Originally posted by uberarcanist
Maybe there were some minor changes here and there, but nothing earthshattering. I mean I keep hearing this charge thrown around on bulletin boards, I
keep asking for proof of major editing, I keep not getting it.
But there may well be a first time for it...
Major changes to the NT have been posted here before, and can be found easily if you bother to actually look.
Here are some examples :
The Resurrection Appearances
Most of the earliest witnesses have G.Mark ending at 16:8 - with the empty tomb scene, but no resurrection appearances etc.
Intriguingly, an empty tomb scene was not unknown in other 1st century dramatic writings - e.g. Chariton's novel Chareas and Callirhoe included an
empty tomb scene as the climax.
G.Mark ends at 16:8 in the very important early MSS Vaticanus and Sinaiticus, and also in others such as : Latin Codex Bobiensis, the Sinaitic Syriac
manuscript, and the two oldest Georgian translations and many Armenian manuscripts.
In later versions however, there are several DIFFERENT endings to G.Mark after 16:8 -
* the longer ending (16:9-20 in many Bibles)
* the shorter ending (also found in some study bibles)
* another minor variant of a few verses
In other words -
there are at least FOUR different ways that G.Mark ends.
(Many modern Bibles now indicate this with brackets or a marginal note - go check yours.)
Origen and Clement of Alexandria (early 3rd C.) and Victor of Antioch quote and discuss G.Mark WITHOUT mentioning the appendix. Eusebius (early 4th
C.) mentions that most MSS do not have the appendix. Jerome also specifically notes the passage can not be found in most Greek MSS of his time (4th
C.) This means Eusebius and Jerome KNEW of the appendix, but noted that it was NOT part of the Bible at that time.
Thus, this is clear and present evidence that the post-resurrection stories were NOT original, but added later, around the 4th-5th century or
This helps to explain why the stories in G.Luke and G.Matthew and G.John are so wildly different - they did not have G.Mark to follow, so each made-up
a different story. (Scholars agree G.Luke and G.Matt were largely copied from G.Mark.)
The events on Easter Sunday, as described in the four Gospels can NOT be reconciled. It is NOT possible to include all the events from all four
Gospels in a coherent sequence - go try it. Not one person has ever succeeded.
The words of God at the Baptism
Early MSS and quotes have the same as the Psalm :
"...and a voice came from heaven, which said, Thou are my son, this day have I begotten thee"
But later versions have changed it to :
"...and a voice came from heaven, which said, Thou art my beloved son; in thee I am well pleased"
Here we see Christian scribes have CHANGED the very words of God, or the alleged words of God. And we know the reason - it supports the view called
Adoptionism - later called a heresy.
In other words, Christian writers had no compunction about changing the supposed words of God himself, at a crucial time in the story. Clearly this
does not represent anything real or historical.
1 John 5:7
"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. "
This passage is not found in ANY early Greek MSS, and was therefore not included in the original Textus Receptus of Erasmus in the 16th Century.
Erasmus said "I will not include the Comma unless I see a Greek MSS which includes it"
Sure enough, a newly written Greek MSS suddenly "appeared" with this passage, so Erasmus ADDED it to the 2nd edition - how dishonest and errant can
you get !
The Lord's Prayer
Early and important MSS (Aleph, B, D, Z, 205, 547) as well as some fathers (Tertullian, Origen, and Cyprian) have :
"And lead us not into temptation, But deliver us from evil"
Other MSS have :
"And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen"
And a few MSS have another version :
"And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, of the father, the son, and
the holy spirit for ever. Amen"
A few MSS exclude the words "the power" or "the glory" or "the kingdom".
The Lord's Prayer is one of the more variant parts of the NT.
this prayer was supposedly taught by Jesus himself.
early Christians could not agree what the prayer said !
Jesus Christ [Son of God]
Early MSS do not have "son of God".
Son of Man/God
Early MSS have :
"Jesus heard that they had cast him out, and having found him he said, Do you believe in the Son of man?"
Later versions have :
"Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?"
JC is the Son of God
"And Phillip said, if thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God"
This passage is missing from all the early MSS.
In other words, the MSS show a consistent pattern of "Son of Man" being changed into "Son of God".
As written in [Isaiah]
The early MSS have :
"As it is written in Isaiah the prophet..."
But most later versions have :
"As it is written in the prophets..."
Probably because the quote is NOT really from Isaiah (its composited from Isaiah, Malachai, and Exodus) - the eariest MSS were wrong, so later
versions fixed this error by using just "prophets"
Here we see later scribes fixing up an obvious earlier mistake.