The favorable evidence is stronger in the early Latin west. The "three heavenly Witnesses" is contained in practically all of the extant Latin Vulgate mss.28 Although not included in Jerome's original edition, around the year 800 it was taken into the text of the Vulgate from the Old Latin mss.29 It was part of the text of a 2nd century Old Latin Bible. The passage is cited by Tertullian (died 220), Cyprian of Carthage (died 258), and Priscillian, a Spanish Christian executed on a charge of heresy in A.D. 385.30 It is found in "r", a 5th century Old Latin manuscript, and in a confession of faith drawn up by Eugenius, Bishop of Carthage, in 484. After the Vandals over-ran the African provinces, their King (Hunnerich) summoned the bishops of the African Church and the adjacent isles to deliberate on the doctrine bound within the disputed passage.31 Between three to four hundred prelates attended the Council at Carthage while Eugenius, as bishop of that See, drew up the Confession of the orthodox in which the contested 7th verse is expressly quoted.32 That the entire African Church assembled in council should have concurred in quoting a verse which was not contained in the original text is altogether inconceivable. Such loudly proclaims that the 7th verse was part of its text from the beginning. The verse was cited by Vigilus of Thapsus (490), Cassiodorus (480-570) of Italy, and Fulgentius of Ruspe in North Africa (died 533). Moreover, this is not a complete listing. Therefore, early testimony for this key Trinitarian verse does exist.
CRITICAL INTERNAL EVIDENCE SUPPORTS THE "COMMA"
If I John 5:6-8 is removed from the Greek text, the two resulting loose ends will not join together grammatically. The Greek language has "gender" in its noun endings (as do many other languages). Neuter nouns normally require neuter articles (the word "the" as in "the blood" is the article). But the article in verse 8 of the shortened reading as found in the Greek that is the foundation of the new versions (verse 7 of the King James Greek text) is masculine. Thus the new translations read "the Spirit (neuter), the water (neuter), and the blood (neuter): and these three (masculine!! - from the Greek article "hoi") are in one." Consequently three neuter subjects are being treated as masculine (see below where the omitted portion is italicized).33 If the "Comma" is rejected it is impossible to adequately explain this irregularity. In addition, without the "Comma" verse 7 has a masculine antecedent; three neuter subjects (nouns in vs.8) do not take a masculine antecedent. Viewing the complete passage it becomes apparent how this rule of grammer is violated when the words are omitted.
5:6 ... And it is the Spirit (neuter) that beareth witness (neuter), because the Spirit (neuter) is truth.
5:7 For there are three (masculine) that bear record (masculine) in heaven, the Father (masculine), the Word (masculine), and the Holy Ghost (neuter): and these three (masculine) are one (masculine).
5:8 And there are three (masculine) that bear witness (masculine) in earth, the Spirit (neuter), and the water (neuter), and the blood (neuter): and these three (masculine) agree in one.
When we inquire of the scholars an accounting for this strange situation, the reply is that the only way to account for the masculine use of the three neuters in verse 8 is that here they have been "personalized".34 Yet we observe that the Holy Spirit is referred to twice in verse 6 and as He is the third person of the Trinity this would amount to "personalizing" the word "Spirit" - but the neuter
1 Moorman, When The KJV Departs From The "Majority" Text, op. cit., p. 121. A few early copies do omit the verse.
2 Hills, The King James Version Defended, op. cit., p. 210.
3 Moorman, When The KJV Departs From The "Majority" Text, op. cit., pp. 121-122.
4 Nolan, An Inquiry into the Integrity of the Greek Vulgate, op. cit., pp. 295-296.
5 Ibid.
6 Hills, The King James Version Defended, op. cit., p. 211.
7 Ibid., p. 212.
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