Last updated: February 2, 2026
Different readings across New Testament manuscripts showing how texts changed during transmission.
Textual variants are different readings of the same passage found across manuscripts. These variations document how New Testament texts changed during copying, with some variants affecting meaning or interpretation of key passages.
Jesus' prayer "Father, forgive them, for they know not what they do" is missing from Papyrus 75, Codex Vaticanus, and several other early manuscripts.1
Several manuscripts name the prisoner "Jesus Barabbas," creating a choice between "Jesus Barabbas" and "Jesus who is called Christ." Found in several ancient versions.2
"Son of God" is absent from Codex Sinaiticus (original hand). Some manuscripts lack this phrase from Mark's opening verse.3
The passage describing an angel strengthening Jesus and Jesus sweating blood is missing from Papyrus 69, Papyrus 75, Codex Alexandrinus, and several other early witnesses.4
Papyrus 66, Papyrus 75, and Codex Vaticanus read "only-begotten God" while many later manuscripts read "only-begotten Son," affecting the theological statement about Christ's nature.
The traditional ending of Mark is absent from Codex Sinaiticus and Codex Vaticanus. The ending describes snake handling, poison drinking, and miraculous healings.
This entire pericope is missing from Papyrus 66, Papyrus 75, Codex Sinaiticus, Codex Vaticanus, and most early manuscripts. When present, it appears in various locations.
Peter's visit to the empty tomb is missing from Codex Bezae and some Old Latin manuscripts, potentially affecting the resurrection narrative sequence.
Codex Sinaiticus (Syriac Sinaitic) reads "Joseph, to whom was betrothed Mary the virgin, begot Jesus" rather than the standard reading. This variant represents a different genealogical account.
Some manuscripts read "You are my beloved Son, today I have begotten you" (Psalm 2:7) instead of "in you I am well pleased," affecting the theological implication.
Papyrus 5 and a few other witnesses read "Chosen One of God" instead of "Son of God" in John the Baptist's testimony about Jesus.
Some manuscripts describe Jesus as "moved with anger" rather than "moved with compassion" when healing the leper, suggesting different characterizations of Jesus.
Some manuscripts omit "nor the Son" from "But about that day or hour no one knows... nor the Son, but only the Father," potentially to avoid implying Jesus' limited knowledge.
The verse explaining Pilate's custom of releasing a prisoner at Passover is missing from several important manuscripts.
The phrase "who is in heaven" is missing from Papyrus 66, Papyrus 75, and several early manuscripts.
An entire verse ("The grace of our Lord Jesus Christ be with you all. Amen") is missing from Codex Sinaiticus, Codex Vaticanus, and most early manuscripts.
Manuscripts differ between "we have peace" and "let us have peace," changing the verse from statement to exhortation.
These verses appear after verse 40 in some Western manuscripts (Codex Fuldensis, some manuscripts of Codex Bezae tradition), suggesting possible interpolation.
Some manuscripts read "God works all things together" while others read "all things work together." Papyrus 46 supports the "God works" reading.
Major variation exists: some manuscripts read "we shall all sleep, but we shall not all be changed" while others read "we shall not all sleep, but we shall all be changed."
"In Ephesus" is missing from Papyrus 46, Codex Sinaiticus, and Codex Vaticanus, suggesting the letter was originally a circular letter to multiple churches.
Early manuscripts read "He who was manifested in flesh" while later manuscripts read "God was manifested in flesh."
While not affecting core meaning, manuscripts show variation in describing Paul as "doulos" (slave/servant) with different intensities of meaning.
Manuscripts vary between future tense "will deliver" and present tense "does deliver," affecting the temporal certainty of God's deliverance.
Some manuscripts omit "Now," affecting the flow of Paul's allegorical argument about the two covenants.
Manuscripts differ between "we were gentle among you" and "we were infants among you," a single letter difference with significant meaning change.
Significant variation exists: "mystery of God," "mystery of Christ," "mystery of God and of the Father and of Christ," showing theological development.
Some manuscripts end Romans at chapter 15, others at 16:23, and still others include the doxology at different points, suggesting multiple circulation forms.5
The doxology (16:25-27) appears after 14:23, after 15:33, after 16:23, or is omitted entirely in different manuscripts, indicating scribal uncertainty about its placement.6
The eunuch's confession "I believe that Jesus Christ is the Son of God" is missing from Papyrus 45, Codex Sinaiticus, Codex Vaticanus, and most early manuscripts.
Some manuscripts read "church of God" while others read "church of the Lord."
The explicit Trinitarian statement "For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one" is missing from all Greek manuscripts before the 15th century.
Some manuscripts add "from eternity" to "Known unto God are all his works," while others omit this phrase.
A few manuscripts read "apart from God" instead of "by the grace of God" regarding Jesus' death.
Some manuscripts read "the Spirit of Jesus" while others simply read "the Spirit," affecting understanding of the Holy Spirit's relationship to Christ.
Manuscripts vary significantly: "the earth and its works will be found," "burned up," or "not found," affecting eschatological expectations about the earth's fate.
Manuscripts differ between "God of Jacob" and "house of Jacob" in Stephen's speech, affecting the historical reference to David's request.
Some early manuscripts read "sanctify Christ as Lord" while others read "sanctify the Lord God."
Manuscripts vary between describing faith without works as "dead" or "idle/barren," affecting the severity of the condemnation.
Some manuscripts specify "second psalm" while others read "first psalm," affecting the specific scriptural reference Paul quotes.
Greek manuscripts show grammatical variations that affect whether the verse emphasizes Sarah's faith or Abraham's ability to father children.
Critical variation between "returned to Jerusalem" and "returned from Jerusalem," affecting the geographical movement of Barnabas and Saul.
Manuscripts differ between "washed us from our sins" and "freed us from our sins," a single letter change affecting soteriology.
While most manuscripts have 666, Papyrus 115 and some other witnesses have 616. This variation might stem from different gematria calculations.7
Manuscripts differ on who saved Israel: "Jesus," "the Lord," or "God." This highlights early uncertainty about Jesus' pre-existence and Old Testament role.8
Some manuscripts read "Blessed are those who wash their robes" while others read "Blessed are those who do His commandments," affecting the basis for accessing the tree of life.9
The extended dialogue "It is hard for you to kick against the goads" and Paul's response are missing from the earliest manuscripts, appearing only in later Western texts.
Some manuscripts omit "and who is to come" from the divine title, possibly reflecting realized eschatology where God's coming is already fulfilled.
These textual variants show that New Testament texts changed during transmission. Different communities preserved different readings, with some variants creating differences in meaning and interpretation of passages.
The existence of variants in surviving manuscripts suggests similar changes may have occurred before the earliest copies, during the decades between original composition and first manuscript evidence.