Missing Verses in the New World Translation

MasterAcc0 writes:
I am just quite curious as to why the NWT Left Out a few distinct parts in  the scriptures. I am aware that I John 5:7 is controvertial in many  respects, and many do not believe that it was part of the true texts, but  what about   John 5:4 of which the NKJV says "For an angel went down at a certain time into the pool and stirred up the  water; then whoever stepped in first, after the stirring of the water, was  made well of whatever disease he had."

Reply: You don't have these scriptures because you don't have the New World Translation Reference Bible where you will find these (albeit in the foototes). This verse is not included in P66[Bodmer2 200 C.E.], P75[Bodmer14,15 200 C.E.], Codex Sinaiticus [4th Cent. C.E.], Vatican Ms 1209, [4th Cent. C.E.], Bazae Codices[5th, 6th Cent. C.E.], Jerome's Latin Vulgate[405 C.E.] and the Curetonian Syriac[5th Cent. C.E.]

Matthew 17:21  "Howbeit this kind goeth not out but by prayer and fasting."

Reply: This scripture is not included in the Codex Sinaiticus, Vatican Ms 1209, Curetonian Syriac and the Sinaitic Syriac Codex.

 Matthew 18:11  "For the Son of man is come to save that which was lost."

Reply: Again this is ommited in Codex Sinaiticus, Vatican Ms 1209 and the Sinaitic Syriac Codex.

Matthew 23:14  "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."

Reply: This verse is omitted by Codex Sinaiticus, Vatican Ms 1209, Bazae Codices, Jerome's Latin Vulgate, Sinaitic Syriac Codex and the Armenian Version 4th to 15th Cent.

Mark 7:16  "If any man have ears to hear, let him hear."

Reply: This is omitted by Codex Sinaiticus and Vatican Ms 1209.

Mark 9:44  "Where their worm dieth not, and the fire is not quenched."   Mark 9:46  "Where their worm dieth not, and the fire is not quenched."

Reply: Both these verses are omitted by Codex Sinaiticus, Vatican Ms 1209, Codex Ephreami rescriptus 5th cent. C.E. and the Freer Gospels 5th Cent. C.E.

Mark 11:26

Reply:This is omitted by Codex Sinaiticus, Vatican Ms 1209, Freer Gospels and the Sinaitic Syriac Codex.

Mark 15:28

Reply: This is omitted by Codex Sinaiticus, Vatican Ms 1209, Codex Alexandrinus and the Bezae Codices.

Mark 16:9-20 (all 12 verses)

Reply:These are omitted by Codex Sinaiticus, Vatican Ms 1209, Sinaitic Syriac Codex and the Armenian Version.

Luke 17:36

Reply:This is omitted by Codex Sinaiticus, Vatican Ms 1209, Codex Alexandrinus, Freer Gospels and P75.

Luke 23:17

Reply: This is omitted by Codex Alexandrinus, Vatican Ms 1209 and P75.

Acts 8:37

Reply: This is omitted by Codex Sinaiticus, Vatican Ms 1209, Codex Alexandrinus, Codex Ephraimi, P74, P45, Vulgate and the Syriac Peshitta 5th Cent. C.E.

Acts 15:34

Reply: This is omitted by Codex Sinaiticus, Vatican Ms 1209, Codex Alexandrinus and P74.

Acts 24:7

Reply: This is omitted by Codex Sinaiticus, Vatican Ms 1209, Codex Alexandrinus, Vulgate and P74.

Acts 28:29

Reply: This is omitted by Codex Sinaiticus, Vatican Ms 1209 and Codex Alexandrinus.

Romans 16:24

Reply: This is omitted by Codex Sinaiticus, Vatican Ms 1209, Codex Alexandrinus, Codex Ephraemi and P46.

  I am quite concerned in finding that many verses are missing from the NWT. I  am in awe. Why??? I am sure that there is just cause, but it troubles me in  wondering. If you have any inside knowledge of what reason the translators had to remove so much, please tell. 

Reply: Again, these verses are not missing in Reference Edition, the first edition and the CD-ROM edition of the NWT. But they are missing in a lot of manuscripts and other versions and translations such as the RSV, Smith& Goodspeed, RV etc. Most others have them in brackets or in the footnotes.
My KJV and NKJV study Bibles also have footnotes against these verses.
The 1611 edition of the KJV also has variant readings [i.e. Acts 7:20 etc]  and admissions of manuscript uncertainty in the margins [i.e. Luke 17:36, Luke 10:22], so it should not trouble you or anyone else. Consider yourself "put at ease".

The Intellectual Scandal of the Trinity Doctrine

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By John Mackinnon Robertson 1905 (Letters on Reasoning)

The Christian creed affirms that Deity consists of three "persons" which are perfectly distinct yet perfectly one; not three Gods, but one God; yet not one person but three; one being Father, the second Son, and the third Holy Spirit. Now, it is quite possible so to paraphrase the bare formula "Trinity in Unity" as to make it intelligible: you have only to say that "person" means in the strict Latin sense persona, a character or function, and that one Deity is "three persons" in the sense that he "plays three parts" or has "three character aspects." But such a rationalisation is not orthodox Christian doctrine; every intelligible compromise of the kind has been branded as antitrinitarian heresy; and the Trinitarian creeds continue to insist on the personality of the three "persons" in the normal sense of the term. The creed is in fact avowedly an affirmation of the unintelligible: the Christian is called upon to accept it as an incomprehensible proposition; and the orthodox Christian does so accept it, avowing that he "believes" the doctrine as being given by supernatural revelation. The more thoughtful believers, on challenge, will say that they are satisfied on reasonable grounds (1) of the supreme wisdom of the Scriptures in general, (2) of the spiritual genius of multitudes of the men and women who have accepted the dogma; or, if they be Roman Catholics, they may put it (3) that they are by historical study satisfied of the fulfilment of the Gospel promise of divine-indwelling to "the Church"; and that on that score they believe what the Church officially teaches.

You will readily see, I think, the rational answer to such avowals. In the first place, the assent given to the dogma is merely nominal: it is not belief; it is a make-believe. The proposition that three literal persons are literally one— that three separate Almighties are but one Almighty—is believed by nobody, let him say what he will. The "believing" Christian is either playing the part of a parrot or is spending his life in alternation between the two "heresies" of Tritheism and Sabellianism. And the final solution of this strange dispute is to be found in realising why men came to set up such an astonishing shibboleth, and to maintain it. Broadly speaking, it was in this wise. Long before Christianity, priesthoods found their advantage in grouping as husband and wife and child, or in some other relation, deities who had been separately worshipped; or in distinguishing among a multitude of deities sets who had long been reputed to be so related. The beginnings of the idea probably lie in the remotest ages of human culture, when Gods and Goddesses of Sun and Earth, River and Field, were figured in terms of human personalities and relationships. As a result of all that primeval guesswork, Triads were common in the Babylonian and Egyptian world before our era.

In the earliest Christian documents the Triad idea is not present; it arose, like most of the rites of the cult, by way of assimilation of convenient doctrines from other systems; men trained in Egyptian and Syrian mysticisms turning the formulas of these to the uses of the new system. We need not here ask whether they were "dishonest" or merely "confused." In our strict sense of the term they were both; they could not be "sincere" because their intellectual processes were so undisciplined, so lax, so incompetentOnce set up, however, the trinitarian formula became a stumbling-block for the more intelligent theologians; and many of these sought to rationalise it in some such fashion as I have above indicated. But to do this was to put in jeopardy one or other of the elements of the faith on which its prestige appeared to rest. If "the Son" were defined as a mere "phase" of the Deity, the gospel story in general and the doctrines of the divine sacrifice and the eucharist were resolved into mere avowed metaphors; the hold of the priesthood on the hopes and fears of the multitude would be gone; and with the faith would vanish the revenue. If, on the other hand, the separateness of "the Son" from the Father were alone insisted on, the monotheistic basis, emphasised in the Old Testament, would be upset, and Christianity would be only one school of polytheism competing with others. The insoluble dilemma was met by an unintelligible formula; the Church affirmed both sides of a contradiction; the religious habit sufficed to make the little-reasoning majority acquiesce; and there the dogma stands to-day, a shibboleth fit for savages, the intellectual scandal and demoralisation of the Christian system.

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The Influence of the Bible in Everyday Life, by Louise S. Houghton 1906

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The Influence of the Bible in Everyday Life, by Louise Seymour Houghton 1906

"An excellent habit to cultivate is the analytical study of the King James Bible. For simple yet rich and forceful English, this masterly production is hard to equal; and even though its Saxon vocabulary and poetic rhythm be unsuited to general composition, it is an invaluable model for writers on quaint or imaginative themes." ~Atheist Horror Writer H.P. Lovecraft

The Authorized Version of the Bible is the finest work of literature in the English language, and perhaps in any language. It includes nearly every known literary form; it abounds in passion and pathos, in humor, sarcasm, playfulness, proverb, by-word; it pictures early manners and customs with a fidelity which admits of no question; its thoughts are incomparably noble, its diction of a grand simplicity and naturalness, its ruling idea an idea almost inconceivably great. A nation that has the Bible in every hotel bedroom, in the saloon of every steamer, ought to be the most cultivated nation in the world.

All men of great literary achievement have been students of the Bible. The free-thinking Shelley's poetry and prose are full of it. One short paragraph in his Defence of Poetry has no less than seven biblical allusions. Shakespeare and Raleigh, Burke and Southey, Newman and Saintsbury, Longfellow and Browning, Thomas Hardy and Stevenson, are fairly saturated with the language, the thoughts, the tropes and figures of the Bible. Ruskin attributes all the warmth and color of his style to his having been obliged in his boyhood to read aloud with his mother once every year the entire Bible, and to commit to memory many of its noblest chapters. The statesman Bright made striking use of the death of the first-born of Egypt in a memorable speech in the House of Commons during the Crimean War. Southey makes fine use of Elijah's chariot of fire in his passage on the death of Nelson. And who can read without a thrill the use by Dickens, at the death of Sydney Carton, of the passage, "I am the resurrection and the life, saith the Lord"?

The Bible has molded the style of all our greatest writers, and it is even yet the strongest counteracting force against the degenerating influence upon English style of the rapid writing and careless reading of the present day. One can hardly take up a book or serious magazine article without finding allusions to the Bible on every page. An interesting article on the political situation in England, written not by a literary man, but by a professional statesman, contained more than a dozen biblical allusions, and the article owed its fine literary character almost entirely to the writer's familiarity with the Old Testament. The same discovery may be made in almost any work of literature, if the reader is sufficiently familiar with the Bible to detect the allusions to it. But precisely here is the difficulty. Few young people of today have a verbal acquaintance with the Old Testament, and it will soon become necessary to edit all our greatest writers, even such novelists as Hardy and Stevenson, with explanations of the biblical allusions.

We consider it a point of education to make our children familiar with the mythology of Greece and Rome, of the Norse folk and the old Germans, chiefly that they may understand what they read. We deem that man uncultured who does not recognize quotations from the classics, or is not able to make them at need. Here is the greatest classic of all time. Let us study it as we would study any classic, that we may be able to wring from it its fullest meaning. Goethe says:

I am convinced that the Bible becomes ever more beautiful the more one understands it; that is, the more one gets insight to see that every word which we take generally and make special application of to our own wants has had, in connection with certain circumstances, with certain relations of time and place, a peculiar direct individual reference of its own.

And if, indeed, this classic is, as most of us believe, inspired by God in a sense in which no other book is inspired, if in it we find the history of his converse with the sons of men in the form in which he has chosen to give it to us, then no study is amiss which gives the clue to its half-hints, which brings light to its obscurities, and shows its true character, as the diary of the converse of heaven with earth, the day-book of the Eternal God.

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How the Trinity was Added to the Bible - Bart Ehrman

Presence/Parousia: A Translation Comparison

“Parousia” does it mean “coming”, “presence”, “advent”, “return”, or something else???

No.	Year	Version	Matt 24:27	Matt 24:37	Matt 24:39
1	1534	Tyndale New Testament	coming	coming	coming
2	1534	Joye N.T.	coming	coming	coming
3	1611	King James Version	coming	coming	coming
4	1866	Wilson Emphatic Diaglott	presence	presence	presence
5	1881	Crickmer N.T.	presence	presence	presence
6	1884	Hanson N.T.	presence	presence	presence
7	1897	Rotherham Bible	presence	presence	presence
8	1899	Grant Bible	coming	coming	coming
9	1901	Sanders & Kent Abridged Bible	coming	coming	coming
10	1903	Fenton Bible	presence	advent	appearing
11	1907	Young Bible	presence	presence	presence
12	1923	Ballentine Riverside N.T.	coming	coming	coming
13	1931	Concordant Version N.T.	presence	presence	presence
14	1932	Overbury N.T.	reappearing	reappearance	reappearance
15	1937	Johannes Greber N.T.	reappearing	reappearance	reappearance
16	1936	Joseph Smith, Inspired Version	coming	coming	coming
17	1938	Westminster Version N.T.	coming	coming	coming
18	1950	New World Translation	presence	presence	presence
19	1950	Moffat Bible	arrival	arrival	arrival
20	1956	Knox Bible	comes	comes	comes
21	1956	Moore New Testament	arrival	arrival	arrival
22	1956	Kleist & Lilly New Testament	advent	advent	advent
23	1958	Tomanek New Testament	presence	presence	presence
24	1958	Marshall Interlinear New Testament	presence	presence	presence
25	1963	Confraternity Bible	coming	coming	coming

What do the lexicons say?
Thayer's, "1. presence: 1 Co. xvi. 17; 2Co. x. 10; ...2. the presence of one coming, hence the coming, arrival, advent."

Vine's, "lit., "a presence," para, "with," and ousia, "being" (from eimi, "to be"), denotes both an "arrival" and a consequent "presence with." For instance, in a papyrus letter a lady speaks of the necessity of her parousia in a place in order to attend to matters relating to her property there. Paul speaks of his parousia in Philippi, Phil 2:12 (in contrast to his apousia, "his absence"...Other words denote "the arrival"...Parousia is used to describe the presence of Christ with His disciples on the Mount of Transfiguration, 2Pet. 1:16. When used of the return of Christ, at the rapture of the church, it signifies, not merely his momentary "coming" for His saints, but His presence with them from that moment until His revelation and manifestation to the world. In some passages the word gives prominence to the beginning of that period, the course of the period being implied, 1 Cor. 15:23; 1Thess. 4:15...In some, the course is prominent, Matt. 24:3, 37...in others the conclusion of that period, Matt 24:27..."

McKenzie,s Dictionary of the Bible, "Parousia (Gk parousia, "presence" or "arrival") ...In the Synoptic Gospels the Parousia is described as the coming of the Son of Man in glory (the glory of the Father) with the angels (Mt 16:27; 25:31; Mk 8:38; Lk 9:26), as a coming on the clouds with power and glory (Mt 24:30; 26:64; Mk 13:26; 14:62; Lk 21:27, omitted in Lk 22:69). The Parousia will be preceded by signs in the heavens...The coming will be like a flash of lightning (Mt 24:27; Lk 17:24); this image no doubt refers primarily to the sudden and unannounced appearance of the Son of Man, but it also suggests the brilliance of his appearance. He will come in the manner in which he ascended into heaven (AA 1:11). He takes his throne in the heavens (Mk 25:31)."

Liddell and Scott's Greek-English Lexicon (revised by H. Jones, Oxford, 1968, p. 1343) shows that pa·rou·si'a is used at times in secular Greek literature to refer to the "visit of a royal or official personage."

J. B. Rotherham's Emphasised Bible Appendix (p. 271): "In this edition the word parousia is uniformly rendered 'presence' ('coming,' as a representative of this word, being set aside). . . . The sense of 'presence' is so plainly [shown] by the contrast with 'absence' . . . that the question naturally arises,-Why not always so render it?"

TDNT (Theological Dictionary of the New Testament) "in the NT the terms [pareimi and parousia] are never used for the coming of Christ in the flesh, and PAROUSIA never has the sense of return. The idea of more than one PAROUSIA is first found only in the later Church . . . A basic requisite for understanding the world of thought of primitive Christianity is that we should fully free ourselves from this notion, which, so far as the NT is concerned, is suspect both philologically and materially" (TDNT 4:865).

In view of the above, let us look at other occurences of the word parousia:

Bible Version	1 Corinthians 16:17	2 Corinthians 10:10	Philippians 2:12	1Thess 2:19
New World	presence	presence	presence	presence
King James	arrived	presence	presence	presence
NASB	coming	presence	presence	presence
New Revised Stan	coming	presence	presence	presence
New King James	coming	presence	presence	presence
New International	arrived	omitted	presence	presence
New American	arrival	presence	present	presence
Rotherham	presence	presence	presence	presence
American Standard Version 1901	coming/presence	presence	presence	coming/ presence
New Jerusalem	arrived	omitted	present	presence
New English	arrived	presence	omitted	coming
Good News Bible	coming	omitted	omitted	presence
Revised Standard	coming	presence	presence	coming
Emphatic Diaglott	presence	presence	presence	appearing
Confraternity	presence	appearance	presence	coming
20th Century	come	appearance	omitted	coming
Smith/Goodspeed	come	omitted	omitted	presence
Moffatt Bible	arrived	omitted	present	presence
Douay	presence	appearance	presence	coming
Lamsa	coming	appearance	presence	presence
New Berkeley	arrival	presence	omitted	presence
Williams New Test.	come	omitted	omitted	presence
Beck	came	omitted	omitted	comes
Amplified	come	presence	presence	presence
Young's Literal	presence	presence	presence	presence

"omitted" = some dynamic equivalent rendering where the usual words are not present (like "I am with you"). 

125 PDF Books on ANGELS & Angelology to Download

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Contents:

The Fallen Angels and the Heroes of Mythology by John Fleming 1879

Sketches in Angelology, article in Bibliotheca Sacra and Theological Review 1843

Paganism and Christianity by James A Farrer 1891 (Still less did Catholicism introduce any change into the Pagan theory of secondary or subordinate divine agencies. Only a change of diction ensued, the word angels or messengers, which had long been in use as a synonym for the gods, coming at last to supersede the latter term altogether. The saints and martyrs displaced the gods and heroes, but the new angel-worship differed to no appreciable degree, theoretically or practically, from the old polytheism it supplanted.)

Angelic Beings - their nature and ministry by Charles D Bell 1875

The Holy Angels by Richard O'Kennedy 1887

The Demi-Gods by James Stephens 1921

The Wonderful Visit by HG Wells 1895

The Revolt of the Angels by Anatole France 1914

A Book of Angels by P.L. 1906

Watching Spirits by EF Ellet 1851

Memoirs of a Guardian Angel by G Chardon 1871

Thoughts on the cherubimical mystery - An attempt to prove that the cherubims were emblems of salvation by the blood of Jesus by James Relly 1808

Kerubim in Semitic religion and art by FN Lindsay 1912

Angels Messages through Mrs. Ellen E. Ward, as a Medium 1875

The Stars and the Angels 1860

The Angels, by a Bible Student 1875

Sacred and Legendary Art, volume 1 by Mrs Jameson 1881

Sacred and Legendary Art, volume 2 by Mrs Jameson 1881

Notes on the Angels, based on the teaching of St. Thomas Aquinas (The Angelic Doctor)

Demonic possession in the New Testament by William Alexander 1902

A View of the Scripture revelations respecting Good and Evil Angels by Richard Whateley 1856

INTERMEDIARIES IN JEWISH THEOLOGY (Metatron) article in The Harvard theological Review 1922

Foot-prints of Angels in Fields of Revelation by EA Stockman 1890

Angelology - REMARKS AND REFLECTIONS TOUCHING THE AGENCY AND MINISTRATION OF HOLY ANGELS by George Clayton 1851

History of Christian doctrine by Henry Clay Sheldon Volume 1 1886
History of Christian doctrine by Henry Clay Sheldon Volume 2 1886 (Deals with angels and angelology)

The Angel-Messiah of Buddhists Essenes and Christians

The Angel of Jehovah, article in the Bibliotheca Sacra 1859

The Book of Enoch - article in Fraser's Magazine 1833 ("Samyaza and Azazyel, in the Book of Enoch, are among the chiefs of the rebel angels - 'the sons of heaven,' who, in the days when the sons of men had multiplied, and it happened that daughters were born to them, elegant and beautiful, beheld them, and became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men, and let us beget children.")

The Autobiography of Satan by John Relly Beard - 1872 ("There you have the full picture of 'the fall of the angels,' involving the incarceration of Azazyel, their leader, and the everlasting punishment with which their crimes were repaid: the entire fiction of 'the devil and his angels' you have there in an anonymous book anterior to Christ, and long anterior to the Gospels and the New Testament in general, including the Apocalypse, which still retains, as do the Gospels, some of the lurid imagery of Enoch the fanatic.")

The evolution of Christianity by Charles Gill 1883 ("Two hundred sons of heaven or angels descended upon Ardis, the top of Mount Armon, under the leadership of Samyaza, and selected wives among the most beautiful daughters of men, who became the mothers of monstrous giants, of appetites so destructive that they
not only devoured birds, beasts, reptiles, and fishes, but even lived, as cannibals, on human flesh. This appalling reign of violence and cruelty on earth at length aroused Michael, Gabriel, Eaphael, and other loyal members of the heavenly Host...")

The Book of Adam and Eve by Solomon Caesar Malan - 1882

The Watchers and the Holy Ones by Samuel Horsley 1806 (very old, poor quality)

The Loves of the Angels - A Poem by Thomas Moore 1823

The Books of the Apocrypha: Their Origin, Teaching and Contents by William Oscar Emil Oesterley - 1914

Genius and Spirit of the Hebrew Bible by Constantine Samuel Rafinsque, 1838

The Three Archangels and the guardian angels in art by Eliza Starr 1899

Pagan Origin of Partialist Doctrines By John Claudius Pitrat 1871 ("The Papal Church holds still that the angels form three hierarchies, or choirs. The first is that of the Seraphims, Cherubims, and thrones; the second comprises the dominations, the virtues, and the powers; and the third is composed of the principalities, of the archangels, and of the angels. One of these angels, called guardian, is obliged to stand by each one of us all the days of our life. Temples, altars, prayers and sacrifices are offered to them.")

A glossary of important symbols in their Hebrew, pagan and Christian forms 1912

The Light of Truth as revealed in the Holy Scriptures by Levi Rightmyer 1916 ("This Scripture that Jesus quoted from the eighty-second Psalm, proves that mortal men are in some instances called gods, as well as are immortal men or angels; for angels are called both men, and gods, as well as angels.")

A Disseration concerning the Angel who is called the Redeemer, chapter in The Judgement of the ancient Jewish church against the Unitarians by Pierre Allix 1821

The Words of the Angels - Their Visits to the Earth, and the Messages they delivered by R. Stier 1879

The Angel of the Lord; or, Manifestations of Christ in the Old Testament by William Pakenham Walsh 1876

The Angel of Jehovah, article in The Exegete and homiletic monthly 1880

The Guardian Angels or, Friends in Heaven by Sarah Gould 1856

The Magic of Jewels and Charms by George Kunz 1915 (Angels and Ministers of Grace)

Angels and Heaven by Thomas Mills 1872

The Angel of Jehovah, article in The Christian examiner and general review 1836

Spiritism and the Fallen Angels in the light of the Old and New Testaments by James Gray 1920

The anti-universalist, or, History of the fallen angels of the Scriptures by Josiah Priest 1839

Angels in Art by Clara Waters 1898

Origin of Man- A Treatise of Angels, Devils and Men, and a Compendium of War in Heaven by James Simmons 1875

Ethel's Book or, Tales of the angels by FW Faber 1898

Of the Doctrine Respecting Angels, article in Lectures on Christian theology By Georg Christian Knapp 1845 - some pages hard to read
(Importance of, Nature of Angels, Proof of Angels, division of angels, names of good angels, fallen angels and evil spirits)

Is Jesus the Angel Abaddon? by Heinz Schmitz (pdf and Kindle format)

The Nature and Ministry of Holy Angels by James Rawson 1848

THE QUESTION SETTLED- A CAREFUL COMPARISON OF BIBLICAL AND MODERN SPIRITUALISM By MOSES HULL (has a chapter on the "Bible Doctrine of Angel Ministry." 1869

The Angels' Whispers; or, Echoes of Spirit Voices by Daniel Eddy 1881

The ministration of angels 1861

Saint Michael the Archangel - Three Enconiums (tributes) by Theodosius, archbishop of Alexandria; Severus, patriarch of Antioch; and Eustathius, bishop of Trake - the Coptic texts with extracts from Arabic and Ethiopian versions (1894)

Books which influenced Our Lord and His Apostles - being a critical review of apocalyptic Jewish literature by John Thompson 1891
"By later Judaism, the angel of the presence was identified with the Metatron, by others with the Archangel Michael, who again is identified with the Metatron. Later Christian interpretation sees in this the Second Person of the Trinity."

Dictionary of phrase and fable by Ebenezer Brewer 1870

Archangels, article in the Expository Times 1892

Spirit Drawings by W. M. Wilkinson 1858

A Dictionary of Miracles by Ebenezer Brewer 1884

Fallen Angels by "One of Them" (an angel) 1894

God, the author of nature and the supernatural by Joseph Prohle 1912 (sections include: Christian Angelology, Existence, Nature, Number, and Hierarchy of the Angels, Existence and Nature of the Angels, Number and Hierarchy of the Angels, The Angels and the Supernatural Order, The Supernatural Endowment of the Angels, The Angels in Their Relation to Men, or the Guardian Angels, The Apostasy of a Number of the Angels, The Fallen Angels or Demons, The Demons in Their Relation to the Human Race)

The Bible History of Satan. Is he a fallen angel? By a Cambridge master of arts (858

A Dictionary of Islam; being a cyclopaedia of the doctrines, rites, ceremonies, and customs, together with the technical and theological terms, of the Muhammadan religion (1885) by Thomas Hughes
(Muslims have a strong belief in angels)

Demoniality; or, Incubi and Succubi by Maria Sinistrari 1879

The Phantom World - The Philosophy of Spirits, Apparitions, etc by A Calmet 1850 Volume 1

The Phantom World - The Philosophy of Spirits, Apparitions, etc by A Calmet 1850 Volume 2

Spirit rapping unveiled! An expose of the origin, history, theology and philosophy of certain alleged communications from the spirit world by Hiram Mattison 1852

The Spirit Disembodied By Herbert Broughton 1867

The Angelic Council - article in the 20th Century Magazine 1907

Faded myths By Arthur Samuel Peake 1908

The doctrine and literature of the Kabalah by Arthur Waite 1902

Heaven and its Wonders, the World of Spirits, and Hell: from things heard and seen by Emanuel Swedenborg 1885

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Heaven and Hell, Also The Intermediate State, Or World of Spirits by Emanuel Swedenborg 1885

5000 facts and fancies; a cyclopaedia of important, curious, quaint, and unique information in history, literature, science, art, and nature .. (1901)

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 1, by Emanuel Swedenborg 1882

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 2, by Emanuel Swedenborg 1882

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 3, by Emanuel Swedenborg 1882

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 4, by Emanuel Swedenborg 1882

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 5, by Emanuel Swedenborg 1882

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 6, by Emanuel Swedenborg 1882

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 7, by Emanuel Swedenborg 1882

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 8, by Emanuel Swedenborg 1882

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 9, by Emanuel Swedenborg 1882

Arcana Caelestia, The Heavenly Arcana contained in the Holy Scriptures or Word of the Lord unfolded beginning with Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels, Volume 10, by Emanuel Swedenborg 1882


On the Book of Enoch - you get:
The Book of Enoch is a very important ancient text that gives high import to angels (The Watchers... the angels who fathered the Nephilim)

Four Notes on the Book of Enoch by FC Burkitt, article in the Journal of Theological Studies 1907

The Book of Enoch translated from August Dillman's text 1893 ("angels" are mentioned 123 times in the Book of Enoch)

The Book of Enoch translated from the Ethiopic with Notes by George H Schodde 1882

The Book of the Secrets of Enoch by William Morfill 1896

The Book of Enoch the Prophet by Richard Laurence 1883

Enoch Restitutus, an Attempt to Separate from the Books of Enoch the book quoted by St. Jude, also a comparison of the chronology of Enoch with the Hebrew Computation, and with the periods mentioned in the book of Daniel and in the Apocalypse, Includes "The book of Enoch, to which are added parallel passages from the Scriptures" by Edward Murray 1836

The Book of Enoch, the Prophet: An Apocryphal Production, Supposed for Ages to Have Been Lost by Richard Laurence 1838

The Book of Enoch, a chapter in the book _The Christology of Jesus_ by James Stalker 1899

Plus you get:
Is Jesus Christ the Archangel Michael

A Discourse on Denying the Lord Jesus.
by Bernard Whitman  1827
"The Title Michael, the Archangel, literally signifies the head messenger that is like God. This must be Jesus Christ..."

A Dictionary of the Holy Bible By John Brown
"Archangel, a chief angel; but whether this word in Scripture ever denotes a created angel, or always Christ...is hard to determine." p.51
 
A Theological Dictionary: Containing Definitions of All Religious Terms ...
by Charles Buck - Theology - 1831
(p. 29 states that many with reason apply the term archangel "to our Savior"

The Life of Christ: A Poem By Samuel Wesley, Frank Crane 1900
"He is called an Angel, because he governs the world; for it is written, Jehovah
brought us out of Egypt."

Christology of the Old Testament: And a Commentary on the Messianic Predictions - Page 304 by Ernst Wilhelm Hengstenberg, Theodore Meyer, James Martin 1858
"That the Michael referred to in Rev. xii. 7 is no other than the Logos, has
already been proved in my commentary upon that passage."

Matthew Henry's Bible Commentary (in html help format)
"Some understand it of a created angel, but an archangel of the highest order, 1 Thess. iv. 16; Jude 9. Others think that Michael the archangel is no other than Christ himself, the angel of the covenant, and the Lord of the angels"

John Calvin - Commentary on Daniel (in searchable pdf format)
"He adds next, Behold! Michael, one of the chief leaders or princes, came to strengthen me. Some think the word Michael represents Christ, and I do not object to this opinion. Clearly enough, if all angels keep watch over the faithful and elect, still Christ holds the first rank among them, because he is their head, and uses their ministry and assistance to defend all his people."

The Geneva Study Bible (in text format) "Even though God could by one angel destroy all the world, yet to assure his children of his love he sends forth double power, even Michael, that is, Christ Jesus the head of angels."

The Works of Thomas Shepard: First Pastor of the First Church, Cambridge
by Thomas Shepard - 1853
Then shall the voice of the archangel be heard. Now, this archangel is Jesus
Christ himself, as the Scripture expounds, being in the clouds of heaven ...

History of the Old Covenant by Johann Heinrich Kurtz - 1859
"Michael...the uncreated Logos" P. 499

The times of the gentiles by Joseph Baylee - 1871
In His official character Jesus is an angel, and it is He whom St John saw in
this vision as come to judgment. But He does not begin His work until the ...P. 123

The Revelation of Jesus Christ: Explained Agreeably to the Analogy of Holy by John Hooper - 1850
The shout is that of the saints in heaven, and the voice of the archangel is the
voice of the LORD JESUS in His Church, by which the dead are raised, ...

A Dissertation on the Scripture Expressions, the Angel of the Lord, and the Angel of Jesus by William Jones 1752
 
Danville Quarterly Review - Pages 458, 459
 1861
"The first clue to the reconciliation of these two passages, is to be found in
the identity of the Archangel Michael with the Jehovah Angel of the Old Testament..."

Minor Prophets: With Notes, Critical, Explanatory and Practical - Page 394
by Henry Cowles - 1867
Jesus is the angel of the covenant in the twofold sense: (1.) Of being the same personage so often called in the Old Testament an " angel," eg, Ex. 23:20-23.

Joseph and Benjamin: letters on the controversy between Jews and Christians - Page 181, by Joseph Samuel C.F. Frey - 1837
"It further appears that Jesus is the angel Jehovah, from the united testimony of Christian writers."

History of Dogma - Page 185
by Adolf von Harnack, Ebenezer Brown Speirs -1902
"confession that God chose ' and prepared Jesus, that Jesus is the Angel and the servant of God, that he will judge the living and the dead"

The nature and time of the second advent of Messiah, 4 letters - Page 71
by Samuel Madden - 1829
"And further, Jesus is " the Angel of God," or " of the Lord " who spoke to Moses, and, as we before saw, accompanied the Israelites in the cloudy and fiery ..."
 
Zechariah: his visions and warnings - Page 45
by William Lindsay Alexander - 1885
In support of this may be urged (1) the fact that the archangel Michael is
undoubtedly the same being who appears here and elsewhere as the Angel of Jehovah


A Few Reasons for thinking that Michael the Archangel is Jesus Christ, plus, A Few Reasons for Believing that Christ is Mentioned in the Scriptures under the Character of an Angel, (these are both Chapters from the Book: The Bible doctrine of God, Jesus Christ, the Holy Spirit by William Kinkade 1829

Agreeing with Thy Adversary (Chapter in the Book: The kingdom of God and the kingdom of the heavens by Francis B. Harris)

"The Second Archangel, Michael, became Jesus, "the Son of Man,""
Review in the International Journal of Ethics 1907

"in Enoch xlvi, etc., the term "Son of Man" had been made descriptive of a heavenly being who might be the archangel Michael, and who was expected to become the Messiah. It is only a step from this to such a use on the part of Jesus as we have supposed, though a step which only a religious genius could take."
Review in _The Prophetic News and Israel's Watchman_By Rev. J. A. Seiss 1882

"Who, then, is Michael ? Many answer, the Lord Jesus Christ, claiming that it would impinge upon the dignity and prerogatives of Christ to attribute all that is here implied to a mere angel, however exalted." (though this author disagrees)
The Stations and Numbers of Angels - article in THE CHRISTIAN'S PENNY MAGAZINE 1837

"From all this it is evident, that Michael is a name for our Lord himself..."
Outlines and exposition of the Apocalypse 1867

"Now these things considered, we are fain to acknowledge that the archangel Michael is none other than our Lord Jesus Christ." p.94
The Works of Nathaniel Lardner 1838

"Now upon examination into the scriptures, it will appear, that this Messiah, or Christ, was the same person with the great archangel Michael, who was the guardian angel of Israel."
The Angel-Messiah of Buddhists, Essenes, and Christians by E Bunsen 1880

The Humanity of Jesus (Article in the Open Court magazine) 1912 -

Discusses Jesus, Michael and Metatron
On the Angel who Bore the Name (from Biblical Notes and Dissertations) by Joseph John Gurney 1843

The Christian Verity Stated in Reply to a Unitarian (has a chapter on The Angel with Moses and the Judges) by Walter Chamberlain 1861

On the First Three Gospels by ERNEST DE BUNSEN (in Misc Notes and Queries)

"Luke has not hesitated to refer mysteriously to the Essenic and Paulinic doctrine of Jesus Christ as the Angel-Messiah. There can be no doubt that already Stephen regarded Jesus as the incarnate Wisdom of God to whom had been attributed a premundane personality by the side of God in the Book of Proverbs, though without an indication of a future incarnation of the Divine Wisdom. With this isolated passage stands in direct connection the statement in the Targum that the world and man were created through the Word or Memra, here called ' the thought or Word of God,' and identified by Targumists with the Metatron or ' Angel by God's throne,' who went before and followed Israel in the wilderness. We pointed out that this Angel, the Angel-Messiah, is by Stephen and Paul identified with Christ."

Angelology by G. Clayton 1851

A Reply to Dr Ralph Wilson by Heinz Schmitz:

"Jesus has been given authority by his Father to raise the dead. (Jn.5:25,26).
But the voice of the archangel also raises the dead (1Thes. 4:16; cf Dan.12:2).  Michael is called "the great prince" (Dan. 12:1).  Christ is called a "princely ruler" and "prince of peace" (Isa.9:6).  In Daniel chapter 7, there is a prophecy about the march of world powers to the end of the age. At the climax of that prophecy we read that "someone like a son of man" was "given rulership and dignity and kingdom," and that one is Jesus Christ. (Dan.7:13, 14) In another prophecy Daniel wrote that reached down to "the time of the end" (Dan.10:13;11:40) Michael would stand up: "And during that time Michael will stand up." (Da 12:1) In Daniel's prophecy, 'standing up' frequently refers to the action of a king, either taking up his royal power or acting effectively in his capacity as King. (Dan.11:2-4,7,16,20,21) Michael's "standing" indicates a ruler and supports the conclusion that Michael is Jesus Christ, since Jesus is Jehovah's/Yahweh's appointed King.  Both prophecies deal with the same time and the same event...thus the conclusion is obvious. Satan is abyssed by an *angel* for a thousand years. (Rev.20:1, 2, 10) . The demons identified Christ as the one who was to hurl them into the "abyss" (Mt 8:29). The nations are destroyed by Jesus and *his* army of angels. (Rev.12:12; 17:16, 17; 19:11-16)  Jesus is also prophesied as the seed that is to crush Satan's head (Gen.3:15), but yet Michael with "his angels" does this in Revelation 12."

Abaddon/Apollyon-Demonic Devil or Angelic Christ? by Heinz Schmitz

The Bible Doctrine of God by W. Kinkade 1829

"The title Michael, the Archangel, literally signifies the head messenger that is like God. This must be Jesus Christ, because we all acknowledge that he is the image of God, and the head messenger that was ever sent into our world."

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The Literal Idiomatic Translation (LIT)

The Literal Idiomatic Translation was just brought to my attention, and it is presented at http://www.believershomepage.com/Translation_Page.html

Fans of the NWT and other alternative versions will be pleasantly surprised at this Bible, particularly at John 1:1, Luke 23:43 and a host of other examples. 

This appears to be a 25 year labor of love using the UBS4 Greek text. I personally will be referring back time and again to this well produced version.