A few of my KJV mark ups.

[37818]

1 John 5:7-8, ". . . For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost: and these three are one.And there are three that bear witness in earth,]the spirit, and the water, and the blood: and these three agree in one. . . ."


Acts of the Apostles 9:5-6, ". . . And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest:[ it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, ]•Arise, and go into the city, and it shall be told thee what thou must do. . . ."
In the margin "but"

1 Peter 2:2, ". . . As newborn babes, desire the sincere milk of the word, that ye may grow thereby: . . ." I add the phrase, "into salvation."

 

[RipponRedeaux]

1 John 5:7-8, ". . . For there are three that bear record [in heaven, the Father, the Word, and the Holy Ghost: and these three are one.And there are three that bear witness in earth,]the spirit, and the water, and the blood: and these three agree in one. . . ."

"Without the intrusive words the text reads 'For there are three that testify: the Spirit, the water, and the blood; and the three are in agreement' (NIV). It has nothing to do with the Triune God, but with the three critical phases of Jesus' life where he was manifested as God incarnate, the Son of God in human form. This was made evident at his baptism (=the water), his death (=the blood), and his resurrection (=the Spirit). At his baptism, the man Jesus was declared God's beloved Son (see Matt. 3:16,17). At his crucifixion, a man spilling blood was recognized by others as 'God's Son' (see Mark 15:39). In resurrection, he was designated as the Son of God in power (see Rom. 1:3-4). This threefold testimony is unified in one aspect: Each event demonstrated that the man Jesus was the divine Son of God." (New Testament Text And Translation Commentary by Philip W. Comfort, p.785)

 

[RipponRedeaux]

Acts of the Apostles 9:5-6, ". . . And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest:[ it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, ]•Arise, and go into the city, and it shall be told thee what thou must do. . "

"What is noteworthy about this variant is that the full interpretation became part of TR without ever being in a Greek witness. According to Metzger (TCGNT), Erasmus translated this addition from the Latin Vulgate and incorporated it into the first edition of his Greek New Testament in 1516. From there it became part of TR, and was included in KJV."
(New Testament Text And Translation Commentary by Philip W. Comfort, p. 365)

 

[37818]

"Without the intrusive words the text reads 'For there are three that testify: the Spirit, the water, and the blood; and the three are in agreement' (NIV). It has nothing to do with the Triune God, but with the three critical phases of Jesus' life where he was manifested as God incarnate, the Son of God in human form. This was made evident at his baptism (=the water), his death (=the blood), and his resurrection (=the Spirit). At his baptism, the man Jesus was declared God's beloved Son (see Matt. 3:16,17). At his crucifixion, a man spilling blood was recognized by others as 'God's Son' (see Mark 15:39). In resurrection, he was designated as the Son of God in power (see Rom. 1:3-4). This threefold testimony is unified in one aspect: Each event demonstrated that the man Jesus was the divine Son of God." (New Testament Text And Translation Commentary by Philip W. Comfort, p.785)

1 John 5:6-7, ". . . For there are three that bear record, the Spirit, and the water, and the blood: and these three agree in one. . . ." This can be understood to refer to John 19:34, ". . . But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. . . ." A view I have long held.

 

[RipponRedeaux]

1 Peter 2:2, ". . . As newborn babes, desire the sincere milk of the word, that ye may grow thereby: . . ." I add the phrase, "into salvation."

"The variant, which appears in the majority of manuscripts, is clearly a late scribal deletion. At some point in the history of the text, scribes must have found it difficult to conceive of how one could 'grow into salvation,' because salvation is normally considered as an initial gift accompanying regeneration or an eschatological event accompanying the believer's resurrection.
But salvation is just as much of a process as sanctification and transformation are, for as Christians are transformed, they are also delivered (saved) from the world and their fallen nature. It is the word of God that gives the believers the nourishment to grow into this kind of salvation." (Comfort, p.740).

 

[Conan]

"What is noteworthy about this variant is that the full interpretation became part of TR without ever being in a Greek witness. According to Metzger (TCGNT), Erasmus translated this addition from the Latin Vulgate and incorporated it into the first edition of his Greek New Testament in 1516. From there it became part of TR, and was included in KJV."
(New Testament Text And Translation Commentary by Philip W. Comfort, p. 365)

He was shown Greek manuscript 61 I believe, which was freshly made to deceive him.

In his third edition (1522) Erasmus inserted the so-called Comma Johanneum in 1 John 5:7, not because he believed it to be authentic, but in order to "take away the handle for calumniating him which had been afforded by his honestly following his MSS. in this passage" (Tregelles, Account of the Printed Text, p. 26. For a full discussion of the pressure Erasmus was under to insert the Comma against his better judgment see H.J. de Jonge, 'Erasmus and the Comma Johanneum,' Ephemerides Theologicae Lovanienses 56 [1980], pp. 381-389.
Bibliography of Textual Criticism "E"

 

[37818]

"The variant, which appears in the majority of manuscripts, is clearly a late scribal deletion. At some point in the history of the text, scribes must have found it difficult to conceive of how one could 'grow into salvation,' because salvation is normally considered as an initial gift accompanying regeneration or an eschatological event accompanying the believer's resurrection.
But salvation is just as much of a process as sanctification and transformation are, for as Christians are transformed, they are also delivered (saved) from the world and their fallen nature. It is the word of God that gives the believers the nourishment to grow into this kind of salvation." (Comfort, p.740).

The variant at the end of 1 Peter 2:2 most of the modern translations accept the reading. And it is commonly thought the Majotity text omits it.

 

[RipponRedeaux]

The variant at the end of 1 Peter 2:2 most of the modern translations accept the reading. And it is commonly thought the Majotity text omits it.

No, most Bible translations do not accept the variant which is "that you may grow." The KJV and NKJV have it. However the majority of Bible versions have something along the lines of "that you may grow up in your salvation." These translations do not accept the deletion as the KJV has it.

 

[Conan]

No, most Bible translations do not accept the variant which is "that you may grow." The KJV and NKJV have it. However the majority of Bible versions have something along the lines of "that you may grow up in your salvation." These translations do not accept the deletion as the KJV has it.

Thats what he said.

 

[Marooncat79]

So the original 1611 was the first study Bible since the JC was meant to explain that verse as relating to the Trinity!

haha.

 

[RipponRedeaux]

Thats what he said.

No, that's not what he said. Most translations in fact DO NOT ACCEPT THE VARIANT which is "you may grow."

 

[Martin Marprelate]

"What is noteworthy about this variant is that the full interpretation became part of TR without ever being in a Greek witness. According to Metzger (TCGNT), Erasmus translated this addition from the Latin Vulgate and incorporated it into the first edition of his Greek New Testament in 1516. From there it became part of TR, and was included in KJV."
(New Testament Text And Translation Commentary by Philip W. Comfort, p. 365)

Acts 26:14. 'And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, "Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads."'

Every Greek text SFAIK contains the words. Just sayin'

 

[Martin Marprelate]

"The variant, which appears in the majority of manuscripts, is clearly a late scribal deletion.

Comfort has no reason to say that other than his own bias. Unfortunately the UBS 4th Edition does not mention the variation.

 

[37818]

. . . THE VARIANT which is "you may grow."

Source this? As far as I know there is no such variant. Unless I missed it, I have nothing on αυξηθητε having a variant in 1 Peter 2:2.

 

[RipponRedeaux]

Acts 26:14. 'And when we all had fallen to the ground, I heard a voice speaking to me and saying in the Hebrew language, "Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads."'

Every Greek text SFAIK contains the words. Just sayin'

I have no problem with the reading above. It's in just about every English translation.

 

[RipponRedeaux]

Comfort has no reason to say that other than his own bias. Unfortunately the UBS 4th Edition does not mention the variation.

Regarding 1Peter 2:2 :
The fuller text, is found in Sinaiticus, p72, A [your favorite uncial], B, C, KP, 33, 69, 81, 323, 614, 630, 945, 1241, 1739, and others.

 

[37818]

Regarding 1Peter 2:2 :
The fuller text, is found in Sinaiticus, p72, A [your favorite uncial], B, C, KP, 33, 69, 81, 323, 614, 630, 945, 1241, 1739, and others.

Sinaiticus has the αυξηθητε reading. I do not think you know of any such variant regarding αυξηθητε in 1 Peter 2:2.

 

[Conan]

2:2. Add "unto salvation" after "grow thereby". G L T Tr A W WH N NA

Epistles of Peter

 

[RipponRedeaux]

"The variant, which appears in the majority of manuscripts, is clearly a late scribal deletion. At some point in the history of the text, scribes must have found it difficult to conceive of how one could 'grow into salvation,' because salvation is normally considered as an initial gift accompanying regeneration or an eschatological event accompanying the believer's resurrection.
But salvation is just as much of a process as sanctification and transformation are, for as Christians are transformed, they are also delivered (saved) from the world and their fallen nature. It is the word of God that gives the believers the nourishment to grow into this kind of salvation." (Comfort, p.740).

"Not only is the longer reading superior externally, but since the notion of growing up [in] to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it." [A portion of Net Notes regarding 1 Peter 2:2].

 

[37818]

In 1 Peter 2:2, "into salvation" is also according to Family 35 reading and at 65% of the mss evidence for 1 Peter.