The KJV follows the Byzantine text. Best version translated to English. And most all other versions are from Alexandrian text, which contains missing and misinterpreted verses.
Q: What are some of the differences between the Alexandrian manuscript family versus the Byzantine?A: The Alexandrian manuscripts have at least 33 verses less than the Byzantine family, which works out to 577 words less. There also are at least 54 word modifications. If someone felt certain the earliest Alexandrian manuscripts were totally correct, then the following verses would not be in the Bible: Mt 12:47; 17:21; 18:11; 23:14; Mk 9:44, 46; 11:26; 15:28; 16:9-20; Lk 23:24; Jn 5:4; John 7:53-8:11. The manuscripts Bodmer 14, 15, Sinaiticus do not have Lk 23:17 while Vaticanus has it.Modern times did not produce the first people to study Bible manuscript variations. An unusual Christian from Alexandria named Origen apparently was the first to very systematically look at various manuscripts and decide which most likely was the original reading. Origen had a large number of manuscripts available to him that are lost to us today, and Alexandrian manuscripts are all assumed to be influence by his work. (Christians today debate over whether his influence is a good or bad thing.) Here is a small sampling of manuscript variations where the Alexandrian manuscripts generally say the same thing and Byzantine manuscripts say something different.Mt 18:11 ("For the son of Man is come to save that which has been lost.") is absent in Sinaiticus, Vaticanus, Sahidic Coptic, Bohairic Coptic, Origen, Eusebius, and Jerome. These 9 words are included in the Byzantine Lectionary, Syriac, Armenian, Diatessaron (c.170 A.D.), and Chrysostom (400 A.D).Mk 10:34 has "after three days" in Sinaiticus, Vaticanus, Ephraemi Rescriptus, Bezae Cantabrigiensis, Sahidic Coptic, Bohairic Coptic. It says "On the third day" in Alexandrinus, Byzantine Lectionary, Gothic, Armenian, Ethiopic, Georgian, Origen.Mk 11:26 "But if you do not forgive, neither will your Father who is in heaven forgive your sins/transgressions." is missing in Sinaiticus, Alexandrinus, Bohairic Coptic, and Sahidic Coptic. (17 words)Mk 16:9-20 The following sources do not have the longer ending.c.360 A.D. Eusebius Questions to Marianus I193-217/220 A.D. Clement of Alexandria225-254 A.D. Origen407 A.D. Jerome, Epistle 120At least 6 other ancient manuscriptsSyriac900-1000 A.D. Armenian manuscript has it, but says it was added by Aristion, whom Papias mentionsSinaiticus and Vaticanus do not have it, but they have a blank space for it.The following manuscripts do have the longer ending170-202 A.D. Irenaeus Against Heresies 3:11110-155 A.D. (disciple of Polycarp, disciple of John)c.170 A.D. Tatian's Diatessaron200 A.D. Tertullian Treatise on the SoulAt least 38 ancient Bible texts120-150 A.D. Didache~700 A.D. on Byzantine text family5th century Freer Gospels400-600 A.D. Codex Bezae manuscriptThe later Alexandrian manuscripts have it also.c.450 A.D. Alexandrinus400-500 A.D. Ephraemi Rescriptus Manuscript3rd-4th century Bohairic Coptic3rd-4th century Sahidic CopticJn 5:4 ("for an angel of the Lord went down at certain seasons into the pool, and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.") absent in p66 (150-200 A.D.), p75, Sinaiticus, Vaticanus, Sahidic Coptic, Bohairic Coptic, and the original copies of Ephraemi Rescriptus, Alexandrinus, and the Diatessaron. The church writer Nonnus (431 A.D.) does not have this. The earliest copies with these 29 words are the Armenian and Georgian versions (both 5th century), and later corrections to Alexandrinus, Ephraemi Rescriptus, and the Freer Gospels. However, the church fathers Tertullian (200-240 A.D.), Ambrose, Didymus, Chrysostom, and Cyril refer to this in their paraphrased renderings.Jn 7:53-8:11 is called "the pericope of the adulteress" Sinaiticus, Vaticanus, p56, p75, the Sahidic Coptic, and the Gothic do not have it. The Diatessaron, Clement of Rome, Tertullian, Origen, and Chrysostom also do not have it. The rest of the major manuscripts have it. Aland et al. says "Alexandrinus and Ephraemi Rescriptus apparently had it, though their state of preservation makes this not certain. This passage is interesting in that Aland et al. says this is "virtually certain" it was in the original manuscript, yet the Alexandrian family, with the exception of Bohairic Coptic, do not have it. Thus, if one relies on the Alexandrian family of manuscripts, one has to do so recognizing that this family left out this entire passage. Of course while the Byzantine family has this passage, John Chrysostom does not. (The pericope of the adulteress and the ending of Mark are the two largest non-trivial manuscript variations in the New Testament.)Jn 10:34 "the law" is in Bodmer II 200 A.D. Bodmer 14,15 early 3rd century, Sinaiticus, Vaticanus, Alexandrinus, Byzantine Lectionary, Sahidic Coptic, Bohairic Coptic, Gothic, Armenian, Athanasius. It says "the law of you" in Chester Beatty Papyrii 200 A.D., Sinaiticus (corrected), Cantabrigiensis, Tertullian, Hilary.Eph 1:1 The words "in Ephesus" are absent from Chester Beatty II (200 A.D.), Vaticanus, Sinaiticus, and the early Christian writers Tertullian (200-240 A.D.) and Origen (225-254 A.D.). A corrector later added the words to Sinaiticus and Vaticanus. Alexandrinus also has these words, as do the Byzantine Lectionary and John Chrysostom (c.397 A.D.)1 Cor 11:24 "broken for you", "broken" is absent in Chester Beatty II (200 A.D.), Vaticanus, Sinaiticus, Ephraemi Rescriptus (original), Alexandrinus, Athanasius (326-373 A.D.). "Broken" is present as a later correction in Sinaiticus, Ephraemi Rescriptus (3rd corrector), the Gothic, Byzantine Lectionary, and John Chrysostom (c.397 A.D.)A split decision is Mk 1:2, where the Byzantine Lectionary and the Armenian says In the prophets, along with Alexandrinus, Syriac, Bohairic Coptic, Ethiopic, Irenaeus, and other manuscripts. Isaiah is mentioned in most other manuscripts including Sinaiticus, Vaticanus, Sahidic Coptic, Gothic, Bezae Cantabrigiensis, etc..Regardless, the Alexandrian and Byzantine manuscript families all do not have 1 Jn 5:7-8. The first preserved Greek manuscript that has this was not written until the 10th century, though the heretic Priscillian (380 A.D.) had heard of this.