1 John 5:7

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1 John 5

(Textus Receptus, Novum Testamentum, Theodore Beza, 5th major edition. Geneva. 1598)

(King James Version, Pure Cambridge Edition 1900)

(King James Version 2016 Edition, 2016) - buy the revised and updated printed 2023 Edition New Testament here

Contents

Interlinear

Strong's Greek Pronunciation KJV 1611 KJV 1900 KJV 2016 Parts of speech Case Tense Number Gender Person Voice Mood
3754 ὅτι hot'-ee For For Because, Conjunction - - - - - - -
5140 τρεῖς trice three three three - - - - - - - -
1526 εἰσιν estin there are there are there are - - - - - - - -
3588 οἱ hoi - - - - - - - - - - -
3140 μαρτυροῦντες mar-too-reh'-on-tes that beare record that bear record that bear record - - - - - - - -
1722 εν en in in in - - - - - - - -
3588 τῷ to - - - - - - - - - - -
3772 οὐρανῷ, oo-ran-oo heauen, heaven, heaven, - - - - - - - -
3588 ὁ ho the the the - - - - - - - -
3962 πατήρ, pat-ayr' Father Father, Father, - - - - - - - -
3588 ὁ ho the the the - - - - - - - -
3056 λόγος, pat-ayr' Word, Word, Word, - - - - - - - -
2532 καὶ kahee and and and Conjunction - - - - - - -
3588 τὸ to the the the - - - - - - - -
40 ἅγιον hag'-ee-on holy: Holy Holy - - - - - - - -
4151 Πνεῦμα· pnyoo'-mah Ghost: Ghost: Spirit: - - - - - - - -
2532 καὶ kahee and and and Conjunction - - - - - - -
3778 οὗτοι hoo'-toi these these these - - - - - - - -
5140 τρεῖς trice three three three - - - - - - - -
1520 ἕν hen one. one. one. - - - - - - - -
1526 εἰσι· hen are are are - - - - - - - -

Commentary

Greek Manuscripts

1 John 5:7 is found in: Greek manuscript 61, codex Ravianus and Britannicus, it's also in the margins of 88 and 629, manuscript E (735 AD; has Acts 8:37).

Latin Manuscripts

Over 90% Vulgate mss have the comma. The earliest Vulgate manuscript is about 545 AD, Fuldensis (first published in the 1800s). Codex Fuldensis includes the Prologue to the Canonical Epistles which directly chastises unfaithful translators who have omitted the verse.

It is found in the old Latin manuscripts Codex Freisingensis (Latin "r", "Beuron 64"; AD *500*), leon 1 (various readings of 1 John 5:7-8; AD 913-923), leon 2 (margin, 930 AD; has Acts 8:37) harl 2 (AD 752), Codex Toletanus (988 AD; has Acts 8:37, 9:5, 9:6), Codex Demidovianus (1150 AD; has Acts 8:37), Codex Colbertinus (AD 1150), Codex Perpinianus (AD 1250; has Acts 8:37), and Speculum (Latin "m" AD *450*, within a century of Sinaiticus and Vaticanus)

It is found in 68mg(mg=margin), 636mg and 918. It is also found in omega 110, 429mg, 221, and 2318. It's in the Montfort MS and Codex Wizanburgens (8th century). It is found in the margin of Codex Ottobonianus (629, 14th century).

It is also found in the Ulmensis manuscript (AD 850), and Codex pal Legionensis (AD *650*). It is found in the German manuscript The Augsburger Bibelhandschrift (2 Cod 3)(AD 1350).

Church Fathers

The Council of Carthage in 481 AD included hundreds of Bishops who specifically give the verse, with special emphasis, in the doctrinal battles contra the Arians under Huneric. In their situation they where they faced with persecution and would have been extra careful to stick with accepted scripture. In his Letters to Edward Gibbon (1785) George Travis points says:

"That it may appear more clear than the light, that the divinity of the Father, the Son, and the Holy Ghost, is one, see it proved by the Evangelist St. John, who writes thus: " There are three who bear record in heaven, the Father, the Word, and the Holy Spirit; and these three are one." [1]

There are a number of other references (Fulgentius .. book on Trinity to Felix Notarius contra Arians .. and the Greek writing on the disputation between Athanasius and Arius attributed to Maximus the Confessor are two. Plus the 400s-Carthage period actually has more than one source.)

550 AD Old Latin ms r has it

1000s AD miniscule 635 has it

Tertullian

200 AD Tertullian wrote "which three are one" based on the verse in his Against Praxeas, chapter 25.

Cyprian of Carthage

250 AD Cyprian of Carthage, wrote, "And again, of the Father, Son, and Holy Ghost it is written: "And the three are One" in his On The Lapsed, On the Novatians

Priscillian

350 AD Priscillian referred to it [Corpus Scriptorum Ecclesiasticorum Latinorum, Academia Litterarum Vindobonensis, vol. xviii, p. 6.]

Idacius Clarus

350 AD Idacius Clarus referred to it [Patrilogiae Cursus Completus, Series Latina by Migne, vol. 62, col. 359.]

Athanasius

350 AD Athanasius referred to it in his De Incarnatione

Aurelius Augustine

398 AD Aurelius Augustine used it to defend Trinitarianism in De Trinitate against the heresy of Sabellianism

Council of Carthage

415 AD Council of Carthage appealed to 1 John 5:7 when debating the Arian belief (Arians didn't believe in the deity of Jesus Christ)

African writers

450-530 AD Several orthodox African writers quoted the verse when defending the doctrine of the Trinity against the gainsaying of the Vandals. These writers are:

A) Vigilius Tapensis in "Three Witnesses in Heaven"
B) Victor Vitensis in his Historia persecutionis [Corpus Scriptorum Ecclesiasticorum Latinorum, Academia Litterarum Vindobonensis, vol. vii, p. 60.]
C) Fulgentius in "The Three Heavenly Witnesses" [Patrilogiae Cursus Completus, Series Latina by Migne, vol. 65, col. 500.]

Cassiodorus

500 AD Cassiodorus cited it [Patrilogiae Cursus Completus, Series Latina by Migne, vol. 70, col. 1373.]

Speculum

550 AD The "Speculum" has it [The Speculum is a treatise that contains some good Old Latin scriptures.]

Wianburgensis

750 AD Wianburgensis referred to it

Jerome's Vulgate

800 AD Jerome's Vulgate has it [It was not in Jerome's original Vulgate, but was brought in about 800 AD from good Old Latin manuscripts.]

Waldensians

157-1400 AD Waldensian (that is, Vaudois) Bibles have the verse

John Calvin

John Calvin on the Comma said:

"However, the passage flows better when this clause is added, and as I see that IT IS FOUND IN THE BEST AND MOST APPROVED COPIES, I am inclined to receive it as the true reading."

John Gill

John Gill - commenting on 1 John 5:7:

"As to the old Latin interpreter, it is certain it is to be seen in many Latin manuscripts of an early date, and stands in the Vulgate Latin edition of the London Polyglot Bible: and the Latin translation, which bears the name of Jerom[e], has it, and who, in an epistle of his to Eustochium, prefixed to his translation of these canonical epistles, complains of the omission of it by unfaithful interpreters."
"As to the old Latin interpreter, it is certain it is to be seen in many Latin manuscripts of an early date, and stands in the Vulgate Latin edition of the London Polyglot Bible: and the Latin translation, which bears the name of Jerom[e], has it, and who, in an epistle of his to Eustochium, prefixed to his translation of these canonical epistles, complains of the omission of it by unfaithful interpreters."
"And as to its being wanting in some Greek manuscripts, as the Alexandrian, and others, it need only be said, that it is to be found in many others; it is in an old British copy, and in the Complutensian edition, the compilers of which made use of various copies; and out of sixteen ancient copies of Robert Stephen's, nine of them had it."
"And yet, after all, certain it is, that it is cited by many of them; by Fulgentius, in the beginning of the "sixth" century, against the Arians, without any scruple or hesitation; and Jerome, as before observed, has it in his translation made in the latter end of the "fourth" century; and it is cited by Athanasius about the year 350; and before him by Cyprian, in the middle, of the "third" century, about the year 250; and is referred to by Tertullian about, the year 200; and which was within a "hundred" years, or little more, of the writing of the epistle; which may be enough to satisfy anyone of the genuineness of this passage; and besides, there never was any dispute about it till Erasmus left it out in the first edition of his translation of the New Testament; and yet he himself, upon the credit of the old British copy before mentioned, put it into another edition of his translation."

Matthew Henry

"We are stopped in our course by the contest there is about the genuineness of v. 7. It is alleged that many old Greek manuscripts have it not. It should seem that the critics are not agreed what manuscripts have it and what not; nor do they sufficiently inform us of the integrity and value of the manuscripts they peruse...There are some rational surmises that seem to support the present text and reading."
"The seventh verse is very agreeable to the style and the theology of our apostle...Facundus acknowledges that Cyprian says that of his three it is written, Et hi tres unum sunt—and these three are one. NOW THESE ARE THE WORDS, NOT OF V. 8, BUT OF V. 7. They are not used concerning the three on earth, the Spirit, the water, and the blood; but the three in heaven, the Father, and the Word, and the Holy Ghost...If all the Greek manuscripts and ancient versions say concerning the Spirit, the water, and the blood, that in unum sunt—they agree in one, then it was not of them that Cyprian spoke, whatever variety there might be in the copies in his time, when he said it is written, unum sunt—they are one. And therefore Cyprian's words seem still to be a firm testimony to V. 7."
"It was far more easy for a transcriber, by turning away his eye, or by the obscurity of the copy, it being obliterated or defaced on the top or bottom of a page, or worn away in such materials as the ancients had to write upon, to lose and omit the passage, than for an interpolator to devise and insert it. He must be very bold and impudent who could hope to escape detection and shame; and profane too, who durst venture to make an addition to a supposed sacred book."
"I think, in the book of God,... the text is worthy of all acceptation."

John Wesley

" I would insist only on the direct words, unexplained, just as they lie in the text: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one."
"As they lie in the text :" -- but here arises a question: Is that text genuine? Was it originally written by the Apostle, or inserted in later ages? Many have doubted of this; and, in particular, the great light of the Christian church, lately removed to the Church above, Bengelius, -- the most pious, the most judicious, and the most laborious, of all the modern Commentators on the New Testament. For some time he stood in doubt of its authenticity, because it is wanting in many of the ancient copies. But his doubts were removed by three considerations: (1.) That though it is wanting in many copies, yet it is found in more; and those copies of the greatest authority: -- ( 2.) That it is cited by a whole gain of ancient writers, from the time of St. John to that of Constantine. This argument is conclusive: For they could not have cited it, had it not been in the sacred canon: -- (3.) That we can easily account for its being, after that time, wanting in many copies, when we remember that Constantine's successor was a zealous Arian, who used every means to promote his bad cause, to spread Arianism throughout the empire; in particular the erasing this text out of as many copies as fell into his hands. And he so far prevailed, that the age in which he lived is commonly styled, Seculum Aranium, -- "the Arian age;" there being then only one eminent man who opposed him at the peril of his life. So that it was a proverb, Athanasius contra mundum: "Athanasius against the world."

Frederick von Nolan

"'instead of "the Father, Word, and Spirit,' the remaining passage would have been direct concessions to the Gnostics and Sabellians, who, in denying the personal difference of the Father and the Son, were equally obnoxious to those avowed adversaries, the Catholics and the Arians. Nor did the orthodox require these verses for the support of their cause; they had other passages which would accomplish all that they could effect; and without their aid, they maintained and established their tenents."3

Nolan gives two reasons why 1 John 5:7 is seemingly scanty in reference to quotations from the church fathers: One - The passage in I John 5:7 is among those like 1 Timothy 3:16 and Acts 20:28 that have all been tampered with in the manuscript tradition, all three having to do with the deity of Christ as "God." Two - That the major reason for not quoting 1 John 5:7 was based on its wording, chiefly, purporting Jesus Christ as the "Word" instead of the "Son." Hence, with the Sabellian heresy being debated that Jesus Christ is the Father with no distinction, 1 John 5:7 would further propagate that notion. Therefore it wasn't quoted.

Edward F. Hills

Edward F. Hills said:

"The first undisputed citations of the Johannine comma occur in the writing of two 4th-century Spanish bishops… In the 5th century the Johannine comma was quoted by several orthodox African writers to defend the doctrine of the Trinity against the gainsaying of the Vandals, who…were fanatically attached to the Arian heresy." "Evidence for the early existence of the Johannine comma is found in the Latin versions and in the writings of the Latin Church Fathers." [1]
In the first place, how did the Johannine comma originate if it be not genuine, and how did it come to be interpolated into the Latin New Testament text?… Why does it not contain the usual trinitarian formula, namely, the Father, the Son, and the Holy Spirit? Why does it exhibit the singular combination, never met with elsewhere, the Father, the Word, and the Holy Spirit?
In the second place, the omission of the Johannine comma seems to leave the passage incomplete. For it is a common scriptural usage to present solemn truths or warnings in groups of three or four, for example, the repeated Three things, yea four of Proverbs 30, and the constantly recurring refrain, for three transgressions and for four, of the prophet Amos… It is in accord with biblical usage, therefore, to expect that in 1 John 5.7–8 the formula, there are three that bear witness, will be repeated at least twice. When the Johannine comma is included, the formula is repeated twice. When the comma is omitted, the formula is repeated only once, which seems strange.
In the third place, the omission of the Johannine comma involves a grammatical difficulty. The words spirit, water, and blood are neuter in gender, but in 1 John 5:8 they are treated as masculine. If the Johannine comma is rejected, it is hard to explain this irregularity. It is usually said that in 1 John 5.8 the spirit, the water, and the blood are personalized and that this is the reason for the adoption of the masculine gender. But it is hard to see how such personalization would involve the change from the neuter to the masculine. For in verse 6 the word Spirit plainly refers to the Holy Spirit, the Third Person of the Trinity. Surely in this verse the word Spirit is "personalized," and yet the neuter gender is used. Therefore, since personalization did not bring about a change of gender in verse 6, it cannot fairly be pleaded as the reason for such a change in verse 8. If, however, the Johannine comma is retained, a reason for placing the neuter nouns spirit, water, and blood in the masculine gender becomes readily apparent. It was due to the influence of the nouns Father and Word, which are masculine. Thus the hypothesis that the Johannine comma is an interpolation is full of difficulties.[2]

Dr. Floyd Nolen Jones

"As of 1997, the following cursive manuscripts are known to include the passage: 34, 88 (margin) 99, 105, 110, 162, 173, 181, 190, 193, 219, 220, 221, 298, 429, 629 (margin) 635, 636, and 918. Thus the list of Greek mss known to contain the "Comma" is not long, but it is longer (and growing) than many of us would have believed. It was part of the text of a 2nd century Old Latin Bible. It is found in "r", a 5th century Old Latin manuscript, and in a confession of faith drawn up by Eusebius, Bishop of Carthage, in 484."[3]

Scofield

New King James Version

The New King James Version does contain the verse, but contains the footnote:

NU-Text and M-Text omit the words from in heaven (verse 7) through on earth (verse 8). Only four or five very late manuscripts contain these words in Greek.

Arthur Farstad

Dr. Arthur Farstad, who served as General Editor of the New King James Version (1982) and co-editor of The Greek New Testament According to the Majority Text believed the Comma was not part of the original text:

Dr. Arthur Farstad: The Trinitarian controversy with the Arian heretics, they would have adored this verse if it had been in their text. It would be a clear verse for the Trinity and they never once mentioned it. So if they had had it, you can see…
Ankerberg: So the first councils back there in the 300s or 400s would have loved this verse.
Farstad: They would have adored it. And, you know, we believe in the Trinity.
Ankerberg: But they didn’t quote it.
Farstad: They didn’t quote it because they didn’t have it. It showed up first in the Latin and then years later it was put in the margin.

(Excerpted from The John Ankerberg Show series entitled: “Which English Translation of the Bible is Best for Christians to Use Today?”)

Omissions

Comma Johanneum in Codex Ottobonianus (Minuscule 629) from Horne's facsimile edition which is housed at the Vatican Library
Comma Johanneum in Codex Ottobonianus (Minuscule 629) from Horne's facsimile edition which is housed at the Vatican Library

1 John 5:7 (Comma Johanneum) is omitted from many modern versions of the bible. It is one of the finest scriptures to use to support the doctrine of the Trinity. It appears is the large majority of reformation bibles, but is lacking in most modern versions. Commonly referred to as the Comma Johanneum it is one of those few passages included in the Textus Receptus which has a weak attestation from Greek manuscripts. It must be remembered that we do not have all the manuscripts that ever have been in existence, and there have been concerted efforts to destroy manuscripts and bibles from many groups including Catholics and Muslims. Constantine's successor was a zealous Arian.

In the seventeenth century the framers of the Westminster Confession of Faith accepted the inclusion of 1 John 5.7–8 and used it to defend the doctrine of the Trinity.

Bruce Metzger

In the 3rd edition of his book. Bruce Metzger retracted his false accusations against Erasmus. He had claimed that Erasmus said he would only include the verse if he found a Greek manuscript that contained it. Then almost made one to order.

"What is said on p. 101 above about Erasmus' promise to include the Comma Johanneum if one Greek manuscript were found that contained it, and his subsequent suspicion that MS 61 was written expressly to force him to do so, needs to be corrected in the light of the research of H. J. DeJonge, a specialist in Erasmian studies who finds no explicit evidence that supports this frequently made assertion." Bruce M. Metzger, The Text of The New Testament, 3rd Edition, p 291 fn 2.

Daniel Wallace

Daniel Wallace said on the John Ankerberg Show:

"..this is a verse that was added to the bible in 1522.."

Yet, 1514 the Complutensian Polyglot, which was printed in Spain and written from many unknown Greek manuscripts, contains the verse. Wallace mentions a conspiracy theory about Erasmus and how he inserted the verse into the text due to "church pressure." His conspiracy fails when one breifly looks at the Complutensian manuscripts. In 450 AD, Jerome cites it in his epistle to Eustochium and wants to know why it was excluded.

James White

Excerpt from Codex Sinaiticus including 1 John 5:7–9. It lacks the Comma Johanneum. The purple-coloured text says: "There are three witness bearers, the Spirit and the water and the blood".
Excerpt from Codex Sinaiticus including 1 John 5:7–9. It lacks the Comma Johanneum. The purple-coloured text says: "There are three witness bearers, the Spirit and the water and the blood".

James White made this claim in 2006:

"[W]hile I disagree with Byzantine priority, etc., at least that position can put together some form of defense of its position. But I draw the line with the Comma. Anyone who defends the insertion of the Comma is, to me, outside the realm of meaningful scholarship... This brand of TR Onlyism/KJV Onlyism is defenseless apologetically..." (04 March 2006, "The Comma Johanneum Again")

In this statement, White is saying that John Calvin, Theodore Beza, the Westminster Assembly, Francis Turretin, Matthew Poole, the 1689 Baptist Assembly, Matthew Henry, John Gill, John Brown of Haddington, Robert L. Dabney, and Edward F. Hills are all to be considered "outside the realm of meaningful scholarship."

Robert Lewis Dabney

J. K. Elliott

J. K. Elliott a modern textual says:

"By using criteria such as the above the critic may reach a conclusion in discussing textual variants and be able to say which variant is the original reading. However, it is legitimate to ask: can a reading be accepted as genuine if it is supported by only one ms.? There is no reason why an original reading should not have been preserved in only one ms. but obviously a reading can be accepted with greater confidence, when it has stronger support" Even Kurt Aland says: "Theoretically, the original readings can be hidden in a single ms. thus standing alone against the rest of tradition," and Tasker has a similar comment: "The possibility must be left open that in some cases the true reading may have been preserved in only a few witnesses or even in a single relatively late witness." - The Effect of Recent Textual Criticism upon New Testament Studies," The Background of the New Testament and its Eschatology, ed. W. D. Davies and D. Daube (Cambridge: The Cambridge University Press, 1956)

Greek

Textus Receptus

Complutensian Polyglot

1 John 5:7 in Greek in the 1514 Complutensian Polyglot Bible
1 John 5:7 in Greek in the 1514 Complutensian Polyglot Bible
1 John 5:7 in Latin in the 1514 Complutensian Polyglot Bible
1 John 5:7 in Latin in the 1514 Complutensian Polyglot Bible

Desiderius Erasmus

Colinæus

Stephanus

  • 1546 (Robert Estienne (Stephanus) 1st)
  • 1549 (Robert Estienne (Stephanus) 2nd)
  • 1550 ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες εν τῷ οὐρανῷ, ὁ πατήρ, ὁ λόγος, καὶ τὸ Ἅγιον Πνεῦμα· καὶ οὗτοι οἱ τρεῖς ἕν εἰσιν (Robert Estienne (Stephanus) 3rd)
  • 1551 ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες εν τῷ οὐρανῷ, ὁ πατήρ, ὁ λόγος, καὶ τὸ Ἅγιον Πνεῦμα· καὶ οὗτοι οἱ τρεῖς ἕν εἰσιν (Robert Estienne (Stephanus) 4th)

Beza

  • 1565 (Beza 1st)
  • 1565 (Beza Octavo 1st)
  • 1567 (Beza Octavo 2nd)
  • 1580 (Beza Octavo 3rd)
  • 1582 (Beza 2nd)
1 John 5:7 in the 1589 Greek New Testament of Theodore Beza
1 John 5:7 in the 1589 Greek New Testament of Theodore Beza
  • 1589 (Beza 3rd)
  • 1590 (Beza Octavo 4th)
1 John 5:7 in the 1598 Greek New Testament of Theodore Beza
1 John 5:7 in the 1598 Greek New Testament of Theodore Beza

Elzevir

Scholz

Scrivener

  • 1894 ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες εν τῷ οὐρανῷ, ὁ πατήρ, ὁ λόγος, καὶ τὸ Ἅγιον Πνεῦμα· καὶ οὗτοι οἱ τρεῖς ἕν εἰσιν(Scrivener)

Other Greek

  • 1859 ὅτι τρεῖς εἰμί ὁ μαρτυρέω (Tischendorf 8th Ed)
  • 1881 ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες, (Westcott/Hort)
  • ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες ἐν τῷ οὐρανῷ, ὁ Πατὴρ, ὁ Λόγος καὶ τὸ ἅγιον Πνεῦμα, καὶ οὗτοι οἱ τρεῖς ἕν εἰσι. (Greek Orthodox)

English Versions

1 John 5:7 in the 1611 King James Version
1 John 5:7 in the 1611 King James Version
  • 1395 For thre ben, that yyuen witnessing in heuene, the Fadir, the Sone, and the Hooli Goost; and these thre ben oon. (Wycliffe Bible)
  • 1534 (For ther are thre which beare recorde in heuen the father the worde and the wholy goost. And these thre are one) (Tyndale Bible)
  • 1535 (For there are thre which beare recorde in heauen: the father, the worde, and the holy goost, & these thre are one.) (Coverdale)
  • 1540 - (The Great Bible - also called Cranmer Bible, Miles Coverdale editor)
  • 1549 (For there are thre which beare recorde in heauen, the father, the worde, and the holye Ghoste. And these thre are one.) Matthew's Bible by John Rogers
  • 1568 For there are three which beare recorde in heauen, the father, the worde, and the holy ghost, and these three are one. (The Bishops' Bible)
  • 1587 For there are three, which beare recorde in heauen, the Father, the Worde, and the holy Ghost: and these three are one. Geneva Bible by William Whittingham
  • 1611 For there are three that beare record in heauen, the Father, the Word, and the holy Ghost: and these three are one. (Authorized Version)
  • 1769 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. (Authorized Version)
  • For there are three that bear testimony in heaven, the Father, the Word, and the Holy Spirit, and these three are one. (Websters)
  • 1855 He who testifies, inasmuch as the Spirit is truth. For there are three who testify in heaven, the Father, the Word, and the Holy Spirit; and these three are one. (Calvin Bible)
  • 1890 For they that bear witness are three: (Darby Version)
  • 1898 because three are who are testifying in the heaven, the Father, the Word, and the Holy Spirit, and these -- the three -- are one; (YLT)
  • 1901 And it is the Spirit that beareth witness, because the Spirit is the truth. (American Standard Version)
  • 1984 For there are three that testify: (NIV)

Foreign Language Translations

Albanian

  • Në qoftë se ne pranojmë dëshminë e njerëzve, dëshmia e Perëndisë është më e madhe, sepse kjo është dëshmia e Perëndisë që ai dha për Birin e tij. 1 Gjonit 5:7

Armenian

  • Արդարեւ երե՛ք են՝ որ կը վկայեն երկինքի մէջ.- Հայրը, Խօսքը եւ Սուրբ Հոգին, ու այս երեքը մէկ են:

Arabic

فان الذين يشهدون في السماء هم ثلاثة الآب والكلمة والروح القدس وهؤلاء الثلاثة هم واحد. ﻳﻮﺣﻨﺎ ﺍﻻﻭﻝ 5:7 Smith & Van Dyke

Basque

Ecen hirur dirade testificatzen dutenac ceruän, Aita, Hitza, eta Spiritu saindua: eta hauc hirurac bat dirade. 1 S. Ioannec. 5:7 Basque (Navarro-Labourdin)

Bulgarian

и Духът е, който свидетелствува, понеже Духът е истината.

Creole

Gen yo twa k'ap di Jezi se moun ki te vini an. (1_Jan 5:7 Haitian Creole Bible)

Croatian

  • Jer troje je što svjedoči:

Czech

  • 1613 Nebo tři jsou, kteříž svědectví vydávají na nebi: Otec, Slovo, a Duch Svatý, a ti tři jedno jsou. bible of Kralice

Danish

  • Thi tre ere de, som vidne:

Dutch

  • Want Drie zijn er, Die getuigen in den hemel, de Vader, het Woord en de Heilige Geest; en deze Drie zijn Een. (Johannes 5:7 Dutch Staten Vertaling)

Esperanto

Kaj la Spirito estas la atestanto, cxar la Spirito estas la vero. (De Johano 1 5:7)

Finnish

  • 1776 Sillä kolme ovat, jotka todistavat taivaassa: Isä, Sana ja Pyhä Henki, ja ne kolme yksi ovat: (Toinen Johanneksen kirje 5:7)

French

  • 1707 Car il y en a trois dans le Ciel qui rendent témoignage, le Père, la Parole, et le Saint Esprit: et ces trois-là ne sont qu'un. (Martin)
  • 1744 Car il y en a trois qui rendent témoignage dans le ciel, le Père, la Parole, et le Saint-Esprit, et ces trois-là sont un. (Ostervald)
  • 1744 Car il y en a trois dans le Ciel qui rendent témoignage, le Père, la Parole, et le Saint-Esprit; et ces trois-là ne sont qu'un. (Martin)
  • car il y en a trois qui rendent témoignage: (Darby)
  • 1864 (Augustin Crampon)
  • 1910 Car il y en a trois qui rendent témoignage: (Louis Segond)

German

  • 1545 Denn drei sind, die da zeugen im Himmel: der Vater, das Wort und der Heilige Geist; und diese drei sind eins. (Luther)
  • 1871 Denn drei sind, die da zeugen: (Elberfelder)
  • 1912 Denn drei sind, die da zeugen: der Geist und das Wasser und das Blut; (Luther)

Hungarian

Mert hárman vannak, a kik bizonyságot tesznek a mennyben, az Atya, az Íge és a Szent Lélek: és ez a három egy. (1 János 5:7 Hungarian: Karoli)

Indonesian

  • Karena tiga yang menjadi saksi di surga, yaitu Bapa dan Firman dan Rohulkudus, maka ketiga-Nya itu menjadi Satu; 1 YOH 5:7 Indonesian - Terjemahan Lama (TL)

Italian

  • 1613 Perciocchè tre son quelli che testimoniano nel cielo: il Padre, e la Parola, e lo Spirito Santo; e questi tre sono una stessa cosa. (1 Giovanni 5:7 Giovanni Diodati Bible)
  • 1927 Poiché tre son quelli che rendon testimonianza: (Riveduta Bible)

Kabyle

  • Ṛṛuḥ iqedsen, aman d idammen, di tlata yid-sen beggnen-d tideț-agi.

Latin

Latvian

  • Jo trīs ir, kas dod liecību debesīs: Tēvs, Vārds un Svētais Gars; un šie trīs ir viens. Jāņa 1 vēstule 5:7

Lithuanian

  • Mat yra trys liudytojai danguje: Tėvas, Žodis ir Šventoji Dvasia; ir šitie trys yra viena. (Pirmasis Jono laiðkas 5:7)

Maori

  • Tokotoru hoki nga kaiwhakaatu i te rangi, ko te Matua, ko te Kupu, ko te Wairua Tapu: kotahi ano enei tokotoru.

Norwegian

  • 1930 For de er tre som vidner: (1 Johannes 5:7 Det Norsk Bibelselskap)

Polish

  • Albowiem trzej są, którzy świadczą na niebie: Ojciec, Słowo i Duch Święty, a ci trzej jedno są. (Biblia Gdanska)

Portugese

E o Espírito é o que dá testemunho, porque o Espírito é a verdade. (1 João 5:7)

Romanian

(Căci trei sînt cari mărturisesc în cer: Tatăl, Cuvîntul şi Duhul Sfînt, şi aceşti trei una sînt.) (1 Ioan 5:7 Cornilescu)

Russian

  • 1876 Ибо три свидетельствуют на небе: Отец, Слово и Святый Дух; и Сии три суть едино. (RUSV)
  • Russian Transliteration of the Greek
  • (Church Slavonic)

Spanish

  • 1569 Porque tres son los que dan testimonio del cielo: el Padre, la Palabra y el Espíritu Santo; y estos tres son uno. (1 Juan Sagradas Escrituras)
  • 1909 Porque tres son los que dan testimonio en el cielo, el Padre, el Verbo, y el Espíritu Santo: y estos tres son uno. (1 Juan Reina Valera)

Swedish

  • 1917 Ty tre äro de som vittna: (1 Johannesbrevet 5:7)

Swahili

  • Basi, wako mashahidi watatu: (1 Yohana 5:7)

Tagalog

  • 1905 At ang Espiritu ang nagpapatotoo, sapagka't ang Espiritu ay katotohanan. (1 Juan 5:7 Ang Dating Biblia)

Turkish

  • Şöyle ki, tanıklık edenler üçtür: Ruh, su ve kan. Bunların üçü de uyum içindedir. (1 Yuhanna 5:7)

Ukrainian

  • Бо три їх, що сьвідкують на небі: Отець, Слово і сьвятий Дух, і сї три - одно. (1 Йоаново 5:7)

Vietnamese

ấy là Ðức Thánh Linh đã làm chứng, vì Ðức Thánh Linh tức là lẽ thật. (1 Giaêng 5:7)

See Also

References

  • 1. [Edward F. Hills, The King James Version Defended (Des Moines, Iowa, USA: The Christian Research Press, 1984), pp.209–10].
  • 2. [Edward F. Hills, The King James Version Defended (Des Moines, Iowa, USA: The Christian Research Press, 1984),pp. 210–12].
  • 3. Which Version is the Bible? by Dr. Floyd Nolen Jones
  • 4. An Inquiry Into The Integrity of the Greek Vulgate or Received Text of the New Testament, Rev. Frederick Nolan, 1815, pg. 278-279

External Links

Here is all the links I have on the KJV/TR side (I don't endorse them all)

Critical

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