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The Comma Johanneum in 1 John 5: 7 is well known example, but there are also other texts like: Matt 10: 8 ; 27: 35 ; Luke 17: 36 ; John 3: 25 ; Acts 8: 37 ; 9: 5 ; 15: 34 ; and some readings (" book of life " instead of " tree of life " in Revelation 22: 19 ) which the Byzantine text did not have.
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Comma and Johanneum
This decree was clarified somewhat by Pope Pius XI on June 2, 1927, who allowed that the Comma Johanneum was open to dispute, and it was further explicated by Pope Pius XII's Divino Afflante Spiritu.
The first and second edition texts did not include the passage ( 1 John 5: 7 – 8 ) that has become known as the Comma Johanneum.
The Roman Catholic Church decreed that the Comma Johanneum was open to dispute ( June 2, 1927 ), and it is rarely included in modern scholarly translations.
Among the most controversial verses of the Bible is what some consider an explicit reference that supports the doctrine of the trinity, the Comma Johanneum, ( 1 John 5: 7 – 8 ).
Later, Pope Pius XI on 2 June 1927 decreed the Comma Johanneum was open to dispute and Pope Pius XII on 3 September 1943 decreed the Divino Afflante Spiritu which allowed translations based on other versions than just the Latin Vulgate, notably in English the New American Bible.
The only possible exceptions to this are the Great Commission Matthew 28: 16-20, 2 Corinthians 13: 14, and the Comma Johanneum, which many regard as a spurious text passage in First John ( 1 John 5: 7 ) known primarily from the King James Version and some versions of the Textus Receptus but not included in modern critical texts ..
According to Raymond Brown's introduction of his edition Epistle of John, the source of the Comma Johanneum, a brief interpolation in the First Epistle of John, known since the fourth century, appears to be the Latin Liber Apologeticus by Priscillian.
He defended an authenticity of the Pericopa Adulterae ( John 7: 53 – 8: 11 ), Comma Johanneum ( 1 John 5: 7 ), and Testimonium Flavianum.
In the same periodical, in the course of 1788 and 1789, appeared the Letters to Archdeacon Travis, against George Travis, on the debated Biblical verse called the Comma Johanneum ( 1 John 5: 7 ); the Letters were collected in 1790 into a volume.
According to Raymond Brown's Epistle of John, the source of the Comma Johanneum, appears to be the Latin book Liber Apologeticus by Priscillian.
With the third edition of Erasmus ' Greek text ( 1522 ) the Comma Johanneum was included, because " Erasmus chose to avoid any occasion for slander rather than persisting in philological accuracy ", even though he remained " convinced that it did not belong to the original text of l John.
He goes so far as to conclude that Erasmus must have been providentially guided when he introduced Latin Vulgate readings into his Greek text ; and even argues for the authenticity of the Comma Johanneum.
Examples of major variants are the endings of Mark, the Pericope Adulteræ, the Comma Johanneum, and the Western version of Acts.
Some familiar examples of Gospel passages in the Textus Receptus thought to have been added by later interpolaters and omitted in the Nestle Aland Greek Text include the Pericope Adulteræ, the Comma Johanneum, and the longer ending in Mark 16.
The Comma Johanneum is a comma ( a short clause ) in the First Epistle of John () according to the Latin Vulgate text as transmitted since the Early Middle Ages, based on Vetus Latina minority readings.
It lacks the Comma Johanneum.
The central figure in the sixteenth-century history of the Comma Johanneum is the humanist Erasmus.
This photograph shows Greek text of 1 John 5: 3-10 which is missing the Comma Johanneum.
That was the reason why Erasmus included the Comma Johanneum even though he remained convinced that it did not belong to the original text of l John.
Johann Jakob Griesbach | Griesbach's critical edition of the New Testament explaining at the footnote the reasons for the textual rejection of the Comma Johanneum.
" Although the revised Vulgate contained the Comma, the earliest known copies did not, leaving the status of the Comma Johanneum unclear.
Three decades later, on 2 June 1927, the more liberal Pope Pius XI decreed that the Comma Johanneum was open to dispute.
In the 1808 New Testament in an improved version, upon the basis of Archbishop Newcome's new translation, which did not contain the Comma Johanneum, the editors explained their reasons for rejecting the Textus Receptus for the verse as follows: " 1.
Comma and 1
In translations containing the clause, such as the King James Version, 1 John 5: 7 – 8 reads as follows ( with the Comma in bold print ):
The Cyprian citation, dating to more than a century before any extant 1 John manuscripts, remains a central focus of Comma discussion.
* Additionally, the passage in 1 John 5: 7 – 8 often referred to as the Johannine Comma is thrown into italics by Scrivener because of its disputed authenticity, although the original translators left no indication that they doubted its genuineness.
* An explicit reference to the Trinity in 1 John, the Comma Johanneum
Comma and John
John Mason in An essay on elocution ( 1748 ) prescribes " A Comma Stops the Voice while we may privately tell one, a Semi Colon two ; a Colon three: and a Period four.
Those who believe the Johannine Comma is authentic attribute it to the apostle John.
And in " Ratio seu Methodus compendio perveniendi ad veram theologiam ", first published in 1518, Erasmus included the Comma in his interpretation of John 12.
Comma and 5
*"' Just a Comma ' Becomes Part of Iraq Debate " by Peter Baker, Washington Post, Thursday, October 5, 2006, page A19
Comma and is
The general consensus of current New Testament scholarship is that the Comma was inserted into the Old Latin text based on a gloss to that text, with the original gloss dating to the 3rd or 4th century.
They have diverse theories as to why the Comma dropped out of the Greek manuscript line and why most of the evidence is in Latin manuscripts and writings.
Those who believe the Johannine Comma is inauthentic view the text as either an accidental intrusion, which could be a margin note that a scribe mistakenly considered to be text, or as a deliberate insertion or forgery.
In 1905 Karl Künstle published Das Comma Ioanneum: auf seine herkunft untersucht a paper that proposed that " the insertion of the comma into the text of the Epistle is due to Priscillian himself ", as summarized by Alan England Brooke.
No Syriac manuscripts include the Comma, and its presence in some printed Syriac Bibles is due to back-translation from the Latin Vulgate.
In his position against Cyprian knowing of the Comma, Wallace is in agreement with the earlier critical edition of the New Testament ( NA26 and UBS3 ) which considered Cyprian a witness against the Comma.
In the 6th century, Fulgentius of Ruspe is quoted as a witness in favour of the Comma.
Erasmus is said to have replied to these critics that the Comma did not occur in any of the Greek manuscripts he could find, but that he would add it to future editions if it appeared in a single Greek manuscript.
He is most famous for his Out With Romany programmes on the BBC's Children's Hour, describing travels in his own vardo, with Comma the horse, his spaniel Raq and his young friends Muriel and Doris.
The Comma ( Polygonia c-album ) is a species of butterfly belonging to the family Nymphalidae
The Comma Johanneum is commonly regarded as interpolation.
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