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The “comma Jonanneum”-

1 John 5:7
The Johannine comma (Latin, comma johanneum), also known as Johannine comma,
Johannine parenthesis, Johannine clause or Johannine apocryphal, is the identification
given to the clause added in some biblical versions in the verses of the First Epistle of
John 5:7-8 (The versions are translations in other languages).

“For there are three that bear witness in heaven; the Father, the Word and the Holy
Spirit; and these three are one.”

The Johannine comma was not known during the early controversies about the dogma
of the Trinity that occurred in the 3rd and 4th centuries. If they had known the phrase,
those early defenders of the dogma of the Trinity such as: Tertullian, Origenenes and
Athanasius, they certainly would have employed her. However, the quote is absent in
all its arguments.

Irenaeus (died 202), Clement of Alexandria (died 215), Tertullian (died 220),
Hippolytus of Rome (died 235), Origenes (died 254), Cyprian (died 258), and other so-
called fathers of the early writings, which Christians claim them as their fathers, of the
Christian church obviously.

The so-called “Ecclesiastical Fathers” do not cite these words in their comments or
other works about the Scriptures, not even when they discuss the question of the
Trinity.

In the 16th century, the central figure in the history of the Johannine comma was
Erasmus of Rotterdam (1466-1536 CE). Erasmus was working for years on the
project of compiling the Greek texts and Latins of the New Testament. In 1512, he
began his work on the compilation of the New Testament in Latin he collected all the
Vulgate manuscripts he could find to create a better edition.

In 1516, a second edition was published containing the compilation of the New
Testament in Latin and Greek. This second edition ended up becoming a important
source for the translation of the Bible into German, carried out by Martin Luther.

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López de Zúñiga (was a Spanish theologian especially known for his controversies
with Erasmus 1531) reproached Erasmus for missing a part in his text of 1 John 5:7-
8, now known as Johannine Comma, and Erasmus responded that he did not had found
it in any Greek manuscript. Erasmus promised to insert it into later editions with the
condition that a single Greek manuscript contains that phrase.

The third edition of 1522 included the Johannine Comma, since it was found in a
manuscript prepared later, from the beginning of the 16th century or the ending of the
15th century, the Minuscule Gregory 61 (Codex Britannicus or Codex Montfortianus),
although Erasmus expressed his doubts about its authenticity in his "Annotations".

The Johannine clause appears in most biblical translations published since 1522 until
the latter part of the 19th century, because of the widespread use of the third edition
of the Textus Receptus (TR) that was prepared by Erasmus of Rotterdam, and was
used as the only source for translation in that period.

The Johannine comma did not appear in the first two versions of the Textus Receptus
of 1516 and 1519. It appears in Hispanic manuscripts of the Vulgate during the 8th
century and in some copies of the Vulgate, although most manuscripts before 1200 AD.
they do not contain it.

The Vulgate is a translation of the Hebrew and Greek Bible into Latin, made at the end
of the 4th century (in 382 CE) by Jerome of Estridon. It was commissioned by Pope
Damasus I, two years before his death (366-384).

By the 4th century, the Johannine comma (in Latin, comma johanneum) may have
been added, as a gloss on the verses of 1John 5:7-8, and was later added to the text
of the epistle in the Latin Vulgate around the year 800.

The fact that it was part of the Vulgate text motivated the inclusion of a Greek
translation of this passage in the 3rd edition of the Greek edition of Erasmus (1522).

From there, the addition moved to the textus receptus (1633) and, finally, to the KJV
and the Rheims translation. Contemporary textual critics conclude in agreement with
Erasmus that this Latin edition does not represent an original variant of the Greek text
of 1John, but reflects a theological tradition of the third century.

The Fathers of the Trinitarian Church (as Cyprian were called, De ecclesiae catholicae
unitate 6; CC 3.254; Augustine, Contra Maximinum 2.22.3; PL 42.794-95) cited this
text in combination with John 10:30 in order to biblically substantiate the orthodox
doctrine of the equality and unity of the Trinitarian persons. (See how expansion of the
Declaration of the Holy Office EB 135-36 [1897]; DS 3681-82 [1927]).

The only Greek manuscripts that in any way support the words, “are the who bear
witness in heaven, the Father, the Word, and the Holy Spirit: and these three are one,
and three are those who bear witness on earth,” are:

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 the Montfortianus of Dublin, evidently copied from the modern Latin Vulgate;
 the Ravianus, copied from the Complutense Polyglot; a manuscript from Naples
that bears said words in the margin added by recent hand.

All the old versions omit it, the oldest manuscripts of the Vulgate omit it: the oldest
Vulgate that has it is the Wizanburgense, of the eighth century.

Likewise, this phrase is absent in the manuscripts of all biblical versions (Syrian,
Coptic, Armenian, Ethiopian, Arabic and Slavonic) was introduced as a note marginal in
the Vulgate and thus passed to the Textus Receptus or Received Text. The
interpolation completely breaks the thread of Juan's argument.

This third edition became the main source of translation of the versionof Casiodoro de
Reina and Cipriano de Valera, with which the Johannine comma was fixed in that
famous biblical version in Spanish. Likewise, that third edition, It served as the basis
for translation into the most important languages of Europe, and for that reason the
biblical versions prepared during the 16th to 19th centuries came to include the comma
Johanna.

Note that some modern versions include additional material at this point, superadded
material that corresponds entirely to v.7. But all v.7 of some versions is actually a
gloss and should be excluded from the text.

Original text:

An extract from the Codex Sinaiticus includes 1 John 5:7–9, but lacks

the Johannine comma. The text in color purple says: treis eisin oi martyrountes to
pneuma kai to ydor kai to aima ('because there are three who give testimony: the
spirit and the water and the blood').

However, despite the clear evidence against this stated quote spurious; there is a small
sector of believers who defend its traditional use, because from their point of view, the
comma Johannine serves as support for the dogma of the Holy Trinity.

A defense was even prepared alleging that two or three witnesses were required
because the Torah demands it as such, to constitute adequate testimony, that is: it is

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needed at at least two Bible verses so that a certain dogma can be corroborated. All
this It happened once the council approved the dogma of the Trinity.

1. The first witness supposedly found in Christian translations is cited in Matthew

28:19. I invite you to investigate all the evidence about this quote, in the PDF
“The Truth about the Text of Matthew 28:19”, a quote dismembered and
changed, thought to defend the Trinitarian creed despite the fact that all the
evidence of the events of The disciples are against the triune formula of
immersion. All baptisms What the apostles did were done IN ONE NAME =
Yeshua.
2. The second Trinitarian quote is that of 1John 5:7 Thus the two witnesses are an
adulterated quote and a completely grafted text within the Scriptures.

It was in the year 325 when the equality between the so-called Father and the called
Son because of the controversies raised by the followers of Arius. The belief in two
beings of the same substance came from the Council of Nicaea (325), council
requested by the Roman emperor Constantine, was then since when the main groups
of believers of that time (minimal differences), who affirmed that the Son was
consubstantial (ὁμοούσιον, homousion, literally 'of the same substance') to the
Father.

Note: One of the differences between the groups of those believers was whether the
Son had a beginning of days as a created being or as a begotten being. Issue that
is still on the discussion tables.

Many believers in a SON, created being, today you can find them among the jeh...va’s
witnesses, as in various congregations of Messianic Jews. This concept is completely an
anti-Mashiach teachings, that denies that the Father had a real Son, and that the
Redeemer (hbr.Goel) of Israel is the only begotten real Son, begotten in the days of
eternity by His own Father, the Most High Sovereign of the Entire Universe.

This dualistic formula was questioned by the leaders of the communities of that time.
The matter went through a generation of debates and conflicts, until the "faith of
Nicaea" was reaffirmed in Constantinople in 381, when the creed was assimilated
dualist within the ranks of believers who have already opened the doors to all teaching
foreign to the pure faith of the Hebrew Israelite disciples, who wrote all the books of
the Bible. In Constantinople (381) it was indicated that this is worshiped and glorified
together with the Father and the Son (συμπροσκυνούμενον καὁ συνδοξαζόμενον),
suggesting that it was also consubstantial to them.

At Nicaea all attention was focused on the relationship between the Father and the
Son, and no made any similar statement about the Holy Spirit. But in 381 AD. in
Constantinople stated that the Holy Spirit is worshiped and glorified along with the
Father and the Son, also suggesting that he was consubstantial with them. This
doctrine was later ratified at the Council of Chalcedon in 451 AD. without altering the
substance of the doctrine approved at Nicaea in 325 AD.

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It is good to memorize, and that is why I will incorporate it in this context, that there
are several creeds about the deity although three are the most evident:

1. The first way in the creeds is "unitarianism", among them are the "unicists",
those who believe in a deity with a person. There is a singular being that
manifested itself in three hypostases throughout the Bible, as father, as son and
as spirit.
2. The creed in two beings called: binitarianism or binitarianism is a Christian
theology of two persons or two aspects in one divinity/substance (or God).
Classically, binitarianism is understood as a form of monotheism—so that God is
absolutely one being, however, with binitarianism there is a "doubleness" in God
or one God in two persons... As for “the spirit”. They consider it to be the
common strength or power shared between the father and the son.
3. The largest group of believers within Christianity practice a belief in a deity with
three co-equal persons - "trinitarianism". Each group has subdivisions like
certain individual teachings.

Note: In the year 215 AD. Tertullian was the first to use the term "Trinity" (Trinitas).
Previously, Theophilus of Antioch had already used the Greek word τριάς trias (triad) in
his work A Autolycus (c. 180) to refer to God, his Word (Logos) and his Wisdom
(Sophia) Modern versions of the Bible have taken different positions regarding the
Johannine comma. Some have left it in italics to reflect their controversial authenticity.
Others have omitted it completely, considering it an extra apocryphal, or have
relegated it to a footnote, explaining the doubts about its veracity.

Juda 3 (DHH 1996) Beloved, when I gave all diligence to write unto you of
the common salvation, it was needful for me to write unto you, and exhort
you that ye should earnestly contend for the faith which was once delivered
unto the holy ones.
I wish that Yeshua Ha Mashiach our Elohim and Redeemer guide you to grow in all
understanding.

Do not forget to send me your conclusions or comments for or against, by entering the
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A big hug and blessings!

DANIEL UDROAICA