In case you missed part 1, please read it here.
Source Language
All Bibles in English and other vernaculars are translations; to conclude therefore that a text is missing must not be based on a translation but on the original languages. Therefore, before; we burn some Bible Versions for missing verses, religiously uphold, and/or praise other versions, we must investigate whether a missing text is also missing in the original languages from which the Bible version is translated. In Church or at a conference where a speaker is translated, the only audacious people to correct a mistake are specifically those who are well conversant with both languages.
Source Materials
Still, variations are not restricted to translations but also in the Hebrew and Greek text, there are variations. When a variation is in the receptor language (translation), we refer to the source languages (original text) but when a variation is in the source language, we investigate their source and ask; from which manuscripts is the verse?
The Old Testament Bible is a child of the Samaritan Pentateuch, the Septuagint, the Syriac, Targum, Vulgate/Latin, Nash Papyrus, the Masoretic text and the Dead Sea Scrolls of the Qumran community. Proportionately, there are fewer variations in the Hebrew manuscripts and text than in the Greek text of the New Testament. It is said that the Hebrew scribes (who produced Hebrew manuscripts) were more accurate, mainly for religious reasons but also because they copied in their native languages whereas many Greek manuscripts (of the Old Testament) were copied by those who knew only a little or no Greek at all.
As for the New Testament, the Greek text has two source communities of manuscripts:
- The Critical Text (Alexandrian Community) which are older manuscripts (centred in Northern Africa) and
- Western Traditional text of the Byzantine manuscripts (known as the Textus Receptus/Majority-Text) which are latter manuscripts (centred in Eastern Europe). The variations in these two families of manuscripts can be categorized into two kinds:
- Copyist Errors (there are ten categories of these copyist errors in the Bible and majorly they are errors of Omission-missing texts and Insertions-adding texts or duplicating letters/words)
- Cohesion (Some passages come after different verses or passages in different versions).
Knowing the source manuscript of each version saves the reader from quick easy conclusions. Some versions signal to their reader in their footnotes. For instance, my Revised Standard Version (RSV) has these words on the paper after its cover.
“Revised Standard Version translated from the original languages. Being the version set forth A.D 1611 revised A.D 1881-1885 and A.D 1901 compared with the most ancient authorities. Revised A.D 1946-1956 second edition of the New Testament A.D 1971”
When you turn to John 7:53-8:11 this RSV has this to say in its footnote
“The most ancient authorities omit 7:53-8:11; other authorities add the passage here or after 7:36 or after 21:25 or after Luke 21:38 with variations of text.”
The RSV footnote is a perfect example of copyist errors as well as cohesion categories of variations. The reason for missing texts and passages in some versions especially in the New Testament is because of the specific family of manuscripts that the translators used in the production of the version at hand. The family of the Alexandrian manuscripts possessed the oldest manuscripts compared to that of the Byzantine family. The rule is simple, the older the manuscript is, the more accurate and close to authenticity it is, than the later manuscripts.
This rule is contested through an argument that says; ‘Old’ does not necessarily mean authenticity and that ‘Old’ might have caused by usage and not existential time. Well, the quick response to this argument is in the question: why weren’t these other manuscripts not used? Older Manuscripts (Alexandrian text) are trusted because they are products of the first Disciples/Apostles’ experience and writing.
- Experience: the first-hand experiences of the disciples/apostles with the life, ministry, death and resurrection of Jesus Christ and the events after (Acts 4:1-20)
- Writing: what these disciples not only experienced but also what they wrote because of their experience with the Lord Jesus Christ (1John 1:1-5)
In textual criticism of Manuscripts, the question of how well preserved was the original text and how was this text transmitted is very crucial. While these Alexandrian manuscripts record from both the eyewitnesses and those who were with the eyewitnesses, the Majority text (Textus receptus) records from those who were with those who were with the eyewitnesses. The event that both cameras report might be the same, but the details about the same event vary, therefore, the judgement lies in the hands of the viewers.
Theological Coherence
Allow me again to reference the preface of RSV;
“The Bible is more than a historical document to be preserved. And it is more than a classic of English literature to be cherished and admired. It is a record of God’s dealing with men, of God’s revelation of himself and His Will. It records the life and work of him in whom the word of God became flesh and dwelt among men.
The Bible carries its full message, not to those who regard it simply as a heritage of the past or praise its literary style but those who read it that they may discern and understand God’s word to men. That what must not be disguised in phrases that are no longer clear or hidden under words that have changed or lost their meaning. It must stand forth in language that is direct and plain and meaningful to people Today.”
The manuscripts from which we get our Bible cover more books than the 66 books in it. However, what we know as the “canon” of scripture is restricted to the 66 Books. The word “canon” comes from a Greek and Akkadian root-word that means “measuring stick” a measuring rule as a ruler used by masons and carpenters. It is a rule or standard for testing straightness.
In this context of testing the straightness, the 66 books were selected based on a specific thematic-revelation, philosophy and theology. Besides the source language and source material, the conflict surrounding a variation, the existing records in the manuscripts can be sorted by placing it in the entire theological teaching of the canonical scriptures.
For instance, Mathew 17:21 which is missing in some versions argues that there is some kind of demonic possession that cannot be cast out by prayer and faith alone but rather by prayer, faith and fasting. The best way to deal with this variation is to investigate the general Biblical teaching about fasting and see exactly how well this text fits into the canonical teaching about fasting from the Old Testament to the New Testament.
Before we are bothered that Luke 22:43-44 is missing in some versions, we need to keep in mind that the modern scientific mind considers this blood sweat a Hematidrosis condition which is a medical condition. And if we conclude it is, then that has theological implication on the quality of the sacrifice Jesus Christ in the body was. Religiously, we are again left with little or no defence at all from the bodily charismatic bleeding in the phenomenon of stigmata.
These are others reasons for missing verses and honestly, we need to continue studying the word of God but also be on guard as well. I do not discourage any Bible Version, I only challenge the reader to acquaint themselves with the word of God more and more. For the more you do that, his word becomes real and clearer regardless of the technical maladies.
God bless you I invoke TRUTH, REASON and FAITH (2Tim 2:7)
Pr. T.I.M WHITE
The Gospel Hawker
iTiS Well of Worship Ministries (John 4:24)
iTiS Well of Worship Fellowship (John 4:24) 
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