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|"Holy, holy, holy,"

|"Holy, holy, holy,"

|"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost:"

|"For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost:" (chiastic branches '''C–D''')

|Take observation here that the seraphim in Isaiah (as also in Rev. 4:8), says "Holy" three times, hinting God's tripartite nature as three essences. The Johannine Comma is complimentary in expounding upon this ''a la'' progressive revelation by explicitly stating the names of the three essences of the Godhead.

|Take observation here that the seraphim in Isaiah (as also in Rev. 4:8), says "Holy" three times, hinting God's tripartite nature as three essences. The Johannine Comma is complimentary in expounding upon this ''a la'' progressive revelation by explicitly stating the names of the three essences of the Godhead.

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|"is the LORD of Hosts"

|"is the LORD of Hosts"

|"and these three are one."

|"and these three are one." (chiastic branch '''C'''')

|Again, the Isaiah and Johannine phrases are complimentary — the Isaiah passage defines God implicitly as one person whose name is the LORD of Hosts, and the Johannine phrasing explicitly highlights God's nature as three-in-one: three essences comprising one person.

|Again, the Isaiah and Johannine phrases are complimentary — the Isaiah passage defines God implicitly as one person whose name is the LORD of Hosts, and the Johannine phrasing explicitly highlights God's nature as three-in-one: three essences comprising one person.

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|"the whole earth is full of His glory."

|"the whole earth is full of His glory."

|"And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one."

|"And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one." (chiastic branches '''B'–A'''')

|Not only are the meanings yet again complimentary in the context of progressive revelation, but the earthly witness is intentionally by divine structuring mentioned after the heavenly witness. This reflects the unchangeably eternal and rigidly supreme ordinances in heaven as the independent factor defining and ruling over its earthly counterpart. (cf. Isa. 55:9) To remove the Heavenly Witnesses as modern translations do is tantamount to denying divine authority firmly defining the earthly witness of Jesus Christ's sacrificial atonement for human sin, thereby paving the way for human-orchestrated corruptions based on [[liberal]] [[relativism]] instead of a consistently conservative theological respect for biblical parallelism's self-defining internal clarifications.

|Not only are the meanings yet again complimentary in the context of progressive revelation, but the earthly witness is intentionally by divine structuring mentioned after the heavenly witness. This reflects the unchangeably eternal and rigidly supreme ordinances in heaven as the independent factor defining and ruling over its earthly counterpart. (cf. Isa. 55:9) To remove the Heavenly Witnesses as modern translations do is tantamount to denying divine authority firmly defining the earthly witness of Jesus Christ's sacrificial atonement for human sin, thereby paving the way for human-orchestrated corruptions based on [[liberal]] [[relativism]] instead of a consistently conservative theological respect for biblical parallelism's self-defining internal clarifications.

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