margins added at the 16th century), 177 (BSB Cod. graec. 211), 221 (10th century with margins added at the 15th/16th century), 429 (Codex Guelferbytanus, 14th century with margins added at the 16th century), 636 (16th century). The comma in Latin. [or ] [or: ] [... "giving evidence on earth, spirit, water and blood, and these three are one in Christ Jesus. 8 And the three, which give evidence in heaven, are father word and spirit."] All evidence from Fathers cited: Clementine edition of Vulgate translation; Pseudo-Augustine's (V), also (these three with some variation) Cyprian, Ps-Cyprian, & Priscillian (died 385) . And Contra-Varimadum, and Ps-Vigilius, Fulgentius of Ruspe (died 527) , Cassiodorus . The appearance of the Comma in the manuscript evidence is represented in the following tables: Patristic writers Clement of Alexandria The comma is absent from an extant fragment of Clement of Alexandria (), through Cassiodorus (6th century), with homily style verse references from 1 John, including verse 1 John 5:6 and 1 John 5:8 without verse 7, the heavenly witnesses. Another reference that is studied is from Clement's Prophetic Extracts: This is seen by some as allusion evidence that Clement was familiar with the verse. Tertullian Tertullian, in Against Praxeas (), supports a Trinitarian view by quoting John 10:30: While many other commentators have argued against any Comma evidence here, most emphatically John Kaye's, "far from containing an allusion to 1 Jo. v. 7, it furnishes most decisive proof that he knew nothing of the verse". Georg Strecker comments cautiously "An initial echo of the occurs as early as Tertullian Adv. Pax. 25.1 (CChr 2.1195; written c. 215). In his commentary on John 16:14 he writes that the Father, Son, and Paraclete are one (), but not one person (). However, this passage cannot be regarded as a certain attestation of the " References from Tertullian in De Pudicitia 21:16 (On Modesty): and De Baptismo: have also been presented as verse allusions. Treatise on Rebaptism The Treatise on Rebaptism, placed as a 3rd-century writing and transmitted with Cyprian's works, has two sections that directly refer to the earthly witnesses, and thus has been used against authenticity by Nathaniel Lardner, Alfred Plummer and others. However, because of the context being water baptism and the precise wording being , the Matthew Henry Commentary uses this as evidence for Cyprian speaking of the heavenly witnesses in Unity of the Church. Arthur