UPDATE: A Response To Dr. Thomas Strouse

On May 1, 2007, I began a response to Dr. Thomas Strouse, a KJV Only advocate who is also a member of the Dean Burgon Society. I will finish it later, but I wanted to include a response by an Anonymous poster at this blog, who posts some interesting information in regards to the Comma Johanneum.

Jim:

This grammatical argument favoring the inclusion of the Johannine Comma is a hoax. The assertions of its rationale regarding the grammar bear no resemblance whatsoever to what is consistently observed to actually occur in the Greek language throughout the New Testament. Whereas there is such a thing as grammatical gender agreement, there is no such thing as grammatical gender agreement with multiple nouns. It never happens. And whereas there is such a thing as gender attraction, there is no such thing as gender attraction either between substantival (functioning as a noun) participles or between nouns. It never happens. Grammatical gender agreement can occur only with a single referent noun, and gender attraction occurs only with a relative pronoun in a specific grammatical construction. Frederick Nolan and Robert Dabney simply made up in their imagination their assertions regarding the grammar, and people such as Edward Hills and Thomas Strouse have simply parroted their nonsense.

There are only 8 instances in the New Testament in which the referent (the idea to which a word or phrase refers) of a pronoun or substantival participle is represented in the text by multiple nouns (Matthew 15:19-20 and 23:23, John 6:9, 1 Corinthians 6:9-11, Galatians 5:19-21 and 5:22-23 and Colossians 3:5-7 and 3:12-14), and grammatical gender agreement does not occur in any of them, even when all of the multiple referent nouns have the same grammatical gender (1 Corinthians 6:9-11 and Galatians 5:22-23), the reason being that grammatical gender agreement between a pronoun or substantival participle and a noun can occur only when the referent of the pronoun or participle is represented in the text by a single noun. Even then, grammatical gender agreement is not a requirement, but merely a frequently used option. Otherwise, whether the author simply chooses not to use grammatical gender agreement with a single referent noun, or whether the referent of the pronoun or substantival participle is represented in the text either by no noun or by multiple nouns, the gender of the pronoun or substantival participle conforms to the natural gender (the nature) of the referent (the idea to which a word or phrase refers) of the pronoun or substantival participle, either neuter for a thing or things or masculine for a person or persons or feminine for a female person or person (constructio ad sensum [construction according to sense]). What has just been explained is both dictated by common sense and corroborated by what is consistently observed to actually occur in the Greek language throughout the New Testament.

Therefore, based on what is observed to actually occur in the Greek language, is there any reason to expect grammatical gender agreement between the substantival participle “the ones bearing witness” and the multiple nouns “Spirit” and “water” and “Blood” in 1 John 5:8 (Majority Text [MT])? The answer is no. There is nothing wrong with the grammar in this verse. First of all, there is no such thing as grammatical gender agreement with multiple nouns. Secondly, the three nouns in this verse are not even referent nouns, because John’s equation of “the Spirit and the water and the Blood” to “the ones bearing witness” in this verse is not direct (this is that), but comparative (this is like that).

In 1 John 5:8-9 (MT), John comparatively (this is like that) equates “the Spirit and the water and the Blood,” which comprise “the witness of the God / the witness of the God which He has born witness regarding the Son of Him,” to “the ones bearing witness,” who comprise “the witness of the men,” hence the masculine gender of “the ones bearing witness.” The gender of “the ones bearing witness” is masculine either (1) because it refers to persons (the “men” in “the witness of the men”), or (2) because of grammatical gender agreement with the single referent noun “men” in the phrase “the witness of the men,” or (3) both.

In Deuteronomy 17:6 and 19:15, Moses prescribes two or three witnesses (men) to establish the truth of a matter. This two-or-three-witness tradition is cited in Matthew 18:16, John 8:17-18, 2 Corinthians 13:1, 1 Timothy 5:19, Hebrews 10:28-29 and 1 John 5:8-9 (MT).

In 2 Corinthians 13:1, Paul comparatively (this is like that) equates three things (his three visits to Corinth) to the two or three witnesses (men) prescribed by Moses to establish the truth of a matter.

In Hebrews 10:28-29, the author comparatively (this is like that) equates three things ([1] trampling the Son of God and [2] considering His Blood to be ordinary blood and [3] insulting the Spirit) to the two or three witnesses (men) prescribed by Moses to establish the truth of a matter.

In 1 John 5:8-9 (MT), John comparatively (this is like that) equates three things (“[1] the Spirit and [2] the water and [3] the Blood”) to the two or three witness (men) prescribed by Moses to establish the truth of a matter (“the ones bearing witness”).

Moses requires two or three witnesses (men) to establish the truth of a given matter. According to John, in conformity to this two-or-three-witness (men) tradition, God provided two or three witnesses (“the Spirit and the water and the Blood”) to establish the truth that Jesus is His Son. John comparatively (this is like that) equates these two or three witnesses provided by God to the two or thee witnesses (men) prescribed by Moses (“the ones bearing witness / the witness of the men”), hence the masculine gender of “the ones bearing witness.”

There is nothing wrong with the grammar in 1 John 5:6-9 (MT). Everything is written exactly as it should be written.

Further, the correct number of witnesses provided by God (the Spirit and the water and the Blood [two or three witnesses]) in conformity to the two-or-three-witness (men) Mosaic tradition in the absence of the Johannine Comma proves that John did not write the Comma, but that it was added to the text by Trinitarians.