Luke 1:28 Blessed Are You Among Women — A Later Scribal Addition Rejected by All Major Critical Editions

How to Navigate This Note This note is long and evidence-dense. Use the section links below to jump directly to what you need.

The Verse Under Study — The disputed text **

The Problem in Four Points** — The core dispute defined

The Seven Rules of Textual Criticism — How scholars evaluate manuscripts Applying the Rules — Why Deletion Wins — Rule-by-rule analysis Manuscript Quality Rankings — Four Classification Systems — Kurt Aland · Felker · Comfort · Waltz Evidence Supporting the Deletion Reading — Full manuscript and versional list Evidence Supporting the Addition Reading — Full manuscript and versional list The Text in Arabic Translations — Nine modern Arabic versions compared The Text in English Translations — 150 versions surveyed across six centuries The Text in Greek Versions — Traditional vs. critical editions The Manuscripts Themselves — Sinaiticus · Vaticanus · Washington · Coptic What the Critical Editions Decided — UBS5 · NA28 · Tischendorf · Metzger What the Scholars Said — Philip Comfort · Felker · Metzger · Bruce Terry · and more Commentary Consensus — Nine major biblical commentaries Summary of Scholar Positions — All 19 scholars and editions listed Conclusion — The verdict

The Verse Under Study

Luke 1:28 — Van Dyke (contains the disputed addition) “And the angel came in to her and said, ‘Greetings, O highly favored one! The Lord is with you! Blessed are you among women.’”

The problem of distorting Luke 1:28 is one of the most thoroughly documented manuscript disputes in the history of the New Testament. A new distortion problem was added to the growing list of textual problems that surfaced with the discovery of Bible manuscripts. The problem is related to the text in the Gospel of Luke, Chapter 1, Verse 28.

The Problem in Four Points

The distortion of Luke 1:28 manifests across four distinct and compounding levels.

The First Point: This text in its expanded form continued to be used by Christians over the long centuries — until the manuscripts were discovered and it was shown that there were three differences in the form of the text among the early manuscripts:

Reading the deletion: Some manuscripts stop at “The Lord is with you” without any addition.
Reading the first addition: Some manuscripts add the phrase “Blessed are you among women.”
Reading the second addition: Some manuscripts mention the full text and then add two phrases: “Blessed are you among women and blessed is the fruit of your womb” = σοῦ.

The Second Point: The printed Greek, English, and Arabic versions also differ from each other. Some versions add the phrase “Blessed are you among women” and others delete it.

The Third Point: The critical printed versions also differ from each other. These are the versions that depend on the study of manuscripts in forming their own biblical text.

The Fourth Point: There is no definitive rule that enables us to know the correct reading with certainty. There are only guesses and assumptions about the available information.

The oldest Greek manuscripts do not contain the addition “Blessed are you among women.” The three oldest Greek manuscripts of this verse are:

Codex Sinaiticus — from the 4th century
Codex Vaticanus — from the 4th century
Codex Washingtonianus — from the 4th century

In addition to other manuscripts, but they are later in time.

The oldest Greek manuscript supporting the reading of the addition “Blessed are you among women” is from the fifth century:

The Alexandrian manuscript
The Ephraimite manuscript
The Beza manuscript

The Greek manuscripts that support the deletion reading are older than those that support the addition reading. The manuscripts that support the addition reading are more numerous, but they are later in time.

Both deletion and addition readings are supported by translations.

Translations supporting the deletion reading:

Sahidic Coptic from the late third century and beginning of the fourth century
Bohairic Coptic from the fourth century
Palestinian Syriac translation from the sixth century
Armenian translations (chronologically late)
Georgian translations (chronologically late)

Translations supporting the addition reading:

Latin translations after the fourth century (Old Latin + Vulgate)
Syriac Peshitta from the fifth century
Syriac Diatessaron from the sixth century
Syriac Heraclian from the sixth century
Ethiopic and Slavonic translations (late in time)

Both the addition and deletion readings have patristic evidence. Both readings are also supported by more than one text family.

Textual Family The type of manuscript. The manuscripts of the Bible differ from each other in that each geographical region produced manuscripts with special readings different from those of other regions. Four main text families emerged: manuscripts of the Alexandrian text, the Caesarean, the Western, and the Byzantine.

Critical printed versions:

The majority of critical versions decided to delete the paragraph.
Most critical versions that use the rule “the oldest is the most correct” chose to delete the paragraph.
Critical versions that use the rule “the most is the most correct” chose to add the paragraph.
Most printed Greek versions omitted the paragraph.
Most printed English versions omit the paragraph.
Most Arabic versions printed in the twentieth and twenty-first centuries deleted the paragraph.

Regarding the timeline of the text’s status in printed versions:

From the 15th to the 18th century: most printed copies in all languages contain the paragraph.
From the 19th to the 21st century: most printed copies in all languages delete the paragraph.

Most textual criticism scholars said that the paragraph is not authentic.

The Seven Rules of Textual Criticism

Before applying evidence, it helps to understand how textual scholars evaluate competing readings. The following seven rules represent the standard toolkit used by most critical scholars. Not a single one of these rules is certain. They are all speculative, and they all have opponents. Therefore, the issue here is merely a possibility, and no one will ever be able to go outside the realm of possibility. Any rule that is stated will remain speculative.

Greek manuscripts of the Bible are the basis; translations and writings of the fathers are merely support and not evidence in themselves.
The reading supported by the oldest manuscripts is preferred.
The reading supported by the best manuscripts is preferred.
The shorter reading is preferred, especially when the longer reading shows signs of assimilationAssimilation (harmonization): a scribal tendency to harmonize a passage with a parallel text elsewhere in scripture. Identified by the presence of near-identical wording found in another verse..
The reading supported by family diversity is preferred.
The reading supported by geographical distribution is preferred.
The reading that explains the reason for the appearance of other readings is preferred.

The deletion reading has support for all rules from 1 to 6, while the addition reading has support for rules 5 and 6 only.

Applying the Rules — Why Deletion Wins

Rules 1, 2, and 3 — Oldest and Best Greek Manuscripts

The oldest Greek manuscripts support the deletion reading, and this settles the first and second rules in favor of the deletion reading. The Greek evidence for the deletion reading is of the first level in terms of trustworthiness. Textual scholars divide the evidence in terms of quality and trustworthiness into levels.

Rule 4 — Shorter Reading and Assimilation

Here the reading of deletion is the shortest. The reading of addition shows the phenomenon of assimilation, which is that the copyists use other texts in the New or Old Testament as a source of inspiration for the addition they added. The sign of the occurrence of assimilation is the presence of the text in another place in the Holy Book — and indeed the paragraph “Blessed are you among women” is found in verse number 42 of the same chapter, which means assimilation occurred. Scholars have arrived at this rule by observing the copyists’ tendency to add more than their tendency to delete.

Rule 7 — Which Reading Best Explains the Other?

If the original reading in the lost original was the reading of addition, then what is the justification that would make the Christian copyist delete this passage for the reading of deletion to appear? There is none. Unlike if the original reading in the lost original was the reading of deletion — then there is a justification for the appearance of the reading of addition, which is the sanctification of Mary.

The deletion reading explains the appearance of the addition reading. The addition reading cannot explain the deletion reading. Rule 7 therefore decisively favors deletion.

Manuscript Quality Rankings — Four Classification Systems

1. Kurt Aland’s Layers

We will find that there are two witnesses from the fourth century from the first level in favor of the deletion reading. There is no witness from the first level for the addition reading at all — the Alexandrian Codex is from the third level in the Gospels, Ephraim is the second level, and Beza is the third level.

Kurt Aland's manuscript classification table — first-level witnesses for Luke 1:28 deletion reading dominant, no first-level support for addition

The table above shows Aland’s tiered ranking applied to Luke 1:28, confirming no first-level witness exists for the addition.

Kurt Aland classification continued — levels 2 and 3 for addition witnesses, no first-level addition support confirmed

2. Viland Felker’s Layers

According to Viland Felker‘s division, we will find 3 evidences from the first level from the fourth century and the end of the fourth century in favor of the deletion reading, and only one manuscript from the fifth century from the first level in favor of the addition reading.

Viland Felker's manuscript classification table for Luke 1:28 — three first-level deletion witnesses vs. one fifth-century addition witness

3. Philip Comfort’s Layers

According to Philip Comfort‘s division, we have 4 manuscripts from the first level that testify to the deletion reading — Sinaiticus, Vaticanus, Washingtonianus, and Regius — and one manuscript from the first level that testifies to the addition reading, which is the Ephraimite Codex.

Philip Comfort's manuscript classification — four first-level deletion witnesses, one first-level addition witness (Codex Ephraemi)

4. Robert Waltz’s Layers — Encyclopedia of Textual Criticism

According to Robert Waltz, author of the Encyclopedia of Textual Criticism:

Manuscripts supporting the reading of deletion from the first level: 2 — the Sinaiticus and Vaticanus
From the second level: the Regius manuscript
From the third level: the Lafrenzis manuscript and the Washington manuscript
Manuscripts supporting the reading of addition from the first level: none
From the second level: the Ephraimite Codex
From the fourth level: the Alexandrian and Beza manuscripts

Robert Waltz — Encyclopedia of Textual Criticism, Luke 1:28 witness classification table showing deletion dominance at all quality levels

Waltz’s analysis confirms that the addition reading has no first-level support from any classification system.

Robert Waltz — continued table showing fourth-level classification of addition witnesses and second-level for Ephraimite

Across all four independent manuscript classification systems — Aland, Felker, Comfort, and Waltz — the deletion reading commands the oldest and highest-quality witnesses. The addition reading has zero first-level support in any system.

Evidence Supporting the Deletion Reading

First — Greek Manuscripts

The Sinaiticus manuscript from the fourth century
The Vaticanus manuscript from the fourth century
The Washington manuscript from the late fourth century
The Regius manuscript from the eighth century
The Lafrenzes manuscript 044 from the tenth century
Family of manuscripts No. 1
Several manuscripts with small letters, such as 565, 579, 700, 1241

Second — Syriac Translations

Palestinian Syriac from the sixth century

Third — Coptic Translations

Sahidic Coptic manuscripts from after the fourth century
Bohairic Coptic manuscripts from after the fifth century

Fourth — Other Translations

Armenian
Georgian

Fifth — The Fathers

St. Peter the Thaumaturgus (Ps-Gregory-Thaumaturgus)
Gregory of Nyssa
Epiphanius
Hesychius
John of Damascus
Jerome
Quodvultdeus of Carthage
Origen (in his lemma)
Serapion (according to Cyril)

Evidence Supporting the Addition Reading

First — Greek Manuscripts

Alexandrian Codex from the fifth century
Ephraimite Codex from the fifth century
Sangaliensis 039 from the ninth century
Coriditheanus 038 from the ninth century
Manuscript 0233 from the eighth century
Family manuscripts No. 13
Most manuscripts of small letters (late in time)
Manuscript E = 07 from the eighth century
Manuscript 09 = F from the ninth century
Manuscript 013 = H from the ninth century

Second — Latin Translations

Versilensis (a) from the fourth century
Aureus (aur) from the eighth century
Veronensis from the fifth century
Colbertinus (c) from the twelfth century
Beza from the fifth century
Platinus from the fifth century
Corbinses (ff2) from the fifth century
Brixianus (f) from the sixth century
Monacensis (q) from the seventh century
Osirian (r1) from the seventh century
Vulgate

Third — Syriac Translations

Peshitta Syriac from the fifth century
Heraclian Syriac from the sixth century

Fourth — Coptic Translations

One Bohairic Coptic manuscript

Fifth — Other Translations

Diatessaron
Ethiopian manuscripts
Slavonic manuscripts

Sixth — The Fathers

Eusebius
Pseudo-Athanasius
Theodotus of Ancyra
Tertullian
Ambrose
Augustine

Evidence Supporting the Third Reading

(σοῦ. εὐλογημένη σὺ ἐν γυναιξὶν and κοιλίας σου — “Blessed are you among women and blessed is the fruit of your womb”)

Greek manuscript 1071
Liturgical Book No. 1074

The Text in Arabic Translations

Among the nine modern Arabic translations (20th–21st century), only one contains the passage — the Van Dyke translation and its interpretive companion Al-Hayat. The remaining seven translations omit the passage.

1. Van Dyke:

[Lk. 1.28] Then the angel came in to her and said, “Hail, you who are highly favored! The Lord is with you; blessed are you among women.”

2. Al-Hayat (Life):

[Lk. 1.28] Then the angel came in and said to her, “Hail, you who are highly favored! The Lord is with you: blessed are you among women.”

3. Common Arabic Translation:

[Lk. 1.28] The angel came in to her and said, “Hail, you who are highly favored! The Lord is with you.”

4. Simplified Arabic Translation:

[Lk. 1.28] Then Gabriel came to her and said, “Hail, you who are highly favored! The Lord is with you.”

5. Jesus Translation:

[Lk.1.28] And he came in to her and said, “Rejoice, you who are highly favored, the Lord is with you.”

6. Sarah Translation:

[Lk.1.28] And the angel came in to her and said, “Peace be upon you, you who are highly favored, the Lord is with you.”

7. Sheriff Translation:

[Lk.1.28] So he came and said to her, “Hail, highly favored one! The Lord is with you.”

8. Catholic Arabic Translation:

[Lk.1.28] So he came in to her and said, “Hail, full of grace, the Lord is with you.”

9. Paulian Translation:

[Lk.1.28] When the angel came in to her, he said to her, “Hail, full of grace, the Lord is with you.”

The following colour-coded table shows the form of the text across Arabic translations over time. Green = the phrase is present; Red = the phrase is deleted; Yellow = present with a comment in the margin.

Colour-coded table of Arabic Bible translations — status of Luke 1:28 addition across centuries, green present, red deleted, yellow marginal note

It appears from the table that with the emergence of the science of textual criticism, the form of the text in translations has changed. The translations that preceded the twentieth century are in a different state than those that appeared in the twentieth century. Late nineteenth century onward, the deletion trend accelerates.

Arabic translation comparison table — detailed view of pre- and post-20th-century versional status for Luke 1:28

Timeline of Arabic Printed Editions

1864 edition: The version put the paragraph between two quotation marks and then stated that the passage does not exist in the Coptic manuscripts.

1864 Arabic Bible edition — passage placed in quotation marks with note on absence from Coptic manuscripts

1935 edition: Mentioned in the margin that the text is not found in the Coptic manuscripts.

1935 Arabic Bible edition — marginal note stating the passage is not found in Coptic manuscripts

Joint Arabic Translation 1993: The section is deleted entirely.

Joint Arabic Translation 1993 — Luke 1:28 with the disputed passage deleted from the main text

The Text in English Translations

Total English versions surveyed: 150

Statistics by century:

20th–21st centuries total: 97 versions
- Percentage that add the paragraph: 25%
- Percentage that delete the paragraph: 75%
19th century: add 40% — delete 60%
14th–18th centuries combined: add approximately 95% — delete approximately 5%

BibleGateway — New Revised Standard Version Catholic Edition (NRSVCE), Luke 1:28 without the Marian addition

The NRSVCE, a Catholic edition, omits the phrase — significant given the tradition of Marian veneration in Catholic Christianity.

Luke 1:46–47 context — the Marian glorification belongs to Elizabeth's speech in verse 42, not the angel's greeting in verse 28

The Magnificat (1:46–47) shows Mary’s own words of praise. The blessing “Blessed are you among women” in 1:42 is Elizabeth’s speech — its insertion into 1:28 by scribes represents a clear conflation of two distinct passages.

Detailed English version comparison table — 150 translations assessed for Luke 1:28 status, centuries 14th through 21st

Graph: Deletion Rises Over Time

Line graph showing progressive increase in English versions deleting the Luke 1:28 Marian addition from 16th to 21st century

We conclude from this diagram that over time the versions that delete the paragraph increase and the versions that add it decrease.

Tables of 150 English Versions

The BibleGateway platform, which hosts the majority of modern English translations, provides a useful interface for comparing versional readings directly.

The following pages contain the full comparative tables of all 150 English versions surveyed, showing which contain the addition and which do not.

English version survey table, page 1 — listing translations with deletion or inclusion status for Luke 1:28

English version survey table, page 9 — final page of the 150-version English survey

Some Translations that Delete the Passage — 25 Translations

ASV Luke 1:28 — And he came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee.

CJB Luke 1:28 — Approaching her, the angel said, “Shalom, favored lady! ADONAI is with you!”

CSB Luke 1:28 — And the angel came to her and said, “Rejoice, favored woman! The Lord is with you.”

BBE Luke 1:28 — And the angel came in to her and said, Peace be with you, to whom special grace has been given; the Lord is with you.

ERV Luke 1:28 — And he came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee.

ESV Luke 1:28 — And he came to her and said, “Greetings, favored one, the Lord is with you!”

GWN Luke 1:28 — When the angel entered her home, he greeted her and said, “You are favored by the Lord! The Lord is with you.”

NAB Luke 1:28 — And coming to her, he said, “Hail, favored one! The Lord is with you.”

NAS Luke 1:28 — And coming in, he said to her, “Hail, favored one! The Lord is with you.”

NAU Luke 1:28 — And coming in, he said to her, “Greetings, favored one! The Lord is with you.”

NET Luke 1:28 — The angel came to her and said, “Greetings, favored one, the Lord is with you!”

NIB Luke 1:28 — The angel went to her and said, “Greetings, you who are highly favoured! The Lord is with you.”

NLT Luke 1:28 — Gabriel appeared to her and said, “Greetings, favored woman! The Lord is with you!”

NIRV Luke 1:28 — The angel greeted her and said, “The Lord has given you special favor. He is with you.”

NIV Luke 1:28 — The angel went to her and said, “Greetings, you who are highly favored! The Lord is with you.”

NJB Luke 1:28 — He went in and said to her, ‘Rejoice, you who enjoy God’s favour! The Lord is with you.’

NRS Luke 1:28 — And he came to her and said, “Greetings, favored one! The Lord is with you.”

TNIV Luke 1:28 — The angel went to her and said, “Greetings, you who are highly favored! The Lord is with you.”

NIVO Luke 1:28 — The angel went to her and said, “Greetings, you who are highly favored! The Lord is with you.”

CSBO Luke 1:28 — And the angel came to her and said, “Rejoice, favored woman! The Lord is with you.”

NABO Luke 1:28 — And coming to her, he said, “Hail, favored one! The Lord is with you.”

ROT Luke 1:28 — and entering into her, he said — Joy to thee, favored one! The Lord, be with thee!

NOY Luke 1:28 — And the angel came in to her and said, Hail, thou that art highly favored! The Lord is with thee.

AERG Luke 1:28 — And enter to she say hello favor-highly the Lord be-with you

Some Translations that Write the Passage — 16 Translations

DBY Luke 1:28 — And the angel came in to her, and said, Hail, thou favored one! The Lord is with thee: blessed art thou amongst women.

DRA Luke 1:28 — And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women.

ETH Luke 1:28 — And the angel entered into her, and said to her, Peace to you, full of grace! Our Lord is with you, you are blessed among women!

GNV Luke 1:28 — And the Angel went in vnto her, and said, Haile thou that art freely beloued: the Lord is with thee: blessed art thou among women.

KJV Luke 1:28 — And the angel came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women.

MGI Luke 1:28 — And the angel approached her and said to her, “Peace to you, [one] full of grace! Our Lord [is] with you, blessed [one] of women.”

MIT Luke 1:28 — He approached her and said, “Be glad, because you have been chosen for blessing! Yahveh is with you.”

NKJ Luke 1:28 — And having come in, the angel said to her, “Rejoice, highly favored one, the Lord is with you; blessed are you among women!”

PNT Luke 1:28 — And the Angel went in vnto her, and said: Hayle [thou that art] freelie beloued, the Lord is with thee, blessed art thou among women.

RWB Luke 1:28 — And the angel came to her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.

TNT Luke 1:28 — And the angell went in vnto her and said: Hayle full of grace the Lord is with the: blessed arte thou amonge wemen.

WEB Luke 1:28 — And the angel came to her, and said, Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women.

YLT Luke 1:28 — And the messenger having come in unto her, said, ‘Hail, favored one, the Lord is with thee; blessed art among women;’

BERG Luke 1:28 — and enter the angel to she say hello favor-highly the Lord be-with you be-favored you-intensive with woman

BTGNT Luke 1:28 — and into-come the message toward self say joy-cause the lord after you well-account-do you in woman

RPTE Luke 1:28 — Having come in, the angel said to her, “Rejoice, you highly favored one! women.”

Images of English Versions that Delete the Passage

The following scans show printed English Bibles omitting the disputed phrase from Luke 1:28 across different centuries and publishers.

English Bible scan — Luke 1:28 ending at "The Lord is with you" without the Marian addition

English Bible scan — another translation, Luke 1:28 deletion confirmed in printed text

English Bible scan — Luke 1:28 without the disputed Marian phrase

English Bible scan — Luke 1:28 deletion reading in printed form

George Noyes, 1878:

Goodspeed, 1931:

English version scan — Luke 1:28 deletion, additional witness

English version scan — deletion reading confirmed in another edition

English Bible scan — Luke 1:28 without disputed phrase

English version scan — another modern translation, deletion confirmed

English translation page — Luke 1:28 deletion reading

English Bible scan — Luke 1:28, phrase absent from printed text

English translation — Luke 1:28 printed without the Marian addition

English Bible scan — Luke 1:28, deletion reading in print

English Bible — Luke 1:28 no addition present

English version — Luke 1:28 deletion, further confirmation

English Bible scan — Luke 1:28 shorter text confirmed

English translation — Luke 1:28 without Marian addition, printed edition

English Bible — modern critical translation, deletion confirmed

English version scan — phrase absent from printed text

English Bible — Luke 1:28 deletion reading confirmed in scan

Final English version scan in this series — Luke 1:28 without the addition

The Text in Greek Versions

Table: Greek Versions by Century

Table of Greek printed Bible versions over time — status of Luke 1:28 addition by century, traditional vs. critical editions

Graph: Greek Version Trend

Graph showing increasing deletion of the Luke 1:28 addition in Greek versions over time

It is clear from the graph that the number of copies that delete text increases over time.

All traditional versions contain the paragraph. These are versions that do not rely on the study of manuscripts for their formation, but rather on a text prepared by a scholar named Erasmus in the sixteenth century, based on only 7 Greek manuscripts.

Critical versions using textual criticism: Of the 13 critical versions, 10 deleted the paragraph, 2 added the paragraph, and 1 placed the paragraph in parentheses to question its authenticity.

Critical versions that use the rule “the most is the most correct” added the paragraph. These are versions that consider the most correct reading to be the one found in the largest number of manuscripts, regardless of the date of those manuscripts.

Table: Critical Version Decisions

Table showing which critical Greek editions chose deletion vs. addition — UBS, NA, Tischendorf, Westcott-Hort, SBL, etc.

Traditional Versions — Contain the Phrase

Revised Patriarchal Greek Orthodox NT (RPT) Luke 1:28 — γυναιξίν
Trinitarian Bible (TBT) Luke 1:28 — ὁ ἄγγελος πρὸς αὐτὴν εἶπε, Χαῖρε, κεχαριτωμένη· ὁ Κύριος μετά σου, εὐλογημένη σὺ ἐν γυναιξίν.
Greek Vamvas Bible (MGK) Luke 1:28 — κεχαριτωμένη· ὁ Κύριος μετὰ σοῦ· εὐλογημένη σὺ ἐν γυναιξίν.
Scrivener (SCR) Luke 1:28 — ὁ ἄγγελος πρὸς κεχαριτωμένη· ὁ Κύριος μετά σου, εὐλογημένη σὺ ἐν γυναιξίν.
Robert Stephanus (STE) Luke 1:28 — κεχαριτωμένη ὁ κύριος μετὰ σοῦ εὐλογημένη σὺ ἐν γυναιξίν.
Greek New Testament of the Greek Orthodox Church (GOC) Luke 1:28

Critical Versions that Add the Paragraph

Griesbach (GRI-05) Luke 1:28 — ὁ ἄγγελος κεχαριτωμένη· ὁ κύριος μετὰ σοῦ· εὐλογημένη σὺ ἐν γυναιξίν.
Karl Lachmann (LACH) Luke 1:28 — ὁ ἄγγελος πρὸς…
William Pierpont Byzantine (BYZ) Luke 1:28 — Καὶ εἰσελθὼν ὁ κύριος μετὰ σοῦ, εὐλογημένη σὺ ἐν γυναιξίν.

Versions that Mention the Passage but Mark Its Authenticity as Doubtful

Samuel Triggels (TRG2) Luke 1:28 — ὁ κύριος μετὰ σοῦ, γυναιξίν.]
Metaglottisis Modern Greek (MET) Luke 1:28 — εἶπε: Χαίρε, κεχαριτωμένη, ο Κύριος είναι μαζί σου. [Ευλογημένη εσύ μεταξύ των γυναικών].
Emphatic Diglott version 1864 Luke 1:28 — Χαίρε, κεχαριτωμένη, ο Κύριος είναι μαζί σου. [Ευλογημένη εσύ μεταξύ των γυναικών].
Karl Godfried and Oscar Leo Bold Luke 1:28 — κεχαριτωμένη, ο Κύριος είναι μαζί σου. *Ευλογημένη εσύ μεταξύ των γυναικών.

Critical Versions that Delete the Paragraph

Tischendorf (TIS) Luke 1:28 — ἄγγελος εἶπεν· χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
Von Soden (VST) Luke 1:28 — χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
Nestle-Aland NA27 Luke 1:28 — κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
Nestle-Aland NA28 Luke 1:28 — κύριος μετὰ σοῦ.
UBS4/5 Luke 1:28 — ὁ κύριος μετὰ σοῦ.
Henry Alford (ALF) Luke 1:28 — κύριος μετὰ σοῦ.
Westcott and Hort (WHT) Luke 1:28 — κύριος μετὰ σοῦ.
Bouvier (JMB) Luke 1:28 — κύριος μετὰ σοῦ.
SBL Version Luke 1:28 — κύριος μετὰ σοῦ.
Von Geberdt’s version 1884 Luke 1:28 — κύριος μετὰ σοῦ.
IVAN PANIN 1934 Luke 1:28 — ὁ κύριος μετὰ σοῦ.

Complete Greek Version Timeline Tables

Complete table of Greek Bible versions — all editions from 16th to 21st century, Luke 1:28 status by version

Greek versions timeline table continued — showing critical vs. traditional version divergence across centuries

The table shows the change in the status of the text over time, as the number of versions that delete the passage increases with time. Some Greek versions delete the passage, place it in parentheses, or place a star before it.

Carl Gottfried & Wilhelm Theile, 1875:

Carl Gottfried and Wilhelm Theile 1875 Greek critical edition — Luke 1:28 with addition marked with an asterisk as doubtful

Carl Gottfried and Theile 1875 — critical apparatus detail for Luke 1:28 with manuscript evidence listed

Greek version scan — Luke 1:28 critical text, addition parenthesized or starred in a 19th-century edition

Additional Greek printed edition — Luke 1:28 deletion reading in Greek text, 19th century

The Manuscripts Themselves

Text in Manuscripts — Uppercase (Uncial) Script

The text in the five major manuscripts is written in capital letters. The capitalisation and the missing section from the manuscripts can be verified from the original manuscript images.

Uncial text of Luke 1:28 — showing the section in uppercase manuscript script format, with the addition absent

Manuscript Date Chart — 4th vs. 5th Century

Chart showing that 4th-century manuscripts support deletion and 5th-century manuscripts introduced the addition reading

We will notice that the manuscripts in the fourth century delete the paragraph, then the situation changed in the fifth century, so the manuscripts began to contain the paragraph.

Codex Sinaiticus (4th Century)

The Sinaiticus is one of the two most important Greek manuscripts of the Bible in existence. The disputed phrase is absent. Official website: http://www.codexsinaiticus.org/en/

Codex Sinaiticus official project homepage — digitized manuscript available online at codexsinaiticus.org

The Codex Sinaiticus Project is an international collaboration to reunite the entire manuscript in digital form. The page above shows its interface used to verify Luke 1:28 in the original.

Transcription of Codex Sinaiticus, Luke 1:28 — "Blessed are you among women" absent from the 4th-century text

Codex Vaticanus (4th Century)

The Vaticanus is the other pillar of Alexandrian textual witnesses. The disputed phrase is absent. Browse link: https://manuscripts.csntm.org/manuscript/View/GA_03

Codex Vaticanus scan via CSNTM — Luke 1:28 page showing the phrase not present in the 4th-century text

A transcription of the Vatican manuscript also confirms the absence of the addition.

Transcription of Codex Vaticanus, Luke 1:28 — the disputed section is missing from the transcription

Codex Washingtonianus (Late 4th Century)

View link: http://www.csntm.org/manuscript/View/GA_032

The Washington Codex similarly lacks the addition.

Codex Washingtonianus — manuscript scan showing Luke 1:28, the Marian addition absent from the late 4th-century text

Bohairic Coptic Manuscripts

The Coptic Version of the New Testament in the Northern Dialect, Vol. 2

The Bohairic Coptic tradition — representing the Northern Egyptian church — omits the phrase.

Transcription of the Bohairic Coptic New Testament, Vol. 2 — Luke 1:28 without the disputed addition phrase

Sahidic Coptic Manuscripts

The Coptic Version of the New Testament in the Southern Dialect, Vol. 2

The Sahidic Coptic tradition — representing the Southern Egyptian church — likewise confirms the deletion reading.

Transcription of the Sahidic Coptic New Testament, Vol. 2 — Luke 1:28, phrase absent from Southern Egyptian textual tradition

What the Critical Editions Decided

UBS 5th Edition — International Bible Committee

The UBS committee gave the deletion reading a grade of {A} — meaning they are fully confident this is the original text.

UBS5 Critical Apparatus — Luke 1:28 {A} σοῦ. BLW Ψ f1 565 579 700 1241 syrpal copsa, bo arm geo origenlem Ps-Gregory-Thaumaturgus Peter-Alexandriaacc. to Cyril Serapion Gregory-Nyssavid Epiphanius Hesychius John-Damascus; Jerome Quodvultdeus // σοῦ. εὐλογημένη σὺ ἐν γυναιξίν. (see 1:42) ACD Δ Θ 0233 f13 28 33 157 180 205 597 892 1006 1010 1243 1292 1342 1424 1505 Byz [EGH] Lect ita, aur, b, c, d, e, f, ff2, l, q, r1 vg syrp, h copbomss eth slav Diatessaron Eusebius Ps-Athanasius Theodotus-Ancyravid; Tertullian Ambrose Augustine // σοῦ. εὐλογημένη σὺ ἐν γυναιξὶν and κοιλίας σου. (see 1:42) 1071l 1074

Aland, B., Aland, K., Karavidopoulos, J., Martini, C. M., & Metzger, B. (Eds.). (2014). The Greek New Testament: Apparatus (Fifth Revised Edition, pp. 192–193). Deutsche Bibelgesellschaft; American Bible Society; United Bible Societies.

The committee chose to read the deletion with a grade of A, which means that they are sure of the correctness of their choice.

UBS5 critical apparatus — full evidence listing for Luke 1:28, Grade A assigned to deletion reading

The Famous Nestle-Aland Critical Edition NA28

It chose the deletion reading as the correct reading and mentioned the supporting evidence for each reading.

Nestle-Aland NA28 — Luke 1:28 28 ⸂ ο αγγελος προς αυτην ACDK Γ f13 33.892. αγγελος Δ 579. 700 ¦ txt BLW Θ Ξ Ψ f1 565. 1241 syp sa bopt ⸆ (42) ευλογημενη συ εν γυναιξιν ACDKΓΔ Θ f13 33. 892. 1424. 2542. l 2211 latt sy bomss; Eus ¦ txt BLW Ψ f1 565. 579. 700. 1241 co; Orlem Epiph

Nestle, E., & Nestle, E. (2012). Nestle-Aland: NTG Apparatus Criticus (28. Revidierte Auflage, p. 179). Stuttgart: Deutsche Bibelgesellschaft.

Nestle-Aland NA28 apparatus — Luke 1:28 showing the deletion reading chosen as the main text with full witness listing

The Critical Apparatus — Novum Testamentum Graece, 8th ed. by Tischendorf

He mentioned 4 different readings:

The reading of deletion — and mentioned its evidence
The reading of addition (Blessed are you among women εὐλογημένη σὺ ἐν γυναιξίν) — and mentioned its evidence
The reading of addition (Blessed are you among women and blessed is the fruit of your womb εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου) — its evidence is manuscript 013H from the ninth century, manuscript 017K from the ninth century, and manuscript 019L from the eighth century
Addition reading: “And a voice said, Blessed are you among women, O full of grace, for the sun is appointed by you”

Tischendorf Apparatus — Luke 1:28 (excerpt) (meta sou sine additam (Gb’ prob Schu) cum א01 B03 L019 We vid050 1.1. 131 44ev 2pe565 ** sahmunt cop syrhr arm Chron372 Dam1,204 et555 cat11 1.28 lin. 11 post cat11 adde Petr (al 47 Routh) Ps-Tit (man 82 lag) Promise… j Ln add the Euloghmenh su en gunaixin (:: e versu 42) cum A02 C04 D05 [Gabriel], inter mulieres, non inter virgines deputat: Benedicta tu inter mulieres. Sciebat and angelus mulierem etiam virginem dici.) Praeterea (:: ex eodem versu 42) 47.47. gat Andcret 103 add kai euloghmenoj o karpoj thj koiliaj sou) Cf huc Protiac 11,1: kai idou fwnh legousa\ caire kecaritwmenh( o kur) meta sou( euloghmenh su en gunaixin (ultima ex cdd pler; om vero H013 K017 ; L019 add kai euloghmenoj o carb) thj koil) sou)).

Tischendorf's critical apparatus, Novum Testamentum Graece 8th edition — four readings of Luke 1:28 detailed with manuscript evidence

Tischendorf apparatus continued — manuscript evidence for each of the four readings, patristic support listed

Tischendorf apparatus, final section — scribal notes and patristic evidence for Luke 1:28 variants

What the Scholars Said

Philip Comfort

Philip Comfort mentioned the manuscripts supporting each reading and then said:

Philip Comfort — New Testament Text and Translation Commentary “The variant reading is an expansion borrowed from 1:42, where it is Elizabeth who says that Mary is ‘blessed among women.’ KJV and NKJV reflect the expansion of TR, whereas the modern versions do not. (It is only out of respect to the KJV tradition that the variant is noted in many of the modern versions.)”

Translation: “This addition — ‘Blessed are you among women’ — is taken from verse 42. Only the reading is found in the King James Version and its new edition. Other modern versions do not have this addition. These modern versions have mentioned this addition in the margin out of respect for the King James Version.”

Philip Comfort — textual commentary page on Luke 1:28, identifying the addition as borrowed from verse 42

Philip Comfort commentary continued — further discussion of manuscript evidence and modern versional decisions for Luke 1:28

Viland Felker

After mentioning the evidence supporting each of the three readings, he said:

The text in the Diatessaron is not found in the place where it should be, which is Luke 12:2 in the Diatessaron.
According to Frederick Weiss, the passage is an addition inspired by verse 42.
The deletion reading is clearly the original reading based on the available evidence.

Viland Felker — TVU 2, Luke 1:28 NA27 Luke 1:28 κύριος μετὰ σοῦ. BYZ Luke 1:28 Καὶ εἰσελθὼν κεχαριτωμένη· ὁ κύριος μετὰ σοῦ, εὐλογημένη σὺ ἐν γυναιξίν.

Byz A, C, D, γυναιξίν. εὐλογημένη σὺ ἐν γυναιξὶν and B: umlaut! (p. 1305, A 17 L) 28 … sou/ 29 h` de. evpi. tw|/ lo,gw| (It is not clear if this umlaut indicates this variant or the next one.) Diatessaron Arabic: Et ingressus Angelus ad eam, dixit ei: Ave, gratia plena: Dominus noster tecum, o benedicta in mulieribus. Ephrem: He [the angel] began the sowing of the seed thus, Peace be with you, blessed among women. Elizabeth, a second voice, sealed it, You are blessed among women [1:42]. The words then are omitted at 12:2, the position where they are in Luke.

“Probably copied from verse 42 (so Weiss). Note 1071! There is no reason for an omission. Streeter notes (Four Gospels, p. 123-4) that 565 adds the words in the margin with the note ‘not found in the ancient copies.’ External Rating: 2 (NA clearly original) (after weighting the witnesses)”

Viland Felker — TVU commentary on Luke 1:28, conclusion that deletion is clearly original with external rating assigned

Felker — continued page showing external rating and Diatessaron evidence for Luke 1:28

Bruce Metzger

Bruce Metzger — A Textual Commentary on the Greek New Testament (2nd ed., p. 108), United Bible Societies, London; New York, 1994 “1:28 σοῦ {A} Although many witnesses (including ACD Θ and most minuscules, followed by the Textus Receptus) read after σοῦ the words εὐλογημένη σὺ ἐν γυναιξίν, it is likely that copyists inserted them here from ver. 42, where they are firmly attested. If the clause had been original in the present verse, there is no adequate reason why it should have been omitted from a wide diversity of early witnesses (including BLW Ψ f 565 700 1241 syrpal copsa, arm geo al).”

Translation: The most correct reading with a high degree of certainty is the reading of deletion. Although many manuscripts, including most of the manuscripts of small print, support the reading of addition, what appears to be the source of the addition is verse 42, and there is no justification for the copyists to delete this addition if it was the reading found in the original copies.

Bruce Metzger — Textual Commentary, Luke 1:28, Grade A deletion with full explanation and manuscript listing

Metzger commentary continued — analysis of the witness diversity supporting the deletion reading

Metzger — final page for Luke 1:28, confirming Grade A for the deletion reading and identifying verse 42 as the source

Henry Alford

After mentioning the evidence for each reading, Henry Alford stated the addition reading is taken from verse 42.

The Greek New Testament with a Critical Revised Text, by Henry Alford, pp. 443–444.

Henry Alford — Greek New Testament critical edition, Luke 1:28 note identifying the addition as borrowed from 1:42

Alford — continued critical apparatus detail for Luke 1:28 with full manuscript evidence

Joseph Maria Bouvier’s Critical Version

Bouvier‘s critical version chose the deletion reading as the original text of Luke 1:28.

Joseph Maria Bouvier critical Greek edition — Luke 1:28 deletion reading chosen as the main text

Bouvier critical edition — apparatus detail for Luke 1:28, addition evidence listed as secondary

Richard Wilson — New Testament Manuscripts

New Testament Manuscripts, text type of manuscript, by curator Richard Wilson.

Evidence supporting the reading of deletion:

Alexandrian family evidence: א BL Ψ 1241 copsa copbo
Alexandrian Caesarean evidence: Origen
Byzantine Alexandrian evidence: 579
Caesarean evidence: f1 565 arm geo
Byzantine Caesarean evidence: 700
Western evidence: W Jerome
Byzantine evidence: l44m syrpal Paschal Chronicle de Promissionibus Epiphanius Hesychius John-Damascus Gregory-Nyssa Peter-Alexandria Ps-Gregory-Thaumaturgus Ps-Titus Quodvultdeus Serapion according to Cyril vid

σοῦ] Alex: א BL Ψ 1241 copsa copbo WH NRtext CEI Rivtext TILC Nv NM · Alex/Cos: Origenlem · Alex/Byz: 579 · Cós: f1 565 arm geo · Cos/Byz: 700 · West: W Jerome · Byz: l44m syrpal Paschal Chronicle de Promissionibus Epiphanius Hesychius John-Damascus Gregory-Nyssa Peter-Alexandria Ps-Gregory-Thaumaturgus Ps-Titus Quodvultdeus Serapion according to Cyril vid

Evidence supporting the reading of addition σοῦ. [see Luke 1:42] (εὐλογημένη σὺ ἐν γυναιξίν):

Alexandrian: A Δ 33 157 1006 1243 1342 copbo(mss) NRmg Rivmg
Byzantine Alexandrian: CX 892
Western: D 1292 1505 1646 ita itaur itb itc itd ite itf itff2 itl itq itr1 vg Augustine Ambrose Ephraem Tertullian
Byzantine: EGHK Θ Π 053 0135 0233 28 180 597 1009 1010 1079 1195 1216 1230 1242 1253 1344 1365 1546 2148 2174 Byz Lect syrp syrh goth eth slav Africanus Ps-Athanasius Theodotus-Ancyravid ς ND Dio ?: Diatessaron

Evidence supporting the third reading (εὐλογημένη σὺ ἐν γυναιξὶν and κοιλίας σου):

Caesarean: 1071
Byzantine: Liturgical book 1074 — Andrew of Crete

Richard Wilson — NT Manuscripts critical apparatus, Luke 1:28, full family analysis of deletion and addition witnesses by text type

NET Bible Critical Version Commentary

Official Website: https://bible.org/netbible

NET Bible — Footnote 92tc on Luke 1:28 “Most mss (ACD Θ Th 13 33 D lat sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, ‘blessed are you among women’) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (BLW Ψ w1 565 579 700 1241 pc co), is thus preferred.”

Translation: “Most manuscripts add the phrase ‘Blessed are you among women,’ which is also found in Luke 1:42. This passage shows clear signs of later addition, as it is the shorter reading and is the reading supported by the testimony of the most important manuscripts and others.”

NET Bible critical footnote for Luke 1:28 — identifying scribal addition "earmarks," endorsing deletion reading

Bruce Terry

He mentioned the manuscripts supporting each reading, then chose the reading of deletion as the correct reading by placing it after the word TEXT, meaning the reading chosen as the original text. Then he said: “The reading of addition is taken from verse 42, and there is no justification for deleting the paragraph if it was the original reading.”

Bruce Terry — A Student’s Guide to New Testament Textual Variants (1985) Luke 1:28:

TEXT: “the Lord [is] with you!” EVIDENCE: SBLW Psi f1 565 700 1241 syr(pal) most cop TRANSLATIONS: ASV RSV NASV NIV NEB TEV RANK: B

NOTES: “the Lord [is] with you! Blessed are you among women!” EVIDENCE: ACDKX Delta Theta Pi f13 28 33 892 1010 Byz Lect lat vg syr(p,h) some cop(north) TRANSLATIONS: KJV ASVn RSVn NASVn

COMMENTS: “The words ‘Blessed are you among women!’ seem to have been added here from verse 42. There is no good reason why they should have been omitted if they were original.”

Jay Green

Jay P. Green, Sr. — Textual and Translation Notes on the Gospels (Copyright 1994, Jay P. Green, Sr.) “Luke 1:28 Hail thou that art highly favored = Greeting, one receiving grace — NOT full of grace, as the Roman Catholic Church has rendered it in order to exalt her into a co-mediatorship with Christ, and by this to teach that Mary the mother of Jesus should be worshiped — the RC church also teaches that only by praying to Mary can anyone get to Jesus which surely is nothing short of blasphemy against our Savior God. You are blessed among women — These precious words are omitted in the NU Greek, the NASB.”

Translation: “This paragraph is omitted from the Nestle-Aland Version, the Greek UBS Version, and the New American Revised Version.”

Philip Schaff and Matthew Riddle

Prof. Philip Schaff, D.D., LL.D. & Prof. Matthew B. Riddle, D.D. — Popular Commentary on the New Testament, p. 342 “The best authorities omit this clause.”

Commentary Consensus

Nine major biblical commentaries agree on deletion or doubt the authenticity of the addition. The following are the comments, with translations where relevant.

(1) Charles Ellicott — Ellicott’s Commentary for English Readers, THE GOSPEL ACCORDING TO ST. LUKE, by THE VERY REV. E.H. PLUMPTRE, D.D.:

Charles Ellicott — Ellicott’s Commentary for English Readers “Blessed art thou among women. — The words are omitted in many of the best MSS.”

Translation: “These words are omitted from many of the best manuscripts.”

(2) Cambridge Bible Commentary — Cambridge Bible for Schools and Colleges:

Cambridge Bible for Schools and Colleges “blessed art thou among women] These words are of dubious authenticity, being omitted by B and various versions. They may have been added from Luke 1:42. With this address comp. Jdg 6:12.”

Translation: “These words are of doubtful authenticity, omitted from the Vaticanus and many translations. They may be taken from Luke 1:42.”

(3) Pulpit Commentary:

Pulpit Commentary “Blessed art thou among women. These words must be struck out; they do not exist in the older authorities.”

Translation: “These words must be ignored, for they are not found in the older witnesses.”

(4) E.W. Bullinger’s Companion Bible Notes:

E.W. Bullinger — Companion Bible Notes “blessed … women. Omitted by T [Tr.] A WH R. Probably brought here from Luke 1:42, where it is unquestioned.”

Translation: “These words were omitted by Tregelles, Westcott and Hort, and were probably taken from and substituted for the text of verse 42.”

(5) John Dummelow — Commentary on the Bible:

John Dummelow — Commentary on the Bible “Blessed art thou among women] These words are omitted by many good authorities: see on Luke 1:42.”

Translation: “These words are omitted from many excellent testimonies.”

(6) Heinrich Meyer — Critical and Exegetical Commentary on the New Testament:

Heinrich Meyer — Critical and Exegetical Commentary on the New Testament “εὐλογημένη σὺ ἐν γυν.] is wanting in BL א, min. Copt. Sahid. Also, in some witnesses there has been added, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου.”

Translation: “This paragraph is omitted from the Sinaiticus, Vaticanus, Regius, Coptic Sahidic, Armenian, Syriac, and John of Damascus. It was omitted by Tischendorf, and Griesbach doubted it. It is an addition from Luke 1:42. Some other witnesses add the phrase ‘and blessed is the fruit of your womb.’”

(7) A. Robertson — Robertson’s Word Pictures in the New Testament:

A. Robertson — Robertson’s Word Pictures in the New Testament “The oldest MSS. do not have ‘Blessed art thou among women’ here, but in Luke 1:42.”

Translation: “The oldest manuscripts do not add the phrase ‘Blessed are you among women’ here, but only in Luke 1:42.”

(8) Vincent — Vincent’s Word Studies:

Marvin Vincent — Vincent’s Word Studies “All the best texts omit blessed art thou among women.”

Translation: “All excellent manuscripts omit this passage.”

(9) Philip Schaff — Popular Commentary:

Philip Schaff — Popular Commentary “The Lord is with thee. This might mean ‘The Lord be with thee;’ an angelic benediction. But it is more probably a declaration of the Divine presence and blessing as already with her. The rest of the verse is to be rejected; comp. Luke 1:42, from which it was taken.”

Translation: “The rest of the text is rejected as it is taken from Luke 1:42.”

Summary of Scholar Positions

They said about this problem:

Philip Comfort: The paragraph is an addition taken from verse 42, absent from most modern editions.
UBS 5th: The correct reading, with a grade of A, is the deletion reading.
Frederick Weiss: This paragraph is a later addition inspired by verse 42.
Viland Felker: The deletion reading is clearly the original reading based on the available evidence.
Bruce Metzger: The correct reading is the deletion reading, and there is no justification for the deletion reading to appear if the addition reading was the original.
Bruce Terry: The correct reading is the deletion reading, and the addition reading is taken from verse 42.
Nestle-Aland NA28: The deletion reading is the correct reading.
Philip Schaff & Matthew Riddle: This paragraph is omitted from the best manuscripts.
Henry Alford: This paragraph is an addition from verse 42.
NET Bible: The marks of the later addition are visible on the paragraph, and the most important manuscripts omit it.
Charles Ellicott: This paragraph is omitted from many of the best manuscripts.
Cambridge Bible Commentary: This passage is of doubtful authenticity.
Pulpit Commentary: These words should be ignored, as they are absent from the oldest witnesses.
E.W. Bullinger: These words were probably taken from verse 42 and inserted here.
John Dummelow: These words are omitted from many good witnesses.
Heinrich Meyer: Omitted from many witnesses, questioned by Griesbach and omitted by Tischendorf; they are added from verse 42.
A. Robertson: This passage is not found in the oldest manuscripts except in Luke 1:42.
Vincent: All excellent manuscripts omit this passage.
Philip Schaff: This part of the text is rejected; it is taken from verse 42.

A Final Word

Important

There are no Latin manuscripts from the second century.
There is no manuscript called “Assyrian” from the second century.
There are no manuscripts of the Diatessaron from the second century.
Not a single textual critic among the scholars who use the rule of chronological seniority as a rule of preference has ruled on the authenticity of the passage.
We want a single, certain rule by which we can know the correct reading — and none exists.

Conclusion

The final result is as follows:

Differences occur in everything:

In ancient manuscripts
In modern printed versions in all languages
In ancient translations
In treating the problem

There is no single, certain rule that can be applied to determine the correct reading. The matter is just a guess. According to the available rules, the most correct reading is the reading of deletion.

The existence of differences between manuscripts, along with differences in the methods of preference among scholars of textual criticism, along with the absence of any certain method to determine right from wrong, along with the existence of extreme differences in printed versions, proves the occurrence of in the passage of Luke 1:28. The phrase “Blessed are you among women” does not belong to the original text — it was copied from Luke 1:42 by scribes motivated by the sanctification of Mary. This is the conclusion of the oldest manuscripts, the best-quality witnesses, the majority of critical editions in all languages, and virtually every textual scholar who has examined the evidence.

سُبْحَانَ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا

وَآخِرُ دَعْوَانَا أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ