In Matthew 27:34 it reads οινον (wine) as Codex Sinaiticus, Vaticanus, Bezae, Regius, Koridethi, manuscripts of Lake's family (f1), manuscripts of Ferrar's family (f13), and 33; Alexandrinus, Washingtonianus, Climaci Rescriptus, and majority of the manuscripts read οξος (see Psalm 69:22). According to Wettstein, textual critic, the reading οινον came from Latin version.
In Mark 10:19, the phrase μη αποστερησης (do not defraud) is omitted, as in codices B (added by second corrector), W, Ψ, f1, f13, 28, 700, 1010, 1079, 1242, 1546, 2148, ℓ 10, ℓ 950, ℓ 1642, ℓ 1761, syrs, Armenian, Georgian manuscripts. This omission is typical for the manuscript of the Alexandrian and Caesarean text-type.
In Mark 10:47 it has singular reading Ναραιος, but corrector changed it into Ναζωραιος (of Nazareth);
In Luke 9:55–56 it has the interpolation: στραφεις δε επετιμησεν αυτοις και ειπεν, Ουκ οιδατε ποιου πνευματος εστε υμεις; ο γαρ υιος του ανθρωπου ουκ ηλθεν ψυχας ανθρωπων απολεσαι αλλα σωσαι (but He turned and rebuked them and He said: "You do not know what manner of spirit you are of; for the Son of man came not to destroy men's lives but to save them). The same interpolation have codices: Petropolitanus, 1079, 1242, 1546, (f1 omit γαρ), (Θ, f13 omit υμεις and γαρ);
In Luke 14:5 it reads ὄνος ἢ βοῦς (an ass or an ox) for υἱὸς ἢ βοῦς (a son or an ox); the reading of the codex is supported by א, L, X, Π, Ψ, f1, f13, 33, 892, 1071, ℓ 547;
In John 1:29 it lacks ο Ιωαννης (John) along with manuscripts Sinaiticus, Alexandrinus, Vaticanus, Campianus, Petropolitanus Purpureus, Vaticanus 354, Nanianus, Macedoniensis, Sangallensis, Koridethi, Petropolitanus, Athous Lavrensis, 045, 047, 0141, 8, 9, 565, 1192;
In John 1:42 it reads εγαγον along with the manuscripts Athous Lavrensis (044), 1519, lectionary 1692; majority reads εγαγεν;
In John 1:45 it reads Ιησουν τον υιον Ιωσηφ (Jesus, son of Joseph) along with Alexandrinus, Campianus, Macedoniensis, Sangallensis, Petropolitanus, 047, 7, 8, 196, 461, 817, 1514, 1519; majority of the manuscripts read Ιησουν τον υιον του Ιωσηφ;
In John 1:50 it reads οψη (you will see) along with Alexandrinus, Basilensis, Boreelianus, Seidelianus I, Campianus, Vaticanus 354, Sangallensis, Koridethi, Petropolitanus, Athous Lavrensis, 045, 047, 9, 461, 1216, lectionary 253; majority of the manuscripts read οψει (you will see);
In John 1:51 it reads και λεγει (and He said) along with Alexandrinus, Seidelianus I, Campianus, Nanianus, Macedoniensis, Koridethi, Petropolitanus, 0141, 0211, 210, 1212; the majority reads λεγει (He said);
In John 2:8 it reads οι δε (so they) along with the manuscripts Petropolitanus Purpureus, Petropolitanus, 044, 565, 1192; the majority reads και (and);
In John 2:22 it reads ελεγε αυτοις (said to them) along with Petropolitanus, 754, 1212, lectionary 1076; majority reads ελεγε (said);
In John 3:2 it reads αυτον (Him) along with Alexandrinus, Vaticanus 354, Nanianus, Macedoniensis, Sangallensis, Koridethi, Petropolitanus, 044, 045, 047, 0211, 7, 9, 194, 196, 210, 461, 565, 743; majority reads τον Ιησουν (Jesus);
In John 3:19 it reads αυτων πονηρα τα εργα; majority has this phrase in sequence πονηρα αυτων τα εργα;
In John 4:1 it reads ο κυριος (the Lord) along with codices Alexandrinus, Basilensis, Boreelianus, Seidelianus I, Vaticanus 354, Nanianus, 034, 036, 037, 041, 044, 045, 0141, 0211, 2, 7, 8, 9, 27, 194, 196, 461, 475; majority reads ο Ιησους;
In John 4:42 it has unique reading εγνωμεν, other manuscripts have οιδαμεν (εγνωκαμεν – codices 034 and 041);
In John 4:51 it reads υπηντησαν along with Petropolitanus Purpureus, Koridethi, Athous Lavrensis, 565, 1194, 1519; majority reads απηντησαν;
In John 7:8 it reads εγω ουκ αναβαινω (I am not going), along with codices Sinaiticus, Codex Bezae, Cyprius, 1241, instead of εγω ουπω αναβαινω (I am not yet going) – Vaticanus, Regius, Borgianus, Washingtonianus, Koridethi, Athous Lavrensis, 0105, 0180, Climaci Rescriptus, f1, f13, Byzantine manuscripts;
In John 8:9 it has reading οι δε ακουσαντες και υπο της συνειδησεως ελεγχομενοι εξερχοντο εις καθ εις – along with the codices Codex Basilensis, Seidelianus I, Seidelianus II, 1079 1365;
In John 8:10a it reads και μηδενα θεασαμενος πλην της γυναικος – along with manuscripts of the textual family Kr; this phrase is omitted by the manuscripts Codex Bezae, Tischendorfianus IV, 1, 892, 1010;
In John 8:10b it reads που εισιν εκεινοι οι κατηγοροι σου; other manuscripts read που εισιν οι κατηγοροι σου (Basilensis, Boreelianus, Seidelianus I, Nanianus, 1079), or που εισιν οι κατηγοροι σου (Seidelianus I, Vaticanus 354, f13, 28, 225, 700, 1009), or που εισιν as manuscripts Bezae, Campianus, Tischendorfianus IV, Tischendorfianus III, and manuscripts of Lake's Family (f1).
Other articles related to "textual variants, textual":
... In John 313 it has reading ανθρωπου ο ων εκ του ουρανου for ανθρωπου, the reading is supported only by Uncial 0141 and Syriac Curetonian (syrc). ...
... 310 εις (into) becomes προς (towards). 311 omits οπισω μου (after me) ...
... See also Biblical criticism and Textual criticism Within the wealth of Biblical manuscripts exist a number of textual variants ... The vast majority of these textual variants are the inconsequential misspelling of words, word order variations and the mistranscription of abbreviations ... Ehrman have proposed that some of these textual variants and interpolations were theologically motivated ...
... not to be uniformly reliable, and there have been a number of attempts to collate textual variants ... of volumes called Dikduke Soferim showing textual variants from early manuscripts and printings ... This edition contained a comprehensive set of textual variants and a few selected commentaries ...
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“Nationalist pride, like other variants of pride, can be a substitute for self-respect.”
—Eric Hoffer (19021983)