Visigothic identity of Spain

[ualarauans]

A new devilry with the script, I see. Let me try again. Somewhere I 
heard a weird word "Unicode"...

--- In gothic-l at yahoogroups.com, "ualarauans" <ualarauans at ...> wrote:
>
> Hi Michael,
> 
> --- In gothic-l at yahoogroups.com, Michael Erwin <merwin@> wrote:
> >
> > Only one minor point: the Skeireins reads "... ni ibna nih 
> galeiks ..."
> 
> Yes, in 1:2, but have a look at 5:7 and 5:9. Let's see the context:
> 
> 1:2 inuh þis qam gamains allaize nasjands, allaize frawaurhtins 
> afhrainjan, ni ibna nih galeiks unsarai garaihtein, ak silba 
> garaihtei wisands, ei, gasaljands sik faur uns hunsl jas-sauþ 
guda, 
> þizos manasedais gawaurhtedi uslunein.
> 
> "therefore came the Savior common to all, to clear all of their 
> sins, neither equal (ibna) nor similar (galeiks) to our 
> righteousness, but being righteousness himself, so that through 
> surrendering himself for us as a sacrifice and an offering to God 
he 
> would create a redemption of the mankind".
> 
> As I understand it, the author here doesn't deal with the 
> subordinative relations between distinct persons of the Trinity, 
but 
> he wants to say that the mankind did not deserve the self-
sacrifice 
> of Christ, whose "righteousness" was far greater than the human 
one. 
> So, his self-sacrifice was not caused by merits of mankind, but 
came 
> from the divine compassion. Probably, he uses the words "equal" 
> and "similar" because he was a theologist experienced in debates 
> with the Nicene, when these words were always used as antitheses 
and 
> formed a kind of antonymic cluster in rhetorics. Here, he who 
always 
> told that the Son is NOT equal, BUT only similar to the Father, 
> tries to emphasize that our human righteousness is EVEN not 
similar, 
> let alone equal, to the righteousness of Christ.
> 
> What we have of the chapter 5 left is all dedicated to the subject 
> of Father-Son relation. It culminates in 5:7-9:
> 
> 7 skulum nu allai weis at swaleikai jah swa bairhtai insahtai guda 
> unbauranamma andsaljan sweriþa jah ainabaura sunau gudis guþ wisan 
> anakunnan, eiþan galaubjandans sweriþa ju hvaþaramme usgibaima bi 
> wairþidai; unte þata qiþano: "ei allai sweraina sunu, swaswe 
swerand 
> attan", ni ibnon ak galeika sweriþa usgiban uns laiseiþ. 8 jah 
silba 
> nasjands bi siponjans bidjands du attin qaþ: "ei frijos ins, 
swaswe 
> frijos mik". 9 ni ibnaleika frijaþwa ak galeika þairh þata 
> ustaikneiþ.
> 
> "Now having such and so clear explication we all should pay 
> reverence to unborn God and read that the one-begotten Son of God 
is 
> God [himself], wherefore believing that we pay proper reverence to 
> each of them [both]; because the said [passage] "so that all would 
> honor the Son as much as (swaswe) they honor the Father" teaches 
us 
> to pay [the Son] NOT equal (ibnon), BUT similar (galeika) 
reverence. 
> And the Savior himself, when praying to the Father for the 
> disciples, said: "...that you would love them as much as (swaswe) 
> you love me". In saying so he points out NOT an equal (ibnaleika) 
> love, BUT a similar (galeika)".
> 
> I'm afraid my clumsy translation can in no way contribute to 
> the "clear explication" of this very complicated matter (is there 
a 
> good English version on the web?), yet one is perhaps clear that 
the 
> author seems to derive his idea of "not equal but similar" from 
the 
> comparative conjunction swaswe, literally "so as", in the NT text. 
> It's interesting to know whether this was a purely Gothic thought, 
> or borrowed from some Greek source. In the first case it would add 
> to our understanding of the semantics of the conjunction and 
> demonstrate that there was already a Gothic school of theology 
which 
> based its exegetic statements on the analysis of own language and 
> Bible translation.
> 
> Ualarauans
>





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