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89-600: The Skeireins ( Gothic : 𐍃𐌺𐌴𐌹𐍂𐌴𐌹𐌽𐍃 ; pronounced [ˈskiːriːns] ) is the second-longest known surviving text in the Gothic language , after Ulfilas ' version of the Bible . It consists of eight fragments of a commentary on the Gospel of John which is commonly held to have originally extended over seventy-eight parchment leaves. It owes its title to the 19th-century German scholar Hans Ferdinand Massmann , who

178-441: A stress accent rather than the pitch accent of Proto-Indo-European . This is indicated by the shortening of long vowels [eː] and [oː] and the loss of short vowels [a] and [i] in unstressed final syllables. Just as in other Germanic languages, the free moving Proto-Indo-European accent was replaced with one fixed on the first syllable of simple words. Accents do not shift when words are inflected. In most compound words,

267-447: A "signs source" (a collection of miracles) for chapters 1–12, a "passion source" for the story of Jesus's arrest and crucifixion, and a "sayings source" for the discourses, but these hypotheses are much debated. The author seems to have known some version of Mark and Luke, as John shares with them some vocabulary and clusters of incidents arranged in the same order, but key terms from those gospels are absent or nearly so, implying that if

356-521: A conclusion (20:30–31); to these is added an epilogue that most scholars believe was not part of the original text (Chapter 21). Disagreement does exist; some scholars, including Bauckham, argue that John 21 was part of the original work. The structure is highly schematic: there are seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus ), and seven "I am" sayings and discourses, culminating in Thomas's proclamation of

445-611: A domestic language in the Iberian Peninsula (modern-day Spain and Portugal) as late as the eighth century. Gothic-seeming terms are found in manuscripts subsequent to this date, but these may or may not belong to the same language. A language known as Crimean Gothic survived in the lower Danube area and in isolated mountain regions in Crimea as late as the second half of the 18th century. Lacking certain sound changes characteristic of Gothic, however, Crimean Gothic cannot be

534-428: A former perfect); three grammatical moods : indicative , subjunctive (from an old optative form) and imperative as well as three kinds of nominal forms: a present infinitive , a present participle , and a past passive . Not all tenses and persons are represented in all moods and voices, as some conjugations use auxiliary forms . Finally, there are forms called 'preterite-present': the old Indo-European perfect

623-713: A group of monks who reported that even then certain peoples in Scythia ( Dobruja ), especially around Tomis , spoke a sermo Theotiscus ('Germanic language'), the language of the Gothic translation of the Bible, and that they used such a liturgy. Many writers of the medieval texts that mention the Goths used the word Goths to mean any Germanic people in eastern Europe (such as the Varangians ), many of whom certainly did not use

712-518: A lineal descendant of the language attested in the Codex Argenteus. The existence of such early attested texts makes Gothic a language of considerable interest in comparative linguistics . Only a few documents in Gothic have survived – not enough for a complete reconstruction of the language. Most Gothic-language sources are translations or glosses of other languages (namely, Greek ), so foreign linguistic elements most certainly influenced

801-625: A savior but a revealer of knowledge. The gospel teaches that salvation can be achieved only through revealed wisdom, specifically belief in (literally belief into ) Jesus. John's picture of a supernatural savior who promised to return to take those who believed in him to a heavenly dwelling could be fitted into Gnostic views. It has been suggested that similarities between the Gospel of John and Gnosticism may spring from common roots in Jewish Apocalyptic literature . The Gospel of John

890-519: Is the verb "to be" , which is athematic in Greek, Latin, Sanskrit, and many other Indo-European languages. Gothic verbs are, like nouns and adjectives, divided into strong verbs and weak verbs. Weak verbs are characterised by preterites formed by appending the suffixes -da or -ta , parallel to past participles formed with -þ / -t . Strong verbs form preterites by ablaut (the alternating of vowels in their root forms) or by reduplication (prefixing

979-564: Is Jesus as the source of eternal life, and the Kingdom is only mentioned twice. In contrast to the synoptic expectation of the Kingdom (using the term parousia , meaning "coming"), John presents a more individualistic, realized eschatology . In the Synoptics, quotations of Jesus are usually in the form of short, pithy sayings; in John, longer quotations are often given. The vocabulary

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1068-546: Is also different, and filled with theological import: in John, Jesus does not work "miracles", but "signs" that unveil his divine identity. Most scholars consider John not to contain any parables . Rather, it contains metaphorical stories or allegories , such as those of the Good Shepherd and the True Vine , in which each element corresponds to a specific person, group, or thing. Other scholars consider stories like

1157-420: Is an allophone of the others, all found only in complementary distribution with them. Nasals in Gothic, like most other languages, are pronounced at the same point of articulation as the consonant that follows them ( assimilation ). Therefore, clusters like [md] and [nb] are not possible. Accentuation in Gothic can be reconstructed through phonetic comparison, Grimm's law , and Verner's law . Gothic used

1246-619: Is believed to be a more accurate historical depiction of the Pharisees, who made debate one of the tenets of their belief system. In place of the communal emphasis of the Pauline literature, John stresses the personal relationship of the individual to God. The Gospel of John and the three Johannine epistles exhibit strong resemblances in theology and style; the Book of Revelation has also been traditionally linked with these, but differs from

1335-591: Is clearly identifiable evidence from other branches that the Gothic form is a secondary development. Gothic fails to display a number of innovations shared by all Germanic languages attested later: The language also preserved many features that were mostly lost in other early Germanic languages: Most conspicuously, Gothic shows no sign of morphological umlaut. Gothic fotus , pl. fotjus , can be contrasted with English foot  : feet , German Fuß  : Füße , Old Norse fótr  : fœtr , Danish fod  : fødder . These forms contain

1424-472: Is closely related in style and content to the three Johannine epistles – most scholars treat the four books, along with the Book of Revelation , as a single corpus of Johannine literature , albeit not by the same author. The Gospel of John, like all the gospels, is anonymous. John 21:22 references a disciple whom Jesus loved and John 21:24–25 says: "This is the disciple who is testifying to these things and has written them, and we know that his testimony

1513-492: Is fairly free as is typical of other inflected languages. The natural word order of Gothic is assumed to have been like that of the other old Germanic languages; however, nearly all extant Gothic texts are translations of Greek originals and have been heavily influenced by Greek syntax. Sometimes what can be expressed in one word in the original Greek will require a verb and a complement in the Gothic translation; for example, διωχθήσονται ( diōchthēsontai , "they will be persecuted")

1602-469: Is less significant in Gothic because of its conservative nature: the so-called "weak" declensions (those ending in n ) are, in fact, no weaker in Gothic (in terms of having fewer endings) than the "strong" declensions (those ending in a vowel), and the "strong" declensions do not form a coherent class that can be clearly distinguished from the "weak" declensions. Although descriptive adjectives in Gothic (as well as superlatives ending in -ist and -ost ) and

1691-547: Is not called "the Baptist." John the Baptist's ministry overlaps with that of Jesus ; his baptism of Jesus is not explicitly mentioned, but his witness to Jesus is unambiguous. The evangelist almost certainly knew the story of John's baptism of Jesus, and makes a vital theological use of it. He subordinates John to Jesus, perhaps in response to members of John's sect who regarded the Jesus movement as an offshoot of theirs. In

1780-411: Is rendered: Likewise Gothic translations of Greek noun phrases may feature a verb and a complement. In both cases, the verb follows the complement, giving weight to the theory that basic word order in Gothic is object–verb. This aligns with what is known of other early Germanic languages. However, this pattern is reversed in imperatives and negations: And in a wh -question the verb directly follows

1869-498: Is significantly different from the synoptic gospels in the selection of its material, its theological emphasis, its chronology, and literary style, with some of its discrepancies amounting to contradictions. The following are some examples of their differences in just one area, that of the material they include in their narratives: In the Synoptics, the ministry of Jesus takes a single year, but in John it takes three, as evidenced by references to three Passovers. Events are not all in

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1958-414: Is the 2014 film The Gospel of John , directed by David Batty and narrated by David Harewood and Brian Cox , with Selva Rasalingam as Jesus. The 2003 film The Gospel of John was directed by Philip Saville and narrated by Christopher Plummer , with Henry Ian Cusick as Jesus. Parts of the gospel have been set to music. One such setting is Steve Warner 's power anthem "Come and See", written for

2047-536: Is the Christ, the Son of God, and that believing you may have life in his name." John reached its final form around AD 90–110, although it contains signs of origins dating back to AD 70 and possibly even earlier. Like the three other gospels, it is anonymous, although it identifies an unnamed " disciple whom Jesus loved " as the source of its traditions. It most likely arose within a " Johannine community ", and – as it

2136-647: Is the preservation of the dual number , referring to two people or things; the plural was used only for quantities greater than two. Thus, "the two of us" and "we" for numbers greater than two were expressed as wit and weis respectively. While proto-Indo-European used the dual for all grammatical categories that took a number (as did Classical Greek and Sanskrit ), most Old Germanic languages are unusual in that they preserved it only for pronouns. Gothic preserves an older system with dual marking on both pronouns and verbs (but not nouns or adjectives). The simple demonstrative pronoun sa (neuter: þata , feminine: so , from

2225-422: Is therefore unlikely to have been the work of a simple fisherman. Rather, these verses imply that the core of the gospel relies on the testimony (perhaps written) of the "disciple who is testifying", as collected, preserved, and reshaped by a community of followers (the "we" of the passage), and that a single follower (the "I") rearranged this material and perhaps added the final chapter and other passages to produce

2314-433: Is to assume that Gnosticism had developed to a level that required the author to respond to it. Bultmann, for example, argued that the opening theme of the Gospel of John, the preexisting Logos, along with John's duality of light versus darkness, were originally Gnostic themes that John adopted. Other scholars (e.g., Raymond E. Brown ) have argued that the preexisting Logos theme arises from the more ancient Jewish writings in

2403-510: Is true". Early Christian tradition, first found in Irenaeus ( c.  130  – c.  202 AD), identified this disciple with John the Apostle , but most scholars have abandoned this hypothesis or hold it only tenuously; there are multiple reasons for this conclusion, including, for example, the fact that the gospel is written in good Greek and displays sophisticated theology, and

2492-421: Is usually used in the academic literature. The following table shows the correspondence between spelling and sound for vowels: Notes: The following table shows the correspondence between spelling and sound for consonants: It is possible to determine more or less exactly how the Gothic of Ulfilas was pronounced, primarily through comparative phonetic reconstruction. Furthermore, because Ulfilas tried to follow

2581-571: The Eucharist . In fact, there is no institution of the Eucharist in John's account of the Last Supper (it is replaced by Jesus washing the feet of his disciples), and no New Testament text that unambiguously links baptism with rebirth. Compared to the synoptic gospels, John is markedly individualistic, in the sense that it places emphasis more on the individual's relation to Jesus than on

2670-771: The Sermon on the Mount and the Olivet Discourse , and the exorcisms of demons are not mentioned. John does not list the Twelve Disciples and names at least one disciple, Nathanael , whose name is not found in the Synoptics. Thomas is given a personality beyond a mere name, described as " Doubting Thomas ". Jesus is identified with the Word (" Logos "), and the Word is identified with theos ("god" in Greek);

2759-407: The double entendre at work in John's theology of the cross, for Jesus is both physically elevated from the earth at the crucifixion but also, at the same time, exalted and glorified. Scholars disagree on whether and how frequently John refers to sacraments , but current scholarly opinion is that there are very few such possible references, and that if they exist they are limited to baptism and

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2848-463: The ministry of Jesus , with seven "signs" culminating in the raising of Lazarus (foreshadowing the resurrection of Jesus ) and seven " I am " discourses (concerned with issues of the church–synagogue debate at the time of composition) culminating in Thomas 's proclamation of the risen Jesus as "my Lord and my God". The gospel's concluding verses set out its purpose, "that you may believe that Jesus

2937-498: The past participle may take both definite and indefinite forms, some adjectival words are restricted to one variant. Some pronouns take only definite forms: for example, sama (English "same"), adjectives like unƕeila ("constantly", from the root ƕeila , "time"; compare to the English "while"), comparative adjective and present participles . Others, such as áins ("some"), take only the indefinite forms. The table below displays

3026-635: The wh- at the beginning of many English interrogative, which, as in Gothic, are pronounced with [ʍ] in some dialects. The same etymology is present in the interrogatives of many other Indo-European languages: w- [v] in German, hv- in Danish , the Latin qu- (which persists in modern Romance languages ), the Greek τ- or π-, the Slavic and Indic k- as well as many others. The bulk of Gothic verbs follow

3115-482: The 20th century, scholars interpreted the Gospel of John within the paradigm of a hypothetical " Johannine community ", meaning that it was held to have sprung from a late-1st-century Christian community excommunicated from the Jewish synagogue (probably meaning the Jewish community) on account of its belief in Jesus as the promised messiah. This interpretation, which saw the community as essentially sectarian and outside

3204-626: The 6th century, long after Ulfilas had died. A few Gothic runic inscriptions were found across Europe, but due to early Christianization of the Goths, the Runic writing was quickly replaced by the newly invented Gothic alphabet. Ulfilas's Gothic, as well as that of the Skeireins and various other manuscripts, was written using an alphabet that was most likely invented by Ulfilas himself for his translation. Some scholars (such as Braune) claim that it

3293-590: The Feast of Unleavened Bread, and his arrest in the garden occurring after the accompanying deliberation of Jewish authorities. Recent scholarship has argued for a more favourable reappraisal of the historical value of the Gospel of John and its importance for the reconstruction of the historical Jesus, based on recent archaeological and literary studies. The gospel has been depicted in live narrations and dramatized in productions, skits , plays , and Passion Plays , as well as in film. The most recent such portrayal

3382-466: The Gospel of John, Jesus and his disciples go to Judea early in Jesus's ministry before John the Baptist was imprisoned and executed by Herod Antipas . He leads a ministry of baptism larger than John's own. The Jesus Seminar rated this account as black, containing no historically accurate information. According to the biblical historians at the Jesus Seminar, John likely had a larger presence in

3471-519: The Gothic language as known from the Gothic Bible. Some writers even referred to Slavic -speaking people as "Goths". However, it is clear from Ulfilas's translation that – despite some puzzles – the Gothic language belongs with the Germanic language-group, not with Slavic. Generally, the term "Gothic language" refers to the language of Ulfilas , but the attestations themselves date largely from

3560-466: The Gothic of the Skeireins and the Greek of Theodore of Heraclea 's commentary on the Gospel of John. Gothic language As a Germanic language, Gothic is a part of the Indo-European language family. It is the earliest Germanic language that is attested in any sizable texts, but it lacks any modern descendants. The oldest documents in Gothic date back to the fourth century. The language

3649-674: The Holy of Holies. The portrayal of Jesus's death in John is unique among the gospels. It does not appear to rely on the kinds of atonement theology indicative of vicarious sacrifice but rather presents Jesus's death as his glorification and return to the Father. Likewise, the Synoptic Gospels' three "passion predictions" are replaced by three instances of Jesus explaining how he will be exalted or "lifted up". The verb for "lifted up" ( Ancient Greek : ὑψωθῆναι , hypsōthēnai ) reflects

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3738-480: The Indo-European root *so , *seh 2 , *tod ; cognate to the Greek article ὁ, ἡ, τό and the Latin is tud ) can be used as an article, allowing constructions of the type definite article + weak adjective + noun . The interrogative pronouns begin with ƕ- , which derives from the proto-Indo-European consonant *kʷ that was present at the beginning of all interrogatives in proto-Indo-European, cognate with

3827-452: The Logos of the prologue (the Word that is with God from the beginning of creation), for example, was derived from both the Jewish concept of Lady Wisdom and from the Greek philosophers, John 6 alludes not only to the exodus but also to Greco-Roman mystery cults, and John 4 alludes to Samaritan messianic beliefs. John lacks scenes from the Synoptics such as Jesus's baptism, the calling of

3916-530: The Son's "revelation" of the Father, the continuity between the Father and the Son. Dunn sees this as intended to serve the Logos Christology, while others (e.g., Andrew Loke ) see it as connected to John's incarnation theme. The idea of the Trinity developed only slowly through the merger of Hebrew monotheism and the idea of the messiah, Greek ideas of the relationship between God, the world, and

4005-561: The Synoptics make no such identification. In Mark, Jesus urges his disciples to keep his divinity secret, but in John he is very open in discussing it, even calling himself "I AM", the title God gives himself in Exodus at his self-revelation to Moses . In the Synoptics, the chief theme is the Kingdom of God and the Kingdom of Heaven (the latter specifically in Matthew), while John's theme

4094-525: The Twelve, exorcisms, parables, and the Transfiguration. Conversely, it includes scenes not found in the Synoptics, including Jesus turning water into wine at the wedding at Cana, the resurrection of Lazarus, Jesus washing the feet of his disciples, and multiple visits to Jerusalem. In the fourth gospel, Jesus's mother Mary is mentioned in three passages but not named. John does assert that Jesus

4183-681: The author did know them they felt free to write independently. The Hebrew scriptures were an important source, with 14 direct quotations (versus 27 in Mark, 54 in Matthew, 24 in Luke), and their influence is vastly increased when allusions and echoes are included, but the majority of John's direct quotations do not agree exactly with any known version of the Jewish scriptures. Recent arguments by Richard Bauckham and others that John preserves eyewitness testimony have not won general acceptance. For much of

4272-431: The author drew these from an independent source called the " signs gospel ", the speeches of Jesus from a second "discourse" source, and the prologue from an early hymn. The gospel makes extensive use of the Jewish scriptures: John quotes from them directly, references important figures from them, and uses narratives from them as the basis for several of the discourses. The author was also familiar with non-Jewish sources:

4361-431: The believer "abides" in Jesus and Jesus in the believer. John's individualistic tendencies could give rise to a realized eschatology achieved on the level of the individual believer, but this realized eschatology is not to replace "orthodox", futurist eschatological expectations, but to be "only [their] correlative". John's account of John the Baptist is different from that of the synoptic gospels. In this gospel, John

4450-490: The characteristic change /u/ > /iː/ (English), /uː/ > /yː/ (German), /oː/ > /øː/ (ON and Danish) due to i-umlaut; the Gothic form shows no such change. Gospel of John The Gospel of John ( Ancient Greek : Εὐαγγέλιον κατὰ Ἰωάννην , romanized :  Euangélion katà Iōánnēn ) is the fourth of the New Testament 's four canonical Gospels . It contains a highly schematic account of

4539-473: The childbearing woman or the dying grain to be parables. According to the Synoptics, Jesus's arrest was a reaction to the cleansing of the temple; according to John, it was triggered by the raising of Lazarus. The Pharisees , portrayed as more uniformly legalistic and opposed to Jesus in the synoptic gospels, are portrayed as sharply divided; they frequently debate. Some, such as Nicodemus , even go so far as to be at least partially sympathetic to Jesus. This

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4628-453: The corporate nature of the Church. This is largely accomplished through the consistently singular grammatical structure of various aphoristic sayings of Jesus. Emphasis on believers coming into a new group upon their conversion is conspicuously absent from John, and there is a theme of "personal coinherence", that is, the intimate personal relationship between the believer and Jesus in which

4717-466: The declension of the Gothic adjective blind (English: "blind"), compared with the an -stem noun guma "man, human" and the a -stem noun dags "day": This table is, of course, not exhaustive. (There are secondary inflexions of various sorts not described here.) An exhaustive table of only the types of endings that Gothic took is presented below. Gothic adjectives follow noun declensions closely; they take same types of inflection. Gothic inherited

4806-416: The definite determiners (such as the definite article sa / þata / sō ) while indefinite adjectives are used in other circumstances., Indefinite adjectives generally use a combination of a -stem and ō -stem endings, and definite adjectives use a combination of an -stem and ōn -stem endings. The concept of "strong" and "weak" declensions that is prevalent in the grammar of many other Germanic languages

4895-493: The definitive revelation of a God with whom they were in close contact through the Paraclete . The majority of scholars see four sections in the Gospel of John: a prologue (1:1–18); an account of the ministry, often called the " Book of Signs " (1:19–12:50); the account of Jesus's final night with his disciples and the passion and resurrection, sometimes called the Book of Glory or Book of Exaltation (13:1–20:31); and

4984-547: The digraphs ai and au (much as in French ) for the corresponding short or lower vowels. There are two variant spelling systems: a "raw" one that directly transliterates the original Gothic script and a "normalized" one that adds diacritics ( macrons and acute accents ) to certain vowels to clarify the pronunciation or, in certain cases, to indicate the Proto-Germanic origin of the vowel in question. The latter system

5073-670: The eighth chapter of the Book of Proverbs , and was fully developed as a theme in Hellenistic Judaism by Philo Judaeus . The discovery of the Dead Sea Scrolls at Qumran verified the Jewish nature of these concepts. April DeConick suggested reading John 8:56 in support of a Gnostic theology, but recent scholarship has cast doubt on her reading. Gnostics read John but interpreted it differently from non-Gnostics. Gnosticism taught that salvation came from gnosis , secret knowledge, and Gnostics saw Jesus as not

5162-480: The end of a word, to their voiced form; another such example is wileid-u "do you ( pl. ) want" from wileiþ "you ( pl. ) want". If the first word has a preverb attached, the clitic actually splits the preverb from the verb: ga-u-láubjats "do you both believe...?" from galáubjats "you both believe". Another such clitic is -uh "and", appearing as -h after a vowel: ga-h-mēlida "and he wrote" from gamēlida "he wrote", urreis nim-uh "arise and take!" from

5251-748: The ends of words. Gothic is rich in fricative consonants (although many of them may have been approximants ; it is hard to separate the two) derived by the processes described in Grimm's law and Verner's law and characteristic of Germanic languages . Gothic is unusual among Germanic languages in having a /z/ phoneme, which has not become /r/ through rhotacization. Furthermore, the doubling of written consonants between vowels suggests that Gothic made distinctions between long and short, or geminated consonants: atta [atːa] "dad", kunnan [kunːan] "to know" (Dutch kennen , German kennen "to know", Icelandic kunna ). Gothic has three nasal consonants, one of which

5340-405: The final gospel. Most scholars estimate the final form of the text to be around AD 90–110. Given its complex history there may have been more than one place of composition, and while the author was familiar with Jewish customs and traditions, their frequent clarification of these implies that they wrote for a mixed Jewish/Gentile or Jewish context outside Palestine . The author may have drawn on

5429-468: The first century but which give evidence of preserving early material), the concept of the divine Word was used in a manner similar to Philo, namely, for God's interaction with the world (starting from creation) and especially with his people. Israel, for example, was saved from Egypt by action of "the Word of the L ORD ", and both Philo and the Targums envision the Word as manifested between the cherubim and

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5518-443: The full set of Indo-European pronouns: personal pronouns (including reflexive pronouns for each of the three grammatical persons ), possessive pronouns , both simple and compound demonstratives , relative pronouns , interrogatives and indefinite pronouns . Each follows a particular pattern of inflection (partially mirroring the noun declension), much like other Indo-European languages. One particularly noteworthy characteristic

5607-558: The gospel and letters in style and even theology. The letters were written later than the gospel, and while the gospel reflects the break between the Johannine Christians and the Jewish synagogue, in the letters the Johannine community itself is disintegrating ("They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out..." - 1 John 2:19). This secession

5696-561: The imperative form nim "take". After iþ or any indefinite besides sums "some" and anþar "another", - uh cannot be placed; in the latter category, this is only because indefinite determiner phrases cannot move to the front of a clause. Unlike, for example, Latin - que , - uh can only join two or more main clauses. In all other cases, the word jah "and" is used, which can also join main clauses. More than one such clitics can occur in one word: diz-uh-þan-sat ijōs "and then he seized them ( fem. )" from dissat "he seized" (notice again

5785-415: The location of the stress depends on the type of compound: For example, with comparable words from modern Germanic languages: Gothic preserves many archaic Indo-European features that are not always present in modern Germanic languages, in particular the rich Indo-European declension system. Gothic had nominative , accusative , genitive and dative cases , as well as vestiges of a vocative case that

5874-478: The mainstream of early Christianity, has been increasingly challenged in the first decades of the 21st century, and there is currently considerable debate over the gospel's social, religious and historical context. Nevertheless, the Johannine literature as a whole (made up of the gospel, the three Johannine epistles, and Revelation), points to a community holding itself distinct from the Jewish culture from which it arose while cultivating an intense devotion to Jesus as

5963-539: The material world. According to Stephen Harris , the gospel adapted Philo's description of the Logos, applying it to Jesus, the incarnation of the Logos. Another possibility is that the title logos is based on the concept of the divine Word found in the Targums (Aramaic translation/interpretations recited in the synagogue after the reading of the Hebrew Scriptures). In the Targums (which all postdate

6052-586: The mediating Saviour, and the Egyptian concept of the three-part divinity. But while the developed doctrine of the Trinity is not explicit in the books that constitute the New Testament , the New Testament possesses a triadic understanding of God and contains a number of Trinitarian formulas . John's "high Christology" depicts Jesus as divine and preexistent, defends him against Jewish claims that he

6141-484: The only substantial Gothic document that still exists – and the only lengthy text known to have been composed originally in the Gothic language – is the Skeireins , a few pages of commentary on the Gospel of John . Very few medieval secondary sources make reference to the Gothic language after about 800. In De incrementis ecclesiae Christianae (840–842), Walafrid Strabo , a Frankish monk who lived in Swabia , writes of

6230-572: The original Greek text as much as possible in his translation, it is known that he used the same writing conventions as those of contemporary Greek. Since the Greek of that period is well documented, it is possible to reconstruct much of Gothic pronunciation from translated texts. In addition, the way in which non-Greek names are transcribed in the Greek Bible and in Ulfilas's Bible is very informative. In general, Gothic consonants are devoiced at

6319-591: The other elements of the gospel's "high" Christology. Jesus's teachings in the Synoptics greatly differ from those in John. Since the 19th century, scholars have almost unanimously accepted that the Johannine discourses are less likely to be historical than the synoptic parables, and were likely written for theological purposes. Nevertheless, they generally agree that John is not without historical value. Some potential points of value include early provenance for some Johannine material, topographical references for Jerusalem and Judea , Jesus's crucifixion occurring prior to

6408-511: The prologue, the gospel identifies Jesus as the Logos or Word. In Ancient Greek philosophy , the term logos meant the principle of cosmic reason. In this sense, it was similar to the Hebrew concept of Wisdom , God's companion and intimate helper in creation. The Hellenistic Jewish philosopher Philo merged these two themes when he described the Logos as God's creator of and mediator with

6497-421: The public mind than Jesus. In the first half of the 20th century, many scholars, especially Rudolph Bultmann , argued that the Gospel of John has elements in common with Gnosticism . Christian Gnosticism did not fully develop until the mid-2nd century, and so 2nd-century Proto-Orthodox Christians concentrated much effort in examining and refuting it. To say the Gospel of John contained elements of Gnosticism

6586-404: The question word: Gothic has two clitic particles placed in the second position in a sentence, in accordance with Wackernagel's Law . One such clitic particle is - u , indicating a yes–no question or an indirect question, like Latin - ne : The prepositional phrase without the clitic - u appears as af þus silbin : the clitic causes the reversion of originally voiced fricatives, unvoiced at

6675-488: The risen Jesus as "my Lord and my God" (the same title, dominus et deus , claimed by the Emperor Domitian , an indication of the date of composition). Scholars agree that while the Gospel of John clearly regards Jesus as divine, it just as clearly subordinates him to the one God. According to James Dunn , this Christology does not describe a subordinationist relation but rather the authority and validity of

6764-419: The root with the first consonant in the root plus aí ) but without adding a suffix in either case. This parallels the Greek and Sanskrit perfects . The dichotomy is still present in modern Germanic languages: Verbal conjugation in Gothic have two grammatical voices : the active and the medial; three numbers: singular, dual (except in the third person) and plural; two tenses: present and preterite (derived from

6853-641: The same order: the date of the crucifixion is different, as is the time of Jesus' anointing in Bethany and the cleansing of the Temple , which occurs in the beginning of Jesus' ministry rather than near its end. Many incidents from John, such as the wedding in Cana, the encounter of Jesus with the Samaritan woman at the well, and the raising of Lazarus , are not paralleled in the synoptics, and most scholars believe

6942-590: The texts. These are the primary sources: Reports of the discovery of other parts of Ulfilas's Bible have not been substantiated. Heinrich May in 1968 claimed to have found in England twelve leaves of a palimpsest containing parts of the Gospel of Matthew . Only fragments of the Gothic translation of the Bible have been preserved. The translation was apparently done in the Balkans region by people in close contact with Greek Christian culture. The Gothic Bible apparently

7031-458: The type of Indo-European conjugation called ' thematic ' because they insert a vowel derived from the reconstructed proto-Indo-European phonemes *e or *o between roots and inflexional suffixes. The pattern is also present in Greek and Latin: The other conjugation, called ' athematic ', in which suffixes are added directly to roots, exists only in unproductive vestigial forms in Gothic, just like in Greek and Latin. The most important such instance

7120-520: The voicing of diz- ), ga-u-ƕa-sēƕi "whether he saw anything" from gasēƕi "he saw". For the most part, Gothic is known to be significantly closer to Proto-Germanic than any other Germanic language except for that of the (scantily attested) Ancient Nordic runic inscriptions, which has made it invaluable in the reconstruction of Proto-Germanic . In fact, Gothic tends to serve as the primary foundation for reconstructing Proto-Germanic . The reconstructed Proto-Germanic conflicts with Gothic only when there

7209-467: Was "making himself equal to God", and talks openly about his divine role and echoing Yahweh 's " I Am that I Am " with seven " I Am " declarations of his own. At the same time there is a stress like that in Luke on the physical continuity of Jesus's resurrected body, as Jesus tells Thomas : "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe." In

7298-507: Was derived from the Greek alphabet only while others maintain that there are some Gothic letters of Runic or Latin origin. A standardized system is used for transliterating Gothic words into the Latin script . The system mirrors the conventions of the native alphabet, such as writing long /iː/ as ei . The Goths used their equivalents of e and o alone only for long higher vowels, using

7387-611: Was in decline by the mid-sixth century, partly because of the military defeat of the Goths at the hands of the Franks , the elimination of the Goths in Italy, and geographic isolation (in Spain, the Gothic language lost its last and probably already declining function as a church language when the Visigoths converted from Arianism to Nicene Christianity in 589). The language survived as

7476-473: Was known as the "son of Joseph " in 6:42 . For John, Jesus's town of origin is irrelevant, for he comes from beyond this world, from God the Father . While John makes no direct mention of Jesus's baptism, he does quote John the Baptist 's description of the descent of the Holy Spirit as a dove , as happens at Jesus's baptism in the Synoptics. Major synoptic speeches of Jesus are absent, including

7565-432: Was over Christology , the "knowledge of Christ", or more accurately the understanding of Christ's nature, for the ones who "went out" hesitated to identify Jesus with Christ, minimising the significance of the earthly ministry and denying the salvific importance of Jesus's death on the cross. The epistles argue against this view, stressing the eternal existence of the Son of God, the salvific nature of his life and death, and

7654-526: Was reinterpreted as present tense. The Gothic word wáit , from the proto-Indo-European *woid-h 2 e ("to see" in the perfect), corresponds exactly to its Sanskrit cognate véda and in Greek to ϝοἶδα. Both etymologically should mean "I have seen" (in the perfect sense) but mean "I know" (in the preterite-present meaning). Latin follows the same rule with nōuī ("I have learned" and "I know"). The preterite-present verbs include áigan ("to possess") and kunnan ("to know") among others. The word order of Gothic

7743-538: Was sometimes identical to the nominative and sometimes to the accusative. The three genders of Indo-European were all present. Nouns and adjectives were inflected according to one of two grammatical numbers : the singular and the plural. Nouns can be divided into numerous declensions according to the form of the stem: a , ō , i , u , an , ōn , ein , r , etc. Adjectives have two variants, indefinite and definite (sometimes indeterminate and determinate ), with definite adjectives normally used in combination with

7832-641: Was the first to issue a comprehensive and correct edition of it: "Skeireins" means "explanation" in Gothic. The manuscript containing the Skeireins text is a palimpsest . Currently it is housed at the Vatican Library (Vat. lat. 5750) in Rome. There are conflicting views on whether the Skeireins was written directly in Gothic by a native speaker or whether it was a translation from a Greek original. Schäferdiek (1981) observes striking similarities between

7921-576: Was used by the Visigoths in Occitania until the loss of Visigothic Occitania at the start of the 6th century, in Visigothic Iberia until about 700, and perhaps for a time in Italy, the Balkans, and Ukraine until at least the mid-9th century. During the extermination of Arianism , Trinitarian Christians probably overwrote many texts in Gothic as palimpsests, or alternatively collected and burned Gothic documents. Apart from biblical texts,

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