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For centuries Christians have used their version of the first letter of John to provide clear evidence for the Trinity doctrine. However chapter 5 verse 7 (below) was added by Christian scribes and is not found in the original text. 

The first time this clause appeared was in the Latin treatise Liber Apologeticus attributed to Priscillian of Avila ca. 350 c.e. or his disciple Instantius. Most scholars believe it was originally a marginal note that was later incorporated into the text. The oldest occurrence in the Latin scriptures dates to the 10th century and then relegates it only as an alternative reading in the marginal notes, rather than appearing directly in the text.

No Greek church father ever referenced the clause in their writings and the first appearance in the Greek language was in a translation of the Latin, Acts of the Latern Council 1215 c.e. It took 1500 years for the clause to appear in any Greek text of the scriptures, and even that it was back-translated from the Latin

It finally entered into English bibles after 1522 c.e., which coincides with its first appearance in the 3rd edition of Erasmus' Greek text. Lacking source, Erasmus originally did not include it in the first two editions. It was only upon losing a wager that he was forced to include it. He stated that if a single Greek manuscript containing the clause could be produced he would include it in future editions. In response, a Franciscan produced a new manuscript. Relenting, Erasmus added a footnote expressing his suspicion that the manuscript was an expedient forgery. The King James Version, which is heavily based upon this source, remains virtually alone in retaining the clause.

Although this clause is now generally recognized as an interpolation understanding of the whole passage has been in short supply. It is actually a defense for the full humanity of the messiah using typical Jewish idiom.

"This is he who came about by means of water and blood, Yëshuå the anointed one. He was not created by water alone, but by water and blood. And the Spirit testifies, for the Spirit is the link. So there are three witnesses, the Spirit, and the water, and the blood. And the three of them together as one." - Peshitta, 1 Yuħänän (John) 5:6-8

Now compare this.

In Hebrew and Aramaic, "water" is a euphemism for the father's semen (Mäzmura/Proverbs 5:16-18), and "blood" represents the mother's egg (Wïqra/Leviticus 12:2). This concept is repeated throughout rabbinic writings in times before modern medicine determined that the mother's blood was not her "seed". 

"One Rabbi writes that although a woman has ovaries comparable to a man's testicles, either no seed is created in the ovaries or the seed is coagulated so that it contributes nothing to the fetus. The term "emits seed", in regard to women, therefore, refers to uterine blood which accumulates at the end of intercourse and combines with the male's sperm. Another Rabbi also says that the term "emits seed" in regard to the woman refers to menstrual blood because a woman has no seed; rather, her uterine blood is her seed and is therefore called "red". Yet another Rabbi writes that the fetus is created from menstrual blood and the sperm of the man. ...Some later rabbinic authorities also write that the seed of a woman is her menstrual blood, which sometimes flows during a passionate time." - Encyclopedia of Jewish medical ethics: a compilation of Jewish medical law, by Avraham Steinberg, Fred Rosner, p.915

This completely contradicts those who say Yäuşëp (Joseph), the father of Yëshuå, had no biological role in his existence. This is further collaborated by the fact two separate genealogies are given for Yëshuå, one of his mother and his father which is a useless "witness" for making any hereditary claims without an implied biological connection. But Yuħänän (John) writes that his father's biological genealogy is a "witness" and it has now been demonstrated that he was using idioms consistent with contemporary rabbinic thought.

So this leaves the obvious question: Was Yëshuå's mother a virgin or not, and if so, how was Yausep's seed united with Miriam's seed? The answer is provided in the scripture above - "for the Spirit is the link". The word translated as "link" is the Aramaic sharar which has a secondary meaning which indirectly alludes to "truth" as an element of assurance, unbroken security and certainty, from the primary meaning of "firmness, consolidation, strength, power, assurance, etc". There is perhaps a play on semantics between ch.4 v.6 "the spirit of the sharar", and ch.5 v.6 "the spirit is the sharar" but judge for yourself.

Here the Spirit acts as the technician in an artificial intrauterine insemination procedure, combining the egg and sperm thus producing a miraculous conception and ensuring that the messiah would be born at precisely the right time. This answers to all the details, how Yausep is the biological father while maintaining the mother's virginity, providing them a special sign that their son would be the promised messiah.

The Battle Against Docetism

This passage is one of several in the sermon of 1 Yuħänän against the heresy of Docetism which is the belief that Yëshuå the messiah never manifested in the flesh but was an apparition, illusion, hologram, spirit, etc. They reasoned that because they thought of Yëshuå as ontologically God, and because flesh is sinful that God would not manifest Himself in flesh, that Yëshuå must therefore not be made of flesh, and not human. Yuħänän emphatically states that Yëshuå was a flesh and blood person just like any other man, made from the egg and sperm of his parents, and not even by his mother's egg alone as some others imagined. He did not counter the belief that God does not appear in flesh, and this only reaffirms that Yëshuå was not God Who can not even be seen even as an apparition.

"By this we know the Spirit of the Almighty. Every spirit which acknowledges that Yëshuå, the anointed one, has come in the flesh, it is from the Almighty. And every spirit that does not acknowledge that Yëshuå has come in the flesh, it is not from the Almighty, but it is from a false anointing which you have heard would come into the world, and  now exists here in the world already." - 1 Yuħänän 4:2-3

Not only has Yuħänän addressed the Docetists, but the half Docetists, and all those who conflate the son and the Father, Yëshuå and his God.

Biomedical ethics and Jewish law, by Fred Rosner p.170

The Comprehensive Aramaic Lexicon - myyn, maya

shrära

aiyteyh

ruwħa

dhiy

mashda

wruwħa

wädma

bmäya

æla

bälħuwd

bmaya

huwa

la

mshiyħa

yeshuwå

wädma

mäya

byäd

dæta

hänäw

שררא

איתיה

רוחא

דהי

מסהדא

ורוחא

ודמא

במיא

אלא

בלחוד

במיא

הוא

לא

משיחא

ישוע

ודמא

מיא

ביד

דאתא

הנו

ænuwn

bħäd

wäthlätäyhuwn

wädma

wmäya

ruwħa

sähdiyn

thläta

wiaytäyhuwn

 אנון

בחר

ותלתיהון

ודמא

ומיא

רוחא

סהדין

תלתא

ואיתיהון