The Comma Johanneum – What is it? What is the original wording of 1 John 5:7-8?

TL;DR:

: The Comma Johanneum (or Johannine Comma) is a disputed textual variant found in 1 John 5 of the New Testament. The longer, disputed version is not found in the original Greek manuscripts.

First, what does "testify" (or witness) mean in 1 John 5:7-8? In the context of 1 John, the testimony refers to the witness of God concerning His Son, Jesus Christ. Verse 7 simply emphasizes John's claim that there is evidence proving Jesus is the Son of God. In verse 6, these were defined as the water, the blood, and the witness of the Spirit. The water and blood refers to God's voice at Jesus' baptism, His crucifixion and resurrection. Verse 8 repeats the identities of the three who testify, and emphasizes their agreement. Verse 9 points out that the testimony of God is greater than that of men, establishing that Jesus is the Son of God.

A disputed clause, called Comma, was inserted between verses 7 and 8 in some later versions of 1 John. Both versions of 1 John 5:7-8 are shown below. The long version includes the disputed Comma.

from the old testament

The Comma Johanneum is not mentioned in the Old Testament. .

from the new testament

The short version of 1 John 5:7-8 agrees with the vast majority of ancient (original) Greek manuscripts:"For there are three that testify: the Spirit and the water and the blood; and the three are in agreement." (1 John 5:7-8; NASB, ESV, NIV, NRSV).
The added Comma is in this longer version: "For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one" (1 John 5:7-8; KJV, NKJV).

implications for today

If the Comma Johanneum were an original part of the passage, it would be the most direct reference to the Trinity in the Bible. However, the evidence for this longer version is not strong. Its presence was not known in Greek until manuscripts of the fifteenth century. Even then, most versions are found only in Latin translations. The Greek linguist Erasmus did not include this longer ending in his earlier editions of the Greek New Testament (Textus Receptus), yet included it in later editions (beginning with the third edition) after pressure from the Roman Catholic Church. The KJV and NKJV are based on Textus Receptus, which is why they include the Comma.

Further evidence against the Comma is seen in the absence of this longer quote from 1 John in the writings of the church fathers. Because the concept of the Trinity was a point of great importance in early church creeds and writings, it seems highly unlikely that no church father would quote this verse in defense of the teaching of the Trinity if the longer version was in existence at that time.

The evidence supports the shorter reading of 1 John 5:7-8, yet this in no way diminishes the Bible's teachings regarding the Triune nature of God. The Great Commission (Matthew 28:18-20) shows Jesus commanding His disciples to baptize believers in the name of the Father, Son, and Holy Spirit. Other passages emphasizing the Trinity include Matthew 3:16-17, 1 Corinthians 12:4-6 and 2 Corinthians 13:14.

understand

First John 5 contains a disputed textual variant called the Comma Johanneum.
The disputed variant is longer and is not found in the original Greek manuscripts.
The variant emphasizes God’s triune nature, but even without it, many other Bible passages prove the doctrine of the Trinity.

reflect

How do you respond when you discover that some passages of the Bible have debated variants like the Comma Johanneum?
How does knowing that the Trinity is supported by many passages beyond 1 John 5:7-8 affect your confidence in this doctrine?
How might comparing different Bible translations deepen your trust in the overall reliability of Scripture?

engage

How can discussion about the Comma Johanneum help us better appreciate the careful work of biblical scholars and translators?
What does the history of the Comma Johanneum reveal about how tradition and pressure can shape the way Scripture is transmitted?
How should we approach teaching and explaining doctrines like the Trinity without relying on disputed passages?