Bible interpolation

Bible interpolation, or Bible redaction, is the art of adding stuff to the Bible. Christians like to pretend that the books of the Bible presented to us today are exactly the same as when they were written 19 or more centuries ago, having been precisely copied over the years. However, comparison with ancient texts indicates that is simply not true. Through biblical criticism scholars have identified additions, omissions, and edits that have been made. Some changes are due to errors and honest attempts at clarification. Many are due to dishonest attempts on the part of copyists to alter the Bible in order to further their theological agendas. The result is that the Bible we read today does not convey the message intended by its original authors.

Differences between KJV and NIV

Comparing Bible versions can indicate the presence of interpolations. Differences between the King James Version and the New International Version, for example, are due to differences in the source texts used. It should be noted that these are real textual discrepancies and are not errors in translation.

Take up the cross (Mark 10:21)

Mark 10:21 is written in the King James Version as, "Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me." The NIV translation, supported by early translations, renders the underlined portion, "Then come, follow me." This rendition makes more sense as it is doubtful the phrase "take up the cross" yet existed at the time Jesus had allegedly spoken it.

The third day he shall rise again (Mark 9:31, 10:34)

The King James Version presents Mark 10:34 as, "And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again." The NIV translation, supported by a second century translation, renders the underlined portion, "Three days later he will rise." This discrepancy is significant because if, as related by the gospels, Jesus were put to death on Friday and rose on Sunday this would not in fact be three days later and represents a contradiction. Mark 9:31 is presented similarly in the KJV and NIV.

The Son of man cometh (Matthew 25:13)

Matthew 25:13 is written in the King James Version as, "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh." The NIV, however, omits the underlined phrase. This omission is supported by fourth century translations.

Good will toward men (Luke 2:14)

Luke 2:14 reads in the King James Version as, "Glory to God in the highest, and on earth peace, good will toward men." This example of Christian moral nobility is apparently the result of an early scribal error. In contrast, the NIV translation, based on third century texts, reads, "Glory to God in the highest, and on earth peace to men on whom his favor rests."

The only begotten Son (John 1:18)

John 1:18 is presented in the King James Version as, "No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him." The NIV translation, however, based on early third century texts, reads, "No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known," with a footnote indicating that "some manuscripts" read "the only begotten Son."

Peter's commission

Matthew 16:18-19

Matthew 16:18-19 reads, "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." This evidence of Peter's leadership role among the apostles does not appear in the parallel gospel accounts and interrupts the natural flow of the passage. It is doubtful Jesus would have used "church" to refer to Christianity, since it did not yet exist, and in fact the only other verse in the gospels where the word is used is in Matthew 18:17, itself a likely interpolation. Additionally, the phrase "gates of hell" appears nowhere else in the Bible.

The Father, the Son, and the Holy Ghost

Matthew 28:19

Matthew 28:19, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," represents a rare biblical reference to the Holy Trinity. However, the trinity did not become church doctrine until the third century, and even fourth century citations of this verse by Eusebius of Caesarea mention only baptizing in the name of Jesus, as do similar biblical passages (e.g. Acts 19:5).

1 John 5:7-8

The only other apparent scriptural Trinitarian reference is in 1 John 5:7-8, which reads, "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one." The NIV omits the underlined portion, indicating in a footnote that it is "not found in any Greek manuscript before the sixteenth century."

Footnoted omissions from NIV

Late manuscripts (Matthew 6:13, 27:35, Acts 8:37)

The NIV omits a portion of Matthew 27:35 that reads, "that the word spoken by the prophet might be fulfilled: 'They divided my garments among themselves and cast lots for my clothing,'" a reference to Psalm 22:18, with a footnote that it is included in "a few late manuscripts." The NIV also omits the end of the "Lord's Prayer," Matthew 6:13, "yours is the kingdom and the power and the glory forever. Amen." A footnote indicates that the verse is included in "some late manuscripts." The NIV omits Acts 8:37 with a similar footnote.

Some manuscripts (Mark 15:28, Luke 9:55-56)

Mark 15:28, "and the scripture was fulfilled which says, 'He was counted with the lawless ones,'" is omitted in the NIV with a footnote indicating "some manuscripts" contain the verse, which is similar to Luke 22:37 in that it identifies Isaiah 53:12 to be a prophecy that is herein fulfilled. Similarly the NIV omits a large portion of Luke 9:55-56, which refers to the "Son of Man" and apparently comes from Luke 19:10, but rather gives it in a footnote that indicates it is included in some manuscripts.

Some/early manuscripts (Mark 7:16, Luke 11:2, 4)

The NIV presents Luke 11:2 as, "He said to them, 'When you pray, say: "Father, hallowed be your name, your kingdom come."'" A footnote indicates that "some manuscripts" render the underlined portion as "Our Father in heaven" and another indicates that some manuscripts add, "May your will be done on earth as it is in heaven." The NIV omits "but deliver us from the evil one" from Luke 11:4 with a footnote that indicates it is included in some manuscripts. The NIV omits Mark 9:44, 46, 11:26, Matthew 17:21, 23:14, Luke 17:36, Luke 23:17, John 5:4, Acts 15:34, 28:29, Romans 16:24, and a portion of Mark 9:29 with similar footnotes. The NIV omits Mark 7:16 with a footnote that it is included in "some early manuscripts."

Omissions from other translations

Then arose Peter, and ran unto the sepulchre (Luke 24:12)

Luke 24:12, documenting Peter's observation of the empty tomb, is omitted by Revised Standard Version and New English Bible translations since it resembles John 20:5-10 and is omitted from some early manuscripts. Similarly portions of other verses in chapter 24 are omitted from RSV and NEB (e.g. Lk. 24:40).

Footnotes included in NIV

Some early manuscripts (Matthew 16:2-3, Luke 22:43-44, 23:34)

The phrase, "Jesus said, 'Father, forgive them, for they do not know what they are doing,'" (Luke 23:34) perhaps added to demonstrate Jesus' benevolence, carries a footnote in the NIV that indicates it is omitted from "some early manuscripts." It has also been argued that "they" did know what they were doing and in fact were not forgiven. Others claim that since important manuscripts included it, it is probable that it was included in the original text, but removed from an earlier copy for some reason, perhaps antisemitism or a damaged manuscript or a mistranslation found offensive. Another translation of the quote might be “The Father forgives them (the executioners); for they experience not what they do.” Also per footnotes in the NIV, some early manuscripts did not have Luke 22:43-44 or Matthew 16:2-3.

Earliest and most reliable manuscripts (Mark 16:9-20, John 7:53-8:11)

Per a footnote in the NIV, John 7:53-8:11 did not appear in the "earliest and most reliable manuscripts." A similar footnote accompanies Mark 16:9-20, and this ending was apparently added in order to be consistent with the other gospels. In fact a reading of chapter 16 reveals that verse 8 provides a perfectly natural ending.

In works of Paul

Killed the Lord Jesus (1 Thessalonians 2:15, 16)

Paul allegedly claims that the Jews "both killed the Lord Jesus, and their own prophets" and that therefore "the wrath is come upon them to the uttermost." (1 Th. 2:15, 16) As evidence that this is an interpolation note that the final phrase is most likely a reference to the destruction of the temple in Jerusalem in 70 CE, after the death of Paul, the alleged author. Also the anti-Jewish sentiment represented here contradicts Paul's message elsewhere that "all Israel will be saved " (Rom. 11:26) The passage in fact leaves unexplained Paul's silence on Jesus' death in Romans 11 in which he again addresses Israel's responsibility for killing the prophets.

Let your women keep silence (1 Corinthians 14:33b-35)

Many scholars believe 1 Corinthians 14:33b-35, in which Paul allegedly states that women should remain silent in church, to be an interpolation based on the observations that it contradicts Paul's statements elsewhere (e.g. 1 Cor. 11:5) and interrupts the natural reading of the passage.

He was seen of Cephas (1 Corinthians 15:3-11)

Robert Price makes the case that 1 Corinthians 15:3-11, Paul's assertion regarding the witnesses to Jesus' resurrection, is actually a series of interpolations. Price bases this conclusion partly on his observation that Paul was unlikely to have used the eyewitness accounts of others, not the least Cephas, to support his claim that Jesus had been resurrected. Additionally the passage reads more naturally if these verses are removed.

External links

• Manuscript Evidence and the English New Testament