The following is a scan of:
Philip Wesley Comfort, A Commentary on Textual Additions
to the New Testament (Grand Rapids, Mich.: Kregel, Inc., 2017), 159-61
(click here)
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First Timothy
1:17a | (added word in bold)
indestructible, invisible, immortal
Original Text αφθαρτω αορατω (indestructible,
invisible). This is the reading of the earliest MS (א).
Textual Gap-filling: The
word αθανατω (immortal) was
added in F and G read, creating the rendering “indestructible, invisible, immortal.”
The Greek behind “indestructible” is αφθαρτος; it denotes that which cannot be corrupted and does not
perish. Greek philosophers applied this characteristic to the soul (as opposed
to the body). “Invisible” means that which cannot be seen with the mortal eye (a
+ horatos; cf. Col 1:15). (Philip Wesley Comfort, A Commentary on
Textual Additions to the New Testament [Grand Rapids, Mich.: Kregel, Inc.,
2017], 131)
1:17b | (added word in bold)
the only wise God
Original Text: GK (only God). This is the original
wording according to two early MSS (א* A), as well as D* F G H* 33 1739 cop.
Textual Gap-filling: A variant reading adds GK, creating
the rendering “the only wise God” In א2 [seventh century] D1
Hc Ψ Maj (so TR and KJV), by way of
scribal expansion influenced by Romans 16:27. The statement “he alone is God”
(lit. “the only God”) is distinctively Jewish (as opposed to the polytheism of
the non-Jewish world). The adjective “wise” was added because Romans 16:27
formed a horizon of expectation, and the gap was filled accordingly. (Philip
Wesley Comfort, A Commentary on Textual Additions to the New Testament [Grand
Rapids, Mich.: Kregel, Inc., 2017], 131-32)
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The Epistle of Jude
1:22-23
There are many textual variants (see below).
Original Text: εκ πυρος αρπασατε διακρινομενους δε ελεειτε εν φοβος (and snatch some from the
fire, and show mercy with fear to others who have doubts). This is the
reading in the earliest MS (P72).
Textual Gap-filling: There are several variants: (1) and
show mercy to some who have doubts—save them by snatching them form the fire:
and to some show mercy with fear” (B); (2) “and have mercy on some, making a
difference, and others, save with fear, pulling them out of the fire” (Maj; so
KJV); and (3) “and reprove some who have doubts [or, who dispute[ and in fear
save some from fire” (C*); (4) “and show mercy to some who have doubts [or, who
dispute], and save some, snatching them from the fire, and to some show mercy with
fear” (א); (5) “and reprove some who have doubts [or, who dispute], and save
some, snatching them from the fire, and to some show mercy with fear” (A). The short
reading in P72 (which is nearly the same in B) could be original. If
so, the other variants are scribal expansions. (Philip Wesley Comfort, A
Commentary on Textual Additions to the New Testament [Grand Rapids, Mich.:
Kregel, Inc., 2017], 157)
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47 In the evening, when I was in
my cell, I saw the Lord Jesus clothed in a white garment. One hand [was] raised
in the gesture of blessing, the other was touching the garment at the breast.
From beneath the garment, slightly drawn aside at the breast, there were emanating
two large rays, one red, the other pale. In silence I kept my gaze fixed on the
Lord; my soul was struck with awe, but also with great joy. After a while,
Jesus said to me, Paint an image according to the pattern you see, with the
signature: Jesus, I trust in You. I desire that this image be venerated, first
in your chapel, and [then] throughout the world.
48 I promise that the soul
that will venerate this image will not perish. I also promise victory over [its]
enemies already here on earth, especially at the hour of death. I Myself
will defend it as My own glory. (February 22, 1931, Notebook 1, Divine
Mercy in my Soul: The Diary of the Servant of God Sister M. Faustina Kowalska [Stockbridge,
Mass.: Marian Press, 1987], 24)
Commenting on the original text of 1 John 5:7-8 (sans the “Johannine Comma”):
The passage as written by John has
nothing to do with the Trinity, but with the three critical phases in 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 this 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 (Rom 1:3-4). This trifold testimony is
unified in one aspect: each event demonstrated that the man Jesus was the
divine Son of God. (Philip Wesley Comfort, A Commentary on Textual Additions
to the New Testament [Grand Rapids, Mich.: Kregel, Inc., 2017], 152)
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7:28 | (added word in bold)
appoints high priests
Original Text: GK (appoints priests). This is probably
the original reading according to two early MSS (P46vid Ivid),
as well as D syrp copsa.
Textual Gap-filling: A variant reading καθιστησιν αρχιερεις “appoints high priests” in four early MSS (א A B C), as well as Ψ 33 1739 (so TR and KJV). The manuscript evidence is divided; either
reading could be original. But if the second reading is not original, it is the
product of scribal-gap filling, where the scribes were influenced by the context of the chapter, which speaks of high priests. (Philip Wesley Comfort,
A Commentary on Textual Additions to the New Testament [Grand Rapids,
Mich.: Kregel, Inc., 2017], 141)
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