Green, 1979. Jay P. Green, Interlinear Hebrew-Greek-English Bible. Lafayette, Indiana: Assoc. Publishers & Authors, 1979.

This book is now available in reprint from Hendrickson Publishers. Green's Greek text is identical to Scrivener 1881. At the end of the New Testament volume, Green gives a Greek collation of readings compiled by William Pierpont, called "Majority Text Notes," which gives the readings of the majority of manuscripts (see Pierpont and Robinson 1991) where they differ from those of Scrivener's text.

Scrivener's work is widely respected for serious theological students. He belongs to the orthodox school of critics who did not accept the theories of Westcott & Hort. His early work includes a collation of Estienne 1550 with the Complutensian Polyglot (Stunica 1522), Beza 1565, and Elzevir 1624 and 1633.

Scrivener, 1881. F.H.A. Scrivener, The New Testament in the Original Greek according to the Text followed in the Authorized Version. Edited for the Syndics of the Cambridge University Press, by F.H.A. Scrivener, M.A., D.C.L., L.L.D., Prebendary of Exeter and Vicar of Hendon. Cambridge: Cambridge University Press, 1881.

The Greek Text Underlying the English Authorised Version of 1611 (London: Trinitarian Bible Society, 1976). An interlinear translation is given in Green 1979.

Scrivener and Miller, 1894. F.H.A. Scrivener and Edward Miller, A Plain Introduction to the Criticism of the New Testament, for the Use of Biblical Students, by the Late Frederick Henry Ambrose Scrivener; fourth edition, edited by the Rev. Edward Miller. 2 vols. London: George Bell & Sons, 1894.

For this revised edition of Scrivener's Plain Introduction Edward Miller (who shared Scrivener's orthodox views) called upon several eminent scholars to contribute new chapters on the ancient versions, and also received much help in elaborating and improving other departments of the work. Under this revision the edition took on the character of an encyclopedia, and for is one of the most widely-respected sources of information for textual criticism in Great Britain and America. An annotated catalog of all known Greek manuscripts (the English equivalent of the standard catalog of materials published in Gregory 1900) is included in the first volume.

For example, the off-on-a-diversionary-tangent statement that the textual veracity of SIXTEENTH-century Codex 61, containing the Father, Word, Holy Spirit wording (i.e. the Comma Johanneum) for First John 5:7, was "probably"(?) invalid because Codex 61 "possibly"(?) was contrived and faked to promote the case for inclusion of those words in First John 5:7 New-Testament passage....congruent with the doubts and heretical deceptiveness of anti-Trinitarian and/or fearful-of-whoever pseudo-theologians....is obviously rendered non-applicable, irrelevant, and superfluous by the following statement in Combs piece that: "four manuscripts contain the Comma in the text, the earliest dating from the FOURTEENTH century" and is contained "in the margin of four others, the earliest being from the TENTH century."

Clearly and logically, at least some of those instances of Comma existent in [Latin?] Bibles of the 1300s and 1400s are before the time of Erasmus, some of which were thus existing before Erasmus was ever born.

Why the scarcity of Comma Text might have occurred is because of tyrannous influence which Arians (and did not Hitler use the term: Aryan?), forerunners of Jehovah's Witnesses, Mormons, and other anti-Trinitarian subversives had against monks re-printing and preserving copies of Scripture, and/or malicious mischievous vandalism against manuscripts which contained the Comma. Not only that, but it is not beyond common sense that new Comma-supportive Greek manuscripts of Codex miniscules might be discovered sometime in the future, as the Dead Sea scrolls were relatively-recently discovered.

Scholars far greater in intelligence and scholarly research such as Burgeon, F.H.A. Scrivener, and the authentic Christian Church in entirety comprised of vast numbers of honest and non-deviate modern orthodox theologians, pastors, evangelists, and missionaries have maintained inclusion of the Comma Text up to and including modern printings of certain Greek and Engish Bible editions and translations, and therefore have reinforced authenticity of the Comma Text by their extensive use of it, it's popularity, and their Holy-Spirit-verified acceptance of that part of the respected King James Version containing the Text of the Comma.

John 19:20 Many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek.

1 John 5:7

KJV: "...the Father, the Word, and the Holy Ghost, and these three are one."

Benjamin Wilson states, "This text concerning the heavenly witness is not contained in any Greek manuscript which was written earlier than the fifteenth century. It is not cited by any of the ecclesiastical writers; not by any of early Latin fathers even when the subjects upon which they treated would naturally have lead them to appeal to it's authority. It is therefore evidently spurious."

He's missing some information, to say the least.

1 John 5:7 is found in: Greek manuscript 61, codex Ravianus and Britannicus, it's also in the margins of 88 and 629, manuscript E (735 AD; has Acts 8:37). Likewise, it is found in the old Latin manuscripts Codex Freisingensis (Latin "r", "Beuron 64"; AD *500*), leon 1 (various readings of 1 John 5:7-8; AD 913-923), leon 2 (margin, 930 AD; has Acts 8:37) harl 2 (AD 752), Codex Toletanus (988 AD; has Acts 8:37, 9:5, 9:6), Codex Demidovianus (1150 AD; has Acts 8:37), Codex Colbertinus (AD 1150), Codex Perpinianus (AD 1250; has Acts 8:37), and Speculum (Latin "m" AD *450*, within a century of Sinaiticus and Vaticanus)

It is found in 68mg(mg=margin), 636mg and 918. It is also found in omega 110, 429mg, 221, and 2318. It's in the Montfort MS and Codex Wizanburgens (8th century). It is found in the margin of Codex Ottobonianus (629, 14th century).

It is also found in the Ulmensis manuscript (AD 850), and Codex pal Legionensis (AD *650*). It is found in the German manuscript The Augsburger Bibelhandschrift (2 Cod 3)(AD 1350).

It was in Wycliffe's bible in 1380, Tyndale's New Testament of 1525 (brackets in 1526), Coverdale's bible in 1535 (brackets at some point), Matthew's Bible in 1537, the Taverner Bible of 1539, the Great Bible of 1539, the Geneva New Testament of 1557, the Bishop's Bible of 1568, and the Authorized version of 1611 (we call it the King James). Even the Catholic Douay Rheims has it. It was in every English bible until the Reviosory Committee 1881. Furthermore, it is said that the verse was not quoted during the Arian controversies.

Ecclesiastical Writers:

Cyprian (AD 250)(Treatise I, On the Unity of the Church, sec. 6), "and again it is written of the Father, and of the Son, and of the Holy Spirit, "And these three are one."

(note: later, a couple variants use "Son" instead of "Word", his original writing would not have had quotes, they're added based on the editors knowledge of scripture. Also, he's quoting it, so the wording's not infallible. He may be verbally referencing the Word as the Son and then quoting the rest of the verse).

Anchor Bible; Epistle of John, 783 (AD 450)(Contra Varimadum 1.5): "'And there are three who give testimony in heaven, the Father, The Word, and the Spirit, and these three are one.'"

Latin Speculum ("De divinis Scripturis suie Speculum", also known as "m")(AD 450): "'and there are three which give testimony in heaven, the Father, the Word, and the Spirit, and these three are one.'"

Victor Vitensis (AD 485)(Historia persecutionis Africanae Provinciae 3.11): "'there are three which bear testimony in heaven, the Father, the Word, and the Holy Spirit, and these three are one.'"

Codex Freisingensis (Beuron 64, Latin "r")(AD 500); : "'and the three are one which bear testimony in heaven, the Father, and the Word, and the Holy Spirit and these three are one.'"

Jerome (AD 550)(Once again, in the Prologue to the Catholic Epistles, Preserved in the Codex Fuldensis): Jerome states that it was removed by unfaithful translators. Ironically, the manuscript itself is missing the verse.

Isidore of Seville (Testimonia divinae Scripturae 2)(AD 636): "'And there are three which bear testimony in heaven, the Father, the Word, and the Spirit, and the three are one.'"

The Ulmensis manuscript (AD 850): "'Likewise, in heaven there are three, the Father, the Word, and the Spirit, and the three are one.'"

Acts of the Lateran Council (Latin Document)(AD 1215): "'because there are three which give testimony in heaven, the Father, the Word, and the Holy Spirit, and these three are one.'"

Codex Perpinianus (Latin "p")(AD 1250): "'And there are three which bear testimony in heaven, the Father, the Word, and the Holy Spirit, and these three are one.'"

Regarding the precise Greek Text words:

Hoti treis eisin hoi marturountes (en to ourano, ho Pater, ho Logos, ka to hagion Pneuma; kai houtoi hoi treis hen eisi. Kai treis eisin hoi marturoutes en te ge) to Pneuma, kai to wudor, kai to haima; kai hoi treis eis to hen eisin.

1. The masculine article, numeral and participle HOI TREIS MARTUROUNTES, are made to agree directly with three neuters, an insuperable and very bald grammatical difficulty. If the disputed words are allowed to remain, they agree with two masculines and one neuter noun HO PATER, HO LOGOS, KAI TO HAGION PNEUMA and, according to the rule of syntax, the masculines among the group control the gender over a neuter connected with them. Then the occurrence of the masculines TREIS MARTUROUNTES in verse 8 agreeing with the neuters PNEUMA, HUDOR and HAIMA may be accounted for by the power of attraction, well known in Greek syntax.

2. If the disputed words are omitted, the 8th verse coming next to the 6th gives a very bald and awkward, and apparently meaningless repetition of the Spirit's witness twice in immediate succession.

3. If the words are omitted, the concluding words at the end of verse 8 contain an unintelligible reference. The Greek words KAI HOI TREIS EIS TO HEN EISIN mean precisely--"and these three agree to that (aforesaid) One." This rendering preserves the force of the definite article in this verse. Then what is "that One" to which "these three" are said to agree? If the 7th verse is omitted "that One" does not appear, and "that One" in verse 8, which designates One to whom the reader has already been introduced, has not antecedent presence in the passage. Let verse 7 stand, and all is clear, and the three earthly witnesses testify to that aforementioned unity which the Father, Word and Spirit constitute.

How harmonious is all this if we accept the 7th verse as genuine, but if we omit it the very keystone of the arch is wanting, and the crowning proof that the warrant of our faith is divine (verse 9) is struck out.

Isaiah 14:12----------------------------------------------- Hebrew Text, LXX, Latin Vulgate, and KJV:"...Lucifer, son of the morning?" Modern Versions: "...morning star, son of the dawn?" * KJV Support: (Origen, De Principiis, V, 5)