Early Ante Nicene Father (so called) quoted this section in their messages, proving it should have been there. In fact you can find many verses from them that are quoted in their messages proving that the KJV we have today is the right bible. Many New version take out or cast doubt on many verses that the fathers ( so called) quoted and many of those verses are only in the KJV. This shows that the KJV has the oldest evidence to back it up.
Use the KJV it is "the Bible" for today. Don't believe all the textually attackers and those who attack the KJV. Doctrine is affected and majour doctrine at that with the other versions as I Have found in my study.
Or do a study yourself on the early fathers ( so called0 and find verses that are in the KJV and not in the New Versions and see if the early writers quoted them in their sermons. This is the case with many verses and some are way back before the so called "oldest" manuscripts". This show that the verses that are in the KJV are right and justified by very early writers and they were taken out later by men.
One theory I have is that Arius and his other herietical teachers may have edited some text and versions to deny the Diety of Christ and the eternal Sons existance. Strangely many of the verses that show who Jesus Christ is are tampered with. Again this is a long study too much for here.
I know many with scoff at the KJV and many have mockingly attacked it and tried to pull it down. But so far i see it stand true.
Fact: The Greek Codex possessed by the Roman Catholic church, the Codex Vaticanus, does not include the last nine verses of Mark 16.
Also, as far as the anti-Nicene church fathers are concerned, all I will say about them is this:
"The habits of the Fathers in quotation were very loose. Having no concordances or indices, or anything resembling the modern apparatus for facilitating reference, and often no manuscript, they were frequently compelled to rely upon memory for their citations. Quoting from memory explains what we so often find, — combinations of different passages, transpositions, and sense-renderings. Though a full summary of the whole gospel life could be composed from the quotations of Justin Martyr, his quotations are careless. He quotes the same passage differently on different occasions. Although he cites written documents, he often quotes from memory, and interweaves words which are given separately by the Synoptists. He condenses, combines, and transposes the language of the Lord as recorded in the Gospel records. Take, for example. Matt. 5:22, 39, 40, 41, and Luke 6:29. In Justin, 1 Apol. XVI, we read τῷ τυπτόντι σοῦ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ τὸν αἴροντα σοῦ τὸν χιτῶνα ἢ τὸ ἱμάτον μὴ κωλύσῃς. ̔́Ος δὲ ἂν ὀργισθῇ ἐνοχός ἐστιν εἰς τὸ πῦρ, παντὶ δὲ ἀγγαρεύοντί σε μίλιον ἀκολούθησον. Here we have several verses massed, apparently from two Evangelists. Luke is literally followed in the first nine words. The order of the Gospel is not observed, and the sense is changed in the words about the coat and the cloke.
Similarly Matt. 5:46 ; comp. Luke 6:27. Justin, 1 Apol. XV: εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, τί καινὸν ποιεῖτε; καὶ γὰρ οἱ πόρνοι τοῦτο ποιοῦσιν. Here, instead of "What reward have ye?" Justin has "What new thing do ye do?" For "publicans" he gives "fornicators."
Again, see Clement of Alexandria, Strom. III, 4, 36, where Matt. 5:16 is given τὰ ἀγαθὰ ὑμιν ἔργα λαμψάτω, "Let your good works shine."
The Apostolic Fathers are of little value for patristic quotation, since they do not so much quote as blend the language of the New Testament with their own. Fragments of most of the canonical Epistles are embedded in their writings, and their diction is more or less coloured by that of the apostolic books, and different passages are combined.
It is possible that, in some cases, the writers do not intend to quote, but merely to use the words loosely by way of allusion. But often, even when quotation is intended, the citation is inaccurate. To take a single instance, Clement of Rome was familiar with the Epistle to the Hebrews, and references to it occur frequently in his letter to the Corinthians; but in his citation of Heb. 1:3, 4, in Ch. 36, for δόξης "glory," we have μεγαλωσύνης "majesty"; for κρείττων "better," μείζων "greater"; and παρ ̓ αὐτοὺς "than they" is omitted.
Renderings where the sense is given without strict regard to the text are found frequently in Irenæus, who is usually careful in quotation. He changes the syntax, or uses different words intended as equivalents, as εὐχαρίστησεν for εὐλόγησεν in Luke 2:28; ἀκολουθεῖ μοι for ἔρχεται ὀπίσω μου, in Luke 14:27; πεπλανημένον for ἀπολωλός in Luke 15:4. Similarly Origen, Cont. Cels. 8:43, gives the equivalent of Eph. 2:12 without exact quotation, τοὺς ξένους τῶν διαθηκῶν τοῦ θεοῦ καὶ ἀλλοτρίους τῶν εὐαγγελίων.
It is quite possible that a Father may have shaped a passage to fit his view of a disputed point. Hence, passages which bear upon great doctrinal controversies must be examined to see whether they exhibit traces of intentional alteration in the interest of doctrinal bias. On the whole, there is little of this. The worst that can be charged, in the great majority of cases, is a tendency, where two readings exist, to prefer the one which makes for the writer's view. Some other cases may be set down to ignorance of the principles of textual criticism. Thus Tertullian castigates Marcion for substituting διαμερισμόν "division" for μάχαιραν "a sword," in Luke 12:51. "Marcion," he says, "must needs alter, as if a sword could do anything but divide." But Marcion was right, and Tertullian, quoting from memory, had in mind the parallel passage in Matt. 10:34.
Again, Tertullian stigmatises the Valentinians as adulterators for reading, in John 1:13, οἳ ἐγεννήθησαν, "which were born." The correct reading, he maintains, is ὃς̀ ἐγεννήθη, "where was born," and the reference is to Christ. But the reading of the Valentinians was correct, and Tertullian's reading was absurd, as the context shows.
Similarly, Ambrose charged the Arians with erasing from the text of John 3:6, the words, "because the Spirit is God and is born of God," in order to support their denial of the deity of the Holy Ghost. But Ambrose did not know that these words were a gloss which had been incorporated into the western text, and that therefore the Arians were right in omitting it.
Patristic quotations have a real value in enabling us to fix, at least approximately, the dates at which certain readings are found. Between A.D. 170 and 250 we have a number of voluminous writers; and in the extant remains of Origen alone the greater part of the New Testament is quoted. On the other hand, the dates of the earliest manuscripts and of some of the versions cannot be fixed with absolute certainty, and the dates of the texts which they contain are still more uncertain. Yet it is to be remembered that, in case of a disagreement between patristic evidence and manuscript authority, the early date of a Father is no guarantee for the value of his evidence, because, contemporary with the earliest Fathers, we have a large amount of textual corruption."
A History of Textual Criticism of the New Testament, By: Marvin Vincent, 1899, Part I, Chapter VI, Patristic Quotations
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Till all are one.