You keep telling us how corrupt the NWT is Enoch.....show us some examples
Yet again, here we go.
Let's now consider the NWT
Matthew 17:21, and show that it too follows Vaticanus and Sinaiticus:
Matthew 17:21 NWT -
21 ——
Again, that which is stated is a lie, not only referring to
Mark 9:29, which is already shown to be in practically all mss, the NWT notation again false says, "these words do not appear in the earliest and most reliable manuscripts, and are evidently not part of the inspired Scriptures."
The words do not occur in the following corrupted texts:
Aleph* (Sinaiticus), B (Vaticanus), Theta; pc, e, ff1, sin, cur, pal, sa, bo-pt, Eth-rom,ms
Sinaiticus has been edited by a scribe and placed the text back in the text, so it is in Sinaiticus by later scribe.
So when the WTS/JW notation says, "Some ancient manuscripts here read ..."
, they are attempting to negate the vast extant literature which has the text in it:
"... Aleph-2
C, D, E, F, G, H, K, L, M, O, S, U, V, W, X, Y
Gamma, Delta, Pi, Sigma, Phi, Omega
Cursives: MAJORITY, fam 1,13
Old Latin: (a), aur, (b), (c), d, f, ff2, g1, l, (n), q, r1,2, Vulgate
Syriac: (Pes.hitta), (Harclean)
Coptic: Bohairic-pt, mae
Armenian: Ethiopic-ppl
Also extant in 047, 055, 0211 ..." - A Closer Look: Early Manuscripts & The A.V.; by Jack Moorman, page 68
Additionally:
"... PSEUDO-CLEMENT OF ROME, concerning Virginity (I 8:59)
ORIGEN, Matthew (I 10:479)
AMBROSE, Letters (III 10:459) ..." - Early Church Fathers And The Authorized Version, by Jack Moorman, page 40
Even Thomas Aquinas cites these on Matthew 17:21:
"... Raban.:
But while He teaches the Apostles how the daemon ought to be cast out, He instructs all in615 regulation of life; that we may all know that all the heavier afflictions, whether of unclean spirits, or temptations of men, may be removed by fasts and prayers; and that the wrath also of the Lord may be appeased by this remedy alone; whence he adds, “Howbeit this kind is not cast out but by prayer and fasting.”
Chrys.:
And this He says not of lunatics in particular, but of the whole class of daemons. For fast endues with great wisdom, makes a man as an Angel from heaven, and beats down the unseen powers of evil. But there is need of prayer as even still more important. And who prays as he ought, and fasts, had need of little more, and so is not covetous, but ready to almsgiving. For he who fasts, is light and active, and prays wakefully, and quenches his evil lusts, makes God propitious, and humbles his proud stomach. And he who prays with his fasting, has two wings, lighter than the winds themselves. For he is not heavy and wandering in his prayers, (as is the case with many,) but his zeal is as the warmth of fire, and his constancy as the firmness of the earth. Such an one is most able to contend with daemons, for there is nothing more powerful than a man who prays properly.
But if your health be too weak for strict fast, yet is it not for prayer, and if you cannot fast, you can abstain from indulgences. And this is not a little, and not very different from fast.
Origen:
If then we shall ever be required to be employed in the healing of those who are suffering any thing of this sort, we shall not adjure them, nor ask them questions, nor even speak, as though the unclean spirit could hear us, but by our fasting and our prayers drive away the evil spirits.
Gloss. ord.:
Or; This class of daemons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast.
Remig.:
Further information on this text may be found here -
"... The textual evidence for the inclusion of this verse is massive and universal. It is found in the Majority of all Greek manuscripts including Sinaiticus correction, C, D, E, F, G, H, K, L, M, O, S, U, V, W, X, Y, Gamma, Delta, Pi, Sigma, Phi and Omega among the uncial or capital lettered manuscripts, and is in the Diatessaron, a compilation of the 4 gospels, which dates to around 160-175 A.D.
It is included in the Old Latin copies of a, aur, b, c, d, f, ff2, g1, l, n, q, r1. It is in the Latin Vulgate, the Syriac Peshitta, Harclean, some Coptic Boharic, the Armenian, some Ethiopic, the Georgian and the Slavonic ancient versions. It is quoted by such early church writers as Origen, Asterius, Hilary, Basil, Ambrose, Chrysostom, Jerome and Augustine.
It is omitted mainly by the Vaticanus manuscript and Theta.
See also:
"... Burgon (14) p 91, 206 states that every extant uncial except Aleph and B and every extant cursive except one contain the verse. Of the versions, the Old Latin, Syriac, Coptic, Armenian, Georgian, Ethiopic and Slavonic attest to the verse, with only the Curetonian Syriac and Sahidic omitting it. He cites additional ancient authorities including: 2nd Century: Tertullian; 3rd Century: Origen; 4th Century: Ambrose, Athanasius, Augustine, Basil, Chrysostom, Hilary, Juvencus; 8th Century: Clement of Syria, John Damascene.
Burgon also cites the Syriac version of the Canons of Eusebius and the readings of the entire Eastern Church on the l0th Sunday after Pentecost from the earliest period, in favour of the verse. Berry's Greek text supports this passage. ..." -
Manuscript Evidence for Disputed Verses
Again, sister White, for the Seventh-day Adventist, already cites this verse, as found in the KJB on several occasions.
See also the notations already given on Mark 9:29 here -
Bible Doctrines affected by Modern Versions