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<p>Thank you!<br>
<br>
That gets to another point - D.H. Green discusses how Wulfila almost<br>
exclusively refers to weihs and avoids hailags, and upper German texts<br>
use wih, while Anglo-Saxon and low/middle German texts almost<br>
exclusively refer to heilag. He argues that Wulfila chose weihs because<br>
hailags was associated with worldly luck and military victory.<br>
<br>
That leaves me wondering how early Gothic Christians would have felt<br>
about the greeting hails/haila/hailata. In these contexts, of course,<br>
it's Roman soldiers mocking Jesus. Perhaps some early Gothic Christians<br>
might have preferred fagino, and their pagan contemporaries might have<br>
used either or both greetings? Just a thought.<br>
<br>
On Sun, 2012-06-03 at 07:05 -0400, <a href="mailto:Grsartor%40aol.com">Grsartor@aol.com</a> wrote:<br>
> <br>
> A small discovery about the "hails" construction:<br>
> <br>
> remember that it occurs twice, in Mark and in John:<br>
> <br>
> <br>
> hails þiudan Iudaie - Mark 15:18 - Hail, [o] King of the Jews.<br>
> hails þiudans Iudaie - John 19:3 - Hail [the] King of the Jews.<br>
> <br>
> I wondered why John's version did not seem to have "king" as a<br>
> vocative, <br>
> and thought it might be due to carelessness. In a sense there was <br>
> carelessness: my own. If I had bothered to check the Greek in John's<br>
> version I should <br>
> have seen that it says<br>
> <br>
> hail (chaire - an imperative) the king of the Jews.<br>
> <br>
> But whereas John had the king word in the nominative (basileus) Mark<br>
> had it <br>
> in the vocative (basileu) and with no definite article. It therefore<br>
> looks <br>
> as if Wulfila was faithful to the material he translated, and the two <br>
> lines given above have been correctly transmitted to us.<br>
> <br>
> Incidentally, I wondered about the correctness of the Greek here,<br>
> since the <br>
> language the New Testament was written in is said to be often poor - <br>
> "impoverished and crippled" as a former Bishop of Birmingham put it,<br>
> though I am <br>
> not myself advanced enough to notice its deficiencies. I checked<br>
> Mark's <br>
> version in Vincent Taylor's Greek Text of Mark, and reproduce below<br>
> part of <br>
> what appears there, without pretending that I fully understand it:<br>
> <br>
> chaire, basileu corresponds to the Latin greeting Ave Caesar. The <br>
> vocative, which admits the royal right... is 'a note of the writer's<br>
> imperfect <br>
> sensibility to the more delicate shades of Greek idiom', Moulton,<br>
> i.71.<br>
> <br>
> Gerry T.<br>
> <br>
> In a message dated 01/06/2012 04:00:06 GMT Daylight Time, <br>
> <a href="mailto:r_scherp%40yahoo.com">r_scherp@yahoo.com</a> writes:<br>
> <br>
> Hails!<br>
> <br>
> Well, the opinions vary. I think we also have to distinguish between <br>
> adjective and noun. In 'Verit heilir' the word clearly appears as an<br>
> adjective. <br>
> In German, however, 'Heil' seems to be used primarily as a noun that<br>
> calls <br>
> for the dative: 'Heil dir'. The examples Gerry posted seem to indicate<br>
> a <br>
> similar usage, but with an accusative instead of dative. Is that a<br>
> valid <br>
> interpretation?<br>
> <br>
> Randulfs<br>
> --- In <a href="mailto:gothic-l%40yahoogroups.com">gothic-l@yahoogroups.com</a>, Thomas Ruhm <thomas@...> wrote:<br>
> ><br>
> > In other languages greetings and other frequently used expressions<br>
> with <br>
> not much meaning the singular can be generalized.<br>
> ><br>
> <br>
> ------------------------------------<br>
> <br>
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> <br>
> [Non-text portions of this message have been removed]<br>
> <br>
> <br>
> <br>
> <br>
> <br>
<br>
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