scripture notwithstanding its absence in the Greek manuscripts line. The Orthodox Confession of Faith, published in Greek in 1643 by the multilingual scholar Peter Mogila specifically references the comma. "Accordingly the Evangelist teacheth (1 John v. 7.) There are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost and these three are one …" Armenia – Synod of Sis The Epistle of Gregory, the Bishop of Sis, to Haitho c. 1270 utilized 1 John 5:7 in the context of the use of water in the mass. The Synod of Sis of 1307 expressly cited the verse, and deepened the relationship with Rome. Commentators generally see the Armenian text from the 13th century on as having been modified by the interaction with the Latin church and Bible, including the addition of the comma in some manuscripts. Manuscripts and special notations There are a number of special manuscript notations and entries relating to 1 John 5:7. Vulgate scholar Samuel Berger reports on Corbie MS 13174 in the Bibliothèque nationale in Paris that shows the scribe listing four distinct textual variations of the heavenly witnesses. Three are understood by the scribe to have textual lineages of Athanasius, Augustine (two) and Fulgentius. And there is in addition a margin text of the heavenly witnesses that matches the Theodulphian recension. The Franciscan Correctorium gives a note about there being manuscripts with the verses transposed. The Regensburg ms. referenced by Fickermann discusses the positions of Jerome and Augustine. Contarini, The Glossa Ordinaria discusses the Vulgate Prologue in the Preface, in addition to its commentary section on the verse. John J. Contrini in Haimo of Auxerre, Abbot of Sasceium (Cessy-les-Bois), and a New Sermon on I John v. 4–10 discusses a 9th-century manuscript and the Leiden sermon. Inclusion by Erasmus The central figure in the 16th-century history of the Johannine Comma is the humanist Erasmus, and his efforts leading to the publication of the Greek New Testament. The comma was omitted in the first edition in 1516, the Nouum instrumentum omne: diligenter ab Erasmo Roterodamo recognitum et emendatum and the second edition of 1519. The verse is placed in the third edition, published in 1522, and those of 1527 and 1535. Erasmus included the comma, with commentary, in his paraphrase edition, first published in 1520. And in Ratio seu methodus compendio perueniendi ad ueram theologiam, first published in 1518, Erasmus included the