John Scott Porter, Principles of Textual Criticism, 1848, p.509 Latin: Et Joannes evangelista ait; In principio erat verbum, et verbum erat apud Deurn et Deus erat verbum. Item ad Parthos ; Tres sunt, inquit, qui testimonium perhibent in terra, aqua sanguis el caro, et tres in nobis sunt. Et tres sunt qui testimonium perhibent in caelo. Pater, Verbum, et spiritus, et hi tres unum sunt. McCarthy, Daniel The Epistles and Gospels of the Sundays, 1866, p. 518. Buku lengkapnya ada pada Patrologiae cursus completus: Series latina Vol 62:359, 1800. Nathaniel Ellis Cornwall menjelaskan bagaimana Idacius Clarus, dari abad ke-4 dan seorang lawan dari Priscillian, secara internal diakui sebagai pengarang asli tulisan ini Genuineness Proved by Neglected Witnesses 1877, p. 515. Karya ini asalnya dipublikasikan pada tahun 1528 oleh Sichard sebagai Idacius Clarus Hispanus, Otto Bardenhewer, Patrology, the Lives and Works of the Fathers, p. 429, 1908.
Travis merujuk Jerome yang menulis persetujuan atas pengakuan ini. George Travis, Letters to Edward Gibbon, 1785 p. 108. Bahasa Latin aslinya "Nobis unus Pater, et unus Filius ejus, verus Deus, et unus Spiritus Sanctus, verus Deus; et hi tres unum sunt; una divimtas, et potentia, et regnum. Sunt autem tres Personae, non duae, non una" Marc Celed. Exposit. Fid. ad Cyril apud Hieronymi Opera, tom. ix. p. 73g. Frederick Nolan, An inquiry into the integrity of the Greek Vulgate, 1815, p. 291.
In dismissing Phoebadius in this fashion, Griesbach was following Porson, whose explanation began, "Phoebadius plainly imitates Tertullian...and therefore, is not a distinct evidence", Letters to Archdeacon Travis, 1790, p. 247.
George Travis meringkas tulisan-tulisan Augustinus tentang hal ini: Pengulangan yang menyolok, dalam bagian-bagian tersebut, dengan istilah yang sama, Unum sunt—Hi tres unum sunt—Unum sunt, dan Hi tres qui unum sunt tampaknya menyatakan pengambilannya dari ayat ini...Letters to Edward Gibbon, 1794, p. 46
Stanley Lawrence Greenslade, Early Latin Theology: Selections from Tertullian, Cyprian, Ambrose, and Jerome 1956, p. 164. The Latin is "si peccatorum remissam consecutus est, et sanctificatus est, et templum Dei factus est: quaero, cujus Dei? Si creatoris, non potuit, qui in eum non credidit: si Christi, non hujus potest sieri templum, qui negat Deum Christum: si Spiritus Sancti, cum tres unum sunt, quomodo Spiritus Sanctus placatus esse ei potest, qui aut Patris aut Filii inimicus est?"
Penggunaan tanda kurung dijabarkan sebagai "saksi-saksi ini menguatkan pembacaan yang dipertanyakan, tetapi mereka sendiri menunjukkan variasi tertentu yang dapat diabaikan dan tidak perlu dijelaskan dengan detail." Kurt Aland, The Text of the New Testament, 1995, p. 243.
Westcott berkomentar "The gloss which had thus become an established interpretation of St John's words is first quoted as part of the Epistle in a tract of Priscillian (c 385)" The Epistles of St. John p. 203, 1892. Alan England Brooke "The earliest certain instance of the gloss being quoted as part of the actual text of the Epistle is in the Liber Apologeticus (? a.d. 380) of Priscillian" The Epistles of St. John, p.158, 1912. And Bruce Metzger "The earliest instance of the passage being quoted as a part of the actual text of the Epistle is in a fourth century Latin treatise entitled Liber Apologeticus". Textual Commentary on the Greek New Testament, p.717, 1971. Demikian pula dengan William Sullivan, John Pohle, John Seldon Whale, F. F. Bruce, Ian Howard Marshall dan lain-lain.
Frederick Nolan meringkas sejarah dan memberikan pandangannya mengenai hal yang signifikan: "Between three and four hundred prelates attended the Council, which met at Carthage; and Eugenius, as bishop of that see, drew up the Confession of the orthodox, in which the contested verse is expressly quoted. That a whole church should thus concur in quoting a verse which was not contained in the received text, is wholly inconceivable: and admitting that 1 Joh v. 7 was then generally received, its universal prevalence in that text is only to be accounted for by supposing it to have existed in it from the beginning." Inquiry, 1815, p. 296. Bruce Metzger, dalam komentari yang menyertai UBS GNT, melewatkan konteks Konsili dan Pengakuan Iman ini, "Dalam abad ke-5 gloss ini dikutip oleh para bapa gereja berbahasa Latin di Afrika Utara dan Italia sebagai bagian teks Surat tersebut" A Textual Commentary on the Greek New Testament, 1971, p.717 dan 2nd ed. 1993, dan 2002 p.648.
John Scott Porter, Principles of Textual Criticism, 1848, p.509 Latin: Et Joannes evangelista ait; In principio erat verbum, et verbum erat apud Deurn et Deus erat verbum. Item ad Parthos ; Tres sunt, inquit, qui testimonium perhibent in terra, aqua sanguis el caro, et tres in nobis sunt. Et tres sunt qui testimonium perhibent in caelo. Pater, Verbum, et spiritus, et hi tres unum sunt. McCarthy, Daniel The Epistles and Gospels of the Sundays, 1866, p. 518. Buku lengkapnya ada pada Patrologiae cursus completus: Series latina Vol 62:359, 1800. Nathaniel Ellis Cornwall menjelaskan bagaimana Idacius Clarus, dari abad ke-4 dan seorang lawan dari Priscillian, secara internal diakui sebagai pengarang asli tulisan ini Genuineness Proved by Neglected Witnesses 1877, p. 515. Karya ini asalnya dipublikasikan pada tahun 1528 oleh Sichard sebagai Idacius Clarus Hispanus, Otto Bardenhewer, Patrology, the Lives and Works of the Fathers, p. 429, 1908.
Joseph Pohle in the The Divine Trinity: A Dogmatic Treatise accuses Cassiodorus of inserting the Comma into the Vulgate from early manuscripts. "The defense can also claim the authority of Cassiodorus, who, about the middle of the sixth century, with many ancient manuscripts at his elbow, revised the entire Vulgate of St. Jerome, especially the Apostolic Epistles, and deliberately inserted I John V, 7, which St. Jerome had left out." Divine Trinity, 1911 p. 38-39
Bahasa Latin aslinya "Cui rei testificantur in terra tria mysteria: aqua, sanguis et spiritus, quae in passione Domini leguntur impleta: in coelo autem Pater, et Filius, et Spiritus sanctus; et hi tres unus est Deus" - Patrilogiae Cursus Completus, Series Latina by Migne, vol. 70, col. 1373. HTML version at Cassiodorus Complexiones in Epistulas apostolorum English text based on Porson and Maynard p.46.
Some see Testimonia Divinae Scripturae as earlier than Isidore. "Most learned critics believe to be more ancient than St. Isidore". John MacEvilly An Exposition of the Epistles of St. Paul, 1875, p.424, M'Carthy: "The question of authorship is not, however, important in our controversy, provided the antiquity of the document be admitted"
"Tambahan itu tampaknya untuk berdasar pad eksegesis alegoris dari "tiga saksi" dalam teks; mungkin ditulis di marjin suatu naskah Latin dan akhirnya dituliskan ke dalam teks; kemudian urutan kedua saksi itu dalam teks dibalik dan diterjemahkan kembali ke dalam bahasa Yunani, serta tertera dalam beberapa naskah bahasa Yunani." Ian Howard Marshall, The Epistles of John, p. 78 1978.
Systematic Theology: Roman Catholic Perspectives,, Francis Schüssler Fiorenza, John P. Galvin, 2011, p. 159, the Latin is "Ita connexus Patris in Filio, et Filii in Paracleto, tres efficit cohaerentes alterum ex altero: qui tres unum sunt, non unus quomodo dictum est, Ego et Pater unum sumus"
Arthur Cleveland Coxe, Latin Christianity: Its Founder, Tertullian 1903, p.631 English on p. 621, left column, bottom.
Sete;lah membahas rujukan-rujukan Tertullian dan Cyprian secara negatif, "secara moral dipastikan bahwa mereka tentunya mengutip kata-kata ini jika mereka mengetahui tentangnya" Westcott menulis mengenai Rebaptism Treatise:
bukti dari abad ke-3 tidak seluruhnya negatif, karena risalah tentang Baptisan Ulang yang sezaman dengan Cyp. mengutif keseluruhan perikop sekadar sebagai (15: cf. 19), 'quia tres testimonium perhibent, spiritus et aqua et sanguis, et isti tres unum sunt.' Dalam: Westcott and Hort, The New Testament in the Original Greek Note on Selected Readings, 1 John v 7,8, 1882, p104.
Catholic Encyclopedia Vol 8 of 15, Epistles of St John, Walter Drum, 1910 pp. 435-438, Chief Editor Charles George Herbermann. Online HTML for this section of the Catholic Encyclopedia at newadvent.org. "Published 1910. New York: Robert Appleton Company. Nihil Obstat, October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York".
William Hales, Inspector, Antijacobin Review, Sabellian Controversy, Letter XII 1816, p. 590. Latin " Denique Dominus: Petam, inquit, a Patre meo et alium advocatum dabit vobis (Ibid., 16). Sic alius a Filio Spiritus, sicut a Patre Filius. Sic tertia in Spiritu, ut in Filio secunda persona: unus tamen Deus omnia, tres unum sunt. Phoebadius, Liber Contra Arianos
The City of God, Volume 1, trans. by Marcus Dods 1888 p. 197, Latin: Deus itaque summus et verum cum Verbo suo et Spiritu sancto, quae tria unum sunt, Deus unus omnipotens
Homilies, 1849, p. 1224. Latin: et quid est: finis christus? quia christus deus, et finis praecepti caritas, et deus caritas quia et pater et filius et spiritus sanctus unum sunt.
Sekitar 400 uskup di Afrika dan Mauritania, bersama-sama dengan yang lain dari Korsika dan Sardinia, bertemu di Karthago" Thomas Joseph Lamy, American Ecclesiastical Review, 1 John v 7, 1897 p.464
Travis, Letters to Edward Gibbon, 1794, pp. 41-42. Latin at De Trinitate Book V, p. 274 Seluruhnya, Travis menghitung lima kali dalam kitab-kitab itu Yohanes dirujuk dalam konteks kata-kata dari 1 Yohanes 5:7, dua kali pada Jilid 1, masing-masing satu kali pada Jilid 5, 7, dan 10.
Thomas Burgess, Letter to the Reverend Thomas Beynon 1829, p.649. The Latin is "Beatus vero Joannes Apostolus evidenter ait, Et tres unum sunt, quod de Patre, et Filio et Spiritu Sancto, dictum, sicut superius, cum rationem flagitares, ostendimus."
Terjemahan Inggris oleh Richard Porson, juga diberikan dalam karya Charles Forster New Plea. Teks Yunani, Disputation Contra Arium
Travis, Letters to Edward Gibbon, 1794, pp. 41-42. Latin at De Trinitate Book V, p. 274 Seluruhnya, Travis menghitung lima kali dalam kitab-kitab itu Yohanes dirujuk dalam konteks kata-kata dari 1 Yohanes 5:7, dua kali pada Jilid 1, masing-masing satu kali pada Jilid 5, 7, dan 10.
earlychristianwritings.com
Origen, ketika mendiskusikan baptisan air dalam komentari mengenai Injil Yohanes, merujuk hanya kepada ayat 8: "Dan setuju dengan ini bahwa sang murid, Yohanes, menulis dalam suratnya mengenai roh, dan air, dan darah, sebagai satu kesatuan."
A Case for the Authenticity of 1st John 5:7-8. Rooted in Biblical Exegesis. Jesse M. Boyd. Wake Forest, North Carolina, 22 April 1999: Seringkali, bacaan marjin tidak digubris. Namun, dalam hal ini rupanya karena diketahui ada nas yang terlewatkan.
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kennydominican.joyeurs.com
Bahasa Latin aslinya "Cui rei testificantur in terra tria mysteria: aqua, sanguis et spiritus, quae in passione Domini leguntur impleta: in coelo autem Pater, et Filius, et Spiritus sanctus; et hi tres unus est Deus" - Patrilogiae Cursus Completus, Series Latina by Migne, vol. 70, col. 1373. HTML version at Cassiodorus Complexiones in Epistulas apostolorum English text based on Porson and Maynard p.46.
William Hales, Inspector, Antijacobin Review, Sabellian Controversy, Letter XII 1816, p. 590. Latin " Denique Dominus: Petam, inquit, a Patre meo et alium advocatum dabit vobis (Ibid., 16). Sic alius a Filio Spiritus, sicut a Patre Filius. Sic tertia in Spiritu, ut in Filio secunda persona: unus tamen Deus omnia, tres unum sunt. Phoebadius, Liber Contra Arianos
newadvent.org
Catholic Encyclopedia Vol 8 of 15, Epistles of St John, Walter Drum, 1910 pp. 435-438, Chief Editor Charles George Herbermann. Online HTML for this section of the Catholic Encyclopedia at newadvent.org. "Published 1910. New York: Robert Appleton Company. Nihil Obstat, October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York".
Et iterum de Patre et Filio et Spiritu Sancto scriptum est—Et hi tres unum sunt. Cyprian, De Unitate Ecclesiæ (On the Unity of the Church) IV. "Epistles of Saint John", Catholic Encyclopedia.
Eusebius dari Kaisarea menyusun rancangan kredo bagi kaum Arian pada Konsili Nicaea pada tahun 325 M, "di mana setiap sebutan kehormatan dan kemuliaan, kecuali kesatuan hakikat, dipersembahkan untuk Tuhan kita."
Joseph Pohle in the The Divine Trinity: A Dogmatic Treatise accuses Cassiodorus of inserting the Comma into the Vulgate from early manuscripts. "The defense can also claim the authority of Cassiodorus, who, about the middle of the sixth century, with many ancient manuscripts at his elbow, revised the entire Vulgate of St. Jerome, especially the Apostolic Epistles, and deliberately inserted I John V, 7, which St. Jerome had left out." Divine Trinity, 1911 p. 38-39
Georg Strecker, The Johannine Letters (Hermeneia); Minneapolis: Fortress Press, 1996. ‘Excursus: The Textual Tradition of the “Comma Johanneum”’.
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Maurice Robinson, posting to the textualcriticism forum, 5/26/96[pranala nonaktif permanen]. The Antoniades edition has an editor's note questioning authenticity, noting that the verse "is retained upon the opinion of the Holy Synod."
