Johannine Comma Timeline - Revision history

Nick: /* 100-200 */

2026-08-21T11:27:05Z

100-200

← Older revision		Revision as of 11:27, 21 August 2026
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	:For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence		:For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence

			===200-300===

	:200 "Ita connexus Patris in Filio et Filii in Paracleto, tres efficit coharentes, alterum ex altere, '''<u>qui tres unum sunt</u>''', non unus, quomodo dictum est, Ego et Pater unum sumus." (Against Praxeas XXV [https://textus-receptus.com/wiki/Johannine_Comma_and_Tertullian]).		:200 "Ita connexus Patris in Filio et Filii in Paracleto, tres efficit coharentes, alterum ex altere, '''<u>qui tres unum sunt</u>''', non unus, quomodo dictum est, Ego et Pater unum sumus." (Against Praxeas XXV [https://textus-receptus.com/wiki/Johannine_Comma_and_Tertullian]).

Nick at 11:26, 21 August 2026

2026-08-21T11:26:28Z

← Older revision		Revision as of 11:26, 21 August 2026
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	* 150-200 δόξα σοι '''<u>πάτερ</u>'''· δόξα σοι '''<u>λόγε</u>'''· δόξα σοι '''<u>πνεῦμα ἅγιον</u>'''. (Acta Apostolorvm[https://textus-receptus.com/wiki/1_John_5:7#Allusion_to_Johanneum_Comma])		===100-200===

			:150-200 δόξα σοι '''<u>πάτερ</u>'''· δόξα σοι '''<u>λόγε</u>'''· δόξα σοι '''<u>πνεῦμα ἅγιον</u>'''. (Acta Apostolorvm[https://textus-receptus.com/wiki/1_John_5:7#Allusion_to_Johanneum_Comma])
	Translated as:		Translated as:

	* Glory be to thee, '''<u>Father</u>'''; Glory to thee, '''<u>Word</u>'''; Glory to thee, '''<u>Holy Ghost</u>'''.		:Glory be to thee, '''<u>Father</u>'''; Glory to thee, '''<u>Word</u>'''; Glory to thee, '''<u>Holy Ghost</u>'''.

	* 177 Ὡς γὰρ Θεόν φαμεν, καὶ Υἱὸν τὸν Λόγον αὐτοῦ, καὶ Πνεῦμα ἅγιον, ἑνούμενα μὲν κατὰ δύναμιν [https://textus-receptus.com/wiki/Johannine_Comma_and_Athenagoras_of_Athens]		:177 Ὡς γὰρ Θεόν φαμεν, καὶ Υἱὸν τὸν Λόγον αὐτοῦ, καὶ Πνεῦμα ἅγιον, ἑνούμενα μὲν κατὰ δύναμιν [https://textus-receptus.com/wiki/Johannine_Comma_and_Athenagoras_of_Athens]

	Translated as:		Translated as:
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	:For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence		:For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence

	* 200 "Ita connexus Patris in Filio et Filii in Paracleto, tres efficit coharentes, alterum ex altere, '''<u>qui tres unum sunt</u>''', non unus, quomodo dictum est, Ego et Pater unum sumus." (Against Praxeas XXV [https://textus-receptus.com/wiki/Johannine_Comma_and_Tertullian]).		:200 "Ita connexus Patris in Filio et Filii in Paracleto, tres efficit coharentes, alterum ex altere, '''<u>qui tres unum sunt</u>''', non unus, quomodo dictum est, Ego et Pater unum sumus." (Against Praxeas XXV [https://textus-receptus.com/wiki/Johannine_Comma_and_Tertullian]).

	Translated as:		Translated as:

	* Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent persons, one from the other, '''<u>which three are one</u>''', not one [person], as it is said, "I and my Father are One."		:Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent persons, one from the other, '''<u>which three are one</u>''', not one [person], as it is said, "I and my Father are One."

	* 230 :"Ἰδοὺ ὡς ὀφθαλμοὶ δούλων εἰς χεῖρας τῶν κυρίων αὐτῶν, ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς Κύριον Θεὸν ἡμῶν, ἕως οὗ οἰκτειρήσαι ἡμᾶς, κ. τ. ἑ. ∆οῦλοι κυρίων '''<u>Πατρὸς καὶ Υἱοῦ</u>''' πνεῦμα καὶ σῶμα· παιδίσκη δὲ κυρίας τοῦ '''<u>ἁγίου Πνεύματος</u>''' ἡ ψυχή. Τὰ δὲ τρία Κύριος ὁ Θεὸς ἡμῶν ἐστιν· '''<u>οἱ γὰρ τρεῖς τὸ ἕν εἰσιν.</u>'''"		:230 :"Ἰδοὺ ὡς ὀφθαλμοὶ δούλων εἰς χεῖρας τῶν κυρίων αὐτῶν, ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς Κύριον Θεὸν ἡμῶν, ἕως οὗ οἰκτειρήσαι ἡμᾶς, κ. τ. ἑ. ∆οῦλοι κυρίων '''<u>Πατρὸς καὶ Υἱοῦ</u>''' πνεῦμα καὶ σῶμα· παιδίσκη δὲ κυρίας τοῦ '''<u>ἁγίου Πνεύματος</u>''' ἡ ψυχή. Τὰ δὲ τρία Κύριος ὁ Θεὸς ἡμῶν ἐστιν· '''<u>οἱ γὰρ τρεῖς τὸ ἕν εἰσιν.</u>'''"

	Translated as:		Translated as:

	""Behold, the eyes of bondservants in the hands of their lord, as the eyes of a bondwoman in the hands of their lady, so are our eyes towards the Lord our God, until he may pity us; spirit and body are the bondservants of the Lord '''<u>Father and Son</u>'''; but the soul is the bondwoman of the lady '''<u>Holy Spirit</u>'''. '''<u>And the Lord our God is three, for the three are one.</u>'''"		:""Behold, the eyes of bondservants in the hands of their lord, as the eyes of a bondwoman in the hands of their lady, so are our eyes towards the Lord our God, until he may pity us; spirit and body are the bondservants of the Lord '''<u>Father and Son</u>'''; but the soul is the bondwoman of the lady '''<u>Holy Spirit</u>'''. '''<u>And the Lord our God is three, for the three are one.</u>'''"

	* 250 :“Dicit Dominus, ‘Ego et Pater unum sumus,’ et iterum de Patre et Filio et Spiritu sancto scriptum est: ‘Et tres unum sunt.’”		:250 :“Dicit Dominus, ‘Ego et Pater unum sumus,’ et iterum de Patre et Filio et Spiritu sancto scriptum est: ‘Et tres unum sunt.’”

	Translated as:		Translated as:
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	:“The Lord says, ‘I and the Father are one,” and again, it is written of the Father and Son and Holy Spirit, ‘And these three are one.’”		:“The Lord says, ‘I and the Father are one,” and again, it is written of the Father and Son and Holy Spirit, ‘And these three are one.’”

	* Tempus in causa est: Salvator apud homines, quia hominum corpus induerat, videbatur in corpore; ideo dixit: Non veni facere opera mea: hominis in se negavit officia? (1417D) '''<u>Clamat ergo, ut illum ordinatorem in se praedicet, quem in se sibi meminit auctorem Patrem; quia Filius sequitur vocabulo, ita maior est ille qui praevenit; sed et mittentis et missi, quia tres unum sunt,</u>''' de divinitatis unitate una substantia est : Ego et Pater unum sumus. Et (John 10:30) : qui me videt, videt et Patrem. Et ipse Salvator ad Apostolos: Tanto tempore, inquit, vobiscum sum, et Patrem non nostis?		:Tempus in causa est: Salvator apud homines, quia hominum corpus induerat, videbatur in corpore; ideo dixit: Non veni facere opera mea: hominis in se negavit officia? (1417D) '''<u>Clamat ergo, ut illum ordinatorem in se praedicet, quem in se sibi meminit auctorem Patrem; quia Filius sequitur vocabulo, ita maior est ille qui praevenit; sed et mittentis et missi, quia tres unum sunt,</u>''' de divinitatis unitate una substantia est : Ego et Pater unum sumus. Et (John 10:30) : qui me videt, videt et Patrem. Et ipse Salvator ad Apostolos: Tanto tempore, inquit, vobiscum sum, et Patrem non nostis?

	Translated as:		Translated as:
	Therefore, he cries out in order to proclaim in himself the predecessor whom he remembers as '''<u>his Father and begetter. Since the Son is named second,</u>''' therefore he who precedes is greater: but, '''<u>because "these three are one"</u>''' ([[1 John 5:7]]), the substance of him who sends and of him who is sent, in the context of the unity of the Godhead, is one: "I and the Father are one." (John 10:30), and "He sees me, sees the Father." ([[John 14:9]]) and, as the Savoir himself said to the Apostles: "I have been so long with you and yet you do not know the Father." ([[John 14:9]])

	* :~~446~~. Ταῖς θείαις γραφαῖς ἐναντιούμενοι· τί δὲ		:Therefore, he cries out in order to proclaim in himself the predecessor whom he remembers as '''<u>his Father and begetter. Since the Son is named second,</u>''' therefore he who precedes is greater: but, '''<u>because "these three are one"</u>''' ([[1 John 5:7]]), the substance of him who sends and of him who is sent, in the context of the unity of the Godhead, is one: "I and the Father are one." (John 10:30), and "He sees me, sees the Father." ([[John 14:9]]) and, as the Savoir himself said to the Apostles: "I have been so long with you and yet you do not know the Father." ([[John 14:9]])
	:ἐναντιοῦσαι τῇ κάλῃ ταύτῃ πίστει, καὶ σωζούσῃ ὁμολογίᾳ,
	~~:::::~~Θεὸς, Λόγος, Πνεῦμα·		:Ταῖς θείαις γραφαῖς ἐναντιούμενοι· τί δὲ ἐναντιοῦσαι τῇ κάλῃ ταύτῃ πίστει, καὶ σωζούσῃ ὁμολογίᾳ, Θεὸς, Λόγος, Πνεῦμα· Πατὴρ, Υἱὸς, καὶ Πνεῦμα; Τριὰς ἐν Τριάδι ὡσαύτως, ἐν τῷ αὐτῷ Ἀποστόλῳ σαφῶς αρτυρήσει - ὅτι μὴ τὴν δυάδα ἀναιροῦσι, μᾶλλον δὲ Τριάδα τὴν Μονάδα κηρύσσοντες, ἀλλ', ἑνότητα θεότητος εἰδότες, ἐν ἑνὶ προσόπῳ τὰ τρία κηρύσσουσι.
	~~:::::~~Πατὴρ, Υἱὸς, καὶ Πνεῦμα;
	~~:[...]~~
	~~:447.~~ Τριὰς ἐν Τριάδι ὡσαύτως, ἐν τῷ αὐτῷ Ἀποστόλῳ
	:σαφῶς ~~μαρτυρήσει~~ - ὅτι μὴ τὴν δυάδα ἀναιροῦσι,
	:μᾶλλον δὲ Τριάδα τὴν Μονάδα κηρύσσοντες, ἀλλ',
	:ἑνότητα θεότητος εἰδότες, ἐν ἑνὶ προσόπῳ τὰ τρία
	:κηρύσσουσι.

	translated as:		translated as:

	:~~446.~~ Those who oppose the divine scriptures—what then?		:Those who oppose the divine scriptures—what then? Opposing this beautiful faith and saving confession God, Word, Spirit; Father, Son, and Spirit. The Trinity, likewise in the Trinity, is clearly testified in the same Apostle— that they do not abolish the duality, but rather, proclaiming the Trinity as the Unity, knowing the unity of the divinity, they proclaim the three in one person.
	:Opposing this beautiful faith and saving confession:
	:God, Word, Spirit;
	:Father, Son, and Spirit.
	~~:447~~. The Trinity, likewise in the Trinity, is clearly testified in the same Apostle—
	:that they do not abolish the duality,
	:but rather, proclaiming the Trinity as the Unity,
	:knowing the unity of the divinity,
	:they proclaim the three in one person.

	* 1598 [[3754\|Ὅτι]] [[5140\|τρεῖς]] [[1526\|εἰσιν]] [[3588\|οἱ]] [[3140\|μαρτυροῦντες]] [[1722\|ἐν]] [[3588\|τῷ]] [[3772\|οὐρανῷ]], [[3588\|ὁ]] [[3962\|πατήρ]], [[3588\|ὁ]] [[3056\|λόγος]], [[2532\|καὶ]] [[3588\|τὸ]] [[40\|ἅγιον]] [[4151\|Πνεῦμα]]· [[2532\|καὶ]] [[3778\|οὗτοι]] [[3588\|οἱ]] [[5140\|τρεῖς]] [[1520\|ἕν]] [[1526\|εἰσι]]· (Beza)		* 1598 [[3754\|Ὅτι]] [[5140\|τρεῖς]] [[1526\|εἰσιν]] [[3588\|οἱ]] [[3140\|μαρτυροῦντες]] [[1722\|ἐν]] [[3588\|τῷ]] [[3772\|οὐρανῷ]], [[3588\|ὁ]] [[3962\|πατήρ]], [[3588\|ὁ]] [[3056\|λόγος]], [[2532\|καὶ]] [[3588\|τὸ]] [[40\|ἅγιον]] [[4151\|Πνεῦμα]]· [[2532\|καὶ]] [[3778\|οὗτοι]] [[3588\|οἱ]] [[5140\|τρεῖς]] [[1520\|ἕν]] [[1526\|εἰσι]]· (Beza)

	* 1611 [[3754\|For]] [[1526\|there are]] [[5140\|three]] [[3140\|that bear record]] [[1722\|in]] [[3772\|heaven]], [[3962\|the Father]], [[3056\|the Word]], [[2532\|and]] [[40\|the Holy]] [[4151\|Ghost]]: [[2532\|and]] [[3778\|these]] [[5140\|three]] [[1526\|are]] [[1520\|one]]. (KJV)		* 1611 [[3754\|For]] [[1526\|there are]] [[5140\|three]] [[3140\|that bear record]] [[1722\|in]] [[3772\|heaven]], [[3962\|the Father]], [[3056\|the Word]], [[2532\|and]] [[40\|the Holy]] [[4151\|Ghost]]: [[2532\|and]] [[3778\|these]] [[5140\|three]] [[1526\|are]] [[1520\|one]]. (KJV)

Nick at 11:23, 21 August 2026

2026-08-21T11:23:04Z

← Older revision		Revision as of 11:23, 21 August 2026
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	:For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence		:For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence

	200 "Ita connexus Patris in Filio et Filii in Paracleto, tres efficit coharentes, alterum ex altere, '''<u>qui tres unum sunt</u>''', non unus, quomodo dictum est, Ego et Pater unum sumus." (Against Praxeas XXV [https://textus-receptus.com/wiki/Johannine_Comma_and_Tertullian]).		* 200 "Ita connexus Patris in Filio et Filii in Paracleto, tres efficit coharentes, alterum ex altere, '''<u>qui tres unum sunt</u>''', non unus, quomodo dictum est, Ego et Pater unum sumus." (Against Praxeas XXV [https://textus-receptus.com/wiki/Johannine_Comma_and_Tertullian]).

	Translated as:		Translated as:

Nick at 11:22, 21 August 2026

2026-08-21T11:22:43Z

← Older revision		Revision as of 11:22, 21 August 2026
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			* 150-200 δόξα σοι '''<u>πάτερ</u>'''· δόξα σοι '''<u>λόγε</u>'''· δόξα σοι '''<u>πνεῦμα ἅγιον</u>'''. (Acta Apostolorvm[https://textus-receptus.com/wiki/1_John_5:7#Allusion_to_Johanneum_Comma])
			Translated as:

			* Glory be to thee, '''<u>Father</u>'''; Glory to thee, '''<u>Word</u>'''; Glory to thee, '''<u>Holy Ghost</u>'''.

			* 177 Ὡς γὰρ Θεόν φαμεν, καὶ Υἱὸν τὸν Λόγον αὐτοῦ, καὶ Πνεῦμα ἅγιον, ἑνούμενα μὲν κατὰ δύναμιν [https://textus-receptus.com/wiki/Johannine_Comma_and_Athenagoras_of_Athens]

			Translated as:

			:For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence

			200 "Ita connexus Patris in Filio et Filii in Paracleto, tres efficit coharentes, alterum ex altere, '''<u>qui tres unum sunt</u>''', non unus, quomodo dictum est, Ego et Pater unum sumus." (Against Praxeas XXV [https://textus-receptus.com/wiki/Johannine_Comma_and_Tertullian]).

			Translated as:

			* Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent persons, one from the other, '''<u>which three are one</u>''', not one [person], as it is said, "I and my Father are One."

			* 230 :"Ἰδοὺ ὡς ὀφθαλμοὶ δούλων εἰς χεῖρας τῶν κυρίων αὐτῶν, ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς Κύριον Θεὸν ἡμῶν, ἕως οὗ οἰκτειρήσαι ἡμᾶς, κ. τ. ἑ. ∆οῦλοι κυρίων '''<u>Πατρὸς καὶ Υἱοῦ</u>''' πνεῦμα καὶ σῶμα· παιδίσκη δὲ κυρίας τοῦ '''<u>ἁγίου Πνεύματος</u>''' ἡ ψυχή. Τὰ δὲ τρία Κύριος ὁ Θεὸς ἡμῶν ἐστιν· '''<u>οἱ γὰρ τρεῖς τὸ ἕν εἰσιν.</u>'''"

			Translated as:

			""Behold, the eyes of bondservants in the hands of their lord, as the eyes of a bondwoman in the hands of their lady, so are our eyes towards the Lord our God, until he may pity us; spirit and body are the bondservants of the Lord '''<u>Father and Son</u>'''; but the soul is the bondwoman of the lady '''<u>Holy Spirit</u>'''. '''<u>And the Lord our God is three, for the three are one.</u>'''"

			* 250 :“Dicit Dominus, ‘Ego et Pater unum sumus,’ et iterum de Patre et Filio et Spiritu sancto scriptum est: ‘Et tres unum sunt.’”

			Translated as:

			:“The Lord says, ‘I and the Father are one,” and again, it is written of the Father and Son and Holy Spirit, ‘And these three are one.’”

			* Tempus in causa est: Salvator apud homines, quia hominum corpus induerat, videbatur in corpore; ideo dixit: Non veni facere opera mea: hominis in se negavit officia? (1417D) '''<u>Clamat ergo, ut illum ordinatorem in se praedicet, quem in se sibi meminit auctorem Patrem; quia Filius sequitur vocabulo, ita maior est ille qui praevenit; sed et mittentis et missi, quia tres unum sunt,</u>''' de divinitatis unitate una substantia est : Ego et Pater unum sumus. Et (John 10:30) : qui me videt, videt et Patrem. Et ipse Salvator ad Apostolos: Tanto tempore, inquit, vobiscum sum, et Patrem non nostis?

			Translated as:
			Therefore, he cries out in order to proclaim in himself the predecessor whom he remembers as '''<u>his Father and begetter. Since the Son is named second,</u>''' therefore he who precedes is greater: but, '''<u>because "these three are one"</u>''' ([[1 John 5:7]]), the substance of him who sends and of him who is sent, in the context of the unity of the Godhead, is one: "I and the Father are one." (John 10:30), and "He sees me, sees the Father." ([[John 14:9]]) and, as the Savoir himself said to the Apostles: "I have been so long with you and yet you do not know the Father." ([[John 14:9]])

			* :446. Ταῖς θείαις γραφαῖς ἐναντιούμενοι· τί δὲ
			:ἐναντιοῦσαι τῇ κάλῃ ταύτῃ πίστει, καὶ σωζούσῃ ὁμολογίᾳ,
			:::::Θεὸς, Λόγος, Πνεῦμα·
			:::::Πατὴρ, Υἱὸς, καὶ Πνεῦμα;
			:[...]
			:447. Τριὰς ἐν Τριάδι ὡσαύτως, ἐν τῷ αὐτῷ Ἀποστόλῳ
			:σαφῶς μαρτυρήσει - ὅτι μὴ τὴν δυάδα ἀναιροῦσι,
			:μᾶλλον δὲ Τριάδα τὴν Μονάδα κηρύσσοντες, ἀλλ',
			:ἑνότητα θεότητος εἰδότες, ἐν ἑνὶ προσόπῳ τὰ τρία
			:κηρύσσουσι.

			translated as:

			:446. Those who oppose the divine scriptures—what then?
			:Opposing this beautiful faith and saving confession:
			:God, Word, Spirit;
			:Father, Son, and Spirit.
			:447. The Trinity, likewise in the Trinity, is clearly testified in the same Apostle—
			:that they do not abolish the duality,
			:but rather, proclaiming the Trinity as the Unity,
			:knowing the unity of the divinity,
			:they proclaim the three in one person.

	* 1598 [[3754\|Ὅτι]] [[5140\|τρεῖς]] [[1526\|εἰσιν]] [[3588\|οἱ]] [[3140\|μαρτυροῦντες]] [[1722\|ἐν]] [[3588\|τῷ]] [[3772\|οὐρανῷ]], [[3588\|ὁ]] [[3962\|πατήρ]], [[3588\|ὁ]] [[3056\|λόγος]], [[2532\|καὶ]] [[3588\|τὸ]] [[40\|ἅγιον]] [[4151\|Πνεῦμα]]· [[2532\|καὶ]] [[3778\|οὗτοι]] [[3588\|οἱ]] [[5140\|τρεῖς]] [[1520\|ἕν]] [[1526\|εἰσι]]· (Beza)		* 1598 [[3754\|Ὅτι]] [[5140\|τρεῖς]] [[1526\|εἰσιν]] [[3588\|οἱ]] [[3140\|μαρτυροῦντες]] [[1722\|ἐν]] [[3588\|τῷ]] [[3772\|οὐρανῷ]], [[3588\|ὁ]] [[3962\|πατήρ]], [[3588\|ὁ]] [[3056\|λόγος]], [[2532\|καὶ]] [[3588\|τὸ]] [[40\|ἅγιον]] [[4151\|Πνεῦμα]]· [[2532\|καὶ]] [[3778\|οὗτοι]] [[3588\|οἱ]] [[5140\|τρεῖς]] [[1520\|ἕν]] [[1526\|εἰσι]]· (Beza)

	* 1611 [[3754\|For]] [[1526\|there are]] [[5140\|three]] [[3140\|that bear record]] [[1722\|in]] [[3772\|heaven]], [[3962\|the Father]], [[3056\|the Word]], [[2532\|and]] [[40\|the Holy]] [[4151\|Ghost]]: [[2532\|and]] [[3778\|these]] [[5140\|three]] [[1526\|are]] [[1520\|one]]. (KJV)		* 1611 [[3754\|For]] [[1526\|there are]] [[5140\|three]] [[3140\|that bear record]] [[1722\|in]] [[3772\|heaven]], [[3962\|the Father]], [[3056\|the Word]], [[2532\|and]] [[40\|the Holy]] [[4151\|Ghost]]: [[2532\|and]] [[3778\|these]] [[5140\|three]] [[1526\|are]] [[1520\|one]]. (KJV)

Nick: Replaced content with "* 1598 Ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες ἐν τῷ οὐρανῷ, ὁ πατήρ, ὁ λόγος, καὶ τὸ ἅγιον Πνεῦμα· καὶ οὗτοι οἱ τρεῖς ἕν εἰσι· (Beza) * 1611 For [[1526|there are]..."

2026-08-21T11:08:17Z

Replaced content with "* 1598 Ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες ἐν τῷ οὐρανῷ, ὁ πατήρ, ὁ λόγος, καὶ τὸ ἅγιον Πνεῦμα· καὶ οὗτοι οἱ τρεῖς ἕν εἰσι· (Beza) * 1611 For [[1526|there are]..."

Show changes

Nick at 09:36, 20 July 2026

2026-07-20T09:36:04Z

← Older revision		Revision as of 09:36, 20 July 2026
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	:''See also [[Johannine Comma]]'', ''[[Index of Johannine Comma articles]]'', & ''[[1 John 5:8]]''.		:''See also [[Johannine Comma]]'', ''[[Index of Johannine Comma articles]]'', ''[[1 John 5:7]]'', & ''[[1 John 5:8]]''.

	{\|border=1 cellpadding=5 style="text-align:left; border-collapse: collapse;		{\|border=1 cellpadding=5 style="text-align:left; border-collapse: collapse;

Nick at 09:31, 20 July 2026

2026-07-20T09:31:16Z

← Older revision		Revision as of 09:31, 20 July 2026
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			:''See also [[Johannine Comma]]'', ''[[Index of Johannine Comma articles]]'', & ''[[1 John 5:8]]''.

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Nick at 01:04, 6 June 2026

2026-06-06T01:04:39Z

← Older revision		Revision as of 01:04, 6 June 2026
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	<center>'''Tertullian'''</center>		<center>'''Tertullian'''</center>
	<center><small>''[[Johannine Comma and Tertullian]]''</small></center>		<center><small>''[[Johannine Comma and Tertullian]]''</small></center>
	\|		\|"Ita connexus Patris in Filio et Filii in Paracleto, tres efficit coharentes, alterum ex altere, qui tres unum sunt, non unus, quomodo dictum est, Ego et Pater unum sumus." (Against Praxeas XXV).
			"Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent persons, one from the other, which three are one, not one [person], as it is said, "I and my Father are One.""
	\|<center>200-209</center>		\|<center>200-209</center>
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Nick at 00:27, 6 June 2026

2026-06-06T00:27:01Z

← Older revision		Revision as of 00:27, 6 June 2026
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	\|		\|[[Image:Tertullian_Head.jpg\|100px\|center\|Tertullian]]
			<center>'''Tertullian'''</center>
			<center><small>''[[Johannine Comma and Tertullian]]''</small></center>
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	\|<center>200-209</center>		\|<center>200-209</center>

Nick at 10:28, 7 October 2025

2025-10-07T10:28:23Z

← Older revision		Revision as of 10:28, 7 October 2025
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	<center>'''~~Tertullian~~'''</center>		\|[[Image:Clement_of_Alexandria_Head.jpg\|100px\|center\|Clement of Alexandria]]
	<center><small>~~200~~ ''[[Johannine Comma and ~~Tertullian~~]]</small></center		<center>'''Clement of Alexandria'''</center>
	\|		<center><small>''[[Johannine Comma and Clement of Alexandria]]''</small></center>
	\|		\|:Πᾶν ῥῆμα ἵσταται ἐπὶ δύο καὶ '''<u>τριῶν</u>''' '''<u>μαρτύρων</u>''', ἐπὶ '''<u>πατρὸς</u>''' καὶ '''<u>υἱοῦ</u>''' '''<u>καὶ ἁγίου πνεύματος</u>''', ἐφ᾿ ὧν <u>μαρτύρων</u> [https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg005.opp-grc1:13/?highlight](Clement)
	\|<center>210-219</center>		\|<center>210-219</center>
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	~~[[Image:Clement_of_Alexandria_Head.jpg~~\|~~100px\|center\|Clement of Alexandria]]~~		\|
	~~<center>'''Clement of Alexandria'''</center>~~
	~~<center><small>''[[Johannine Comma and Clement of Alexandria]]''</small></center>~~
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	\|<center>220-229</center>		\|<center>220-229</center>
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	<center><small>''[[The King James Version Defended]]''</small></center>		<center><small>''[[The King James Version Defended]]''</small></center>
	\|<center>[[Edward F. Hills]]</center>		\|<center>[[Edward F. Hills]]</center>
	\|		:"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."

			: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.<sup>[2]</sup>

			Hills said:
			:“it is not impossible that the Johannine comma was one of those few true readings of the Latin Vulgate not occurring in the Traditional Greek Text but incorporated into the Textus Receptus under the guiding providence of God. In these rare instances God called upon the usage of the Latin-speaking Church to correct the usage of the Greek speaking Church.” <small>Hills, 1984, 213.</small>
	\|<center>1950-1959</center>		\|<center>1950-1959</center>
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	\|<center>1970-1979</center>		\|<center>1970-1979</center>
	\|<center>Metzger</center>		\|<center>Metzger</center>
			:"The passage is absent from every known Greek manuscript except eight, and these contain the passage in what appears to be a translation from a late recension of the Latin Vulgate. Four of the eight manuscripts contain the passage as a variant reading written in the margin as a later addition to the manuscript."

			:"The passage is quoted by none of the Greek Fathers, who, had they known it, would most certainly have employed it in the Trinitarian controversies (Sabellian and Arian). Its first appearance in Greek is in a Greek version of the (Latin) Acts of the Lateran Council in 1215."

			:(B) Internal Probabilities.
			:(1) As regards transcriptional probability, if the passage were original, no good reason can be found to account for its omission, either accidentally or intentionally, by copyists of hundreds of Greek manuscripts, and by translators of ancient versions.
			:(2) As regards intrinsic probability, the passage makes an awkward break in the sense.

	\|[[Image:Bruce_Metzger_Head.jpg\|100px\|center\|Bruce Metzger]]		\|[[Image:Bruce_Metzger_Head.jpg\|100px\|center\|Bruce Metzger]]
	<center>'''Bruce Metzger'''</center>		<center>'''Bruce Metzger'''</center>