List of New Testament verses not included in modern English translations

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The New Testament verses not included in modern English translations are verses of the New Testament that existed in older versions of the Bible (most notably the King James Version), but did not appear or were relegated to footnotes in later versions, such as the New International Version. Scholars generally regarded these verses as later additions to the original text.

Although many lists of "missing verses" specifically name the NIV as the version that had omitted them, these same verses were missing from the main text (and mostly relegated to footnotes) by the Revised Version of 1881, the American Standard Version of 1901,[1] the Revised Standard Version of 1947,[2] the Today's English Version (the Good News Version) of 1966,[3] and several others. Lists of "missing" verses and phrases go back to the Revised Version and to the Revised Standard Version, without waiting for the appearance of the NIV.

The citations of manuscript authority use the designations popularized in the catalog of Caspar Rene Gregory, and used in such resources as Souter,[4] Nestle-Aland, and the UBS Greek New Testament[5] (which gives particular attention to 'problem' verses such as these).[6] Some Greek editions published well before the 1881 Revised Version made similar omissions.[7]

The removal or relegation of these verses was done in keeping with the principle of critical editing, as articulated (but not originated) by what Rev. Samuel T. Bloomfield said in 1832, "Surely, nothing dubious ought to be admitted into 'the sure word' of 'The Book of Life'."[8] A movement called King James Version Only (KJVO), which believes that only the King James Version (KJV) of the Bible in English is the true word of God, has sharply criticized these translations for the omitted verses.[9][10]

The "Sixteen Missing Verses"

(1) Matthew 17:21

KJV: Howbeit this kind goeth not out but by prayer and fasting.

Reason: The verse closely resembles Mark 9:29, but it is lacking in Matthew in א (original handwriting), B, θ, some Italic & Syriac & Coptic & Ethipic mss. It is, however, found in this place in some Greek mss not quite so ancient - C, D, K, L - as well as some other mss of the ancient versions. It is believed to have been assimilated from Mark.[11]

(2) Matthew 18:11

KJV: For the Son of man is come to save that which was lost.

Reason: This verse is lacking in א,B,L (original handwriting),θ,ƒ113, some old Italic & Syriac & Coptic & Georgian mss, and such ancient sources as the Apostolic Canons, Eusebius, Jerome, and others. It is found in some other sources, not quite so ancient, such as D,K,W,X, and the Latin Vulgate. According to Bruce Metzger, "There can be little doubt that the words ... are spurious here, being omitted by the earliest witnesses representing several textual types.... [This verse was] manifestly borrowed by copyists from Luke 19:10." [12]

(3) Matthew 23:14

KJV: Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.

Reason: This verse is very similar to Mark 12:40 and Luke 20:47. This verse is lacking altogether in א,B,D,L,Z,θ, ƒ1, Ethiopic, Armenian, several Italic and Syrian and Coptic mss, and the writings of several early Church Fathers. It appears before verse 13 in K,W, and several minuscules. It appears after verse 13 in ƒ13, some Italic and Syriac and Coptic mss. The fact that it is absent from the most ancient sources of multiple text types and that the sources that do contain the verse disagree about its placement, as well as the fact that it is a repetition of verses found elsewhere, show "that verse 14 is an interpolation derived from the parallel in Mark 12:40 or Luke 20:47 is clear." [13]

(4) Mark 7:16

KJV: If any man have ears to hear, let him hear.
Reason:' This verse is nearly identical with verses 4:9 and 4:23. This verse here is lacking in א,B,L,Δ (original handwriting), some Coptic mss. It is included in mss only slightly less ancient, A,D,K,W,ƒ113, Italic mss, the Vulgate, some other ancient versions. As it is missing in the very oldest resources and yet is identical to verses that remain, editors seem confident in omitting its appearance here.

(5 & 6) Mark 9:44 & 9:46

KJV: Where their worm dieth not, and the fire is not quenched. .. (Both verses identical to each other, and to 9:48, which is still in the main text)

Reason: Both verses 44 and 46 are duplicates of verse 48, which remains in the text. Verses 44 and 46 are both lacking in א,B,C,L,ƒ1, and some mss of the ancient versions, but appear in somewhat later sources such as A,D,K,θ, some Italic mss and the Vulgate. The UBS text assigns this omission a confidence rating of A.

(7) Mark 11:26

KJV: But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

(8) Mark 15:28

KJV: And the scripture was fulfilled, which saith, "And he was numbered with the transgressors."

NIV2011fn: Some manuscripts include here words similar to Luke 22:37.

(9) Luke 17:36

KJV: Two men shall be in the field; the one shall be taken, and the other left.

NIV2011fn: Some manuscripts include here words similar to Matt. 24:40.'

Reason: It is possible that this verse is a duplicate of Matthew 24:40. Even the King James Version had doubts about this verse, as it provided (in the original 1611 edition and still in many high quality editions) a footnote that said, "This 36th verse is wanting in most of the Greek copies." Verse 36 is included by very few Greek manuscripts of the Western text-type and by Old-Latin and Vulgate manuscripts.[14][15]

(10) John 5:3–4

KJV: 3 . . . waiting for the moving of the water.
4 For an Angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

(Note above that not only is verse 4 omitted, but the tail end of verse 3.)

Reason: These words clearly were not in the original text of the Gospel. They are lacking in the "earliest and best witnesses", and several ancient Greek mss that do contain them enclose them with markings indicating doubts about their authenticity, the passage contains words or expressions that appear nowhere else in John, and the mss that contain this verse differ amongst themselves as to the wording.[16] The UBS text gave the omission of this verse a confidence rating of A.

(11) Acts 8:37

KJV: And Philip said, "If thou believest with all thine heart, thou mayest." And he [the Eunuch] answered and said, "I believe that Jesus Christ is the Son of God."

Reason: The earliest Greek manuscript (Ea/E2) of the New Testament to include this verse dates from the late sixth or early seventh century[17] and it is only found in Western witnesses to the text with many minor variations.[18] The majority of Greek manuscripts copied after 600 AD and the majority of translations made after 600 AD do not include the verse.[19][20][21][22] The tradition of the confession was current in the time of Irenaeus[23] as it is cited by him (c. 180)[24] and Cyprian (c. 250)[25]

"For although in the Acts of the Apostles the eunuch is described as at once baptized by Philip, because "he believed with his whole heart," this is not a fair parallel. For he was a Jew, and as he came from the temple of the Lord he was reading the prophet Isaiah," (Cyprian)[25] and is found in the Old Latin (2nd/3rd century) and the Vulgate (380–400). In his notes Erasmus says that he took this reading from the margin of 4ap and incorporated it into the Textus Receptus.[26] J. A. Alexander (1857) suggested that this verse, though genuine, was omitted by many scribes, "as unfriendly to the practice of delaying baptism, which had become common, if not prevalent, before the end of the 3rd century."[27]

(12) Acts 15:34

KJV: Notwithstanding it pleased Silas to abide there still.

Reason: Majority of manuscripts do not contain this verse (only Codex Bezae, some Old-Latin and Vulgate manuscripts).[28]

(13) Acts 24:6–8

KJV: 6 Who also hath gone about to profane the Temple, whom we took, and would have judged according to our law.
7 But the chief captain, Lysias, came upon us, and with great violence took him away out of our hands,
8 Commanding his accusers to come unto thee, by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him.

(Note above that not only is verse 7 omitted, but also the end of verse 6 and beginning of verse 8.)

To clarify, only the italicized words are omitted, removing all of verse 7, but leaving the beginning of verse 6 and most of verse 8. The resulting text looks like this (from the Revised Version):

RV: 6 Who moreover assayed to profane the temple; on whom we also laid hold;
8 from whom thou wilt be able, by examining him thyself, to take knowledge of all these things, whereof we accuse him.

(14) Acts 28:29

KJV: And when he had said these words, the Jews departed, and had great reasoning among themselves.


(15) Romans 16:24

KJV: The grace of our Lord Jesus Christ be with you all. Amen.

(16) First John 5:7

KJV: For there are three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one.

Reason: A multitude of books were devoted to just this verse, including: Das Comma Ioanneum: Auf Seine Hewrkunft Untersucht [The Johannine Comma, an examination of its origin] by Karl Künstle (1905, Frieburg, Switz.); "Letters to Mr. Archdeacon [George] Travis in answer to his Defence of the Three Heavenly Witnesses" by Richard Porson (1790, London); "A New Plea for the Authenticity of the Text of the Three Heavenly Witnesses or Porson's Letters to Travis Eclectically Examined" by Rev. Charles Forster (1867, London), and Memoir of The Controversy respecting the Three Heavenly Witnesses, I John V.7 ˈ by 'Criticus' [Rev. William Orme] (1830, London), reprinted (1872, Boston, "a new edition, with notes and an appendix by Ezra Abbot" ); and many more.[29] Eberhard Nestle, writing in Germany at the end of 19th century, said, "The fact that it [the Comma Johanneum] is still defended even from the Protestant side is interesting only from a pathological point of view."[30] F.H.A. Scrivener, usually regarded as a defender of the KJV text, said of this verse, "The authenticity of [this verse] will, perhaps, no longer be maintained by anyone whose judgment ought to have weight; but this result has been arrived at after a long and memorable controversy, which helped keep alive, especially in England, some interest in Biblical studies. ...."[31] Martin Luther rejected this verse as a forgery and excluded it from his German translation of the Bible while he lived - it was inserted into the text by other hands after his death.[32] The spurious nature of this verse is so notorious that even the Revised Version of 1881 did not bother to provide a footnote for this verse, and many other modern versions do likewise. Ezra Abbot wrote, "It may be said that the question [of excluding this verse] is obsolete; that the spuriousness of the disputed passage had long been conceded by all intelligent and fair-minded scholars. This is true, but a little investigation will show that great ignorance still exists on the subject among the less-informed in the Christian community." [33] Even the two leading editions of the so-called Majority Text (Robinson & Pierpont, and Hodges & Farstad) omit this verse (the Hodges & Farstad edition acknowledge the 'Textus Receptus' version of this verse in a footnote).

Some other "missing verses"

Luke 23:17

KJV: For of necessity he must release one unto them at the feast.

NIV2011fn Some manuscripts include here words similar to Matt. 27:15 and Mark 15:6.

Not "missing" but "boxed"

There are two passages (both 12 verses long) that continue to appear in the main text of most of the modern versions, but distinguished in some way from the rest of the text, such as being enclosed in brackets or printed in different typeface. These are passages which are well supported by a wide variety of sources of great antiquity and yet there is strong reason to doubt that the words were part of the original text of the Gospels.[citation needed]

Mark 16:9–20

KJV 9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.
10 And she went and told them that had been with him, as they mourned and wept.
11 And they, when they had heard that he was alive, and had been seen of her, believed not.
12 After that he appeared in another form unto two of them, as they walked, and went into the country.
13 And they went and told it unto the residue: neither believed they them.
14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
17 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
18 They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
19 So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

Reason: This, the "longer ending" of Mark, usually is accompanied by a note to the effect that it is not found in the very oldest Greek mss but it is found in sources almost as old. In other words, some people - not everyone - might doubt that this was part of the original text. The RV of 1881 put an extra space between verse 8 and this verse 9 and include a marginal note to that effect, a practice followed by many subsequent English versions. The RSV edition of 1947 ends its main text at verse 8 and then in a footnote provides this ending with the note that "other texts and versions" include it; but the revised RSV of 1971 and the NRSV reverted to the practice of the RV. The Gospel of St. Mark ends (somewhat abruptly) at end of verse 8 ("they were afraid.") in א,B, and some much later Greek mss, a few mss of the ancient versions (Syriac, Coptic, Armenian), and is specifically mentioned in the writings of such Church Fathers as Eusebius and Jerome explicitly doubted the authenticity of the verses after verse 8, most other Church Fathers don't quote from this ending. On the other hand, these 12 verses occur in slightly less ancient Greek mss, A,C,D,K,θ,ƒ13, and a "vast number" of others,[34] and a great many mss of the ancient versions, and is quoted by some other Church Fathers, the earliest being Irenaeus (although his quotations are imprecise).[35] So it would appear, initially, that the evidence is nearly in equipoise.
Yet other ancient sources include this longer ending - but mark it with asterisks or other signs or notations indicating the copyist had doubts about its authenticity, most notably ƒ1 and others, according to the UBS notes and Bruce Metzger.[36] Additionally, Greek codex W, dating from the fourth century, contains a lengthy addition (which appears nowhere else) between the familiar verses 14 and 15.[37]
But this situation is a bit more complicated. Some other ancient sources have an entirely different ending to Mark, after verse 8, known as the "shorter ending". The RV of 1881 contained a footnote attesting to the existence of this shorter ending but its text did not appear in a popular edition of the Bible until somewhat later. It appeared in the footnote at this place in the RSV:

RSV: But they reported briefly to Peter and those with him all that they had been told.
After after this, Jesus himself sent out by means of them,
from east to west, the sacred and imperishable proclamation of eternal salvation.

This shorter ending appears, by itself, after verse 8, in one Italic mss. But the other sources that contain the shorter ending then add the longer ending after it.[38]
As a result there are four possible endings to the Gospel of Mark: (1) An abrupt ending at end of verse 8; (2) the longer ending following verse 8; (3) the shorter ending following verse 8; and (4) the shorter and longer endings combined (and we could add as fifth, the addition in Codex W). These variables suggest that in antiquity the longer ending was not quite as solidly recognized as part of the Gospel as the rest of the text.
Additionally, the style and vocabulary of the longer ending appear not to be in the same style as the rest of the Gospel. Metzger speaks of the "inconcinnities" [sic] between the first 8 verses of chapter 16 and the longer ending, and suggests, "all these features indicate that the section was added by someone who knew a form of Mark that ended abruptly with verse 8 and who wished to supply a more appropriate conclusion."[39]
Entire books have been written about what, if anything, follows verse 8 at the end of Mark's Gospel, and, as may be expected, a good deal of space to the same question is devoted in most textbooks on the Gospel of Mark and on textual criticism of the New Testament.[40]

John 7:53-8:11

KJV 7:53 And every man went unto his own house.
8:1 Jesus went unto the Mount of Olives;
2 And early in the morning he came again unto the Temple, and all the people came unto him, and he sat down, and taught them.
3 And the Scribes and Pharisees brought unto him a woman taken in adultery, and when they had set her in the midst,
4 They say unto himn, "Master, this woman was taken in adultery, in the very act.
5 Now Moses in the Law commanded us that such should be stoned, but what sayest thou?"
6 This they said, tempting him, that they might have [grounds] to accuse him. But Jesus stooped down, and with his finger wrote on the ground as though he heard them not.
7 So when they constinued asking him, he lift up himself, and said unto them, "He that is without sin among you, let him first cast a stone at her."
8 And again, he stooped down, and wrote on the ground.
9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last, and Jesus was left alone, [with] the woman standing in the midst.
10 When Jesus had lift up himself, and saw none but the woman, he said unto her, "Woman, where are thine accusers? Hath no man condemned thee?"
11 She said, "No man, Lord." And Jesus said unto her, "Neither do I condemn thee. Go, and sin no more."

Reason: This familiar story story of the adulteress saved by Jesus is a special case. These dozen verses have been the subject of a number of books, including Chris Keith, The Pericope Adulterae, the Gospel of John, and the Literacy of Jesus (2009, Leiden & Boston, E.J. Brill); David Alan Black & Jacob N. Cerone, eds., The Pericope of the Adulteress in Contemporary Research (2016, London & NY, Bloomsbury T&T Clark); and John David Punch, The Pericope Adulterae: Theories of Insertion & Omission (2012, Saarbruken, Lap Lambert Academic Publ'g.).

NIVfn: The earliest manuscripts and many other ancient witnesses do not have this story at John 7:53—8:11, and some of the earliest mss do not have it at all (but since most of the earliest mss have portions missing, it is difficult to say with confidence that they all lack the story in the entire New Testament). A few manuscripts include these verses, wholly or in part, after John 7:36, John 21:25, Luke 21:38 or Luke 24:53.[41]

Although this verse has been proven not to have been placed after John 7:52 in the earliest manuscripts, Richard Bauckham[42] believe that it was an original oral source from the earliest followers of Jesus that was later included by scribes.

Other English translations

O = omitted in main text.
B = bracketed in the main text – The translation team and most biblical scholars today believe were not part of the original text. However, these texts have been retained in brackets in the NASB and the Holman CSB.[43]
F = omission noted in the footnote.

Bible translation
Matthew 9:34
Matthew 12:47 F F F F
Matthew 17:21 F B F O F B O F
Matthew 18:11 F B F O F B O O
Matthew 21:44 O F B F
Matthew 23:14 F B F O F B O O
Mark 7:16 F B F O F B O O
Mark 9:44 F B F O F B O O
Mark 9:46 F B F O F B O O
Mark 11:26 F B F O F B O O
Mark 15:28 F B F O F B O O
Mark 16:9–20 B B F F B B B
Luke 17:36 F B F O F B O O
Luke 22:20 F F
Luke 22:43 B F F B B F
Luke 22:44 B F F B B F
Luke 23:17 F B F O F B O O
Luke 24:12
Luke 24:40 F F
John 5:4 F B F O F B O O
John 7:53–8:11 B F F B B B
Acts 8:37 F B F F F B O O
Acts 15:34 F B F O F O O O
Acts 24:7 F B F O F B O O
Acts 28:29 F B F O F B O O
Romans 16:24 F B F O F B O O

Versification differences

Some English translations have minor versification differences compared with the KJV. One example follows:

2 Corinthians 13:14

The KJV has:

12 Greet one another with an holy kiss.
13 All the saints salute you.
14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, [be] with you all. Amen.

In some translations, verse 13 is combined with verse 12, leaving verse 14 renumbered as verse 13.[44]

See also


  1. ^ Example, Benjamin G. Wilkinson, Our Authorized Bible Vindicated (1930); .
  2. ^ Example, J.J. Ray, God Wrote Only One Bible (1955) ; .
  3. ^ Example, .
  4. ^ Alexander Souter, Novvm Testamentvm Graece (1910, Oxford, Clarendon Press)(using as its main text the Greek text underlying the RV, edited by Archdeacon Edwin Palmer, with an apparatus worked up by Souter)
  5. ^ Kurt Aland, et al., edd., The Greek New Testament (2nd ed. 2968, 3rd ed. 1976, West Germany, United Bible Societies)(the mss citations are virtually unchanged from edition to edition but the confidence ratings for the choices made for the main text are sometimes revised; the confidence ratings also appear in Metzger's Textual Commentary cited below).
  6. ^ See, generally, Kurt Aland and Barbara Aland, The Text of The New Testament (rev. ed. 1989, Grand Rapids, Mich., Eerdmans).
  7. ^ These references are primarily obtained from the catalog of Eduard Reuss, Bibliotheca Novi Testamenti Graeci (1872, Brunswick). One reason for including this information is to refute the accusations made by some KJVOs that Bishops Westcott and Hort were the originators and instigators of all the omissions occurring in modern versions.
  8. ^ Samuel T. Bloomfield, The Greek New Testament (first ed. 1832, Cambridge) vol.2, page 128.
  9. ^ E.g., Sixteen verses discovered missing from the word of GOD!;;  ;.
  10. ^ E.g.,; .
  11. ^ .Bruce M. Metzger, A Textual Commentary on the Greek New Testament A Companion Volume to the UBS Greek New Testament (1971, United Bible Societies) loc.cit
  12. ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament A Companion Volume to the UBS Greek New Testament (1971, United Bible Societies) loc.cit.
  13. ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament A Companion Volume to the UBS Greek New Testament (1971, United Bible Societies) loc.cit.
  14. ^ NA27, p. 218
  15. ^ Metzger, Bruce M. A Textual Commentary on the Greek New Testament. p. 142–143. 
  16. ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament A Companion Volume to the UBS Greek New Testament (1971, United Bible Societies) loc.cit.
  17. ^ Metzger 1964, p. 52.
  18. ^ Metzger, Bruce M. (1971). A Textual Commentary on the Greek New Testament. Stuttgart: United Bible Societies. p. 359. 
  19. ^ Becker, Siegbert W., Verbal Inspiration and the Variant Readings (PDF), archived from the original (PDF) on September 30, 2015, The fact is that all truly ancient manuscripts omit it entirely, and that almost all very late manuscripts omit it in whole or in part. 
  20. ^ "Acts 8:37 - Why Omitted in NIV?". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 2 January 2008. 
  21. ^ "Acts 8:37 - Decision Theology?". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 2 January 2008. The NIV places Acts 8:37 in a footnote because the preponderance of manuscript evidence indicates that these words are not part of the original text of Acts. None of the Greek manuscripts of the NT include these words before 600 A.D. None of the early translations of the NT include these words before 600 A.D. Only a couple Greek manuscripts copied after 600 A.D. and only a couple translations made after 600 A.D. include these words. The majority of Greek manuscripts copied after 600 A.D. and the majority of translations made after 600 A.D. do not include these words. It is most unlikely, therefore, that these words are really part of the Bible. 
  22. ^ "Acts 8:37 - Faith Before Baptism Omitted In NIV". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 2 January 2008. Acts 8:37 is omitted because the early witnesses to the New Testament text indicate that this was added to the text by someone for some reason between 500 and 700 A.D. The many witnesses we have to the NT text before that time do not include these words. 
  23. ^ Metzger 1971, p. 360.
  24. ^ Wikisource-logo.svg Irenaeus. Against Heresies. Book III, Chapter XII. [Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, “I believe Jesus Christ to be the Son of God.” This man was also sent into the regions of Ethiopia, to preach what he had himself believed, that there was one God preached by the prophets, but that the Son of this [God] had already made [His] appearance in human nature (secundum hominem) .
  25. ^ a b Wikisource-logo.svg Cyprian, qtd. in Pontius the Deacon. The Life and Passion of Cyprian, Bishop and Martyr. Translated by Wallis, Robert Ernest. paragraph 3. For although in the Acts of the Apostles the eunuch is described as at once baptized by Philip, because he believed with his whole heart, this is not a fair parallel. For he was a Jew, and as he came from the temple of the Lord he was reading the prophet Isaiah .
  26. ^ Edward F. Hills (1912–1981), "The King James Version Defended: A Christian View of the New Testament Manuscripts" (1956). Chapter 8, The Christian Research Press; 4th edition (August 1997) ISBN 0915923009 ISBN 978-0915923007
  27. ^ Alexander, J. A. (1967). The Acts Of The Apostles. vol. 1. New York: Scribner. p. 349–350. 
  28. ^ NA26, p. 478.
  29. ^ A list of 46 "Treatises on the genuineness of the disputed claused in I John V.7,8" appears in "An Introduction to the Critical Study and Knowledge of the Holy Scriptures" by Thomas Hartwell Horne (2nd ed. 1836, Philadelphia) vol. 2, Part II, Chap. III, page 80-83.
  30. ^ Eberhard Nestle, Introduction to the Textual Criticism of the Greek New Testament (transl. by William Edie from the 2nd ed. [1899, Gottingen, page 260]) (1901, London) page 327. Nestle also mentions at this place a Vatican decision, apparently confirmed by Pope Leo XIII, in 1897, that the comma Johanneum is not authentic scripture.
  31. ^ [[Frederick Henry [Ambrose] Scrivener]], A Plain Introduction to the Criticism of the New Testament (1861, London) page 475.
  32. ^ Criticus, Memoir ..., op.cit. page 42.
  33. ^ Criticus, Memoir ..., op.cit., page iv.
  34. ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament A Companion Volume to the UBS Greek New Testament (1971, United Bible Societies) loc.cit.
  35. ^ Lincoln H. Blumell, "A Text-Critical Comparison of the King James New Testament with Certain Modern Translations", Studies in the Bible and Antiquity, vol.3, page 91.
  36. ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament A Companion Volume to the UBS Greek New Testament (1971, United Bible Societies) loc.cit.
  37. ^ A photograph of this page of the Codex W appears in Kurt Aland & Barbara Aland, The Text of The New Testament (rev.ed. 1989, Grand Rapids, Mich., Eerdmans) page 114. The addition in Codex W is included in James Moffatt's 1935 translation, with a note indicating Moffatt's belief that it was part of the original text of the longer ending "but was excised for some reason at an early date," The addition, as translated by Moffatt: 'But they excused themselves saying, "This age of lawlessness and unbelief lies under the sway of Satan, who will not allow what lies under the unclean spirits to understand the truth and power of God; therefore," they said to Christ, "reveal your righteousness now." Christ answered them, "The term of years for Satan's power has now expired, but other terrors are at hand., I was delivered to death on behalf of sinners, that they might return to the truth and sin no more, that they might inherit that glory of righteousness which is spiritual and imperishable in heaven."'
  38. ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament A Companion Volume to the UBS Greek New Testament (1971, United Bible Societies) loc.cit.
  39. ^ Bruce M. Metzger, A Textual Commentary on the Greek New Testament A Companion Volume to the UBS Greek New Testament (1971, United Bible Societies) loc.cit, page 125.
  40. ^ Among those books: John W. Burgon, The Last Twelve Verses of the Gospel According to S. Mark vindicated against recent critical objectors and established (1871, Oxford & London, James Parker & Co.); William R. Farmer, The Last Twelve Verses of Mark (1974, Cambridge Univ. Press); Beverly Roberts Gaventa & Patrick D. Miller, The Ending of Mark and the Ends of God (2005. Louisville, Westminster John Knox Press); David Alan Beck, ed., Perspectives on the Ending of Mark - 4 Views (2008, Nashville, Broadman & Holman); Nicholas P. Lunn, The Original Ending of Mark - A new case for the authenticity of Mark 16:9-20 (2015, Cambridge, UK, James Clarke & Co.).
  41. ^ John 7
  42. ^ Bauckham, Richard. "Wayback Machine". Archived from the original on 17 December 2013. 
  43. ^ See Introduction to the Holman Christian Standard Bible 2005 – Removed from 2009 edition – They were retained because of their 'undeniable antiquity and their value for tradition and the history of NT interpretation in the church.'
  44. ^ Wycliffe, Geneva, Webster and NRSV, NAB, CEV, CEB, GW, GNT, HCSB
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