Witness of God
[Berger] This text is exactly (with the exception of the words "quia" and "and Filiuê") that of the first hand of the Bible of Theodulfus. But at the end of the manuscript, on the back of the penultimate guard (fol., 139), on the back of the page which contains the epitaph of the famous Abbot of Corbie, Ratoldus [c. 972-986], the same writer probably to whom is due the correction that has just been quoted, wrote the following four variants:
[a]ug[ustints]: Quoniam très sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi très unum sunt in Christo Jesu; et très sunt qui testimonium dicunt in coelo, Pater Verbum et Spiritus, et hi très unum sunt.
Item : Hi sunt qui testillcantur in coelo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt. [palimpsest of Freisingen (q)]
Athanasius : Très sunt qui testimonium dicunt in coelo, Pater et Verbum et Spiritus, et in Christo Jesu unum sunt.
Fulgentius : Très sunt qui testimonium perhibent in coelo, Pater Verbum et Spiritus, et très unum sunt.
[Berger] The text put under the name of St. Augustine is exactly that of the Speculum [(Speculum: Liber de divinis scripturis. Chapter I, CSEL 12:314; Mai 1852: p. 6] wrongly attributed to this Father. The second variant is not found in the works of St. Augustine; it seems to agree with the text of the palimpsest of Freisingen (q) [Bruyne, Les fragments de Freising, 1921, page 67, fol. 35 [transcription]; Ziegler, Italafragmente der Paulinischen Briefe, 1876, p. 68 [facsimile]], with that of Cassiodorus, and with the Latin translation of the commentary of St. Epiphanius on the Song of Songs; we must also bring it closer to the bible of Corbie, which will be mentioned earlier. The following quote is from the book of Pseudo-Athanasius on the Trinity [De Trinitate Book 1.50, 69; Migne Latina, PL 62.243C & 246B; CCSL 9:14, 19]; finally Fulgentius is quoted exactly according to his Responsio Contra Arianos [Fulgentius, Responsio contra Arianos; Migne Latina, PL 65.224]. In this curious attempt to compare texts, there is certainly very little criticism, but a real erudition, and it was undoubtedly a man of many readings that the monk of Corbie who thus amassed the variants of the most discussed passage of the Bible.
Samuel Berger, Histoire de la Vulgate pendant les premiers siècles du moyen âge, 1893, pp. 103–105.
[Hug] This Correctorium [scribes writing notes like the one in this manuscript] occasionally cites, for the purpose of determining the text, those Fathers, who quote the text before Jerome, such as Augustin and Ambrosius. If this also was the case in others the Correctoria sometimes have contributed to disfigure Jerome's or Alcuinus' text by Parts introduced from other sources. (Hug, An Introduction to the Writings of the New Testament, 1827, vol. 1, p. 475; Translated by D.B. Wait.)