New Testament verses not included in modern English translations are verses of the New Testament that exist in older English translations (primarily the King James Version), but do not appear or have been relegated to footnotes in later versions.
Scholars have generally regarded these verses as later additions to the original text.
Although many lists of missing verses specifically name the New International Version as the version that omits them, these same verses are missing from the main text (and mostly relegated to footnotes) in the Revised Version of 1881 (RV), the American Standard Version of 1901, the Revised Standard Version of 1947 (RSV), the Today's English Version (the Good News Bible) of 1966, 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 (1973). Some of these lists of "missing verses" specifically mention "sixteen verses" – although the lists are not all the same.[better source needed]
The citations of manuscript authority use the designations popularized in the catalog of Caspar René Gregory, and used in such resources (which are also used in the remainder of this article) as Souter, Nestle-Aland, and the UBS Greek New Testament (which gives particular attention to "problem" verses such as these). Some Greek editions published well before the 1881 Revised Version made similar omissions.
Editors who exclude these passages say these decisions are motivated solely by evidence as to whether the passage was in the original New Testament or had been added later. The sentiment was articulated (but not originated) by what Rev. Samuel T. Bloomfield wrote in 1832: "Surely, nothing dubious ought to be admitted into 'the sure word' of 'The Book of Life'." The King James Only movement, which believes that only the King James Version (KJV) of the Bible (1611) in English is the true word of God, has sharply criticized these translations for the omitted verses.[better source needed]
In most instances another verse, elsewhere in the New Testament and remaining in modern versions, is very similar to the verse that was omitted because of its doubtful provenance.
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 or relegated to a footnote. 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. In the words of Philip Schaff, "According to the judgment of the best critics, these two important sections are additions to the original text from apostolic tradition."
This section is written like a personal reflection, personal essay, or argumentative essay that states a Wikipedia editor's personal feelings or presents an original argument about a topic. (April 2018) |
The addition, as translated by Moffatt:
In 1891, Frederick Cornwallis Conybeare, while collating several ancient Armenian manuscripts in the library of the monastery at Ećmiadzin, at the foot of Mount Ararat, in what is now Turkey, found a uncial codex written in the year 986, bound with ivory front and back covers. As Conybeare described it: "Now in this codex the Gospel of Mark is copied out as far as έφοβούντο γάρ [i.e., the end of 16:8]. Then a space of two lines is left, after which, in the same uncial hand, only in red, is written "Ariston Eritzou." which means "Of the Presbyter Ariston." This title occupies one whole line (the book is written in double columns) and then follow the last twelve verses [i.e., the longer ending] still in the same hand. They begin near the bottom of the second column of a verse, and are continued on the recto of the next folio." The text in this Armenian codex is a literal translation of the longer ending from the Greek manuscripts. In other words, the longer ending was attributed, in this 10th century Armenian codex, to a "Presbyter Ariston". Conybeare theorized that Ariston was the Armenian version of the Greek name Aristion. Of a number of Aristions known to history, Conybeare favored the Aristion who had traveled with the original Disciples and was known to Papias, a famous Bishop of the early 2nd century; a quotation from Papias, mentioning Aristion as a Disciple, is found in the Historia Ecclesiastica of Eusebius, 3:39:4. Other candidates includes an Aristo of Pella, who flourished around the year 140, also mentioned by Eusebius in the Historia Ecclesiastica, 4:6:3, favored by Alfred Resch, but Conybeare considered him too late to have written the longer ending in time for it to have achieved its widespread acceptance. An examination of 220 Armenian manuscripts of Mark showed that 88 contained the longer ending as a regular part of the text, 99 stop at verse 8, and 33 contained the longer ending as a subsequent insertion into the manuscripts. It may be significant that where the Armenian manuscripts do reproduce the longer ending, some have conspicuous variants from the Greek version, and a few Armenian manuscripts put the longer ending elsewhere than at the end of Mark – of the 220 Armenian manuscripts studied, two put the longer ending at the end of the Gospel of John, and one puts it at the end of Luke, and one ms has the longer ending at the end of Mark and the shorter ending at the end of the Gospel of Luke. Even into the 17th century, some Armenian copyists were omitting the longer ending or including it with a note doubting its genuineness.
The situation is complicated further due to the fact that 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 and then in brackets in the main text of the NRSV:
This shorter ending appears, by itself without the longer ending, after verse 8, in only one manuscript, an Italic manuscript (Codex Bobbiensis, "k"), of the 4th or 5th century. However, there are a handful of other sources that contain the shorter ending then add the longer ending after it. The shorter ending is found in Greek in Fragment Sinaiticum ("0112") (7th century), Fragment Parisiense ("099") (8th cent.), Codex Regius ("L") (8th cent.) and Codex Athous Laurae ("Ψ") (8th or 9th century); in the first three it is preceded with a copyist's note about being found in only some manuscripts, in Ψ it follows verse 8 without such a note, and in all four the shorter ending is followed by the longer ending. It is also reported to appear similarly (first shorter, then longer ending) in some ancient versions. Wherever the shorter ending appears, even when combined with the longer ending, there is some separation in the text (decoration or a copyist's notation) immediately after verse 8; the only exception being Codex Ψ, which treats the shorter ending as the proper continuation after verse 8 – but then inserts a copyist's note before providing the longer ending.
The very existence of the shorter ending, whose composition is estimated as the middle of the 2nd century, is taken as evidence that the longer ending is not appreciably older, because the shorter ending would not have been worked up if the longer ending were then readily available.
As a result, there are five 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 longer ending including the "Freer Logion"; (4) the shorter ending following verse 8; and (5) the shorter and longer endings combined.
It would appear that the longer ending does not fit precisely with the preceding portion of chapter 16. For example, verse 9 says Jesus appeared to Mary Magdalene on "the first day of the week", yet verse 2 said that same day Mary Magdalene did not see Jesus. Perhaps more significantly, verse 9 finds it necessary to identify Mary Magdalene as the woman who had been freed of seven demons, as if she had not been named before, yet she was mentioned without that detail being mentioned in 15:47 and 16:1. Verse 9 in Greek does not mention Jesus by name or title, but only says "Having arisen [...] he appeared ..." (the KJV's inclusion of the name Jesus was an editorial emendation as indicated by the use of italic typeface) – and, in fact, Jesus is not expressly named until verses 19 and 20 ("the Lord" in both verses); a lengthy use of a pronoun without identification. Additionally, the style and vocabulary of the longer ending appear not to be in the same style as the rest of the Gospel. The Greek text used by the KJV translators is 166 words long, using a vocabulary of (very approximately) 140 words. Yet, out of that small number, 16 words do not appear elsewhere in the Gospel of Mark, 5 words are used here in a different way than used elsewhere in Mark, and 4 phrases do not appear elsewhere in Mark. The shorter ending, in Greek, is approximately (depending on the variants) 32 words long, of which 7 words do not appear elsewhere in Mark. The Freer Logion consists of 89 words, of which 8 words do not appear elsewhere in Mark. The stylistic differences suggest that none of these was written by the author of the Gospel of St. Mark. Metzger speaks of the "inconcinnities" 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." Alfred Plummer puts it very strongly, "The twelve verses not only do not belong to Mark, they quite clearly belong to some other document. While Mark has no proper ending, these verses have no proper beginning. [...] Not only does verse 9 not fit onto verse 8, but the texture of what follows is quite different from the texture of what precedes. A piece torn from a bit of satin is appended to the torn end of roll of homespun."
The preceding verse, verse 16:8, ends abruptly. Although the KJV and most English translations render this as the end of a complete sentence ("for they were afraid."), the Greek words έφοβούντο γάρ suggest that the sentence is incomplete. The word γάρ is a sort of conjunction and rarely occurs at the end of a sentence. The word έφοβούντο does not mean merely 'afraid' but suggests a mention to the cause of the fear, as if to say "they were afraid of [something]", but this cause of fear is not stated in the verse. The attachment of neither the longer nor shorter ending (nor both of them) smooth this "ragged edge to an imperfect document". There is also a problem with the narrative; verses 6 and 7, whose genuineness is undoubted, says that Jesus is "not here" (in Jerusalem) but will appear to them and the disciples in Galilee. The shorter ending does not contradict this, but the longer ending, in verse 9, immediately contradicts this by having Jesus appear to Mary Magdalene while in Jerusalem, and in verse 12 to two disciples apparently not yet in Galilee. This inconsistency has been considered significant by some.
Although the longer ending was included, without any indication of doubt, as part of chapter 16 of the Gospel of Mark in the various Textus Receptus editions, the editor of the first published Textus Receptus edition, namely Erasmus of Rotterdam, discovered (evidently after his fifth and final edition of 1535) that the Codex Vaticanus ended the Gospel at verse 8, whereupon he mentioned doubts about the longer ending in a manuscript which lay unpublished until modern times. The omission of the longer ending in the Codex Vaticanus apparently was not realized again until rediscovered in 1801 by the Danish scholar Andreas Birch (whose discovery got very little publicity owing to a fire that destroyed his newly published book before it could be much distributed). After that, the omission was again rediscovered by Johann Jakob Griesbach, and was reflected in his third edition (1803) of the Greek New Testament, where he ended the Gospel at verse 8 and separated the longer ending and enclosed it in brackets, very much as most modern editions of the Greek text and many modern English versions continue to do.
A commonly accepted theory for the condition of the last chapter of the Gospel of Mark is that the words actually written by the author end, somewhat abruptly, with verse 8. This abrupt ending may have been a deliberate choice of the author or because the last part of their writing (after verse 8) was somehow separated from the rest of their manuscript and was lost (an alternative theory is that the author died before finishing their gospel). From the incomplete manuscript the copies that end abruptly at verse 8 were directly or remotely copied. At some point, two other people, dissatisfied with the abrupt ending at verse 8, and writing independently of each other, supplied the longer and the shorter endings. The longer ending was written perhaps as early as the last decade of the 1st century and acquired some popularity, and the shorter ending could have been written even as late as a few centuries later. The "lost page" theory has gotten wide acceptance, other theories have suggested that the last page was not lost by accident but was deliberately suppressed, perhaps because something in the author's original conclusion was troublesome to certain Christians. No matter how or why the original and genuine conclusion to the gospel disappeared, the consensus is that neither the longer nor shorter endings provide an authentic continuation to verse 8. Explanations aside, it is now widely (although not unanimously) accepted that the author's own words end with verse 8 and anything after that was written by someone else at a later date.
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 him, "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 [testing] him, that they might have to [be able 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 continued 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, and [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 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); John David Punch, The Pericope Adulterae: Theories of Insertion & Omission (2012, Saarbruken, Lap Lambert Academic Publ'g.), and Jennifer Knust & Tommy Wasserman, To Cast the First Stone: The Transmission of a Gospel Story (2019, NJ, Princeton Univ. Press). The principal problem affecting this paragraph is that, although it appears in many ancient manuscripts, it does not consistently appear in this place in chapter 8 nor even in the Gospel of John. Moreover, in the various manuscripts in which the passage appears, it presents a much greater number of variations than an equal portion of the New Testament – so much so, that it would seem that there are three distinct versions of the pericope.
By its own context, this paragraph appears misplaced; in the verse preceding this pericope (namely verse 7:52) Jesus is conversing or arguing with a group of men, and in the verse following this pericope (verse 8:12) he is speaking "again unto them", even though verses 8:9–10 would indicate he was alone in the Temple courtyard and also that a day has passed. It would seem possible that, originally, 7:52 was immediately followed by 8:12, and somehow this pericope was inserted between them, interrupting the narrative.
The pericope does not appear in the oldest Codexes – א, A,B,C,L,N,T,W,X,Δ,θ,Ψ – nor in papyri p66 or p75, nor in minuscules 33, 157, 565, 892, 1241, or ƒ1424 nor in the Peshitta. Scrivener lists more than 50 minuscules that lack the pericope, and several more in which the original scribe omitted it but a later hand inserted it. It is also missing from the Syriac and Sahidic versions and some Egyptian versions. The earliest Greek Codex showing this pericope at all is D (Codex Bezae), of the 5th or 6th century - but the text in D has conspicuous variants from the Textus Receptus/KJV version, and some Old Latin manuscripts no older than the 5th century, and many subsequent Greek and Latin mss all at the familiar location following John 7:52. The first Greek Church Father to mention the pericope in its familiar place was Euthymius, of the 12th century.
Westcott and Hort summarized the evidence as follows:
However, one minuscule (ms. 225) placed the pericope after John 7:36. Several – ƒ1 – placed it at the very end of the Gospel of John, and Scrivener adds several more that have so placed a shorter pericope beginning at verse 8:3. Another handful of minuscules – ƒ13 – put it after Luke 21:38. Some manuscripts – S,E,Λ – had it in the familiar place but enclosed the pericope with marks of doubt (asterisks or some other glyph), and Scrivener lists more than 40 minuscules that also apply marks of doubt to the pericope.
Some scholars have suggested that the pericope is not written in the same style as the rest of the Fourth Gospel, and have suggested it is written more in the style of the Gospel of Luke, a suggestion supported by the fact that the ƒ13 manuscripts actually put the pericope into the Gospel of Luke. For example, nowhere else does the Fourth Gospel mention by name the Mount of Olives, and where a new place is mentioned in the Fourth Gospel some explanatory remarks are attached, nor does the Fourth Gospel mention 'the Scribes' elsewhere. A theory shared by several scholars is that this pericope represents some very early tradition or folktale about Jesus, not originally found in any of the canonical Gospels, which was so popular or compelling that it was deliberately inserted into a Gospel; a variant on this theory is that this anecdote was written down as a note for a sermon, perhaps in the margin of a codex or on a scrap inserted between the pages of a codex, and a subsequent copyist mistakenly incorporated it in the main text when working up a new copy. Its source might be indicated by Eusebius (early 4th century), in his Historia Ecclesia, book 3, sec. 39, where he says, "Papias [2nd century] ... reproduces a story about a woman falsely accused before the Lord of many sins. This is to be found in the Gospel of the Hebrews."
This pericope was framed with marks of doubt in Johann Jakob Wettstein's 1751 Greek New Testament and some earlier Greek editions contained notes doubting its authenticity. The evidence that the pericope, although a much-beloved story, does not belong in the place assigned it by many late manuscripts, and, further, that it might not be part of the original text of any of the Gospels, caused the Revised Version (1881) to enclose it within brackets, in its familiar place after John 7:52, with the sidenote, "Most of the ancient authorities omit John 7:53–8:11. Those which contain it vary much from each other." This practice has been imitated in most of the English versions since then. The Westcott & Hort Greek New Testament omitted the pericope from the main text and places it as an appendix after the end of the Fourth Gospel, with this explanation: "It has no right to a place in the text of the Four Gospels; yet it is evidently from an ancient source, and it could not now without serious loss be entirely banished from the New Testament. ... As it forms an independent narrative, it seems to stand best alone at the end of the Gospels with double brackets to show its inferior authority ..." Some English translations based on Westcott & Hort imitate this practice of appending the pericope at the end of the Gospel (e.g., The Twentieth Century New Testament), while others simply omit it altogether (e.g., Goodspeed, Ferrar Fenton, the 2013 revision of The New World Version). The Nestle-Aland and UBS Greek editions enclose it in double brackets. The two 'Majority Text' Greek editions set forth the pericope in the main text (varying slightly from each other) but provide extensive notes elsewhere attesting to the lack of uniformity in the text of the pericope and doubts about its origin.
Caspar René Gregory, who compiled a catalog of New Testament manuscripts, summarizes the situation: "Now I have no doubt that the story [of the adulteress] itself is as old as the Gospel of John or even older, and that it is a true story. But it is no part of that gospel. That is perfectly sure."
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.
F = omission noted in the footnote.
Bible translation | |||||||||||||||||||||||||||
Passage | NIV | NASB | NKJV | NRSV | ESV | HCSB | NET | NLT | WEB | REB | AMP | CEB | CJB | CEV | ERV | GW | EXB | GNT | Knox | LEB | MSG | Mounce | NIrV | NLV | OJB | NWT | |
Matthew 9:34 | F | ||||||||||||||||||||||||||
Matthew 12:47 | F | F | F | F | F | O | F | F | F | ||||||||||||||||||
Matthew 17:21 | F | B | F | O | F | B | O | F | F | F | O | O | O | F | O | O | O | O | O | ||||||||
Matthew 18:11 | F | B | F | O | F | B | O | O | F | F | O | O | O | O | F | O | O | O | O | O | |||||||
Matthew 21:44 | F | F | B | F | F | F | O | F | F | F | F | O | |||||||||||||||
Matthew 23:14 | F | B | F | O | F | B | O | O | F | F | O | O | O | O | F | O | O | O | O | O | |||||||
Mark 7:16 | F | B | F | O | F | B | O | O | F | F | O | O | O | F | F | O | O | O | O | O | |||||||
Mark 9:44 | F | B | F | O | F | B | O | O | F | O | O | O | O | O | F | O | O | O | O | O | |||||||
Mark 9:46 | F | B | F | O | F | B | O | O | F | O | O | O | O | O | F | O | O | O | O | O | |||||||
Mark 11:26 | F | B | F | O | F | B | O | O | F | O | O | O | O | F | O | O | O | O | B | O | |||||||
Mark 15:28 | F | B | F | O | F | B | O | O | F | F | O | O | O | O | F | O | O | O | O | B | O | ||||||
Mark 16:9–20 | B | B | F | F | B | B | B | F | B | F | F | B | F | B | B | B | O | ||||||||||
Luke 17:36 | F | B | F | O | F | B | O | O | F | F | F | O | O | O | O | F | O | O | O | O | O | ||||||
Luke 22:20 | F | F | F | F | O | ||||||||||||||||||||||
Luke 22:43 | B | F | F | B | B | F | F | F | F | B+F | |||||||||||||||||
Luke 22:44 | B | F | F | B | B | F | F | F | F | F | B+F | ||||||||||||||||
Luke 23:17 | F | B | F | O | F | B | O | O | F | F | O | O | F | O | O | F | O | O | O | O | B | O | |||||
Luke 24:12 | F | F | O | F | |||||||||||||||||||||||
Luke 24:40 | F | F | F | ||||||||||||||||||||||||
John 5:4 | F | B | F | O | F | B | O | O | F | O | O | O | O | F | O | O | O | O | B | B | O | ||||||
John 7:53–8:11 | B | F | F | B | B | B | F | B | B+F | O | |||||||||||||||||
Acts 8:37 | F | B | F | F | F | B | O | O | F | F | F | O | O | O | O | F | O | O | O | O | B | B | O | ||||
Acts 15:34 | F | B | F | O | F | O | O | O | F | F | F | O | O | O | O | F | O | O | O | O | B | O | |||||
Acts 24:7 | F | B | F | O | F | B | O | O | F | F | O | O | O | O | O | O | O | B | O | ||||||||
Acts 28:29 | F | B | F | O | F | B | O | O | F | F | O | O | O | O | F | O | O | O | O | B | O | ||||||
Romans 16:24 | F | B | F | O | F | B | O | O | F | F | O | O | O | O | F | O | O | O | O | O |
Some English translations have minor versification differences compared with the KJV.
The KJV ends the Epistle to the Romans with these verses as 16:25–27:
KJV: 25 Now to him that is of power to establish you according to my Gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began:
26 But now is made manifest, and by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith,
27 To God, only wise, be glory through Jesus Christ, for ever. Amen.
[Note: Different editions of the KJV show various treatments of the punctuation, especially at the end of the verses, and of capitalization, especially at the beginning of the verses. The quotation above uses the punctuation and capitalization of the original 1611 edition of the KJV.]
The KJV has 23 verses in chapter 14 and 33 verses in chapter 15 of Romans.
Most translations follow KJV (based on Textus Receptus) versification and have Romans 16:25–27 and Romans 14:24–26 do not exist.
The WEB bible, however, moves Romans 16:25–27 (end of chapter verses) to Romans 14:24–26 (also end of chapter verses).
WEB explains with a footnote in Romans 16:
Textus Receptus places Romans 14:24–26 at the end of Romans instead of at the end of chapter 14, and numbers these verses 16:25–27
The KJV has:
In some translations, verse 13 is combined with verse 12, leaving verse 14 renumbered as verse 13.
3 John 14–15 ESV are merged as a single verse in the KJV. Thus verse 15 does not exist in the KJV.
The KJV is quoted as having 31,102 verses. This is an exact figure.
The ESV, however, is quoted as having 31,103. This is solely because of this difference. The figure 31,103 is achieved by adding up the last verse for each and every chapter which is why it is impacted by end of chapter differences. The figure 31,103 does not account for the "missing verses" referred to above which are missing mid-chapter. Thus the actual number of verses in the ESV is less than 31,103.
Note that in relation to 2 Corinthians 13:14, another end of chapter anomaly (as opposed to mid-chapter), the ESV and KJV agree.
In the KJV, this is treated as the first half of 13:1:
KJV: And I stood upon the sand of the sea, and saw a beast rise up ...
Some versions, including pre-KJV versions such as the Tyndale Bible, the Geneva Bible, and the Bishops Bible, treat the italicized words as a complete verse and numbered as 12:18, with similar words.
In several modern versions, this is treated as a continuation of 12:17 or as a complete verse numbered 12:18:
RV: And he stood upon the sand of the sea.
(Some say "it stood" – the he or it being the Dragon mentioned in the preceding verses) Among pre-KJV versions, the Great Bible and the Rheims version also have "he stood".
Reasons: The earliest resources – including p47, א, A,C, several minuscules, several Italic mss, the Vulgate, the Armenian and Ethiopic versions, and quotation in some early Church Fathers – support "he stood" (or "it stood"). The KJV and TR follow codex P (9th century) and a smattering of other (mostly late) resources in reading "I stood". Metzger suggests that the TR text is the result of copyists' assimilation to the verb form in 13:1 ("I saw a beast").
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