Last updated: February 2, 2026
Passages that were added to the New Testament texts after their original composition.
"The differences among the manuscripts [of the Gospels] have become great, either through the negligence of the copyists or through the perverse audacity of others; they either neglect to check over what they have transcribed, or, in the process of checking, they lengthen or shorten, as they please."
Interpolations are textual additions made to New Testament manuscripts after original composition. Textual critics identify these through manuscript comparison, linguistic analysis, and internal evidence. The following examples show documented instances where later scribes added material to the original texts. Similar additions likely occurred before our first manuscripts were written, but they are undetectable since we do not have the original texts.
The observable history of changes within the existing manuscript record indicates that additions, omissions, and modifications occurred after our earliest copies were made. Similar changes may have occurred before these earliest copies as well. The period between original composition (autographs) and our first surviving manuscripts is often centuries long, allowing time for undocumented textual development.
Manuscript Evidence: Absent from Codex Sinaiticus (4th century) and Codex Vaticanus (4th century), the two oldest complete New Testament manuscripts. Also missing from Codex Bobiensis (4th-5th century) and over 100 Armenian manuscripts.
Scholarly Consensus: The UBS Greek New Testament gives this passage a {D} rating, indicating "very high degree of doubt."
Internal Evidence: Vocabulary and style differ markedly from Mark 1:1-16:8. Contains 17 words not found elsewhere in Mark.1
Manuscript Evidence: Missing from all Greek manuscripts before the 9th century, including Papyrus 66 (c. 200 CE), Papyrus 75 (c. 200 CE), Codex Sinaiticus, and Codex Vaticanus.
Positional Variants: When the passage does appear, it's placed after John 7:36, John 7:44, John 7:52, John 21:25, or Luke 21:38 in different manuscripts, indicating scribal uncertainty about its placement.
Linguistic Evidence: Contains 14 words not found elsewhere in John's Gospel and exhibits Lukan literary style.2
Manuscript Evidence: Absent from all Greek manuscripts before the 16th century. First appears in the margin of manuscript 88 (12th century) and in the text of manuscripts 61 (16th century) and 629 (14th-15th century).
Historical Context: Added to Erasmus's 1522 edition of the Greek New Testament only after he was challenged to include it. Not found in any ancient versions (Syriac, Coptic, Armenian, Ethiopic, Arabic, Slavonic).
Patristic Evidence: No ante-Nicene church father quotes this passage, despite extensive Trinitarian debates.3
Manuscript Evidence: Missing from Papyrus 45 (3rd century), Codex Sinaiticus, Codex Vaticanus, and Codex Alexandrinus. First appears in the Western text tradition (Codex Laudianus, 6th century).
Liturgical Purpose: Reflects 4th-century baptismal practices requiring explicit confession of faith.4
Manuscript Evidence: Absent from Papyrus 69, Papyrus 75, Codex Sinaiticus, Codex Vaticanus, and several other early witnesses.
Theological Motivation: Added to counter Docetic beliefs that denied Christ's human suffering. Present in manuscripts influenced by anti-Arian theology.
Manuscript Evidence: Missing from Papyrus 75, Codex Vaticanus, Codex Bezae, and other early witnesses.
Historical Context: Possibly removed after 70 CE due to anti-Jewish sentiment, then restored in later manuscripts.
Manuscript Statistics:
Scholarly Methodology:
Quantified Impact: The Novum Testamentum Graece (critical edition) marks approximately 2,000 variant readings as potentially spurious interpolations or additions.
Temporal Distribution: Most interpolations occurred between the 2nd-4th centuries, during the period of greatest theological development and before manuscript traditions became standardized.
Scribal Practices: Evidence shows scribes actively modified texts to: