There are Trinitarians who believe the Bible translations like the King James Bible, regarding, 1 John 5:7, proves the TRINITY.
This is because the Trinitarian Bible translations like the King James Bible, reads: For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.
This scripture is a perfect teaching to prove the TRINITY is correct, and adequately good enough to accept the TRINITY as a Biblical teaching and doctrine, because within the verse of the translations like the King James Bible, we read there are THREE SEPARATE beings in heaven who are ONE, confirming with what the TRINITY doctrine teaches.
And within the verse of, 1 John 5:7, in the Trinitarian Bible translations, we also find there is no other teaching in the entire Bible which teaches there are THREE as ONE. That fact makes this verse enormously important for the TRINITY faith, and others desiring to know the truth.
We also find there are Trinitarian's who have done some research on' 1 John 5:7, as in the article here by David W. Daniels. Who sates:
But if the claims like David W. Daniels are correct, then surly we will find dedicated Trinitarian scholars supporting and agreeing with, David, Daniels, claims, who are often biased, who would surly jump to using this scripture to prove their own TRINITY faith, instead of CONTRADICTING each other. Read on and lets see if that is the case?
What is WRITTEN in the OLDEST manuscripts, because surely they would reveal the truth, as they are the literal Biblical FACTS, that take us as close as possible to the originals.
It is encouraging to see how the oldest complete Bibles, are proving the many later manuscripts and some translations to be unreliable, wrongly translated or simply forgeries, and seem to prove some kind of Trinity conspiracy, as we will now examine and see in 1 John 5:7.
1 John 5:5.
τιϲ(Who) δε(now) εϲτιν(is) ο(the) νεικων(overcoming) τον(the) κοϲμον(world) ει(if) μη(not) ο(the) πιϲτευων(believing) οτι(that) ιϲ(Jesus) εϲτιν(is) ο(the) υϲ(Son) του(the) θυ(GOD)
1 John 5:7.
What this proves, is that many Trinitarian’s believe what they read, without doing any research on what they read. And have no idea with whats MISSING from 1 John 5:7.
But instead, we see that Trinitarians like David W. Daniels, CONTRADICT other Trinitarian Scholars.
And even worse, most Trinitarians do not even believe people of their own faith as the dedicated Trinitarian scholars, who even clearly admit this is a forgery.
Why are there so many Trinitarians who believe, 1 John 5:7, proves the Trinity, so blind? When all they need to do is simply have a look at many translations we have today, who clearly leave out the Trinitarian formula.
The amount of Trinitarians who use and send me this scripture to prove the Trinity is shocking, and instead they prove how deceived they are from understanding the truth.
If Trinitarians do not believe Bible scholars who teach the TRINITY is false, then whom do they believe?
Which contradicts the TRINITY who teach there are THREE SIDE by SIDE.
Trinitarians do not obey the first commandment, that we must believe GOD is ONE, because instead Trinitarians believe GOD is THREE, called the TRINITY.
Well, as the doctrine of the Trinity was not established until to forth century.
And as the Catholic Church admit they made the Trinity into a doctrine, which is well documented in history.
Then what is the meaning of John’s teaching in I John 5:6, to 9?
If we read from, I John 5:6, to 9, we find St John is teaching about the: Testimony Concerning the Son of God, and NOTHING whatsoever about all THREE being in heaven and being one or a TRINITY.
2. There is NO mention of the THIRD person of the Holy Spirit being a SEPARATE being or SEPARATE GOD anywhere in the entire Bible.
3. There is NO mention of the THIRD person of the Holy Spirit from the lips of Jesus when Jesus said: I and the Father are ONE, in His famous statement of John 10:30.
4. There is NO mention of the THIRD person of the Holy Spirit in the book of Revelation. Where has He DISAPPEARED too, if he is a SEPARATE being, shouldn’t He be on Heaven’s Big Throne?
5. Instead, the TRINITY phrase in, 1 John 5:7, states there are THREE as ONE.
We have discovered, the ONLY scripture that would prove the Trinity, is a FORGERY.
Is that surprising?
Common sense tells us, if there is ONE FORGERY, there will be more, which should help TRINITARIANS to see WHY IS THE TRINITY A CONSPIRACY CONTAINING DESTRUCTIVE HERESIES?
Yet no matter what Biblical facts are presented, most TRINITARIANS, still refuse to believe the truth, including their own TRINITARIAN Bible scholars, who would jump to using this as proof for their own faith.
Instead MOST honour the Catholic main TRINITY doctrine, which is well documented in history, to be established by man hundreds of years after Christ.
The facts seem to prove, as TRINITARIANS do not believe what Jesus taught, that His Father is the ONLY ONE TRUE GOD, John 17:3, Mark 12:29, how then will TRINITARIANS believe Bible scholars in their own faith, which explains why TRINITARIANS still use this proved FORGERY.
Find out by clicking here.
Comma Johanneum: https://en.wikipedia.org/wiki/Comma_Johanneum
KJV: 7 For there are three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one.
8 And there are three that bear witness in earth, ...
Modern versions: (omitted from main text and not in a footnote)
Reason: A multitude of books have been devoted to just this verse, including: A Vindication of I John V, 7 from the Objections of M. Griesbach [by Thomas Burgess] (1821, London); Das Comma Ioanneum: Auf Seine Hewrkunft Untersucht [The Johannine Comma, an examination of its origin] by Karl Künstle (1905, Frieburg, Switz.); Letters to Mr. Archdeacon [George] Travis in answer to his Defence of the Three Heavenly Witnesses by Richard Porson (1790, London); A New Plea for the Authenticity of the Text of the Three Heavenly Witnesses or Porson's Letters to Travis Eclectically Examined by Rev. Charles Forster (1867, London), Memoir of The Controversy respecting the Three Heavenly Witnesses, I John V.7 ˈ by 'Criticus' [Rev. William Orme] (1830, London), reprinted (1872, Boston, "a new edition, with notes and an appendix by Ezra Abbot" ); and The Three Witnesses – the disputed text in St. John, considerations new and old by Henry T. Armfield (1893, London); and many more. Eberhard Nestle, writing in Germany at the end of 19th century, said, "The fact that it [the Comma Johanneum] is still defended even from the Protestant side is interesting only from a pathological point of view." F.H.A. Scrivener, usually regarded as a defender of the KJV text, said of this verse, "The authenticity of [this verse] will, perhaps, no longer be maintained by anyone whose judgment ought to have weight; but this result has been arrived at after a long and memorable controversy, which helped keep alive, especially in England, some interest in Biblical studies. ..."
Early Church Fathers did not mention this verse, even when eagerly scraping together verses to support the Doctrine of the Trinity. This verse first appears, not in a New Testament manuscript, but in a fifth century Confession of Faith, and after that it was assimilated into mss of the Latin Vulgate, but it was (because of the lack of Greek documentary support) omitted from the first two "Textus Receptus" printed editions of the New Testament (namely those edited by Erasmus, 1516 and 1519), as well as some other very early Textus Receptus editions, such as Aldus 1518, Gerbelius 1521, Cephalius 1524 and 1526, and Colinaeus 1534. Stephanus (Robert Estienne), in his influential Editio Regia of 1550 (which was the model edition of the Textus Receptus in England), was the first to provide an apparatus showing variant readings and showed this verse was lacking in seven Greek manuscripts. Martin Luther rejected this verse as a forgery and excluded it from his German translation of the Bible while he lived – it was inserted into the text by other hands after his death. The first appearance of the Comma in a Greek New Testament manuscript is no earlier than the 15th century.
Doubts about its genuineness were indicated in printed Greek New Testaments as early as that of the first two editions (1515 & 1519) of Erasmus of Rotterdam, who simply left the verse out because he could not find a Greek ms containing it – and provided a comment that "this is all I find in the Greek manuscripts". Expressions of doubt also appeared in the edition of Stephen Courcelles (Étienne de Courcelles), in 1658, and from Johann Jakob Griesbach's edition of 1775. Most critical editions relegated the Comma to a footnote or otherwise marked it as doubtful. The American Bible Union, a Baptist organization, omitted this verse from the new English translations of the New Testament it published in the 1860s. The Roman Catholic Church was a bit more resistant about yielding up this verse; an 1897 decision of the Holy Inquisition forbade a Catholic "to deny or even express doubt about the authenticity of" the Johannine Comma, but this was effectively reversed by a declaration of the Holy Office on June 2, 1927, which allows scholars to express doubts and even denials of the genuineness of the Comma, tempered by the fact that the Vatican would have the final authority. and, e.g., the 1966 Jerusalem Bible omits the Comma without a footnote. The spurious nature of this verse is so notorious that even the Revised Version of 1881 did not bother to include nor provide a footnote for this verse, and many other modern versions do likewise. Ezra Abbot wrote, "It may be said that the question [of excluding this verse] is obsolete; that the spuriousness of the disputed passage had long been conceded by all intelligent and fair-minded scholars. This is true, but a little investigation will show that great ignorance still exists on the subject among the less-informed in the Christian community." Even the two leading editions of the so-called Majority Text (Robinson & Pierpont, and Hodges & Farstad) omit this verse (the Hodges & Farstad edition acknowledge the 'Textus Receptus' version of this verse in a footnote).