verses omitted from Sinaiticus

[Steven Avery]

- Matthew 12:47 16:2b-3 17:21 18:11 23:14 Mark 7:16 9:44 9:57 11:26 15:28 ending - Luke 17:36 - Pericope Adulterae - John 5:4 Acts 8:37 15:34 24:7 28:29 Romans 16:24

Codex Sinaiticus - A Highly Regarded Early New Testament Manuscript - Updated American Standard Version

Uncover the fascinating story of Codex Sinaiticus, an esteemed early New Testament manuscript. Learn about its importance in the history of biblical texts through our blog.

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Here’s a look at some of the notable omitted phrases and variations in Codex Sinaiticus:

• Matthew 5:44: This manuscript omits the directive to “bless those who curse you, do good to those who hate you,” emphasizing the distinctiveness of its text in comparison with other manuscripts like B, ƒ1, 205, and others.
• Matthew 6:13: The doxology “For Yours is the kingdom, and the power, and the glory, forever. Amen.” is not included, aligning Sinaiticus with manuscripts such as B and D, among others, indicating variations in early Christian liturgical practices or textual transmission.
• Matthew 10:39: Sinaiticus uniquely omits the continuation “He who finds his life will lose it, and,” illustrating the singular readings that contribute to critical textual analysis.
• Matthew 15:6: The phrase “or his mother” is absent, a variation shared with manuscripts B, D, and others, highlighting differences in the transmission of familial obligations.
• Matthew 20:23: Missing is “and be baptized with the baptism that I am baptized with,” showing variance in how Christ’s sacrificial role and followers’ identification with Him were portrayed.
• Matthew 23:35: The specification “son of Barachi’ah” is included, contrasting with other manuscripts and pointing to variations in how biblical figures are identified.
• Mark 1:1: The title “the Son of God” is absent, reflecting early Christian debates on Christological titles and their inclusion in the Gospel narratives.
• Mark 10:7: Sinaiticus excludes “and be joined to his wife,” highlighting differences in the textual tradition regarding marriage and unity.
• Luke 9:55–56: This codex includes Jesus’ rebuke, emphasizing His mission of salvation over judgment, a reading shared with several other early manuscripts but omitted in others, reflecting theological emphases in early Christian communities.
• John 4:9: The observation “Jews have no dealings with Samaritans” is omitted in Sinaiticus’s primary text but included in a correction, illustrating the complexities of textual transmission and the intersection of cultural and religious tensions.
  
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• Some passages and phrases that were excluded by the corrector.
  
  
  1. Matthew 24:36 – “nor the Son” is included in the original text of Codex Sinaiticus, aligning with manuscripts like B and D. This phrase was questioned by an early corrector, marked as doubtful, which mirrors the omission in several other manuscripts. However, a subsequent corrector removed this mark of doubt, reaffirming its inclusion.
  2. Mark 10:40 – The phrase “by my Father” is part of the original scribe’s work, found also in manuscripts such as Θ and ƒ1. An early corrector marked this as doubtful, a sentiment echoed in many other manuscripts that omit the phrase. Yet, this doubt was later removed by another corrector.
  3. Luke 11:4 – The petition “but deliver us from evil” appears in the original writing of Codex Sinaiticus, a reading supported by a wide array of manuscripts. It was initially marked as doubtful by a corrector, aligning with the omission in notable manuscripts like 𝔓75 and B. Nevertheless, this doubt was eventually cleared by a later correction.
  4. Luke 22:43–44 – The vivid description of Christ’s agony at Gethsemane is included by the original scribe of Codex Sinaiticus. This inclusion was marked as doubtful by an early corrector, reflecting the omission in significant manuscripts such as 𝔓69(vid) and P75. However, this marking was removed by a subsequent corrector, reaffirming the passage’s authenticity.
  5. Luke 23:34a – Jesus’ plea for forgiveness, “Father, forgive them; for they know not what they do,” is initially included in Codex Sinaiticus. Despite being marked as doubtful by an early corrector, in line with the omission in manuscripts like P75 and B, this marking was later removed, indicating the passage’s reinstatement.

Some passages and phrases that were excluded by the corrector.

1. Matthew 24:36 – “nor the Son” is included in the original text of Codex Sinaiticus, aligning with manuscripts like B and D. This phrase was questioned by an early corrector, marked as doubtful, which mirrors the omission in several other manuscripts. However, a subsequent corrector removed this mark of doubt, reaffirming its inclusion.
2. Mark 10:40 – The phrase “by my Father” is part of the original scribe’s work, found also in manuscripts such as Θ and ƒ1. An early corrector marked this as doubtful, a sentiment echoed in many other manuscripts that omit the phrase. Yet, this doubt was later removed by another corrector.
3. Luke 11:4 – The petition “but deliver us from evil” appears in the original writing of Codex Sinaiticus, a reading supported by a wide array of manuscripts. It was initially marked as doubtful by a corrector, aligning with the omission in notable manuscripts like 𝔓75 and B. Nevertheless, this doubt was eventually cleared by a later correction.
4. Luke 22:43–44 – The vivid description of Christ’s agony at Gethsemane is included by the original scribe of Codex Sinaiticus. This inclusion was marked as doubtful by an early corrector, reflecting the omission in significant manuscripts such as 𝔓69(vid) and P75. However, this marking was removed by a subsequent corrector, reaffirming the passage’s authenticity.
5. Luke 23:34a – Jesus’ plea for forgiveness, “Father, forgive them; for they know not what they do,” is initially included in Codex Sinaiticus. Despite being marked as doubtful by an early corrector, in line with the omission in manuscripts like P75 and B, this marking was later removed, indicating the passage’s reinstatement.

Here’s an overview of some of its notable readings:

1. Matthew 7:22 introduces the word “numerous,” suggesting a direct inquiry about the expulsion of a significant number of demons, which uniquely appears in this codex.
2. Matthew 8:12 uses the term “will go out,” a variant contributing to discussions on eschatological narratives within the gospel.
3. In Matthew 13:54, the manuscript uniquely refers to Jesus returning to “his own Antipatris,” a reading that diverges from the more commonly known geographical references.
4. Acts 8:5 mentions Philip going to “the city of Caesarea,” offering a specific locale not typically found in other texts.
5. Matthew 16:12 warns against the “leaven of bread of the Pharisees and Sadducees,” aligning with themes of caution against doctrinal corruption.
6. Luke 1:26 and Luke 2:37 present unique readings regarding geographical locations and age, respectively, highlighting the meticulous detail in the narrative.
7. John 1:28 initially mentions Bethany before a correction changes it to “Betharaba,” showing the scribe’s concern for accurate location details.
8. John 1:34 labels Jesus as “the chosen one,” a significant theological statement about Jesus’ identity.
9. John 2:3 gives a detailed reason for the shortage of wine at the wedding, attributing it to the completion of the wine supply.
10. John 6:10 intriguingly notes “three thousand” before a correction updates it to “five thousand,” indicating a keen interest in the number of attendees at the feeding of the multitude.
11. Acts 11:20 interestingly uses “Evangelists,” pointing to the active role of proclaiming the gospel.
12. Acts 14:9 uniquely notes that a man had “not heard,” emphasizing the miraculous nature of the healing that follows.
13. Hebrews 2:4 uses “harvests” as a metaphor for divine interventions, a singular reading within the manuscript.
14. 1 Peter 5:13 and 2 Timothy 4:10 reference the “Church” and “Gaul” respectively, highlighting the early Christian community’s geographical spread and Paul’s travels.

 

[Steven Avery]

Textual Readings and Corrections

The manuscript exhibits textual variants, such as the reading ευαγγελιϲταϲ in Acts 11:20, which differs from the Textus Receptus reading of Ἑλληνιστάς. Marks above the variant indicate a textual discrepancy noted by the scribes or correctors.