1 John 5:7

An Exegetical Analysis of the Comma Johanneum (1 John 5:7-8)

This exegetical study of the Comma Johanneum is based on a b-greek discussion from Wednesday, October 27, 1999. The initial inquiry concerned locating a visual representation, or “picture,” of the “Comma Johanneum,” a textual passage in 1 John 5:7-8, particularly within early manuscript traditions of the Vulgate or Greek New Testament. The discussion quickly evolved beyond a simple request for images, delving into the historical and textual complexities surrounding this controversial verse.

The central exegetical issue revolves around the authenticity and textual status of the “Comma Johanneum,” the traditional designation for the phrase “in heaven, the Father, the Word, and the Holy Spirit, and these three are one. And there are three that bear witness on earth” (or similar phrasing) found in some manuscripts of 1 John 5:7-8. This passage explicitly asserts a Trinitarian doctrine within the immediate context of the witnesses to Christ. Its presence or absence significantly impacts the theological interpretation of the passage and raises fundamental questions about the transmission and integrity of the New Testament text, particularly regarding the Latin Vulgate’s influence on later Greek printed editions (such as Erasmus’s Novum Testamentum) and the broader history of textual criticism.

Greek text (Nestle 1904)

For the purpose of critical textual study, the standard Greek New Testament (as reflected in Nestle-Aland editions, including the Nestle 1904 and subsequent critical editions like NA28) presents 1 John 5:7-8 without the Comma Johanneum. The text reads:

ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες,

τὸ Πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα,

καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν.

(1 John 5:7b-8 in critical editions, omitting the disputed Trinitarian interpolation.)

• Key differences with SBLGNT (2010):
• The primary difference between the text above (reflecting Nestle 1904) and the SBLGNT (2010) is the *absence* of the Comma Johanneum in both critical editions. The SBLGNT likewise omits the entire Trinitarian interpolation found in some later Greek and Latin manuscripts.
• The textual tradition incorporating the Comma Johanneum, as exemplified by Codex Montfortianus (ms. 61) and Erasmus’s 1522 Novum Testamentum, adds a significant clause to 1 John 5:7-8. Specifically, after μαρτυροῦντες, these texts insert: “ἐν τῷ οὐρανῷ, ὁ Πατήρ, ὁ Λόγος καὶ τὸ Ἅγιον Πνεῦμα, καὶ οὗτοι οἱ τρεῖς ἕν εἰσιν. 8 καὶ τρεῖς εἰσιν οἱ μαρτυροῦντες ἐν τῇ γῇ,” before continuing with “τὸ Πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν.”
• Minor internal variants exist between the Montfortianus manuscript and Erasmus’s 1522 text, indicating different stages of textual modification even within the tradition that included the Comma. For instance, Montfortianus includes “καὶ Πνεύματος Ἁγίου” after “αἵματος” in 1 John 5:6, which Erasmus omits in his 1522 edition. Also, Montfortianus reads “ὅτι ὁ Χριστός ἐστιν ἀλήθεια” in 1 John 5:6, whereas Erasmus reads “ὅτι τὸ Πνεῦμα ἐστιν ἡ ἀλήθεια.” These specific differences highlight the unstable nature of the textual tradition surrounding the Comma, even among its proponents.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The Comma Johanneum (1 John 5:7b-8a) is widely recognized by modern textual critics as a late interpolation with virtually no support in the earliest and most authoritative Greek manuscripts. The NA28, representing the consensus of contemporary textual scholarship, completely omits this passage from its main text, relegating it to the apparatus as a known variant. Its absence in all Greek manuscripts prior to the 14th century, as well as in the earliest Latin Vulgate manuscripts and patristic citations, firmly establishes its non-originality.

Scholars like Bruce M. Metzger (A Textual Commentary on the Greek New Testament) and Raymond E. Brown (The Epistles of John, Anchor Bible) meticulously document the Comma’s textual history. It appears to have originated in the Latin tradition, likely as a marginal gloss or commentary in the fourth or fifth century, interpreting the “three witnesses” (Spirit, water, and blood) in a Trinitarian sense. This gloss was then gradually incorporated into the main Latin text, as noted by Steve Puluka, citing Brown, that after a marginal stage, it was brought into the Latin text by the time of Isidore of Seville (early seventh century). Its introduction into the Greek textual tradition was even later, notably through the influence of the Latin Vulgate, eventually appearing in a handful of late Greek manuscripts (e.g., Codex Montfortianus, from the 16th century) under specific circumstances.

The discussion highlights Erasmus’s reluctant inclusion of the Comma in his third edition of the Novum Testamentum (1522), reportedly due to a promise to his opponents to include it if a single Greek manuscript containing the phrase could be found. Codex Montfortianus, a late manuscript likely composed with the Latin Comma in mind, was presented to him, leading to its inclusion in subsequent editions of the Textus Receptus. This history underscores the Comma’s status as a secondary addition, lacking primary Greek manuscript evidence.

Lexical notes for the undisputed text of 1 John 5:7-8 reveal the central role of “witness.” The verb μαρτυροῦντες (martyrountes), the present active participle of μαρτυρέω (martyreō), means “to bear witness, testify, give evidence” (BDAG, s.v. μαρτυρέω). In this context, the Spirit, water, and blood are presented as concrete, unified testimonies concerning the person and work of Christ. The terms Πνεῦμα (Pneuma, “Spirit”), ὕδωρ (hydōr, “water”), and αἷμα (haima, “blood”) are not lexically ambiguous in themselves but are rich in theological significance within Johannine theology. “Water” likely refers to Christ’s baptism, “blood” to his death, and “Spirit” to the indwelling Spirit testifying to his salvific work. The phrase “καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν” (“and these three are one”) emphasizes their unified testimony, not a metaphysical identity. The absence of the Comma ensures that this unity remains focused on their corroborating witness to Christ on earth, without importing an explicit Trinitarian statement at this specific point.

Translation Variants with Grammatical & Rhetorical Analysis

The presence or absence of the Comma Johanneum fundamentally alters the grammatical structure and rhetorical thrust of 1 John 5:7-8. In the critical text (without the Comma), the sentence structure is clear and concise:

ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες, τὸ Πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα, καὶ οἱ τρεῖς εἰς τὸ ἕν εἰσιν.

Here, “the Spirit and the water and the blood” are directly identified as “the three who bear witness,” with “these three are one” logically following to affirm the unified nature of their testimony. The parallelism is maintained, focusing on the earthly manifestations of Christ’s identity and mission.

Grammatically, the Comma disrupts this flow by inserting an independent clause with its own subjects (Father, Word, Holy Spirit) and predicate (“these three are one”) before resuming the original enumeration of earthly witnesses. Rhetorically, the Comma forces a shift in focus from the earthly witnesses of Christ’s work (baptism, crucifixion, Spirit’s testimony) to a direct statement about the heavenly Trinity. This interpolation, while theologically orthodox from a later Trinitarian perspective, is anachronistic and extraneous to the immediate context of 1 John 5. The original context emphasizes the *proof* of Jesus as the Son of God, authenticated by the historical events of His life and the Spirit’s internal witness, not an explicit defense of the divine nature of the Trinity itself within this specific verse.

The insertion also creates a textual redundancy by repeating “and there are three that bear witness” (τρεῖς εἰσιν οἱ μαρτυροῦντες) both before and after the Comma, which is grammatically awkward and stylistically uncharacteristic of the original Johannine writing. This redundancy further suggests a composite origin rather than an organic part of the original epistle. Thus, critical editions prioritize the shorter, grammatically coherent text that is attested by the overwhelming majority of early Greek manuscripts.

Conclusions and Translation Suggestions

Based on extensive textual evidence, the Comma Johanneum in 1 John 5:7-8 is a widely recognized textual interpolation that is not part of the original Greek New Testament. Its absence in all early Greek manuscripts, ancient versions, and patristic citations, along with its likely origin as a Latin gloss, provides compelling reasons for its exclusion from critical editions. While it articulates an orthodox Trinitarian theology, its inclusion in the biblical text is textually unwarranted and distorts the original flow and argument of the Epistle of John.

1. Literal Translation (reflecting critical Greek text):
   “Because there are three who testify: the Spirit and the water and the blood; and these three are one.”

   This translation closely adheres to the Greek word order and maintains the conciseness of the original text, emphasizing the unified testimony of the three earthly witnesses.

2. Dynamic Equivalent Translation (reflecting critical Greek text):
   “For there are three witnesses: the Spirit, the water, and the blood; and these three agree as one.”

   This rendering aims for greater readability in modern English, using “witnesses” for the participle and “agree as one” to capture the sense of unified testimony, aligning with the theological focus on a corroborating witness.

3. Translation (including the Comma Johanneum for illustrative purposes):
   “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood.”

   This translation includes the Comma Johanneum as found in some later manuscripts and the Textus Receptus. It is important to note that this passage is not present in the earliest and most reliable Greek manuscripts and is widely considered a late interpolation.