Tuesday, October 18, 2011

YET AGAIN - MORE BIBLE TAMPERING BY TRINITARIANS!

SIR ISAAC NEWTON (circa. 1642-1727 C.E.): “...Hincmare in the place mentioned in the former Letter, tells us [a2] [ LATIN TEXT: "...Quidam autem [sc. Hæretici] ex ijsdem scripturis quædam crasini de quibus reven{illeg} timebant, sicut constat Arianos de Evangelio erasisse quod Salvator ait: Quia Deus spiritus est quem credere nolebant quod Spiritus S. Deus esset omnipotens..." Hincmar Opusc. 33. cap. 18. ] that the Arians rased out of the Gospel this text. Quia Deus spiritus est, Because God is a spirit, & that they did it least they should be compelled to confess that the Holy Ghost is God Omnipotent. He means not the words Spiritus est Deus in Iohn 4, which all men understand of the father, but those which D. Ambrose cites [b3] [ Quod natum est. Ambros. de Spir. sancto Lib. 2, cap. {illeg} & cap. 12. & De Fide Lib. 3, c. 8. ] divers times out of Iohn 3.6, after this manner: Quod natum est ex carne caro est quia de carne natum est, et quod natum est ex spiritu spiritus est quia Deus spiritus est. That which is born of the flesh is flesh because it is born of the flesh, & that which is born of the spirit is spirit because the spirit is God. For in one of the places where D. Ambrose thus cites this text he complains with Hincmarus that the Arians had here blotted out the words quia Deus spiritus est, & that they had done it not only in their private books but also in the public books of the Churches. His words are: [c4] [ LATIN TEXT: "...Sed etiam ipse Dominus dixit in Evangelio: Quoniam Deus Spiritus est. Quem {illeg} ita expresse Ariani testificant esse de Spiritu, ut eum de vestris codicibus auferant. Atque utinam de vestris et non etiam de Ecclesiæ codicibus tollent. Eo enim {illeg} est. Et fortasse hoc etiam in Oriente fecistis. Et literas quidem potuistis abolere, sed fidem non potuistis auferre. Plus vos illa litura prodebat: Plus vos illa litura damnabat. Neque enim vos poteratis oblinire veritatem, sed illa litura de libro vitæ vestra nomina radebat. Cur auferebatur, Quoniam Deus Spiritus est, si non pertinebat ad spiritu..." Ambros. ] "...Yea & the Lord himself said in the Gospel. Because God is a spirit. Which place the Arians so so expresly testify to respect the Spirit that ye take it out of your books. And I could wish that ye took it out of your own books only & not also out of the Books of the Church. For at that time when that man of impious infidelity Auxentius took possession of the Church of Millain by arms & an army, or the Church of Sirmium upon the inclination of her Priests was invaded by Valens & Vrsacius this false & sacrilegious thing was found done in the Ecclesiastical books. And perhaps you have also done the same thing in the East. And truly, the letters ye could blot out but ye could not take away the faith. That blot betrayed you the more, that blot condemned you the more. ffor ye could not wipe out the truth, but that blot rased your names out of the book of life. Why were the words, because God is a Spirit, taken away if they did not belong to the Holy Ghost?..." Thus does Ambrose go on to discourse about this text, quoting it a little after at large with the context out of the discourse between Christ and Nicodemus, Iohn 3.6. So then its certain by the testimony of Ambrose, that before the Emperor Constantius conquered the West, & called the Council of Sirmium, & made Auxentius, the predecessor of Ambrose, Bishop of Millain, some of the Latine Churches for proving the Deity of the Holy Ghost, had inserted the clause, quia Deus spiritus est, into the discourse between Christ & Nicodemus, in the publick books of their congregations. I do not say, into one book only, but into their books in general: for this is the language of Ambrose. Its certain also that this clause, quia Deus spiritus est, was here erroneously inserted by the Latines, & therefore justly struck out by the Eusebians; & that Ambrose & Hincmare were mistaken in charging them with falsification for striking it out. For this clause is wanting to this day in all the Greek MSS & in all the Versions both ancient & modern. Which shews that the Latines (however Ambrose declaim against the Eusebians for striking it out) were ashamed to insert it into their books any more..." - (“Two Notable Corruptions of Scripture” (Part 4: ff. 70-83) by Isaac NewtonSource: Ms. 361(4), ff. 70-83, New College Library, Oxford.)

The two Oldest Greek MSS or Manuscripts extant today of John 3:6 give a text ONE HUNDRED AND FIFTY TO NEARLY TWO HUNDRED YEARS - ( OLDER ) THAN - the ones mentioned by Ambrose of Milan (circa 337-397 C.E.). 

Go to the link below for a picture of the P66 - MSS.






JOHN 3:6 - P66 (circa 200 C.E.) GREEK TEXT: "...ΤΟ ΓΕΓΕΝΝΗΜΕΝΟΝ ΕΚ ΤΗΣ ΣΑΡΚΟΣ ΣΑΡΞ ΕΣΤΙΝ ΚΑΙ ΤΟ ΓΕΓΕΝΝΗΜΕΝΟΝ ΕΚ ΤΟΥ ΠΝΣ ΠΝΕΥΜΑ ΕΣΤΙΝ..."

John 3:6 starts on the third line from the bottom. “Spirit” is abreviated to Gk., ( ΠΝΣ ) for Gk., ( ΠΝΕΥΜΑΤΟΣ ) on the bottom line, (with a line above to indicate the abbreviation).

Go to the link below for a picture of the P75 - MSS.

http://chrles.multiply.com/photos/album/53/Bible_Papyrus_p75#photo=17

JOHN 3:6 - P75 (circa 200-250 C.E.) GREEK TEXT: "...ΤΟ ΓΕΓΕΝΝΗΜΕΝΟΝ ΕΚ ΤΗΣ ΣΑΡΚΟΣ ΣΑΡΞ ΕΣΤΙΝ ΚΑΙ ΤΟ ΓΕΓΕΝΝΗΜΕΝΟΝ ΕΚ ΤΟΥ ΠΝΣ ΠΝΑ ΕΣΤΙΝ..."

John 3:6 starts on the twelth line from the bottom. “Spirit” is abreviated twice to Gk., ( ΠΝΣ ΠΝΑ ) for Gk., ( ΠΝΕΥΜΑΤΟΣ ΠΝΕΥΜΑ ) with a line above to indicate the abreviation.

Go to the link below for a picture of the Codex Vaticanus 03 - MSS. 

http://chrles.multiply.com/photos/album/165/Bible_Codex_03_Vaticanus_NT#photo=139 

JOHN 3:6 - CODEX VATICANUS 03 (circa 300 C.E.): The text is a bit small but it is the same reading as a we have in the standard NT texts. 

Below is how it looks today in the printed texts, which we are usually familiar with, in modern Greek fonts.

GREEK TEXT: “...τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμα ἐστιν...” - (John 3:6 New Testament)

Greek Transliteration Strong's Morphology English
τὸ to 3588 T-NSN the
γεγεννημένον gegennēmenon 1080 V-RPP-NSN which is begotten
ἐκ ek 1537 PREP out of
τῆς tēs 3588 T-GSF of the
σαρκὸς sarkos 4561 N-GSF flesh
σάρξ sarx 4561 N-NSF flesh
ἐστιν estin 2076 V-PAI-3S is
καὶ kai 2532 CONJ and
τὸ to 3588 T-NSN the
γεγεννημένον gegennēmenon 1080 V-RPP-NSN which is begotten
ἐκ ek 1537 PREP out of
τοῦ tou 3588 T-GSN of the
πνεύματος pneumatos 4151 N-GSN Spirit
πνεῦμα pneuma 4151 N-NSN Spirit
ἐστιν estin 2076 V-PAI-3S is



ΚΑΤΑ ΙΩΑΝΝΗΝ 3:6 Greek NT: Westcott/Hort with Diacritics
τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμα ἐστιν.


ΚΑΤΑ ΙΩΑΝΝΗΝ 3:6 Greek NT: Greek Orthodox Church
τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ Πνεύματος πνεῦμά ἐστι.


ΚΑΤΑ ΙΩΑΝΝΗΝ 3:6 Greek NT: Tischendorf 8th Ed. with Diacritics
τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν.


ΚΑΤΑ ΙΩΑΝΝΗΝ 3:6 Greek NT: Stephanus Textus Receptus (1550, with accents)
τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν


ΚΑΤΑ ΙΩΑΝΝΗΝ 3:6 Greek NT: Byzantine/Majority Text (2000)
το γεγεννημενον εκ της σαρκος σαρξ εστιν και το γεγεννημενον εκ του πνευματος πνευμα εστιν


ΚΑΤΑ ΙΩΑΝΝΗΝ 3:6 Greek NT: Textus Receptus (1894)
το γεγεννημενον εκ της σαρκος σαρξ εστιν και το γεγεννημενον εκ του πνευματος πνευμα εστιν


John 3:6 Hebrew Bibleהנולד מן הבשר בשר הוא והנולד מן הרוח רוח הוא׃

John 3:6 Aramaic NT: Peshittaܡܕܡ ܕܝܠܝܕ ܡܢ ܒܤܪܐ ܒܤܪܐ ܗܘ ܘܡܕܡ ܕܝܠܝܕ ܡܢ ܪܘܚܐ ܪܘܚܐ ܗܘ ܀

Latin: Biblia Sacra Vulgata
quod natum est ex carne caro est et quod natum est ex Spiritu spiritus est


(Bohairic): ⲡⲓⲙⲓⲥⲓ ⳿ⲉⲃⲟⲗ ϧⲉⲛ ⳿ⲧⲥⲁⲣⲝ ⲟⲩⲥⲁⲣⲝ ⲡⲉ ⲡⲓⲙⲓⲥⲓ ⳿ⲉⲃⲟⲗ ϧⲉⲛ ⲡⲓⲡ͞ⲛⲁ̅ ⲟⲩⲡ͞ⲛⲁ̅ ⲡⲉ.

(Coptic NT Northern Dialect-English): “...That which is born (lit. the birth) of (the) flesh is flesh: that which is born (lit. the birth) of the Spirit is spirit...”

(Coptic NT Southern Dialect-English): “...That which was begotten out of the flesh is [a] flesh, and that which was begotten out of the spirit is [a] spirit..."

By far the Majority of NT MSS whether in Greek or Latin or Syriac/Aramaic or any other language have absolutely no trace of this counterfeit reading.

It cannot even be found as a variant reading in the critical apparatus or footnotes of the authoratative UBS or United Bible Socities critical text of the New Testament either, which shows that those trying to push for this corrupted version of John 3:6 are on very shaky ground indeed and are the despratley grasping at straws.

A very few minor Latin or Syriac MSS of late date and of no real authority are reported by advocates to have the reading. 

And among these readings found in these MSS and Patristic citations there are several variations, not only in wording, but doctrinal content as well, which is always a dead give away of MSS tampering.

Earlier ANF writers than Ambrose, that is nearly TWO HUNDRED YEARS EARLIER than him, give the recieved text reading that we have in our NT today as seen above:

LATIN TEXT: “...Quod si lex saneta est, sanctum est matrimonium. Mysterium ergo hoc ad Christum et Ecclesiam ducit Apostolus: quemadmodum quod ex carne generatur, caro est; ita quod ex spiritu, spiritus, [John 3:6] non solum in pariendo, sed etiam in discendo...” - (Caput XII.— Verba Apostoli 1 Corinthians 7:5, 39-40, Aliaque S. Scripturæ Loca Eodem Spectantia Explicat. The Stromata (Book III) Source. Translated by William Wilson. From Ante-Nicene Fathers, Vol. 2. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight.)

CLEMENT OF ALEXANDRIA (circa. 150-220 C.E.): “...That if the law is holy, marriage is holy. The mystery of Christ and the Congregation, therefore, this leads to the Apostle: “as that which is generated from the flesh, is flesh, so that from out of the spirit, [is] spirit, bringing forth not only in [John 3:6], but also in learning. …” - (Caput XII.— Verba Apostoli 1 Corinthians 7:5, 39-40, Aliaque S. Scripturæ Loca Eodem Spectantia Explicat. The Stromata (Book III) translated by Matt13weedhacker 18/10/11.)

HIPPOLYTUS OF ROME (circa. 170-235 C.E.): “...No more than two, in truth, have been put in trust to give the account of His generation after the flesh; and are you then so bold as to seek the account (of His generation) after the Spirit, which the Father keeps with Himself, intending to reveal it then to the holy ones and those worthy of seeing His face? Rest satisfied with the word spoken by Christ, viz., “That which is born of the Spirit is spirit,” just as, speaking by the prophet of the generation of the Word, He shows the fact that He is begotten, but reserves the question of the manner and means, to reveal it only in the time determined by Himself. For He speaks thus: From the womb, before the morning star, I have begotten You...” - (Chapter 16, Against Noetus. Translated by J.H. MacMahon. From Ante-Nicene Fathers, Vol. 5. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight.)

In another work of his he quotes it again:

HIPPOLYTUS OF ROME (circa. 170-235 C.E.): “...This is the Christ who, he says, in all that have been generated, is the portrayed Son of Man from the unportrayable Logos. This, he says, is the great and unspeakable mystery of … This, he says, is ocean, generation of gods and generation of men ever whirled round by the eddies of water, at one time upwards, at another time downwards. But he says there ensues a generation of men when the ocean flows downwards; but when upwards to the wall and fortress and the cliff of Luecas, a generation of gods takes place. This, he asserts, is that which has been written: I said, You are gods, and all children of the highest; If you hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness, that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; [Galatians 4:26] If, moreover, again you return into Egypt, that is, into earthly intercourse, you shall die as men. For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. [John 3:6] This, according to them, is the spiritual generation. This, he says, is the great Jordan [Joshua 3:7-17] which, flowing on (here) below, and preventing the children of Israel from departing out of Egypt— I mean from terrestrial intercourse, for Egypt is with them the body—Jesus drove back, and made it flow upwards...” - (Chapter 2. Naasseni Ascribe Their System, Through Mariamne, to James the Lord's Brother; Really Traceable to the Ancient Mysteries; Their Psychology as Given in the Gospel According to Thomas; Assyrian Theory of the Soul; The Systems of the Naasseni and the Assyrians Compared; Support Drawn by the Naasseni from the Phrygian and Egyptian Mysteries; The Mysteries of Isis; These Mysteries Allegorized by the Naasseni. Refutation of All Heresies Book V, Translated by J.H. MacMahon. From Ante-Nicene Fathers, Vol. 5. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight.)

Tertullian (circa. 145-225 C.E.) who was a cult follower of the False Prophet Montanus and his "NEW PROPHECY" movement characterised by frenzied behaviour and speaking in tounges proposed his new hypothetical theory of a "Tri{3}nity" Ltn., ( trinitas ) after he joined the movement and seperated himself from real Christianity.

Montanus revelations were spoken of as being inspired by the demons who had possessed Montanus, and his female Prophetesses Maximilla and Priscilla, by writers like Irenaeus and early church historian Eusebius and many others in the second and third centuries. 

Montanus actually claimed to be “THE PARACLETE” or "HOLY SPIRIT" himself, (as Simon Magus had done earlier, along with Mani and others through history) and that his revelations superseded those of the Apostles and even of Christ himself.

Tertullian does quote John 3:6 correctly, but, he then adds his interpretation (no doubt according to Montantist revelation) and coments by adding Ltn., ( quia Deus spiritus est, et De deo natus est ) “... because God is a Spirit, and He was born of God..."

He is the first known of any - professed - Christian writer to call the holy spirit "God." Take note that when Tertullian refers to the holy spirit (as a Montantist) that he is in fact refereing to Montanus himself as being the holy spirit in his - post true Christian - Montantist writings such as De Carne Christi and Adv. Praxaes cited below. Take note also that no other genuine Christian writer (that I know of) called the holy spirit "God" for nearly another two hundred years.

LATIN TEXT: “...si [5.] non ex semetipso sed ex alio, iam hinc tracta ex quo magis credere congruat carnem factum verbum nisi ex carne in qua et factum est, vel quia ipse dominus sententialiter et definitive pronuntiavit, Quod in carne natum est caro est quia ex carne natum est. sed si de homine tantummodo dixit, non et de semetipso, plane nega hominem Christum et ita defende non et in ipsum competisse. 'Atquin subicit, Et quod de spiritu natum est spiritus est, quia Deus spiritus est, et De deo natus est: [6.] hoc utique vel eo magis in ipsum tendit si et in credentes eius.' si ergo et hoc ad ipsum, cur non et illud supra? Neque enim dividere potes, hoc ad ipsum, illud supra ad ceteros homines, qui utramque substantiam Christi et carnis et spiritus non negas. [7.] ceterum si tam carnem habuit quam spiritum, cum de duarum substantiarum pronuntiat conditione quas in semetipso gestabat non potest videri de spiritu quidem suo de carne vero non sua determinasse. ita cum sit ipse de spiritu dei (et spiritus deus est) ex deo natus, ipse est et ex carne hominis et homo in carne generatus...” - (Chapter 18:5-7; Q. SEPTIMII FLORENTIS TERTULLIANI DE CARNE CHRISTI LIBER Ernest Evans(ed), Tertullian's Treatise on the Incarnation. S.P.C.K. 1956.)

TERTULLIAN (circa. 145-225 C.E.): “...And [5.] if not from itself, but from something else, from what can we more suitably suppose that the Word became flesh than from that flesh in which it submitted to the dispensation?[258] And (we have a proof of the same conclusion in the fact) that the Lord Himself sententiously and distinctly pronounced, "that which is born of the flesh is flesh,"[259] even because it is born of the flesh. But if He here spoke of a human being simply, and not of Himself, (as you maintain) then you must deny absolutely that Christ is man, and must maintain that human nature was not suitable to Him. And then He adds, "That which is born of the Spirit is spirit,"[260] because God is a Spirit, and He was born of God. [6.] Now this description is certainly even more applicable to Him than it is to those who believe in Him. But if this passage indeed apply to Him, then why does not the preceding one also? For you cannot divide their relation, and adapt this to Him, and the previous clause to all other men, especially as you do not deny that Christ possesses the two substances, both of the flesh and of the Spirit. [7.] Besides, as He was in possession both of flesh and of Spirit, He cannot possibly, when speaking of the condition of the two substances which He Himself bears, be supposed to have determined that the Spirit indeed was His own, but that the flesh was not His own. For as much, therefore, as He is of the Spirit ( He is God the Spirit ), and is born of God; just as He is also born of the flesh of man, being generated in the flesh as man.[261]...” - (Chapter 18. The Mystery of the Assumption of Our Perfect Human Nature by the Second Person of the Blessed Trinity. He is Here Called, as Often Elsewhere, the Spirit. ON THE FLESH OF CHRIST Translated by Peter Holmes. From Ante-Nicene Fathers, Vol. 3. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: Christian Literature Publishing Co., 1885.)
[FOOTNOTE 258]: Literally, "in which it became flesh."
[FOOTNOTE 259]: John iii. 6.
[FOOTNOTE 260]: John iii. 6.
[FOOTNOTE 261]: A very perspicuous statement of the Incarnation is set forth in this chapter.

In another place he quotes the text differently, according to the recieved reading we have today, without the added text, which in fact confirms that the reading of “... because God is a Spirit, and He was born of God...” is really his own expalnation/interpretation or comentary.

LATIN TEXT: “...disce [14.] igitur cum Nicodemo quia quod in carne natum est caro est, et quod de spiritu spiritus est. neque caro spiritus fit neque spiritus caro: in uno plane esse possunt. ex his Iesus constitit, ex carne homo ex spiritu deus, quem tunc angelus ex ea
parte qua spiritus erat dei filium pronuntiavit, servans carni filium hominis dici. [15.] sic et apostolus etiam dei et hominum appellans sequestrem utriusque substantiae confirmavit...” - (Page 125, TERTULLIAN'S TREATISE AGAINST PRAXEAS.)
http://www.tertullian.org/latin/adversus_praxean.htm

TERTULLIAN (circa. 145-225 C.E.): “...Learn, therefore, with Nicodemus that: “what is born ( in ) flesh is flesh, and what is ( from ) spirit is spirit” Neither does flesh become spirit nor does spirit become flesh. But they can, to be sure, be present in one. Of these Jesus consisted, as man, of flesh, as God, of spirit. In respect of that ( part ) which was spirit, the angel then declared Him “Son of God,” keeping for the flesh the name “Son of Man.” So also the Apostle by calling him “mediator between God and men,” established his double nature...” - (Page 108; Chapter 27, “AGAINST PRAXEAS,” Translations Of Christian Literature. Series II, Latin Texts. By Alexander Souter. Society For Promoting Christian Knowledge. London, The Macmillan Company. New York 1920.)

Notice the un-scriptural idea of a double nature and the twisting and wrenching of scripture here. This is the "NEW" interpretation or "PROPHECY" of Montanus that is expounded in Against Praxaes, whom he mentions by name in Chapter 2.

Cyprian (circa. 200-258 C.E.) - Tertullians disciple and greatest admirer, it is said, would not pass a day without reading the works of Tertullian.

When he quotes John 3:6 he parrots word for word his “...Master...” Tertullian (as seen below).

From there it was open season for the Tri{3}nitarian interpretation.

Gk., ( Ἐπίδος τὸν διδάσκαλον ) “...give me the Teacher...”

Ltn., ( Da Magistrum ) “...hand me my Master...”

Jerome, De Viris Illustribus, Chapter 53. (Written in Bethlehem in 392 or early 393 C.E.)

LATIN TEXT: “...Cyprianum absque Tertulliani lectione unum diem praeterisse, ac sibi crebro dicere, [Gk., ( Ἐπίδος τὸν διδάσκαλον )] Da magistrum: Tertullianum videlicet significans. [4.] Hic cum usque ad mediam aetatem presbyter Ecclesiae permansisset, invidia postea et contumeliis clericorum Romanae Ecclesiae, ad Montani dogma delapsus, in multis libris Novae Prophetiae meminit. [5.] Specialiter autem adversum Ecclesiam texuit volumina, de pudicitia, de persecutione, de jejuniis, de monogamia, de ecstasi libros sex, et septimum, quem adversum Apollonium composuit. Ferturque vixisse usque ad decrepitam aetatem, et multa quae non exstant opuscula condidisse...” - (Migne, J.P., Patrologia Latina 23 (1845), Col 661-664, with a couple of amendments from Biblioteca Patristica 12, 1988.)

JEROME (circa. 347-420 C.E.): “...Cyprian was accustomed never to pass a day without reading Tertullian and would frequently say to him, “...HAND ME THE MASTER...” meaning, of course, Tertullian. [4.] This one was a presbyter of the church until his middle year, but later, because of the envy and reproaches of the clergy of the Roman church, he had lapsed into Montanism, and he makes mention of the New Prophecy in many books. [5.] In particular, he composed against the church the works On Modesty, On Persecution, On Fasting, On Monogamy, six books On Ecstasy and a seventh [added] which he composed Against Apollonius.  He is said to have lived to a very old age and to have composed many works which are not extant...” - (From Halton, Thomas P., Saint Jerome: On Illustrious Men, Fathers of the Church 100, Catholic University of America Press (1999), pp.74-6. Checked)

JEROME (circa. 347-420 C.E.): “...Cyprian would never let a day pass without reading Tertullian, and that he often said to him 'GIVE ME MY MASTER', clearly meaning Tertullian. Tertullian was a priest of the church until middle age, but then, because of the envy and insults of the clergy of the church of Rome, he lapsed into Montanism and refers to the New Prophecy in many treatises. In particular, he directed against the church discussions of modesty, of persecution, of fasting, of monogamy, and of divine possession (in six books, with a seventh against Apollonius). He is said to have lived to an advanced age and published many tracts which are no longer extant...” - (Nicene and Post-Nicene Fathers Roberts & Donaldson.)

CYPRIAN OF CARTHAGE (circa. 200-258 C.E.): “...Nemesianus of Thubunae said: That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon: He who trusts in that which is false, he feeds the winds; and the very same, moreover, follows the flight of birds. For he forsakes the ways of his own vineyard, he has wandered from the paths of his own little field. But he walks through pathless places, and dry, and a land destined for thirst; moreover, he gathers together fruitless things in his hands. And again: Abstain from strange water, and from the fountain of another do not drink, that you may live a long time; also that the years of life may be added to you. [Proverbs 9:19] And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, Unless a man be born again of water and the Spirit, he cannot enter the kingdom of God. [John 3:5] This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit. Certain people therefore interpret for themselves ill, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again in the Catholic Church by both sacraments. Then indeed they will be able to be sons of God, as says the apostle: Taking care to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, as you have been called in one hope of your calling; one Lord, one faith, one baptism, one God. [Ephesians 4:3-6] All these things speaks the Catholic Church. And again, in the Gospel the Lord says, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; because God is a Spirit, and he is born of God. [John 3:6] Therefore, whatsoever things all heretics and schismatics do are carnal, as the apostle says: For the works of the flesh are manifest, which are, fornications, uncleannesses, incest, idolatries, witchcrafts, hatreds, contentions, jealousy, anger, divisions, heresies, and the like to these; concerning which have told you before, as I also foretell you now, that whoever do such things shall not inherit the kingdom of God. [Galatians 5:19-21] And thus the apostle condemns, with all the wicked, those also who cause division, that is, schismatics and heretics. Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ...” - (The Seventh Council of Carthage Under Cyprian. Concerning the Baptism of Heretics. The Judgment of Eighty-Seven Bishops on the Baptism of Heretics.Translated by Robert Ernest Wallis. From Ante-Nicene Fathers, Vol. 5. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1886.) Revised and edited for New Advent by Kevin Knight.)

Later writers after Nicea seized upon this - ( interpretation ) - inspired by Montanus and some actually had the audacity (as Sir Isaac Newton points out) to add it into their Gk., ( τοῖς [-]διορθώτοις ἀντιγράφοις ) “...THE CORRECTED COPIES...” (as mentioned by Epiphanius) of the Bible in Latin and perhaps a few individual Greek MSS

We know of Cyprians influence on later tri{3}nitarian writers from one of these writers long eulogy in praise of Cyprian and his teaching.

But as Sir Isaac Newton realised and as was eventually made known to the world that this counterfeit reading in John 3:6 was nothing but an un-scrupulous forgery instituted to bolster a false doctrine, the Tri{3}nity, and that it was just one among very many that have indeed occurred.

BROOKE FOSS WESTCOTT (circa. 1825-1901 C.E.): “...Of the Spirit] Or, of spirit. While the term is essentially abstract and expresses spirit as spirit, the quickening power is the Spirit. The idea of nature passes into that of Person. The water is not repeated, because the outward rite draws its virtue from the action of the Spirit. Many early authorities (Lat. vt., Syr. vt.) add the gloss, quia Deus spiritus est et de (ex) Deo natus est. Ambrose (‘De spir.’ III. § 59) accuses the Arians of having removed the words quia Deus spiritus est from their MSS. THE CHARGE IS AN ADMIRABLE ILLUSTRATION OF THE GROUNDLESSNESS OF SUCH ACCUSATIONS OF WILFUL CORRUPTION OF SCRIPTURE. THE WORDS IN QUESTION HAVE NO GREEK AUTHORITY AT ALL, AND ARE OBVIOUSLY A COMMENT...” - (John 3:6, Coment, THE GOSPEL ACCORDING TO ST. JOHN with Introduction and Notes By Brooke Foss Westcott, D.D., D.C.L.)