with the eleven apostles."
EVIDENCE: S A B C E Psi 33 81 614 945 1241 1739supp 2495 Byz Lect three lat vg syr cop
RANK: A
NOTES: "he was counted with the twelve apostles."

TRANSLATIONS: NEB
COMMENTS: The Greek manuscript D takes the Greek word "with" in the sense of
"among" and reads "twelve." The NEB follows it in this.
Acts 2:5:
TEXT: "there were dwelling in Jerusalem Jews, devout men"
EVIDENCE: A B C D E Psi 33 81 614 945 1241 1739supp 2495 Byz Lect most lat vg syr(h) cop
RANK: B
NOTES: "there were dwelling in Jerusalem devout men"

EVIDENCE: S one lat syr(p)
TRANSLATIONS: NEBn
COMMENTS: The word "Jews" seems to have been deleted from a few manuscripts
because the next phrase says they were "from every nation under heaven."
Acts 2:37:
TEXT: "and said to Peter and the rest of the apostles"
EVIDENCE: p74vid S A B C E P Psi 33 81 614 945 1241 1739 2495 Byz two lat vg syr most cop
RANK: B
NOTES: "and said to Peter and the apostles"

EVIDENCE: D 241 three lat some cop(north)
TRANSLATIONS: NEB
COMMENTS: The Greek words for "the," "rest of," and "apostles" all end in the same
three letters. The omission of "rest of the" in a few manuscripts is probably due to a
mistake of the eye.
Acts 2:43:
TEXT: "signs were being done through the apostles. ·And"
EVIDENCE: B D P 81 614 945 1241 1739 Byz Lect four lat syr(h) cop(south)
RANK: C
NOTES: "signs were being done through the apostles in Jerusalem; and great fear was
on all. ·And"
EVIDENCE: p74 S A C {Psi} 2495 one lat vg {cop(north)}
OTHER: "signs were being done through the apostles in Jerusalem. ·And"
EVIDENCE: {E} 33 {one lat} syr(p)
COMMENTS: The evidence listed above in braces reads "through the hands of the
apostles." Although it is possible that the words "in Jerusalem; and great fear was on
all" were deliberately omitted because they were redundant, it is more likely that they
were added to smooth the transition to verse 44.
Acts 2:44:
TEXT: "all who believed were in the group and were having all things in common"
EVIDENCE: p74 S A C D E P Psi 33 81 614 945 1241 1739 Byz Lect three lat vg syr cop
RANK: D
NOTES: "all who believed in the group were having all things in common"
EVIDENCE: B 234 2495 (include "and") two lat
TRANSLATIONS: NASVn NEB
COMMENTS: The omission of "were" and "and" in a few manuscripts seems to be a

stylistic improvement. The Greek words translated here "in the group" can also be
translated "together." See the comments on the next entry.
Acts 2:47-3:1:
TEXT: "the Lord was adding to [their] group every day those who were being saved. ·Now Peter
and John were going up to the temple"
EVIDENCE: p74vid S A B C 81 1175 three lat vg cop
RANK: B
NOTES: "the Lord was adding to the church every day those who were being saved.
·Now Peter and John were going together up to the temple"
EVIDENCE: {D} E P Psi 33 614 {945} 1241 {1739 2495} Byz two lat syr
TRANSLATIONS: KJV
COMMENTS: The words translated "to [their] group" are literally "on the same." They
form an idiom which ordinarily means "together" but several times in the scriptures
have a semi-technical sense that means something like "in church fellowship" (see Acts
1:15; 2:1; I Corinthians 11:20; 14:23). In the Greek they are found at the end of verse
47. The reading "to the church" was probably a marginal explanation of the phrase that
was added to the text by later copyists. The words "on the same" were then taken with
chapter three in the sense of "together." The evidence listed above in braces takes "on
the same" with verse 47.
Acts 3:21:
TEXT: "God spoke through the mouth of his holy prophets from an age [long ago]."
EVIDENCE: p74 S A B C E P Psi 81 614 945 1241 1739 2495 Byz Lect two lat vg syr
RANK: C
NOTES: "God spoke through the mouth of his holy prophets."

EVIDENCE: D 629 three lat
TRANSLATIONS: NEB
COMMENTS: The words translated "from an age [long ago]" can also be taken in the
sense "since the world began." Perhaps they were omitted by copyists who wondered if
there had really been prophets from the beginning of the world.
Acts 4:1:
TEXT: "the priests and the captain of the temple"
EVIDENCE: S A D E P Psi 0165 33 81 614 945 1241 1739 2495 Byz Lect lat vg syr cop
RANK: C
NOTES: "the chief priests and the captain of the temple"

EVIDENCE: B C
TRANSLATIONS: ASVn NEB TEVn
COMMENTS: The word "chief priests" is a much more common word in the New
Testament than "priests." Since it seems to be the Jewish leaders who were persecuting
the apostles (see verse 6 where the chief priests are named), it is probable that copyists
changed "priests" to the frequently used and appropriate word "chief priests."
Acts 4:6:
TEXT: "Annas the high priest and Caiaphas and John and Alexander"
EVIDENCE: p74 S A B E P Psi 0165 33 81 614 945 1241 1739 2495 Byz Lect three lat vg syr cop
RANK: C
NOTES: "Annas the high priest and Caiaphas and Jonathan and Alexander"
TRANSLATIONS: NEB
COMMENTS: Both John and Alexander are unknown from other historical writings.
The Jewish historian Josephus (in Antiquities, XVIII, iv, 3) says that Jonathan, the son
of Annas, was made high priest in A.D. 36 in succession to Caiaphas. Probably the
name Jonathan was inserted from this reference.
Acts 4:10:
TEXT: "by him this [man] is standing before you healthy."
pl
EVIDENCE: p74 S A B D P Psi 0165 33 614 945 1241 1739 2495 Byz Lect three lat vg syr cop
RANK: A
NOTES: "by him this [man] is standing before you healthy today, and by no one else."
pl
EVIDENCE: E two lat

TRANSLATIONS: NEBn
COMMENTS: The words "by no one else" seem to have been added from verse 12.
Acts 4:12:
TEXT: "head of the corner. ·And there is salvation in no one else, for there is no other name"
EVIDENCE: p74vid S A B D (omit "salvation") E P Psi 0165 33 614 945 1241 1739 2495 Byz four lat
{two lat (omit "salvation")} most vg syr cop
RANK: A
NOTES: "head of the corner. ·For there is no other name"
EVIDENCE: one lat one vulgate manuscript
TRANSLATIONS: NEBn
COMMENTS: The word "salvation" may have been omitted because it seemed
redundant before "saved." The text reading is found in early manuscripts of several
Acts 4:25:
TEXT: "who by the mouth of our father David, your servant, did say through the Holy Spirit,
'Why did the Gentiles'"
EVIDENCE: p74 S A B E Psi 33 945 1739 one lat syr(h)?
RANK: D
NOTES: "who through the mouth of David, your servant, did say, 'Why did the
Gentiles'"
EVIDENCE: P 614 1241 2495 Byz
NOTES: "who through the mouth of David, your servant, did say through the Holy
Spirit, 'Why did the Gentiles'"
EVIDENCE: D (both Greek and Latin) syr(p) most cop
TRANSLATIONS: ASVn? NEB
OTHER: "the Holy Spirit, through the mouth of our father David, your servant, did say,
'Why did the Gentiles'"
EVIDENCE: 629 two lat vg syr(h)? some cop(north)
COMMENTS: The word order of the text reading is very confusing, "our father"
preceding "through the Holy Spirit" which precedes "the mouth of David." This difficult
word order probably accounts for the changes made in this passage. Several copyists
omitted "our father" which seems to be grammatically stranded at the beginning of the
sentence. Perhaps others questioned the theology of having God speak "through the
Holy Spirit," like they are two different entities, and omitted the words "the Holy
Spirit," leaving "through" to precede "the mouth of David."
Acts 4:33:
TEXT: "resurrection of the Lord Jesus, and"
EVIDENCE: p8 B P Psi 614 1241 Byz one lat syr(h) cop(south)
RANK: C
NOTES: "resurrection of the Lord Jesus Christ, and"

EVIDENCE: S A D E 945 1739 2495 most lat vg some cop(north)
OTHER: "resurrection of Jesus Christ, and"

EVIDENCE: syr(p) some cop(north)
COMMENTS: The evidence listed above shows seven different variations of word
order. There was a tendency for copyists to expand the titles given to Jesus, which
accounts for the addition of "Christ."
Acts 5:32:
TEXT: "we are witnesses to these things"
EVIDENCE: p74vid S A D* 614 four lat vg syr most cop
RANK: C
NOTES: "we are witnesses in him to these things"

EVIDENCE: B 945 1739 one cop(north)
NOTES: "we are his witnesses to these things"

EVIDENCE: Db E P Psi 1241 2495 Byz Lect one lat
COMMENTS: The word "his" is perhaps borrowed from Jesus' statement in Acts
1:8--"my witnesses." The words "in him" seem to be some sort of scribal mistake.
Acts 5:32:
TEXT: "and [so is] the Holy Spirit whom God has given to"
EVIDENCE: p45 S A D E P Psi 614 945 1241 1739 2495 Byz Lect lat vg syr
RANK: B
NOTES: "and God has given the Holy Spirit to"

EVIDENCE: B 436 cop
TRANSLATIONS: ASVn
COMMENTS: The difference in the two readings is the omission of "whom" in the
notes. It is only a one letter word in Greek and was perhaps accidently omitted.
Acts 6:3:
TEXT: "·Now, brothers, look for seven men"
EVIDENCE: S {A} B most cop(south)
RANK: C
NOTES: "·Therefore, brothers, look for seven men"

EVIDENCE: C E P Psi 33 614 945 1241 1739 2495 Byz Lect four lat vg syr cop(north)
TRANSLATIONS: KJV ASV RSV NEB TEV
NOTES: "·Brothers, look for seven men"

EVIDENCE: p74 D (Greek only) one lat one cop(south)
TRANSLATIONS: NIV
OTHER: "·Now therefore, brothers, look for seven men"
EVIDENCE: 1175
COMMENTS: Manuscript A listed above in braces contains a synonym of the text

reading which is also translated "Now" and which differs from the text by only one
letter. The text reading can also be translated "But." Verses 1, 2, and 4 also begin with
the word "Now." Although it is possible that copyists changed "Therefore" to "Now" to
make all four verses alike, "Therefore" is so appropriate that it is much more likely that
"Now" was changed to "Therefore" to produce a variation of style.
Acts 7:43:
TEXT: "and the star of the god Raiphan"
EVIDENCE: p74 Sc A 1175 syr
TRANSLATIONS: NASVn
RANK: -
NOTES: "and the star of the god Rompha"

EVIDENCE: B
TRANSLATIONS: NASV
NOTES: "and the star of the god Romphan"

EVIDENCE: S*
TRANSLATIONS: NASVn
NOTES: "and the star of the god Rephan"

EVIDENCE: C E Psi 33
NOTES: "and the star of the god Rempham"

EVIDENCE: D
TRANSLATIONS: NASVn
OTHER: "and the star of the god Remphan"

EVIDENCE: 323 945 1739 most lat vg
TRANSLATIONS: KJV
. COMMENTS: Other spellings found in manuscripts are Repha, Rempha, and
Rephphan. The Greek Old Testament spells the name Raiphan. All of these are
variations of the Egyptian name Repa for the god Saturn. It is possible that the reading
Raiphan came from an attempt to make the quote read more like the passage in Amos
5:26. It is also possible that the spellings with "e" were corrections by copyists toward
the more classical spelling of the name.
Acts 7:46:
TEXT: "find a dwelling place for the house of Jacob."
EVIDENCE: p74 S* B D (both Greek and Latin) one cop(south)
TRANSLATIONS: NASVn NIVn NEBn TEVn
RANK: C
NOTES: "find a dwelling place for the God of Jacob."
EVIDENCE: Sc A C E P Psi 33 81 614 945 1241 1739 2495 Byz four lat vg syr most
cop
COMMENTS: The expression "a dwelling place for the house of Jacob" is difficult and
not clear. On the other hand, the expression "find . . . a dwelling place for the God of
Jacob" is found in Psalm 132:5. Although it is possible that "God" was original here and
copyists objected to this reading on the basis that God does not dwell on earth (see
Solomon's prayer in I Kings 8:27), it is more probable that the difficult reading "house"
was changed to the more usual expression "God."
Acts 8:10:
TEXT: "This [man] is the power of God which is called Great."
EVIDENCE: p74 S A B C D E 33 81 945 1739 lat vg syr(h) cop(north)
RANK: B
NOTES: "This [man] is the great power of God."

EVIDENCE: P Psi 1241 2495 Byz Lect syr(p) cop(south)
TRANSLATIONS: KJV
COMMENTS: The expression "which is called" is slightly awkward, which probably

accounts for its deletion by later copyists.
Acts 8:18:
TEXT: "Simon saw that the Spirit was given"
RANK: C
NOTES: "Simon saw that the Holy Spirit was given"

EVIDENCE: p45 p74 A C D E P Psi 33 81 614 945 1241 1739 2495 Byz Lect lat vg syr
cop(north)
COMMENTS: It was natural for copyists to expand "the Spirit" to "the Holy Spirit."
Acts 8:37:
TEXT: omit verse 37
EVIDENCE: p45 p74 S A B C P Psi 33vid 81 614 1241 2495 Byz Lect earlier vg most syr most cop
RANK: A
NOTES: include verse 37: "·And Philip said, 'If you believe with your whole heart, you
may.' And he answered by saying, 'I believe that Jesus Christ is the Son of God.'"
EVIDENCE: E 945 1739 lat later vg syr(h)margin one cop
COMMENTS: Verse 37 is found in Western manuscripts with many variations. It is not
found in most Greek manuscripts.
Acts 9:12:
TEXT: "and in a vision he has seen a man named Ananias"
EVIDENCE: B C E P Psi (omit "man") 33 614 945 1241 1739 2495 Byz Lect two lat syr one
cop(north)
RANK: C
NOTES: "and he has seen a man named Ananias"

EVIDENCE: p74 S A 81 three lat vg most cop
TRANSLATIONS: ASV RSV NASVn
COMMENTS: The words "in a vision" are enclosed in brackets in the UBS text. They
are found in two different places in the manuscripts that include them. It is possible that
they were added by copyists as an explanation of "seen"; on the other hand, it is also
possible that they were omitted as unnecessary and perhaps as stylistically harsh since
"in a vision" is also used in verse 10.
Acts 10:19:
TEXT: "Behold, three men are seeking you."
EVIDENCE: p74 S A C E 33 81 945 1739 three lat vg syr(p) cop
RANK: C
NOTES: "Behold, men are seeking you."

EVIDENCE: D P Psi 614 1241 2495 Byz four lat syr(h)
TRANSLATIONS: NIVn NEB TEVn
NOTES: "Behold, two men are seeking you."

EVIDENCE: B
TRANSLATIONS: NASVn NIVn NEBn TEVn
COMMENTS: If the reading "two" is original, it refers to the two household servants
and not the soldier, and was changed to "three" by copyists to include the guard. If no
number is original, "two" or "three" were added by copyists from verse 7, depending
upon whether they counted the guard. If "three" is original, it was replaced by a copyist
with "two" from verse 7, and omitted accidently when copyists' eyes jumped from the
end of "men" to the end of "three," which follows "men" in the Greek. On the whole,
the reading "three" seems to have the best evidence, being found in early manuscripts of
both Alexandrian and Western types of ancient text.
Acts 10:24:
TEXT: "on the next day he entered into Caesarea."
EVIDENCE: B D Psi 81 614 some Lect three lat vg most syr most cop(south)
RANK: C
NOTES: "on the next day they entered into Caesarea."
EVIDENCE: p74 S A C E P 945 1241 1739 2495 Byz some Lect two lat syr(h)margin
cop(north) one cop(south)
COMMENTS: Although it is possible that "they" was changed to "he" by copyists

because verse 23 says that "he went off," it is more likely that "he" was changed to the
plural "they" because both "accompanied" before this place and "them" after it are
plurals.
Acts 10:30:
TEXT: "I was praying at the ninth [hour]"
EVIDENCE: p74 S A* B C 81 945 1739 vg cop(north)
RANK: D
NOTES: "I was fasting and praying at the ninth [hour]"

EVIDENCE: p50 A2 D E P Psi 614 1241 2495 Byz Lect lat syr cop(south)
TRANSLATIONS: KJV TEVn
COMMENTS: Copyists had a tendency to add fasting to prayer.
Acts 10:36:
TEXT: " You know the word which he sent to the sons"
pl
EVIDENCE: p74 S* C D E P Psi 945 1241 2495 Byz Lect one lat syr
RANK: C
NOTES: " You know he sent the word to the sons"

pl
EVIDENCE: Sa A B 81 614 1739 most lat vg cop

TRANSLATIONS: ASVn NASVn NEB
COMMENTS: The difference in the two readings is the inclusion or omission of

"which" which is included in brackets in the UBS text. The text reading is not proper
Greek but it is the sort of Greek that one would expect in a translation from Aramaic.
Since the last two letters of the Greek word for "word" spell the Greek word for
"which," it is possible that the word "which" was accidently added when copyists saw
those letters twice. On the other hand, it is also possible that the word "which" was
originally present and it was accidently omitted when copyists' eyes jumped from the
end of "word" to the end of "which."
Acts 11:11:
TEXT: "stood by the house in which we were, sent to me"
EVIDENCE: p74 S A B D (Latin reads "they were") one lat
TRANSLATIONS: ASV RSV NASV NEBn TEVn
RANK: C
NOTES: "stood by the house in which I was, sent to me"
EVIDENCE: p45 E P Psi 33 81 614 945 1241 1739 2495 Byz three lat vg syr cop
TRANSLATIONS: KJV NIV NEB TEV
COMMENTS: Since verse 5 says "I was" and the singular is used throughout,
including in "sent to me," it is likely that copyists changed the plural to the singular
here.
Acts 11:12:
TEXT: "go with them, making no distinction. And these"
EVIDENCE: p74 {S*} Sc A B {E Psi} 33 81 945 1739 three lat? vg? syr(p)? cop?
TRANSLATIONS: ASV RSV NASVn NEBn
RANK: C
NOTES: "go with them, with no doubting. And these"

EVIDENCE: H L P 614 1241 2495 Byz three lat? vg? syr(p)? cop?
TRANSLATIONS: KJV NASV NIV NEBn TEV
NOTES: "go with them. And these"

EVIDENCE: p45vid D three lat syr(h)
TRANSLATIONS: NEB
COMMENTS: The text reading is in the aorist tense. The evidence listed under it in
braces is in the present tense. The difference in the first two readings is between the
active and middle voice, which affects how the phrase is translated. The reading in the
notes with the middle voice ("with no doubting") seems to have been borrowed by
copyists from Acts 10:20. Although it is possible that the Western omission is original
and that the text reading was taken from the same passage, the fact that early
manuscripts have the reading in the active voice ("making no distinction") with a little
difference in meaning from the middle voice found in Acts 10:20 would indicate that it
was not taken from there but rather was original.
Acts 11:20:
TEXT: "started speaking to the Greek-speaking people also"
EVIDENCE: B Db E P Psi 81 614 945 1241 1739 2495 Byz Lect
TRANSLATIONS: KJV ASVn RSVn NASVn TEVn
RANK: C
NOTES: "started speaking to the Greeks also"

EVIDENCE: p74 Sc A D* lat? vg? syr? cop?
TRANSLATIONS: ASV RSV NASV NIV {NEB TEV ("Gentiles")}
OTHER: "started speaking to the evangelists also"

EVIDENCE: S*
COMMENTS: The word translated "Greek-speaking people" can also be translated

"Hellenists," that is, "Greek-speaking Jews." It is a rare word that is not found in Greek
literature written before the New Testament. Therefore, it is probable that some copyists
changed it to the more familiar word "Greeks." Not much weight can be put on the
translations into Latin, Syriac, and Coptic because those languages have no special word
for Greek-speaking people. The nonsense original reading of manuscript Sinaiticus is
probably due to the fact that the next word "proclaiming the gospel" is spelled very
much like "evangelists" in Greek and the reading is probably due to a mistake of the
eye.
Acts 11:23:
TEXT: "to keep remaining [true] to the Lord with purpose of heart"
EVIDENCE: p74 S A D E P 81 614 945 1241 1739 2495 Byz Lect one lat syr one cop(south)
RANK: B
NOTES: "to keep remaining [true] to [their] purpose of heart in the Lord"
EVIDENCE: B Psi most lat vg most cop
TRANSLATIONS: ASVn
COMMENTS: The difference in the two readings is that the reading in the notes has
the word "in" before "the Lord." Since "in the Lord" is found often in Paul's writings,
but nowhere else in Acts, it is likely that "in" was borrowed from there by copyists.
Acts 12:25:
TEXT: "Barnabas and Saul returned when they had fulfilled [their] ministry in Jerusalem" or
"Barnabas and Saul returned to Jerusalem when they had fulfilled [their] ministry"
EVIDENCE: S B P 81 1241 2495 Byz Lect syr(h)margin
RANK: D
NOTES: "Barnabas and Saul returned from Jerusalem when they had fulfilled [their]
ministry"
EVIDENCE: {p74 A} D Psi {33} 614 three lat vg syr(h) {cop(north)}
OTHER: "Barnabas and Saul returned from Jerusalem to Antioch when they had
fulfilled [their] ministry"
EVIDENCE: E 323 {945 1739 two lat syr(p) cop(south)}
COMMENTS: The Greek preposition in the text (literally, "into") can be taken either
to mean "in" or "to." If it means "in" it modifies "fulfilled"; if it means "to" it modifies
"returned" and implies that Barnabas and Saul personally took the gift of relief to the
elders in all the churches throughout Judea (Acts 11:29-30). Because chapter 13 opens
with Barnabas and Saul at Antioch, many copyists expected the text to say that they left
Jerusalem. Therefore they changed "into" to either "from" or "out of" (those
manuscripts reading "out of" are enclosed in braces above) and some of them added
"into Antioch."
Acts 13:18:
TEXT: "he put up with them in the wilderness."
EVIDENCE: S A*(vid) B C2 D P 81 614 945 1241 1739 2495 Byz Lect one lat vg
TRANSLATIONS: KJV ASVn RSV NASV NIV NEB TEV
RANK: D
NOTES: "he like a nurse cared for them in the wilderness."

EVIDENCE: p74 Ac C* E Psi 33vid three lat syr cop
TRANSLATIONS: ASV RSVn NASVn NIVn NEBn TEVn
COMMENTS: The difference in the two readings is only one letter: the text reading
has a "p" and the reading in the notes has a "ph" or "f." Thus the variation is due to a
mistake of the ear. It is difficult to know which is original. The allusion is to
Deuteronomy 1:31 where the Greek Old Testament shows the same variation. Since
most Old Testament manuscripts read "he like a nurse cared for," it is slightly more
probably that "he put up with" was changed to "he like a nurse cared for" to read like
the prevailing Old Testament text than vice versa.
Acts 13:33:
TEXT: "God has fulfilled to us their children"
EVIDENCE: C3 E P 33 81 614 945 1241 1739 2495 Byz Lect one lat syr
TRANSLATIONS: KJV ASVn RSV NASVn NIV NEBn TEV
RANK: D
NOTES: "God has fulfilled to our children"

EVIDENCE: p74 S A B C* D four lat vg
TRANSLATIONS: ASV NASV NEBn
NOTES: "God has fulfilled to their children"

EVIDENCE: 629 one lat most cop
TRANSLATIONS: none
NOTES: "God has fulfilled to the children"

EVIDENCE: some cop(north)
TRANSLATIONS: NEB
OTHER: "God has fulfilled to us children"

EVIDENCE: 142
OTHER: "God has fulfilled to your children"

pl
EVIDENCE: Psi one lat
COMMENTS: The word "their" is in brackets in the UBS text. Three readings
commend themselves as possibly original: "us their," "our," and "us." Since "our" is not
expected, it is possible that it was changed to "us" or to "their." If "our" is original then
"us their" would be a combination of two attempts to make better sense of the passage.
If "us" is original, "our" would have been an early corruption which led to a correction
"their" and "us their" would have been a combination of two readings. If "us their" is
original, "us" and "their" would have come from it when one word or the other was
accidently left out, and "our" would have been an early corruption of "us." The reading
" your" is due to a mistake of the ear, since in later Greek the words for "our" and
pl
" your" sounded alike.

pl
Acts 13:33:
TEXT: "written in the second psalm"
EVIDENCE: p74 S A B C E P Psi 33 81 614 945 1241 1739 2495 Byz two lat vg syr cop
RANK: D
NOTES: "written in the first psalm"

TRANSLATIONS: NEBn
NOTES: "written in the psalm"

EVIDENCE: p45vid ("psalms") 522 1175
TRANSLATIONS: none
COMMENTS: In both the Jerusalem and Babylonian Talmuds there are examples of
Jewish rabbis treating the first and second psalms as one psalm, thus making the
quotation (Psalm 2:7) from the first psalm rather than the second psalm. The Greek Old
Testament treats these as two separate psalms, making the quotation from the second
psalm. This explains the two different readings "first" and "second." But did Luke
follow the Greek Old Testament or the Jewish rabbinic method of numbering the
psalms? Since there is no evidence that the rabbinic method of numbering the psalms
was in use in the first century and because only a few Western manuscripts have the
reading "first," it is likely that Luke originally wrote "second." Although it is possible
that the omission of either word is original, it is unlikely that so many manuscripts
would have added a number if that had been the case.
Acts 13:44:
TEXT: "gathered together to hear the word of the Lord."
EVIDENCE: p74 S A B3 33 81 945 1739 two lat earlier vg cop(south)
TRANSLATIONS: ASVn NASVn NIV TEV
RANK: C
NOTES: "gathered together to hear the word of God."

EVIDENCE: B* C E P Psi 614 1241 2495 Byz two lat later vg syr cop(north)
OTHER: "gathered together to hear much word that Paul made about the Lord."
COMMENTS: The phrase "the word of God" is much more common in the New
Testament than "the word of the Lord"; thus copyists would be more likely to change
the less common phrase to the more common one than vice versa. See below.
Acts 13:48:
TEXT: "and glorifying the word of the Lord"
EVIDENCE: p45 p74 S A C P Psi 33 81 945 1241 1739 2495 Byz three lat vg most cop(south)
TRANSLATIONS: KJV ASVn NASV NIV NEB TEV
RANK: C
NOTES: "and glorifying the word of God"
EVIDENCE: B E (Greek only) cop(north) one cop(south)
OTHER: "and accepted the word of God"

EVIDENCE: D (Greek only) one lat ("the word of the Lord")
OTHER: "and glorifying God"

EVIDENCE: 614 syr
COMMENTS: The expression "glorify the word of the Lord" or "glorify the word of
God" does not occur elsewhere in scripture which caused copyists to change it in some
way ("accept the word" or "glorify God"). Although it is possible that "the word of the
Lord" was borrowed by copyists from verse 49, since the phrase "the word of God" is
much more common in the New Testament than "the word of the Lord," copyists would
be more likely to change the less common phrase to the more common one than vice
versa.
Acts 15:18:
TEXT: "'things' ·known from an age [long past]."
EVIDENCE: S B C Psi 33 81 1739 2495 cop
RANK: C
NOTES: "'things.' ·Known to the Lord from an age [long past] is his work."
EVIDENCE: p74 A D two lat vg
TRANSLATIONS: NIVn
NOTES: "'things.' ·Known to God from an age [long past] are all his works."
EVIDENCE: E P 614 1241 Byz two lat syr
TRANSLATIONS: KJV
COMMENTS: The phrase "known from an age [long past] is an elliptical phrase added
by James to the quotation from Amos 9:12. Since the quotation ends with "things,"
many copyists expanded this phrase into a complete sentence.
Acts 15:20:
TEXT: "abstain from the pollutions of idols and [from] fornication and [from] what is strangled
and [from] blood."
EVIDENCE: p74 S A B C E P Psi 33 81 614 1241 2495 Byz two lat vg syr cop(north)
RANK: B, C, A, A (against notes, in order)
NOTES: "abstain from the pollutions of idols and [from] what is strangled and [from]
blood."
EVIDENCE: p45
TRANSLATIONS: NEBn
NOTES: "abstain from the pollutions of idols and [from] fornication and [from] blood."
EVIDENCE: one lat
NOTES: "abstain from the pollutions of idols and [from] fornication and [from] blood;
and what they do not wish to be done to themselves do not do to others."
TRANSLATIONS: NEBn
NOTES: "abstain from the pollutions of idols and [from] fornication and [from] what is
strangled and [from] blood; and whatever they do not wish to be done to themselves not
to do to others."
EVIDENCE: 945 1739 one lat cop(south)
TRANSLATIONS: NEBn
COMMENTS: The text reading is adequately supported by early manuscripts of

several kinds of ancient text. The omission of "and fornication" may have been due to a
mistake of the eye, when copyists' eyes jumped from "and" to "and." On the other hand,
it may have been due to an attempt by copyists to make all of the laws ceremonial.
While it might be possible that "and things strangled" was accidently omitted due to a
mistake of the eye, the fact that the same words are omitted in verse 29 and the negative
golden rule added seem to indicate that this was an attempt to make all the laws moral
ones (taking "blood" as "blood-shedding" and adding the negative golden rule). See
verse 29.
Acts 15:24:
TEXT: "we have heard that some who went out from us"
EVIDENCE: p33 p74 Sc A C D E P Psi 33 81 614 945 1241 1739 2495 Byz lat vg syr cop
TRANSLATIONS: KJV ASV NIV NEBn TEV
RANK: C
NOTES: "we have heard that some from us" EVIDENCE: S* B 88

COMMENTS: The Greek word for "who went out" is in brackets in the UBS text.
Although "who went out" might have been added under the influence of Galatians 2:12
or to avoid the idea that the senders ("some of us") of the letter were teaching this, its
presence in so many manuscripts of different kinds of ancient text indicates that it is
probably original.
Acts 15:29:
TEXT: "abstain from [meat] sacrificed to idols and [from] blood and [from] things strangled and
[from] fornication."
EVIDENCE: p33 {p74} S* {Sc} A* {A2} B C {E P Psi 33} 81 {1241 2495 Byz two lat most vg syr}
cop(north)
RANK: B
NOTES: "abstain from [meat] sacrificed to idols and [from] blood and and [from]
fornication; and what you do not wish to be done to yourselves not to do to another."
pl pl
EVIDENCE: D two lat some vg
TRANSLATIONS: RSVn (only the omission) NEBn
NOTES: "abstain from [meat] sacrificed to idols and [from] blood and [from] things
strangled and [from] fornication; and what you do not wish to be done to yourselves
pl pl
not to do to others."
EVIDENCE: 614 {945 1739 three lat some vg} cop(south)
TRANSLATIONS: NEBn
NOTES: "abstain from [meat] sacrificed to idols and [from] blood and [from] what is
strangled."
EVIDENCE: one vg*
TRANSLATIONS: NEBn
COMMENTS: The evidence listed above in braces reads "what is strangled" rather
than "things strangled." This was probably a change made by copyists to make the text
read like verse 20. While it might be possible that "and things strangled" was accidently
omitted due to a mistake of the eye, the fact that the same words are omitted in verse 20
and the negative golden rule added seem to indicate that this was an attempt to make all
the laws moral ones. See verse 20.
Acts 15:34:
TEXT: omit verse 34
EVIDENCE: p74 S A B E P Psi 81 1241 2495 Byz two lat earlier vg syr most cop(north)
RANK: B
NOTES: include verse 34: "·But it seemed [good] to Silas to remain there."
EVIDENCE: C 33 614 945 1739 one lat some cop(north) cop(south)
NOTES: "include verse 34: "·But it seemed [good] to Silas to remain there, and only
Judas went."
EVIDENCE: D five lat
TRANSLATIONS: none
NOTES: "include verse 34: "·But it seemed [good] to Silas to remain there, and only
Judas went to Jerusalem."
EVIDENCE: one lat later vg
TRANSLATIONS: none
COMMENTS: In verse 40 we find Silas again in Antioch after leaving for Jerusalem in
verse 33. To explain this, some copyists added this sentence saying that he never left.
Acts 16:11:
TEXT: "Now setting sail from Troas"
EVIDENCE: p74 S A E Psi 33 81 1175 vg cop(north)
TRANSLATIONS: NASVn ("And")
RANK: -
NOTES: "Therefore setting sail from Troas"
EVIDENCE: B C H L Maj one lat syr(h) cop(south)
TRANSLATIONS: KJV ASV RSV NASV NEB ("So")
OTHER: "Now the next day setting sail from Troas"

EVIDENCE: D 614
COMMENTS: The NIV and TEV do not have any conjunction. It was more usual to
have "Therefore" begin a new section than "Now," so many copyists replaced "Now"
with "Therefore."
Acts 16:12:
TEXT: "Philippi, which is a city of the first district of Macedonia"
EVIDENCE: three later vg manuscripts
TRANSLATIONS: TEV
RANK: D
NOTES: "Philippi, which is a principal city of the district of Macedonia"

EVIDENCE: p74 S A B C P Psi 33 81 945 Byz most lat vg cop
OTHER: "Philippi, which is a principal city of Macedonia"

EVIDENCE: 614 1241 1739 2495 syr(h)
OTHER: "Philippi, which is a head city of Macedonia"

EVIDENCE: D (both Greek and Latin) syr(p)
COMMENTS: The final letter of "first" is enclosed in brackets in the UBS text. If
omitted it would give the reading in the notes. The text reading is essentially a
conjecture that was supported by three out of five members of the UBS Textual
Committee because of the difficulty of understanding the phrase "first city." It does not
mean "the chief city" (KJV) or "the leading city" (RSV and NIV), for that honor goes to
the city of Thessalonica. However, as two of the five members point out, it can mean "a
leading city" and that is probably its meaning here. The reading in the notes is
preferable. The RSV gives a footnote saying that the Greek text is uncertain.
Acts 16:13:
TEXT: "riverside, where we were supposing there was a place of prayer"
EVIDENCE: A2 B C Psi 33 81 cop
RANK: D
NOTES: "riverside, where it was being supposed there was a place of prayer"
EVIDENCE: A*(vid)? E P 614 945 1241 1739 2495 Byz syr?
OTHER: "riverside, where he was supposing there was a place of prayer"

EVIDENCE: p74 S
OTHER: "riverside, where it seemed there was a place of prayer"
EVIDENCE: D lat vg syr?
.COMMENTS: The reading in the notes can also be translated "where, according to the
custom, there was a place of prayer." Out of a variety of readings the UBS Textual
Committee chose a reading that was supported by early manuscripts.
Acts 16:32:
TEXT: "they spoke the word of the Lord to him"
EVIDENCE: p45 p74 Sc A C D E P Psi 33 81 614 945 1241 1739 2495 Byz Lect four lat vg syr cop
RANK: B
NOTES: "they spoke the word of God to him"

EVIDENCE: S* B
OTHER: "they spoke the word to him"

EVIDENCE: one lat
COMMENTS: The phrase "the word of God" is much more common in the New
Testament than "the word of the Lord"; thus copyists would be more likely to change
the less common phrase to the more common one than vice versa.
Acts 16:36:
TEXT: "'now therefore come out and go in peace.' ·But"
EVIDENCE: p45vid p74 S A B C E P Psi 33 81 614 945 1241 1739 2495 Byz three lat vg syr cop
RANK: B
NOTES: "'now therefore come out and go.' ·But"

EVIDENCE: D two lat
TRANSLATIONS: NEBn
COMMENTS: Perhaps the words "in peace" were omitted by copyists who felt they
were inappropriate for a jailer.
Acts 17:4:
TEXT: "and not a few of the prominent women."
EVIDENCE: p74 S A B E P Psi 33 81 614 945 1241 1739 2495 Byz Lect two lat cop(north)
RANK: B
NOTES: "and not a few of the wives of prominent [men]."

EVIDENCE: D three lat vg syr cop(south)
TRANSLATIONS: NEBn
COMMENTS: It is possible also to translate the text reading as the reading in the notes
is translated, but the reading in the notes cannot be translated as the text reading.
Probably copyists chose to make one meaning clear and remove the ambiguity by
changing the wording.
Acts 17:26:
TEXT: "he made from one every nation of men"
EVIDENCE: p74 S A B 33 81 1739 vg cop
TRANSLATIONS: ASV RSV NASV NIV("man") NEB("stock") TEV("man)
RANK: D
NOTES: "he made from one blood every nation of men"

EVIDENCE: D E P 614 945 1241 2495 Byz Lect lat syr
OTHER: "he made from one mouth every nation of men"

EVIDENCE: Psi
COMMENTS: It is possible that the word "blood" was accidently omitted by a mistake
of the eye (both "one" and "blood" end in the same two letters) or that it was
deliberately omitted because Genesis 2:7 says that God made man from dust, but since
it missing from most Alexandrian manuscripts and some Western, and is the kind of
addition that Western copyists often made, it is omitted from the text here.
Acts 17:28:
TEXT: "as even some of your poets have said"
pl
EVIDENCE: S A E P Psi 33vid 945 1241 1739 2495 Byz Lect three lat vg syr cop
RANK: C
NOTES: "as even some among you have said"

pl
EVIDENCE: D two lat

TRANSLATIONS: NEBn
NOTES: "as even some of our poets have said"

EVIDENCE: p74 B 614
TRANSLATIONS: none
COMMENTS: The difference between the text reading and the first reading in the
notes is the omission of the word "poets." The reading "our" arose through a mistake of
the ear, for in later Greek " your" and "our" were pronounced alike. Although it is
pl
possible that the word "poets" was added because Aratus whom Paul quotes was a poet,
it is more likely that some copyists did not feel that quoting "poets" was proper, and so
they deleted the word.
Acts 17:30:
TEXT: "but now he commands all men everywhere to repent"
EVIDENCE: p41 p74 Sc D E P Psi 614 945 1241 1739 2495 Byz Lect one lat syr cop(south)
RANK: C
NOTES: "but now he tells all men everywhere to repent"

EVIDENCE: S* B most lat vg cop(north)
TRANSLATIONS: ASVn NASV ("declares to")
COMMENTS: There is only a two letter difference between the two readings. Perhaps
some copyists thought that it was not seemly for God to "command" people to repent.
Acts 18:7:
TEXT: "went to the house of one named Titius Justus"
EVIDENCE: B* Db three lat? vg? syr(h)
RANK: D
NOTES: "went to the house of one named Titus Justus"

EVIDENCE: S E 945 1739 three lat? vg? most cop(north)
TRANSLATIONS: ASV RSVn NASVn
NOTES: "went to the house of one named Justus"

EVIDENCE: A B3 D* P psi 33 614 1241 2495 Byz one lat
OTHER: "went to the house of one named Titus"

EVIDENCE: some vg syr(p) one cop(north) cop(south)
COMMENTS: The less common name "Titius" seems to have been changed by
copyists to the more common name "Titus." The name "Titius" was apparently omitted
due to a mistake of the eye. Copyists seeing "ONOMATITITIOUIOUSTOU" ("named
Titius Justus") wrote it "ONOMATIIOUSTOU" ("named Justus"), being confused by
the three occurrences of "TI" and two of "IOU" in a row. Early Greek manuscripts were
written in all capital letters with no spaces between words.
Acts 18:21:
TEXT: "and said, 'I will return again'"
EVIDENCE: p74 S A B E 33 945 1739 one lat most vg cop
RANK: B
NOTES: "and said, 'I by all means have to keep the coming feast in Jerusalem. I will
return again'"
EVIDENCE: D P Psi 614 1241 2495 Byz four lat some vg syr
TRANSLATIONS: KJV
COMMENTS: The added statement has several variations in Greek. It is similar to

Acts 20:16. If it were original there is no good reason why it would have been omitted
from so many early manuscripts of different kinds of ancient text.
Acts 18:25:
TEXT: "teaching accurately the things concerning Jesus"
EVIDENCE: p41vid p74vid S A B D E Psi 33 614 945 1241 1739 2495 lat vg syr cop
RANK: B
NOTES: "teaching accurately the things concerning the Lord"

EVIDENCE: P Byz Lect
COMMENTS: The word "Lord" may have been borrowed from the first part of the
verse. The reading "Jesus" is found in early manuscripts of several kinds of ancient text.
Acts 18:26:
TEXT: "expounded to him the way of God more accurately."
EVIDENCE: p74 S A B P Psi 33 614 1241 Byz Lect one lat earlier vg syr(h) cop
RANK: C
NOTES: "expounded to him the way more accurately."

EVIDENCE: D two lat
TRANSLATIONS: NEB
NOTES: "expounded to him the way of the Lord more accurately."

EVIDENCE: E 2495 four lat later vg syr(p)
TRANSLATIONS: none
OTHER: "expounded to him the word of the Lord more accurately."

EVIDENCE: 945 1739
COMMENTS: The words "of God" are enclosed in brackets in the UBS text, because
"the way" is used alone several times to describe Christianity (see Acts 9:2; 19:9, 23;
22:4; 24:14, 22). The text reading, however, has the best manuscript support.
Acts 19:8:
TEXT: "persuading [as to] the things about the kingdom of God"
EVIDENCE: S A E Maj
TRANSLATIONS: KJV ASV NASVn
RANK: -
NOTES: "persuading about the kingdom of God"

EVIDENCE: B D Psi 1175
COMMENTS: The words "[as to] the things" are a translation of the plural definite
article, which is enclosed in brackets in the UBS text, because it is missing from early
manuscripts of two kinds of ancient text.
Acts 19:9:
TEXT: "lectured daily in the school of Tyrannus."
EVIDENCE: p74 S A B E P Psi 945 1241 1739 2495 Byz three lat most vg syr cop
RANK: B
NOTES: "lectured daily in the school of Tyrannus from the fifth hour to the tenth."
EVIDENCE: D 614 four lat some vg
TRANSLATIONS: RSVn TEVn
COMMENTS: While this addition about Paul teaching from 11:00 a.m. to 4:00 p.m.
may be based on oral tradition and thus be true, the fact that it is missing from early
manuscripts of several kinds of ancient text shows that it is not original, for there would
have been no good reason for copyists to have omitted it.
Acts 19:39:
TEXT: "if you seek anything further, it shall be settled"
pl
EVIDENCE: p74 B 33 945 1739 two lat

RANK: C
NOTES: "if you seek anything about other [matters], it shall be settled"
pl
EVIDENCE: S A D P Psi 614 1241 2495 Byz two lat vg syr cop
OTHER: "if you seek anything about another [matter], it shall be settled"
pl
EVIDENCE: E
COMMENTS: The difference between the two readings is that of three letters. The
change was probably due to a mistake of the ear. This is the only place that the rare
adverb "further" is found in the New Testament, which makes it likely that copyists
would replace it with something more usual. The reading chosen for the text seems to fit
the context better. The reading of manuscript E changes the plural to the singular.
Acts 20:4:
TEXT: "was accompanying him; and"
EVIDENCE: p74 S B 33 one lat vg syr(pal) cop
RANK: C
NOTES: "was accompanying him as far as Asia; and"

EVIDENCE: A D E P Psi 614 945 1241 1739 2495 Byz three lat syr(p,h)
COMMENTS: It is possible that the words "as far as Asia" were omitted by copyists
who noted that at least Trophimus and Aristarchus went all the way to Jerusalem with
Paul (see Acts 21:29; 27:2). On the other hand it is omitted by early manuscripts of both
the Alexandrian and Western types of ancient text.
Acts 20:4:
TEXT: "and Gaius of Derbe, and Timothy"
EVIDENCE: p74 S A B Dc E P Psi 33 614 945 1241 1739 2495 Byz two lat vg syr cop
RANK: C
NOTES: "and Gaius of Doberus, and Timothy"

EVIDENCE: D* two lat
TRANSLATIONS: NEB
COMMENTS: There is an apparent contradiction between Acts 19:29, which identifies

Gaius as a Macedonian, and this verse, which says that Gaius was from Derbe. To
remove this apparent contradiction, a few copyists changed the name "Derbe," a city of
southern Galatia, to "Doberus," a Macedonian military post-town near Mt. Pangaios, on
the road from Philippi. Although it is possible that two different men are named Gaius,
it is more likely that Gaius was born in one area and had made his home in the other.
Acts 20:5:
TEXT: "·Now these went on and were waiting"
EVIDENCE: p74 B3 D 614 some Byz lat vg syr cop
RANK: C
NOTES: "·Now these came to [Troas] and were waiting"

EVIDENCE: S A(vid) B* E P Psi 945 1241 1739 2495 some Byz
TRANSLATIONS: ASVn
COMMENTS: The difference in the two readings is only one letter. The text reading
seems to go with the omission of "as far as Asia" in the preceding verse, although it is
supported by different evidence.
Acts 20:15:
TEXT: "Samos; and the [day] after that"
EVIDENCE: p74 S A B C E 33 1739 two lat vg cop(north)
RANK: C
NOTES: "Samos; and after remaining at Trogyllium the [day] after that"
EVIDENCE: D P 614 945 1241 2495 Byz two lat syr cop(south)
TRANSLATIONS: KJV ASVn RSVn NASVn NEBn
COMMENTS: While the location of Trogyllium makes a landing there possible, the
fact that the words are omitted from early manuscripts of both Alexandrian and Western
types of ancient text means that the words were probably added by copyists who were
familiar with sailing habits.
Acts 20:21:
TEXT: "faith in our Lord Jesus."
EVIDENCE: B P Psi 614 some Byz one lat syr(h) cop(south)
TRANSLATIONS: ASVn NIV NEB TEV
RANK: B
NOTES: "faith in our Lord Jesus Christ."

EVIDENCE: p74 S A C D ("through") E 33 945 1241 1739 2495 some Byz most lat vg
syr(p) cop(north)
COMMENTS: It was common for copyists to expand the name of Jesus.
Acts 20:28:
TEXT: "the church of God which he purchased with [his] own blood."
EVIDENCE: S B 614 2495 some Lect two lat vg syr one cop(north)
TRANSLATIONS: KJV ASVn RSV NASV NIV NEBn TEV
RANK: C
NOTES: "the church of the Lord which he purchased with [his] own blood."
EVIDENCE: p74 A C* D E Psi 33 945 1739 four lat most cop
TRANSLATIONS: ASV RSVn NASVn NIVn NEB TEVn
OTHER: "the church of the Lord and God which he purchased with [his] own blood."
EVIDENCE: C3 P 1241 some Byz most Lect
COMMENTS: While it is possible that the phrase "the church of the Lord" (found
nowhere else in the New Testament) was replaced with the more familiar "the church of
God" (found eleven times in the writings of Paul), it is more likely that "church of God"
is original but copyists took offense at "[his] own blood" and changed "God" to "the
Lord." When the two are abbreviated, as they often were in manuscripts, there is only
one letter's difference between them. The reading "the church of the Lord and God" is a
combination of the two readings, as is "the church of the Lord God" which is read by
many of the Byzantine manuscripts.
Acts 20:28:
TEXT: "which he purchased with [his] own blood." or "which he purchased with the blood of
[his] Own."
EVIDENCE: p74 S A B C D E Psi 33 945 1739 syr
TRANSLATIONS: ASV RSV ("blood of his own Son") RSVn NASV? NIV? NEBn TEV ("death of his
Son") TEVn
RANK: B
NOTES: "which he purchased with [his] own blood."

EVIDENCE: P 614 1241 2495 Byz Lect
TRANSLATIONS: KJV NASV? NIV? NEB
COMMENTS: The reading in the text is slightly ambiguous and can be translated
either of the two ways found above. Copyists altered the text slightly so that it could
only mean "with [his] own blood."
Acts 21:1:
TEXT: "and from there to Patara. ·And"
EVIDENCE: p74 S A B C D P Psi 33 614 945 1241 1739 2495 Byz two lat most vg syr cop(north)
RANK: C
NOTES: "and from there to Patara and Myra." ·And

EVIDENCE: p41vid D one lat some vg cop(south)
COMMENTS: Although it is possible that "and Myra" was omitted by a mistake of the
eye (when copyists' eyes jumped from the "ra" at the end of "Patara" plus the word for
"and" to the "ra" at the end of "Myra" plus the word for "and"), it is more likely that
"Myra" was added from the reference in Acts 27:5 or from the apocryphal Acts of Paul
and Thecla which says that Paul had a residence in Myra.
Acts 21:22:
TEXT: "·What then is [to be done]? They will certainly hear"
EVIDENCE: B C*vid 614 1739* 2495 syr cop
RANK: C
NOTES: "·What then is [to be done]? A multitude certainly has to come together; for
they will hear"
EVIDENCE: p74 S A C2 D E P Psi 33 945 1241 1739c Byz lat vg
TRANSLATIONS: KJV
COMMENTS: Although it is possible that the extra words were deliberately omitted to
remove what might appear to be a mob of Christians, it is more likely that the words are
an expansion introduced by copyists.
Acts 21:25:
TEXT: "we have sent a letter with our judgment"
EVIDENCE: p74 S A C2 E P 33 945 1241 1739 Byz three lat vg syr? cop(south)
RANK: C
NOTES: "we have sent with our judgment"

EVIDENCE: B C* D Psi 614 2495 syr? cop(north)
COMMENTS: There is only one vowel's difference between the two readings: one
verb means to send a letter, and the other means to send someone. The latter is the more
common verb, and probably replaced the former because of a mistake of the ear.
Acts 21:25:
TEXT: "keep themselves [from meat] sacrificed to idols and [from] blood and [from] what is
strangled and [from] fornication."
EVIDENCE: p74 S A B C E P Psi 33 614 945 1241 1739 2495 Byz two lat vg syr cop
RANK: C
NOTES: "keep themselves [from meat] sacrificed to idols and [from] blood and [from]
fornication."
EVIDENCE: D two lat
COMMENTS: Although it is possible that the words "and what is strangled" were
accidently omitted by a mistake of the eye, the fact that they are also omitted in Acts
15:20, 29 by the same manuscripts indicate that they were deliberately omitted in an
attempt to make all the laws moral ones (taking "blood" as "blood-shedding," that is,
"murder").
Acts 23:20:
TEXT: "as though you were going to inquire"
EVIDENCE: {p74} S* {A B E} 33 {81 one lat cop(north)}
RANK: C
NOTES: "as though they were going to inquire"

EVIDENCE: Sc P Psi 614 945 1241 1739 2495 Byz four lat vg syr cop(south)
TRANSLATIONS: KJV RSV NASV NIV? TEV
COMMENTS: The evidence listed in braces is misspelled (long "o" instead of short
"o") and reads "he." The evidence for the reading "they" is spelled four different ways.
The reading "they" seems to be a correction made by copyists to make this verse say the
same thing as verse 15.
Acts 23:28:
TEXT: "they were accusing him, I brought [him] down to their council. ·I found"
EVIDENCE: p74 {p48vid} S A {B2(margin) E P Psi} 33 614 945 {1241} 1739 {2495 Byz lat vg syr cop}
RANK: C
NOTES: "they were accusing him. ·I found"

EVIDENCE: B* 81
TRANSLATIONS: ASVn
COMMENTS: The evidence listed in braces includes the word "him." Copyists were
more likely to add such a word than omit it. The omission of the phrase is probably due
to a mistake of the eye, when copyists' eyes jumped from "him" to "their," which are
spelled almost alike in Greek. "Council" precedes "their" in Greek.
Acts 23:30:
TEXT: "would be a plot against the man, I sent him to you at once, commanding"
EVIDENCE: p74 B Psi 614 cop(north)
RANK: C
NOTES: "would be a plot against the man on their part, I sent him to you,
commanding"
EVIDENCE: S A E 33 81 945 ("was going to be") 1739 2495 two lat vg syr(h)
TRANSLATIONS: ASVn
OTHER: "was going to be a plot against the man by the Jews, I sent him to you at
once, commanding"
EVIDENCE: P 1241 Byz one lat syr(p) cop(south)
TRANSLATIONS: KJV
COMMENTS: There are six different variations here. Most of them are mixtures of the
readings in the text and the notes. The words for "on their part" (literally, "out of them")
and "at once" are spelled almost alike (only two letters' difference). The adverb "at
once" was a less usual word which copyists would be likely to misread as a more
common expression. "At once" actually is found before "I sent."
Acts 23:30:
TEXT: "before you [what they have] against him."
EVIDENCE: p74vid A B 33 one lat earlier vg cop
RANK: C
NOTES: "before you [what they have] against him. Farewell."

EVIDENCE: S E P Psi 81 614 945 1241 1739 2495 Byz two lat later vg syr
TRANSLATIONS: KJV ASVn NASVn NEBn
COMMENTS: The word "Farewell" is spelled two different ways in the manuscripts. It
seems to have been added after the form of Acts 15:29, where no manuscript lacks it.
Acts 24:6-8:
TEXT: "but we seized him. ·By examining [him]"
EVIDENCE: p74 S A B P 81 1241 some Byz two lat earlier vg cop
RANK: D
NOTES: "but we seized him and we wished to judge [him] according to our law. ·But
the colonel Lysias came and with great violence took [him] out of our hands,
·commanding his accusers to come before you. By examining [him]"
EVIDENCE: E Psi 33 614 945 1739 2495 some Byz most lat later vg syr
COMMENTS: The extra material seems to be a Western addition which has found its
way into some of the Byzantine manuscripts. There seems to be no good reason for it to
have been omitted if it were original.
Acts 26:16:
TEXT: "the things in which you have seen me and"
EVIDENCE: B C*(vid) 614 945 1175 1739 2495 syr cop(south)
RANK: C
NOTES: "the things in which you have seen and"

EVIDENCE: p74 S A C2 E P Psi 81 1241 Byz Lect lat vg cop(north)
TRANSLATIONS: KJV ASVn NASV NEB TEVn
COMMENTS: The word "me" is in brackets in the UBS text. Although it is possible
that the word "me" was added under the influence of the following "I will appear," it is
also possible that it was omitted to make the reference to visions more general.
Acts 26:28:
TEXT: "you are trying to persuade me to make [me] a Christian!"
EVIDENCE: p74 S A B 048 33 81 syr(pal) cop
TRANSLATIONS: ASV RSV NASVn NEB TEV
RANK: B
NOTES: "you are trying to persuade me to become a Christian!"

EVIDENCE: E P Psi 614 945 1241 1739 2495 Byz lat vg syr
TRANSLATIONS: KJV NASV* NIV
COMMENTS: The word "become" was apparently taken from verse 29 and used to
replace "make" in order to smooth out the sentence structure.
Acts 27:16:
TEXT: "a certain small island called Cauda"
EVIDENCE: p74 Sc B Psi two lat vg syr(p)
RANK: B
NOTES: "a certain small island called Clauda"

EVIDENCE: S* A(vid) H L P 33 81 614 945 1241 1739 2495 Byz Lect one lat syr(h)
cop
TRANSLATIONS: KJV ASVn RSVn NASV
COMMENTS: The name of the modern island of Gaudos was in ancient times
sometimes spelled with an "l" and sometimes without it. The various spellings of the
manuscripts reflect the various ways the name was spelled.
Acts 27:37:
TEXT: "we were in all two hundred and seventy-six persons"
EVIDENCE: S C P Psi 33 81 614 945 1241 1739 2495 Byz Lect lat vg syr cop(north)
RANK: B
NOTES: "we were in all two hundred and seventy-five persons"

EVIDENCE: A one cop(south)
TRANSLATIONS: TEVn
NOTES: "we were in all about seventy-six persons"

EVIDENCE: B most cop(south)
TRANSLATIONS: RSVn TEVn
NOTES: "we were in all seventy-six persons"

EVIDENCE: 522 one Lect
TRANSLATIONS: RSVn
COMMENTS: When the numbers are written as cardinals instead of being spelled out,
the difference is only one letter between the readings. Since Greek cardinal numbers are
written using the letters of the Greek alphabet, it is possible to misread the number or
part of the number as a word. This is apparently what happened in the reading "about
76." When the last letter of the word for "ship" (which is right before the number in the
Greek) is seen twice, it combines with the cardinal number for 200 to spell "about."
Acts 27:39:
TEXT: "to bring the ship ashore."
EVIDENCE: S A Bc P Psi 33 81 614 945 1241 1739 2495 Byz Lect lat vg syr
RANK: B
NOTES: "to bring the ship in safely."

EVIDENCE: B* C cop
COMMENTS: The words "bring ashore" and "bring in safely" sound alike in Greek.
The difference is between "x" and "ks." The reading "bring in safely" is apparently due
to a mistake of the ear.
Acts 28:1:
TEXT: "the island was called Malta." (Greek, "Melite.-")
EVIDENCE: p74 S A B3 C P Psi 33 81 614 945 1241 1739 2495 Byz Lect later vg syr(p) cop(south)
RANK: B
NOTES: "the island was called Melite.-ne.-."

EVIDENCE: B* two lat earlier vg syr(h) cop(north)
OTHER: "the island was called Mutile.-ne.-."
EVIDENCE: three lat
COMMENTS: The reading Melite.-ne.- probably arose through a mistake of the eye,
when the first two letters of the following word "island" were seen twice.
Acts 28:13:
TEXT: "Casting off from there we arrived"
EVIDENCE: S* B Psi cop
TRANSLATIONS: ASVn NASVn NIV TEV
RANK: D
NOTES: "From there we made an indirect course and arrived"

EVIDENCE: p74 Sc A P 048 066 81 614 945 1241 1739 2495 Byz Lect syr
COMMENTS: The difference between the two readings is only that of one letter.
Although it is possible that the letter "theta" was accidently omitted thus producing the
text reading, it is more likely that copyists changed the text reading because it is a rare
technical nautical term.
Acts 28:16:
TEXT: "into Rome, [the centurion] permitted Paul"
EVIDENCE: p74vid S A B Psi 048vid 066 81 1175 1739 2495 one lat most vg syr(p,h) cop(north)
RANK: B
NOTES: "into Rome, the centurion delivered the prisoners to the commander, but he
permitted Paul"
EVIDENCE: P 614 945 1241 1739 Byz Lect two lat some vg syr(h+) cop(south)
COMMENTS: The longer text seems to be an expansion by Western copyists that has
found its way into the Byzantine text.
Acts 28:29:
TEXT: omit verse 29
EVIDENCE: p74 S A B E Psi 048 33 81 1739 two lat earlier vg syr(p,h) cop
RANK: B
NOTES: include verse 29: "·And when he had said these words, the Jews departed,
holding much debate among themselves."
EVIDENCE: P 614 945 1241 2495 Byz Lect most lat later vg syr(h+)
COMMENTS: Verse 29 seems to be an expansion by Western copyists that has found
its way into the Byzantine text. It was probably added because of the abrupt transition
from verse 28 to verse 30.
Paul's Letter to the Romans
Romans 1:13-16:27
Romans 1:13:
TEXT: "And I do not wish for you to be ignorant"
pl
EVIDENCE: p26vid S A B C Dc K P Psi 81 ("we") 104 614 630 1241 1739 1881 2495 Byz Lect four lat
vg syr cop
RANK: A
NOTES: "And I do not suppose you to be ignorant"

pl
EVIDENCE: D* G three lat

TRANSLATIONS: NEBn
COMMENTS: The reading in the text in found in early manuscripts of several kinds of
ancient text. The reading in the notes is found only in a few Western manuscripts.
Romans 1:29:
TEXT: "all kinds of unrighteousness, wickedness, greed"
EVIDENCE: {S A} B {C D(supp)c} 0172vid {33 81} 1739 1881 {cop}
RANK: C
NOTES: "all kinds of unrighteousness, fornication, greed"

EVIDENCE: {D(supp)* G} P {three lat}
TRANSLATIONS: none
NOTES: "all kinds of unrighteousness, fornication, wickedness, greed"

EVIDENCE: L Psi {104} 614 630 1241 2495 Byz Lect {four lat? vg? syr(p)} syr(h)
TRANSLATIONS: KJV
NOTES: "all kinds of unrighteousness, greed"

EVIDENCE: K
TRANSLATIONS: none
COMMENTS: The manuscripts listed in braces include the words in a different word
order. The Greek words for "wickedness" (PONHRIA) and "fornication" (PORNEIA)
are spelled almost alike. Although it is possible that this caused copyists to accidently
omit "fornication" through a mistake of the eye, it is more likely that "wickedness" was
misread as "fornication" and then other copyists combined the two readings into one.
Romans 2:2:
TEXT: "·Now we know that the judgment of God"
EVIDENCE: A B D G K P Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect three lat syr one
cop(south)
TRANSLATIONS: KJV ASV NASV NIV
RANK: B
NOTES: "·For we know that the judgment of God"

EVIDENCE: S C 33 five lat vg most cop
TRANSLATIONS: ASVn
OTHER: "·We know that the judgment of God"

EVIDENCE: 1906
TRANSLATIONS: RSV NEB TEV

COMMENTS: Paul often wrote "For we know" (see Rom. 7:14, 18; 8:22; 2 Cor. 5:1;
9:2; Philp. 1:19). Apparently some copyists replaced the text reading with the more
familiar phrase. The text reading has better manuscript support.
Romans 3:7:
TEXT: "·But if by my falsehood"
EVIDENCE: S A 81 two lat cop(north)
TRANSLATIONS: ASV RSV NASV NEB ("Again") TEV
RANK: C
NOTES: "·For if by my falsehood"

EVIDENCE: B D G K P Psi 33 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg
syr cop(south)
OTHER: "·Someone might argue, 'If my falsehood'"

EVIDENCE: none
TRANSLATIONS: NIV
COMMENTS: The UBS Textual Committee felt that Paul's argument requires a
parallel between verses 5 and 7 that is given by the reading "But."
Romans 3:22:
TEXT: "for all those who believe."
EVIDENCE: p40 S* A B C P Psi 81 104 630 1739 1881 syr(pal) cop
RANK: B
NOTES: "for all and on all those who believe."
EVIDENCE: Sc D G K 33 614 1241 2495 Byz Lect most lat later vg syr(p,h)
OTHER: "on all those who believe."

EVIDENCE: one lat earlier vg
COMMENTS: An early Latin translation of "for all" (or "to all," as it can be translated)
was "on all." The reading in the notes is a combination of these two readings.
Romans 3:28:
TEXT: "·For we reckon that a man"
EVIDENCE: S A D* G Psi 81 630 1739 1881 lat vg syr(pal) cop
RANK: C
NOTES: "·Therefore we reckon that a man"

EVIDENCE: B C Dc K P 33 104 614 1241 2495 Byz syr(p,h)
OTHER: "·We reckon that a man"

EVIDENCE: Lect
COMMENTS: The context seems to favor "For" rather than "Therefore," since verse
28 gives a reason for the argument, not a conclusion from it. Perhaps "Therefore" was
introduced when copyists took "we reckon" to mean "we infer" rather than "we
consider." Verse 28 begins a new lesson in the Greek lectionaries which accounts for
their omission of a conjunction.
Romans 4:1:
TEXT: "What then shall we say that Abraham, our forefather according to the flesh, has found?"
EVIDENCE: S*,c {Sa} A C* {C3 D G Psi} 81 {lat vg} syr(pal) cop
TRANSLATIONS: ASV NASV NIV {TEV}
RANK: B
NOTES: "What then shall we say about Abraham, our forefather according to the
flesh?"
EVIDENCE: B 1739 ("father")
NOTES: "What then shall we say that Abraham, our father, has found according to the
flesh?"
EVIDENCE: K P 33 104 614 630 1241 1881 2495 Byz Lect syr(p,h)
TRANSLATIONS: KJV
COMMENTS: The evidence for the text that is in braces reads "father" instead of
"forefather." The word for "has found" was perhaps accidently omitted because the
word before it begins with the same letter. Although it is possible that its omission from
two manuscripts and that fact that it is found in two different places in the others means
that it was not original, it is not the sort of word that a copyist was likely to add. The
rare word "forefather" (found only here in the New Testament) was changed to the
much more common word "father" (used of Abraham in Luke 16:24, 30; John 8:53;
Acts 7:2; and Romans 4:12). The second reading in the notes can be translated like the
text reading.
Romans 4:19:
TEXT: "And although he did not weaken in faith, he considered his [own] body"
EVIDENCE: S A B C 81 1739 one lat earlier vg syr(p) syr(pal) ("And he . . . but he") cop
RANK: C
NOTES: "And since he did not weaken in faith, he did not consider his [own] body"
EVIDENCE: D G K P Psi 33 104 630 1241 1881 2495 Byz Lect most lat later vg syr(h)
TRANSLATIONS: KJV
COMMENTS: The difference in the readings are the omission and the inclusion of the
word "not." Both readings make good sense. The text reading means that he was so
strong in his faith that he could think about his bodily weaknesses and the reading in the
notes means that he was so strong in his faith that he didn't have to think about his
bodily weaknesses. The reading in the notes seems to be of later Western origins.
Romans 4:19:
TEXT: "his [own] body, which was already as good as dead"
EVIDENCE: S A C D K P Psi 33 81 104 1241 2495 Byz Lect one lat syr(h+) cop(north)
TRANSLATIONS: KJV ASV NASV TEV
RANK: C
NOTES: "his [own] body, which was as good as dead"

EVIDENCE: B G 630 1739 1881 most lat vg most syr cop(south)
TRANSLATIONS: ASVn RSV NIV NEB
COMMENTS: The Greek word for "already" is in brackets in the UBS text. Although
it is possible that it might have been added by copyists to heighten the account, the
manuscript evidence would seem to indicate that it was original.
Romans 5:1:
TEXT: "since we are declared righteous by faith, we have peace with God"
EVIDENCE: Sa B3 G P Psi 0220vid 104 365 1241 1506 1739 1881 2464 2495 some Byz Lect two lat
some vg syr(h) cop(south)
RANK: C
NOTES: "since we are declared righteous by faith, let us have peace with God"
EVIDENCE: S* A B* C D K 33 81 630 1175 some Byz most lat most vg syr(p,pal)
cop(north)
COMMENTS: The difference between the two readings is that between a short "o" and
a long "o." The variation probably arose due to a mistake of the ear. The UBS Textual
Committee judged that the statement "we have peace" is more appropriate here than the
exhortation "let us have peace."
Romans 5:2:
TEXT: "we also have obtained access by faith to this grace"
EVIDENCE: S*,c {Sa A ("in faith")} C K P Psi 33 81 104 630 1241 1739 1881 2495 Byz Lect most lat
vg syr cop(north)
RANK: C
NOTES: "we also have obtained access to this grace"

EVIDENCE: B D G 0220 four lat cop(south)
COMMENTS: The words "by faith" are enclosed in brackets in the UBS text.
Although it is possible that they were added by copyists, it is also possible that they
were omitted by copyists as redundant following verse 1. The reading "in faith" seems
to be due to a mistake of the eye. The Greek word for "we have obtained" which is
found right before "faith" ends in the same two letters that spell the Greek word for "in."
Apparently copyists saw these letters twice, once as the end of the word and once as the
word "in."
Romans 5:17:
TEXT: "the abundance of grace and of the gift of righteousness"
EVIDENCE: p46 S A C D G K P 33 81vid 614 630 1241 1739 1881 Byz Lect four lat cop(north)
TRANSLATIONS: KJV ASV NASV NIV NEB
RANK: B
NOTES: "the abundance of grace and of righteousness"

EVIDENCE: B cop(south)
TRANSLATIONS: ASVn
OTHER: "the abundance of grace and the gift of righteousness"

EVIDENCE: 88 104 1984 1985
TRANSLATIONS: RSV? TEV?

OTHER: "the abundance of grace and of the gift and of righteousness"
EVIDENCE: Psi 0221 2495 most lat vg syr(p,h)
COMMENTS: The stacking of genitives (that is, possessives) caused copyists to

change the genitive "of the gift" to the accusative "the gift" or to add "and" or to omit
"of the gift."
Romans 7:23:
TEXT: "making me captive within the law of sin"
EVIDENCE: S B D G K P Psi 33 1881 some Byz Lect lat vg cop
TRANSLATIONS: ASV ("under" or "in") NASV ("of" or "in") NIV ("of") NEB ("under" or "by means
of")
RANK: B
NOTES: "making me captive to the law of sin"

EVIDENCE: A C 81 104 614 630 1241 1739 2495 some Byz
TRANSLATIONS: KJV ASVn RSV TEV
COMMENTS: The difference in the two readings is the inclusion or omission of the
Greek word for "in." The preposition "to" is implied by the case of the word "law." It is
possible that "in" was omitted to make a parallel with "at war with the law of my mind"
where the preposition "with" is also implied.
Romans 7:25:
TEXT: "But thanks [be] to God through Jesus Christ our Lord!"
EVIDENCE: Sa {B} C2 Psi 33 81 104 365 1506 cop(north) {cop(south)}
TRANSLATIONS: ASVn {RSV NASV NIV NEB TEV}
RANK: C
NOTES: "I thank God through Jesus Christ our Lord!"

EVIDENCE: S* A K P 614 630 1241 1739 1881 2495 Byz Lect syr
OTHER: "The grace of God through Jesus Christ our Lord!"

EVIDENCE: D G ("of the Lord") lat (two "of the Lord") vg
COMMENTS: The evidence and translations listed above in braces omit the word
"But." The same Greek word can be translated either "thanks" or "grace," depending on
context. By changing "to God" to "of God" or "of the Lord" copyists gave the word the
meaning "grace" and provided an answer to the previous question. The reading "I
thank" may have arisen through a mistake of the eye, when copyists saw several letters
twice. Thus TOUTOUCHARISTOTHEO may have been read as
TOUTOUEUCHARISTOTOTHEO. The original reading of manuscript C is unreadable
through Romans 8:3.
Romans 8:1:
TEXT: "no condemnation for those who are in Christ Jesus."
EVIDENCE: S* B D* G 1739 1881 two lat cop
RANK: A
NOTES: "no condemnation for those who in Christ Jesus walk not according to the
flesh but according to the Spirit."
EVIDENCE: Sc Dc K P 33 104 614 630 1241 2495 Byz Lect two lat syr(h)
NOTES: "no condemnation for those who in Christ Jesus walk not according to the
flesh."
EVIDENCE: A Db Psi 81 most lat vg syr(p)
TRANSLATIONS: none
COMMENTS: The additional words seem to have been added in two stages from verse
4.
Romans 8:2:
TEXT: "in Christ Jesus has set you free"
EVIDENCE: S B G 1739* four lat syr(p)
TRANSLATIONS: NASV NEB TEVn
RANK: D
NOTES: "in Christ Jesus has set me free"

EVIDENCE: A D K P 81 104 614 630 1241 1739c 1881 2495 Byz Lect five lat vg
syr(h) cop(south)
NOTES: "in Christ Jesus has set us free"

EVIDENCE: Psi syr(pal) cop(north)
TRANSLATIONS: TEVn
COMMENTS: The reading "us" is a combination of "me" and "you." Since Paul uses
the first person often in chapter seven, copyists would have been much more likely to
change a singular "you" to "me" than vice versa.
Romans 8:11:
TEXT: "give life to your mortal bodies also through his Spirit"
pl
EVIDENCE: S A C P2 81 104 2495 two lat syr(h,pal) cop

RANK: C
NOTES: "give life to your mortal bodies also because of his Spirit"
pl
EVIDENCE: B D G K P* Psi 33 614 630 1241 1739 1881 Byz Lect most lat vg syr(p)
COMMENTS: The same preposition is translated "through" when used with the
genitive case (as in the text reading) and "because of" when used with the accusative
case (as in the reading in the notes). The UBS Textual Committee felt that the evidence
was slightly stronger for the genitive.
Romans 8:21:
TEXT: "subjected [it], in hope ·that even the creation"
EVIDENCE: p46 A B C Dc K P Psi 33 81 104 614 630 1739 1881 2495 Byz Lect syr(p)
TRANSLATIONS: KJV ASV RSV? NASV NIV NEB TEV
RANK: C
NOTES: "subjected [it] in hope; ·because even the creation"

EVIDENCE: S D* G syr(h,pal)
TRANSLATIONS: RSV? NASVn
COMMENTS: The text reading can be translated as the reading in the notes, using
"because." However, the reading in the notes must be translated using "because." The
reading in the notes apparently arose through a mistake of the eye, when the last two
letters of hope were seen twice (ELPIDIOTI was read as ELPIDIDIOTI), making the
following word definitely mean "because." The Latin and Coptic translations could be
translations of either word.
Romans 8:23:
TEXT: "we wait for adoption [as sons], the redemption"
EVIDENCE: S A B C K P Psi 33 81 104 630 1241 1739 1881 2495 Byz Lect four lat vg syr(p,h) cop
RANK: C
NOTES: "we wait for the redemption"

EVIDENCE: p46vid D G 614 four lat
TRANSLATIONS: NEBn TEVn
COMMENTS: The word for "adoption [as sons]" was omitted by copyists either
because they felt the apposition was clumsy and unnecessary or because they felt it
contradicted verse 15.
Romans 8:24:
TEXT: "For who hopes for what he sees?"
EVIDENCE: p46vid B* {1739* ("anyone")}
RANK: C
NOTES: "For who waits for what he sees?"

EVIDENCE: {S* 1739margin} cop(north)
TRANSLATIONS: ASVn
NOTES: "For why does anyone hope for what he sees?"

EVIDENCE: {Sc} B2 {C} D G {K P Psi 33 81 104 614 630 1241 1881 2495 Byz Lect}
lat vg {syr(h)}
TRANSLATIONS: {KJV ASVn NASV NEBn}
NOTES: "For why does anyone wait for what he sees?"

EVIDENCE: {A} syr(p) {cop(south)}
TRANSLATIONS: {NEB}
COMMENTS: The word "waits" was probably introduced by copyists from verse 23.
The Greek words for "who" and "anyone" are spelled alike in Greek with only a
difference in accent, but accent was not marked in early manuscripts. The evidence and
translations enclosed in braces add the word for "also." Since the words for "why,"
"anyone," and "who" all begin with the same two letters, it is possible that "why" was
accidently omitted through a mistake of the eye. It is also possible that it was accidently
inserted when PEITISEL was read as PEITISTIEL.
Romans 8:28:
TEXT: "he works all things together for good" or "all things work together for good"
EVIDENCE: S C D G K P Psi 33 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h)
cop(north)
TRANSLATIONS: KJV ASV RSVn NASVn NIVn NEB TEVn
RANK: C
NOTES: "God works all things together for good"

EVIDENCE: p46 A B 81 cop(south)
COMMENTS: There was a tendency for copyists to supply a noun subject where only
a pronoun is implied in the verb, as here. The reading "God" is found only in
manuscripts of the Alexandrian type of ancient text, while it is omitted in early
manuscripts of several kinds of ancient text.
Romans 8:34:
TEXT: "more [than that], was raised, who"
EVIDENCE: p27vid p46 Sa B D G K 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h)
TRANSLATIONS: KJV NASV NIV TEV
RANK: C
NOTES: "more [than that], was raised from the dead, who"
EVIDENCE: S*,c A C Psi 33 81 104 cop
TRANSLATIONS: ASV RSV NASVn NEB
COMMENTS: The words "from the dead" are a natural addition to "raised" when
writing about the resurrection of Christ. The additional words are found only in
manuscripts of the Alexandrian type of ancient text.
Romans 8:35:
TEXT: "Who shall separate us from the love of Christ?"
EVIDENCE: C D G K Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h)
cop(north)
RANK: B
NOTES: "Who shall separate us from the love of God?"

EVIDENCE: S cop(south)
OTHER: "Who shall separate us from the love of God in Christ Jesus?"
EVIDENCE: B
COMMENTS: The readings "God" and "God in Christ Jesus" seem to have been taken
by Alexandrian copyists from verse 39.
Romans 9:4:
TEXT: "the glory, and the covenants, and the giving of the law"
EVIDENCE: S C K Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat earlier vg
syr(p,h) most cop(north)
RANK: C
NOTES: "the glory, and the covenant, and the giving of the law"
EVIDENCE: p46 B D G three lat later vg some cop(north) cop(south)
TRANSLATIONS: TEVn
COMMENTS: Although it is possible that copyists who knew of the several Old
Testament covenants changed the singular to the plural, it is more likely that copyists
changed the plural to the singular either because the other items in the series are
singular, or because they felt that only the Mosaic covenant belonged to the Jews.
Romans 9:23:
TEXT: "fit for destruction, ·and [this] so that he"
EVIDENCE: p46vid S A D G K P Psi 33 81 104 614 630 1241 1739* 1881 2495 Byz Lect five lat
TRANSLATIONS: KJV ASV NASV NEB TEV
RANK: B
NOTES: "fit for destruction, ·so that he"

EVIDENCE: B 1739margin four lat vg some cop(north) cop(south)
TRANSLATIONS: ASVn RSV NIV
COMMENTS: The omission of "and" was probably an attempt by copyists and

translators to simplify the grammatical construction of the sentence.
Romans 10:9:
TEXT: "if you confess with your mouth [that] Jesus [is] Lord"
EVIDENCE: p46 ("Jesus Christ") S A ("Jesus Christ") D G K P Psi 33 81 ("that") 104 614 630 1241
1739 1881 2495 Byz Lect lat vg syr(p,h) syr(pal) ("that") cop(north)
RANK: B
NOTES: "if you confess the word with your mouth that Jesus [is] Lord"
TRANSLATIONS: ASVn
COMMENTS: Some Alexandrian copyists tried to make the statement more precise by
adding "the word" and "that" to it. Copyists were often tempted to add "Christ" to
"Jesus."
Romans 11:6:
TEXT: "otherwise grace is no longer grace."
EVIDENCE: p46 S* A C D G P 81 630 1739 1881 lat vg cop
RANK: A
NOTES: "otherwise grace is no longer grace. But if [it is] by works, it is no longer by
grace; otherwise work is no longer work."
EVIDENCE: Sc B (end with "no longer grace") Psi 104 614 1241 2495 Byz Lect
syr(p,h)
COMMENTS: The additional sentence seems to have been added by copyists based on
verse 6 and exchanging the words "works" and "grace." It is absent from early
manuscripts of both the Alexandrian and Western types of ancient text.
Romans 11:17:
TEXT: "in the rich root of the olive tree"
EVIDENCE: S* B C Psi
TRANSLATIONS: ASV RSVn NASV NIV TEV("strongspiritual life")
RANK: C
NOTES: "in the root and the richness of the olive tree"
EVIDENCE: Sc A Db,c P 33 81 104 614 630 1241 1739 1881 2495 Byz Lect four lat vg
syr(p,h)
TRANSLATIONS: KJV ASVn NEB
NOTES: "in the richness of the olive tree"

EVIDENCE: p46 D* G three lat one cop(north)
TRANSLATIONS: RSV
OTHER: "in the richness of the root of the olive tree"

EVIDENCE: most cop
COMMENTS: The text reading is literally three genitives together: "of the root of the
richness of the olive tree." This strangeness of this construction probably caused
copyists to change it by adding "and" or omitting "of the root" or switching "root" and
"richness."
Romans 11:31:
TEXT: "they also may now obtain mercy."
EVIDENCE: S B D*,d cop(north)
TRANSLATIONS: ASV RSVn NASV NIV TEV
RANK: D
NOTES: "they also may obtain mercy."

EVIDENCE: p46 A Db,c G Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg
syr(p,h)
TRANSLATIONS: KJV RSV NIVn NEB TEVn
OTHER: "they also may later obtain mercy"

EVIDENCE: 33 cop(south)
COMMENTS: The word "now" is enclosed in brackets in the UBS text. Although it is
possible that "now" or "later" was added here by copyists to balance the "now" in the
first phrase, it is more likely that copyists who noticed that the Jews (although they
could have) did not in fact obtain mercy at the time of Paul's writing either changed
"now" to "later" or omitted the word.
Romans 12:11:
TEXT: "serving the Lord."
EVIDENCE: p46 S A B Db,c P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg syr
cop
RANK: A
NOTES: "serving the opportunity."

EVIDENCE: D* F G two lat
COMMENTS: The Greek words for "Lord" and "opportunity" are KURIO and
KAIRO, respectively. The replacement of KURIO with KAIRO was probably due to a
mistake of the eye, especially if they were in their abbreviated form, which is only one
letter different.
Romans 12:14:
TEXT: "·Keep blessing those who persecute you;"
pl
EVIDENCE: S A D P Psi 81 104 614 630 1241 1881 2495 Byz Lect lat later vg syr(p,h) cop
RANK: C
NOTES: "·Keep blessing those who persecute;"

EVIDENCE: p46 B 1739 earlier vg
TRANSLATIONS: NASVn
COMMENTS: The word " you" is enclosed in brackets in the UBS text. Although it is
pl
possible that " you" was added by copyists who remembered the similar statements in
pl
Matthew 5:44 and Luke 6:28, it is more likely that it was omitted to make the statement
more general.
Romans 14:19:
TEXT: "So then, let us keep pursuing the things"
EVIDENCE: C D Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr cop
RANK: D
NOTES: "So then, we are pursuing the things"

EVIDENCE: S A B G P 048
TRANSLATIONS: ASVn NASVn TEVn
COMMENTS: The difference between the two readings is between a long "o" and a
short "o." It is likely that the variation here is due to a mistake of the ear. Although
elsewhere in Romans (see 5:18; 7:3, 25; 8:12; 9:16, 18; 14:12) "so then" is followed by
the indicative mood ("we are pursuing") the UBS Textual Committee felt that the
exhortation given by the subjunctive mood ("let us keep pursuing") is more appropriate
here.
Romans 14:21:
TEXT: "by which your brother stumbles."
EVIDENCE: Sa A C 048 81 1739 one lat syr(p) cop(north)
RANK: C
NOTES: "by which your brother stumbles or is ensnared or is weakened."

EVIDENCE: p46vid Sc B D G Psi 33 104 614 630 1241 1881 2495 Byz Lect most lat vg
syr(h) cop(south)
OTHER: "by which your brother stumbles or is weakened."

EVIDENCE: syr(pal)
OTHER: "by which your brother is grieved."

EVIDENCE: S*
OTHER: "by which your brother is grieved or is ensnared or is weakened."

EVIDENCE: P
COMMENTS: Although it is possible that "is ensnared or is weakened" were omitted

to make this verse end with "stumbles" and thus parallel with verse 20, it is more likely
that these words were added by copyists who recalled I Corinthians 8:11-13. The word
"grieved" was added from verse 15.
Romans 14:23:
TEXT: chapter 15 follows verse 23
EVIDENCE: p46 S B C D F G 048vid 81 630 1739 most lat most vg syr(p,pal) cop
RANK: A
NOTES: chapter 15 follows doxology of 16:25-27 which follows verse 23

EVIDENCE: A L P Psi 33 104 614 1175 1241 1881 2495 Byz Lect one lat syr(h)
OTHER: book ends with 16:24-27 which follows verse 23

EVIDENCE: three vg
COMMENTS: See Romans 15:33 and 16:25-27. The doxology traditionally found in
English versions at Romans 16:25-27 is found here in many manuscripts, apparently
because it was found at the end of some manuscripts that ended the book with this
chapter.
Romans 15:7:
TEXT: "just as Christ has also received you"
pl
EVIDENCE: S A C Db,c G Psi 33 81 630 1241 1739 1881 2495 Byz Lect most lat vg syr(p,h)
cop(north)
RANK: B
NOTES: "just as Christ has also received us"

EVIDENCE: B D* P 048 104 614 three lat cop(south)
TRANSLATIONS: KJV ASVn NASV NEB
COMMENTS: The Greek words for you and us were pronounced alike in later Greek.
pl
Although it is possible that "us" was changed to " you" either accidently through a
pl
mistake of the ear or deliberately to agreed with the several occurrences of " you" in the
pl
surrounding verses, the number of manuscripts reading " you" makes it more likely that
pl
" you" was accidently changed to "us" through a mistake of the ear.
pl
Romans 15:15:
TEXT: "because of the grace given me by God"
EVIDENCE: p46 S2 A C D G Psi Maj
RANK: -
NOTES: "because of the grace given me from God"

EVIDENCE: S* B F
COMMENTS: Although it is possible that "given from" was changed by copyists to

the more usual "given by," the great number of manuscripts that read "by" would
indicate that the text reading is original.
Romans 15:19:
TEXT: "in the power of the Spirit of God,"
EVIDENCE: p46 S Db P Psi 614 1241 2495 Byz Lect syr(p,h)
TRANSLATIONS: KJV ASVn TEV
RANK: C
NOTES: "in the power of the Spirit,"

EVIDENCE: B
TRANSLATIONS: ASVn NASV NIV
NOTES: "in the power of the Holy Spirit,"

EVIDENCE: A D*,c G 33 81 104 630 1739 1881 lat vg syr(pal) cop
TRANSLATIONS: ASV RSV NEB
COMMENTS: The word for "of God" is enclosed in brackets in the UBS Greek text.
Although it is possible that originally no word modified "Spirit" and copyists added
either "God's" or "Holy," the evidence for this is very little. The text reading is that
found in the earliest manuscript (p46).
Romans 15:29:
TEXT: "in the fulness of the blessing of Christ."
EVIDENCE: p46 S* A B C D P 81 630 1739 1881 most lat earlier vg cop
RANK: B
NOTES: "in the fulness of the blessing of the gospel of Christ."

EVIDENCE: Sc Psi 33 104 614 1241 2495 Byz Lect one lat later vg syr(p,h)
COMMENTS: The shorter reading is found in early manuscripts of several different

Romans 15:33:
TEXT: "the God of peace [be] with you all. Amen."
pl
EVIDENCE: S B C D P Psi 33 81 104 614 1241 2495 Byz Lect most lat vg syr(p,h) cop
RANK: B
NOTES: "the God of peace [be] with you all."

pl
EVIDENCE: A G 630 1739 1881 three lat

TRANSLATIONS: none
NOTES: "the God of peace [be] with you all." plus the doxology usually found at
pl
Romans 16:25-27 here between chapters 15 and 16

EVIDENCE: p46
TRANSLATIONS: NEBn
COMMENTS: Although copyists might have been tempted to add "Amen" following
the blessing in verse 33, the manuscript evidence would seem to indicate that it was
originally present. On the addition of the doxology here see also Romans 14:23 and
16:25-27. Perhaps its presence here in manuscript p46 reflects an earlier copy of the
book of Romans that circulated without most of chapter 16.
Romans 16:7:
TEXT: "Greet Andronicus and Junias" (or, "Junia")
EVIDENCE: S A B C D G P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect some lat vg
syr(p,h) cop(south)
RANK: A
NOTES: "Greet Andronicus and Julias" (or, "Julia")

EVIDENCE: p46 some lat cop(north)
COMMENTS: Both names could be either a man's or a woman's. A few scribes
miscopied the name "IOUNIAN" as "IOULIAN." See verse 15 for the opposite error.
Romans 16:15:
TEXT: "Greet Philologus and Julia" (or, "Julias")
EVIDENCE: p46 ("Aoulia") S A B C2 D P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat
vg syr(p,h) cop
RANK: A
NOTES: "Greet Philologus and Junia" (or, "Junias")

EVIDENCE: C* G
TRANSLATIONS: NEBn
COMMENTS: Both names could be either a man's or a woman's. A few scribes

miscopied the name "IOULIAN" as "IOUNIAN." See verse 7 for the opposite error.
Romans 16:20:
TEXT: "crush Satan under your feet. The grace of our Lord Jesus [be] with you. ·Timothy"
pl pl
EVIDENCE: p46 S {A} B {C P Psi 33 81 104 614 630 1241 1739} 1881 {2495 Byz Lect five lat vg
syr(p,h) cop}
RANK: B
NOTES: "crush Satan under your feet. ·Timothy"

pl
EVIDENCE: D G five lat

COMMENTS: The evidence listed in braces adds "Christ" to "Jesus," a common

scribal expansion. The manuscripts that omit the benediction here have apparently
moved it to follow verse 23, perhaps to prevent the greetings in verse 21 through 23
from looking like an afterthought.
Romans 16:24:
TEXT: omit verse 24
EVIDENCE: p46 p61 S A B C 81 1739 one lat earlier vg cop
RANK: B
NOTES: include verse 24: "·The grace of our Lord Jesus Christ [be] with you all.pl
Amen."
EVIDENCE: D G (omit "Jesus Christ") Psi 614 630 1241 1881 2495 Byz Lect most lat
later vg syr(h)
NOTES: include verse 24 after verse 27 instead of here

EVIDENCE: P 33 104 syr(p)
COMMENTS: The oldest manuscripts have this sentence at the end of verse 20. Some
manuscripts moved it here and others combined the two by having it both places. See
the comments above. A few manuscripts have it both at the end of verse 20 and at the
end of verse 27.
Romans 16:25-27:
TEXT: include verses 25-27 here
EVIDENCE: p61vid S B C D 81 630 1739 most lat most vg {syr(p)} cop
RANK: C
NOTES: include verses 25-27 both here and at the end of chapter 14
EVIDENCE: p61? A {P 33 104}
TRANSLATIONS: TEVn
NOTES: omit verses 25-27 here but include them at the end of chapter 14
EVIDENCE: L Psi 614 1241 1881 2495 Byz one lat syr(h)
TRANSLATIONS: ASVn NEBn TEVn
NOTES: omit verses 25-27 here but include them at the end of chapter 15
EVIDENCE: p46
NOTES: omit verses 25-27 altogether

EVIDENCE: F G (both Greek and Latin--but leave space at the end of chapter 14) 629
COMMENTS: Verses 25-27 are enclosed in brackets in the UBS text, since they are
missing here from many manuscripts. They are included here by early manuscripts of
several kinds of ancient text. See also the comments on Romans 14:23 and 15:33. The
evidence listed in braces inserts verse 24 following these verses. Manuscript p61 only
contains Romans 16:23-27. Three vulgate manuscripts omit chapter 15:1 through 16:23.
Romans 16:27:
TEXT: "·to the only wise God, to him [be] glory"
EVIDENCE: p46 S A C D {P} Psi 33 {81 104} 614 1241 1739 1881 2495 Byz Lect most lat vg {syr(h)}
cop
TRANSLATIONS: ASV NEBn
RANK: C
NOTES: "·to the only wise God [be] glory"

EVIDENCE: B 630 one lat syr(p)
COMMENTS: The words "to him" are literally "to whom" which makes for a difficult
grammatical construction. The evidence listed in braces changes it to "to him" to make
it easier. A few manuscripts removed the grammatical difficulty by omitting it
altogether.
Paul's First Letter to the Corinthians
1 Corinthians 1:4-16:24
1 Corinthians 1:4:
TEXT: "·I thank my God always for you"
pl
EVIDENCE: p61vid Sb A C D G P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h)
cop
TRANSLATIONS: KJV ASV RSVn NASV TEV
RANK: B
NOTES: "·I thank God always for you" pl
EVIDENCE: S* B
TRANSLATIONS: ASVn RSV NASVn NIV NEB
COMMENTS: Although it is possible that the word "my" may have been borrowed by
copyists from passages such as Romans 1:8 or Philippians 1:3, the fact that it is
included in early manuscripts of several kinds of ancient text indicates that it is original.
1 Corinthians 1:13:
TEXT: "·Has Christ been divided?"
EVIDENCE: S A B C D G P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(h)
cop(north)
RANK: B
NOTES: "·Christ has not been divided, [has he]?"

EVIDENCE: p46vid syr(p,pal) cop(south)
TRANSLATIONS: TEVn
COMMENTS: Some copyists and translators added the word "not" to make the
question of the same form as the following one.
1 Corinthians 1:14:
TEXT: "·I thank God that I baptized none of you"
pl
EVIDENCE: Sc {A} C D G P Psi {33 81} 104 614 630 1241 1881 2495 Byz Lect some lat {some lat}
vg syr(h) {syr(p,h+) some cop(north) most cop(south)}
TRANSLATIONS: KJV ASV RSVn NASV NEB TEV
RANK: D
NOTES: "·I give thanks that I baptized none of you" pl
EVIDENCE: S* B 1739 most cop(north) some cop(south)

TRANSLATIONS: ASVn RSV NASVn NIV
COMMENTS: The difference in the two readings is the inclusion or omission of
"God"; the same word can be translated "I thank" or "I give thanks." The word "God" is
enclosed in brackets in the UBS text. The evidence listed in braces reads "my God";
apparently the word "my" was borrowed by copyists from verse 4. Although it is
possible that the word "God" was added by copyists after the pattern found in such
passages as 1 Corinthians 1:4 and 14:18, it is also possible that the word was accidently
omitted through a mistake of the eye, since the word for "I thank" ends in the same
letter as "God" in Greek.
1 Corinthians 1:28:
TEXT: "the scorned things, [that is], things that are not"
EVIDENCE: p46 S* A C* D* G 33 1739 four lat one cop(south)
TRANSLATIONS: ASVn RSV? ("even") NASV NEB
RANK: C
NOTES: "the scorned things, and things that are not"

EVIDENCE: Sc B C3 Db P Psi 81 104 614 630 1241 1881 2495 Byz Lect most lat vg
syr(p,h) most cop
TRANSLATIONS: KJV ASV RSV? NIV TEV
COMMENTS: Apparently some copyists failed to note that "things that are not" is in
apposition to "the scorned things" and added the word "and" from the earlier part of the
verse to make it another item in the list.
1 Corinthians 2:1:
TEXT: "I proclaimed to you the mystery of God."
pl
EVIDENCE: p46vid S* A C two lat syr(p) cop(north)

RANK: C
NOTES: "I proclaimed to you the testimony of God."

pl
EVIDENCE: Sc B D G P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most
lat vg syr(h) cop(south)
COMMENTS: There are only three letters difference between the two words in Greek,
which are spelling similarly. If "mystery" is original, copyists borrowed "testimony"
from verse 6 of chapter 1. If "testimony" is original, copyists borrowed "mystery" from
verse 7 of chapter 2. The UBS Textual Committee felt that the reading "mystery" fits
better with what Paul is trying to say.
1 Corinthians 2:10:
TEXT: "·But God has revealed [them] to us"
EVIDENCE: S A C D G P Psi 33 81 104 614 630 1241 1881 2495 Byz most lat vg syr(p,h) some
cop(north)
TRANSLATIONS: KJV ASV NASVn NIV TEV
RANK: C
NOTES: "·For God has revealed [them] to us"
EVIDENCE: p46 B 1739 one lat some cop(north) cop(south)
TRANSLATIONS: ASVn NASV TEVn
NOTES: "·God has revealed [them] to us"

EVIDENCE: Lect one cop(north)
TRANSLATIONS: RSV NEB
COMMENTS: The word "For" seems to be a refinement introduced by copyists.
1 Corinthians 3:17:
TEXT: "God will destroy him."
EVIDENCE: p46 S A B C Psi 104 630 1739 1881 2495 Byz Lect most lat most vg cop
RANK: C
NOTES: "God destroys him."

EVIDENCE: D G L P 33 81 614 1241 one lat some vg syr(p,h)
TRANSLATIONS: NEBn
COMMENTS: Probably copyists changed the future tense to the present tense to make
it the same tense as the preceding phrase: "If anyone destroys the temple of God."
1 Corinthians 5:5:
TEXT: "spirit may be saved in the day of the Lord."
EVIDENCE: p46 B 630 1739
RANK: C
NOTES: "spirit may be saved in the day of the Lord Jesus."

EVIDENCE: 048vid? ("our Lord") S Psi 81 614 2495 Byz Lect earlier vg syr(h) one
cop(north) ("our Lord")
OTHER: "spirit may be saved in the day of our Lord Jesus Christ."
EVIDENCE: A D ("the Lord") G P 33 104 1241 1881 most lat (three read "the Lord")
later vg syr(p,h+) most cop
COMMENTS: There was a tendency for copyists to expand the name of Jesus.
Although it is possible that copyists shortened the phrase to the familiar "day of the
Lord," it is also possible that they lengthened it to "day of the Lord Jesus" influenced by
verse 4, where "Lord Jesus" is found twice.
1 Corinthians 7:7:
TEXT: "·And I wish that all men were as indeed [I] myself"
EVIDENCE: p46 S* A C D* G 81 lat earlier vg cop(north)
TRANSLATIONS: ASV ("Yet") NASV ("Yet") TEV ("Actually")
RANK: B
NOTES: "·For I wish that all men were as indeed [I] myself"
EVIDENCE: Sc B Db,c K P Psi 104 614 630 1241 1739 1881 2495 Byz Lect later vg
syr(p,h) cop(south)
COMMENTS: The RSV, NIV, and NEB omit the conjunction in translation. The word
translated "And" or "Yet" is an adversative conjunction. Apparently copyists who did
not notice the slight opposition between this sentence and the previous one replaced this
conjunction with "For."
1 Corinthians 7:15:
TEXT: "But God has called you in peace."
pl
EVIDENCE: S* A C K 81 cop(north)
TRANSLATIONS: ASVn RSVn NASVn TEV
RANK: C
NOTES: "But God has called us in peace."

EVIDENCE: p46 Sc B D G Psi 33 104 614 630 1241 1739 1881 2495 Byz Lect lat vg
syr(p,h) cop(south)
COMMENTS: In later Greek both " you" and "us" were pronounced alike. Thus the
pl
variation may be due to a mistake of the ear. Copyists would be more likely to write
down the more general word "us," so it is possible that " you" is original. The NEB
pl
omits both words.
1 Corinthians 7:34:
TEXT: "please [his] wife, ·and [his interests] are divided. And the unmarried woman and the
virgin are concerned"
EVIDENCE: p15 {p46 S A} B P {33 81} 104 {1739 1881} 2495 most lat vg cop
RANK: D
NOTES: "please [his] wife. ·There is also a difference between a wife and a virgin. The
unmarried [woman] is concerned"
EVIDENCE: Dc F G K L Psi 614 630 1241 Byz Lect four lat syr(p,h)
TRANSLATIONS: KJV ASVn NASVn NEBn
OTHER: "please [his] wife, ·and the woman is divided. And the unmarried virgin is
concerned"
EVIDENCE: D*
COMMENTS: There are nine variations of this passage within the two major groups,
mostly involving the inclusion or omission of two uses of "and" or "also," the location
or omission of the word "unmarried," and the position of punctuation. The same Greek
word can be translated "are divided" or "there is a difference between." The evidence
listed in braces is a combination reading that has "the unmarried woman and the
unmarried virgin" (the adjective "unmarried" follows "virgin" in the Greek). The
original reading of manuscript D actually supports the reading in the notes. The word
order is the same; it is misplaced punctuation that makes for the strange reading.
Although it is possible that copyists who misread the reading in the notes as "and is
divided. And the wife and the unmarried virgin are concerned" moved the word
"unmarried" from following "virgin" to following "wife" or "woman" (thus producing
the text reading), the fact that the text reading is found in early manuscripts of both the
Alexandrian and Western kinds of ancient text makes this unlikely. It is more likely that
copyists who had trouble seeing why he wrote both "unmarried woman" and "virgin"
changed the text reading by moving "unmarried" to follow "virgin" and making a third
sentence.
1 Corinthians 8:3:
TEXT: "·But if anyone loves God, he is known by him."
EVIDENCE: p15 S* (omit "by him") Sc A B D G K P Psi 33 (omit "by him") 81 104 614 630 1241
1739 1881 2495 Byz Lect lat vg syr(p,h) cop
RANK: B
NOTES: "·But if anyone loves, he is known."

EVIDENCE: p46
TRANSLATIONS: NEB ("he is acknowledged by God.")
COMMENTS: The omission of "God" here by manuscript p46 is due to a generalizing

of the text by the copyist of that manuscript. It also omits "something" in verse 2, and
"by him" at the end of verse 3.
1 Corinthians 8:7:
TEXT: "because of [their] custom regarding an idol"
EVIDENCE: S* A B P Psi 33 81 630 1739 1881 syr(h)margin cop
RANK: B
NOTES: "because of [their] conscience regarding an idol"

EVIDENCE: Sc D G 104 614 1241 2495 Byz Lect lat vg syr(p,h)
COMMENTS: The words "custom" and "conscience" in Greek are spelled similarly.
Apparently the word "conscience" was borrowed by copyists from the last part of the
verse.
1 Corinthians 8:12:
TEXT: "wound their conscience when it is weak, you sin"
pl
EVIDENCE: S A B D G K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h)
cop
RANK: A
NOTES: "wound their conscience, you sin"
pl
EVIDENCE: p46
TRANSLATIONS: NEB
COMMENTS: The word for "when it was weak" was probably deliberately omitted to
keep someone from thinking that it is all right to wound a strong conscience. This is a
generalizing tendency, which manuscript p46 also shows in 1 Corinthians 8:3.
1 Corinthians 9:20:
TEXT: "[I became] as [one] under [the] law--though not being under law myself--so that"
EVIDENCE: S A B C D* F G P 33 104 630 1739 2495 lat vg syr(h) cop
RANK: A
NOTES: "[I became] as [one] under [the] law, so that"

EVIDENCE: Dc K Psi 81 614 1241 1881 Byz Lect syr(p)
TRANSLATIONS: KJV
COMMENTS: The phrase "not being under law myself" was probably accidently
omitted by a mistake of the eye when copyists' eyes jumped from "under law" to "under
law" (which ends the phrase in Greek).
1 Corinthians 10:2:
TEXT: "all were baptized into Moses"
EVIDENCE: p46* ("were being baptized") S A C D G Psi 33 81 104 630 2495 lat vg syr(pal) vg
TRANSLATIONS: KJV* ASV RSV NASV NIV TEV
RANK: C
NOTES: "all had [themselves] baptized into Moses"

EVIDENCE: p46c B K P 614 1241 1739 1881 Byz Lect syr(p,h)
TRANSLATIONS: NASVn NEB (both read "received baptism")
COMMENTS: The text reading is in the passive voice, which corresponds to the
Christian practice. The reading in the notes is in the middle voice, which corresponds to
the Jewish practice of baptizing oneself (although in Acts 22:16 the middle voice is used
of Christian baptism). The middle voice here obviously refers to the fact that the
Israelites themselves walked down into the sea bed. The question is whether Paul or
copyists made this fine distinction. Although it is quite possible that many copyists
changed the middle to the passive voice to reflect Christian baptism, a majority of the
UBS Textual Committee preferred the passive voice because elsewhere Paul uses it of
Christian baptism and it is found in early manuscripts of both Alexandrian and Western
1 Corinthians 10:9:
TEXT: "·Nor should we be putting Christ to the test"
EVIDENCE: p46 D G K Psi 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h) cop
TRANSLATIONS: KJV ASVn RSVn NEBn TEVn
RANK: C
NOTES: "·Nor should we be putting the Lord to the test"
EVIDENCE: S B C P 33 104
OTHER: "·Nor should we be putting God to the test"

EVIDENCE: A 81
COMMENTS: Although it is possible that "Christ" was borrowed from verse 4, it is

more likely that copyists who saw a difficulty in explaining how the Israelites in the
wilderness could have put Christ to the test changed it to the more general words "Lord"
or "God."
1 Corinthians 10:28:
TEXT: "and [for] conscience' [sake]--·now by conscience"
EVIDENCE: S A B C* D F G H* P 33 81 630 1241 1739 1881 lat vg syr(p) cop
RANK: A
NOTES: "and [for] conscience' [sake]--for 'the earth [is] the Lord's, and [so is] its
fulness'--·now by conscience"
EVIDENCE: Hc K L Psi 104 614 2495 Byz Lect syr(h)
OTHER: add phrase after verse 31

EVIDENCE: C3
COMMENTS: The additional phrase seems to have been added by copyists from verse
26. The shorter reading is supported by early manuscripts from both the Alexandrian
and Western types of ancient manuscripts.
TEXT: "having [a symbol of] authority on [her] head"
EVIDENCE: p46 S A B C D G H K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat
vg syr(p,h) some cop(north) cop(south)
RANK: A
NOTES: "having a veil on [her] head"

EVIDENCE: one lat some cop(north)
TRANSLATIONS: RSV* NEBn
COMMENTS: The reading "veil" is an explanatory translation in a few manuscripts of

the difficult reading "authority," as also in the RSV.
TEXT: "This is my body which is for you."
pl
EVIDENCE: p46 S* A B C* 33 1739*

RANK: B
NOTES: "This is my body which is broken for you." pl
EVIDENCE: Sc C3 Db,c G K P Psi 81 104 614 630 1241 1739margin 1881 2495 Byz
Lect three lat syr(p,h)
OTHER: "This is my body which is shattered for you." pl
EVIDENCE: D*
OTHER: "This is my body which is given for you." pl
EVIDENCE: most lat vg cop
COMMENTS: The reading "given for" was borrowed by copyists from the parallel
passage in Luke 22:19. Probably the reading "broken for" was taken from the first part
of the verse that says of the bread: "he broke [it]."
1 Corinthians 13:3:
TEXT: "if I deliver up my body so that I may boast"
EVIDENCE: p46 S A B 048 33 1739* cop
RANK: C
NOTES: "if I deliver up my body to be burned"

EVIDENCE: C D F G {K} L {Psi} 81 104 {614} 630 {1739c} 1881* {1881c} 2495
{Byz} Lect lat vg syr(p,h)
COMMENTS: There are only two letters' difference between the two readings. The
evidence in braces uses the rare future subjunctive which is only one letter different
from the text reading. On the one hand it is possible that copyists who could not
understand how an act of self-sacrifice such as giving up one's body to be burned could
be rejected by God, supplied one by changing "burned" to "boast." On the other hand, it
is also possible that when death by burning became a common form of persecution, the
change of one or two letters to read "be burned" was easy for copyists to make.
TEXT: "if anyone ignores this, he is ignored."
EVIDENCE: S* A*(vid) G 048 33 1739 two lat syr(pal) cop
TRANSLATIONS: ASVn RSV NASV NIV ("will be") NEB
RANK: B
NOTES: "if anyone ignores this, he must ignore [it]."

EVIDENCE: p46 Sc A2 B Db,c K Psi 81 104 614 630 1241 1881 2495 Byz Lect syr(p,h)
TRANSLATIONS: KJV ASV NASVn NIVn NEBn
OTHER: "if anyone ignores this, you ignore [him]."

pl
EVIDENCE: D*
TRANSLATIONS: TEV
OTHER: "if anyone ignores this, he will be ignored."
COMMENTS: The original reading of manuscript D is due to a mistake of the ear. The
word for " you ignore" is pronounced like "he is ignored" although spelled slightly
pl
different. The imperative "he must ignore" may have been suggested to copyists by
Revelation 22:11. The text reading is supported by early manuscripts from the
Alexandrian, Western, and Palestinian forms of ancient text.
TEXT: "our preaching [is] in vain and your faith [is] in vain."
pl
EVIDENCE: S A Db,c G K P Psi 104 614 630 2495 Byz Lect most lat vg syr(p,h) cop(north) some
cop(south)
RANK: C
NOTES: "our preaching [is] in vain and our faith [is] in vain."
EVIDENCE: B D* 33 81 1241 1739 1881 one lat some cop(south)
TRANSLATIONS: ASVn
COMMENTS: The words " your" and "our" were pronounced alike in later Greek, so
pl
the variation is probably due to a mistake of the ear. It is possible also that " your" was
pl
taken by copyists from verse 17 or that "our" was taken from "our preaching." All things
considered, the context seems to require " your faith."
pl
TEXT: "we shall also wear the image of the heavenly One."
EVIDENCE: B I 630 1881 Lect syr(p) cop(south)
RANK: C
NOTES: "let us also wear the image of the heavenly One."

EVIDENCE: p46 S A C D G K P Psi 33 81 104 614 1241 1739 2495 Byz lat vg
cop(north)
TRANSLATIONS: ASVn RSVn NASVn NIVn TEVn
COMMENTS: The passage is a teaching passage, not an exhortation. For this reason
the UBS Textual Committee preferred the text reading despite the poorer manuscript
evidence that supports it.
TEXT: "·And whenever this perishable [nature] puts on imperishability, and this mortal [nature]
puts on immortality, then shall take place"
EVIDENCE: Sc B C2(vid) D K P Psi 33 81 104 614margin 630 1241 1739margin 1881 2495 Byz two
lat syr(p,h)
TRANSLATIONS: KJV ASV RSV NASV NIV NEBn TEV ("when this takes place")
RANK: C
NOTES: "·And whenever this mortal [nature] puts on immortality, then shall take
place"
EVIDENCE: p46 S* 088 1739* four lat vg most cop(north) one cop(south)
OTHER: "·And whenever this mortal [nature] puts on immortality, and this perishable
[nature] puts on imperishability, then shall take place"
EVIDENCE: A one cop(south)
OTHER: "·Then shall take place"

EVIDENCE: F G 614* two lat one cop(north)
COMMENTS: The omission of the first phrase seems to have happened accidently
when copyists' eyes jumped from the beginning of the first phrase to the beginning of
the second phrase. The reversal of order of the phrases probably happened when
copyists accidently omitted the first phrase and then noticed it and added it in the wrong
order. The omission of both phrases probably happened when copyists' eyes jumped
from "immortality" at the end of verse 53 to "immortality" at the end of the second
phrase.
TEXT: "·My love [be] with you all in Christ Jesus."
pl
EVIDENCE: B 33 81 (omit "in Christ Jesus") 630 1881 three lat syr(p) some cop(north)
cop(south)
TRANSLATIONS: NIVn TEV
RANK: C
NOTES: "·My love [be] with you all in Christ Jesus. Amen."
pl
EVIDENCE: S A C D K P Psi 104 614 1241 (omit "in Christ Jesus") 1739 2495 Byz
Lect most lat vg syr(h,pal) most cop(north)
COMMENTS: It was common for copyists to add "Amen" to the end of a letter.
Paul's Second Letter to the Corinthians
2 Corinthians 1:6-13:4
2 Corinthians 1:6-7:
TEXT: "for your comfort and salvation; or if we are comforted, [it is] for your comfort--
pl pl
[comfort] that becomes effective in [ your] endurance of the same sufferings which we also
pl
suffer. ·And our hope for you [is] firm, since we know that"
pl
EVIDENCE: S A C P Psi 104 1739 1881 some lat vg syr(p) cop

RANK: B
NOTES: "for your comfort--[comfort] that becomes effective in [ your] endurance of

pl pl
the same sufferings which we also suffer--·and your firm hope for you; or if we are
pl pl
comforted, [it is] for your comfort and salvation, since we know that"
pl
EVIDENCE: B 33
TRANSLATIONS: NEBn mentions
NOTES: "for your comfort and salvation, which becomes effective in [ your]
pl pl
endurance of the same sufferings which we also suffer. ·And our hope for you [is] firm. pl
Or if we are comforted, [is is] for your comfort and salvation, since we know that"
pl
EVIDENCE: D G K 614 1241 2495 Byz Lect some lat syr(h)

TRANSLATIONS: NEBn mentions
OTHER: "for your comfort and salvation, which becomes effective in [ your]
pl pl
endurance of the same sufferings which we also suffer; or if we are comforted, [is is] for
your comfort and salvation. ·And our hope for you [is] firm, since we know that"
pl pl
EVIDENCE: none
TRANSLATIONS: KJV
OTHER: "for your comfort--[comfort] that becomes effective in [ your] endurance of
pl pl
the same sufferings which we also suffer. ·And our hope for you [is] firm, since we
pl
know that"
EVIDENCE: 81 630
COMMENTS: Apparently the phrase "and salvation; or if we are comforted, [it is] for
your comfort" was accidently omitted through a mistake of the eye when copyists' eyes
pl
jumped from "for your comfort" to the same phrase in the next line. The different
pl
readings occurred when copyists noticed their oversight and restored the words in
different places.
2 Corinthians 1:10:
TEXT: "He rescued us from so great a [peril of] death"
EVIDENCE: S A B C D G K P Psi 33 81 104 614 1241 1739* 1881 2495 Byz Lect cop
RANK: D
NOTES: "He rescued us from such great [perils] of death"

EVIDENCE: p46 630 1739c two lat syr(p,h)
TRANSLATIONS: TEV
OTHER: "He rescued us from such great perils"

COMMENTS: Perhaps the singular was changed to the plural to heighten the account.
The singular is supported by early manuscripts of several kinds of ancient text.
2 Corinthians 1:10:
TEXT: "death, and he will rescue [us]. On him"
EVIDENCE: p46 S B C P 33 81 one lat earlier vg cop
RANK: C
NOTES: "death. On him"

EVIDENCE: A D* Psi three lat syr(p)
TRANSLATIONS: none
NOTES: "death, and he is rescuing [us]. On him"

EVIDENCE: Dc G K 104 614 630 1241 1739 1881 2495 Byz Lect most lat later vg
syr(h)
COMMENTS: Apparently some copyists omitted "and he will rescue [us]" as

superfluous because it is found again in the latter part of that verse. Others changed the
future tense to the present to give the sequence "rescued, is rescuing, and will rescue."
2 Corinthians 1:10:
TEXT: "we have set our hope that indeed he will rescue [us] yet"
EVIDENCE: S A C Dc K P Psi 33 81 614 1241 Byz Lect four lat vg syr(p) cop
RANK: C
NOTES: "we have set our hope, and he will rescue [us] yet"
EVIDENCE: p46 B D* 1739 1881
OTHER: "we have set our hope that indeed he will rescue [us]"
EVIDENCE: Db 104 630 2495 three lat syr(h)
COMMENTS: Three particles occur together here ("that," "and" or "indeed," and
"yet"). This probably prompted copyists to omit one of them for stylistic reasons.
2 Corinthians 1:11:
TEXT: "thanks may be given by many persons on our behalf"
EVIDENCE: p46c S A C D* G Psi 33 81 104 1739 1881 2495 some Byz lat vg syr(p,h) cop
RANK: C
NOTES: "thanks may be given by many persons on your behalf"

pl
EVIDENCE: p46* B Dc K P 614 630 1241 some Byz Lect

TRANSLATIONS: NIVn
COMMENTS: The words "our" and " your" were pronounced alike in later Greek. The
pl
text reading is supported by early manuscripts of both the Alexandrian and Western
types of ancient text and makes better sense in the context.
2 Corinthians 1:12:
TEXT: "with simplicity and godly sincerity"
EVIDENCE: Sc D G 104 614 1241 2495 Byz Lect most lat vg syr(p,h)
TRANSLATIONS: KJV NEBn TEV
RANK: D
NOTES: "with holiness and godly sincerity"

EVIDENCE: p46 S* A B C K P Psi 33 81 630 1739 1881 one lat cop
COMMENTS: There are only two letters' difference between the Greek words for
"simplicity" and "holiness." Either could be easily mistaken for the other. A majority of
the UBS Textual Committee favored the reading "simplicity" which seems to fit the
context better and is supported by the Western and Byzantine types of ancient text.
2 Corinthians 1:15:
TEXT: " you might have a second [proof of my] favor"
pl
EVIDENCE: S* A C D G K Psi 33 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h) cop(south)
RANK: C
NOTES: " you might have a double joy"

pl
EVIDENCE: Sc B L P 81 104 614 cop(north)

TRANSLATIONS: ASVn RSV NASVn
COMMENTS: The same Greek word can be translated "second" or "double." The
difference in the readings is between "favor" and "joy" which are only one letter
different in Greek. The change from "favor" to "joy" may be due to a mistake of the ear,
or copyists may have borrowed "joy" from chapter 2, verse 3.
2 Corinthians 2:1:
TEXT: "·For I decided this within myself"
EVIDENCE: p46 B 0223 33 630 1739 1881 2495 one lat syr(p,h,pal) most cop(north) one
cop(south)
TRANSLATIONS: ASVn RSV
RANK: C
NOTES: "·But I decided this within myself"

EVIDENCE: S A C Db,c G K P Psi 081 81 104 614 1241 Byz Lect most lat vg
OTHER: "·And I decided this within myself"

EVIDENCE: D*
OTHER: "·I decided this within myself"

EVIDENCE: some cop(north) most cop(south)
OTHER: "·So I decided this within myself"

EVIDENCE: none

COMMENTS: Despite the limited evidence for the word "for," a majority of the UBS
Textual Committee preferred it because verse 1 gives the reason for Paul's delay in
visiting the Corinthians.
2 Corinthians 2:7:
TEXT: "on the contrary you should rather forgive and comfort [him]"
pl
EVIDENCE: p46 S C D G K L P Psi 081 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg
syr(h,pal) cop
RANK: C
NOTES: "on the contrary you should forgive and comfort [him]"
pl
EVIDENCE: A B syr(p)
COMMENTS: The words for "on the contrary" and "rather" both end in the same two
letters. Perhaps "rather" was accidently omitted when copyists' eyes jumped from the
end of "on the contrary" to the end of "rather" or perhaps it was deliberately omitted as
unnecessary after "on the contrary." This latter may be the case with the NIV, NEB, and
TEV.
2 Corinthians 2:9:
TEXT: "the proof of your character, whether you are obedient"
pl pl
EVIDENCE: S C D G K L P Psi 081 81 104 614 630 1241 1739 1881 Byz Lect lat vg syr(p,h,pal)
cop(north)
RANK: B
NOTES: "the proof of your character, by which you are obedient"
pl pl
EVIDENCE: A B 33
TRANSLATIONS: ASVn
OTHER: "the proof of your character; you are obedient"

pl pl
EVIDENCE: p46 2495
COMMENTS: The next word begins with the same letters that spell "whether" or "if."
This explains the omission of "whether" in a few manuscripts as due to a mistake of the
eye. In later Greek "whether" and "by which" were pronounced alike. Thus the reading
"by which" in three manuscripts is due to a mistake of the ear.
2 Corinthians 3:2:
TEXT: "written in our hearts"
EVIDENCE: p46 A B C D G K P Psi 81 104 614 630 1241 1739 2495 vid Byz Lect lat vg syr(p,h) cop
RANK: C
NOTES: "written in your hearts"

pl
EVIDENCE: S 33 1881
TRANSLATIONS: RSV
COMMENTS: The words "our" and " your" were pronounced alike in later Greek.
pl
Thus the change from "our" to " your" was due to a mistake of the ear.
pl
2 Corinthians 3:9:
TEXT: "if with the ministry of condemnation [came] glory"
EVIDENCE: p46 S A C D* G Psi 33 104 630 1739 three lat syr(p,h) cop(south)
TRANSLATIONS: ASV RSV NASV? NEB
RANK: C
NOTES: "if the ministry of condemnation [is] glory"

EVIDENCE: B Db,c K P 614 1241 1881 Byz Lect most lat vg cop(north)
TRANSLATIONS: KJV ASVn NASV? NIV TEV
COMMENTS: The difference in the two readings is between whether "the ministry" is
in the dative (text reading) or nominative (reading in the notes) case. Since the word
"ministry" is found in the nominative case in the last part of the verse and in the
preceding verse, it is likely that copyists changed the dative to the nominative to be like
the others.
2 Corinthians 4:5:
TEXT: "ourselves [as] your slaves for Jesus' sake."
pl
EVIDENCE: A*(vid) B D G H K P Psi 81 104 614 2495 Byz Lect syr(p,h,pal)

RANK: C
NOTES: "ourselves [as] your slaves through Jesus."
pl
EVIDENCE: p46 S* Ac C 33 1739 1881 most lat vg most cop

OTHER: "ourselves [as] your slaves through Christ."

pl
EVIDENCE: Sa two lat one cop(north)
COMMENTS: The text reading has better evidence supporting it than that in the notes.
The difference is between the accusative (text) and genitive (notes) cases. Some
copyists changed "Jesus" to "Christ."
2 Corinthians 4:6:
TEXT: "the glory of God in the face of Jesus Christ."
EVIDENCE: p46 S C H K L P Psi Maj one lat some vg syr(p,h) cop(north)
TRANSLATIONS: KJV ASV NEB
RANK: -
NOTES: "the glory of God in the face of Christ."

EVIDENCE: A B 33 1739*? cop(south)
TRANSLATIONS: RSV NASV NIV TEV
OTHER: "the glory of God in the face of Christ Jesus."

EVIDENCE: D F G 630 1739c? 1881 two lat most vg
COMMENTS: The name "Jesus" is enclosed in brackets in the UBS text. Although it is
possible that the name "Jesus" was added by copyists, either before or after "Christ," a
majority of the UBS Textual Committee felt that the evidence indicated it should be
included.
2 Corinthians 4:14:
TEXT: "the One who raised the Lord Jesus will raise us"
EVIDENCE: S C D G K L P Psi 048? 81 104 614 1241 1881 2495 Byz Lect some lat syr(p,h) (most
read "our Lord") most cop(north)
RANK: C
NOTES: "the One who raised Jesus will raise us"

EVIDENCE: p46 B 33 630 1739 some lat vg one cop(north) cop(south)
TRANSLATIONS: ASVn
COMMENTS: Although there was a tendency among copyists to add titles to the name
of "Jesus," a majority of the UBS Textual Committee felt that the shorter reading came
from copyists making this passage read like Romans 8:11. It is also possible that the
word "Lord" was accidently omitted when copyists' eyes jumped from the end of "the"
to the end of "Lord," both of which end in the same two letters.
2 Corinthians 5:3:
TEXT: "·inasmuch as, even though we take [it] off, we"
EVIDENCE: D* {F G} two lat
TRANSLATIONS: none
RANK: D
NOTES: "·inasmuch as, when we have put [it] on, we"

EVIDENCE: p46 S B C D2 Psi Maj most lat vg syr cop
COMMENTS: The evidence listed in braces is misspelled. Although the evidence for
the reading in the notes is much stronger, a majority of the UBS Textual Committee felt
that the reading "take off" was needed to avoid a rather obvious statement. The
difference between the two readings is only that of one letter.
2 Corinthians 7:8:
TEXT: "(even though I was regretting [it]), for I see"
EVIDENCE: S C Dc G K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect two lat syr(p,h)
cop(north)
RANK: D
NOTES: "(even though I was regretting [it]). I see"

EVIDENCE: p46c B D* three lat cop(south)?
OTHER: "(even though I was regretting [it]), seeing"

EVIDENCE: p46* four lat vg cop(south)?
COMMENTS: The word "for" is enclosed in brackets in the UBS text. Although it is
possible that a new sentence began with "I see" and copyists tied it to the previous
sentence by inserting "for" or changing it to "seeing," the evidence would seem to
indicate that "for" was originally present.
2 Corinthians 8:7:
TEXT: "and in our love for you"
pl
EVIDENCE: p46 B 104 630 1739 1881 one lat syr(p) cop
TRANSLATIONS: ASVn NASV NIVn NEBn TEVn
RANK: D
NOTES: "and in your love for us"

pl
EVIDENCE: S C D G K P Psi 33 81 614 1241 2495 Byz Lect most lat vg syr(h)
COMMENTS: In later Greek the words "our" and " your," as well as " you" and "us,"
pl pl
were pronounced alike. The text reading is the more difficult to understand, and is thus
much more likely to have been misunderstood as the reading in the notes than vice
versa.
2 Corinthians 10:12-13:
TEXT: "compare themselves with themselves, they are not showing comprehension. ·Now we
will not boast"
EVIDENCE: p46 Sa B Dc H(vid) K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect one lat
syr(p,h) cop
RANK: C
NOTES: "compare ourselves with ourselves, ·we will not boast"

EVIDENCE: D* G five lat
TRANSLATIONS: NEBn
OTHER: "compare ourselves with ourselves, ·now we will not boast"

EVIDENCE: three lat vg
OTHER: "compare themselves with themselves, they do not comprehend [that they are
doing so]. ·Now we will not boast"
EVIDENCE: S* 88
COMMENTS: The reading in the notes is actually an omission of "they are not
showing comprehension. Now we." It was caused when copyists eyes jumped from the
"not" in verse 12 to the "not" in verse 13. The vulgate reading comes from adding "Now
we" back into the text.
2 Corinthians 11:3:
TEXT: "corrupted from the sincerity and purity [of devotion] to Christ."
EVIDENCE: p46 S* B {D*} G 33 81 104 most lat {two lat} syr(h+) cop
RANK: C
NOTES: "corrupted from the sincerity to Christ."

EVIDENCE: Sc Dc H K P Psi 614 630 1241 1739 1881 2495 Byz Lect four lat vg
syr(p,h)
TRANSLATIONS: KJV NEB
COMMENTS: The words "and purity" are enclosed in brackets in the UBS text. The
evidence listed in braces reverses the order to have "purity" before "sincerity." Although
it is possible that "purity" was originally a marginal gloss by copyists on "sincerity" that
later copyists added to the text, the fact that the two words are spelled almost alike
makes it likely that the second was accidently omitted when copyists' eyes jumped from
the end of "sincerity" to the end of "purity."
2 Corinthians 12:1:
TEXT: "It is necessary to keep boasting, although it is not expedient; but"
EVIDENCE: p46 B G 33 1739 {two lat vg cop(south)} one cop(north)
RANK: C
NOTES: "Now to keep boasting is not expedient for me, but"
EVIDENCE: D* (omit "for me") K Psi 2495 some Byz Lect
OTHER: "It is necessary to keep boasting; it is not expedient for me, but"
EVIDENCE: Dc {H} P (omit "for me") {81} 104 614 630 1241 1881 some Byz two lat
{one lat} syr(p) (omit "for me") syr(h)
OTHER: "Now to keep boasting [is] not being expedient, but"

EVIDENCE: S* {Sc} most cop(north)
COMMENTS: The evidence in braces begins with "if." The words "although it is not
expedient" and "not being expedient" are two translations of the same participle. The
Greek words for "it is necessary" and "now" are spelled and sound almost alike. The
evidence seems to favor "it is necessary" as being original. The evidence also seems to
indicate that the participle was changed to an indicative verb to improve the style and
that an untranslated particle (men) that means "on the one hand" was changed to "for
me" (moi).
2 Corinthians 12:7:
TEXT: "of the revelations, therefore, so that I might not"
EVIDENCE: S A B G 33 81 1739 one lat syr(h) cop(north)
TRANSLATIONS: ASVn NASV NEBn
RANK: D
NOTES: "of the revelations, so that I might not"

EVIDENCE: p46 D K P Psi 104 614 630 1241 1881 2495 Byz Lect most lat vg syr(p)
cop(south)
COMMENTS: The word "therefore" was apparently omitted by many copyists to

improve the style of the sentence.
2 Corinthians 12:9:
TEXT: "for [my] power is made perfect in weakness."
EVIDENCE: p46vid S* A* B D* F G two lat vg cop(south) some cop(north)
RANK: -
NOTES: "for my power is made perfect in weakness."

EVIDENCE: Sc A2 Db,c E K L P Psi Maj syr(p,h) some cop(north)
TRANSLATIONS: KJV RSV? NASVn NIV? TEV?
COMMENTS: The possessive pronoun "my," which is implied by the definite article,
was apparently added by copyists to make the sense clear.
2 Corinthians 13:4:
TEXT: "For indeed we are weak in him, but"
EVIDENCE: B D K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg syr(h)
cop(south)
RANK: B
NOTES: "For indeed we are weak with him, but"

EVIDENCE: S A F G three lat syr(p) cop(north)
COMMENTS: Apparently some copyists changed "in him" to read "with him" like in
the following phrase. A few manuscripts (p46vid D* 33 two lat) made the opposite
change, making "with him" in the next phrase read "in him."
Paul's Letter to the Galatians
Galatians 1:3-6:13
Galatians 1:3:
TEXT: "peace from God our Father and the Lord Jesus Christ"
EVIDENCE: S A P Psi 33 81 1241 three lat
TRANSLATIONS: ASVn NASV NIV NEBn TEV
RANK: C
NOTES: "peace from God the Father and our Lord Jesus Christ"
EVIDENCE: p46 p51vid B D G H K 104 614 630 1739 1881 2495 Byz Lect most lat vg
syr(p,h,pal) some cop(north) cop(south)
TRANSLATIONS: KJV ASV RSV NASVn NEB
OTHER: "peace from God our Father and our Lord Jesus Christ"
EVIDENCE: most cop(north)
COMMENTS: Although it is quite possible that copyists moved the pronoun "our"
from "Lord" to "God" to make the salutation read like those in most of Paul's other
letters, a majority of the UBS Textual Committee felt that pious scribes had moved
"our" from "God" to "Lord Jesus Christ."
Galatians 1:6:
TEXT: "called you in the grace of Christ, to a different gospel."
pl
EVIDENCE: p51 S A B K P Psi 33 81 104 614 630 1739 1881 2495 Byz Lect three lat vg syr(p,h,pal)
cop(north)
RANK: D
NOTES: "called you in grace to a different gospel."

pl
EVIDENCE: p46vid G H(vid) two lat

TRANSLATIONS: NEB TEVn ("his grace")
NOTES: "called you in the grace of Jesus Christ, to a different gospel."

pl
EVIDENCE: D 1241 two lat syr(h+)

TRANSLATIONS: none
OTHER: "called you in the grace of Christ Jesus, to a different gospel."

pl
EVIDENCE: one lat cop(south)

COMMENTS: The word "Christ" is enclosed in brackets in the UBS text. Although it
is possible that "the grace" is original and "of Christ" or "of Christ Jesus" or "of Jesus
Christ" were added by copyists, the fact that the omission is supported by only part of
the Western kind of ancient text makes it likely that "of Christ" is original. Copyists had
a tendency to expand "Christ" by adding "Jesus" to it.
Galatians 1:8:
TEXT: "should proclaim a gospel to you contrary"
pl
EVIDENCE: p51vid Sc A B D H K P 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg syr
cop
TRANSLATIONS: KJV ASV RSV NASV TEV
RANK: D
NOTES: "should proclaim a gospel contrary"

EVIDENCE: S* G* Psi two lat
TRANSLATIONS: ASVn NIV NEB
COMMENTS: The word for "to you" is enclosed in brackets in the UBS text
pl
following the verb "proclaim." In the evidence supporting its inclusion, it is found both
both and after the verb. Although it is possible it was added from the last part of the
verse, it is also possible that it was omitted to make the statement more general.
Galatians 1:15:
TEXT: "·But when God, who had set me apart"
EVIDENCE: S A D K P Psi 33 81 104 614 630 1241 1739 1881 Byz Lect two lat syr(h+,pal) cop
TRANSLATIONS: KJV ASV NIV NEB TEV
RANK: D
NOTES: "·But when the One who had set me apart"

EVIDENCE: p46 B G 2495 most lat vg syr(p,h)
TRANSLATIONS: RSV NASV
COMMENTS: The word "God" is enclosed in brackets in the UBS text. Although it is
quite possible that "God" was added by copyists to make the meaning clear (it being
absent from early manuscripts of both the Alexandrian and Western kinds of ancient
text), a majority of the UBS Textual Committee felt that its inclusion by so many
witnesses indicates that it is original and was accidently omitted, perhaps by a mistake
of the eye (a one-letter definite article is found both before and after it).
Galatians 2:1:
TEXT: "after fourteen years I went up again to Jerusalem"
EVIDENCE: p46 S A B C D G K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg
syr(p,h) cop(south)
RANK: B
NOTES: "after fourteen years I went up to Jerusalem"
EVIDENCE: one lat cop(north)
TRANSLATIONS: NEBn
COMMENTS: Although "again" is found both before and after "went up" in the
manuscript evidence favoring it, the evidence for its omission is so slight that it must be
original.
Galatians 2:5:
TEXT: "·to them we did not yield submission even for a [single] hour, so that"
EVIDENCE: p46 S A B C Dc G K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg
syr(p) (omit "to them") syr(h) cop
RANK: B
NOTES: "·to them we yielded submission indeed for a [brief] hour, so that"
EVIDENCE: D* two lat
TRANSLATIONS: NEBn
COMMENTS: Perhaps "not" was omitted by copyists who wanted to illustrate Paul's
principle of becoming all things to all men (I Corinthians 9:20-23), but the statement
without "not" does not really fit with what Paul is here saying.
Galatians 2:12:
TEXT: "·For before certain [men] came from James"
EVIDENCE: S A B C D G H(vid) K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat
vg syr(p,h) cop
RANK: A
NOTES: "·For before a certain one came from James"

EVIDENCE: p46 four lat
TRANSLATIONS: NEBn
COMMENTS: The change from the plural to the singular seems to have been made by
copyists to make it fit with the following change.
Galatians 2:12:
TEXT: "but when they came"
EVIDENCE: A C Dc H K P Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg syr(p,h)
cop
RANK: B
NOTES: "but when he came"

EVIDENCE: p46 S B D* G 33 four lat
TRANSLATIONS: NEBn
COMMENTS: The singular "he came" is probably due to careless scribes making the
person of the verb the same as the preceding and following verbs.
Galatians 4:25:
TEXT: "·Now Hagar is Mount Sinai in Arabia; and she"
EVIDENCE: A B D Lect syr(pal) most cop(north)
TRANSLATIONS: ASV RSV NASV NIV TEV (omit "Now")
RANK: D
NOTES: "·For Sinai is a mountain in Arabia; and she"

EVIDENCE: S C G 1241 1739 four lat vg
TRANSLATIONS: ASVn RSVn NEB (omit "For") TEV (omit "For")
OTHER: "·For Hagar is Mount Sinai in Arabia; and she"

EVIDENCE: K P Psi 062 33 81 104 614 630 1881 2495 Byz syr(p,h) some cop(north)
TRANSLATIONS: KJV
OTHER: "·Now Sinai is a mountain in Arabia; and she"
EVIDENCE: p46 three lat cop(south)
COMMENTS: The Greek word "For" is spelled gar which perhaps explains the
omission of Hagar in some manuscripts as caused by a mistake of the eye, when
copyists' eyes jumped from gar to the end of Hagar.
Galatians 4:28:
TEXT: "·Now you, brothers, like Isaac, are children of"
pl
EVIDENCE: p46 B D* G 33 1739 1881 four lat syr(pal) cop(south)

RANK: B
NOTES: "·Now we, brothers, like Isaac, are children of"

EVIDENCE: S A C Dc K P Psi 062 81 104 614 630 1241 2495 Byz Lect most lat vg
syr(p,h) cop(north)
COMMENTS: The Greek words for " you" and "we" were pronounced alike in later
pl
Greek. Perhaps copyists were influenced by verse 26 and 31 to understand the first
person plural pronoun. The text reading is supported by early manuscripts of several
Galatians 5:21:
TEXT: "·envy, drunkenness, carousing"
EVIDENCE: p46 S B 33 81 one lat cop(south)
RANK: D
NOTES: "·envy, murder, drunkenness, carousing"

EVIDENCE: A C D G K P Psi 104 630 1241 1739 1881 2495 Byz Lect most lat vg
syr(p,h) cop(north)
COMMENTS: The Greek word for "envy" is spelled phthonoi and for "murder" is
spelled phonoi. Although it is easy to see how a few Alexandrian copyists might have
overlooked "murder" when their eyes jumped from the end of "envy" to the end of
"murder," a majority of the UBS Textual Committee felt that "murder" might have been
borrowed by other copyists from Romans 1:29.
Galatians 6:2:
TEXT: "and so you will fulfill the law of Christ."
pl
EVIDENCE: B G lat vg syr(p,pal) cop

RANK: C
NOTES: "and so fulfill the law of Christ."

EVIDENCE: S A C D K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect syr(h)
TRANSLATIONS: KJV ASV RSV NASV TEVn
OTHER: "and so you will fill up the law of Christ."

pl
EVIDENCE: p46
COMMENTS: There is only one letter difference between the future indicative (text
reading) and the aorist imperative (reading in the notes). Since this verb is preceded by
two verbs that are in the imperative mood, copyists would be more likely to change the
future indicative to the aorist imperative than vice versa.
Galatians 6:13:
TEXT: "·For even those who receive circumcision do not"
EVIDENCE: S A C D K P 33 81 104 1241 1739 some Byz five lat vg syr(p,h)
RANK: C
NOTES: "·For even those who have been circumcised do not"

EVIDENCE: p46 B G Psi 614 630 2495 some Byz Lect four lat cop
COMMENTS: Although it is possible that the present tense (text reading) might have
been borrowed from Galatians 5:2 and 3, the evidence seems to indicate that the perfect
tense (reading in the notes) was a modification introduced by copyists, perhaps first in
Egypt.
Paul's Letter to the Ephesians
Ephesians 1:1-6:20
Ephesians 1:1:
TEXT: "To the saints who are in Ephesus and faithful in Christ Jesus"
EVIDENCE: Sc A B3 D G K P Psi(vid) 33 81 104 614 630 1241 1881 2495 Byz Lect lat vg syr(p,h)
cop
RANK: C
NOTES: "To the saints who are also faithful in Christ Jesus"
EVIDENCE: p46 S* B* 424c 1739
TRANSLATIONS: ASVn RSV NASVn NIVn NEBn TEVn
COMMENTS: The words "in Ephesus" are in brackets in the UBS text because they
are absent from five manuscripts of the Alexandrian type of ancient text.
Ephesians 1:15:
TEXT: " your faith in the Lord Jesus and [ your] love toward all the saints"
pl pl
EVIDENCE: Sc D G K Psi {81 104} 614 630 1241 2495 Byz Lect lat vg syr(p,h) some cop(north)
cop(south)
RANK: B
NOTES: " your faith in the Lord Jesus and toward all the saints"
pl
EVIDENCE: p46 S* A B P 33 1739 1881 most cop(north)

COMMENTS: The evidence listed above in braces has a different word order than that
found in the text. The definite article occurs both before and after the Greek word for
"love." Although it is possible that it was added by copyists from Colossians 1:4, it is
much more likely that it was accidently omitted through a mistake of the eye, when
copyists' eyes skipped from the definite article before "love" to the definite article after
it.
Ephesians 2:5:
TEXT: "made [us] alive together with Christ"
EVIDENCE: S A(vid) D G K P Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat earlier
vg syr(p,h,pal)
RANK: C
NOTES: "made [us] alive together in Christ"

EVIDENCE: p46 B 33 three lat later vg cop
COMMENTS: The Greek word for "made alive together" ends with the two letters that
spell the Greek word for "in." Probably the reading "in Christ" arose when copyists
accidently saw these letters twice, or perhaps the word was deliberately borrowed from
"in Christ" in verse 6.
Ephesians 3:9:
TEXT: "and to bring to light for all [people] what [is] the plan"
EVIDENCE: p46 Sc B C D G K P Psi 33 81 104 614 630 1241 2495 Byz Lect lat vg syr(p,h) cop
RANK: D
NOTES: "and to bring to light what [is] the plan"

EVIDENCE: S* A 1739 1881
COMMENTS: The word translated "for all [people]" is in brackets in the UBS text,
because it is missing from some early manuscripts. It may have been omitted because
copyists felt it contradicted "the Gentiles" in verse 8.
Ephesians 4:9:
TEXT: "he had also descended into the lower parts"
EVIDENCE: p46 S* A C* D G I(vid) 082 33 81 1241 1739 1881 some lat cop(north) one cop(south)
TRANSLATIONS: ASV RSV NASV NIV NEB
RANK: B
NOTES: "he had also descended first into the lower parts"
EVIDENCE: Sc B Cc K P Psi 104 614 630 2495 Byz Lect some lat vg syr(p,h) most
cop(south)
TRANSLATIONS: KJV ASVn NASVn TEV
COMMENTS: The addition of "first" seems to be a natural expansion introduced by

copyists to make the meaning clear.
Ephesians 4:32:
TEXT: "just as God in Christ also forgave you."
pl
EVIDENCE: p46 S A G P 81 614 most lat later vg most cop

RANK: B
NOTES: "just as God in Christ also forgave us."

EVIDENCE: p49 B D K Psi 33 104 630 1241 1739 1881 2495 Byz Lect one lat earlier
vg syr(p,h) some cop(north)
COMMENTS: In later Greek the words " you" and "us" were pronounced alike.
pl
Copyists who did not clearly hear the word were more likely to write down the more
general "us" than " you" in such a phrase.
pl
Ephesians 5:2:
TEXT: "Christ also loved us and gave himself up for us"
EVIDENCE: p46 Sc D G K Psi 33 104 614 630 1739 1881 2495 Byz Lect most lat vg syr(p,h)
TRANSLATIONS: KJV RSV NASVn NIV TEV
RANK: C on first "us"; B on second "us"
NOTES: "Christ also loved you and gave himself up for you"
pl pl
EVIDENCE: B two lat cop

NOTES: "Christ also loved you and gave himself up for us"
pl
EVIDENCE: S* A P 0159 81 1241? two lat

COMMENTS: In later Greek the words for "us" and " you" were pronounced alike.
pl
Although the evidence for the first "us" is fairly evenly balanced between "us" and
" you," the evidence for the second "us" is much stronger than the evidence for " you."
pl pl
It seems likely that Paul originally used the same pronoun in both places.
Ephesians 5:9:
TEXT: "the fruit of light [is found] in all goodness"
EVIDENCE: p49 S A B D* G P 33 81 1739* 1881 Lect lat vg syr(p,pal) cop
RANK: B
NOTES: "the fruit of the Spirit [is found] in all goodness"

EVIDENCE: p46 Dc K Psi 104 614 630 1241 1739margin 2495 Byz syr(h)
TRANSLATIONS: KJV
COMMENTS: Although it is possible that the word "light" was taken by copyists from
the previous line, it is much more probable that "the Spirit" was borrowed by copyists
from the phrase "fruit of the Spirit" in Galatians 5:22.
Ephesians 5:19:
TEXT: "psalms and hymns and spiritual songs, singing and"
EVIDENCE: S A (add "with thankfulness") D G K P Psi 33 81 104 614 630 1241 1739 1881 2495
Byz Lect most lat vg syr cop
RANK: C
NOTES: "psalms and hymns and songs, singing and"
EVIDENCE: p46 B two lat
TRANSLATIONS: NEB
COMMENTS: Although it is possible that the word "spiritual" was added from the
parallel passage in Colossians 3:16, it is much more likely that it was accidently omitted
due to a mistake of the eye, since the word for "songs" (which precedes "spiritual" in
Greek) ends in the same three letters as the word for "spiritual."
Ephesians 5:30:
TEXT: "·because we are members of his body."
EVIDENCE: p46 S* A B 048 33 81 1739* 1881 cop
RANK: B
NOTES: "·because we are members of his body, of his flesh and of his bones."
EVIDENCE: Sc D G P Psi 104 614 630 1241 1739margin 2495 Byz Lect lat vg syr(p,h)
TRANSLATIONS: KJV
OTHER: "·because we are members of his body, of his flesh and of his body."
EVIDENCE: K
COMMENTS: Although it is possible that the phrase "of his flesh and of his bones"
was accidently omitted when copyists' eyes jumped from "his" to "his" (which follow
"body" and "bones" in Greek), it is more likely that the words were taken from Genesis
2:23 (where, however, the order is "of his bones and of his flesh") since verse 31 is a
quote from Genesis 2:24.
Ephesians 6:1:
TEXT: "keep obeying your parents in the Lord, for this"
pl
EVIDENCE: p46 S A Dc I(vid) K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg
syr(p,h) cop
RANK: C
NOTES: "keep obeying your parents, for this"

pl
EVIDENCE: B D* G four lat

COMMENTS: The words "in the Lord" are in brackets in the UBS text. Although it is
possible that they were added from Ephesians 5:22 or Colossians 3:20, it is more likely
that they were omitted to generalize the text. They are supported by early manuscripts
of several kinds of ancient text.
Ephesians 6:20:
TEXT: "that in it I may speak boldly"
EVIDENCE: apparently all other manuscripts
TRANSLATIONS: KJV ASV NASV NEB ("of it") TEV
RANK: -
NOTES: "that I may speak it boldly"

EVIDENCE: p46 B 1739 1881
TRANSLATIONS: RSV NASVn NIV
COMMENTS: Perhaps a few copyists changed "in it" to "it" under the influence of the
parallel in Colossians 4:4: "that I may make it apparent."
Paul's Letter to the Philippians
Philippians 1:14-4:16
Philippians 1:14:
TEXT: "speak the word without fear"
EVIDENCE: p46 Dc K 614 630 1739 1881 2495 Byz Lect one lat syr(h)
RANK: D
NOTES: "speak the word of God without fear"

EVIDENCE: S A B {D*} P Psi 33 81 104 1241 most lat {two lat} vg syr(p,h+) cop
OTHER: "speak the word of the Lord without fear"

EVIDENCE: G (both Greek and Latin)
COMMENTS: The evidence listed in braces has a different word order from the
majority of manuscripts having this reading. Although the evidence for including "of
God" is very strong, the fact that the words are found in different places seems to
indicates that they were added by copyists to make clear what "the word" was.
Philippians 1:16-17:
TEXT: verse 16 before verse 17
EVIDENCE: p46 S A B D* F G P 33 81 1175 1241supp 1739 1881 lat vg syr(p) cop
RANK: -
NOTES: verse 17 before verse 16

EVIDENCE: D1 Psi Maj syr(h)
COMMENTS: Apparently later copyists reversed the order of verses 16 and 17 to

show the same order as that found in verse 15. The sense is not affected.
Philippians 2:2:
TEXT: "united in your thinking"
pl
EVIDENCE: p46 Sc B D F G K P 104 614 630 1739 1881 2495 Byz Lect four lat one vg syr(p,h)
RANK: B
NOTES: "thinking the same thing"
EVIDENCE: S* A C I Psi 33 81 1241 most lat most vg
TRANSLATIONS: ASVn
COMMENTS: Apparently the word "same" was borrowed by copyists from the similar
phrase in the first part of the verse.
Philippians 2:12:
TEXT: "not only as in my presence but"
EVIDENCE: p46 S A C D G K P Psi 81 104 614 630 1739 1881 2495 Byz Lect most lat vg syr(h)
RANK: B
NOTES: "not only in my presence but"

EVIDENCE: B 33 1241 two lat syr(p) cop
COMMENTS: The word "as" may have been omitted by a few copyists as superfluous.
This was probably also the case with the NIV, NEB, and TEV.
Philippians 2:26:
TEXT: "he has been longing for you all"
pl
EVIDENCE: {p46} Sc B G K P Psi 614 630 1739 1881 Byz Lect most lat vg cop(south)
RANK: C
NOTES: "he has been longing to see you all"

pl
EVIDENCE: S* A C D I(vid) 33 81 104 1241 2495 two lat syr(p,h,pal) cop(north)

TRANSLATIONS: ASVn NASVn TEV
COMMENTS: The word "for" in the text reading is implied except for the evidence
listed in braces which contains the word "for" in the text. The infinitive "to see" seems
to be a natural expansion here and was more likely to be added by copyists than
omitted.
Philippians 2:30:
TEXT: "on account of the work of Christ he came near to death"
EVIDENCE: p46 B D G K 614 630 1739 1881 2495 Byz Lect lat vg syr(p) cop(south)
RANK: C
NOTES: "on account of the work of the Lord he came near to death"
EVIDENCE: S A P Psi 33 81 104 1241 syr(h) cop(north)
TRANSLATIONS: ASVn
OTHER: "on account of the work he came near to death"

EVIDENCE: C
COMMENTS: Although it is possible that the original simply had "the work" and "of
Christ" or "of the Lord" were added by copyists, it is more likely that one of them was
accidently omitted. The words "of Christ" seem to be supported by the better evidence.
Perhaps "of the Lord" was borrowed by copyists from passages such as 1 Corinthians
15:58 and 16:10.
Philippians 3:3:
TEXT: "who serve by the Spirit of God"
EVIDENCE: S* A B C Dc G K 33 81 104 614 630 1241 1739 1881 2495 Byz Lect one lat cop
TRANSLATIONS: ASV RSVn NASV NIV NEBn
RANK: C
NOTES: "who serve God in spirit" or "who serve God by the Spirit"
EVIDENCE: Sc D* P Psi most lat vg syr(p,h)
TRANSLATIONS: KJV RSV NEBn TEV
NOTES: "who serve in spirit" or "who serve by the Spirit"

EVIDENCE: p46
TRANSLATIONS: NEB
COMMENTS: The omission of "God" from one manuscript seems to be accidental. It

is likely that some copyists changed "of God" to "God" to provide an object for "serve."
Philippians 3:13:
TEXT: "I do not reckon myself to have taken hold"
EVIDENCE: p46 B Dc G K Psi 630 1739 1881 2495 Byz most lat vg syr(p,h) cop(south)
TRANSLATIONS: KJV ASVn RSV TEV
RANK: C
NOTES: "I do not yet reckon myself to have taken hold"

EVIDENCE: p16vid p61vid S A D* P 33 81 104 614 1241 one lat syr(h+) cop(north)
TRANSLATIONS: ASV NASV NIV NEB TEVn
COMMENTS: Apparently some copyists who considered Paul to be too modest

changed "not" to "not yet."
Philippians 4:3:
TEXT: "Clement and the rest of my fellow workers, whose"
EVIDENCE: p46 Sc A B D G I(vid) K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg
syr cop
RANK: B
NOTES: "Clement and my fellow workers and the rest, whose"

EVIDENCE: p16vid S*
TRANSLATIONS: NEBn
COMMENTS: Apparently a couple of copyists overlooked "the rest" when their eye
jumped from the end of the definite article to the end of "rest" and then they added it
back in after "my fellow workers" with an "and."
Philippians 4:16:
TEXT: " you sent [money] for my need"
pl
EVIDENCE: S B {Dc} G K {P} Psi 33 {614 630} 1739 1881 2495 Byz Lect most lat {two lat} vg
TRANSLATIONS: KJV ASV RSVn NASV NIV NEB
RANK: C
NOTES: " you sent me need"

pl
EVIDENCE: p46 A {D*} 81 104 1241 syr(h)

TRANSLATIONS: RSV TEV
OTHER: " you sent me [money] for my needs"

pl
EVIDENCE: syr(p) cop
COMMENTS: The evidence listed above in braces reads "my" instead of "me." The
Greek word for "for" was apparently accidently overlooked when copyists read DISEIS
as DIS. Since "me" occurs after "need" some copyists changed it to "my."
Paul's Letter to the Colossians
Colossians 1:2-4:15
Colossians 1:2:
TEXT: "peace from God our Father."
EVIDENCE: B D K Psi 33 81 1739 1881 most lat earlier vg syr(p,h) cop(south)
RANK: B
NOTES: "peace from God our Father and the Lord Jesus Christ."
EVIDENCE: S A C G I 104 614 630 1241 2495 Byz Lect three lat later vg cop(north)
OTHER: "peace from God our Father and Jesus Christ our Lord."
EVIDENCE: P one lat syr(h+)
COMMENTS: The additional words "and the Lord Jesus Christ" are found at the
beginning of most of Paul's other letters. It is likely that copyists added them here to
make this letter begin in this way also.
Colossians 1:7:
TEXT: "He is a faithful servant of Christ on your behalf"
pl
EVIDENCE: Sc C Dc K P Psi 33 81 104 614 630 1241 1739 1881 Byz Lect most lat vg syr(p,h) cop
RANK: C
NOTES: "He is a faithful servant of Christ on our behalf"

EVIDENCE: p46 S* A B D* G 2495 two lat
COMMENTS: In later Greek the words " your" and "our" were pronounced alike.
pl
Although the reading "our" is found in early manuscripts, the large number of early
translations that read " your" make it likely that copyists changed " your" to "our" under
pl pl
the influence of the preceding "our" and the following "us."
Colossians 1:12:
TEXT: "who has made you sufficient"
pl
EVIDENCE: S B 104 1739 1881 cop(south)

TRANSLATIONS: ASVn RSVn NIV NEB TEV
RANK: C
NOTES: "who has made us sufficient"
EVIDENCE: A C D G K P Psi 33 81vid 614 630 1241 2495 Byz Lect lat vg syr(p,h)
cop(north)
TRANSLATIONS: KJV ASV RSV NASV NIVn
COMMENTS: In later Greek " you" and "us" were pronounced alike. It is possible that
pl
copyists changed " you" to "us" under the influence of the "us" in verse 13.
pl
Colossians 1:14:
TEXT: "we have redemption, the forgiveness of sins."
EVIDENCE: S A B C most Maj
RANK: -
NOTES: "we have redemption through his blood, the forgiveness of sins."
EVIDENCE: 614 630 some Maj later vg syr(h)
COMMENTS: The phrase "through his blood" was apparently borrowed by some
copyists from the parallel passage in Ephesians 1:7.
Colossians 1:22:
TEXT: "·he has thus now reconciled in his body"
EVIDENCE: S A C Dc K {P Psi} 048 {81} 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg
syr(p,h) cop
RANK: D
NOTES: "· you have thus now been reconciled in his body"
pl
EVIDENCE: {p46} B {33}

TRANSLATIONS: ASVn
OTHER: "·thus now being reconciled in his body"

EVIDENCE: D* G four lat
COMMENTS: The evidence listed in braces is misspelled. The passive readings are
difficult grammatically. Although it is possible that the original reading was in the
passive voice and was changed to make for smoother reading, the majority of the
evidence seems to favor the active voice of the text reading.
Colossians 2:2:
TEXT: "knowledge of God's mystery, of Christ"
EVIDENCE: p46 B
RANK: B
NOTES: "knowledge of God's mystery, which is Christ"
EVIDENCE: D* four lat
TRANSLATIONS: TEV?
NOTES: "knowledge of the mystery of God, Father of Christ"

EVIDENCE: S* A C 048 four lat cop(north) some cop(south)
TRANSLATIONS: TEVn
NOTES: "knowledge of the mystery of the God and Father and of Christ"
EVIDENCE: Dc K 104 614 630 2495 Byz Lect syr(h+) syr(p) ("God the Father")
TRANSLATIONS: KJV NIVn TEVn
NOTES: "knowledge of God's mystery"

EVIDENCE: Db H P 1881 one cop(south)
TRANSLATIONS: TEVn
OTHER: "knowledge of the mystery of Christ"

EVIDENCE: 81 1241 1739
OTHER: "knowledge of the mystery of the God and Father of Christ"

EVIDENCE: Sb Psi syr(h)
COMMENTS: If the text reading is original, this offers the best explanation for the
many other readings, most of which are expansions designed to remove the ambiguity
of the text reading.
Colossians 2:7:
TEXT: "abounding in thanksgiving."
EVIDENCE: S* A C I(vid) 0208 33 81 1241 1739 1881 one lat earlier vg most cop(south)
RANK: C
NOTES: "abounding in it in thanksgiving."

EVIDENCE: {Sb} B {D*} Dc H K 104 614 630 2495 Byz Lect {most lat} two lat {later
vg} syr(p,h) cop(north) one cop(south)
OTHER: "abounding in it."

EVIDENCE: P Psi 048vid
COMMENTS: The evidence listed in braces has "in him" instead of "in it." Although it
is possible that "in it" was accidently omitted when copyists' eyes jumped from "in" to
"in," it is also possible that "in it" was borrowed by copyists from 4:2. It is likely that
"in it" was changed to "in him" under the influence of the two previous uses of "in him"
in the sentence.
Colossians 2:18:
TEXT: "taking his stand on what he has seen [in visions]"
EVIDENCE: p46 S* A B D* I 33 1739 three lat cop
RANK: B
NOTES: "taking his stand on what he has not seen"

EVIDENCE: Sc C Dc {F G} K P Psi 104 614 630 1241 1881 2495 Byz Lect most lat vg
syr(p,h)
COMMENTS: The evidence listed in braces uses a different word for "not" than that
used in most witnesses that have it. The word is missing from early manuscripts of both
the Alexandrian and Western types of ancient text. Perhaps it was added by copyists
under the influence of the word "vainly."
Colossians 3:4:
TEXT: "·Whenever Christ [who is] your life appears"
pl
EVIDENCE: p46 S C D* G P Psi 33 81 104 1881 lat vg cop(north)

TRANSLATIONS: ASVn NIV TEV
RANK: C
NOTES: "·Whenever Christ [who is] our life appears"

EVIDENCE: B Dc H K 614 630 1241 1739 2495 Byz Lect syr(p,h) cop(south)
TRANSLATIONS: KJV ASV RSV NASV NIVn NEB
COMMENTS: In later Greek " your" and "our" were pronounced alike, so the two
pl
readings are due to a mistake of the ear. Although it is possible that "our" was
misunderstood as " your" due to the surrounding uses of " your" and " you," the text
pl pl pl
reading is supported by early manuscripts of both the Alexandrian and Western kinds of
ancient text.
Colossians 3:6:
TEXT: "wrath of God is coming on the sons of disobedience."
EVIDENCE: S A C Dc G H I K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h)
cop(north)
TRANSLATIONS: KJV ASV RSVn NASVn NIVn TEV
RANK: D
NOTES: "wrath of God is coming."

EVIDENCE: p46 B D*(vid) cop(south)
COMMENTS: The words "on the sons of disobedience" are enclosed in brackets in the
UBS text. While it is possible that they were borrowed by copyists from the parallel
passage in Ephesians 5:6, the fact that they are missing from only a few manuscripts
makes it possible that they are original.
Colossians 3:13:
TEXT: "just as the Lord has forgiven you" pl
EVIDENCE: p46 A B D* G most lat vg

RANK: C
NOTES: "just as Christ has forgiven you" pl
EVIDENCE: Sc C D K P Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect two lat
syr(p,h) cop
OTHER: "just as God has forgiven you" pl
EVIDENCE: S*
OTHER: "just as God in Christ has forgiven you" pl
EVIDENCE: 33
COMMENTS: The readings "God" and "God in Christ" were apparently taken from
Ephesians 4:32. Perhaps the reading "Christ" was influenced by the use of that name in
verses 15 and 16. The text reading is supported by early manuscripts of both the
Alexandrian and Western types of ancient text.
Colossians 3:16:
TEXT: "·The word of Christ must be indwelling"
EVIDENCE: p46 Sc B C2 D G K P Psi 81 614 630 1739 1881 2495 Byz Lect lat vg syr(p,h) one
cop(north) cop(south)
RANK: B
NOTES: "·The word of the Lord must be indwelling"

EVIDENCE: S* I most cop(north)
NOTES: "·The word of God must be indwelling"

EVIDENCE: A C* 33 104 1241
COMMENTS: Both the phrase "the word of the Lord" and "the word of God" are more
common than "the word of Christ." It is probable therefore that the less common phrase
was replaced by a more common phrase.
Colossians 3:16:
TEXT: "singing with thankfulness in your hearts to God."
pl
EVIDENCE: p46 S A B C* D* G Psic 33 81 1739 1881 most lat vg syr(p,h) most cop(north)
cop(south)
RANK: B
NOTES: "singing with thankfulness in your hearts to the Lord."

pl
EVIDENCE: C2 Dc K Psi* 104 614 630 1241 2495 Byz Lect four lat some cop(north)
COMMENTS: Apparently the reading "the Lord" was borrowed by copyists from the
parallel passage in Ephesians 5:19.
Colossians 3:21:
TEXT: "do not be provoking your children [with nagging]"
pl
EVIDENCE: p46vid S B D2 Psi Maj most lat most vg

RANK: -
NOTES: "do not be provoking your children to anger"

pl
EVIDENCE: A C D* F G L 0198 33 81 104 1175 1241(supp) 1739margin 2495 some

vg
TRANSLATIONS: NASVn
COMMENTS: Apparently the reading "provoking to anger" was borrowed by copyists

from the parallel passage in Ephesians 6:4.
Colossians 4:15:
TEXT: "the brothers at Laodicea, and Nympha and the church in her house."
EVIDENCE: B 1739 1881 lat? vg? syr(h) one syr(pal) cop(south)
RANK: C
NOTES: "the brothers at Laodicea, and Nymphas and the church in his house."
EVIDENCE: D G K Psi 614 630 1241 2495 Byz Lect lat? vg? syr(p)
TRANSLATIONS: KJV NEBn TEVn
NOTES: "the brothers at Laodicea, and Nympha and the church in their house."
EVIDENCE: S A C P 33 81 104 one syr(pal) cop(north)
TRANSLATIONS: ASV NASVn
COMMENTS: The names "Nymphas" (masculine) and "Nympha" (feminine) are

spelled alike in the accusative case, except for accent marks, which are not used in the
early manuscripts. The confusion in spelling caused some copyists to either change
either "his" to "her" or "her" to "his." Copyists would probably be more likely to change
"her" to "his" than vice versa. The reading "their" apparently came from copyists taking
"the brothers" as the noun to which to the pronoun refers.
Paul's First Letter to the Thessalonians
1 Thessalonians 2:7-5:27
1 Thessalonians 2:7:
TEXT: "·But we were infants in your midst"
pl
EVIDENCE: p65 S* B C* D* G I Psi* 104* 2495 lat vg cop(north) one cop(south)

TRANSLATIONS: ASVn RSVn NASVn TEVn
RANK: C
NOTES: "·But we were gentle in your midst"

pl
EVIDENCE: Sc A C2 Dc K P Psic 33 81 104c 614 630 1241 1739 1881 Byz Lect syr(p,h)
most cop(south)
COMMENTS: There is only one letter difference between the Greek words for
"infants" and "gentle." That letter is also found at the end of the previous word. Thus
MENNHPIOI may have been read as MENHPIOI or vice versa. Although "gentle"
seems to make better sense, the harsh switching of metaphors from "infants" to
"mother" would have prompted copyists to have misread (or misheard) "infants" as
"gentle."
TEXT: "God, who calls you into his [own] kingdom"
pl
EVIDENCE: B D F G H K L P Psi 33 81 614 630 1241 1739 1881 2495 Byz Lect four lat
RANK: C
NOTES: "God, who called you into his [own] kingdom"

pl
EVIDENCE: S A 104 most lat vg syr(p,h) cop

COMMENTS: Perhaps "calls" was changed to "called" under the influence of

Galatians 1:6.
TEXT: "·who killed the Lord Jesus and the prophets"
EVIDENCE: S A B D* G I P 0208 33 81 1739 1881 lat vg cop
RANK: A
NOTES: "·who killed the Lord Jesus and [their] own prophets"
EVIDENCE: Dc K Psi 104 614 630 1241 2495 Byz Lect syr(p,h)
COMMENTS: The word "own" may have been borrowed by copyists from verse 14.
The text reading is found in early manuscripts of both the Alexandrian and Western
TEXT: "our brother and God's fellow-worker in the gospel"
EVIDENCE: D* 33 three lat
TRANSLATIONS: ASVn NASV NEB TEV
RANK: B
NOTES: "our brother and fellow-worker in the gospel"

EVIDENCE: B 1962
TRANSLATIONS: NEBn
NOTES: "our brother and God's servant in the gospel"

EVIDENCE: S A P Psi 81 1241 1739 1881 most lat vg syr(h) cop
TRANSLATIONS: ASV RSV
NOTES: "our brother and God's servant and our fellow-worker in the gospel"
EVIDENCE: Dc K 104 614 630 2495 Byz Lect syr(p,h+)
TRANSLATIONS: KJV
COMMENTS: The reading that best explains the origin of the others is "God's fellow-
worker." Copyists who objected to this equality with God either omitted "God's" or
changed "fellow-worker" to "servant." The reading "God's servant and our fellow-
worker" is a combination of two readings.
TEXT: "advent of our Lord Jesus with all his saints. Amen."
EVIDENCE: S*,b A D* 81 most lat vg some cop(north)
TRANSLATIONS: ASVn
RANK: C
NOTES: "advent of our Lord Jesus with all his saints."

EVIDENCE: Sa B Dc G K Psi 33 104 614 630 1241 1739 1881 2495 Byz Lect two lat
syr(p,h,pal) most cop(north) cop(south)
COMMENTS: The word "Amen" is enclosed in brackets in the UBS text. Although it
is possible that "Amen" was added because it came at the end of a lectionary reading, it
is also possible that copyists omitted it because it came in the middle of the body of the
letter.
TEXT: "for that day to overtake you like a thief."
pl
EVIDENCE: S D G K P Psi 0226vid 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h)
some cop(north) cop(south)
RANK: A
NOTES: "for that day to overtake you like thieves."

pl
EVIDENCE: A B most cop(north)

COMMENTS: The sense of "like a thief" is "like a thief overtakes someone," not "like
someone overtakes a thief." Apparently some copyists who misunderstood the text in
this way changed "thief" to "thieves" to make it agree with the plural " you."
pl
TEXT: "prophesies, ·but keep examining all things"
EVIDENCE: Sc B D G K P Psi 1241 1739 1881 2495 some Byz most lat vg syr(h) some cop(north)
cop(south)
RANK: C
NOTES: "prophesies; ·keep examining all things"

EVIDENCE: S* A 33 81 104 614 630 some Byz Lect one lat syr(p,pal) most cop(north)
COMMENTS: It is possible that the word "but" was accidently omitted through a
mistake of the eye, when copyists read PANTADEDOKI as PANTADOKI.
TEXT: "·Brothers, keep praying for us also."
EVIDENCE: p30 B D* 33 81 104 1739 1881 two lat syr(h,pal) cop(south)
TRANSLATIONS: ASVn NASVn NEB TEV
RANK: C
NOTES: "·Brothers, keep praying for us."

EVIDENCE: S A Dc G K P Psi 614 630 1241 2495 Byz Lect most lat vg syr(p)
cop(north)
COMMENTS: The word "also" is enclosed in brackets in the UBS text. Although it is
possible that the word "also" was added from Colossians 4:3, it is also possible that it
was omitted as unnecessary by copyists who failed to see the reference to prayer in
verse 17.
TEXT: "[this] letter be read to all the brothers."
EVIDENCE: S* B D F G some lat cop(south)
RANK: B
NOTES: "[this] letter be read to all the holy brothers."

EVIDENCE: p46vid Sc A K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect
some lat vg syr(p,h,pal) cop(north)
COMMENTS: Since the Greek words for "the" and "holy" end with the same three
letters, it is possible that "holy" was accidently omitted by copyists when their eyes
jumped from the end of "the" to the end of "holy." On the other hand, it is also possible
that "holy" was borrowed by copyists from verse 26.
Paul's Second Letter to the Thessalonians
2 Thessalonians 2:3-3:16
TEXT: "and the man of lawlessness is revealed"
EVIDENCE: S B 81 104 1739 1881 one lat cop
TRANSLATIONS: ASVn RSV NASV NIV NEB ("wickedness") TEV ("the Wicked One")
RANK: C
NOTES: "and the man of sin is revealed"

EVIDENCE: A D G K L P Psi 614 630 1241 2495 Byz Lect most lat vg syr(p,h)
TRANSLATIONS: KJV ASV RSVn NASVn NIVn
COMMENTS: Although it is possible that some Alexandrian copyists borrowed

"lawlessness" from verse 7, it is also possible that other copyists changed the rare word
"lawlessness" into the common word "sin."
TEXT: "whom the Lord Jesus will kill with the breath"
EVIDENCE: S A D* G P Psi 33 81 104 1241 lat vg syr(p,h) most cop
TRANSLATIONS: ASV RSV NIV NEB TEV
RANK: C
NOTES: "whom the Lord will kill with the breath"

EVIDENCE: B Dc K 614 630 1739 1881 2495 Byz Lect one cop(north)
TRANSLATIONS: KJV ASVn NASV
COMMENTS: The name "Jesus" is enclosed in brackets in the UBS text. On the one
hand, copyists had a tendency to expand the name of the Lord and "Jesus" may have
been borrowed from 2 Thessalonians 1:7-8. On the other hand, "Jesus" may have been
accidently omitted when copyists' eyes jumped from the end of "Lord" to the end of
"Jesus" (both end with the same letter).
TEXT: "whom the Lord Jesus will kill with the breath"
EVIDENCE: A B P 81 104 lat? vg? cop?
TRANSLATIONS: ASV RSV NASV NIV? ("overthrow") NEB ("destroy") TEV
RANK: C
NOTES: "whom the Lord Jesus will consume with the breath"
EVIDENCE: {S D*(vid)} Dc {F G} K Psi {33} 614 630 1241 {1739} 1881 2495 Byz
Lect lat? vg? syr(p,h) cop?
TRANSLATIONS: KJV ASVn NIV?
COMMENTS: The evidence listed above in braces has a rare form of the verb that is
only one letter different from the text reading. The other evidence supporting "consume"
represents a grammatical correction to the more usual form of the verb. Although it is
possible that the text reading was produced by copyists when they made the passage
read like the similar passage in Isaiah 11:4 (which in the Greek Old Testament has "will
kill"), it is also possible that the rare grammatical form of "will consume" was produced
accidently through a mistake of the eyes or the ears.
TEXT: "God sends them a working of error"
EVIDENCE: S* A B D* F G 33 1739 1881 one lat earlier vg one cop(south)
RANK: -
NOTES: "God will send them a working of error"

EVIDENCE: S2 D2 Psi Maj most lat later vg most cop
TRANSLATIONS: KJV NASV*
COMMENTS: There is only one letter difference between the future and the present
tense. The text reading is found in early manuscripts of both the Alexandrian and
Western kinds of ancient text.
TEXT: "God picked you as firstfruits for salvation"
pl
EVIDENCE: B F G P 33 81 1739 1881 some lat vg syr(h) cop(north)

RANK: C
NOTES: "God picked you from the beginning for salvation"

pl
EVIDENCE: S D K L Psi 104 614 630 1241 2495 Byz Lect some lat syr(p) cop(south)
COMMENTS: There is only one letter's difference between "as firstfruits" and "from
the beginning." The UBS Textual Committee preferred "firstfruits" because the
prepositional phrase "from the beginning" is not used elsewhere by Paul while he uses
the word "firstfruits" six other times, and in two of those places some copyists have
changed "firstfruits" to "from the beginning."
TEXT: "the tradition that they received from us."
EVIDENCE: S* {Sc} A D* {Dc K L P Psi} 33 {81 104 614 630 1241 1739 1881 Byz Lect} lat vg syr(p)
one cop(south)
TRANSLATIONS: ASV NASVn TEV
RANK: C
NOTES: "the tradition that you received from us."

pl
EVIDENCE: B F G 2495 one lat syr(h) most cop

OTHER: "the tradition that he received from us."

EVIDENCE: five Byz manuscripts
TRANSLATIONS: KJV
COMMENTS: The evidence for the text reading is spelled two different ways. The
UBS text follows the spelling of an Alexandrian dialect of Greek. The evidence listed in
braces has a more usual form of the word. The third person plural was probably changed
to the second person plural by copyists because of the great number of references to
" you" in the surrounding verses.
pl
TEXT: "give you peace at all times in every way."
pl
EVIDENCE: S Ac B Dc K P Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect syr(p,h) cop
RANK: B
NOTES: "give you peace at all times in every place."

pl
EVIDENCE: A* D* F G 33 lat vg
TRANSLATIONS: NEBn
COMMENTS: Some copyists have apparently replaced "in every way" with "in every
place," an expression found several times elsewhere (see 1 Corinthians 1:2; 2
Corinthians 2:14; 1 Thessalonians 1:8; 1 Timothy 2:8).
Paul's First Letter to Timothy
1 Timothy 1:12-6:7
1 Timothy 1:12 :
TEXT: "·I thank the One who has strengthened me, Christ"
EVIDENCE: Sc A D G H I K P Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg
syr(p,h) cop(north)
RANK: B
NOTES: "·I thank the One who strengthens me, Christ"

EVIDENCE: S* 33 one lat cop(south)
TRANSLATIONS: ASVn
COMMENTS: Some copyists apparently borrowed the present tense "strengthens"

from Philippians 4:13.
1 Timothy 3:1:
TEXT: "·The saying is faithful:"
EVIDENCE: S A Dc G K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg
syr(p,h) cop
RANK: B
NOTES: "·The saying is human:" or "·The saying is popular:"

EVIDENCE: D* three lat
TRANSLATIONS: NEB
COMMENTS: Although the text reading might have been borrowed from such
passages as 1 Timothy 4:9, 2 Timothy 2:11, and Titus 3:8, the manuscript evidence
indicates that it is original.
1 Timothy 3:16:
TEXT: "He was made apparent in the flesh"
EVIDENCE: S* A* C* G 33 syr(pal) syr(p,h)? cop?
RANK: B
NOTES: "God was made apparent in the flesh"
EVIDENCE: Se A2 C2 Dc K L P Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect
TRANSLATIONS: KJV ASVn RSVn NASVn NIVn
NOTES: "Which was made apparent in the flesh"

EVIDENCE: D* lat vg syr(p,h)? cop?
COMMENTS: The word "who" was changed to "which" by some copyists to refer to
"mystery." In an older manuscript that does not have accents and breathing marks, all
that is required to change the Greek word for "who" (OS) to the abbreviation for "God"
(OS) is to add two marks. This happened to several manuscripts, apparently to give a
definite subject to the following verbs.
1 Timothy 4:10:
TEXT: "to this [end] we labor and struggle"
EVIDENCE: S* A C F G K Psi 33 104 1175
RANK: C
NOTES: "to this [end] we labor and are reproached"

EVIDENCE: Sc D L P 81 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h) cop
TRANSLATIONS: KJV RSVn NEBn TEVn
COMMENTS: A majority of the UBS Textual Committee felt that the evidence for the
text reading was slightly stronger.
1 Timothy 5:16:
TEXT: "·If any believing woman has [relatives who are] widows"
EVIDENCE: S A C F G P 048 33 81 1739 1881 three lat earlier vg cop
RANK: C
NOTES: "·If any believing man or woman has [relatives who are] widows"
EVIDENCE: D K L Psi 104 614 630 1241 2495 Byz Lect three lat syr(p,h)
TRANSLATIONS: KJV RSVn NEB
NOTES: "·If any believing man has [relatives who are] widows"
EVIDENCE: three lat later vg
TRANSLATIONS: RSVn
COMMENTS: Although it is possible that copyists accidently omitted "believing man

and" when their eyes jumped from "believing man" to "believing woman," it is more
likely that other copyists added "believing man" to balance the command.
1 Timothy 6:7:
TEXT: "nothing into the world, and neither can"
EVIDENCE: S* A F G 048 061vid 33 81 1739 1881 two lat
RANK: C
NOTES: "nothing into the world; [it is] evident that neither can"
EVIDENCE: Sc Dc K L P Psi 104 614 630 1241 2495 Byz Lect most lat? syr(p,h) vg?
TRANSLATIONS: KJV RSVn NASVn
OTHER: "nothing into the world; [is is] true that neither can"
EVIDENCE: D* three lat most lat? vg?
COMMENTS: The same Greek word can be translated "because" or "that"; thus the
differences in the readings are in the additions of "evident" or "true." The Coptic version
has "and" which is apparently a paraphrase of "because." It seems that "evident" and
"true" are additions by copyists designed to smooth out the grammar.
Paul's Second Letter to Timothy
2 Timothy 2:14-4:10
2 Timothy 2:14:
TEXT: "charge [them] before God not to be fighting"
EVIDENCE: S C G I 614 630 2495 most lat most cop
RANK: C
NOTES: "charge [them] before the Lord not to be fighting"

EVIDENCE: A D K P Psi 048 81 104 1241 1739 1881 Byz Lect five lat vg syr(p,h)
some cop(north) one cop(south)
COMMENTS: Although it is possible that "before God" was taken from 1 Timothy
5:4, 21 and 2 Timothy 4:1, a majority of the UBS Textual Committee felt that this was
probably Paul's original usage.
2 Timothy 2:18:
TEXT: "saying that the resurrection has already happened"
EVIDENCE: A C D K P Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect cop
RANK: C
NOTES: "saying that a resurrection has already happened"

EVIDENCE: S G 048 33
TRANSLATIONS: ASVn
COMMENTS: The word "the" is enclosed in brackets in the UBS text. The great
majority of evidence indicates that it original. Latin and Syriac do not have a definite
article.
2 Timothy 4:10:
TEXT: "Crescens has gone to Galatia"
EVIDENCE: A D F G K L P Psi 33 614 630 1241 1739 1881 2495 Byz Lect lat later vg syr(p,h) some
cop(north)
RANK: B
NOTES: "Crescens has gone to Gaul"
EVIDENCE: S C 81 104 earlier vg most cop
TRANSLATIONS: ASVn RSVn NASVn NEBn
COMMENTS: There are only two letters' difference in the spelling of "Galatia" and
"Gaul" in Greek. Since the two places were inhabited by the same race of people, in the
early centuries of this era "Gaul" was called "Galatia." Thus the reading "Gaul" may be
due to a misspelling or it may be due to copyists who felt that the "Galatia" referred to
was actually "Gaul." Gaul is in modern day France, while Galatia is in modern day
Turkey.
Paul's Letter to Titus
No Major Variants Noted in English Translations

Paul's Letter to Philemon
Philemon 6-25
Philemon 6:
TEXT: "every good thing that is in us for Christ."
EVIDENCE: A C D K Psi 048vid 81 614 630 1241 2495 Byz Lect three lat
TRANSLATIONS: ASVn RSV NASVn NIV NEB TEV
RANK: C
NOTES: "every good thing that is in you for Christ."

pl
EVIDENCE: p61 S G P 33 104 1739 1881 five lat vg syr(p,h) cop

OTHER: "every good thing that is for Christ."

EVIDENCE: four lat
COMMENTS: The words "us" and " you" were pronounced alike in later Greek.
pl
Because of all the second person pronouns in the context, "us" was more likely to be
misunderstood as " you" than vice versa.
pl
Philemon 25:
TEXT: "·The grace of the Lord Jesus Christ"
EVIDENCE: S P 33 81 104 1739 1881 syr(h,pal)
RANK: C
NOTES: "·The grace of our Lord Jesus Christ"

EVIDENCE: A C D K Psi 614 630 1241 2495 Byz Lect lat vg syr(p) cop
COMMENTS: There was a tendency for copyists to expand the name and titles of
Jesus.
Philemon 25:
TEXT: "[be] with your spirit."
pl
EVIDENCE: A D* 048vid 33 81 1881 two lat some cop(north) cop(south)

RANK: B
NOTES: "[be] with your spirit. Amen."
pl
EVIDENCE: S C Dc K P Psi 104 614 630 1241 1739 2495 Byz most lat vg syr(p,h,pal)
most cop(north)
COMMENTS: There was a tendency for copyists to add "Amen" at the end of a letter.
The Letter to the Hebrews
Hebrews 1:2-13:25
Hebrews 1:2:
TEXT: "·he has at the last of these days spoken"
RANK: -
NOTES: "·he has in these last days spoken"

EVIDENCE: Psi 629 lat
TRANSLATIONS: KJV RSV? NASV* NIV? NEB* TEV?
COMMENTS: Some copyists (and modern translations) changed the text reading to
the more usual expression "these last days."
Hebrews 1:8:
TEXT: "uprightness [is] the scepter of your kingdom"
EVIDENCE: A D K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h) cop
RANK: C
NOTES: "uprightness [is] the scepter of his kingdom"

EVIDENCE: p46 S B
TRANSLATIONS: ASVn RSVn NASV NEB TEVn
OTHER: "uprightness [is] the scepter of the kingdom"

EVIDENCE: syr(pal)
COMMENTS: Although it is possible that "his" was original and that most copyists
changed it to "you" to agree with Psalm 45:7 from which the quotation is taken, the fact
that the great majority of manuscripts from different text types read "his" make it more
likely that "you" is original.
Hebrews 1:12:
TEXT: "you will roll them up, like a cloak, and they will be changed."
EVIDENCE: p46 S A B {D* D(copy)} 1739 {two lat}
TRANSLATIONS: ASV {RSVn} NASV {NIV NEB TEV}
RANK: C
NOTES: "you will roll them up, and they will be changed."
EVIDENCE: Dc K P Psi 33 81 104 614 630 1241 1881 2495 Byz Lect most lat vg
syr(p,h,pal) cop
TRANSLATIONS: KJV RSV
COMMENTS: The evidence (and modern translations) listed above in braces either
moves "and" in front of "like" or omits it. The fact that the words "like a cloak" are
missing from many manuscripts is due to their not being found in Psalm 102:26 which
is being quoted in this place. Apparently copyists omitted them here to make this
quotation read exactly like the psalm.
Hebrews 2:7:
TEXT: "you crowned him with glory and honor, ·you put"
EVIDENCE: p46 B Dc K L 614 630 1241 2495 Byz Lect syr(h)
RANK: C
NOTES: "you crowned him with glory and honor, and set him over the works of your
hands, ·you put"
EVIDENCE: S A C D* P Psi 33 81 104 1739 1881 lat vg syr(p,h+) cop
TRANSLATIONS: KJV ASV RSVn NASV TEVn
COMMENTS: The extra phrase seems to have been added by copyists from Psalm 8:7,
which is being quoted here.
Hebrews 2:9:
TEXT: "so that by the grace of God he might taste death"
EVIDENCE: p46 S A B C D K P Psi 33 81 104 614 630 1241 1881 2495 Byz Lect lat most vg most
syr(p) syr(h,pal) cop
RANK: B
NOTES: "so that without God he might taste death"

EVIDENCE: 0121b 424c 1739* one vg some syr(p)
TRANSLATIONS: NEBn
COMMENTS: There are only three letters' difference between the two readings.
Perhaps the reading "without God" arose when copyists misread the text reading.
Hebrews 3:2:
TEXT: "Moses also [was faithful] in all God's house"
EVIDENCE: S A C D K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr(p,h)
TRANSLATIONS: KJV ASV RSVn NASV NIV
RANK: D
NOTES: "Moses also [was faithful] in God's house"

EVIDENCE: p13 p46vid B cop
TRANSLATIONS: RSV NEB TEV
COMMENTS: The word translated "all" is in brackets in the UBS text. It is possible
that "all" was added here by copyists either from verse 5 or from the Greek Old
Testament of Numbers 12:7. On the other, it is also possible that "all" was omitted by a
few Alexandrian copyists and translators to make it parallel to the statement about Jesus
being faithful over God's house.
Hebrews 3:6:
TEXT: "hold fast [our] boldness and the boast [that we have] of our hope."
RANK: C
NOTES: "hold fast [our] boldness and the boast [that we have] of our hope firm until
the end."
EVIDENCE: S A C D K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg
syr(p,h,pal) cop(north)
TRANSLATIONS: KJV ASV RSVn NASV
COMMENTS: In spite of the fact that "firm until the end" is in most manuscripts here,
it seems likely that it was borrowed by copyists from verse 14, especially since "firm" is
in the feminine gender, as in verse 14, but it seems to refer to "boast" which is neuter
gender.
Hebrews 4:2:
TEXT: "because they were not united by faith with those who listened."
EVIDENCE: p13vid p46 A B C D* {Dc K P} Psi 33 81 {614 630 1241} 1739 {1881 2495 Byz Lect} some
lat earlier vg syr(h) some cop(south)
RANK: C
NOTES: "because it was not united with faith within those who heard."
EVIDENCE: S some lat later vg syr(p) most cop(south)
COMMENTS: The evidence listed in braces represents a different spelling. The same
Greek word can be translated "heard" or "listened." The only difference in the reading
regards the word "united." The text reading is accusative plural and the reading in the
notes is nominative singular. The text reading is more difficult to understand, which
probably explains why copyists changed it to an easier construction.
Hebrews 4:3:
TEXT: "·For we who have believed"
EVIDENCE: p13 p46 B D K P Psi 33 614 630 1241 2495 Byz Lect lat vg syr(h) cop(south)
RANK: B
NOTES: "·Therefore we who have believed"
EVIDENCE: S A C 81 104 1739 1881 cop(north)
TRANSLATIONS: ASVn NASVn TEV
NOTES: "·But we who have believed"

EVIDENCE: syr(p)
TRANSLATIONS: NIV
COMMENTS: The NEB omits any conjunction here. Apparently "therefore" was
borrowed from verses 1, 11, 14, and 16. The reading "but" or "now" is translational, not
textual.
Hebrews 6:2:
TEXT: "of faith toward God, ·of teaching about baptizings"
EVIDENCE: S A C D I K P 33 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg syr(p,h)
cop
TRANSLATIONS: KJV ASV RSVn NASV NEB TEV
RANK: B
NOTES: "of faith toward God, ·[that is], teaching about baptizings"
EVIDENCE: p46 B two lat
TRANSLATIONS: ASVn RSV NIV NEBn
COMMENTS: The reading in the notes, which makes "teaching" in apposition with
"faith" was probably a stylistic improvement made by copyists to lessen the number of
genitives in the passage.
Hebrews 6:3:
TEXT: "·And this we will do if God permits."
EVIDENCE: p46 S B I K 33 614 630 1241 1739 1881 some Byz Lect most lat vg syr(p,h) cop
RANK: B
NOTES: "·And let us do this if God permits."

EVIDENCE: A C D P Psi 81 104 2495 some Byz one lat
TRANSLATIONS: RSVn
COMMENTS: The difference between the two readings is the difference between a
short "o" (text reading) and a long "o" (reading in the notes). The variation is thus
probably due to a mistake of the ear, perhaps because of the preceding exhortation.
Hebrews 8:8:
TEXT: "·For he finds fault with them and says:"
EVIDENCE: S* A D* I K P Psi 33 81 2495 lat vg cop
RANK: C
NOTES: "·For he finds fault and says to them"
EVIDENCE: p46 Sc B Dc 104 614 630 1241 1739 1881 Byz Lect
TRANSLATIONS: ASVn NIVn
COMMENTS: The difference between the two readings is only one letter in the word
"them." It determines whether the word should be translated "with them" or "to them."
The reading in the notes could also be translated "with them" and taken with "finds
fault." A majority of the UBS Textual Committee felt that the text reading was slightly
more likely to be changed to the reading in the notes than vice versa.
Hebrews 8:11:
TEXT: "they each shall not teach his fellow-citizen and"
EVIDENCE: p46 S A B D K 33 614 1241 1739 1881 2495 Byz Lect two lat syr(p,h) cop
RANK: B
NOTES: "they each shall not teach his neighbor"

EVIDENCE: P 81 104 630 most lat vg
TRANSLATIONS: KJV NIV NEBn
COMMENTS: Although it is possible that copyists changed the word "neighbor" to

"fellow-citizen" so that it would read like the passage in the Greek Old Testament from
which it is quoted, it is also possible that the more common word "neighbor" was
substituted for "fellow-citizen."
Hebrews 9:11:
TEXT: "a high priest of the good things that have happened"
EVIDENCE: p46 B D* 1739 two lat syr(p,h,pal)
RANK: C
NOTES: "a high priest of the future good things"

EVIDENCE: S A Dc I(vid) K P 33 81 104 614 630 1241 1881 2495 Byz Lect most lat
vg cop
TRANSLATIONS: KJV ASV RSVn NASV NIVn NEBn TEVn
COMMENTS: Perhaps the phrase "future good things" was borrowed by copyists from
Hebrews 10:1. The text reading is found in early manuscripts of both the Alexandrian
and Western types of ancient text.
Hebrews 9:14:
TEXT: "cleanse our conscience from dead works"
EVIDENCE: A D* K P 1739* some lat later vg syr(p) most cop(north)
RANK: C
NOTES: "cleanse your conscience from dead works"

pl
EVIDENCE: S Dc 33 81 104 630 1241 1739c 1881 2495 Byz Lect some lat earlier vg
syr(h,pal) some cop(north) cop(south)
OTHER: "cleanse the conscience from dead works"

EVIDENCE: 614
COMMENTS: The UBS Textual Committee preferred the reading "our" because
elsewhere the writer uses direct address (that is, " you") only in the exhortation sections
pl
of the letter.
Hebrews 9:17:
TEXT: "since it is never in force"
EVIDENCE: all other manuscripts
RANK: -
NOTES: "since it is not then in force"

EVIDENCE: S* D*
TRANSLATIONS: NASVn
COMMENTS: The difference in the two readings is between a "P" and a "T"; since the
Greek "P" or Pi is written like a "T" with two vertical strokes, the reading in the notes is
undoubtedly due to a mistake of the eye.
Hebrews 9:19:
TEXT: "he took the blood of calves and he-goats, with water"
EVIDENCE: S* A C P 33 81 104 614 630 Byz Lect most lat vg cop
TRANSLATIONS: KJV ASV RSV NASV TEV
RANK: C
NOTES: "he took the blood of calves, with water"

EVIDENCE: p46 Sc K L Psi 1241 1739 1881 2495 syr(p,h,pal)
TRANSLATIONS: NIV NEB
OTHER: "he took the blood of he-goats and calves, with water"
EVIDENCE: D 365 three lat
COMMENTS: The words "and he-goats" are in brackets in the UBS text. Although it is
possible that they were added from verse 12, since the words "calves" and "he-goats"
end with the same two letters, it is more likely that they were accidently omitted due to
a mistake of the eye.
Hebrews 10:1:
TEXT: "future good things [and] not the image itself of these things"
EVIDENCE: S A C D H(vid) K P Psi 33 81 104 614 630 1241 1739 1881 2495 Byz Lect lat vg syr cop
RANK: A
NOTES: "future good things and the image of these things"
EVIDENCE: p46
TRANSLATIONS: NEBn
COMMENTS: The replacement of "not itself" with "and" is obviously not original, for
it misses the point that the writer is making.
Hebrews 10:1:
TEXT: "it can never, by the same sacrifices"
EVIDENCE: p46 D*,c H K Psi 630 1739 1881 some Byz most lat vg
RANK: C
NOTES: "they can never, by the same sacrifices"

EVIDENCE: S A C Db P 33 81 104 614 1241 2495 some Byz Lect two lat syr(p,h) cop
COMMENTS: Apparently the change from "it can" to "they can" was influenced by
the verb "they offer" later on in the verse.
Hebrews 10:11:
TEXT: "·And every priest stands every day ministering"
EVIDENCE: p13 p46 S D K Psi 33 81 1241 1739 1881 2495 Byz Lect lat vg syr(h) cop(north)
RANK: B
NOTES: "·And every high priest stands every day ministering"

EVIDENCE: A C P 104 614 630 syr(p,h+) cop(south)
TRANSLATIONS: ASVn
COMMENTS: Apparently the word "high priest" was borrowed by copyists from
Hebrews 5:1 or 8:3.
Hebrews 10:34:
TEXT: "since you know that you yourselves had better"
pl pl pl
EVIDENCE: p13 p46 S A H(vid) Psi 33 81 1739 2495 lat vg syr(p,h)?

TRANSLATIONS: ASVn RSV NIV
RANK: B
NOTES: "since you know that you had for yourselves better"
pl pl pl
EVIDENCE: D K 104 614 630 1241 Byz Lect syr(p,h)?

NOTES: "since you know that you had better"

pl pl
EVIDENCE: P cop?
OTHER: "since you know that you had in yourselves better"
pl pl pl
EVIDENCE: 1881
COMMENTS: The text reading is found in early manuscripts of both the Alexandrian
and Western types of ancient text. It may be literally translated " you had as to
pl
yourselves." Since it may also be translated " you had yourselves as better and abiding
pl pl pl
belongings," copyists who understood it in this way were tempted to change it.
Hebrews 10:38:
TEXT: "·but my righteous one shall live by faith"
EVIDENCE: p46 S A H* 33 1175 1739 most lat most vg one cop(north) cop(south)
TRANSLATIONS: ASV RSV NASV NIV NEB TEV ("righteous people")
RANK: C
NOTES: "·but the righteous one shall live by faith"

EVIDENCE: p13 Dc Hc I K P Psi 81 104 614 630 1241 1881 2495 Byz Lect two lat some
vg syr(pal) some cop(north)
TRANSLATIONS: KJV ASVn NIVn? ("the righteous shall")
OTHER: "·but the righteous one shall live by my faith"

EVIDENCE: D* two lat syr(p,h)
COMMENTS: Although it is possible that "my" was added by copyists from Habakkuk
2:4 in the Greek Old Testament, it is more likely that it was omitted to make it read like
Romans 1:17 and Galatians 3:11.
Hebrews 11:4:
TEXT: "he was righteous, God testifying about his gifts"
EVIDENCE: p13* p46 Sc Dc K P Psi 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg
syr(p,h) cop(north)
RANK: C
NOTES: "he was righteous, testifying about his gifts to God"

EVIDENCE: S* A D* 33
TRANSLATIONS: ASVn ("text . . . uncertain")
OTHER: "he was righteous, God testifying about gifts to him"

EVIDENCE: p13c cop(south)
OTHER: "he was righteous, testifying about gifts to God"

EVIDENCE: three lat
COMMENTS: The reading "to God" was probably borrowed by copyists from the first
part of the verse.
Hebrews 11:11:
TEXT: "·By faith even barren Sarah herself"
EVIDENCE: p46 D*,b P Psi 81 104 1241 1739 1881 2495 lat vg syr(p,h) cop
TRANSLATIONS: NIV TEV
RANK: D
NOTES: "·By faith even Sarah herself"

EVIDENCE: p13vid S A Dc K 33 614 630 Byz Lect
TRANSLATIONS: KJV ASV RSV NASV NIVn NEB TEVn
COMMENTS: Although it is possible that "barren" was added by copyists, it is more

likely that it was accidently omitted through a mistake of the eye, since the words
translated "Sarah" and "barren" end in the same two letters and "Sarah" precedes
"barren" in Greek. The question as to whether Sarah or Abraham is the subject of the
sentence is a translational one, not a textual one.
Hebrews 11:37:
TEXT: "they were sawn in two, they died from murder"
EVIDENCE: p46 1241 syr(p) cop(south)
TRANSLATIONS: RSV NASVn NIV NEB TEV
RANK: D
NOTES: "they were sawn in two, they were tempted, they died from murder"
EVIDENCE: p13vid {S} A Dc K {P} Psi? ("burned") {048 33 81} 104 614 630 1739 1881
{2495} Byz Lect lat most vg {syr(h)} syr(pal) cop(north)
TRANSLATIONS: KJV ASV RSVn NASV {NIVn NEBn}
OTHER: "they were tempted, they were tempted, they died from murder"
EVIDENCE: D* some vg (have only one "they were tempted")
COMMENTS: The evidence and translations listed above in braces gives "they were
tempted" before "they were sawn in two." Two manuscripts read "they were burned"
instead of "they were sawn in two" (the words are only one letter different). The Greek
word for "they were sawn in two" is EPRISTHESAN, while the Greek word for "they
were tempted" is EPEIRASTHESAN. It is easy to see how one of them could have been
accidently omitted through a mistake of the eye. On the other hand, it is also possible
that the rare word "they were sawn in two" was accidently read by copyists as the
common word "they were tempted" and thus was accidently added to the list when
copyists saw it twice.
Hebrews 12:1:
TEXT: "and sin which clings so closely, and"
EVIDENCE: p13 S A D K P Psi 33 81 104 614 630 1241 1881 2495 Byz Lect most lat vg syr(p,h) cop
RANK: B
NOTES: "and sin which easily distracts, and"

EVIDENCE: p46 1739 three lat?
TRANSLATIONS: NEBn
COMMENTS: The reading in the notes apparently originated when EUPERISTATON

was misread as EUPERISPASTON.
Hebrews 12:3:
TEXT: "endured such opposition by sinners against himself"
EVIDENCE: A Dc K P Psi* 104 614 630 1241 1739c 1881 2495 Byz Lect five lat later vg syr(h)
RANK: D
NOTES: "endured such opposition by sinners against themselves"

EVIDENCE: p13 p46 S D* Psic 048 33 81 1739* one lat earlier vg syr(p) cop(north)
TRANSLATIONS: ASVn
NOTES: "endured such opposition by sinners"

COMMENTS: Although it is possible that the difficulty in understanding the plural led
to its being changed by copyists to the singular, a majority of the UBS Textual
Committee felt that it was so difficult to understand that it could not be original. The
omission of the prepositional phrase by several translations is probably translational
rather than textual.
Hebrews 12:18:
TEXT: " you have not come to what may be felt of"
pl
EVIDENCE: p46 S A C 048 33 81 lat earlier vg syr(p) cop

TRANSLATIONS: {ASV} RSV {NASV NEB}
RANK: C
NOTES: " you have not come to a mountain that may be felt of"
pl
EVIDENCE: D K P Psi 104 614 630 1241 1739 1881 2495 Byz Lect later vg syr(h)
TRANSLATIONS: KJV NIV TEV
COMMENTS: The translations in braces have either "mountain" in italics, indicating

that the word is not in the Greek text, or "Sinai" (NEB). Since NIV and TEV do not use
italics to indicate added words, it is likely that they also follow a text that omits
"mountain." Since the word "mountain" is found both before and after "felt of" in the
evidence supporting it, it is likely that it was added by copyists to make the meaning
clear.
Hebrews 13:15:
TEXT: "·Through him then let us always keep offering"
EVIDENCE: Sc A C Dc K 81 104 614 630 1241 1739 1881 2495 Byz Lect most lat vg syr(h) cop
RANK: D
NOTES: "·Through him let us always keep offering"

EVIDENCE: p46 S* D* P Psi one lat syr(p)
TRANSLATIONS: ASVn
COMMENTS: The Greek word for "then" or "therefore" is enclosed in brackets in the
UBS text because of the early manuscripts that omit it. Although it is possible that the
word was added by copyists to make a smoother transition, it is more likely that it was
accidently omitted when copyists read AUTOUOUNANA- as AUTOUANA-.
Hebrews 13:21:
TEXT: "·equip you with everything good"
pl
EVIDENCE: p46 S D* Psi lat vg cop(north)

RANK: A
NOTES: "·equip you with every good work"

pl
EVIDENCE: A ("work and word") C Dc K P 33 81 104 614 630 1241 1739 1881 2495
Byz Lect syr(p,h) cop(south)
COMMENTS: The addition of the word "work" seems to be a homiletic gloss by

copyists. The extra words "and word" in manuscript A are taken from 2 Thessalonians
2:17.
Hebrews 13:21:
TEXT: "working in us that which is pleasing in his sight"
EVIDENCE: p46 S A D K 33 81 104 614 1241 1739 1881 some Byz syr(p) cop
TRANSLATIONS: ASV RSVn NASV NIV NEB TEV
RANK: B
NOTES: "working in you that which is pleasing in his sight"

pl
EVIDENCE: C P Psi 630 2495 some Byz Lect lat vg syr(h)

TRANSLATIONS: KJV ASVn RSV
COMMENTS: In later Greek the words for "us" and " you" were pronounced alike. It
pl
is likely that the change from "us" to " you" was due to a mistake of the ear, when
pl
copyists were influenced by the " you" in the first part of the verse.
pl
Hebrews 13:25:
TEXT: "·Grace be with all of you."
pl
EVIDENCE: p46 S* I(vid) 33 cop(south)

RANK: C
NOTES: "·Grace be with all of you. Amen."

pl
EVIDENCE: Sc A C D* ("of the saints") Dc H K P Psi 81 104 614 630 1241 ("of us")
1739 1881 2495 Byz Lect lat vg syr(p,h) cop
COMMENTS: It was common for copyists to add "Amen" at the end of a letter.
The Letter of James
James 1:17-5:20
James 1:17:
TEXT: "no variation or shadow [cast] by turning."
EVIDENCE: Sc A C K P Psi 81 104 630 945 1241 1739 Byz Lect most lat vg syr(p,h)
TRANSLATIONS: KJV ASV RSV NASV NEBn TEV
RANK: C
NOTES: "no variation that [consists] of the turning of a shadow."

EVIDENCE: S* B
TRANSLATIONS: RSVn NIV NEB
OTHER: "none of variation or of turning of a shadow"

EVIDENCE: p23
OTHER: "no variation or turning of a shadow"

EVIDENCE: 614 2495
OTHER: "no variation or tipping of a shadow."

EVIDENCE: one lat cop(north)?
OTHER: "no shadow or turning or variation."

COMMENTS: The difficulty of understanding the passage has led copyists to change it
in a number of ways. The UBS Textual Committee felt that the text reading is the least
unsatisfactory.
James 2:3:
TEXT: "'You stand there,' or 'Sit down beside my footstool'"
EVIDENCE: A C* ("and") Psi 33 81 614 630 2495 most lat vg syr(h)
TRANSLATIONS: ASV RSV NASV NIV NEBn
RANK: C
NOTES: "'You stand,' or 'Sit down there beside my footstool'"

EVIDENCE: B 945 1241 1739 one lat cop(south) ("here")
TRANSLATIONS: NEB ("here")
NOTES: "'You stand there,' or 'Sit down here beside my footstool'"
EVIDENCE: p74vid S C2 K P 104 Byz Lect syr(p) cop(north)
TRANSLATIONS: KJV NEBn TEV
COMMENTS: It seems that "here" was added to the second phrase by some copyists to
improve the parallelism. Others moved "there" from the first phrase to the second.
James 2:19:
TEXT: "·You believe that God is one"
EVIDENCE: p74 S A C K(margin) 33vid 81 104 Byz Lect lat? vg? syr? cop
TRANSLATIONS: KJV ASV RSV NASV NIV? NEB TEV?
RANK: C
NOTES: "·You believe that there is one God"

EVIDENCE: B 614 630 945 1241 1739 2495
TRANSLATIONS: ASVn NIV? TEV?
OTHER: "·You believe that God is"

EVIDENCE: K(text) Psi
COMMENTS: The text reading can also be translated "there is one God." The
difference in the readings is between the presence (text) or absence (notes) of the
definite article. The evidence for each shows variations in word order.
James 2:20:
TEXT: "faith apart from works is ineffective"
EVIDENCE: B C* 945 1739 most lat earlier vg cop(south)
RANK: B
NOTES: "faith apart from works is dead"

EVIDENCE: S A C2 K P Psi 33 81 104 614 630 1241 2495 Byz Lect one lat later vg
syr(p,h) cop(north)
TRANSLATIONS: KJV NIVn TEVn
OTHER: "faith apart from works is empty"

EVIDENCE: p74 one lat
COMMENTS: It is likely that the reading "dead" was borrowed by copyists from
verses 17 and 26. The reading "empty" was taken from "O empty man" earlier in the
verse.
James 4:5:
TEXT: "the Spirit which he has made to dwell in us"
EVIDENCE: p74 S B Psi 104 1241 1739
RANK: C
NOTES: "the Spirit which dwells in us"
EVIDENCE: K L P 33 614 630 945 2495 Byz Lect lat vg syr cop
COMMENTS: There is only one letter difference between the two readings in spelling
and the two words were pronounced alike. It is likely that the rare causative verb "made
to dwell" was replaced by copyists with the more common simple form "dwell." The
word is uncertain in manuscripts A and 81.
James 4:14:
TEXT: "not know about tomorrow. What [is] your life?"
pl
EVIDENCE: S* B 614 2495 one lat syr(h) one cop(north)

RANK: C
NOTES: "not know about tomorrow. For what [is] your life?"
pl
EVIDENCE: p74 Sc A K L P Psi 33 81 104 630 945 1241 1739 2495 Byz Lect most lat
vg syr(p) most cop
OTHER: "not know about tomorrow. But what [is] your life?"
pl
EVIDENCE: one lat
COMMENTS: The text reading can also be translated "not know what sort of life [is]
yours tomorrow." Apparently "For" was inserted by copyists under the influence of the
pl
next sentence to prevent this ambiguity.
James 5:20:
TEXT: "·he must know that the one who turns"
EVIDENCE: S A K P 81 104 614 630 945 1241 1739 Byz Lect most lat vg syr(p) cop(north)
RANK: C
NOTES: "· you must know that the one who turns"
pl
EVIDENCE: B 2495 syr(h)

TRANSLATIONS: ASVn NIV? NEB TEV?
OTHER: "·that the one who turns"

EVIDENCE: Psi
OTHER: "·the one who turns"

EVIDENCE: p74 one lat cop(south)
COMMENTS: The change from the third person singular to the second person plural
seems to have been made to have the statement addressed to the reader. In the same
way, the reading of the NIV and TEV is probably translational rather than textual for the
same reason.
The First Letter of Peter
1 Peter 1:8-5:13
1 Peter 1:8:
TEXT: "·Although you have not seen him, you love [him]"
pl pl
EVIDENCE: p72 S B C 048vid 630 945 1739 lat vg syr(p,h) cop(south)

RANK: B
NOTES: "·Although you have not known him, you love [him]"
pl pl
EVIDENCE: A K P Psi 33 81 104 614 1241 2495 Byz Lect cop(north)

TRANSLATIONS: RSVn
COMMENTS: There is only a difference of two letters between the two readings. It is
possible that one was accidently read for the other. The text reading is found in early
manuscripts of both the Alexandrian and Western types of ancient text.
1 Peter 1:9:
TEXT: "· You get [as] the end [result] of your faith"
pl pl
EVIDENCE: p72vid S A C P Psi 048 Maj lat vg syr

RANK: -
NOTES: "· You get [as] the end [result] of faith"

pl
TRANSLATIONS: NASVn (footnote marker on wrong "you")
OTHER: "· You get [as] the end [result] of our faith"
pl
EVIDENCE: 2495 one cop(north)
COMMENTS: The Greek word for " your" is enclosed in brackets in the UBS text. In
pl
later Greek " your" and "our" were pronounced alike, so the reading "our" is due to a
pl
mistake of the ear. Although it is possible that " your" is a natural addition for copyists
pl
to make, the fact that it is found in so many manuscripts of different kinds of ancient
text indicates that it is original. The NASV has the footnote marker on the " your" in
pl
front of "soul"; it actually belongs on the " your" in front of "faith." The " your" in front
pl pl
of "soul" is a supplied word, not found in the Greek text, as is shown by the italics in the
KJV and ASV.
1 Peter 1:20:
TEXT: "was made apparent at the last of the times"
EVIDENCE: S2 A B C 33 81 614 945 1241 1739 2495 syr(h) cop
RANK: -
NOTES: "was made apparent at the last times"

EVIDENCE: p72 P Maj lat vg syr(p)
TRANSLATIONS: KJV NASV* NIV TEV
NOTES: "was made apparent at the last time"

EVIDENCE: S* Psi
TRANSLATIONS: NEB
COMMENTS: The more unusual expression of the text reading was changed to the
more usual "the last times" by making "last" plural. A few copyists changed "times" to
"time" to read "the last time."
1 Peter 1:22:
TEXT: "love one another earnestly from a clean heart"
EVIDENCE: p72 S* C K P Psi 33 81 104 614 630 945 1241 1739 1881 2495 Byz Lect two lat syr(h)
cop
TRANSLATIONS: KJV ASVn NASVn NIVn TEVn
RANK: C
NOTES: "love one another earnestly from [the] heart"

EVIDENCE: A B most lat vg
OTHER: "love one another earnestly from a true heart"

EVIDENCE: Sc
COMMENTS: The word for "clean" or "pure" is enclosed in brackets in the UBS text
because it is missing from early manuscripts of both the Alexandrian and Western types
of ancient text. However, since in Greek both "clean" and "heart" begin with the same
two letters, it is possible that it was accidently omitted when copyists eyes jumped from
the beginning of "clean" to the beginning of "heart." The reading "true" probably was
taken from "truth" earlier in the verse.
1 Peter 2:21:
TEXT: "Christ also suffered for you"
pl
EVIDENCE: p72 A B C(vid) K P 33 81 614 630 945 1241 1739 1881 2495 Byz Lect lat vg syr(h) cop
RANK: B
NOTES: "Christ also died for you" pl
EVIDENCE: S Psi 104 syr(p)

TRANSLATIONS: NEBn
COMMENTS: The reading "died" was probably borrowed by copyists from the variant
reading in 1 Peter 3:18.
1 Peter 3:18:
TEXT: "Christ also suffered for sins"
EVIDENCE: B K P Byz Lect
TRANSLATIONS: KJV ASV RSVn NEBn TEVn
RANK: D
NOTES: "Christ also suffered for sins on our behalf"

EVIDENCE: 81 104
TRANSLATIONS: NEBn
NOTES: "Christ also died for sins"

EVIDENCE: earlier vg
NOTES: "Christ also died for sins on our behalf"

EVIDENCE: S C2(vid) 33 614 630 945 1739 1881 syr(h) cop(north)
TRANSLATIONS: NEBn
NOTES: "Christ also died for sins on your behalf"

pl
EVIDENCE: p72 A 1241 2495 ("on behalf of sins")

TRANSLATIONS: none
NOTES: "Christ also died for our sins"

EVIDENCE: C*(vid) lat later vg syr(p) cop(south)
TRANSLATIONS: NEB
OTHER: "Christ also died for you on behalf of sins"

pl
EVIDENCE: Psi
COMMENTS: Although it is possible that "suffered" was borrowed from 1 Peter 2:21,
it was natural for copyists to change "suffered" to "died" next to "for sins." The words
"our," "on our behalf," and "on your behalf" (the last two of which were pronounced
pl
alike in later Greek) were natural expansions of the kind copyists often made.
1 Peter 3:18:
TEXT: "that he might bring you to God"
pl
EVIDENCE: p72 B P Psi 1241 2495 Byz one lat syr(p,h)

RANK: C
NOTES: "that he might bring us to God"

EVIDENCE: Sc A C K 33 81 104 614 630 945 1739 1881 Lect most lat vg cop
OTHER: "that he might bring to God"

EVIDENCE: S*
COMMENTS: In later Greek the words for " you" and "us" were pronounced alike, so
pl
this variation is due to a mistake of the ear. Copyists were more likely to change " you"
pl
to "us" than vice versa, since "us" is more inclusive.
1 Peter 4:1:
TEXT: "Christ suffered in the flesh"
EVIDENCE: p72 B C Psi 1739 1881 lat vg cop(south)
RANK: B
NOTES: "Christ suffered in the flesh for us"

EVIDENCE: Sc A K P 33 81 104 614 630 945 1241 Byz Lect syr(h) cop(north)
NOTES: "Christ suffered in the flesh for you"

pl
EVIDENCE: S* ("died") 2495 syr(p)

TRANSLATIONS: RSVn
COMMENTS: The phrases "for us" and "for us" (both of which were pronounced alike
in later Greek) were natural expansions of the kind copyists were likely to make after
"Christ suffered." They are absent from early manuscripts of both the Alexandrian and
Western kinds of ancient text.
1 Peter 4:1:
TEXT: "the one who has suffered in the flesh has ceased from sin"
EVIDENCE: p72 S* A C K P 81 104 614 630 945 1241 1739 {1881} 2495 Byz Lect {syr(h)} most cop
{some cop(north)}
TRANSLATIONS: KJV ASV RSV NASV {NIV? NEB TEV? ("with sin")}
RANK: B
NOTES: "the one who has suffered in the flesh has ceased with sins"
EVIDENCE: Sc B Psi lat vg syr(p)
TRANSLATIONS: ASVn {NIV? TEV?}
COMMENTS: The preposition "from" in only implied in the text reading. It is found
explicitly in the evidence that is listed in braces. Perhaps the change from the singular
genitive "from sin" to the plural dative "with sins" was influenced by the plural dative
"by desires" in the next verse.
1 Peter 4:14:
TEXT: "the Spirit of glory and of God rests"
EVIDENCE: p72 B K Psi some Byz
RANK: B
NOTES: "the Spirit of glory and of power and of God rests"

EVIDENCE: S A P 33 81 104 945 1241 1739 1881 some Byz Lect four lat cop(north)
TRANSLATIONS: RSVn
OTHER: "the Spirit of glory and of the power of God rests"
EVIDENCE: 614 630 2495 one lat syr(h) cop(south)
OTHER: "the Spirit of the glory of God rests"

EVIDENCE: three lat earlier vg syr(p)
COMMENTS: Although it is possible that "and of power" was accidently omitted

when copyists' eyes jumped from "and" to "and," the fact that it is absent from early
manuscripts of several different types of ancient text indicates that it is probably an
addition by copyists.
1 Peter 5:2:
TEXT: "shepherd the flock of God that is among you, supervising not by compulsion but
pl
voluntarily"
EVIDENCE: p72 Sc A K P Psi 33 81 104 614 630 945 1241 1739 1881 2495 Byz Lect lat vg syr(p,h)
cop(north)
TRANSLATIONS: KJV ASV RSVn NIV TEV
RANK: C
NOTES: "shepherd the flock of God that is among you, not by compulsion but
pl
voluntarily"
EVIDENCE: S* B cop(south)
COMMENTS: The word for "supervising" is enclosed in brackets in the UBS Greek
text. It is the verb form of the word traditionally translated "bishops." In an later age that
made a distinction between "elders" and "bishops," it was probably omitted by copyists
who felt that elders should not be commanded to do the work of a bishop. Certainly it
would not have been added by most copyists of that time.
1 Peter 5:2:
TEXT: "voluntarily, in accordance with [the will of] God, nor from fondness for dishonest gain"
EVIDENCE: p72 S A P Psi 33 81 104 614 630 945 1241 1739 1881 2495 lat vg syr(h) cop
TRANSLATIONS: ASV RSVn NASV NIV NEB TEV
RANK: C
NOTES: "voluntarily, nor from fondness for dishonest gain"

EVIDENCE: B K Byz Lect
TRANSLATIONS: KJV ASVn RSV
COMMENTS: The expression "in accordance with God" was probably omitted by
copyists who found it difficult to understand.
1 Peter 5:10:
TEXT: "called you to his eternal glory in Christ Jesus,"
pl
EVIDENCE: p72 A K P Psi 33 81 104 1241 1739 1881 Byz Lect most lat vg syr(p) ("Jesus Christ")
syr(h+) cop
TRANSLATIONS: KJV
RANK: C
NOTES: "called you to his eternal glory in Christ,"

pl
EVIDENCE: S B 614 630 2495 syr(h)

OTHER: "called you to his eternal glory in Jesus,"

pl
EVIDENCE: one lat
OTHER: "called you to his eternal glory,"

pl
EVIDENCE: 945
COMMENTS: The name "Jesus" is enclosed in brackets in the UBS text. Although
there was a tendency for copyists to add to the name of Jesus, a majority of the UBS
Textual Committee felt that the great number of manuscripts supporting its inclusion
indicates that it is original.
1 Peter 5:10:
TEXT: "restore, establish, strengthen, [and] ground [ you]."
pl
EVIDENCE: S K P 33vid 104 614 630 945 1241 1739 1881 2495 Byz Lect syr(h) cop
TRANSLATIONS: KJV ASVn RSVn NASV NIV NEB TEV
RANK: C
NOTES: "restore, establish, [and] strengthen [ you]."

pl
EVIDENCE: A B Psi 0206vid most lat vg

OTHER: "restore, establish, [and] ground [ you]."

pl
EVIDENCE: p72 81 two lat syr(p)
COMMENTS: The words in the list end with the same two to four letters. Therefore
one or the other of them were accidently omitted when copyists' eyes jumped from the
end of one word to the end of the next.
1 Peter 5:11:
TEXT: "·To him be the might forever. Amen."
EVIDENCE: p72 B most cop(north)
TRANSLATIONS: TEV
RANK: C
NOTES: "·To him be the might forever and ever. Amen."

EVIDENCE: S A K P Psi 0206vid 33 81 104 614 630 945 1241 1739 1881 2495 Byz
Lect lat vg syr(p,h) one cop(north) cop(south)
COMMENTS: The words translated "forever" are literally "to the ages," while the
words translated "forever and ever" are literally "to the ages of the ages." Since copyists
had a tendency to expand doxologies, a majority of the UBS Textual Committee felt that
the shorter reading was original in spite of the slender evidence for it, especially in light
of 1 Peter 4:11.
1 Peter 5:13:
TEXT: "·She who is in Babylon, chosen together"
RANK: -
NOTES: "·[The] church that is in Babylon, chosen together"

EVIDENCE: S some vg syr(p)
TRANSLATIONS: KJV* ("church" in italics) ASVn* NASVn TEV*
COMMENTS: The addition of the word "church" by a few copyists and translators
makes explicit a common interpretation of this verse. The translations marked with a
dagger are actually following the reading in the text.
The Second Letter of Peter
2 Peter 1:1-3:18
2 Peter 1:1:
TEXT: "·Simeon Peter, a slave and apostle"
EVIDENCE: S A K P 104 945 1739 1881* 2495 Byz some Lect syr(ph,h)
TRANSLATIONS: ASVn RSV NASVn NEB
RANK: C
NOTES: "·Simon Peter, a slave and apostle"

EVIDENCE: p72 B Psi 81 614 630 1241 1881c some Lect syr(pal) cop
COMMENTS: The two names "Simeon" and "Simon" are two forms of the same
name. It seems more likely that copyists would change "Simeon" to "Simon" than vice
versa, since "Simeon" is used of Peter only once elsewhere (Acts 15:14).
2 Peter 1:3:
TEXT: "the One who called us to [his] own glory and virtue."
EVIDENCE: S A C P Psi 33 81 104 614 630 945 1241 1739 1881 2495 lat vg syr(ph,h,pal) cop
RANK: D
NOTES: "the One who called us through glory and virtue."

EVIDENCE: p72 B K L Byz Lect
TRANSLATIONS: KJV ASVn TEVn
COMMENTS: There is only one letter difference between the Greek words for "own"
and "through"; in addition, the words for "glory" and "virtue" are in different cases in
the readings which makes a difference in spelling of one extra letter each. The text
reading seems to have a wider range of evidence from different types of ancient text.
2 Peter 1:21:
TEXT: "but men spoke from God [as they were] moved"
EVIDENCE: p72 B P 614 630 945 1241 1739 1881 2495 one lat syr(h) cop(north)
RANK: B
NOTES: "but holy men of God spoke [as they were] moved"
EVIDENCE: S A K Psi 33 104 Byz Lect most lat vg syr(ph)
OTHER: "but holy men spoke from God [as they were] moved"
EVIDENCE: C 81
OTHER: "but holy men spoke [as they were] moved"

COMMENTS: In Greek the two readings are almost alike; there is only three letters
difference between them. Further, the letters "GI" (in the word "holy") when written
together in capital letters look almost like a capital "P" (in the word "from"). Thus the
variation is probably due to a mistake of the eye. Since the reading with "holy" may
have been prompted by the words "Holy Spirit" in the same verse, the reading "from
God" is more likely to be original.
2 Peter 2:4:
TEXT: "committed [them] to chains of gloom to be kept"
EVIDENCE: p72 K P Psi 33 104 614 630 945 1241 1739 1881 2495 Byz Lect some lat vg syr(ph,h)
cop(north)
TRANSLATIONS: KJV ASVn NIVn NEBn TEV
RANK: D
NOTES: "committed [them] to caverns of gloom to be kept"

EVIDENCE: S {A B C 81} one lat cop(south)
COMMENTS: There are only two letters' difference between "chains" and "caverns" in
Greek, and the evidence in braces misspells "caverns" in such a way that there is only
one letter's difference between them. Since "cavern" was a common word in Egypt,
which is the source of most of the manuscripts that read it, it is likely a misreading of
"chains." The use of "imprisonment" in the parallel passage of Jude 6 would also argue
for the originality of "chains."
2 Peter 2:6:
TEXT: "he condemned [them] to ruin and made [them] an"
EVIDENCE: S A C2 K Psi 33 81 104 614 630 2495 Byz Lect lat vg syr(ph,h) cop(south)
TRANSLATIONS: KJV ASV RSV NASV NEB TEV
RANK: D
NOTES: "he condemned [them] and made [them] an"

EVIDENCE: p72 B C* 945 1241 1739 1881 cop(north)
TRANSLATIONS: NIV
COMMENTS: The Greek word for "to ruin" is enclosed in brackets in the UBS text
because it is missing from several early manuscripts. Since both it and the word for
"condemned" begin with the same three letters, it is likely that it was accidently omitted
when copyists' eyes jumped from the beginning of "to ruin" (which comes first in
Greek) to the beginning of "condemned."
2 Peter 2:6:
TEXT: "example to the impious of things going [to happen]"
EVIDENCE: p72 B P 614 630 2495 syr(ph,h) cop
RANK: C
NOTES: "example to those who were going to keep living impiously"

EVIDENCE: S A C K Psi 33 81 104 945 1241 1739 1881 Byz Lect lat vg
COMMENTS: The difference between the two readings is that of one letter, which is
enclosed in brackets in the UBS text. If included the word is a noun "the impious"; if
omitted the word is an infinitive "to keep living impiously." Because of the helper word
"going" copyists would be more likely to change the noun to an infinitive than vice
versa.
2 Peter 2:11:
TEXT: "judgment against them from the Lord."
EVIDENCE: p72 1241 one lat syr(ph,h+)?
TRANSLATIONS: none
RANK: D
NOTES: "judgment against them before the Lord."

EVIDENCE: S B C K P 104 945 1739 Byz Lect syr(ph,h+)?
NOTES: "judgment against them."

EVIDENCE: A Psi 33 81 614 630 1881 2495 most lat vg syr(h) cop
TRANSLATIONS: none
COMMENTS: The difference in the first two readings is between the genitive case for
"Lord" (text reading) or the dative case (reading in the notes). The same preposition can
mean either "from" or "before" depending upon the case of the noun it modifies.
Although it is possible that both were original absent, the difficulty of understanding
"from the Lord" perhaps caused copyists to either change it or omit it.
2 Peter 2:13:
TEXT: "reveling in their deceitful pleasures while"
EVIDENCE: p72 S A* C K P 33 81 104 614 630 2495 Byz Lect syr(h) cop(north)
RANK: C
NOTES: "reveling in their love feasts while"

EVIDENCE: Ac B Psi lat vg syr(ph) cop(south)
OTHER: "reveling in their ignorance while"

EVIDENCE: 945 1241 1739 1881
COMMENTS: There are only two letters' difference between the words translated
"deceitful pleasures" and "love feasts." Since the parallel passage in Jude 12 has "love
feasts," it is likely that copyists borrowed that reading from there.
2 Peter 2:15:
TEXT: "Balaam, the [son] of Beor"
EVIDENCE: p72 Sc Ac C K P Psi 048 81 104 614 630 945 1241 1739 1881 2495 Byz Lect lat most vg
syr(h) cop(north)
TRANSLATIONS: KJV ASVn RSV? NASV? NIV? TEV?
RANK: B
NOTES: "Balaam, the [son] of Beor"

EVIDENCE: B some vg syr(ph) cop(south)
TRANSLATIONS: ASV RSV? NASV? NIV? NEB TEV?
OTHER: "Balaam, the [son] of Beoorsor"

EVIDENCE: S*
COMMENTS: Apparently the unusual spelling "Bosor" has been changed to the more
usual spelling "Beor" by some copyists. The spelling "Beoorsor" is a combination of the
two. The original reading of manuscript A is uncertain.
2 Peter 2:20:
TEXT: "knowledge of our Lord and Savior Jesus Christ"
EVIDENCE: p72 S A C P Psi 048vid 81 614 630 945 1739 2495 most lat vg syr(h) cop(south)?
TRANSLATIONS: ASVn RSV NIV NEB TEV
RANK: C
NOTES: "knowledge of the Lord and Savior Jesus Christ"

EVIDENCE: B K Byz Lect one lat
OTHER: "knowledge of our Lord Jesus Christ"

EVIDENCE: L 1881 cop(north)
COMMENTS: The word for "our" is enclosed in brackets in the UBS text. Although
there was a tendency for copyists to expand the name of Jesus, Peter elsewhere used the
word "our" in the title (see 1:11 and 3:18) which prompted the UBS Textual Committee
to include it here.
2 Peter 3:9:
TEXT: "but is patient toward you"
pl
EVIDENCE: p72 B C P 048vid 81 945 1241 1739 1881 cop(north)

RANK: B
NOTES: "but is patient because of you" pl
EVIDENCE: S A Psi 33 614 630 2495 lat vg syr(ph,h) cop(south)

TRANSLATIONS: RSVn
OTHER: "but is patient toward us"

EVIDENCE: K L 104 Byz Lect
TRANSLATIONS: KJV
COMMENTS: In later Greek the words " you" and "us" were pronounced alike.
pl
Probably the reading "us" is due to a mistake of the ear. The reading "because of" or "on
account of" seems to have been a change by copyists to make the passage more
meaningful.
2 Peter 3:10:
TEXT: "the works that are in it will be found [out]."
EVIDENCE: S B K P 1175 1241 1739text 1881 syr(ph)
TRANSLATIONS: ASVn NASVn NIV NEB TEVn
RANK: D
NOTES: "the works that are in it will be burned up."

EVIDENCE: A 048 33 81 104 614 630 945 1739margin 2495 Byz Lect some lat later
vg syr(h) cop(north)
NOTES: "the works that are in it will be found dissolved."

EVIDENCE: p72
TRANSLATIONS: TEVn
NOTES: "the works that are in it will disappear."

EVIDENCE: C
TRANSLATIONS: TEV
OTHER: "the works that are in it will not be found."

OTHER: omit from "and the earth" to the end of the verse
EVIDENCE: Psi two lat earlier vg
COMMENTS: Probably the difficulty of understanding the meaning of the reading "be
found" gave rise to the other readings. Copyists either added a word ("dissolved" or
"not") or changed it to "be burned up" or "disappear."
2 Peter 3:18:
TEXT: "glory both now and to the day of eternity. Amen."
EVIDENCE: p72 S A C K P Psi 33 81 104 614 630 945 1739 c 2495 Byz Lect most lat vg syr(ph,h)
cop
RANK: D
NOTES: "glory both now and to the day of eternity."
EVIDENCE: B 1175 1241 1739*vid 1881 one lat
TRANSLATIONS: NEB
COMMENTS: The word "Amen" is enclosed in brackets in the UBS text. There was a
tendency for copyists to add "Amen" to the end of a book they had copied, but the fact
that it is found after so many manuscripts prompted the UBS Textual Committee to
include it here.
The First Letter of John
1 John 1:4-5:18
1 John 1:4:
TEXT: "so that our joy may be made full."
EVIDENCE: S B L Psi 1241 some Byz Lect three lat earlier vg cop(south)
RANK: B
NOTES: "so that your joy may be made full."

pl
EVIDENCE: A C K P 33 81 104 614 630 945 1739 1881 2495 some Byz some lat later
vg syr(h,pal) cop(north)
TRANSLATIONS: KJV ASVn RSVn NIVn TEVn
OTHER: "so that our joy in you may be made full"

pl
EVIDENCE: syr(p)
COMMENTS: In later Greek "our" and " your" were pronounced alike, so the
pl
variation is perhaps due to a mistake of the ear. There is a possibility that the reading
" your" was borrowed by copyists from John 16:24. The reading of the Syriac Peshitta
pl
translation is a combination of the two readings.
1 John 2:20:
TEXT: "from the Holy One, and you all know."
pl
EVIDENCE: S B P Psi cop(south)

RANK: D
NOTES: "from the Holy One, and you know all things."
pl
EVIDENCE: A C K 33 81 104 614 630 945 1739 1881 2495 Byz Lect lat vg syr(p,h)
cop(north)
COMMENTS: The difference between the two readings is only one of two letters.
Although it is possible that "know all things" was changed to "all know" by copyists
who felt that "know all things" was too strong a statement, it is also possible that the
reverse change was made by copyists who felt that the verb "know" needed an object.
1 John 2:25:
TEXT: "this is the promise he has promised us"
EVIDENCE: S A C K P Psi 33 81 104 614 630 945 1739 2495 Byz Lect most lat vg syr(p,h) cop
RANK: B
NOTES: "this is the promise he has promised you" pl
EVIDENCE: B 1241 1881 two lat

COMMENTS: In later Greek the words for "us" and " you" were pronounced alike.
pl
Most likely the change from "us" to " you" by a few copyists was due to a mistake of
pl
the ear.
1 John 3:5:
TEXT: "he appeared to take away sins"
EVIDENCE: A B P 33 945 1241 1739 1881 lat syr(h) cop(north)
RANK: C
NOTES: "he appeared to take away our sins"

EVIDENCE: S C K L Psi 81 104 614 630 2495 Byz Lect vg syr(p) cop(south)
TRANSLATIONS: KJV NIV TEVn
COMMENTS: It seems likely that the word "our" was borrowed by copyists from
passages such as 1 John 2:2 and 4:10.
1 John 4:3:
TEXT: "·and every spirit which does not confess Jesus"
EVIDENCE: S A B K Psi 33 81 104 614 630 945 1241 1739text 1881 2495 Byz Lect one lat syr(p,h)
cop
RANK: C
NOTES: "·and every spirit which annuls Jesus"

EVIDENCE: 1739margin most lat vg
TRANSLATIONS: ASVn
COMMENTS: Although it is possible that "not confess" comes from negating verse 2,
it is more likely that the reading "annuls" comes from a second century polemic against
Gnostics who said there was a difference between the earthly Jesus and the heavenly
Christ.
1 John 4:10:
TEXT: "·In this is love, not that we have loved God"
EVIDENCE: B Psi 81vid 945 1241 1739
TRANSLATIONS: NASVn TEV
RANK: -
NOTES: "·In this is love, not that we loved God"
EVIDENCE: S A 048vid Maj
COMMENTS: The difference between the perfect tense (text) and the aorist tense is
that of only one letter. Since in the next phrase "he loved us," the word "love" is in the
aorist tense, it is likely that copyists changed the perfect to the aorist to make the tenses
the same.
1 John 4:20:
TEXT: "whom he has seen cannot be loving God whom he has not seen."
EVIDENCE: S B Psi 630 1739 2495 syr(h) cop(south)
RANK: B
NOTES: "whom he has seen, how can he be loving God whom he has not seen?"
EVIDENCE: A K L 048 33 81 104 614 945 1241 1881 Byz Lect lat vg syr(p) cop(north)
COMMENTS: Although it is possible that some copyists substituted "not" for "how" to
make the meaning clear, it is also possible that other copyists substituted "how" for
"not" to heighten the rhetorical style.
1 John 5:7-8:
TEXT: "·And the Spirit is the One who testifies, because the Spirit is the truth. ·[That is] because
there are three who testify: the Spirit, and the water, and the blood; and [these] three agree as
one."
EVIDENCE: S A B K P Psi 048 33 81 104 614 630 945 1241 1739 1881 2495 Byz Lect one lat
earlier vg syr(p,h) cop
RANK: A
NOTES: "And the Spirit is the One who testifies, because the Spirit is the truth. ·[That
is] because there are three who testify in heaven: the Father, the Word, and the Holy
Spirit; and these three are one. ·And there are three who testify in the earth: the Spirit,
and the water, and the blood; and [these] three agree as one."
EVIDENCE: 61 88margin 221margin 429margin 629 636margin 918 2318 most lat
later vg
TRANSLATIONS: KJV NASVn NIVn
COMMENTS: A complete list of the Greek manuscripts that include this passage is
given above, in spite of the fact that none of the manuscripts were copied before the
tenth century. There is much variation among those who have it, and most of the old
Latin manuscripts have the witnesses on earth before the witnesses in heaven. The
expanded passage is a fourth century Latin gloss on verse 8 which found its way into
the Latin text and was back-translated into a few Greek manuscripts.
1 John 5:18:
TEXT: "but the One who was born of God keeps him"
EVIDENCE: A* B 614 2495 lat vg syr(h) cop(north)
RANK: C
NOTES: "but the one who was born of God keeps himself"
EVIDENCE: S Ac K P Psi 33 81 630 945 1241 1739 1881 Byz Lect syr(p) cop(south)?
COMMENTS: The difference in the two readings is only that of one letter. Elsewhere
John uses the word translated "the One who was born" to refer to Christ, and a different
form of the word to refer to the believer in Christ. Copyists who misunderstood the
word as referring to the believer change the simple pronoun to the reflective "himself."
The Second Letter of John
2 John 8-12
2 John 8:
TEXT: "that you may not lose what we have worked for"
pl
EVIDENCE: B syr(h)margin cop(south)

TRANSLATIONS: ASV RSVn NASV NEB TEV
RANK: C
NOTES: "that you may not lose what you have worked for"
pl pl
EVIDENCE: S A Psi 0232vid 33 81 614 630 1241 1739 1881 2495 lat vg syr(ph,h)
cop(north)
TRANSLATIONS: ASVn RSV NASVn NIV TEVn
OTHER: "that we may not lose what we have worked for"

EVIDENCE: K P 104 945 Byz Lect
TRANSLATIONS: KJV
COMMENTS: The translations "we" and " you" in this verse are from the verb endings
pl
which were not pronounced alike. Even though there is not much manuscript evidence
for the text reading, it is the reading that was most likely to be changed by copyists:
some changed "we" to " you" to make it read " you . . . you"; others changed " you" to
pl pl pl pl
"we" to make it read "we . . . we."
2 John 12:
TEXT: "so that our joy may be made full"
EVIDENCE: S K L P Psi 104 614 630 945 2495 Byz Lect syr(ph,h)
TRANSLATIONS: KJV RSV NASVn NIV NEB TEV
RANK: C
NOTES: "so that your joy may be made full"

pl
EVIDENCE: A B 33 81 1739 1881 lat vg cop(north)

OTHER: "so that my joy may be made full"

COMMENTS: In later Greek the words for "our" and " your" were pronounced alike.
pl
It is likely that copyists misheard "our" as " your," influenced by the two previous
pl
occurrences of " you" in the verse.

pl
The Third Letter of John
No Major Variants Noted in English Translations

The Letter of Jude
Jude 5-23
Jude 5:
TEXT: "know all [this], that the Lord who once saved"
EVIDENCE: S Psi C* 630 2495 syr(h)
RANK: D
NOTES: "know all [this], that Jesus who once saved"

EVIDENCE: 1241 1739 1881 one lat cop
NOTES: "know all [this], that God who once saved"

EVIDENCE: one lat syr(ph)
TRANSLATIONS: none
NOTES: "know this once and for all, that the Lord who saved"
EVIDENCE: K L 104 945 Byz Lect
TRANSLATIONS: KJV ASV RSVn NASV NIV ("already")
NOTES: "know all [this] once and for all, that Jesus who saved"
EVIDENCE: A B 33 81 three lat vg
NOTES: "know all [this] once and for all, that God who saved"
EVIDENCE: C2
TRANSLATIONS: RSVn
OTHER: "know all [this] once and for all, that God Christ who saved"
EVIDENCE: p72
OTHER: "know all [this] once and for all, that he who saved"
EVIDENCE: none
TRANSLATIONS: RSV
COMMENTS: The same Greek word can be translated either "once" or "once and for
all." Although a minority of the UBS Textual Committee preferred the reading "know
all [this] once and for all, that Jesus who saved" because it is the most difficult to
understand and thus the most likely to have been changed by copyists, a majority
preferred the reading found in the text and explained the reading "Jesus" as a mistake of
the eye, since there is only one letter difference between the Greek abbreviations for
"Lord" and "Jesus."
Jude 22-23:
TEXT: "·And on some have mercy, who doubt; ·and some save, by snatching [them] out of the
fire; and on some have mercy with fear"
EVIDENCE: S
TRANSLATIONS: ASV NASV NIV NEBn TEV
RANK: C
NOTES: "·And convince some, who doubt; ·and some save, by snatching [them] out of
the fire; and on some have mercy with fear"
EVIDENCE: A 33 81 1241 1739 1881 most lat vg cop(north)
TRANSLATIONS: ASVn RSV NASVn NEBn
NOTES: "·And some, on whom you have mercy when they doubt, save by snatching
pl
[them] out of the fire; and on some have mercy with fear"
EVIDENCE: B
TRANSLATIONS: NEB
NOTES: "·And convince some, who doubt; ·and some save, by snatching [them] out of
the fire with fear"
EVIDENCE: C*
TRANSLATIONS: none
NOTES: "·And on some have mercy, who doubt; ·and with fear save some, by
snatching [them] out of the fire"
EVIDENCE: {C2} K L P {630 2495} Byz Lect {syr(h)}
TRANSLATIONS: KJV
OTHER: "·Some snatch out of the fire; ·and have mercy on those who doubt with fear"
EVIDENCE: p72 one lat syr(ph) cop(south)
OTHER: "·And on some have mercy, who doubt; ·and with fear some save, by
snatching [them] out of the fire, and convince some with fear"
EVIDENCE: 104 (omit first "with fear") 945
COMMENTS: The evidence listed above in braces has the words "with fear" at the end
of the variation. The seven readings above involve three basic variations with several
minor ones. The first is the verb used in the first clause. Some manuscripts read "have
mercy on" while others read "convince" (which can also be translated "refute"). A few
condense the reading by omitting the first phrase. There is only three letters' difference
in the spelling of the words translated "have mercy on" and "convince." Since the word
translated "doubt" can also be translated "quarrel," as it is in verse 9, copyists who
misunderstood the word in this sense would be tempted to change "have mercy on" to
"refute." The second basic variation is the omission of "and some" by one manuscript,
making the three clauses into two. The omission was probably accidental. If the words
were included, manuscript B would read like manuscript S. The third basic variation is
the omission of the words "and on some have mercy," making the three clauses into
two. This seems to have been done by later copyists, perhaps to avoid the double use of
"have mercy on." A few copyists changed "have mercy on" to "convince" in this last
clause for the same reason.
The Revelation to John
Revelation 1:5-22:21
Revelation 1:5:
TEXT: "and has loosed us from our sins by his blood"
EVIDENCE: p18 S A C 1 1611 2344 Maj(A) two lat syr(ph,h)
RANK: B
NOTES: "and has bathed us from our sins by his blood"

EVIDENCE: P 046 94 1006 1854 2053 Maj(K,B,C) most lat vg cop(north)
COMMENTS: There is only one letter's difference between the Greek words for
"loosed" and "bathed," and the words may have been pronounced alike at one time.
Copyists may have been influenced by the reference in Revelation 7:14 to Christians
who "rinsed their robes . . . in the blood of the Lamb" in understanding the word as
"bathed."
Revelation 1:6:
TEXT: "to him [be] the glory and the might forever and ever"
EVIDENCE: S C 046 1 94 1006 1611 1854 2053 2344 most Maj lat vg syr(ph,h)
RANK: C
NOTES: "to him [be] the glory and the might forever"
EVIDENCE: p18 A P some Maj(A) cop(north)
TRANSLATIONS: ASVn
OTHER: "to him [be] the glory and the might"

EVIDENCE: 2344
COMMENTS: The text reading translated "forever and ever" is literally "to the ages of
the ages." The reading in the notes is literally "to the ages." The words translated "of the
ages" are enclosed in brackets in the UBS text. Although there was a tendency for
copyists to expand such liturgical formulas as this, the fuller form is found eleven other
times in Revelation. The words may have been omitted accidently by copyists.
Revelation 2:10:
TEXT: "and you will have tribulation for ten days."
pl
EVIDENCE: S 046 94 1006 1611 Maj(K) most lat vg syr(ph,h) some cop(north)
RANK: C
NOTES: "and you may have tribulation for ten days."

pl
EVIDENCE: A P 1854 2344 most cop(north)

TRANSLATIONS: ASVn
OTHER: "and you must have tribulation for ten days."

pl
EVIDENCE: C 1 Maj(A) 2053 cop(south)
COMMENTS: There are two letter's difference between the future indicative (text
reading) and the present subjunctive (reading in the notes). Since the preceding verb is
in the present subjunctive, it is likely that copyists changed the future to the present
subjunctive here. The imperative found in some manuscripts is probably due to a
mistake of the ear.
Revelation 2:13:
TEXT: "you did not deny my faith even in the days"
EVIDENCE: A C 1854 2053 2344 most lat most vg syr(ph) cop
RANK: C
NOTES: "you did not deny my faith in the days"

EVIDENCE: S P 046 1 94 1006 1611 Maj three lat one vg syr(h)
TRANSLATIONS: none
COMMENTS: The word translated "even" is more usually translated "and." It was
apparently omitted by copyists who failed to see its meaning "even" here.
Revelation 2:13:
TEXT: "days of Antipas my witness, my faithful one, who was killed"
EVIDENCE: A C 2053 2344 most lat vg syr(ph) cop
RANK: C
NOTES: "days in which Antipas my witness, my faithful one, who was killed"
EVIDENCE: S P {046} 1 {94 1006} 1611 1854 Maj(A,B,C) {Maj(K)} two lat {one lat
syr(h)}
TRANSLATIONS: KJV ASVn ("text . . . uncertain") TEV?
COMMENTS: In the evidence listed in braces the word "in" is only implied, not
actually present. The Greek word for "days" ends with the three letters which spell the
Greek word for "which." Although it is possible that "in which" was accidently omitted
through a mistake of the eye, when copyists' eyes jumped from the end of "days" to the
word "which," it is also possible that the word "which" was accidently inserted when
copyists saw the last three letters of "days" twice. Other copyists may have added the
word "in." This explanation is preferable since including "in which" produces an
incomplete sentence. The NEB and TEV read "when" and omit "who" in their English
translation.
Revelation 2:20:
TEXT: "that you tolerate the woman Jezebel"
EVIDENCE: S C P 1 1611 2053 2344 some Maj(A) lat vg cop
RANK: C
NOTES: "that you tolerate your wife Jezebel"

EVIDENCE: A 046 94 1006 1854 most Maj syr(ph,h)
TRANSLATIONS: ASVn
COMMENTS: The same Greek word is translated both "woman" and "wife." The
variation in question is the absence or presence of the word "your." Perhaps copyists
were tempted to add "you" because of the many uses of "your" and "you" in verses 19
and 20.
Revelation 2:22:
TEXT: "I am throwing her into a sickbed"
EVIDENCE: S C P 046 1 94 1006 1611 1854 2053 2344 Maj lat vg syr(ph,h) cop(north)
RANK: A
NOTES: "I am throwing her into jail"

EVIDENCE: A
TRANSLATIONS: none
NOTES: "I am throwing her into an oven"

EVIDENCE: 2071 and the Armenian translation
TRANSLATIONS: NEBn ("furnace")
OTHER: "I am throwing her into sickness"

COMMENTS: Apparently some copyists tried to increase her punishment by changing

"sickbed" to "jail" or "oven."
Revelation 2:22:
TEXT: "unless they repent of her works"
EVIDENCE: S C P 046 94 1006 1611 2053 Maj(K,B,C) some Maj(A) two lat earlier vg cop
TRANSLATIONS: ASV RSV NASV NIV NEB TEV ("they did with her")
RANK: B
NOTES: "unless they repent of their works"
EVIDENCE: A 1 1854 2344 most Maj(A) most lat later vg syr(ph,h)
OTHER: "unless they repent"

EVIDENCE: some cop(north)
COMMENTS: Apparently some copyists changed "her" to "their" to agree in number

with "they."
Revelation 3:2:
TEXT: "I have not found your works made full"
EVIDENCE: S P 046 94 1006 1611 1854 2053 Maj
TRANSLATIONS: KJV ASVn RSV NASV NIV TEV
RANK: C
NOTES: "I have found no works of yours made full"

EVIDENCE: A C 1margin
OTHER: "I have not found yours made full"

EVIDENCE: 2344
COMMENTS: The difference between the readings is the presence (text) or absence
(notes) of the definite article before "works." The ancient translations could be from
either reading. The omission of the definite article seems to have been an accidental
oversight.
Revelation 5:6:
TEXT: "which are the seven spirits of God"
EVIDENCE: p24 S 046 94 1854 2053 2344 most Maj most lat later vg syr(ph,h) cop
RANK: C
NOTES: "which are the spirits of God"

EVIDENCE: A P(vid) 1 1006 1611 some Maj(A) two lat earlier vg
TRANSLATIONS: ASVn
COMMENTS: The word for "seven" is enclosed in brackets in the UBS text. Although
it is possible that it may have been borrowed by copyists from such passages as
Revelation 1:4; 3:1; and 4:5, it is also possible that it was accidently omitted when
copyists read TAEPTA as TA.
Revelation 5:10:
TEXT: "and they shall reign on earth."
EVIDENCE: S P 1 94 1854 2053 2344 some Maj(K) most Maj(A) Maj(B,C) most lat earlier vg
syr(ph) cop
RANK: C
NOTES: "and they reign on earth."

EVIDENCE: A 046 1006 1611 most Maj(K) some Maj(A) one lat syr(h)
TRANSLATIONS: ASV
OTHER: "and we shall reign on earth"

EVIDENCE: one lat later vg
TRANSLATIONS: KJV
COMMENTS: Since in Revelation 20:6 manuscript A changes "they shall reign" to
"they reign," a majority of the UBS Textual Committee felt that the same thing had
happened here.
Revelation 6:1:
TEXT: "say, as with a voice of thunder, 'Come!' ·And I saw, and behold"
EVIDENCE: A C P 1 94 1006 1611 1854 2053 most Maj(A) Maj(C) earlier vg cop
RANK: C
NOTES: "say, as with a voice of thunder, 'Come and see!' ·And I saw, and behold"
EVIDENCE: S {046} 2344 {Maj(K,B) some Maj(A) three lat} three lat later vg
syr(ph,h)
COMMENTS: The evidence listed in braces omits the words "And I saw." Although it
is possible that the words "and see" were omitted by accident when copyists' eyes
jumped from "and" to "and," it is also possible that copyists who understood the
command as given to John either added "and see" or changed "and I saw" to "and see."
Revelation 6:3:
TEXT: "the second living being say, 'Come!' ·And out came"
EVIDENCE: A C P 046 1 94 1006 1611 1854 2053 most Maj earlier vg syr(ph,h) most cop
RANK: C
NOTES: "the second living being say, 'Come and see!' "And I saw, and behold, out
came"
EVIDENCE: S 2344 Maj(B) {lat later vg} one cop(north)
COMMENTS: The evidence in braces omits "I saw and behold." The evidence seems
to indicate that these words were added from the parallels in verses 2, 5, and 8.
Although it is possible that "and see" was accidently omitted when copyists' eyes
jumped from "and" to "and," it is more likely that "and see" was added by copyists who
took the command to be given to John rather than the horseman.
Revelation 6:4:
TEXT: "given [the power] to take peace from the earth"
EVIDENCE: S* C P 046 1 94 1006 1611 1854 2053 2344 ("on") most Maj lat vg syr cop
TRANSLATIONS: KJV ASV RSV NASV NIV NEB TEV ("bring war on")
RANK: C
NOTES: "given [the power] to take peace of the earth"

EVIDENCE: A some Maj(A)
TRANSLATIONS: ASVn
OTHER: "given [the power] to take peace"

EVIDENCE: Sc
COMMENTS: Two different Greek words for "from" are found in the evidence for the
text reading. The lesser used one and "on" are attempts at stylistic improvements by
copyists. The omission of the preposition by a few copyists was probably accidental.
Revelation 6:5:
TEXT: "the third living being say, 'Come!' And I saw, and behold"
EVIDENCE: A C P 1 94 1006 1611 {1854} 2053 Maj(A,C) {one lat} earlier vg {syr(ph) cop(south)}
cop(north)
RANK: C
NOTES: "the third living being say, 'Come and see!' And I saw, and behold"
.EVIDENCE: S {046 2344 Maj(K,B) most lat later vg} syr(h) TRANSLATIONS: KJV
ASVn NASVn
Revelation 6:7:
TEXT: "the fourth living being say, 'Come!' ·And I saw, and behold"
EVIDENCE: A C P 1 94 1006 1611 {1854} 2053 most Maj(A) Maj(C) earlier vg {syr(ph)} cop
RANK: C
NOTES: "the fourth living being say, 'Come and see!' ·And I saw, and behold"
EVIDENCE: S {046 2344 Maj(K,B) some Maj(A) most lat} one lat {later vg} syr(h)
Revelation 6:11:
TEXT: "until [the number of] their fellow slaves also and their brothers should be filled up"
EVIDENCE: A C 2344 lat vg syr(ph,h)
RANK: C
NOTES: "until their fellow slaves also and their brothers should fulfill [their course]"
EVIDENCE: S P 046 1 94 1006 1854 2053text most Maj
TRANSLATIONS: ASV
OTHER: "until their fellow slaves also and their brothers fulfill [their course]"
EVIDENCE: 1611 2053commentary some Maj(A)
COMMENTS: The passive subjunctive tense of the text reading is rather rare, which
probably prompted copyists to change it to the active subjunctive (reading in the notes)
or active indicative tenses, both of which are pronounced and spelled similarly.
Revelation 9:13:
TEXT: "a voice from the four horns of the golden altar"
EVIDENCE: P 046 1 1006 1854 most Maj one lat later vg syr(ph)
TRANSLATIONS: KJV RSV NASV TEV
RANK: C
NOTES: "a voice from the horns of the golden altar"

EVIDENCE: p47 Sa A 0207 94 1611 2053 2344 some Maj(A) most lat earlier vg syr(h)
cop
TRANSLATIONS: ASV NASVn NIV NEB
OTHER: "voice of the golden altar"

EVIDENCE: S*
COMMENTS: The word for "four" is enclosed in brackets in the UBS text. The words
translated "a voice" are literally "one voice." Since there was a horn on each of the four
corners of the golden altar of the tabernacle, it is possible that copyists added "four" to
parallel the "four angels" of verse 14. On the other hand, since the Greek words for
"the" and "four" end with the same two letters, it is also possible that "four" was
accidently omitted by copyists when their eyes jumped from the end of "the" to the end
of "four."
Revelation 9:21:
TEXT: "not repent of their murders nor of their sorcerous drugs nor"
EVIDENCE: p47 S C 1006 1611 1854 Maj(K,B) cop(north)
TRANSLATIONS: none
RANK: C
NOTES: "not repent of thei murders nor of their sorceries nor"

EVIDENCE: A P 046 1 94 2053 2344 Maj(A,C) syr(p,h) most cop(south)
OTHER: "not repent of their murders nor"
EVIDENCE: two lat one cop(south)
COMMENTS: There are only one or two letters' (depending on how "sorceries" is
spelled) difference between "sorcerous drugs" and "sorceries." Since "sorcerous drugs"
is found nowhere else in the New Testament and "sorceries" is found in Galatians 5:20
and Revelation 18:23, copyists would have been more likely to change the former to the
latter than vice versa.
Revelation 10:6:
TEXT: "and the earth and the things in it, and the sea and the things in it, that"
EVIDENCE: p47 Sc C P 046 1 94 1006 1854 2053 Maj most lat vg syr(h) cop(north) one cop(south)
RANK: B
NOTES: "and the earth and the things in it, that"

EVIDENCE: S* A 1611 2344 one lat syr(ph) most cop(south)
TRANSLATIONS: ASVn
COMMENTS: The words "and the sea and the things in it" were probably accidently
omitted by copyists whose eyes jumped from "and the things in it" to "and the things in
it."
Revelation 11:8:
TEXT: "and their corpse [will lie] in the street"
EVIDENCE: A C 1006 2053 Maj(K,B)
RANK: -
NOTES: "and their corpses [will lie] in the street"

EVIDENCE: p47 S P 1 1611 1854 Maj(A,C) lat vg syr some cop(north) cop(south)
TRANSLATIONS: KJV ASV* RSV NASV NIV NEB TEV
COMMENTS: Apparently copyists changed "corpse" to the plural "corpses" to agree in

number with "their."
Revelation 12:17-13:1:
TEXT: "Jesus. And he stood on the sand of the sea. ·And I saw"
EVIDENCE: p47 S A C 1854 2344 lat vg syr(h)
RANK: C
NOTES: "Jesus. ·And I stood on the sand of the sea; and I saw"
EVIDENCE: P 046 051 1 94 1006 1611 2053 Maj syr(ph) cop
COMMENTS: The difference between the two readings is only that of one letter. The
question is whether the dragon (text) or John (notes) was standing by the sea. Since the
following phrase has "I saw," it is more likely that copyists changed "he" to "I" than
vice versa.
Revelation 13:1:
TEXT: "and on its heads [were] names of blasphemy."
EVIDENCE: A 046 051 94 1611 1854 2053 2344 Maj(K,B,C) some lat syr(h)
TRANSLATIONS: ASV NASV NEB ("each head . . . a name")
RANK: C
NOTES: "and on its heads [was] a name of blasphemy."

EVIDENCE: p47 S C P 1 1006 Maj(A) some lat syr(ph) cop
TRANSLATIONS: KJV RSV NIV? TEV?
COMMENTS: The last two letters on the Greek word for "names" (which are the
letters that make the word plural) are enclosed in brackets in the UBS Greek text.
Although it is possible that copyists changed "name" to "names" because "heads" is
plural, it is also possible that others misread ONOMATA as ONOMA when their eyes
jumped from the first A to the next.
Revelation 13:6:
TEXT: "and his dwelling, [that is] those who dwell in heaven."
EVIDENCE: S* A C 046c 94 1006 1611 1854 2053commentary 2344 Maj(K,B,C)
TRANSLATIONS: ASV RSV NASV NEBn
RANK: C
NOTES: "and his dwelling, and those who dwell in heaven."

EVIDENCE: Sc P 046* 051 1 2053text Maj(A) lat vg syr(h) cop
TRANSLATIONS: KJV NIV TEV
NOTES: "and his dwelling in heaven."

EVIDENCE: p47
TRANSLATIONS: NEB
OTHER: "and his dwelling of those who dwell in heaven."

EVIDENCE: syr(ph)
COMMENTS: The grammar of the text reading (taking the phrase in apposition to "his
dwelling") was likely to be simplified by copyists, either by adding "and" or by omitting
"those who dwell." The copyist of manuscript p47 elsewhere shows a tendency to omit
words.
Revelation 13:7:
TEXT: "·And [the right] was given to it to make war with the saints and overcome them. And
authority was given it"
EVIDENCE: S 046 051 1margin 94 1006 1611 1854 2344 most Maj lat vg syr(ph,h) cop(north)
RANK: B
NOTES: "·And authority was given it"
EVIDENCE: p47 A C P 1text 2053 some Maj(A) cop(south)
COMMENTS: Since both sentences begin with exactly the same words "and there was
given to it," it is likely that the first sentence was accidently omitted when copyists' eyes
jumped from the beginning of the first sentence to the beginning of the second sentence.
Revelation 13:10:
TEXT: "if anyone [is] to be killed with the sword, he [is] to be killed with the sword."
EVIDENCE: A
RANK: C
NOTES: "if anyone shall kill with the sword, he has to be killed with the sword."
EVIDENCE: S C P 046 051 1 94 1006 1611 1854 2053 2344 Maj(A,B,C) lat vg syr cop
OTHER: "if anyone [is] with the sword, he has to be killed."

EVIDENCE: Maj(K)
COMMENTS: Since the saying involves a Hebrew idiom regarding endurance and the
will of God which was hard for copyists to understand, many of them modified it to a
law of retribution perhaps modeled after Matthew 26:52. Despite the apparent
overwhelming evidence listed above supporting the reading in the notes, in actuality
that evidence supports eight different variations which have the same general idea, and
have thus been included together here.
Revelation 13:15:
TEXT: "the image of the beast might even speak and cause"
EVIDENCE: A P {051 1} 1006 {1854 some Maj(A)} lat vg syr(ph) cop(south)
TRANSLATIONS: KJV ASV NASV NIV NEB TEV
RANK: D
NOTES: "the image of the beast might even speak; and he shall cause"
EVIDENCE: S 046 94 1611 most Maj syr(h) cop(north) (omit "he shall cause")
NOTES: "the image of the beast might even speak, and to cause"
EVIDENCE: p47? (a large section of text is omitted)
TRANSLATIONS: RSV
COMMENTS: A word which can be translated "in order that" is enclosed in brackets in
the UBS text. It is omitted from the reading in the notes. It goes with "they should be
killed" and together they are translated "to be killed." The evidence listed in braces has a
different word order than the text reading, although it supports it in meaning. The
unusual word order of the text reading caused some copyists to move the word "in order
that" and others to omit it. Manuscript C accidently omits from the first occurrence of
"image of the beast" to the third.
Revelation 13:18:
TEXT: "And its number [is] six hundred [and] sixty-six."
EVIDENCE: p47 S A P 046 051 1 94 1006 1611 1854 2053 2344 Maj most lat vg syr cop
RANK: B
NOTES: "And its number [is] six hundred [and] sixteen."

EVIDENCE: C one lat?
OTHER: "And its number [is] six hundred [and] forty-six."

EVIDENCE: one lat
COMMENTS: When Greek letters are used as numerals, there is only one letter's
difference between 666 and 616. But perhaps the reading 616 was intentional, for "Nero
Caesar" written in Hebrew letters has the value 616.
Revelation 14:3:
TEXT: "·and they sing as [it were] a new song"
EVIDENCE: A C 051 1 1006 Maj(A) most lat vg syr(ph)
RANK: C
NOTES: "·and they sing a new song"

EVIDENCE: p47 S P 046 94 1611 1854 2053 2344 Maj(K,B,C) two lat syr(h) cop
COMMENTS: The word for "as" is enclosed in brackets in the UBS text. While it is
possible that "as" was added by copyists from verse 2, it is also possible that it was
omitted as unnecessary, perhaps in imitation of Revelation 5:9, which simply says, "they
sing a new song."
Revelation 14:13:
TEXT: "'Lord from now on.' 'Yes,' says the Spirit, 'that'"
EVIDENCE: Sc A C P {046} 051 1 {94} 1006 1611 1854 2344 {Maj(K,C)} Maj(A,B) lat vg syr(ph,h)
cop(south)
RANK: B
NOTES: "'Lord.' 'From now on,' says the Spirit, 'that'"

EVIDENCE: p47 S* cop(north)
TRANSLATIONS: NEB
NOTES: "'Lord from now on.' 'Indeed,' says the Spirit, 'that'"
EVIDENCE: 2053
COMMENTS: The evidence listed in braces has a different word order from the text
reading. Although it is possible that "yes" and "indeed" are expansions by copyists, the
great manuscript support for "yes" makes it likely that the text reading is original.
Revelation 15:3:
TEXT: "O King of the nations!"
EVIDENCE: Sa A P 046 051 1 1854 2053 Maj two lat cop(north)
TRANSLATIONS: ASVn RSVn NASV NEBn TEV
RANK: C
NOTES: "O King of the ages!"

EVIDENCE: p47 S*,c C 94 1006 1611 2344vid most lat vg syr(ph,h) cop(south)
TRANSLATIONS: ASV RSV NASVn NIV NEB TEVn
OTHER: "O King of the saints!"

EVIDENCE: 296 2049
TRANSLATIONS: KJV
COMMENTS: The manuscript evidence for the reading in the text and the notes is
almost balanced. Although it is possible that "nations" was borrowed from verse 4, a
majority of the UBS Textual Committee felt it was more likely that "ages" was
borrowed by copyists from 1 Timothy 1:17.
Revelation 15:6:
TEXT: "clothed in clean bright linen, and"
EVIDENCE: {p47 S} P {046} 051 1 {94} 1006 1611 Maj later vg syr(ph,h) cop(north)?
RANK: B
NOTES: "clothed in clean bright stone, and"

EVIDENCE: A C 2053 lat earlier vg
OTHER: "clothed in clean bright, and"

COMMENTS: The evidence listed in braces has a different spelling, but supports the
text reading. There is only one letter's difference between the Greek words for "linen"
and "stone." Even though there is a superficial parallel to wearing stone in Ezekiel 15:6,
it seems most likely that the reading "stone" is due to a copying mistake.
Revelation 16:3:
TEXT: "every living soul died that was in the sea."
EVIDENCE: A C 051 {1006} 1611 2344 {syr(h)}
RANK: -
NOTES: "every living soul died in the sea."

EVIDENCE: p47 S ("on") Maj(A,C) lat vg syr(ph) cop
NOTES: "every soul died in the sea."
EVIDENCE: Maj(K,B)
TRANSLATIONS: none
COMMENTS: The evidence in braces has a slightly different reading than the text
reading: "of those" instead of "that was." The words "that was" are a translation of the
definite article, which is omitted in the readings in the notes. The article is plural here
and can be translated "the things that were."
Revelation 16:4:
TEXT: "poured out his bowl into the rivers and the springs of water, and it became blood."
EVIDENCE: S C P 046 051 1 94 Maj four lat vg
RANK: C
NOTES: "poured out his bowl into the rivers and the springs of water, and they became
blood."
EVIDENCE: p47 A 1006 1611 1854 2053 three lat syr(ph,h) cop
COMMENTS: Probably "it became" was changed to "they became" under the
influence of the plural "rivers" and "springs."
Revelation 16:16:
TEXT: "a place which is called in Hebrew Harmagedon."
EVIDENCE: S {Sa ("Armegedon")} A E some Maj(A) Maj(B,C)
RANK: -
NOTES: "a place which is called in Hebrew Armageddon."

EVIDENCE: 2049 2081c some lat {most lat most vg ("Armagedon")}
TRANSLATIONS: KJV ASVn ("Armagedon") RSV NASVn NIV NEB TEV
OTHER: "a place which is called in Hebrew Magedon."

EVIDENCE: Maj(K) some Maj(A) some vg? syr(ph)? cop(north)?
OTHER: "a place which is called in Hebrew Mageddon."

EVIDENCE: 046 1611 2053 some vg? syr(ph)? cop(north)?
COMMENTS: The place name which is traditionally spelled "Armageddon" in English

is spelled over a dozen different ways in the manuscripts. The text follows a spelling
found in over 90 manuscripts.
Revelation 16:18:
TEXT: "such as had not been since man was on the earth"
EVIDENCE: p47vid ("man were") A most cop
TRANSLATIONS: ASVn NASV NIV NEB ("human history") TEV
RANK: C
NOTES: "such as had not been since men were on the earth"
EVIDENCE: S 046 051 1 94 1006 1611 1854 2053 2344 Maj lat vg syr(ph,h) some
cop(north) one cop(south)
COMMENTS: The words translated "has been" and "was" are the same word in Greek.
Perhaps in order to avoid having the same word three times so close together, some
manuscripts omitted "was" before "earthquake" (046 Maj(K,B)) while others changed
"man was" to "men were."
Revelation 17:8:
TEXT: "is going to ascend out of the abyss and is going to destruction"
EVIDENCE: A 1611 2053 lat vg syr(ph) cop
TRANSLATIONS: ASVn NASVn NEB TEV?
RANK: C
NOTES: "is going to ascend out of the abyss and to go to destruction"

EVIDENCE: S P 046 051 1 94 1006 1854 Maj syr(h)
COMMENTS: There is only one letter's difference between the present indicative (text
reading) and the present infinitive (reading in the notes). Since the indicative is not as
smooth in this context as the infinitive, it is more likely that copyists changed the
indicative to the infinitive than vice versa, although it is possible that the indicative was
borrowed from verse 11.
Revelation 18:2:
TEXT: "and a haunt of every unclean spirit, and a haunt of every unclean bird, and a haunt of
every unclean and hateful beast"
EVIDENCE: 2329 some Maj(B) (with "and hateful" before "bird" instead of "beast") one lat (add
"and hateful" before "spirit" and "bird") syr(h) cop(south)
TRANSLATIONS: none
RANK: C
NOTES: "and a haunt of every unclean spirit, and a haunt of every unclean and hateful
bird"
EVIDENCE: S C 051 2053 Maj(K,C) some Maj(B) one lat vg cop(north)
OTHER: "and a haunt of every unclean and hateful spirit, and a haunt of every unclean
and hateful beast"
EVIDENCE: A P
OTHER: "and a haunt of every unclean bird, and a haunt of every unclean and hateful
beast"
EVIDENCE: 1611
OTHER: "and a haunt of every unclean and hateful spirit"

EVIDENCE: Maj(A) syr(ph)
COMMENTS: The words "and a haunt of every unclean beast" are enclosed in
brackets in the UBS text. The adjectives "unclean and hateful" follow the nouns in
Greek. Since the three phrases are so similar it is easy to see how one or more of them
might be accidently omitted through a mistake of the eye. However, the words which
are missing from a majority of manuscripts are enclosed in brackets.
Revelation 18:3:
TEXT: "·because all nations have drunk of"
EVIDENCE: {P 051 1} 1006c 2053* some Maj(K) Maj(B) {some Maj(A) Maj(C)} lat vg syr(h)
RANK: D
NOTES: "·because all nations have fallen on account of"

EVIDENCE: S A C 046 1006* 1611 {1854 2053c} some Maj(K) cop
TRANSLATIONS: ASV RSVn NASVn NEBn ("been ruined")
OTHER: "·because she has made all nations drink of"

EVIDENCE: {94 some Maj(A) syr(ph)}
COMMENTS: The evidence listed in braces has the singular instead of the plural. The
reading "made drink" was borrowed from Revelation 14:8. There is only one letter's
difference between the reading in the text and the reading in the notes: a "T" following a
"P" (Pi). Since the Greek letter "Pi" is made like a "T" with two vertical strokes instead
of one, it is easy to see how a "T" could have been accidently added or omitted through
a mistake of the eye. The UBS Textual Committee felt that "fallen on account of" was
not suitable in the context, and that "fallen" was borrowed from verse 2.
Revelation 18:3:
TEXT: "of the wine of the anger of her fornication"
EVIDENCE: S 046 94 1006 Maj(K) some Maj(B) one lat later vg one cop(north) cop(south)
RANK: C
NOTES: "of the anger of her fornication"

EVIDENCE: A C? ("of the fornication of her anger") 1611 2053 four lat earlier vg some
cop(north)
TRANSLATIONS: ASVn
OTHER: "of the anger of the wine of her fornication"

EVIDENCE: P 051 1 Maj(A,C) some Maj(B) one lat most cop(north)
OTHER: "of the wine of her anger"

EVIDENCE: syr(h)
OTHER: "of the wine of her fornication"

EVIDENCE: 1854 syr(ph)
COMMENTS: Perhaps "of the wine" was accidently omitted when copyists' eyes
jumped from "the" to "the." The many readings here seem to be due to carelessness in
copying a phrase which is difficult to understand.
Revelation 18:8:
TEXT: "because strong is the Lord God who judges her."
EVIDENCE: S C P 046 051 1 94 1611 1854 Maj (some have "Lord God Almighty") two lat syr(h)
cop
RANK: C
NOTES: "because strong is the God who judges her."

EVIDENCE: A 1006 2053commentary most lat vg
TRANSLATIONS: ASVn
OTHER: "because strong is the Lord who judges her."

EVIDENCE: 2053text syr(ph)
COMMENTS: Although copyists had a tendency to expand the titles of God (which
happened here when "Almighty" was added), it is possible, since "strong" and "Lord"
end with the same two letters, that "Lord" was accidently omitted due to a mistake of
the eye.
Revelation 18:22:
TEXT: "and no craftsman of any craft shall be found in you"
EVIDENCE: C P 046 051 1 94 1006 1611 1854 2053 2344 Maj lat vg syr(h) cop(south)
RANK: C
NOTES: "and no craftsman shall be found in you"

EVIDENCE: S A cop(north)
TRANSLATIONS: ASVn
OTHER: omit phrase

EVIDENCE: syr(ph)
COMMENTS: Since "craft" and "craftsman" end with the same two letters the phrase
"of any craft" was probably accidently omitted due to a mistake of the eye. The whole
phrase was probably omitted for the same reason since it is similar to the surrounding
phrases.
Revelation 19:11:
TEXT: "the One sitting on it [is] called Faithful and True"
EVIDENCE: {S} 046 94 1006 1611 1854 2053 2344 Maj(K,B,C) {some Maj(A)} most lat {some lat
earlier vg} later vg syr(ph,h) cop
RANK: C
NOTES: "the One sitting on it [is] Faithful and True"
EVIDENCE: A P 051 1 most Maj(A)
TRANSLATIONS: ASVn
COMMENTS: The word "called" is enclosed in brackets in the UBS text. The
evidence listed in braces has the word "called," but in a different place than the text
reading. Although the different positions of "called" might make it seem added by
copyists, it may have been deliberately omitted lest the reader think Jesus was only
"called" faithful and true and was not in fact.
Revelation 19:13:
TEXT: "he [is] clothed in a cloak dipped in blood"
EVIDENCE: A 046 051 1 94 1854 Maj syr(ph)? cop(south)
TRANSLATIONS: KJV ASVn RSV NASV NIV NEB TEV? ("covered")
RANK: C
NOTES: "he [is] clothed in a cloak sprinkled with blood"

EVIDENCE: S P 1006 1611 2053 lat vg syr(h) syr(ph)? cop(north)
TRANSLATIONS: ASV RSVn NEBn ("splattered")
COMMENTS: There are six different forms of the word "sprinkled" supporting the
reading in the notes. These variations make it suspect. Since Old Testament ritual
involved sprinkling with blood, "dipped" was more likely to be changed to "sprinkled"
than vice versa.
Revelation 20:6:
TEXT: "they shall reign with him the thousand years."
EVIDENCE: S 046 94 1611 2053 most cop
RANK: C
NOTES: "they shall reign with him a thousand years."

EVIDENCE: A 051 1 1006 1854 Maj one cop(north)
COMMENTS: The definite article "the" is enclosed in brackets in the UBS text.
Although copyists had a tendency to add the definite article, the UBS Textual
Committee felt it best to include it here in brackets because of the strong evidence that
includes it.
Revelation 20:9:
TEXT: "and fire came down out of heaven and"
EVIDENCE: A {94} 2053commentary some Maj(A) some cop(north)
TRANSLATIONS: ASV {RSV NASV NIV NEB TEV}
RANK: C
NOTES: "and fire came down from God out of heaven and"
EVIDENCE: Sb P {051 1} 1006 1611 2053text {some Maj(A)} three lat vg syr(h)
NOTES: "and fire came down out of heaven from God and"
EVIDENCE: 046 Maj(K,B,C) two lat syr(ph) most cop
TRANSLATIONS: RSVn
OTHER: "and fire came down from God and"

EVIDENCE: 1854 one lat
OTHER: omit through "into the lake" in verse 10

EVIDENCE: S*
COMMENTS: The evidence and translations listed in braces have "from heaven" and
"out of God." The words "from God" may have been borrowed by copyists from
Revelation 21:2 and 10. The omission by the original copyist of manuscript S was
probably accidental.
Revelation 21:3:
TEXT: "and they shall be his peoples, and"
EVIDENCE: S A 046 1 94 2053 Maj(A) one lat
TRANSLATIONS: ASV RSVn
RANK: D
NOTES: "and they shall be his people, and"

EVIDENCE: P 051 1006 1611 1854 Maj(K,B,C) most lat vg syr(ph,h) cop
COMMENTS: The Old Testament speaks of the one people of God. Did the writer here
speak of many peoples who belongs to God, and copyists change it to the Old Testament
usage? Or did he speak of one people, and copyists were influenced by "they" to change
it to the plural? A majority of the UBS Textual Committee preferred the former
explanation.
Revelation 21:3:
TEXT: "God himself shall be with them, [and be] their God."
EVIDENCE: A P 051 1854 2053 most Maj(A) most lat vg syr(ph,h)
RANK: D
NOTES: "God himself shall be with them."

EVIDENCE: S 046 1 94 Maj(K,B,C) some Maj(A) one lat most cop(north)
OTHER: "God himself shall be God with them."

EVIDENCE: 1006 1611 some cop(north) cop(south)
COMMENTS: The words "their God" are enclosed in brackets in the UBS text.
Although it is possible that these words were added by copyists from Isaiah 7:14 or 8:8,
it is also possible that they were omitted by copyists as unneeded.
Revelation 22:14:
TEXT: "·Blessed [are] those who rinse their robes"
EVIDENCE: S A 1006 2053 most lat vg cop(south)
RANK: B
NOTES: "·Blessed [are] those who do his commandments"

EVIDENCE: 046 1 94 1611 1854 Maj one lat syr(ph,h) cop(north)
COMMENTS: The two readings are pronounced similarly in Greek. It is not hard to
see how PLUNONTESTASSTOLASAUTON might have changed into
POIOUNTESTASENTOLASAUTOU (that is, how "rinse their robes" changed into "do
his commandments"), especially since "do his commandments" would be much more
expected than "rinse their robes." Elsewhere John writes "keep the commandments"
(Revelation 12:17; 14:12).
Revelation 22:21:
TEXT: "·The grace of the Lord Jesus"
EVIDENCE: S A 1611supp 2053 {cop(south)}
RANK: B
NOTES: "·The grace of the Lord Jesus Christ"

EVIDENCE: 046 051supp 94 1006 1854 Maj {lat vg syr(ph,h)}
OTHER: omit
EVIDENCE: cop(north)
COMMENTS: The evidence in braces reads "our Lord." There was a tendency for
copyists to expand the name of Christ.
Revelation 22:21:
TEXT: "[be] with all."
EVIDENCE: A one lat earlier vg
TRANSLATIONS: ASVn RSVn NASV NEBn TEV
RANK: C
NOTES: "[be] with the saints."

EVIDENCE: S one lat
TRANSLATIONS: ASV RSVn NASVn NIV NEBn TEVn
NOTES: "[be] with all the saints."
EVIDENCE: 046 051supp 94 1006 1611 1854 2053 Maj syr(h) syr(ph) ("all his saints")
cop(north) (add "forever and ever") cop(south)
TRANSLATIONS: RSV NEBn TEVn
NOTES: "[be] with you all."

pl
EVIDENCE: most lat later vg

TRANSLATIONS: KJV NEB
COMMENTS: The best supported reading ("all the saints") appears to be a

combination of the first two. Between them the UBS Textual Committee preferred "with
all."
Revelation 22:21:
TEXT: omit "Amen" at the end
EVIDENCE: A 1006 most Maj(A) two lat
RANK: C
NOTES: include "Amen" at the end

EVIDENCE: S 046 051 94 1611 1854 2053 Maj(K,B,C) some Maj(A) most lat vg
syr(ph,h) cop (one reads "Amen, Amen")
TRANSLATIONS: KJV ASV RSV NASV NIV NEBn
COMMENTS: Copyists had a tendency to add "Amen" at the end of a book they had
copied. If it were original, there is no way to explain its omission from so many
manuscripts.
The Style Of The Long Ending Of Mark
by
Bruce Terry
The question of authorship of verses 9 through 20 of the last chapter of Mark cannot be
decided on the basis of textual evidence, since they are omitted by some good
manuscripts and included by other good ones. Rather it must be determined, if possible,
on the basis of style: if these last twelve verses are in Mark's style, then the view that
they were written by Mark is preferable; if they are in a different style, then the view
that they were written by someone else is preferable.
Textual critics usually object to Mark's authorship of these verses on the basis of
supposed differences of style between them and the rest of the Gospel of Mark.
However, an in depth study of the stylistic features in question reveals that almost all of
them can be found elsewhere in Mark. For convenience of discussion, these features
may be categorized under four headings: juncture, vocabulary, phraseology, and
miscellaneous.
Objections Based on Juncture
Five objections have been raised concerning the juncture of verses 8 and 9. It is claimed
that the connection between these verses is awkward because: (1) the subject of verse 8
is the women, whereas Jesus is the presumed subject of verse 9; (2) the other women of
verse 1-8 are forgotten in verses 9-20; (3) in verse 9 Mary Magdalene is identified even
though she has been mentioned only a few lines before; (4) while the use of anastas de
("Now rising") and the position of proton ("first") are appropriate at the beginning of a
comprehensive narrative, they are ill-suited in a continuation of verses 1-8; and (5) the
use of the conjunction gar ("for") at the end of verse 8 is very abrupt.
With regard to juncture, it may be noted that the transition between verses 8 and 9 does
seem awkward. An exact parallel containing all the features of this juncture cannot be
found elsewhere in Mark; however, the various features may be found in different
transitions between sections in Mark. In fact, the first two features are found together
several times. There are at least five other verses in Mark which meet the following
conditions: (1) the verse must begin a new section; (2) Jesus must be the presumed
subject (referred to only as "he"); (3) the previous verse must not refer to Jesus; (4) the
previous verse must have a subject other than Jesus; and (5) the subject of the previous
verse must not be mentioned in the new section. Mark 2:13; 6:45; 7:31; 8:1; and 14:3 all
meet these conditions. Thus the first two objections listed are not valid. Although this
section does begin with these stylistic features, they are also found together five times
elsewhere in Mark.
The third objection listed is that Mary Magdalene is identified in verse 9 as "from whom
he had cast seven demons" even though she has been mentioned as recently as verse 1.
However, it should be noted that this is not, strictly speaking, an identifying phrase; it is
rather a type of flashback that gives additional information about Mary Magdalene. This
same type of flashback is found at least four times elsewhere in Mark. In Mark 3:16 we
find that Simon was surnamed Peter by Jesus, although Simon had been mentioned
several times previously. We know this is a flashback because John 1:42 tells us it
happened when Simon Peter first met Jesus. In Mark 3:17 we find that James and John
were surnamed Boanerges, which means sons of thunder, although they too had been
previously mentioned. In Mark 6:16 we find that Herod had beheaded John the Baptist,
even though Herod had been previously mentioned only two verses before. And in Mark
7:26 we find the additional information that the woman who was the subject of the
previous verse was a Greek, a Syrophoenician by race. Thus we see that the stylistic
feature of giving additional information in a type of flashback about someone
previously mentioned is not foreign to Mark. Therefore, the third objection is not valid
either.
The fourth objection to the juncture between this last section of Mark and the previous
one is that the use of anastas de ("Now rising") and the position of proton ("first") in
verse 9 are ill-suited in a continuation of verses 1-8, even though they would be
appropriate at the beginning of a comprehensive narrative. It is only necessary to point
out that verse 9 is not a continuation of the section found in verse 1-8; it is the start of a
new one. The resurrection of Christ is established by two great facts: the empty tomb
and His appearances. Without the appearances of Christ, the empty tomb testifies only
to a missing body. Without the empty tomb, the appearances are only those of a ghost or
spirit. But together they prove the validity of the resurrection. Even so, the section of
verses 1-8 relates the discovery of the empty tomb; the last section starting in verse 9
relates the appearances of the risen Christ. Mark does not mix the two proofs. Thus the
words in question are appropriate to verse 9, because it starts a new section. The fourth
objection is not valid either.
Perhaps the most serious objection with regard to juncture is that verse 8 ends with the
conjunction gar ("for"), which is a very abrupt ending. The final clause of verse 8 ("for
they were afraid") has only two words in Greek. Since the word gar cannot stand at the
beginning of a sentence in Greek, it is found at the end of the sentence, which is a
feature not found elsewhere in Mark. Some have suggested that there was more to the
sentence but this has been lost. But even though there are no other two word clauses
containing gar in Mark, there are three word clauses (Mark 1:16; 11:18) and four word
clauses (Mark 1:38; 3:21; 5:42; 9:49; 14:70; 15:14; 16:4) that contain gar. Thus Mark
did know how to use gar in short sentences.
Actually, as stated before, the transition between verses 8 and 9 does seem awkward.
This is primarily due to the use of a participle as a sort of resume of what has already
been stated in the previous section. Although the resurrection had been mentioned in
verse 6, it is mentioned again with a participle ("rising") to begin the section on Christ's
appearances. This is a rare feature, being found elsewhere in this Gospel only in Mark
14:66. This verse, which begins the section relating how Peter denied Jesus three times,
begins with a participle ("being") placing Peter in the courtyard, a fact which had
already been mentioned in verse 54. It may be noted in passing that the servants who
were slapping Jesus in verse 65 are now forgotten (a feature which parallels the second
objection once again). Thus even this rare feature is found elsewhere in Mark. Although
all the stylistic features of this section are not found together elsewhere in Mark, they
are found elsewhere in Mark and thus this juncture is Markan in style.
Objections Based on Vocabulary
Three objections to the Markan authorship of these last twelve verses are raised on the
grounds of vocabulary. They are: (1) sixteen words used in this section are not used
elsewhere in the Gospel of Mark; (2) three of these words are used more than once in
this section; and (3) this section does not contain some of Mark's favorite words:
eutheos or euthus (both meaning "immediately") and palin ("again").
The main objection to the Markan authorship of these verses based on vocabulary is that
sixteen words used in this section are not used elsewhere in the Gospel of Mark. The
sixteen words are: poreuomai ("go," three times, vv. 10, 12, 15), pentheo ("mourn," v.
10), theaomai ("see," twice, vv. 11, 14), apisteo ("not believe, disbelieve," twice, vv. 11,
16), heteros ("another, different," v. 12), morphe ("form," v. 12), husteron ("afterward,"
v. 14), endeka ("eleven," v. 14), parakoloutheo ("follow, accompany," v. 17), ophis
("serpent, snake," v. 18), thanasimos ("deadly," v. 18), blapto ("hurt, harm," v. 18),
analambano ("receive up, take up," v. 19), sunergeo ("work with," v. 20), bebaioo
("confirm," v. 20), and epakoloutheo ("follow, attend," v. 10).
In all fairness, however, it should be pointed out that eight of these sixteen do have their
word root used elsewhere in Mark. Poreuomai may not be used before this section, but
its compounds are used 25 times elsewhere (eisporeuomai—8 times; ekporeuomai—11
times; paraporeuomai—4 times; prosporeuomai— once; sumporeuomai—once); in fact
poreuomai itself is a variant reading in Mark 9:30. It is certainly no surprise to find this
word used three times in this section. Apisteo is not found elsewhere in Mark, but its
noun form apistia ("unbelief") is found not only in this section (v. 14), but twice
elsewhere (6:6; 9:24). Morphe is not found elsewhere in the four Gospels, but
metamorphoo ("transfigure, transform") is found in Mark 9:2. Parakoloutheo and
epakoloutheo are found only here in Mark, but akoloutheo is used 19 times in Mark and
sunakoloutheo twice. Thanasimos occurs only here in the New Testament, but thanatos
("death") is found six times in Mark and thanatoo ("put to death") twice. Analambano is
found only here in the Gospels, but lambano is used 21 times in Mark. And although
sunergeo occurs only here in the Gospels, ergazomai is found once and ergon twice in
Mark.
In addition, it should be pointed out that three of these sixteen words are found only in
the post-resurrection accounts in the story of Jesus' life (i.e., in the Gospels plus Acts 1).
They are apisteo ("disbelieve"), endeka ("eleven"), and analambano ("take up"). It is
therefore not unusual to find these words only here in Mark because of the subject
matter.
But in spite of the fact that the presence of several of these words is explainable, it still
remains that there are sixteen words which are used only in these twelve verses in Mark.
Nothing can be inferred about the genuineness of this section of Mark from the presence
of any one of these words; rather, it is the large number of them which calls the style of
the passage into question. However, looking at the twelve verses of Mark 15:40-16:4,
one finds not just sixteen such words, but twenty to twenty-two, depending on textual
variants. This shows that the author knew quite well how to use in a brief passage many
new words which he had not previously used. The words used in Mark 15:40-16:4 but
not used elsewhere are Salome ("Salome," twice, vv. 40, 1), sunanabaino ("come up
with," v. 41), epei ("because, since," v. 42), paraskeue ("preparation," v. 42),
prosabbaton ("the day before the sabbath," v. 42), Arimathaia ("Arimathea," v. 43),
euschemon ("honorable, respected, prominent," v. 43), prosdechomai ("wait for, look
for," v. 43), thnesko ("die, be dead," v. 44), palai ("any while, some time," v. 44; some
Greek manuscripts have a different reading—ede, "already"—reflected in the RSV and
NASV text, but both the Nestle and UBS Greek texts have palai), doreomai ("give,
grant," v. 45), eneileo ("wrap, wind," v. 46), possibly katatithemi ("lay," v. 46; several
Greek manuscripts have the simple verb form tithemi—the 25th edition of the Nestle
Greek text has katatithemi while the 26th edition joins the UBS Greek text in reading
tithemi), latomeo ("hew," v. 46), petra ("rock," v. 46), proskulio ("roll," v. 46),
diaginomai ("be past, be over," v. 1), aroma ("spices," v.1), apokulio ("roll away," v. 3),
anakulio ("roll away, roll back," v. 4), and sphodra ("very, exceeding, extremely," v. 4).
Thirteen of these sixteen words found only here in Mark are used only once. But this is
not as unusual as might be thought. In the 661 undisputed verses in Mark, there are 555
words that are used only once (WUOO) in this book; however; the distribution of words
used only once is not uniform in Mark. For example, the first twelve verses of chapter 1
contain 16 words used only once in Mark, and the first twelve verses of chapter 14
contain 20, even though both of these chapters have ratios that are less than 1 such word
per verse.
The distribution of words used only once in Mark across the chapters can be seen in the
following chart, which was compiled from the statistics for infrequently used words
found in Kubo's Reader's Lexicon.
Chapter Number of Number of Hapax Ratio

Words Used Only Once Verses Legomena WUOO/Verses
1 39 45 6 .86
2 16 28 3 .57
3 13 35 1 .37
4 42 41 2 1.02
5 25 43 4 .58
6 46 56 3 .82
7 41 36 * 6 1.14
8 23 38 2 .61
9 43 48 * 10 .90
10 40 52 5 .77
11 14 32 * 2 .44
12 46 44 5 1.05
13 40 37 3 1.08
14 70 72 5 .97
15 53 46 * 5 1.15
16:1-8 4 8 0 .50
Subtotals 555 661 62 .84
16:9-20 13 12 1 1.08
Totals 568 673 63 .84
* Verses are missing from chapters 7, 9, 11, and 15 due to textual variants.
For chapters, the ratio of words used only once to verses varies between a low of .37 in
chapter 3 and a high of 1.15 in chapter 15. The ratio of 1.08 for the long ending of Mark
is well within this range, being exceeded by chapters 7, 13, and 15.
The analysis can be further clarified by using the sections found in the UBS Greek New
Testament rather than chapters. There are four such sections in the long ending of Mark
and ninty sections in the undisputed part of Mark. These sections contain between zero
and thirty words each that are used only once in Mark, the longer sections on the
average containing more such words. For sections, the ratio of words used only once to
verses varies between a low of .00 for six sections (1:14-15; 3:31-35; 8:27-30; 13:1-2;
14:1-2; and 14:51-52) and a high of 2.40 in the section found in 15:16-20. The highest
ratio of 2.00 for a section (verses 19-20) in the long ending of Mark is well within this
range, being exceeded by sections in chapters 12 (verses 38-40 with 2.33), 14 (verses 3-
9 with 2.29), and 15 (verses 16-20 with 2.4 and verses 42-47 with 2.33).
The four sections in the long ending of Mark range from two to five verses in length.
Following is a summary table of the results of the analysis, grouped by section size,
comparing the long ending to the rest of Mark.
Number of Number of Number of Total Ratio

Sections Words Used Only Once Verses Hapax WUOO/Verses
per Section per Section Legomena
Long Ending
4 Range: 1-6; Ave. 3.25 2-5 1 .33-2.00
Ave. 1.08
Rest of Mark
37 Range: 0-12; Ave. 3.32 2-5 16 .00-2.40
(chapters 1-16) Ave. .88
(chapters 12-16) Ave. 1.10
29 Range: 1-16; Ave. 6.38 6-9 15 .13-2.29
Ave. .90
17 Range: 1-15; Ave. 8.24 10-13 15 .09-1.30
Ave. .74
7 Range: 8-30; Ave. 15.29 15-23 16 .53-1.36
Ave. .84
When the four sections of the long ending are compared with other sections in Mark
that are two to five verses long, it is seen that they fall within the ranges of the
undisputed sections of Mark. The average mean of words used only once per section of
3.25 compares favorably with the average in the rest of the book of 3.32 for similar
sized sections. The average ratio of 1.08 words used only once/verses of the long ending
is greater than the average of .88 for the whole book but comparable to the average of
1.10 for the last five chapters. This latter figure means that, for twelve verses composed
of sections this size in the last five chapters of Mark (around the climax), the number of
words to be expected that are used only once would be thirteen, which is exactly what is
found!
By way of contrast, the shorter ending of Mark, although only about 2 verses long,
contains 9 words not used in Mark, giving a ratio of 4.5, over 4 times that of the long
ending and almost twice that of 15:16-20, which has the highest ratio of any section in
Mark!
A second objection to the Markan authorship of these verses is that three of the sixteen
words in question (poreuomai, theaomai, and apisteo) are used more than once. But an
examination reveals that this is also characteristic of Mark's style. An analysis of words
that are used more than once within a twelve verse span of text and only within that
span in Mark reveals that there are 77 such words in the undisputed verses of Mark plus
5 proper nouns. If the selection is limited to a six verse span (the largest span actually
used in 16:9-20), the number of words drops to 58 plus 3 names. The following chart
shows the distribution:
Twelve Verse Spread Six Verse Spread

Times Used words names words names
2 times 53 2 42 1
3 times 14 2 11 1
4 times 4 1 4 1
5 times 5 - - -
6 times 1 - 1 -
The long ending of Mark has a unique-words-used-more-than- once to verse ratio of .

25. For chapters this ratio varies from 0 for chapter 10 (with no such words) to .25 for
chapter 2 (7 such words in 28 verses). For sections it varies from 0 to 1. The most
notable section is 2:18-22 with a ratio of 1 (5 such words in 5 verses: nesteuo "fast" [6
times], numphios "bridegroom" [3 times], palaios "old" [3 times], neos "new" [twice],
and askos "wineskin" [4 times]). This five-verse section also contains at least 7 words
that are used only once in Mark, including 2 hapax legomena. Other examples of such
words throughout Mark include the following: sporos ("seed," Mark 4:26, 27),
sunthlibo ("throng, press," Mark 5:24, 31), telones ("tax-collector, publican," Mark 8:9,
20), and huperetes ("servant, officer, guard, attendant," Mark 14:54, 65). Thus, this
objection is not valid.
A third objection is that this section does not contain some of Mark's favorite words:
eutheos or euthus (both meaning "immediately") and palin ("again"). This is to overlook
the fact that not only do the last twelve verses of Mark not contain these words, the last
fifty-three verses do not contain them. Looking at Mark as a whole, there are 650 sets of
twelve consecutive verses, not considering the last twelve verses. Out of these, 373 sets
do not contain euthus or eutheos; that is, more than 57% do not have them. Also, 399
sets do not contain palin; that is, more than 61% do not have this word. And finally, it
may be noted that 229 sets do not contain euthus, eutheos, or palin; that is, more than
35% do not contain any of these words. It is hardly an objection to say that the last
twelve verses are in the same category with more than one-third of the sets of twelve
consecutive verses in the rest of the book.
Having examined the three objections based on vocabulary and found that all three are
actually stylistic features found elsewhere in Mark, it is not inappropriate to point out
some evidence from vocabulary in favor of the Markan authorship of these verses.
There are several words in these last twelve verses which may be classified as Markan
in some special sense. Defining this category as words which are used elsewhere in
Mark as much or more than they are used in any of the other three Gospels, there are
nine words in this section which can qualify. They are proi ("early," v. 9; also found 5
times elsewhere in Mark, 3 times in Matthew, and twice in John), apistia ("unbelief," v.
14; also found in Mark 6:6; 9:24 and in Matthew 13:58), sklerokardia ("hardness of
heart," v. 14; also found in Mark 10:5 and in Matthew 19:8), kerusso ("preach," twice,
vv. 15, 20; also found 12 times elsewhere in Mark, 9 times in Matthew, and 9 times in
Luke), euaggelion ("gospel," v. 15; also found 7 times elsewhere in Mark, and 4 times
in Matthew), ktisis ("creature, creation," v. 15; also found in Mark 10:6 and 13:19, but
in none of the other Gospels), arrostos ("sick," v. 18; also found in Mark 6:5, 13 and in
Matthew 14:14), kalos ("well, recover," v. 18; also found 5 times elsewhere in Mark,
twice in Matthew, and 4 times in Luke), and pantachou ("everywhere," v. 20; also found
in Mark 1:28 and Luke 9:6). The presence of these words lends credence to the idea that
Mark wrote this section.
Objections Based on Phraseology
The phraseology of these last twelve verses is claimed to be non-Markan because: (1)
eight phrases used in this section are not used elsewhere in Mark; (2) similar but
different phrases are used elsewhere in Mark; and (3) the phrase oi met' autou
genomenoi ("those having been with him") is used to designate the disciples only here.
The eight phrases which are used in this section but not elsewhere in Mark are prote
sabbatou ("first [day] of the week," v. 9), ekballo apo or ekballo para ("cast out from,"
v. 9), oi met' autou genomenoi ("those having been with him," v. 10), etheathe hup'
("was seen by," v. 11), meta tauta ("after these things," v. 12), pasa ktisis ("all creation,
every creature," v. 15), kalos echein ("to have well, to get well, to recover," v. 18), men
oun ("on the one hand therefore," v. 19). Once again, it is not so much the presence of
any particular phrase as it is the large number of phrases which is the stylistic feature in
question. However, in the twelve verses of Mark 15:42-16:6 there are nine phrases used
which are not found elsewhere in this Gospel. They are: ede opsias genomenes ("now
evening having come," v. 42), ginosko apo ("know from," v. 45), proskulio epi ("roll
on," v. 46), he thura tou mnemeiou ("the door of the tomb," twice, vv. 46, 3), lian
proi . . . erchomai ("come very early," v. 2), mia ton sabbaton ("[day] one of the week,"
v. 2), en tois dexiois ("on the right," v. 5), stolen leuken ("white robe," v. 5), me
ekthambeisthe ("Be not affrighted, Do not be amazed," v. 6). Thus Mark did know how
to use a large number of new phrases in a particular section.
But a second objection regards the use of prote sabbatou ("first of the week") in verse 9
for Sunday. In verse 2 Mark used mia ton sabbaton ("one of the week") to designate the
same day. Some have argued that prote sabbatou is not in Mark's style, but since mia
ton sabbaton is only found once itself in the Gospel of Mark, it can hardly be said to
constitute Mark's style in this regard. A more serious question is whether Mark would
shift to a similar but different form to designate the same thing. Once again we can find
this stylistic feature elsewhere in Mark. For example, in Mark 2:23, 24 the sabbath is
referred to in the plural form in Greek (ta sabbata) while three verses later in verses 27-
28 Mark switches to the singular form (to sabbaton). Both forms have a singular
meaning. Again, in Mark 5:2 the word that Mark uses for "tomb" is mnemeion while in
verses 3 and 5 he switches to the similar word mnema. The same variation is found in
Mark 15:56-16:8.
It may also be noted that prote sabbatou would sound better to a Roman than mia ton
sabbaton and that Mark is usually stated to be the Gospel for the Romans. The use of
the cardinal (mia— "one") for the ordinal (prote—"first") is a known Aramaic
characteristic that is used in the Talmud. On the other hand, Latin (like English) prefers
the ordinal in such a phrase. In English, we prefer "first day of the week" to "day one of
the week"; in the same way, a Latin speaker would prefer prima sabbati ("first of the
week") to una sabbati ("one of the week"). This is shown by the Latin translation of
Matthew 28:1 which literally would have been unam sabbatorum or una sabbati, but
which in fact is the better sounding prima sabbati. Thus it is not surprising to find the
corresponding Greek phrase prote sabbatou in the Gospel of Mark which is supposedly
primarily for the Romans.
The third objection is that the phrase oi met' autou genomenoi ("those having been with
him") is used nowhere but verse 10 to designate the disciples. A similar objection
sometimes made is that thanasimos ("deadly," v. 18) is used only here to designate the
disciples, but thanasimos is not referring to the disciples but to something that may be
drunk. However, oi met' autou genomenoi is here referring to the disciples. But the past
flavor given to the phrase by the use of the aorist participle genomenoi ("having been")
would hardly have been appropriate previous to the crucifixion. Thus one would not
expect to find this phrase referring to the disciples except in the last chapter. And the
shorter expression oi met' autou ("those with him") is found three times elsewhere in
Mark (1:36; 2:25; and 5:40).
In addition, there are at least four other phrases which are found in this section and also
elsewhere in Mark. They are eis agron ("into the country," v. 12; also found in Mark
5:14; 6:36, 56; 13:16), kerusso to euaggelion ("preach the gospel," v. 15; also found in
Mark 1:14; 13:10; 14:9), en to onomati mou ("in my name," v. 17; also found in Mark
9:38), and epi . . . cheiras epitithemi ("lay hands on," v. 18; also found in Mark 8:25).
This is additional evidence that this last section is in Mark's style.
Miscellaneous Objections
Several miscellaneous objections have also been raised to Mark's authorship. (1) It is
claimed that Mark's usual style is to expand the accounts of incidents in Christ's life as
compared with the other Gospels while this section condenses the accounts. (2) It is
noted that Mark has a fondness for the word kai ("and") which is lacking in this section.
(3) It is claimed that ekeinos ("that one") and the contraction kakeinos ("and that one")
are used in a weakened sense of simply "he," "she," or "they" in this section as opposed
to the rest of the Gospel. (4) It is noted that Jesus is referred to as "the Lord" or "the
Lord Jesus" only in this section of Mark. (5) And it is noted that the only appearances
recorded in this ending of Mark are also recorded in the other Gospels, implying that the
writer relied on the other Gospels for his information.
Regarding the first objection, it is often true that Mark has more material on an incident
in Christ's life than the other Gospels (compare Mark 5:21-43 with the parallel accounts
in Matthew 9:18-26 and Luke 8:40-56). However, in this section we find only one verse
describing Christ's appearance to two on the road, while Luke gives that incident
twenty-three verses (Luke 24:13-35). But Mark also knows how to pass over quickly
important events in Christ's life. Passing over Jesus' birth completely, Mark gives only
seven verses to John the Baptist's preaching, three verses to Jesus' baptism, and two
verses to His temptation! Thus condensation can also be a stylistic feature of Mark.
Probably the most serious objection against Mark's authorship of these verses relates to
the strange distribution of conjunctions in this last section as compared with the rest of
Mark. It is often stated that Mark had a fondness for the conjunction kai ("and") which
is not shown in these verses. Other conjunctions are used and verse 10 is even without a
conjunction to begin it. While kai is used at least once in every verse in some sections,
here it is used only nine times, and only three of these are used to join clauses. There are
also three contractions with kai in this section: once kai contracts with an ("if") to form
kan and twice kai contracts with ekeinos ("that one") to form kakeinos. These are all
used to begin new clauses. But the scant usage of kai in this section is paralleled in the
twelve verse sections of Mark 7:15-26 (only eight uses of kai, six joining clauses) and
13:26-37 (only nine uses of kai, four joining clauses). All of the other conjunctions in
this section are used elsewhere in Mark. Regarding the lack of a conjunction to begin
verse 10, it should be noted that the first four verses of the Gospel do not contain a
single coordinating conjunction (there is one subordinating conjunction in verse 2).
Thus Mark knew how to use the stylistic features of a few uses of kai and no beginning
conjunction.
Still another objection is that ekeinos ("that one") and the contraction kakeinos ("and
that one") are used in a weakened sense of simply "he," "she," or "they" (this is called
an "absolute" use of the pronoun). While it is true that ekeinos is not used elsewhere in
Mark in the absolute sense, the contracted form kakeinosis used absolutely in Mark
12:4, 5 (the only two other places in Mark where it is used).
A fourth objection is that Jesus is referred to as "the Lord" or "the Lord Jesus" only in
this section of Mark. There is a textual question as to whether verse 19 should read "the
Lord" or "the Lord Jesus." Both the Nestle and UBS Greek texts include "Jesus" in
brackets in the text. The objection, however, is the same regardless of which reading is
accepted. Both show a heightened respect for Christ after His resurrection. But the term
"Lord" is also used in reference to Christ in Mark 1:3; 2:28; 7:28; 11:3; and 12:36-37. In
some of these passages the term "Lord" does not have the full significance that it does
here, but Luke, who uses the term "Lord" extensively to refer to Christ, also uses the
heightened term "the Lord Jesus" only in Luke 24:3, after His resurrection.
The last objection to be discussed is that the only appearances recorded in the long
ending of Mark are also recorded in the other Gospels, implying that the writer relied on
the other Gospels for his information. While the observation is correct, the implication
that is drawn from it is not. It only needs to be noted that this section contains new
information about the appearances not revealed elsewhere. For example, this section
alone tells us that the disciples were "mourning and weeping" (v. 10), that Christ
appeared to the two on the road in a "different form" (v. 12), and that one of the signs to
follow the disciples would be the drinking of deadly things without harmful results
(v.18). Thus this objection is also invalid.
Cumulative Style and Peak
In conclusion, we see that all the objections to Mark's authorship of this section based
on style fall into one of two classes: (1) either the stylistic feature in question is found
elsewhere in Mark, or (2) there is a reasonable explanation for its presence. By far the
largest number of objections fall in the first category. This indicates that it is not correct
to state that this long ending is not in Mark's style.
It is possible that someone might object that it is not that these stylistic features are not
found elsewhere in Mark, but that they are rare in Mark, being used infrequently by
him. Thus it is the cumulative factor of using so many rare stylistic features in one place
that makes this section non-Markan. This objection is well-taken and must be given
consideration.
With the recent discovery of the concept of peak, however, this frequent use of rare
features in an important part of the story is exactly what should be expected. Peak is a
area of grammatical turbulence. Little used features become prominent in peak sections
and often used features are abandoned. Background devices become foregrounded and
vice versa. In languages around the world, peak has been shown to occur in sections of
climax and denouement, and sometimes inciting incident, in narratives told by good
storytellers. If the crucifixion is the climax, the resurrection is the denouement. One
would expect this to be a peak area in which the use of expected stylistic features is
abandoned in favor of less frequently used ones. This is exactly what is found in the
increased use of words used only once in Mark in the last five chapters. Rather than
revealing that Mark is not the author of these last twelve verses, this different
cumulative style may show that he was a good storyteller.

Bruce Terry - Student's Guide To New Testament Variants

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Bruce Terry - Student's Guide To New Testament Variants

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A Student's Guide to

New Testament Textual Variants

An Introduction To Textual Criticism

Abbreviations: g--gospels; a--Acts; p--Paul's letters; o--other letters; r--Revelation. Roman

Symbol Name Century Contents Kind of Text

vid apparently (text hard to read)

KJV King James Version text

A the text is virtually certain

UBS United Bible Societies

TRANSLATIONS: KJV ASV* RSVn NRSVn NASV* NIV NEB TEV

NOTES: "Now the birth of the Christ was like this."

OTHER: "Now the birth of Christ Jesus was like this."

OTHER: "Now the birth of Jesus was like this."

NOTES: "And Jesus was going about in all Galilee"

NOTES: verse 5 followed by verse 4

TRANSLATIONS: ASV RSV NASV NIV NEB TEV

lat syr cop

TRANSLATIONS: ASVn RSV NASV NEB

EVIDENCE: S B v1 one lat syr(c,s) cop

EVIDENCE: S B f1 one lat syr(c,s) cop

EVIDENCE: most lat vg

OTHER: "and praying for those who abuse you" pl

which the addition probably came.

Greek the two words were pronounced alike.

NOTES: "they neither card nor spin nor labor"

OTHER: "they neither spin nor labor"

NOTES: "because the way [is] wide and broad"

NOTES: "I also am a man set under authority"

NOTES: "not even in Israel have I found so great a faith"

NOTES: "when Jesus saw crowds around him"

NOTES: "when Jesus saw large crowds around him"

NOTES: "when Jesus saw a large crowd around him"

NOTES: "to the country of the Gergesenes"

NOTES: "to the country of the Gerasenes"

NOTES: "Jesus, knowing their thoughts, said"

NOTES: "Why do we and the Pharisees fast frequently"

NOTES: "Why do we and the Pharisees fast"

NOTES: omit verse 34

COMMENTS: "Beelzebul" is the Greek spelling of the Hebrew word "Baal-Zebub,"

NOTES: "But why did you go out? To see a prophet?"

EVIDENCE: S* Bc W 892 cop(north)

NOTES: "wisdom is justified by her children"

OTHER: "wisdom is justified by all her children"

OTHER: "wisdom is justified by all her works"

COMMENTS: While it is possible that "works" was originally a scribal comment on

NOTES: "You shall be driven down to Hades."

COMMENTS: Both variations (katabainô--which is here translated "be brought

NOTES: "many followed him"

NOTES: "crowds followed him"

COMMENTS: "Beelzebul" is the Greek spelling of the Hebrew word "Baal-Zebub,"

NOTES: omit verse 47

NOTES: "because of Herodias, his brother's wife"

NOTES: "the boat was already in the middle of the sea"

NOTES: "Peter walked on the water to go toward Jesus"

OTHER: "Peter walked on the water toward Jesus"

TRANSLATIONS: NIV NEB TEV

NOTES: "when he saw the wind, he was afraid"

OTHER: "when he saw the very strong wind, he was afraid"

NOTES: "he shall not honor his father or his mother"

EVIDENCE: Sa B D Theta 700 892 some lat syr(c,s,p) cop

NOTES: " you have made void the law of God"

EVIDENCE: S*,b C 084 f13 1010

EVIDENCE: K L W X Delta Pi f1 33 565 1241 Byz Lect some lat vg syr(h)