More examples: Omit an entire verse: Acts 8:37—Verse 37 is a Western addition. … The formula … was doubtless used by the early church in baptismal ceremonies, and may have been written in the margin of a copy of Acts.  Its insertion into the text seems to be Its insertion into the text seems to be due to the feeling that Philip would not have baptized the Ethiopian without securing a confession of faith, which needed to be expressed in the narrative.[1]  Two words added to a passage: 1Cor.7:5—The Textus Receptus, following (listed citations and two prefixes) add “fasting and.”  Both are interpolations, introduced in the interest of asceticism. The shorter text is decisively supported by all the early and the best witnesses.[2]  An entire chapter was added to a Gospel:John 21:1-25—John 21 has been called an epilogue; a closing section added to a novel, play, etc.  It was added later, but the only real questions are: Who added it and when?  Naturally, Christian apologists will say John did it.  But was he the author of the book that bears his name?  Some think not.  Passage Changed: Hebrews 1:8—Heb.1:8 has two different renderings and one of these has the Son being addressed as “God.”  Thy throne O God is forever: RSV footnote: or God is thy throne.  The need to differentiate Christ from God is also evident in the interesting variant in Heb.1:8, one of the few NT passages that appear to designate Christ as “God.”  The author quotes Psa.44:7 as a declaration of God to (pros) Christ.  …  Interpretive problems abound in this passage, in part because the nominative[3] “ho Theos,” normally construed as a vocative[4] (“O God”), could also be taken as a predicate.[5]  In that case, the introductory clause would be rendered, “Your throne is God forever and ever,…” Understood this way, the text no longer calls Christ “God.”  …  It is interesting to observe that the same manuscripts that that evidence corruption in Heb.1:8 do so in Jn.1:18 as well.  …Moreover, … we are now dealing not with a corruption of the original text but with a corruption of a corruption.[6] 

Passage Changed, Christ Designated as God: John 1:18—The view of the copyist towards Jesus' status is reflected in the MSS; in Jn.1:18 'the only Son' becomes 'the only God' in some MSS; therefore the Christology of the copyist sometimes led to changes being made on occasion.  A comparable corruption appears in the prologue of the fourth Gospel…    I will … develop my reasons for thinking that the majority of manuscripts are right in ending the prologue with the words: “No one has seen God at any time, but the unique Son who is in the bosom of the Father, that one has made him known.” The variant reading of the Alexandrian tradition, which substitutes “God” for “Son,” represents an orthodox corruption of the text in which the complete deity of Christ is affirmed: “the unique God (ho monogenes Theos) who is in the bosom of the Father, that one has made him known.”[7]

Equating Christ with God: Acts 16:31-34—A similar concern may explain the change of Acts 16:34 in some manuscripts. In this passage the Philippian jailer is urged to believe in “the Lord Jesus (v.31); he complies by “believing in God” (pepisteukos to Theo).  Greek, Latin, and Coptic witnesses have changed the final statement so as to eliminate the identification of Jesus as ho Theos himself; [believing in God] now the jailer comes to believe “in the Lord.” [8]    (Continued...)