Just for you Grace.
John Tvedtnes noted:Very Early Christian writers noted examples of textual corruption. Justin Martyr (A.D. 110-165) accused the Jews of removing portions of the Old Testament that prophesied of Christ to come. He referred to missing portions of the writings of Isaiah, Jeremiah, and Ezra, citing the missing words (Dialogue With Trypho 72-74). Two other second-century writers, Irenaeus (Against Heresies 3:20; 4:22) and Melito of Sardis (Homily on the Passion), cited one of the same passages, the latter attributing it to both Isaiah and Jeremiah. Ironically, none of these missing parts has been restored in any Christian Bible.
Several of the Church Fathers of the first centuries of the Christian era quote from Ezekiel items that are not found in the biblical book of that name. Epiphanius (Against Heresies 64.70.5-17) attributes to Ezekiel the story of the blind and lame men, which is also found, without attribution, in TB Sanhedrin 91a-b), but which is unknown from Ezekiels writings. 1 Clement 8:3, citing Ezekiel 18:30-31, adds ideas not found in that passage but which are also included in the version found in one of the Nag Hammadi texts, The Exegesis on the Soul (II,6) 135-6. Tertullian (De Carne Christi 23) noted that Ezekiel wrote about a cow that had given birth and had not given birtha story repeated by Epiphanius (Panarion Haeresies 30.30.3), Gregory of Nyassa (Against the Jews 3), Clement of Alexandria (Stromata 7:16) and in Acts of Peter 24. Clement of Alexandria (Paedagogus 1:9) attributes to Ezekiel words that partially parallel the thoughts in Ezekiel 34:11-16 but which are quite different. From these examples, it is clear that the Ezekiel text possessed by the early Church differed from the one in todays Bible.
Among the Dead Sea Scrolls are two fragmentary copies of a document (4Q385, 4Q386) that have been termed Pseudo-Ezekiel because it has passages from the biblical Ezekiel that vary from what is found in the standard Massoretic Hebrew text. Flavius Josephus, a Jewish historian of the first century A.D., declared that Ezekiel had written two books of prophecies (Antiquities of the Jews 10.5.1), though only one is found in the Bible.
There are also a number of passages in the New Testament that are not found in all of the ancient manuscripts. The most well known are found in Mark 16, John 8, and 1 John 5. The latter involves the words the Father, the Word and the Holy Ghost: and these three are one (1 John 5:7). These words are missing in 250 Greek New Testament manuscripts and are found in no manuscript from before the seventh century A.D. They only appear in four manuscripts written after 1400. Most scholars believe that a scribe added these words as an explanatory gloss.
John Gee also notes:Justin Martyr, a philosopher who lived in the middle of the second century, leveled the following accusation against the Jews: "from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: 'From the wood.' For when the passage said, 'Tell ye among the nations, the Lord hath reigned from the wood,' they have left, 'Tell ye among the nations, the Lord hath reigned.'",[Justin Martyr, Dialogus cum Tryphone 73, in The Ante-Nicean Fathers, 1:235.] Justin's antagonist, Trypho downplayed the accusation by saying "Whether [or not] the rulers of the people have erased any portion of the Scriptures, as you affirm, God knows; but it seems incredible."[Ibid.]
We learn about some of the types of changes made in the Christian texts because, ironically, they are clearly enumerated by the very people responsible for preserving them. For example Rufinus (fourth century) says of the earlier Christian texts he is copying: Wherever, therefore, we have found in his [in this case Origen's] books anything contrary to that which was piously established by him about the Trinity in other places, either we have omitted it as corrupt and interpolated, or edited it according to that pattern that we often find asserted by himself. If, however, speaking to the trained and learned, he writes obscurely because he desires to briefly pass over something, we, to make the passage plainer, have added those things that we have read on the same subject openly in his other books
.All who shall copy or read this
shall neither add anything to this writing, nor remove anything, nor insert anything, nor change anything. [Rufinus, preface to Origen, Peri Archon, 2-4, in Patrologiae Graecae 11: 113-114; cf. G. W. Butterworth, trans., Origen On First Principles (Goucester, Massechusetts: Peter Smith, 1973), lxiii-ixiv.]
Removal is the easiest textual corruption to introduce, and the most frequent form of scribal error. Justin Martyr accuses the Jews of removing small phrases from the scriptures.[Justin Martyr, Dialogus cum Tryphone 73, in The Ante-Nicean Fathers, 1:235.] Tertullian makes the same accusation of using "the knife, not the pen," in making "such an excision of the Scriptures" against Marcion.[Tertullian, De Praescriptione Haereticorum 38, in Ante-Nicean Fathers, 3:262.]
Addition is also a textual corruption, though less frequent than deletion: Tertullian discusses entire forged "writings, which wrongly go under Paul's name" and which circulated in his day. [Tertullian, De Baptismo 17, in Ante-Nicean Fathers, 3:677.]
I could go on and on with examples of the early Christians claiming that the scriptures had been changed. There are also many non-LDS scholars who are in agreement.
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