  One of the most interesting theological writings by Bessarion, nonetheless, was prompted by a quarrel with George of Trebizond, which along with their disagreements over George’s translations of the Aristotelian Problemata and Ptolemy’s Almagestus, ultimately led to the deterioration of their relationship. When commenting on John 21:22 during a banquet, Bessarion had observed that the Latin text of the Vulgate Gospel was corrupted, and rather than reading “sic volo eum manere donec veniam, quid ad te?”, with reference to John, should have read “si volo eum manere donec veniam, quid ad te?”. George of Trebizond opposed the Cardinal, defending the Vulgate. Bessarion reacted with a short writing, largely based on the philological teachings of Nicholas Maniacutia (12th c.), which affirmed the necessity of verifying the Latin text of the Gospels against the original Greek. For Bessarion, rejection of George’s philological views went hand in hand with a dismissal of his millenarian beliefs: by defending the version containing “sic”, George had in fact shown that he accepted the idea that John was alive and awaiting the second coming of Christ. George’s millenarianism resurfaced—with wider and different implications—during the Plato-Aristotle controversy, which represented the crux of his dispute with Bessarion (see below).