The below might work better if you go to the original link:

http://sedevacantist.com/newmass/qtvjmcn.htm
APPENDIX 1

 AS FOUND IN:

(1)  The Original Latin;
(2)  The Literal English Translation from the Latin
     (Source: St. Joseph's Daily Missal, 1951)
(3)  The New, All-English Canon (Oct. 22, 1967);
(4)  The Anglican Schismatics' "Book of Common Prayer" (1549)

The symbol (*) denotes an omission.
Numbers denote footnotes, which appear at the end of this Appendix.

ORIGINAL        LITERAL ENGLISH       NEW ALL-ENGLISH      BOOK OF COMMON
 LATIN            TRANSLATION          CANON - 1967        PRAYER - 1549

Qui             Who, the day          The day before       who, in the
pridie          before He             he suffered          same night
quam            suffered,                                  that he was
pateretur,                                                 betrayed,

accepit         took bread            he took bread        took bread,
panem

in sanctas      into His holy             (*)                  (*)
ac vener-       and venerable
abiles          hands,
manus suas,

et eleva-       and having            and looking up           (*)
tis oculis      raised His eyes       to heaven,
in coelum       to heaven,

ad te Deum      unto Thee, O          to you, (*)              (*)
Patrem          God, His Al-          his almighty
suum omni-      mighty Father,        Father,
potentem

tibi            giving thanks         he gave you          and when he
gratias         to Thee,              thanks and           had blessed,
agens                                 praise [1]

benedixit,      He blessed it,         (*) [2]             and given
                                                           thanks,

fregit,         broke it,             He broke the         he brake it,    
                                      bread,

deditque        and gave it to        gave it to his       and gave it to
discipu-        His disciples,        disciples            his disciples
lis suis,

dicens:         saying:               and said:            saying,

Accipite        Take ye all           Take this and        Take, eat,
et mandu-       and eat of            eat it, all of
cate ex         this:                 you;
hoc omnes

HOC EST         FOR THIS IS           (*) [3] THIS IS      (*) [3] this
ENIM            MY BODY.              MY BODY.             is my body.
CORPUS                                                     which is given
MEUM.                                                      for you: do
                                                           this in remem-
                                                           brance of me.

Simili          In like manner,            (*)             Likewise
modo

postquam        when the supper       When supper was      after supper,
coenatum        was done,             ended,
est,

accipiens       taking also           he took the          he took the
et hunc         this goodly           cup [4]              cup [4]
praecla-        chalice
rum [4]
Calicem

in sanctas      into His holy             (*)                  (*)
ac venera-      and venerable
biles           hands,
manus suas,

item tibi       again giving          Again, he gave       and when he
gratias         thanks to             you thanks and       had given
agens           Thee,                 praise, [5]          thanks,

benedixit,      He blessed it,             (*)                 (*)
deditque,       and gave it to        gave the cup to      he gave it to
discipulis      His disciples,        his disciples        them, saying,
suis,           saying: Take          and said: Take           (*)
dicens:         ye all, and           this and drink
Accipite,       drink of this:        from it, all of
et bibite                             you;
ex eo Omnes:

HIC EST         FOR THIS IS THE       (*) THIS IS THE     for this is
ENIM CALIX      CHALICE OF MY         CUP OF MY BLOOD,         (*)
SANGUINIS       BLOOD, OF THE         THE BLOOD OF        My Blood
MEI, NOVI       NEW AND ETERNAL       THE NEW AND         of the new
ET AETERNI      COVENANT; THE         EVERLASTING         Testament,
TESTAMEN-       MYSTERY OF FAITH,     COVENANT -               (*)
TI, MYS-        WHICH SHALL BE        THE MYSTERY OF
TERIUM          SHED FOR YOU AND      FAITH.  THIS        which is shed
FIDEI,          FOR MANY UNTO         BLOOD IS TO BE      for you, and
QUI PRO         THE FORGIVENESS       SHED FOR YOU        for many, for
VOBIS ET        OF SINS.              AND FOR ALL         remission of
PRO MULTIS                            MEN SO THAT         sins:
EFFUNDETUR                            SINS MAY BE
IN REMIS-                             FORGIVEN.
SIONEM
PECCATORUM.

Haec            As often as you       Whenever you        Do this as oft
quoties-        shall do these        do this, you        as you shall
cuмque          things, in            will do it in       drink it, in
feceritis,      memory of Me          memory of me.       remembrance
in mei          shall you do                              of me.
memoriam        them.
facietis.

FOOTNOTES

[1]  This curious addition of the words "and praise" is discussed in Appendix 2.

[2]  St. Matthew (26,26) writes "and blessed," and St. Mark (14,22) gives: "and blessing."  Ignoring these divinely inspired sources, the new Canon not only omits the word "blessed," at both consecrations, but also the actual blessings of the host and chalice have been removed from the rubrics.  In the form for the bread the Anglican Schismatics retained the word "blessed," but they omitted it for the wine.  From their rubrics they also removed the actual blessing of both species.  The heretic-schismatic, ex-Dominican friar Martin Bucer explained that Christ's presence "is merely in the receiving, and not in the bread and wine, which in no way are changed in their nature, but being symbols . . ."  Therefore, Bucer suggested that "the little black crosses" be omitted.  (Quoted from E. D. Estcourt, "The Question of Anglican Ordinations Discussed," p. 325.)

[3]  The Schismatics, understandably, and the authors of the new all-English Canon both omit the word, for, which was "derived from Peter the apostle."

[4]  Not just any cup, but "This" (hunc) particular chalice.  The "Catholic Encyclopedia" comments thus on the words: "this goodly chalice."  "Hunc praeclarum calicem, a dramatic identification of the Mass with the Last Supper," (v. 3, p. 263, 1908 ed.)  The new all-English Canon and the Schismatics' version - with identical phraseology - say simply, "He took the cup."  How dramatic!  Incidentally, as Father Jungmann points out in "The Mass of the Roman Rite" (v. 2, p. 199 and again on p. 203), the expression, "goodly chalice," is taken from Psalm 22:5.  Thus the claim of the "new-breed liturgists" that their changes reflect an attempt towards becoming "more scriptural" is quite preposterous.

[5]  See Appendix 2.

Remember this is comparing the consecration in the true Mass with the "consecration" in the 1967 version of the Novus Ordo ceremony.  They changed it again in 1969 by further mutilating it.

True Mass:

FOR THIS IS THE CHALICE OF MY BLOOD OF THE NEW AND ETERNAL TESTAMENT. [In the new versions they take out the period][In the 1967 version they replace the period with a dash.  In the 1969 version the replace the period with a comma] THE MYSTERY OF FAITH: [The 1967 verison leaves in "the myster of faith" but puts a period after it instead of a comma][The 1969 version takes out "the mystery of faith" completely] [The 1967 puts a period after "the mystery of faith" so the sentence no longer contines with the rest of the formula as divinely inspired but stops the flow and begins a new flow.] [The 1969 version after gutting the formula by stripping it of the phrase "the mystery of faith" interrupts the flow of the inspired formula with a comma.] [The 1967 version changes "unto the remisison of sins" to "so that sins may be forgiven" and of course changes "for many" to "for all men.] [The 1969 version changes "unto the remission of sins" to "for the forgiveness of sins"] [Again 1967 versions stops the flow of the formula by starting a new sentence.  Why was all this necessary all of a sudden?  The alteration of a sacramental formul makes it doubtful especially when the meaning is changed.  And in Catholic theology "a doubtful sacrament is no sacrament".  This means we must avoid doubtful sacraments for fear that we commit the sacrilege of worshipping a piece of bread.]  WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS

1967:

THIS IS THE CUP OF MY BLOOD, THE BLOOD OF THE NEW AND EVERLASTING COVENANT - THE MYSTERY OF FAITH.  THIS BLOOD IS TO BE SHED FOR YOU AND FOR ALL MEN SO THAT SINS MAY BE FORGIVEN.

1969:

Take this, all of you, and drink from it, for this is the Chalice/cup of My Blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins.
___
So in 1969 they took out the phrase "the mystery of faith" which is what the sacrament is.  They also made it more "pc" by taking out "men".  Further, if you look closely they changed the grammar of the formula which changes the emphasise.  

So the entire critique we have been looking at these past few weeks is of a formula that was further mutilated only 2 years later.