Why Not Renumber?
The only true wisdom is in knowing you know nothing. — Socrates
In this chapter, we enter a space of deep reflection and continuous inquiry into the textual history of the New Testament, specifically addressing the enigmatic case of the so-called ”16 missing verses.”
Our exploration is not exhaustive but serves as a springboard for further questions and discussions that may naturally arise from the content covered in previous chapters.
Throughout this journey, we’ve traversed the landscapes of history, theology, and textual criticism, uncovering insights and challenges along the way.
Yet, the nature of our subject is such that it opens doors to further questions, some of which we may have touched upon indirectly or which stem from the intricate interplay of the topics we’ve discussed.
These questions, while not directly handled in the preceding chapters, are nonetheless crucial for a comprehensive understanding of the issues at hand.
They invite us to look beyond what has been presented, encouraging a spirit of curiosity and a desire for deeper knowledge.
The aim of this chapter is not to provide definitive answers to all potential questions but to acknowledge their validity and to encourage readers to pursue these inquiries with rigor and openness.
As we navigate these considerations, let us do so with humility and a commitment to truth, ever mindful of the profound impact that our engagement with Scripture has on our faith, our communities, and the world at large.
“Why Not Re-Number The Verse Number System?”
The question about verse renumbering in Bibles is indeed a sharp one: If these verses are not original, why do we persist in publishing Bibles with gaps in the verse numbering?
The rationale behind this is rooted in practicality. By the time textual scholars had reached a consensus on these 16 verses as later additions, the existing verse numbering system had already been deeply entrenched in religious discourse.
Commentaries, sermons, academic works, and even personal notes and memories had anchored themselves to this framework.
Altering the verse numbers to fill these vacancies would not only disrupt the flow of chapters but also render a vast corpus of theological and scholarly material obsolete.
Imagine the confusion of referencing a verse in an older commentary only to find the number no longer aligns with contemporary editions. The inconvenience and potential for miscommunication would be significant.
In light of this, biblical scholars and publishers have opted for a less disruptive approach.
Much like how architects and airlines used to treat the number 13, sidestepping it in floor and seat numbering, Bible publishers omit the number of the non-original verse while maintaining the established sequence.
This allows continuity with historical and existing materials while acknowledging the textual findings.
This decision places an onus on the reader to be informed about these textual nuances. As someone delving into this book, you are now equipped with this understanding, enabling you to navigate the biblical text with a discerning eye.
Why Keep The Verses In The Footnotes?
A more detailed way to ask this question is “If these verses are surely not original and don’t belong in the Bible Why don’t Bible publishers simply remove the verses identified as nonoriginal instead of just relegating them to footnotes or brackets?”
When addressing this question, we venture into the complex interplay between tradition, scholarly integrity, and commercial considerations.
On the other hand, they recognize the deep-seated traditions and emotional attachments that readers have to certain verses, especially in the English-speaking world where phrases from the King James Version have deeply permeated religious and cultural consciousness.
Including the contested verses in the footnotes serves as a compromise. It acknowledges their historical significance and their impact on Christian thought, liturgy, and art, while also staying true to the commitment to providing a text that reflects the earliest and most reliable manuscripts.
This approach allows readers to be aware of the verses’ existence and their traditional use, even as they are informed of their dubious origin.
Moreover, Bible publishing is not immune to market forces. Publishers are cognizant that completely omitting these verses could alienate a significant portion of their market base.
It’s a pragmatic decision—retaining these verses in footnotes appeases traditionalists and ensures that their product remains accessible and appealing to a broad audience. After all, publishing houses, though they may serve a religious market, are businesses with financial imperatives.
By placing these verses in footnotes, publishers essentially delegate the decision-making to the readers.
They provide the text as well as the historical and scholarly context, allowing individuals to make informed decisions about the scripture’s interpretation and application in their personal faith journey.
This approach respects the diversity of belief and practice within Christianity, recognizing that each reader’s engagement with the text is shaped by a unique tapestry of faith, culture, and understanding.
Is The Entire Bible Up For Discussion Now?
Another way to ask this is “If we accept that some verses were added later, doesn’t that open the door to questioning the entirety of the biblical text?”
Firstly, it’s essential to acknowledge that textual criticism, the discipline devoted to studying and rectifying textual errors and variations, has significantly stabilized the biblical text.
Prominent scholars like Bart Ehrman, despite their critical stance, affirm that most of the New Testament text is secure and that current scholarly efforts are akin to “minor tinkering.”
Such an assertion comes from a place of extensive research and a robust body of evidence, indicating that the majority of the biblical text has been transmitted with a high degree of fidelity.
It’s also important to understand that the concern about textual additions and alterations is not unique to modernity. Ancient Christians were aware of variant readings and even engaged in discussions about them.
However, their approach was less rigid than the modern quest for textual perfection. They operated with an understanding that the essence of the scripture, its theological and moral teachings, remained intact despite minor textual variations
In this context, textual criticism serves not as a tool to undermine the scripture but as a means to ensure its integrity.
The fact that we can identify and discuss these textual additions is a testament to the maturity and precision of the discipline.
It demonstrates a robust methodological framework that enables scholars to discern the original text with a considerable degree of certainty
Moreover, it’s crucial to differentiate between textual variants that affect theological doctrines and those that do not. Most textual variants are minor and do not alter the core tenets of the Christian faith.
The few significant variants, like the ones discussed in this book, are well-documented and openly discussed within scholarly circles and increasingly in lay communities.
In conclusion, questioning and critically examining the biblical text is not a slippery slope that endangers the entirety of scripture. Instead, it’s a process that strengthens the text’s integrity, transparency, and reliability.
We should view textual criticism as a gift to the faith community— a tool that helps preserve the scripture’s authenticity and ensures that its teachings are transmitted as accurately as possible to future generations.
How Can We Explain The Issue Of Missing Verses To Children Or New Believers Without Shaking Their Confidence In The Scriptures?
Navigating the delicate topic of the Bible’s textual variations with children and new believers calls for a blend of straightforward honesty and considerate sensitivity.
The essence of the Christian faith, embodying love, grace, and redemption through Jesus’ life, remains unwavering—much like the central halls of a grand, ancient mansion.
Yet, just as such a venerable structure inevitably bears marks of restoration over time, so does the biblical text reflect the diligent care of countless generations dedicated to preserving its message.
In the digital age, where information flows abundantly, it is crucial to foster a spirit of inquisitiveness rather than fear of the unknown.
Encouraging questions and exploration within one’s own faith community helps build a robust belief system, one that is not easily unsettled by challenges.
However, it is vital to remember that sheltering children or new believers from the realities of textual criticism does a disservice to their spiritual maturity.
Instead, let these conversations arise organically, and be prepared to engage in them when the time comes.
It is through community and shared experiences that faith is nurtured and strengthened. Openly discussing doubts and questions within a supportive faith community can provide invaluable insights and reassurance.
By adopting an approach that is both candid and nurturing, we equip ourselves and others to embrace the complexities of the biblical text with confidence and curiosity.
This path ensures that our engagement with the Scriptures is grounded in authenticity and enriched by collective wisdom.
How Can I Summarize This Book In Conversation?
A more detailed way to ask this is: “How can I succinctly explain the essence of textual criticism to someone during a casual conversation, especially when faced with comments suggesting that multiple translations of the Bible have obscured its original message?”
In casual conversation, you might approach it this way: “I see where you’re coming from, but it’s actually a bit different.
Imagine we have a 100-piece jigsaw puzzle, but we’ve found 150 pieces. This is similar to how we’ve received the biblical texts. Due to the ‘tenacity’ of the text, as Dr. James White puts it, it was more common for content to be added rather than deleted or altered.
So, our task with textual criticism isn’t about guessing what was originally there; it’s about sifting through the extra pieces to reconstruct the original image as accurately as possible.
Also, it’s a misconception that the Bible has been translated numerous times through various languages. In reality, translations are typically made directly from the original Hebrew, Aramaic, and Greek texts into the target language, like English.
And speaking of Greek, it’s not an inaccessible language. Many Christians, from scholars to everyday believers, learn biblical Greek to engage with the New Testament in its original language.
It’s a bit like learning a new hobby – challenging but entirely possible and incredibly rewarding.
So, while the idea of a ‘game of telephone’ might seem plausible at first glance, the reality of how we’ve received and translated the Bible is far more direct and reliable.”
Is The Bible Not Perfect And Without Error?
There are various ways to ask this same question: “Given that there are verses in the Bible whose authenticity is debated, such as the latter four of the previously mentioned ‘missing verses’, and considering that at one time all 16 were deemed scriptural but now are not, does this indicate that the Bible contains errors?
Moreover, how does this align with the doctrine of plenary verbal inspiration, and how should we address the question of whether the Bible is perfect?”
The concept of the Bible containing ‘mistakes’ can be a bit of a misnomer. When we talk about the ‘missing verses’ or textual variations, we’re referring to the copies of the original manuscripts, not the original texts themselves.
The original writings (autographs) are what many believe were inspired and without error. However, as these texts were hand-copied over the centuries, scribes made errors or sometimes included marginal notes in the text, leading to the variations we observe today.
When addressing the question, ‘Is the Bible perfect?’ it’s essential to differentiate between the divine inspiration of the original texts and the human process of transmission over time.
The doctrine of plenary verbal inspiration holds that every word of the original texts was inspired by God. However, this does not extend to the copies and translations made thereafter.
This means that while the original texts are considered inerrant and infallible, the copies we have may contain discrepancies, though these are overwhelmingly minor and do not impact the core doctrines of the Christian faith.
So, when someone asks if the Bible has mistakes, a nuanced response is that the Bible, in its original manuscripts, is believed to be perfect and without error. However, the copies we possess, while remarkably accurate, may contain variations, which is why the field of textual criticism is vital in helping us discern the most likely original wording.
Understanding this distinction can help reconcile the concept of a divinely inspired text with the reality of its human transmission through history.
Does The Old Testament Have Its Own 16 Missing Verses?
Another way to ask this is “How does the process of textual criticism apply to the Old Testament compared to the New Testament? Are there notable differences in the methodology or findings? Specifically, are there instances in the Old Testament similar to the ‘missing’ verses we find in the New Testament, and how do scholars approach these discrepancies?”
While the New Testament has its unique textual history, the Old Testament, or Hebrew Bible, has its own set of textual variances and historical developments. One primary difference is the source texts.
For the New Testament, we rely primarily on Greek manuscripts, whereas for the Old Testament, the primary language is Hebrew, with significant ancient translations like the Septuagint (Greek) and the Vulgate (Latin).
The Dead Sea Scrolls, discovered in the mid-20th century, have provided us with some of the oldest known Hebrew manuscripts of the Old Testament, offering valuable insights into the text’s history.
As for ‘missing’ verses, the situation in the Old Testament is somewhat different. There aren’t 16 missing verses in the Old Testament analogous to the New Testament situation. However, there are textual variations, additions, and omissions found among the different manuscripts.
For instance, comparisons between the Masoretic Text (the traditional Hebrew text) and the Septuagint reveal differences in wording, verse structure, and even the presence or absence of certain passages.
In the Old Testament, one notable example is the ending of the Book of Job, which differs between the Septuagint and the Masoretic Text.
Textual criticism of the Old Testament, therefore, requires a slightly different approach, considering the diverse manuscript traditions and the longer history of transmission.
The process involves comparing various sources, including the Masoretic Text, the Septuagint, the Samaritan Pentateuch, the Dead Sea Scrolls, and others to reconstruct the most likely original text.
Despite these complexities, it’s important to note that the core messages and narratives of the Old Testament remain consistent across these different textual traditions. The variations do not substantially alter the theological or moral teachings of the scriptures.
Just like with the New Testament, textual criticism of the Old Testament is a careful and scholarly pursuit that seeks to understand the nuances of the text as accurately as possible.
Can’t We Just Ignore All Of This For The Sake Of Unity?
The decision to include or exclude certain verses in the Bible is not merely a matter of preference or unity; it’s a matter of truth and fidelity to the original manuscripts.
While the sentiment to maintain unity is commendable, it cannot come at the cost of compromising the integrity of the Scriptures.
The verses in question, though not drastically altering doctrine, were not part of the original texts as established by extensive scholarly research and textual criticism.
Unity in the Christian community is essential, but it should be grounded in truth. If we include verses for the sake of unity despite knowing they were not in the original manuscripts, we risk diluting the very foundation of our faith—the Word of God.
Such a compromise could be seen as prioritizing comfort over truth, which is a slippery slope. Once we start adjusting the Scriptures to avoid conflict or maintain unity, where do we draw the line?
Moreover, as the story of Frank and Jimmy illustrates, knowledge about these verses and the history of textual criticism is already out in the open.
Skeptics and opponents of Christianity are aware of these issues and often use them to challenge the reliability of the Bible.
If Christians are ignorant of these matters or choose to overlook them for the sake of unity, they become vulnerable to such challenges and are ill-prepared to defend their faith.
Therefore, while unity is important, it should not supersede the commitment to truth and the integrity of God’s Word. Christians should be united, not in ignoring difficult issues, but in seeking truth, embracing scholarly research, and being equipped to address challenges to their faith with knowledge and confidence.
This approach not only strengthens the individual believer but also fortifies the Christian community as a whole against external criticism.
Conclusion
As we draw this chapter—and indeed, this book—to a close, it’s essential to recognize that what we’ve embarked upon is merely the beginning of a far broader, deeper journey.
The world of textual criticism, with its myriad complexities and nuances, extends well beyond the ”16 missing verses” we’ve delved into.
The questions we’ve wrestled with, the historical nuances we’ve uncovered, and the scholarly debates we’ve explored are but glimpses into a vast landscape of biblical scholarship.
This book, while centered on a specific aspect of New Testament textual criticism, aims to serve as a catalyst for a more extensive, more profound inquiry.
The hope is that the discussions we’ve had, the evidence we’ve scrutinized, and the perspectives we’ve considered have equipped you with a foundation to not just ask questions but to actively seek answers.
Textual criticism, at its core, is a discipline marked by continuous discovery and perpetual learning. In this light, the ”16 missing verses” are not just topics of study; they are doorways into a grander conversation about faith, history, and the text of the Bible.
As you step beyond the pages of this book, may you do so with a heightened sense of curiosity and a robust desire to delve deeper.
May the insights you’ve gained here be the seeds that inspire further exploration, leading you to new questions, new learnings, and a richer appreciation of the intricate tapestry of biblical texts.
The journey of textual criticism is long and winding, filled with both challenges and rewards. But it’s a journey well worth undertaking, for it deepens our understanding, strengthens our faith, and connects us more intimately to the timeless narrative of the Scriptures.
So, as we conclude, let this not be an end but a beginning—a starting point for your continued exploration into the fascinating realm of biblical scholarship.
The ”16 missing verses” are just the threshold. Beyond them lies a world of discovery waiting for you.
I hope this book has not only informed you but inspired you to keep asking questions, keep seeking answers, and keep growing in your understanding of the sacred texts that have shaped our world.