https://textus-receptus.com/index.php?action=history&feed=atom&title=Johannine_Comma_and_Franz_Anton_KnittelJohannine Comma and Franz Anton Knittel - Revision history2026-05-22T02:24:00ZRevision history for this page on the wikiMediaWiki 1.45.3https://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=355419&oldid=prevNick at 02:36, 12 June 20202020-06-12T02:36:18Z<p></p>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Lutheran '''Franz Anton Knittel ''' (April 3, 1721 - December 10, 1792), defended a traditional point of view in theology and was against the modern [[textual criticism]]. He defended an authenticity of the [[Jesus and the woman taken in adultery|Pericopa Adulterae]] (John 7:53-8:11), [[Comma Johanneum]] (1 John 5:7), and [[Testimonium Flavianum]]. According to him [[Desiderius Erasmus|Erasmus]] in his [[Novum Instrumentum omne]] did not incorporate the ''Comma'' from [[Codex Montfortianus]], because of grammar differences, but used [[Complutensian Polyglot Bible|Complutensian Polyglotta]]. According to him the ''Comma'' was known <del style="font-weight: bold; text-decoration: none;">for </del>[[Tertullian]].<sup>[1]</sup></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Lutheran '''Franz Anton Knittel ''' (April 3, 1721 - December 10, 1792), defended a traditional point of view in theology and was against the modern [[textual criticism]]. He defended an authenticity of the [[Jesus and the woman taken in adultery|Pericopa Adulterae]] (John 7:53-8:11), [[Comma Johanneum]] (1 John 5:7), and [[Testimonium Flavianum]]. According to him [[Desiderius Erasmus|Erasmus]] in his [[Novum Instrumentum omne]] did not incorporate the ''Comma'' from [[Codex Montfortianus]], because of grammar differences, but used [[Complutensian Polyglot Bible|Complutensian Polyglotta]]. According to him the ''Comma'' was known <ins style="font-weight: bold; text-decoration: none;">to </ins>[[Tertullian]].<sup>[1]</sup></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td></tr>
</table>Nickhttps://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=354397&oldid=prevNick at 02:43, 28 April 20202020-04-28T02:43:22Z<p></p>
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</table>Nickhttps://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=354334&oldid=prevNick at 12:14, 27 April 20202020-04-27T12:14:01Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Knittel 1 .John 5.7.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Knittel 1 .John 5.7.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Lutheran '''Franz Anton Knittel ''' (April 3, 1721 - December 10, 1792), defended a traditional point of view in theology and was against the modern [[textual criticism]]. He defended an authenticity of the [[Jesus and the woman taken in adultery|Pericopa Adulterae]] (John 7:53-8:11), [[Comma Johanneum]] (1 John 5:7), and [[Testimonium Flavianum]]. According to him [[Desiderius Erasmus|Erasmus]] in his [[Novum Instrumentum omne]] did not incorporate the ''Comma'' from [[Codex Montfortianus]], because of grammar differences, but used [[Complutensian Polyglot Bible|Complutensian Polyglotta]]. According to him the ''Comma'' was known for [[Tertullian]].<sup><del style="font-weight: bold; text-decoration: none;">(Knittel, ''Neue Kritiken über den berühmten Sprych: Drey sind, die da zeugen im Himmel, der Vater, das Wort, und der heilige Geist, und diese drei sind eins'' Braunschweig 1785)</del></sup></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Lutheran '''Franz Anton Knittel ''' (April 3, 1721 - December 10, 1792), defended a traditional point of view in theology and was against the modern [[textual criticism]]. He defended an authenticity of the [[Jesus and the woman taken in adultery|Pericopa Adulterae]] (John 7:53-8:11), [[Comma Johanneum]] (1 John 5:7), and [[Testimonium Flavianum]]. According to him [[Desiderius Erasmus|Erasmus]] in his [[Novum Instrumentum omne]] did not incorporate the ''Comma'' from [[Codex Montfortianus]], because of grammar differences, but used [[Complutensian Polyglot Bible|Complutensian Polyglotta]]. According to him the ''Comma'' was known for [[Tertullian]].<sup><ins style="font-weight: bold; text-decoration: none;">[1]</ins></sup></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* [[Franz Anton Knittel]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* [[Franz Anton Knittel]]</div></td></tr>
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<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* 1. Knittel, ''Neue Kritiken über den berühmten Sprych: Drey sind, die da zeugen im Himmel, der Vater, das Wort, und der heilige Geist, und diese drei sind eins'' Braunschweig 1785</ins></div></td></tr>
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</table>Nickhttps://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=354316&oldid=prevNick at 06:21, 27 April 20202020-04-27T06:21:46Z<p></p>
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<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">:Hoc ego tantummodo in praesenti addere possem, quod a nemine quod sciam hactenus observatum. Tantum scilicet abesse, per interpolationem locum illum surrepsisse, ut ne quidem versus octavus, qui sequitur, staret, nisi versus septimus praecederet, de quo agitur. Quod enim in versione Latina recte exprimitur masculino sermonis genere. Id in ipso textu Graeco originali, non praesupposito superiore versiculo, haud plane consisteret, nisi cum violentia quadam dictionis ac per soloecismum patentissimum. Cum etenim, το πνευμα και το υδωρ και το αιμα, nomina neutrius generis sunt, qua ratione concordabit cum iis quod immediate praecedit, τρεις εισιν οι μαρτυρουντες, et quod illico sequitur, και ουτοι οι τρεις, κ. τ. λ.? Masculina equidem nomina et faeminina nominibus adjectivis pronominibusque in neutro genere expressis construi respectu habito ad τα πραγματα id sane linguae nostrae peculiare genium esse omnibus eam callentibus notissimum est. Sed quod etiam reciproce neutra nomina substantiva adjectivis vel pronominibus masculinis aut faemininus indecentur nemo dixerit. Porro hic versu octavo sic legimus, τρεις εισιν οι μαρτυρουντες εν τη γη το πνευμα και το υδωρ και το αιμα και οι τρεις εις εν εισιν. Sed none quaeso dictio naturalis hic et propria potius esset, τρια εισιν τα μαρτυρουντα εν τη γη το πνευμα το υδωρ και το αιμα και τα τρια εις το εν εισιν. At illud tamen est scriptum non hoc. Quae igitur alia ratio occurrentis istius ακαταλληλιας afferri potest nisi sola praecedentis versus septimi expressio quae per hunc immediate sequentum versum octavum symbolice explicatur et plane replicatur allusione facta ad id quod praecesserat? Tres igitur qui in caelo testimonium perhibent, primo positi sunt versu septimo, tρεις εισιν οι μαρτυρουντες εν τω ουρανω ο πατηρ ο λογος και το αγιον πνευμα και ουτοι οι τρεις εν εισιν. Deinceps vero immediate adducti, iidem ipsi testes, quatenus in terra etiam testimonium idem confirment per tria haec symbola versu octavo, και τρεις εισιν οι μαρτυρουντες εν τη γη το πνευμα και το υδωρ και το αιμα και οι τρεις εις εν εισιν. Ac si diceret Evangelista noster, Οι αυτοι εκεινοι οι εν τω ουρανω μαρτυρουντες quod satis indicatur per particulum και cujus vis in praesenti non simpliciter copulativa est, sed plane identifia περι ων εν τω ανωτερω εδαφιω ειρηται δηλαδη ο πατηρ ο λογος και το πνευμα οι αυτοι μαρτυρουντες εισιν και εν τη γη δι ων ημιν συμβολων απεκαλυφθησαν ταυτα δε τα συμβολα εστιν το πνευμα δι ου δηλουται ο πατηρ το αιμα δι ου ο υιος το υδωρ δι ου το πνευμα το αγιον. Και οι τρεις οιτοι οιτινες ανωτερω μεν ανακεκαλυμμενως δι αυτων των υεαρχικων ονοματων εν τω ουρανω μαρτυρουντες παριστανται οι αυτοι εν τη γη δια της εν τη οικονομια μνησεως συμβολικως επανακαμβανομενοι οι τρεις ουτοι εις το εν εισιν. Sed ohe. urceum institui non amphoram.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:And what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<sup>112</sup></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:And what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<sup>112</sup></div></td></tr>
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</table>Nickhttps://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=354306&oldid=prevNick at 05:46, 27 April 20202020-04-27T05:46:42Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect.<del style="font-weight: bold; text-decoration: none;">FN 55</del>.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 206]]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect. <ins style="font-weight: bold; text-decoration: none;">Appendix C 1</ins>.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 206]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect.<del style="font-weight: bold; text-decoration: none;">FN 55</del>.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 207]]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect. <ins style="font-weight: bold; text-decoration: none;">Appendix C 2</ins>.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 207]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect.<del style="font-weight: bold; text-decoration: none;">FN 55</del>.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 208]]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect. <ins style="font-weight: bold; text-decoration: none;">Appendix C 3</ins>.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 208]]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:And what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<sup>112</sup></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:And what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<sup>112</sup></div></td></tr>
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</table>Nickhttps://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=354305&oldid=prevNick at 05:45, 27 April 20202020-04-27T05:45:49Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect.FN 55.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 206]]</ins></div></td></tr>
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<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect.FN 55.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. Appendix C page 208]]</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:And what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<sup>112</sup></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:And what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<sup>112</sup></div></td></tr>
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</table>Nickhttps://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=354299&oldid=prevNick at 05:04, 27 April 20202020-04-27T05:04:18Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:And what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<sup>112</sup></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>:And what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<sup>112</sup></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* 111. See Note 55.(see "Note 55" below)</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* 111. See Note 55.(see <ins style="font-weight: bold; text-decoration: none;">pic on </ins>"Note 55" below)</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect.FN 55.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. footnote 55]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect.FN 55.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. footnote 55]]</div></td></tr>
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</table>Nickhttps://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=354297&oldid=prevNick at 05:00, 27 April 20202020-04-27T05:00:11Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 05:00, 27 April 2020</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>:<del style="font-weight: bold; text-decoration: none;">“And </del>what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<del style="font-weight: bold; text-decoration: none;">”</del></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>:<ins style="font-weight: bold; text-decoration: none;">And </ins>what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.<ins style="font-weight: bold; text-decoration: none;"><sup>112</sup></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* 111. See Note 55.(see "Note 55" below)</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">[[Image:New criticisms on the celebrated text, 1 John v. 7, a lect.FN 55.jpg|thumb|right|x300|New criticisms on the celebrated text, 1 John v. 7, a lect. footnote 55]]</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* 112 For instance, in verse 6, John says, ''το Πνευμα εστιν το μαρτυρουντους''. Dionysius Alexandrinus (in Eusebius) certifies that the First Epistle of John is free from solecisms. I do not remember having found such a construction in the Alexandrine Version.</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==See also==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==See also==</div></td></tr>
</table>Nickhttps://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=354296&oldid=prevNick at 04:24, 27 April 20202020-04-27T04:24:25Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 04:24, 27 April 2020</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">:“And what says the venerable Greek bishop in reply? He says, “It is indifferent to me whether we say ''τρεις'' or ''τρια'', in speaking of things of the neuter gender.<sup>111</sup> Yet, surely, the Linguists of his day would scarcely have conceded that point to him. Neither Gregory, nor any other Greek, as far as I know, confirms this rule by their style of writing. Neither can we attempt to call the ''τρεις μαρτυρουντες'', a Hellenism: at least, St. John has distinctly shewn, that he cannot be liable to such an imputation in the present instance; nor, indeed, throughout his First Epistle.”</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==See also==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==See also==</div></td></tr>
</table>Nickhttps://textus-receptus.com/index.php?title=Johannine_Comma_and_Franz_Anton_Knittel&diff=354291&oldid=prevNick at 04:02, 27 April 20202020-04-27T04:02:33Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 04:02, 27 April 2020</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Lutheran '''Franz Anton Knittel ''' (April 3, 1721 - December 10, 1792), defended a traditional point of view in theology and was against the modern [[textual criticism]]. He defended an authenticity of the [[Jesus and the woman taken in adultery|Pericopa Adulterae]] (John 7:53-8:11), [[Comma Johanneum]] (1 John 5:7), and [[Testimonium Flavianum]]. According to him [[Desiderius Erasmus|Erasmus]] in his [[Novum Instrumentum omne]] did not incorporate the ''Comma'' from [[Codex Montfortianus]], because of grammar differences, but used [[Complutensian Polyglot Bible|Complutensian Polyglotta]]. According to him the ''Comma'' was known for [[Tertullian]].<sup>(Knittel, ''Neue Kritiken über den berühmten Sprych: Drey sind, die da zeugen im Himmel, der Vater, das Wort, und der heilige Geist, und diese drei sind eins'' Braunschweig 1785)</sup></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Lutheran '''Franz Anton Knittel ''' (April 3, 1721 - December 10, 1792), defended a traditional point of view in theology and was against the modern [[textual criticism]]. He defended an authenticity of the [[Jesus and the woman taken in adultery|Pericopa Adulterae]] (John 7:53-8:11), [[Comma Johanneum]] (1 John 5:7), and [[Testimonium Flavianum]]. According to him [[Desiderius Erasmus|Erasmus]] in his [[Novum Instrumentum omne]] did not incorporate the ''Comma'' from [[Codex Montfortianus]], because of grammar differences, but used [[Complutensian Polyglot Bible|Complutensian Polyglotta]]. According to him the ''Comma'' was known for [[Tertullian]].<sup>(Knittel, ''Neue Kritiken über den berühmten Sprych: Drey sind, die da zeugen im Himmel, der Vater, das Wort, und der heilige Geist, und diese drei sind eins'' Braunschweig 1785)</sup></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&<del style="font-weight: bold; text-decoration: none;">pg</del>=<del style="font-weight: bold; text-decoration: none;">PA206</del>&<del style="font-weight: bold; text-decoration: none;">hl</del>=<del style="font-weight: bold; text-decoration: none;">en</del>&<del style="font-weight: bold; text-decoration: none;">redir_esc</del>=<del style="font-weight: bold; text-decoration: none;">y</del>#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>In [[1829 AD|1829]] the [[Franz Anton Knittel]] book ''[https://books.google.com.au/books?id=kKsCAAAAQAAJ&<ins style="font-weight: bold; text-decoration: none;">printsec</ins>=<ins style="font-weight: bold; text-decoration: none;">frontcover</ins>&<ins style="font-weight: bold; text-decoration: none;">source</ins>=<ins style="font-weight: bold; text-decoration: none;">gbs_ge_summary_r</ins>&<ins style="font-weight: bold; text-decoration: none;">cad</ins>=<ins style="font-weight: bold; text-decoration: none;">0</ins>#v=onepage&q&f=false New criticisms on the celebrated text, 1 John v. 7, a lect., tr. by W.A. Evanson]'' was translated from German into English by William Alleyn Evanson.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==See also==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==See also==</div></td></tr>
</table>Nick