Johannine Comma and Eugenios Voulgaris

From Textus Receptus

Eugenios Voulgaris, 19th-century educator ("Teacher of the Nation"), and Archbishop of Cherson, Ukraine.

Eugenios Voulgaris (1716-1806) was the Archbishop of Cherson (in modern Crimea) and a Greek linguist who was one of the key figures in the development of the Katharevousa dialect.

Voulgaris is the single most important figure in the grammatical discussion concerning the Johannine Comma. He was a world class linguist and Greek translator and the first to thoroughly explain the issues of grammatical gender in the Johannine Comma. Although some aspects of the grammatical issue had been formerly touched upon, Voulgaris explained the issue succinctly, being one of the most weighty scholars within the ranks of Greek academics and linguists of his age.

Comma Letter

New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 206

New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 207

New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 208

This is a translation of a letter from Bishop Eugenius Voulgaris regarding 1 John 5:7 (a Latin version was quoted in Knittel). He says in a letter dated Dec 10, 1780:

This, however, I am able to add here, something which, to my knowledge, has not been heretofore observed. Surely if the passage is absent, if it is secreted away through alteration, the result is that not even verse 8, which follows, would stand, unless verse 7 came first. It is this I wish to discuss. In the Latin version this is correctly expressed with the phrase in the masculine gender,(1) but in the original Greek text itself, if the prior verse is not there, it obviously by no means can stand without some violence to the syntax and through a most obvious solecism. Since τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα (the spirit and the water and the blood) are all neuter nouns, how will they agree with the preceding τρεῖς εἰσιν οἱ μαρτυροῦντες (there are three who give witness) and the following καὶ οὑτοι οἱ τρεῖς κ.τ.λ. (and these three, etc.)? It is very well known, since all have experience with it, and it is clearly a peculiar genius of our language, that masculine and feminine nouns may be construed with nouns, adjectives and pronouns in the neuter, with regard to the actual sense (τὰ πράγματα). On the other hand no one has ever claimed that neuter noun substantives are indicated by masculine or feminine adjectives or pronouns. However, we read as follows in the 8th verse: και τρεις εισιν οι μαρτυρουντες εν τη γη το πνευμα και το υδωρ και το αιμα και οι τρεις εις το εν εισι. But, I ask, wouldn’t the natural and appropriate syntax here rather be: και τρια εισιν τα μαρτυρουντα εν τη γη το πνευμα και το υδωρ και το αιμα και τα τρια εις το εν εισιν. But the former is written, not the latter. What reason can therefore be given for this failure to comply with the rule? It can only be the expression of the preceding 7th verse, which through the immediately following 8th verse is set forth symbolically and obviously restated, an allusion made to that which precedes. Therefore the three who give witness in heaven are first placed in the 7th verse, τρεις εισιν οι μαρτυρουντες εν τω ουρανω ο πατηρ ο λογος και το αγιον πνευμα και ουτοι οι τρεις εν εισιν. Then immediately the very same three witnesses are brought in, to confirm on earth the same witness, through these three symbols, in vs. 8: και τρεις εισιν οι μαρτυρουντες εν τη γη το πνευμα και το υδωρ και το αιμα και οι τρεις εις το εν εισιν. And so our Evangelist might say “They are the same as those giving witness in heaven.” (This is sufficiently indicated through the particle καί, the force of which here is not simply connective but plainly identifying. [At this point, Eugenius shifts to Greek] Concerning what was said in the text [perhaps = manuscript] above, clearly the Father, the Word and the Spirit. These are the ones giving witness also on the earth, and they are made manifest to us through symbols. These symbols are the spirit, through which the Father is revealed, the blood, through which the Son is revealed, and the water, through which the Holy Spirit is revealed. But these three, who above by way of revelation through the divine names themselves are presented as giving witness in heaven, are the same on earth through remembrance in the divine plan presented repeatedly by way of symbols. But alas! I have made a cup, not a jug.(2)_________ Poltaviae, ad d. 10 Decemb. 1780.

1) In the Latin text, spiritus and sanguis are both masculine, aqua feminine. Using the masculine in Latin of such a mixed gender list is common.

2) Urceum institui, non amphoram. Cf. Jerome Letter 107.3, Paene lapsus sum ad aliam materiam et currente rota, dum urceum facere cogito, amphoram finxit manus. This refers to shifting subject matter, so that the contrast is between the type of pottery, and not the size.

New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson The 1780 Letter of Eugenius

Latin

Hoc ego tantummodo in praesenti addere possem, quod a nemine quod sciam hactenus observatum. Tantum scilicet abesse, per interpolationem locum illum surrepsisse, ut ne quidem versus octavus, qui sequitur, staret, nisi versus septimus praecederet, de quo agitur. Quod enim in versione Latina recte exprimitur masculino sermonis genere. Id in ipso textu Graeco originali, non praesupposito superiore versiculo, haud plane consisteret, nisi cum violentia quadam dictionis ac per soloecismum patentissimum. Cum etenim, το πνευμα και το υδωρ και το αιμα, nomina neutrius generis sunt, qua ratione concordabit cum iis quod immediate praecedit, τρεις εισιν οι μαρτυρουντες, et quod illico sequitur, και ουτοι οι τρεις, κ. τ. λ.? Masculina equidem nomina et faeminina nominibus adjectivis pronominibusque in neutro genere expressis construi respectu habito ad τα πραγματα id sane linguae nostrae peculiare genium esse omnibus eam callentibus notissimum est. Sed quod etiam reciproce neutra nomina substantiva adjectivis vel pronominibus masculinis aut faemininus indecentur nemo dixerit. Porro hic versu octavo sic legimus, τρεις εισιν οι μαρτυρουντες εν τη γη το πνευμα και το υδωρ και το αιμα και οι τρεις εις εν εισιν. Sed none quaeso dictio naturalis hic et propria potius esset, τρια εισιν τα μαρτυρουντα εν τη γη το πνευμα το υδωρ και το αιμα και τα τρια εις το εν εισιν. At illud tamen est scriptum non hoc. Quae igitur alia ratio occurrentis istius ακαταλληλιας afferri potest nisi sola praecedentis versus septimi expressio quae per hunc immediate sequentum versum octavum symbolice explicatur et plane replicatur allusione facta ad id quod praecesserat? Tres igitur qui in caelo testimonium perhibent, primo positi sunt versu septimo, tρεις εισιν οι μαρτυρουντες εν τω ουρανω ο πατηρ ο λογος και το αγιον πνευμα και ουτοι οι τρεις εν εισιν. Deinceps vero immediate adducti, iidem ipsi testes, quatenus in terra etiam testimonium idem confirment per tria haec symbola versu octavo, και τρεις εισιν οι μαρτυρουντες εν τη γη το πνευμα και το υδωρ και το αιμα και οι τρεις εις εν εισιν. Ac si diceret Evangelista noster, Οι αυτοι εκεινοι οι εν τω ουρανω μαρτυρουντες quod satis indicatur per particulum και cujus vis in praesenti non simpliciter copulativa est, sed plane identifia περι ων εν τω ανωτερω εδαφιω ειρηται δηλαδη ο πατηρ ο λογος και το πνευμα οι αυτοι μαρτυρουντες εισιν και εν τη γη δι ων ημιν συμβολων απεκαλυφθησαν ταυτα δε τα συμβολα εστιν το πνευμα δι ου δηλουται ο πατηρ το αιμα δι ου ο υιος το υδωρ δι ου το πνευμα το αγιον. Και οι τρεις οιτοι οιτινες ανωτερω μεν ανακεκαλυμμενως δι αυτων των υεαρχικων ονοματων εν τω ουρανω μαρτυρουντες παριστανται οι αυτοι εν τη γη δια της εν τη οικονομια μνησεως συμβολικως επανακαμβανομενοι οι τρεις ουτοι εις το εν εισιν. Sed ohe. urceum institui non amphoram.

Grantley McDonald

In his book Biblical Criticism in Early Modern Europe: Erasmus, the Johannine Comma and Trinitarian Debate (2016), Grantley McDonald has some information on Eugenius Bulgaris:

In 1780, Eugenius Bulgaris (1716-1806), former archbishop of Cherson, who had studied in Italy and had visited Germany and France, received an enquiry from Christian Friedrich Matthaei, a German who had recently been appointed professor of classics at Moscow. Matthaei asked Bulgaris about the quotation of the comma in the text of Bryennius, which Bulgaris had edited some years before. Bulgaris replied on 10 December 1780, confirming the presence of the comma in the manuscript of Bryennius. Bulgaris also showed considerable knowledge of the critical discussions of the passage in the west, from Erasmus to Mill. He was of the opinion that the Johannine comma was known to Tertullian and Cyprian; the presence of the comma in the African text of the Latin Vulgate was indicated by the fact that it was cited by the bishops who appeared before Hunneric. ^[159] As further evidence for the genuineness of the comma, Bulgaris noted the lack of grammatical coordination between the masculine τρεις μαρτυρουντες and the three neuter nouns το πνευμα και το υδωρ και το αιμα. He remarked that although it is possible in Greek to agree masculine or feminine nouns with neuter adjectives or pronouns, the reverse was unusual; one would more normally expect τρία εἰσι τὰ μαρτυροῦντα ... καὶ τὰ τρία (neuter grammar). Bulgaris seems then to be the first to have argued for the genuineness of the comma through the argument from grammar, but he advanced these arguments in the light of the critical controversies in the Latin world.^[160] Matthaei was not won over by Bulgaris’ arguments. He might have been convinced that the passage had dropped out of the Greek text through eye-skip if he had found at least the words ‘in earth’ εν τη γη in one manuscript, but to date he had not found this reading in any manuscript.^[161] p. 114-115

159 Tertullian, Adversus Praxean xxv.i, CCSL 2:1195 (cf. CSEL 47:267; PL 2:188); Cyprian of Carthage, De catholicae ecclesiae imitate 6, CCSL 3:254 (cf. CSEL 3.1:215; PL 4:503-504), Cyprian, Epist. 73.12, CCSL 30:542—543 (cf. CSEL 3.2:786—787); Victor Vitensis, Historia persecutionis Africanae provinciae, CSEL 7:60 (cf. PL 58:227-228).
160 An extract from the letter is reprinted in Matthaei 1782, lvi—lxii. On Bulgaris, see Tennent 1830, 2:292-295.
161 Matthaei 1782, 140.

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