* The Skeireins is vitiated by the use of the present participle where the context requires a finite verb; see Skeir. II, notes 6 and 26; Skeir. III, notes 31, 37; Skeir. IV, notes 15 and 23.

† Uppström's reading gahwatjandin and my selection of ­ποξύνειν as the most probable equivalent are discussed in ‘Gothic Notes’ in Medium Aevum, XXIX (1960), 184. Cf. παρoξύνεν ‘provoke’, Num. xv. 50; I Kings xvi. 33.Google Scholar

¹ Cf. ύπό δικασΤήριoν ύπαχθείς: sub iudicium; I Tim. iii. 6 είς κρίμα ­μρ­σῃ Toũ διαβόλoυ: in stauai atdriusai unhulpins: in iudicium incidat diaboli.

² Cf. I Cor. V. 7 ­κκαθάραΤε ushraineip: expurgate; also depurgare in eccl. L. in same sense (Souter).

³ ibna=ισος=aequalis (Luke xx. 36; Phil. ii. 6); galeiks=όμoιος=similis (John viii. 55). Cf. the similar phrase in class. Greek: Dem. ού μ­ΤεσΤι Τ⋯ν ισων ούδ­ Τ⋯ν όμοίων; ίσoς καί όμοιος.

⁴ Cf. Eph. v. 2 παρ­δωκεν ­αυΤόν: atgaf sik: tradidit. The perfective gasaljands properly represents the aor. παρδoύς. Cf. the variant πρoσϕ­ρειν: saljan: praestare.

⁵ See Eph. v. 2.

⁶ Pizos may represent either the simple article, or this reinforced by àύΤος; cf. John xi. 9 Τοũ κόσμου ΤούΤου: pis fairhwaus: huius mundi.

⁷ Cf., Luke i. 68 λύΤρωσιν; Rom. iii. 24 άπολυΤρώσεως.Google Scholar

⁸ Pata, in apposition to po…garehsn: for ΤοũΤο in apposition to a noun, or repr. a masc. or fem. noun, see L. & S., s.v. ούΤος B. II, 2 and 3; cf. also Rom. xiii. II καί ΤοũΤο είδόΤες Τόν καιρόν: jah pata witandans pata peihs.

⁹ sei = soei (E.B., § 172 2); E.B., § 346 2 b quotes one exact parallel to the present construction, II Tim. i. 5 Pizos sei ist in Pus unliutons galaubeinais; cf. also Luke xv. 12; Rom. vii. 20; Phil. iii. 9 (E.B., §346/2 a Anm.).

¹⁰ haban expresses the durative future (E.B., §301; G.-L., Gram., § 182/2) as in John xii. 26 wisan habaip = ­σΤαι (erit.); cf. also Peihan habaida, Skeir. II; wairpan expresses the passive (E.B., §285).

¹¹ Str. suggests οίκονομία; garehsns in Gal. iv. 2 = προθεσμία; πρόθεσις = muns, leikains, wilja, faurlageins. Here I prefer πρόθεσις = propositum, as in Acts xi. 23 Tῇ πρ προθ­σει Τς καρδίας: in proposito cordis.

¹² Cf. Luke x. 17; Mark ix. 24; also Skeir. VIII, mip baitrein.

¹³ Only Goth. and Origen have ούΤός ­σΤιν post ίδε.

¹⁴ For swepauh = μ­ν cf. Gal. iv. 8; Phil. iii. I; Col. ii. 23.

¹⁵ See Str. ad loc.

¹⁶ Cf. Rom. vii. 24; II Tim. iii. 11.

¹⁷ anamahts appears once in II Cor. xii. 10 for ύβρις = contumelia, whilst anamahtjan has the general sense ‘to do violence to’. In this context anamahts can only mean δύναμις = potestas or, perhaps better, dominatio.

¹⁸ For 〈was〉, 〈seinaizos〉, garehsns (which is also justified by the context) see Bennett, , op. cit. I accept the implied wesi after fastaida (Str. ad hoc.). The potential indicatives ­νεδείχθη, κ. Τ. λ, were suggested by Professor H. Chadwick, Regius Professor of Divinity, Oxford.Google Scholar

¹⁹ See note 18.

²⁰ jabai auk…gawandidedi: this passage is discussed on pp. 43–4, where is suggested a Greek version keeping more closely to the Gothic.

²¹ Cf., Mark xiii. 19.Google Scholar

²² Cf. II Cor. xi. 3 όϕις εὔαν ­ξηπάΤησεν uslutoda: seduxit, and I Tim. ii. 14, both alluding to Gen. iii. 13.

²³ For gahwatjandin see p. 44, note †.

²⁴ Cf. Matt. xv. 3 παραβαίνεΤε Τήν ­νΤολήν Τοũ θεοũ (wanting in Gothic), but Luke xv. 29 ­νToλήν σoυ παρλθoν: ufariddja: praeteriui.

²⁵ ­πισΤρ­ϕειν may take πρός (II Cor. iii. i6) or ­πί (Luke i. 16) = Goth. du.

²⁶ ­πισΤρ­ϕειν is a later prose form for aor. ἔδoξεν.

²⁷ in is instrumental as in Mark ix. 29 ­ν προσευχῇ καί νησΤείᾳ in bidai jah fastubnja; cf. also Matt. ix. Mark iii. 22. See G.-L., Gloss., s.v. IN, B. 3c. This use of ­ν is a Hebraism.

²⁸ σΤεοχωρία occurs three times (Rom, . viii. 35; II Cor. vi. 4; xii. 10) as aggwipa, preihst in the metaph. sense angustia, A.V., R.V. anguish, distress. Gaaggwei is a verbal abstract from gaaggwjan, lit. ‘compress, restrain’, and is here applied to the restraining and controlling action of Righteousness. See Medium Aevum, loc. cit.Google Scholar

²⁹ Alternatively, παρ­ρχεσθαι as in Luke, xv. 29, ύπεβαίνειν as in I Thess. iv. 6.Google Scholar

³⁰ faura ju: cf. L. & S., s.v. δέ, and Socrates, Eccl. Hist. IV, 12 ࿆δη πρόΤεον.

³¹ Cf., John vi. 64 ­ξ άρχ࿆: us frumistja.Google Scholar

³² See Feist, Vergleichendes Wörterbuch der got. Sprache, s.v. garaips.

³³ πρόθεσις see note 11.

³⁴ (a) For ε|ς Τό+infin. see G.-L., Gloss., s.v. DU, IIIc. Alternatively, ε|ς παρβασιν Τ࿆ς ­νΤολ࿆ς. (b) For Goth. acc. and inf., see E.B., §317 (b) and G.-L., Gram., §253/5, citing John, xviii. 14Google Scholar συμφ­ρει ­να άνθωπον άπολ­σθαι: batizo ist ainana mannan fraqtstjan. Cf. also I Cor. xi. 13. πρ­πον ­σΤίν γυναίκα… προσεύχεσθαι (wanting in Gothic). (c) For Τούς…ΤούΤους cf., Luke ix. 26Google Scholar όάρ…ΤοũΤον: saei allis… þizuh (also Luke, xx. 17Google Scholar; Phil, . iii. 7)Google Scholar, where the form saei represents a regular antecedent, whereas here þans is the def. art, belonging to ufhausjandans. Cf. G.-L., Gram., § 202, II, 2 (a) quoting Luke, xx. 17Google ScholarMark, xii. 10 όν λίθον…ούΤος: þammei…sah.Google Scholar

³⁵ Cf., Rom. vii. 16 σύμφημι Τώ νόμω: gaqiss im witoda; wair þan may express the aor. συμφ࿆σαι. Alternatively, συμφωνείν. Thus condicere (Tert.) to agree with another (Souter).Google Scholar

³⁶ frakunnan = ­ξουθενείν: see Luke, xviii. 9Google Scholar; Rom, . xiv. 3,10.Google Scholar

³⁷ άπαΤήσανΤος: cf. I Tim. ii. 14 άδάμ ούκ ήπαΤήθη: ni warþ uslutoþs, and see note 22. For + ins, see Bennett.

³⁸ du=ε|ς: see G.-L., Gloss., s.v. DU, I, 3(a).

³⁹ aftraanastodeins is an apt equivalent of παλινγενεσία=regeneratio (Souter): cf., Matt. xix. 28Google Scholar; Tit, . iii. 5 (neither in Gothic). In the NT. anastodeins=άρχή.Google Scholar

⁴⁰ usmel (cf. usmitan άνασΤρ­φεσθαι) renders άνασΤροπή (=conuersatio) in Eph, . iv. 22 (usmeta). The plurals in the present context are unexplained.Google Scholar

⁴¹ πσΤάναι/σΤ࿆ναι is selected on the strength of Rom, . iii. 31 άλλά νόμον πσΤάνομεν: sed legem statuimus, which gives exactly the sense required here. καθισΤάναι is rejected because all the N.T. examples take a personal object. Here gasatjan will represent the aor. σΤ࿆ναι. The passage may be rendered ‘To establish the knowledge of truth for the restoration of our conversation in God’.Google Scholar

⁴² See note 34 (a). Du applies to the three following infinitives. I take galeikon to be transitive, with ins to be supplied, or understood.

⁴³ iþ…nu is a double rendering as in Matt, v. 19 ός ­άν ούν: iþ saei nu.Google Scholar

⁴⁴ σΤενοχωρ| see note 28.

⁴⁵ gawandeins (the gen. ending -eins is confirmed by W. H. Bennett's ultra-violet photograph) is from gawandjan=­πισΤρ­βειν ‘to cause to turn toward, to convert’, conuertere; see note 25. The corresponding Greek noun, ­πισΤοφή, occurs once, in Acts xv. 3 Τήν ­πισΤροφήν Τών ­φνών: conuersionem.

¹ My conjecture <tulgus in> (see also Bernhardt, ad loc.) = έδραīος is based on I Cor. xv. 58 ­δραīος υνεσθε: tulgjai wairai: stabiles estote, and Col. i. 23 ΤђπισΤει…­: in galaubeinai…gatulgidai: in fide…stabiles. Cf. also Col. ii. 7 βεβαΤο|υενοι Τђ πιστει: confirmati fide: wanting in Gothic.Google Scholar

² faur= ‘for, on behalf of’: cf. II Cor. ix. 2 ђν |π­ρ |μών κανξώμαΤ: pro quo de uobis glorior (fram izwis)Google Scholar; John, xiii. 37 |π­ρ σο|:faur puk: pro te.Google Scholar

³ The present tense I cannot explain; the orig. may have been ­Τόλμησν. The phrase Τολμђν |π­ρ α|Τοũ seems possible, but I cannot find an exact parallel; cf., however, |π­ρ Τινος κινδυνε|ειν, μάξεσθαι (L. & S.).

⁴ Cf. ό Τοũ πάθους κ√ρς (Theod.) quoted by Str. ad loc. Alternatively, πάθημα (Heb. ii. 9).

⁵ John, xix. 39.Google Scholar

⁶ A finite verb is indispensable here, either ξθαψεν or ­ϕαν­πωεν. The extant text displays the writer's barbaric predilection for the pres. part. See E.B., § 326 Anm., and cf. note 26, and Skeir. IV, notes 15 and 23.

⁷ Cf., II Tim. i. 15Google Scholar άπεπΤράϕησάν: afwandidedun sik af mis: auersi swit a me, and Heb. xii. 25. For the Greek passive as reflex, in Gothic see E.B., § 285/2, and cf. Luke, xvii. 6 ­κριώθηΤι: uslausei Puk.Google Scholar

⁸ Cf., John iii. I νικόδημος…άρξων Τν 'λονδαιεν: princeps Iudaeorum.Google Scholar

⁹ Cf., Acts ix. I ­μθμ­εμ άθελής καλ ϕόνου: spirans minarum et caedis. ‘αθειλή’ ‘threats’ is usually pl.; the sing. here may be in reference to ‘threatening conditions’ (L. & S.) in the hostile attitude of the ‘rulers’ and PhariseesGoogle Scholar (John, vii. 48–52). Hwotos is most probably sing. (thus Str.), after the Greek.Google Scholar

¹⁰ nauh anastodjands=­Τι άρξάμενος; mippan here and in the following context has the meaning of ­Τι ‘whilst, still, whilst still’, and seems to be used as a strengthening or reinforcing element, for which no Greek or Latin equivalent need be provided. Cf. Luke i. 15 ­Τι ­κ κοιλας: naupan in wambai: adhuc ex utero.Google Scholar

¹¹ That is, at the beginning of his ministry; cf. Luke iii. 23; xxiii. 5.

¹² Cf., I Cor. iv. 9 άθ­δειξε³: ustaiknida.Google Scholar

¹³ Cf., Matt. vii. 14 ήόδός ή έθάγονσα ελδΤήν εήν: wigs sa brigganda in libainai.Google Scholar

¹⁴ Cf., John vi. 71Google Scholar ήλεγεν δή Τόν 'ιο|δαν: qapup Pan: dicebat autem. iuparo shows that άνωθεν was understood to mean ‘from above’ (thus A.V., R.V. margin), ‘de sursum’, not, as in the Vulg., , denuo.Google Scholar

¹⁵ Cf., Eph. v. 26 Τὢ λουΤρὢ: pwahla: lauacro.Google Scholar

¹⁶ |θομήνειν is based on ό Τήν δενΤ­ραν Τήν διά Τοū λονΤροū |θοà­νων, ούΤοδάνωθε⊳ γεννάΤαι (Ammon. 1408, quoted by Str. ad loc.). Both uspulan in the N.T. and |θομ­νειν in class. Greek mean ‘to endure (some evil, misfortune or unpleasantness)’. The Greek infin. may be justified by taking |θομ­νειν as depending on ­λεγεν, and γ­ννησιν on |θομ­νειν. Massmann (patiendum) and Barnhardt (pali) evidently took the same view.

¹⁷ mippan is a Gothic additament: see note 10.

¹⁸ The divergent order in Gothic is idiomatic.

¹⁹ Here συνήθθεια ( = biuhti John xviii. 39) means ‘the customary use of language’ (see L. & S.).

²⁰ The context requires + sein. Vollmer conjectured fraujins biuhti.

²¹ Cf., II Cor. iii. 3 in spildom hairtane leikinaim: οαρκİναις: carnalibus.Google Scholar

²² munan in the N.T. represents δοκεİν, ήγεİσν, λογİεσθαι, οİεσθαι in conventional constructions and with meaning as in Greek. In this passage munan must mean ‘having in mind’ or something similar, which Bernhardt assumed in in mente habens. This meaning, with a direct object, is peculiar to the Skeireins, but is not for that reason to be rejected. The difficulty is to suggest a Greek word or phrase of which this munands would be a reasonable equivalent. None of the four verbs above-mentioned can be employed in the same way. The equivalent |θολαμβανόμενος is proposed with some diffidence. Cf. L. & S. ‘interpret or understand (in a certain way)’: ōν μή σ| ϕράεις πς |θολάβοιμ’ άμ λόγομ.

²³ άθορια occurs once, in Luke, xxi. 25Google Scholar; see also L. & S. For άθορεİν in similar sense cf., John xiii. 22 άθορο|μενοι: pagkjandans: haesitantes; Gal. iv. 20 άθορ|μαι ­ν |υİν: afs1aupips im: confundor.Google Scholar

²⁴ Much has been written about the meaning of doms, which occurs only here and in Skeir. VI. The general opinion is that it means ‘fame, honour’, which I accept. For Τιμή cf. I Tim. v. 17 διθλής Τιμής: duplici honore, and I Pet. ii. 7 |μİν ο|ν ή Τιμή Τοİς ΤιιοΤε|ονοιν: honor credentibus (see R.V. margin).

²⁵ Cf., Luke ii. 52 ‘ιησοūς θρο­κοθΤιεν (­ν Τή Sin L) σοϕια: Paih: proficiebat.Google Scholar

²⁶ The Greek must have a finite verb here; the substitution of a pres. part. is a common barbarism in the Skeireins: see note 6.

²⁷ See note 10.

²⁸ du is normal: cf. I Cor. xi. 6 ip jabai agl ist qinon du kapillon (Τό κεİρασθαλ): tonderi.

²⁹ Cf., Eph. iii. I I καΤά πρόθεσιν Τνων, where the Gothic has bi muna aiwe and the Vulg. praefinhtionem, for the more usual propositumGoogle Scholar, as in Rom, . ix. 11 πρόθεσις Το θρο: muns gudis: propositum Dei. See Skeir. I, note II.Google Scholar

³⁰ Class. Greek ποικİλος connotes plurality, not duality. Since there must have been a Gothic word meaning ‘twofold’ (cf. O.N. tvjfaldr, O.E. twifeald), it may be assumed that missaleikom here represents the late Greek ποικλαλς in the sense ‘twofold’ or ‘different’.

³¹ Cf., Col. i. 17 Τά πάνΤα ­ν α|Τηουν­σΤηκεν: ussatida sind: creata sunt; II Pet. iii. 5 γή ­ξ |δαΤος και δι' |δαΤος κα| δι' |δαΤος συ|εσΤσα Τῷ Το θεο λόγῷ: consistens Dei uerbo (R.V. compacted).Google Scholar

³² μ­ν…κα| is not usual in class. Greek (see L. & S.), but cf. Rom. x. I ή μ­ν ε|δοκ|α…κα| ή­ησις.

³³ Pize is probably, wisando certainly, a Gothic addition.

³⁴ See note 37.

³⁵ laists, |ξνος=footprint, track; for the Greek cf. καΤ' σσνη διώκειν to follow on the track (Soph. Ajax 32). The Gothic phrase is clearly a calque on the Greek.

³⁶ That is, watin (|δαΤος), ahmin (πνε|μαΤος) in the quotation from John iii. 5.

³⁷ The literal meaning is: He named two things (πράγμΤα, i.e., |δωρ and πνε|μα) corresponding (ιδια) to both (άμϕοΤ­ροις, i.e., ψυξή, σμα). ‘AμϕοΤ­ρις, whence bajopum, is rather loosely used, but was the simplest way of expressing what was obviously meant, namely, that |δωρ corresponded to σμα, πνε|μα to ψυξή. The reader will have noticed that in the extant text the intended parallelism of the five items has been disturbed: watin jah ahmin. saiwalai jah leika anasiun…ahmein anasiunjo wato…andajsahtan ahman gasaihwano <wato>… By reversing the present order of the second pair, the presumably original symmetry would be restored.

³⁸ Cf. Skeir. I du aftraanastodeinai Pize… usmete, Skeir. VIII andahafts du gasahtai. Most of the N.T. examples occur after verbs, or rendering πρός, but cf. II Tim. ii. 25 μέΤάνοιαν ε|ς ­π|γνωσιν άληθ­|ας: idreiga du ufkunPja sunjos: ad cognoscendam ueritatem; iv. II εξρεσΤος ε|ς διακον|αν du andbahtja: in ministerium.

³⁹ See Skeir. I, note II.

⁴⁰ Cf., Rom. xii. I Τήν λογικήν λαΤρε|αν: andaftahtana: rationabile. Greek, λογικς, ϕυοικς are in antithesisGoogle Scholar. Cf., Skeir. IV, note 26.Google Scholar

⁴¹ The reading gasaihwano is confirmed by Bennett, W. H., op. cit., but the case is ambiguous. I assume the nom. (= uisibilis 〈aqua〉) as the more probable.Google Scholar

¹ With the order cf. Skeir. iv so bi ma garehsn, and II Cor. vii. 10 unte so bi guft saurga: ή γήρ καΤά θεόν λ|πη.

² Cf., I Cor. vii. 25 περ| δή Τν παρθήνων ήπιΤαγήν appan bi maujos anabusn.Google Scholar

³ In the N.T. ­γγ|зειν is regularly represented by nehwa wisan. It is employed with the dative, with ε|ς, etc.; cf. Luke vii. 12 ήγγιοεν Τή π|λη (daura); Phil. ii. 30 μ­ξρι θανάΤον; Job xxxiii. 22 ε|ς θάναΤον.

⁴ ε|ς Τ­λωσιν: cf. Luke i. 45 ήελε|ωσις: wairpip ustauhts: perficientur. In the present context ustauhts would have been preferable to andeis.

⁵ Cf. Heb. vii. II Τελε|ωσις: conswnmatio; Τελε|ωσις is here to be selected rather than the literal equivalent of andeis = Τήλος,finis.

⁶ birwiains (‘etwa ­πιβο|σις Str.) occurs only here. The best equation is ­πιβουλή: insidiae in Acts ix. 24; xx. 3, 19; xxiii. 30, the Gothic being a caique on the Greek word.

⁷ πρό Το|Του(see L. & S.) = ante hoc (Lucan, Tacitus); faur Pata app. does not occur elsewhere.

⁸ The Gothic plural with the sing. pronoun is after the Greek, which admits the same incongruence with ­κασΤος, e.g., ­βαν ο|κόνδε ­κασΤος Il. 1, 606, also Phil. ii. 4 μή Τά ­ανΤν ­κασΤος (Sin CDEKLP de) οκοπονΤeς: ni po seina hwarjizuh mitondans: non quac sunt singuti considerantes. The same construction occurs in Latin (‘rare in the best prose’, L. & S.), cf. Caes. uterque eorum ex castris exercitum ducunt. παραδόναλ, not συνισΤάν­ιν is the proper equivalent of anaflihan here.

⁹ Cf., Mark ix. 34Google Scholar πρός ήλλήλους διελήξθεσαν Τ|ς με|зων: du sis misso andrunnun hwarjis maists wesi. The reading and- is confirmed by Bennett, W. H., P.M.L.A. LXIX, 3, 1954.Google Scholar

¹⁰ This passage bristles with alternatives. (a) hwapar skuldedi maiza is a variant of the text of Mark ix. 34 hwarjis maists wesi. The Greek being Τ|ς με|зων, the Gothic skuldedi, wesi are probably idiomatic supplements, but cf. Sin + ­σΤιν, al pauc. + ειη, D + γήνηΤαι, vg latt. esset. Or the Skeireins text may represent Τ|ς ­μελλε με|зων. (b) The Gothic pret. subj. expresses an indirect question, the auxiliary skulan the periphrastic future. As there is no exact parallel in the Gothic N.T., I assume μ­λλειν for skulan, rather than the future optative of the main verb. (c) μ­λλειν could be in either the pres. ind. or the pres. optative. (d) In this context γ|νεσθαι or ε|ναι could be added to the Greek text, which would justify the addition of wairpan (not wisan) to the Gothic. (e) Nevertheless, it would be possible to combine γ|νεσθαι with <wisan>, as in I Cor. xiv. 20 Τ­λειοι γİνεσθε: sijaip: estote. There is no instance of skulan with wisan, but μ­λλειν with γ|νεσθαι occurs in Luke xxi. 7, 36; Apoc. i. 19, and with ­σεσθαι in Acts xxiv. 15. (f) Both Massmann and Bernhardt take anaflihandam in the sense of commendare, but συνισΤ­νειν = anafilhan= cominendare is used only with ­α where it occurs in the Gothic N.T. (II Cor. iii. i; X. 12), and in the Greek N.T. only with persons or their attributes. Furthermore, what commentator would portray the Baptist and the Saviour each ‘recommending’ his own form of baptism? Again, hwaPar (skuldedi) maiza, if referring to daupeins, as one would then most reasonably assume, would have to be in their feminine forms hwaPara, maizo, whereas hwapar (masc. or neut.), maiza (masc.) both apply or refer to the Baptist and the Saviour. I have therefore represented anafilhan by; = tradere.

¹¹ paproh pan for oūv occurs once more in John xviii. 7. See Gothic Studies (Blackwell, 1961), p. 92.Google Scholar

¹² ; is a later form of cl.. The plural refers to the several kinds of ceremonial purifications under the Mosaic dispensation.

¹³ Cf., Acts vi. 14; mutabit traditiones.Google Scholar

¹⁴ Cf., II Cor. vii. 10: so bi gu saurga: secundum Deum tristitia.Google Scholar

¹⁵ Here= purgatzo is still appropriate, as applied to the cleansing, by the Saviour's form of baptism, from all sin; cf. II Pet. i. 9: purgationis; cf. also Heb. i. 3.

¹⁶ The N.T. has only the simplex ; cf., Heb. xii. 24: sanguinis aspersionem, ix.19Google Scholar: aspersit, but xi. 28: effusionem. The Gothic form, however, points to which may be deduced from (LXX), earlier (L. & S.). Late Latin also has superspargere.Google Scholar

¹⁷ Cf., Mark vii. 4Google Scholar βαπΤισμοúς ποΤηριωυ: daupeinins stikie: baptismata calicum,Google ScholarHeb, . ix. 10: uariis baptismatibus.Google Scholar

¹⁸ brukjan in the N.T. takes the gen., the dat. only here, either in imitation of the Greek, or as a later use after L. uti.

¹⁹ Cf., II Tim. ii. 15: usdaudei: solicite cura; Eph. iv. 3 σπουδαèάουΤες: usdaudjandans: soliciti.Google Scholar

²⁰ ; occurs once in the N.T., in Heb. vi. 20 σρóδρομος ùπεùρ ήμωũυ ελσηāλθευ. The Gothic fairrinnands retains its full verbal force with aiwaggeijon as direct object.

²¹ This is Bernhardt's conjecture.

²² See note 10 (ƒ).

²³ eiban=οūυ in John, ix. 41,Google Scholar; in I Cor, . xi. 27.Google ScholarSee also p. 45 above, and Skeir. iv, note 1.Google Scholar

²⁴ warp…gawagida, one of the normal ways of rendering the Greek passive.Google Scholar

²⁵ Cf., II Thess. ii. 2: wagjan izwis: moueamini; Acts xvii.13: commouentes et turbantes.Google Scholar

²⁶ unfaurweisaie is a calque on αρρρóηóηΤοσ unpremeditated (cf.; want of forethought).Str. cites Ammon. άκονσλων άμσρΤηαéπων (άκοúσιοσ, for ά;εκοúσιοσ involuntary, as in ακοúσλοσ φóνοσ).The element -weis is cognate w. O.E., O.H.G., wīs wise. For νóμοσ c. gen. cf. Lev. vii. I οúΤοσ ó νóμοσ θυσλασ: lex hostiae, xiv. 2 ;: leprosi.

²⁷ Or άμαρΤιων.

²⁸ The second witop (following ainaizos) has clearly been expunged in MS. E: see Bennett, W. H., op. cit. LXIX, 3 (06 1954). The post-position of ­νóσ may be accepted: cf. λλθων Τπεισκαíδεκα, óρθοσΤάΤσισ δυοīν (L. & S.), in parles tres. The last sentence may be rendered: lex enim improuisorwn peccatorum unius ordinauit.Google Scholar

²⁹ μóσχου: cf., Lev. iv. 21 εξολσουσι Τòν μóσχον óλον ēξω Τ ñσ παρεμβοñσ καλ καΤακαúσουσι: extra castra atque comburet;Google ScholarHeb, . ix. 13 has:σποδòν δαμáλεωσ:Google Scholarcf., Num. xix. 9cineres vaccae, 17 de cineribus combustionis atque peccati.Google Scholar

³⁰ Cf., Heb. xiii. 11 καΤακσíεΤσι εξω Τñσ παρεμβολñσ: cremantur extra castra; cf. note 29.Google Scholar

³¹ The infin. ελσβαλεīρ, επλρρανσαλ may stand after ; the Gothic pres. parts. are barbarisms, the predilection for which in the Skeireins ha sbeen commented on elsewhere: see p.44 notes*. For ραειν see Heb, . ix. 13,19,21; X.22;Google Scholar for εéπιρρανΤλℑειν see Lev, . vi. 27.Google Scholar

³² Of the Gothic pans ufarmiton munandane (MS. E) I can make little or nothing; there seems to be a reference to the arrogance (φρóνημα κ.Τ.λ, superbia) of those who sin by intent, ολ μελλονΤεσ, ολ εκονσλωσ (scil. άμαρΤανοΤεσ): uoluntarie; cf., Num. xv. 30Google Scholar ψυχή ηΤλσ πολήοη ην χελπλ úπερηφανλασ κΤ λ: per superbiam. The gen. p1. of MS. E munandane should be referred to unfaurweisandane, whilst ufarmiton could have been modelled on úπερφροσúúηνη (cf., Luke, i. 51mikilPuhtans, II Tim. iii.2 hauhhairtai,Google ScholarRom, . xii. 3 úπερφρονεĪν mais frapjan), but that leaves pans unexplained. If we read ufar miton, ufar could represent úπεéν in the sense ‘better than’, ‘beyond’, as in Ps. xviii. 11 ­πλφúμηΤσ úπ­ρ χρυσλον… γλυκúΤερσ … úλυκúΤερσ úπ­ρ úπ­ρ μ­λλ κσì κηνλον super;Google ScholarJudg, . xviii. 26 δυνατωΤερολ ελσλν úπèρ αúΤóν: fortiores Se. Mitons could be = φρóνημα, the whole meaning ‘those who are above the arrogance of the wilful sinners (sinners with intent)’ but this is unconvincing and strains the text and its probabilities.Google ScholarBennett, W. H.Annales Universitatis Saraviensis (1955), p. 80 arrives at ‘those who were above the deliberation of the intending’.Google Scholar

³³ Cf., Mark i. 4 κηρúσσων βáπΤσμα μεΤανολασ ελσ άφεσλν èμαπΤλωāν: merjands daupein idreigos du aflageinai frawaurhte praedwans baptismum poenitentiae in remissionem peccatorum.Google Scholar

³⁴ Ainfalpaba only here; prob. equivalent to the N.T. in ainfalpein, cf. II Cor. i. 12 : in ainfalPein in simplicitate.

³⁵ Cf., Acts iii. 19: poenisemini igitur et conuertimini.Google Scholar

³⁶ Cf., Tit. i. 2 éπ éλπλбλ…ηυ επηγγελλσΤο:Poei gahaihait: Promisit.Google Scholar

³⁷ The context (ip Iohannes) calls for ip frauja (MS. E fraujins);. at is after the original πρóσ + c. dat. in the sense ‘in addition to, besides’, not found in the Gothic N.T. The pres. part. fragibands is another characteristic barbarism (cf. p. 52, note 35); the sense demands a finite verb, for which I have put εδωκεν. The entire passage ip lohannes… wairftaina is now crystal-clear.

³⁸ Cf., Acts ii. 38 λήμψεσθε Τήν бωρεèν Τοū άγλου πνεν;μαΤοσ: donum spiritus sancti.Google Scholar

³⁹ patei=ei (íνσ): ef. E.B., §353 ad fin. Cf., Mark x. 37 δòs ήμīν ī|σ … καθλσωσεν: fragf uns ei… sitaiwa: da nobis ut.Google Scholar

⁴⁰ Cf., Matt. viii. 12 ολ δè νλολ Τηāσ βασλλεlασ.ip pai sunjus piudangardjos: filii.Google Scholar

⁴¹ The subj. pres. after swaei (=ωσΤε) only here and in Rom. vii. 6 ωσΤε δουλεúει| ήμās: swaei skalkinoma ita ut seruiamus; cf., E.B., § 361 (c).Google Scholar

⁴² Cf., Luke x. 3 éν μèσω λùkωρ|: in midumai wulfe: inter lupos;Google ScholarMatt, . xiv. 6 éν Τωμéσω in medjo. The use of am in this sense is not found in the N.T., where ana usually= éπi c. gen.Google Scholar

⁴³ ufarpeihandei: ùπερφμéνον: supercrescens is a striking example of the way in which Gothic, and later Latin, formed new words on the model of Greek originals. Cf. supercrescere (Aug. Contra Acad. I, i, 2) ‘to excel, outdo’.

⁴⁴ This is a conflation of the parallels Matt, . iii. 11;Google ScholarMark, i. 7;Google ScholarLuke, iii. 16Google Scholar and John, i. 26.Google Scholar

⁴⁵ garehsns=πρóθεσισ: see Skeir. i, note 11.Google Scholar

¹ For a detailed discussion of this passage see pp. 44f., above; the original here adopted is closer to the extant Skeireins text, taking eipan nu as a double rendering of ούν, and retaining inuh pis and ins; the alternative series of accusatives would require ωσΤε οúν = eipan nu, and would entail the omission of inuh pis and ins. For the present purpose it matters little which alternative is adopted.

² Cf. John xvi. 19 περλ ΤοεīΤε μεΤ άλλήλων: bi pata sokeip mip izwis misso: quaeritis inter uos. The use of du here is unexampled. One would expect mip. The manuscript reads sokjandams: see Bennett, W. H., op. cit. LXIX, 3(06 1954).Google Scholar

³ Luke, Cf. iv. 25 ­ΤΤλ ­Τη Τρια: du jeram Prim: annis tribus..Google Scholar

⁴ Cf., I Tim. iv. 8 ὡ ø­λλμος: bruks utilis.Google Scholar

⁵ Rom, Cf.. ix. 23; Eph. ii 10 προηΤοlμασεν: fauragamanwida: praeparauit. The participle (middle rather than active) goes naturally with the finite άπ­λεπεν(aliter Str. ad loc.).Google Scholar

⁶ frabaibot seems to mean ‘handed over (cf. Bernhardt tradidit), bequeathed’, for which I have written άπ­λελπεν (rather than πα­δωκν, which is also possible); there is no instance in the N.T. comparable with frabaibot here, nor of άπολελπελν in this sense. As the text stands, one expects ijos = αύΤάς after the verb.

⁷ Cf., I Cor. xv. 14.Google Scholar

⁸ Luke, Cf. xxiii. 5 άρμενος άπ Τς гαλλας ως δε:incipiens a Galilaea usque huc.Google Scholar

⁹ εlς; cf., Rom. x. 18 εlς πσαν Τήν γν­ ­ξλθεν øθόγγος pήμαΤα αùΤωāν: and alla airfla galaifl drunjus ize jah and andins midjungardis waurda ize: in omnem terram…in fines orbis terrae; another constr. in Apoc. iii. 10 ēpxεσθαλ éσl Τήs olkouμévηs ōληs.Google Scholar

¹⁰ gapaih so closely followed by peihandei cannot be right. The context requires a word like ‘spreading, going forth’, for which I suggest galaip: ­ζἤλθεν: exiuit. Cf., Rom. x. 18 in note 9. The sequence is therefore: His teaching went forth (­ζἤλθεν)… progressed (προ­κοεεν)… and grew . Here, by way of change, the Gothic finite verb, with jah preceding, would be better replaced by a participle, for which I have put ­ζελθοσα on the Greek side.Google Scholar

¹¹ For the doubtful and hwarjano, πανΤαχοῡ will provisionally give the likely sense.

¹² Cf., II Tim. iii. 9 οὑ προκόψουσιν: ni Peihand: non proficient (proceed A.V., R.V.); I Tim. iv. 15 ἴνα οου ή προκοπή: ei patei Peihais flu: profectus (progress R.V.). See Skeir. II, note 25.Google Scholar

¹³ Cf., Matt. xi. 12 ἕως: und hita: usque nune;Google ScholarMark, xiii. 19 ἕως Το νν: undhita; in und hita nu the third word is redundant, after νν (? read ἕωσ Το νν).Google Scholar

¹⁴ aukandei: in the N.T. the element -auk- is associated with περισσεειν, just as wahjan is with αξάνειν. An alternative, then, would be περισυουσα: abundans. Cf. Acts xvi. 5 ­κκλησα: ­περσσευον Τῷ άριθμ;ῷ: abundabant numero.

¹⁵ Cf. II Cor. x. 5 кαΤά ηής ηνώσεως Τού θεού … είς Τήν ύπακοήν Τον χριοΤού (+ άεονΤες FG, perducentes Ambrst.). The finite verb is here to be preferred; tiuhandei is another Skeireinism. Cf. note 10.

¹⁶ wisandei is the MS. reading; ϕανερόν όν is but one possibility, ϕανερόύν has an equal claim. Cf. II Cor. v. 11 πεϕανερώλεθα: swikunai sijum: manifesti, John ii. II ­ϕανερωσεν Τήν εόξαν: manifestauit, John ix. 3 ίνα ϕανερώθ Τά ­ρεα Τον θεον: ei bairhia waurpeina: ut manifestentur. Skeirs, skeirjan, if not native Gothic, could have arisen from σαϕής ‘clear or manifest to the mind’, σαϕηνίзειν ‘make clear or plain,’ σαϕηνισλός ‘explanation.’

¹⁷ I accept Bennett's, W. H.marginal jai and mikildufts (op. cit. p. 669), but whatever reading we adopt, the passage is corrupt and will not make sense as it stands. My purpose is to provide a possible Greek text, not an amended Gothic. If jai is to be incorporated, I do not know where it could be placed, but λ­ν after ϕανερόν will do justice to it. λ­ηεθος can mean ‘greatness,’ cf. Eph. i. 19 λ­εεθος Τής ευνάλεως αύΤον: mikileins mahtais is: magnztudo uirtutis eius.Google Scholar

¹⁸ fraujins wulpaus = Τον кυρίον Τνς εόξη, cf. I Cor. ii. 8; cf. also James ii. 'lησοç χρισΤον Τνς εόξς.

¹⁹ skein wisandei miki1dups go together, but kannida must have an object, as twice in the following context; if this is not mikilduft, which is the usual emendation, we must supply ρο = αύΤό. But the entire passage is corrupt.

²⁰ ufaro is an adverb only here and in John xi. 38 λίθος ­π­кειΤο ­π αύΤώ: staina ufarlagida was ufaro.

²¹ ελκή in various shades of meaning, appears in the Vulg. as sine causa, frustra, in uanum. Here sware sware seems to mean ‘without purpose, without good reason’. Bernhardt has temere.

²² Cf. godakunds εύεενής, himinakunds ­πονράνιος.

²³ The series of present participles in the Gothic is justly suspect; I have represented qiands and rodjands by the finite ελεεεν, ­λάλουμ. Cf. p., note*. For the construction cf. Mark x. 18 Τί λε λ­εεις άεα|όν: hwa mik qipis piupeigana: quid me dicis bonum.

²⁴ Cf. Mark vi. 20 άνςρα ςίχαιον кαι άειον (scil. John): weihana: sanctum.

²⁵ λαρΤυρείν occurs in various constructions, in the N.T. mainly with περί + gen. rei; with dat. pers.+ όΤι; absol. inJohn xii. 17, xiii.21; absol.+dat. pen. (=about him) Luke iv. 22;John iii. 26, v. 33; λαρΤνρείν w. dir. obj. ace. rei occurs in class. Greek, but in the N.T. only in John iii. 32 lfl the present context. Here garaihtein weitwodjands is from John v. 33 μεμαρΤύνηкεν Τή άληθελα, to which I have accordingly accommodated the Greek. The form garaihtein is acc. and dat.

²⁶ Cf. λοειк­ ϕύσις in Ammon., quoted by Bernhardt; cf., Jellinek, Gesch. d. got. Sprache, § 226, and see Skeir. II, note 40.Google Scholar

²⁷ Cf. John iii. 31 ό ­к Το| ούρού ­ρχώμενοος: qui de caelo uenit. ‘As with άπό and ­χ, it is often hard to see any distinction between the use of de and of ex.’ Plater, and White, , Gram. of the Vulgate, p. 100.Google Scholar

²⁸ For jabai … akei in concessive sentences see , G.-L., Gram., § 281; cf. II Cor. xi. 6 εί ε­ кαί ίειώΤης Τω λόηω, άλλ ού ε­ ενώσει: jabai … akei: nam etsi … sed non.Google Scholar

²⁹ in teika: cf., Rom. viii. 8 ολ ε­ σαρкί όνΤες: in leika wisandans: in carne.Google Scholar

³⁰ better: ­ν σαρкί ­εοξεν είναι.

³¹ pauhjabai=jabai: see note 28.Google Scholar

³² airpai is contrary to N.T. usage, which requires fairhwus or rnanasefts, in Greek, ) kóσμs, Lat. mundus; ana airpai is all erroneous rendering of els Τòν κóσμν. See G. V.G., p.41.Google Scholar

³³ Cf., Luke iv. 18 οū εİνεκνν: in pizei: propter quod. For garehsns, see Skeir. i, note 11.Google Scholar

³⁴ akei: see note 28.

³⁵ ni pe haldis, lit. ‘none the more’; the instr. pe (cf. O.E. pē, py) may be represented in Latin by eo.Google Scholar

³⁶ Cf., I Cor. XV. 49: aireinins… himinakundins: terreni…caelestes.Google Scholar

³⁷ Cf., John VI. 45sa gahausjand.s at attin: qui audiuit a patre.Google Scholar

³⁸ Cf., Mark i. 9 εβαπΤλση ùπò lωáνογ: daupifts was fram lohanne a Iohanne.Google Scholar

³⁹ Cf., Rom. ix. 23: ei gakannidedi: ut ostenderet.Google Scholar

⁴⁰ Cf., Col. ii. 15 Τèσ ­ουσιασ ­δειυμαΤισεν: gatarhida traduxit.Google ScholarSo, Matt. i. 19; for du, see Skeir. II, note 28Google Scholar

⁴¹ Cf., John iii. 20 īυα μή ­λεγξθηā Τè ­ργα αùΤοū: ut non arguantur. See also Str. ad loc.Google Scholar

⁴² Cf., Tit. iii. 9 ēριυ καλ μáξασ υομικáα: contentiones et pugnas legis.Google Scholar

⁴³ Cf., SocratesEccl. Hist. 1, 24 λéγονΤες éνυπóσΤαΤóυ Τε και ­νυπáρξονΤα Τóυ γιòυ εİναι Ταū θεοū, ėνα Τε θεòν ėυ Τρισιν ùποσΤáσεσιυ εİναι óμολουοūυες. (éνυπóσϊ;αΤóς= subsistentialis ‘substantial’ (Souter); éνυπèρξων ‘inherent’ (L. & S.).)Google Scholar

⁴⁴ Cf., Mark xv. 43Google Scholar Τολμήσας ει√λθεν: anananPjands audacter; alternatively (more forcibly) áπεΤóλμησαν: cf, Rom. x. 20.Google Scholar

⁴⁵ ip anpar weiha is the reading of MS. E according to Bennett, W. H., op. cit. p. 673. I have no suggestion to make, and provide no Greek text.Google Scholar