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64-399: "Romanized Shaowu" was created in the 1880s by Joseph Elkanah Walker and Ada Walker ( née Claghorn), who were American missionaries living in Shaowu since 1872 through the 1930s. In 1891, they have translated the Epistle of James into Shaowu using this romanization (as 《使徒雅各書》 Se³-tʻu⁵ Nga²-ko⁴ shṳ¹ ). There is some variation in the representation of the finals in works by J.E.Walker. E.g.,

128-418: A double opening and an abrupt ending. Many consider James to have affinities to Jewish wisdom literature : "like Proverbs and Sirach , it consists largely of moral exhortations and precepts of a traditional and eclectic nature." The epistle also has affinities with many of the sayings of Jesus which are found in the gospels of Luke and Matthew (i.e., those attributed to the hypothetical Q source , in

192-496: A life of faith (James 2:14–17). James countered this error by teaching that faith is alive, showing itself to be so by deeds of love (James 2:18,26). James and Paul both teach that salvation is by faith alone and also that faith is never alone but shows itself to be alive by deeds of love that express a believer's thanks to God for the free gift of salvation by faith in Jesus. According to Ben Witherington III , differences exist between

256-474: A number of early Christian figures are named James, including: James the son of Zebedee , James the Less , James the son of Alphaeus , and James the brother of Jesus (reported to also be the son of Alphaeus). Of these, James the brother of Jesus has the most prominent role in the early church, and is often understood as either the author of the epistle, or the implied author. The earliest recorded references to

320-458: A true piece of correspondence between specific parties but an example of wisdom literature , formulated as a letter for circulation. The Catholic Encyclopedia says, "the subjects treated of in the Epistle are many and various; moreover, St. James not infrequently, whilst elucidating a certain point, passes abruptly to another, and presently resumes once more his former argument." Others view

384-486: A variety of formats for rendering Greek and Greek shorthand using Latin letters. Examples include "8elo" and "thelw" for θέλω , "3ava" for ξανά , and "yuxi" for ψυχή . Owing to the difficulties encountered in transliterating and transcribing both ancient and modern Greek into the Latin alphabet, a number of regulatory bodies have been established. The Hellenic Organization for Standardization (ELOT), in cooperation with

448-615: A variety of romanizations for names and placenames in the 19th and 20th century. The Hellenic Organization for Standardization (ELOT) issued its system in cooperation with the International Organization for Standardization (ISO) in 1983. This system was adopted (with minor modifications) by the United Nations ' Fifth Conference on the Standardization of Geographical Names at Montreal in 1987, by

512-534: Is also associated with an increasing level of awareness of the Jewish grounding of both the epistle and the early Jesus movement. The author is identified as "James, a servant of God and of the Lord Jesus Christ" (James 1:1). James ( Jacob , Hebrew : יַעֲקֹב , romanized :  Ya'aqov , Ancient Greek : Ιάκωβος , romanized :  Iakobos ) was an extremely common name in antiquity, and

576-410: Is common to mark the long vowels with macrons over the Latin letters and to leave the short vowels unmarked; such macrons should not be confused or conflated with those used by some systems to mark eta and omega as distinct from epsilon , iota , and omicron . Greece's early Attic numerals were based on a small sample of letters (including heta ) arranged in multiples of 5 and 10, likely forming

640-682: Is shaped like the Latinate semicolon . Greek punctuation which has been given formal romanizations include: There are many archaic forms and local variants of the Greek alphabet . Beta , for example, might appear as round Β or pointed [REDACTED] throughout Greece but is also found in the forms [REDACTED] (at Gortyn ), [REDACTED] and [REDACTED] ( Thera ), [REDACTED] ( Argos ), [REDACTED] ( Melos ), [REDACTED] ( Corinth ), [REDACTED] ( Megara and Byzantium ), and even [REDACTED] ( Cyclades ). Well into

704-485: Is the meaning of the Greek word δικαιόω ( dikaiόō , 'render righteous or such as he ought to be'), with some among the participants taking the view that James is responding to a misunderstanding of Paul. Roman Catholicism and Eastern Orthodoxy have historically argued that the passage disproves simplistic versions of the doctrine of justification by faith alone ( sola fide ). The early Protestants resolved

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768-399: Is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world. Speak and act as those who are going to be judged by the law that gives freedom, because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment. The epistle emphasizes the importance of acts of charity or works to go along with having

832-475: Is useless? Was not Abraham our father justified by works when he offered up his son Isaac on the altar? You see that faith was active along with his works, and faith was completed by his works; and the Scripture was fulfilled that says, "Abraham believed God, and it was counted to him as righteousness"—and he was called a friend of God. You see that a person is justified by works and not by faith alone. And in

896-452: The Birkat ha-minim or something very much like it" to curse Christians. Poverty and wealth are key concerns throughout the epistle, and these issues are likely to reflect the epistle's historical context. The author shows concern for vulnerable and marginalised groups, such as "orphans and widows" (James 1:27), believers who are "poorly clothed and lacking in daily food" (James 2:15), and

960-483: The Apostle Paul and James, but both used the law of Moses , the teachings of Jesus and other Jewish and non-Jewish sources, and "Paul was not anti-law any more than James was a legalist ". A more recent article suggests that the current confusion regarding the Epistle of James about faith and works resulted from Augustine of Hippo 's anti- Donatist polemic in the early fifth century. This approach reconciles

1024-691: The Eastern Orthodox Church teaches that the Book of James was "written not by either of the apostles, but by the 'brother of the Lord' who was the first bishop of the Church in Jerusalem." A prevalent view within scholarship considers the Epistle of James to be pseudonymous . The real author chose to write under the name James, intending that the audience perceive James the brother of Jesus as

1088-543: The International Organization for Standardization (ISO), released a system in 1983 which has since been formally adopted by the United Nations , the United Kingdom and United States. The following tables list several romanization schemes from the Greek alphabet to modern English. Note, however, that the ELOT, UN, and ISO formats for Modern Greek intend themselves as translingual and may be applied in any language using

1152-533: The Latin alphabet . The American Library Association and Library of Congress romanization scheme employs its "Ancient or Medieval Greek" system for all works and authors up to the Fall of Constantinople in 1453, although Byzantine Greek was pronounced distinctly and some have considered "Modern" Greek to have begun as early as the 12th century. For treatment of polytonic Greek letters —for example, ᾤ —see also

1216-1154: The New Testament . It was written originally in Koine Greek . James 1:1 identifies the author as "James, a servant of God and of the Lord Jesus Christ" who is writing to "the twelve tribes scattered abroad". Traditionally, the epistle is attributed to James the brother of Jesus (James the Just), and the audience is considered generally to be Jewish Christians , who were dispersed outside Israel. Framing his letter within an overall theme of patient perseverance during trials and temptations , James writes in order to encourage his readers to live consistently with what they have learned in Christ. He condemns various sins , including pride , hypocrisy , favouritism , and slander . He encourages and implores believers to live humbly by godly, rather than worldly, wisdom; he encourages prayer in all situations. Martin Luther considered

1280-625: The first letter of the pair indicates vowels which should be taken (and romanized) separately. Although the second vowel is not marked with a superfluous diaeresis in Greek, the first-edition ELOT 743 and the UN systems place a diaeresis on the Latin vowel for the sake of clarity. Apart from the diacritical marks native to Greek itself or used to romanize its characters, linguists also regularly mark vowel length with macrons (  ¯  ) marking long vowels and rounded breves (  ˘  ) marking short vowels . Where these are romanized, it

1344-516: The section on romanizing Greek diacritical marks below. ELOT approved in 1982 the ELOT 743 standard, revised in 2001, whose Type 2 (Greek: Τύπος 2 , romanized:  Typos 2 ) transcription scheme has been adopted by the Greek and Cypriot governments as standard for romanization of names on Greek and Cypriot passports . It also comprised a Type 1 (Greek: Τύπος 1 , romanized:  Typos 1 ) transliteration table, which

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1408-410: The transcriptions of Modern Greek into Latin letters used by ELOT, UN and ISO are essentially equivalent, while there remain minor differences in how they approach reversible transliteration . The American Library Association and Library of Congress romanization scheme employs its "Modern Greek" system for all works and authors following the Fall of Constantinople in 1453. In the table below,

1472-469: The two-source hypothesis ). Some scholars have argued that the author of James is familiar with a version of Q rather than Luke or Matthew. Other scholars have noted the epistle's affinities with Greco-Roman philosophical literature. The author's use and transformation of Q materials resembles the Hellenistic practice of aemueelatio , in which the author must "rival and vie [ aemulatio ] with

1536-539: The Christian faith by means the following three verses in chapter 2: Romanization of Ancient Greek Romanization of Greek is the transliteration ( letter -mapping) or transcription ( sound -mapping) of text from the Greek alphabet into the Latin alphabet . The conventions for writing and romanizing Ancient Greek and Modern Greek differ markedly. The sound of the English letter B ( /b/ )

1600-411: The Epistle of James "is claimed by some to have been published by some one else under his name, and gradually, as time went on, to have gained authority". The link between James the brother of Jesus and the epistle continued to strengthen, and is now considered the traditional view on the authorship of the work. The traditional view can be divided into at least three further positions that relate also to

1664-475: The Epistle of James highlight the contentious nature of the epistle's authorship. Origen may be the first person to link the epistle to "James the brother of Lord", though this is only preserved in Rufinus 's Latin translation of Origen. Eusebius writes that "James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed". Jerome reported that

1728-676: The United Kingdom's Permanent Committee on Geographical Names for British Official Use (PCGN) and by the United States' Board on Geographic Names (BGN) in 1996, and by the ISO itself in 1997. Romanization of names for official purposes (as with passports and identity cards) were required to use the ELOT system within Greece until 2011, when a legal decision permitted Greeks to use irregular forms (such as " Demetrios " for Δημήτριος ) provided that official identification and documents also list

1792-470: The Walker's romanization is analyzed as /ɯ/ (or /ɿ/ after sibilants) in modern Shaowu, but it may merge with other finals in some specific contexts. Most of the tsʻ /tsʰ/ initials have merged with tʻ /tʰ/ in modern Shaowu, only occasionally being preserved in literary readings. Epistle of James The Epistle of James is a general epistle and one of the 21 epistles ( didactic letters) in

1856-563: The apparent conflict between James and Paul regarding faith and works in alternate ways from the Catholics and Orthodox. One modern American Protestant explanation pre-supposes that James taught sola fide : Paul was dealing with one kind of error while James was dealing with a different error. The errorists Paul was dealing with were people who said that works of the law were needed to be added to faith in order to help earn God's favor. Paul countered this error by pointing out that salvation

1920-412: The author. Scholars who maintain pseudonymous authorship differ on whether this was a deceitful or pious practice. The following arguments are often cited in support of pseudepigraphy: The original manuscript of the Epistle of James is lost. The earliest extant manuscripts of James date to the mid-to-late 3rd century. According to Josephus , James the brother of Jesus was killed in 62 CE, during

1984-521: The canon in their stand against the rejection of works and deeds. According to Sanders, traditional Christian theology wrongly divested the term "works" of its ethical grounding, part of the effort to characterize Judaism as legalistic. However, for James and for all Jews, faith is alive only through Torah observance. In other words, belief demonstrates itself through practice and manifestation. For James, claims about belief are empty, unless they are alive in action, works and deeds. Do not merely listen to

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2048-491: The classical Greek alphabet such as heta ( Ͱ & ͱ ), meanwhile, usually take their nearest English equivalent (in this case, h ) but are too uncommon to be listed in formal transliteration schemes. Uncommon Greek letters which have been given formal romanizations include: The sounds of Modern Greek have diverged from both those of Ancient Greek and their descendant letters in English and other languages. This led to

2112-426: The date of the epistle: Many who affirm traditional authorship think James had a sufficient proficiency in Greek education to write the letter himself. Some argue that James the brother of Jesus made use of an amanuensis , which explains the quality of Greek in the letter. Dan McCartney notes this position has garnered little support. Others have advocated for a two-stage composition theory, in which many sayings in

2176-514: The epistle originate with James the brother of Jesus. They were collected by James' disciples and redacted into the current form of the letter. John Calvin and others suggested that the author was the James, son of Alphaeus, who is referred to as James the Less (often identified as James the "brother" of Jesus). The Protestant reformer Martin Luther denied it was the work of an apostle and termed it an "epistle of straw". The Holy Tradition of

2240-481: The epistle to be among the disputed books , and sidelined it to an appendix , although he cited it in his Large Catechism . The epistle aims to reach a wide Jewish audience. During the last decades, the epistle of James has attracted increasing scholarly interest due to a surge in the quest for the historical James, his role within the Jesus movement , his beliefs, and his relationships and views. This James revival

2304-412: The epistle was written to both Christian and non-Christian Jews, who continued to worship together before the parting of the ways between Christianity and Judaism. The warning against cursing people (James 3:9–10) has been read in light of this historical reconstruction, and Dale Allison has argued that "James reflects an environment in which some Jews, unhappy with Jewish Christians, were beginning to use

2368-404: The first rather than the second vowel letter, or by having a diaeresis ( ¨ ) over the second letter. For treatment of accents and diaereses —for example, ϊ —also see the section on romanizing Greek diacritical marks below. The traditional polytonic orthography of Greek uses several distinct diacritical marks to render what was originally the pitch accent of Ancient Greek and

2432-466: The high priesthood of Ananus, although Clement of Alexandria and Hegesippus provide a different account of James' death, c. 69 CE. Those who hold to traditional authorship date the epistle to sometime before 62 CE, in the forties or fifties, making it one of the earliest writings of the New Testament. Those who maintain that the epistle is pseudonymous generally date the epistle later, from

2496-594: The inspiration for the later Etruscan and Roman numerals . This early system was replaced by Greek numerals which employed the entire alphabet, including the nonstandard letters digamma , stigma , or sigma-tau (placed between epsilon and zeta), koppa (placed between pi and rho), and sampi (placed after omega). As revised in 2001, ELOT 743 provides for the uncommon characters to be given (in Greek) as $ for stigma, + for koppa, and / for sampi. These symbols are not given lower-case equivalents. When used as numbers,

2560-524: The late first to mid-second century. This is based on a number of considerations, including the epistle's potential dependence on 1 Peter, potential response to Paul's writings or Paul's later followers, late attestation in the historical record, and the 3rd and 4th century disputes concerning the epistle's authorship. The historiographic debate currently seems to be leaning to the side of those in favor of early dating, although not through irrefutable evidence but through indications and probabilities. Some of

2624-400: The letter ṳ may be written with the dots above it (as ü ). In modern Shaowu, the palatal sibilants ch /tɕ/, chʻ /tɕʰ/, sh /ɕ/ are only used before /-i-/ and /-y-/. Romanized Shaowu marks the /-i-/ medial somewhat inconsistenly, e.g. 上 /ɕioŋ³⁵/ is written as shong⁶ in the Walker's syllabary, but as shiong⁶ in his translation of the Epistle of James. The word 邵 is written shiau⁶ in

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2688-579: The letter as having only broad topical or thematic structure. They generally organize James under three (in the views of Ralph Martin) to seven (in the views of Luke Johnson) general key themes or segments. A third group believes that James was more purposeful in structuring his letter, linking each paragraph theologically and thematically: James, like the gospel writers, can be seen as a purposeful theologian, carefully weaving his smaller units together into larger fabrics of thought and using his overall structure to prioritize his key themes. The third view of

2752-409: The letter into the following sections: The exact historical circumstances that occasioned the epistle are unknown. Those who understand James 2 as a polemic against Paul or Paul's followers suggest an occasion for the letter aimed at opposing Pauline justification. Others have argued that James' discussion on faith and works does not have Pauline categories in view. Some scholars have suggested that

2816-763: The letters are used in combination with the upper keraia numeral sign ⟨ ʹ ⟩ to denote numbers from 1 to 900 and in combination with the lower keraia ⟨ ͵ ⟩ to denote multiples of 1000. ( For a full table of the signs and their values, see Greek numerals .) These values are traditionally romanized as Roman numerals , so that Αλέξανδρος Γ' ο Μακεδών would be translated as Alexander III of Macedon and transliterated as Aléxandros III o Makedṓn rather than Aléxandros G' or Aléxandros 3 . Greek laws and other official documents of Greece which employ these numerals, however, are to be formally romanized using "decimal" Arabic numerals . Ancient Greek text did not mark word division with spaces or interpuncts , instead running

2880-535: The modern period, classical and medieval Greek was also set using a wide array of ligatures , symbols combining or abbreviating various sets of letters, such as those included in Claude Garamond 's 16th-century grecs du roi . For the most part, such variants—as ϖ and [REDACTED] for π , ϛ for σ τ , and ϗ for και —are just silently emended to their standard forms and transliterated accordingly. Letters with no equivalent in

2944-513: The oldest surviving manuscripts that contain some or all of this letter include: An ancient manuscript containing this chapter in the Coptic language is Papyrus 6 (~AD 350). In Latin, the epistle is preserved in the León palimpsest (7th century). The Epistle of James is a public letter ( epistle ), and includes an epistolary prescript that identifies the sender ("James") and the recipients ("to

3008-516: The oppressed waged-worker (James 5:4). He writes strongly against the rich (James 1:10; 5:1–6) and those who show partiality towards them (James 2:1–7). The epistle contains the following famous passage concerning salvation and justification: What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, 16 and one of you says to them, "Go in peace, be warmed and filled," without giving them

3072-417: The original in the expression of the same thoughts". Other studies have analysed sections of James in light of Greco-Roman rhetorical conventions. Some view the epistle as having no overarching outline: "James may have simply grouped together small 'thematic essays' without having more linear, Greco-Roman structures in mind." That view is generally supported by those who believe that the epistle may not be

3136-516: The passage was evidence of late authorship of the epistle, on the grounds that the healing of the sick being done through an official body of presbyters ( elders ) indicated a considerable development of ecclesiastical organisation "whereas in Paul's day to heal and work miracles pertained to believers indiscriminately (I Corinthians, XII:9)." James and the M Source material in Matthew are unique in

3200-418: The presence or absence of word-initial /h/ . In 1982, monotonic orthography was officially introduced for modern Greek. The only diacritics that remain are the acute accent (indicating stress) and the diaeresis (indicating that two consecutive vowels should not be combined). When a Greek diphthong is accented, the accent mark is placed over the second letter of the pair. This means that an accent over

3264-457: The same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? For as the body apart from the spirit is dead, so also faith apart from works is dead. This passage has been contrasted with the teachings of Paul the Apostle on justification. Some scholars even believe that the passage is a response to Paul. One issue in the debate

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3328-547: The sound: ⟨th⟩, ⟨ph⟩, ⟨rh⟩, and ⟨ch⟩. Because English orthography has changed so much from the original Greek , modern scholarly transliteration now usually renders ⟨κ⟩ as ⟨k⟩ and the diphthongs ⟨αι, οι, ει, ου⟩ as ⟨ai, oi, ei, ou⟩. " Greeklish " has also spread within Greece itself, owing to the rapid spread of digital telephony from cultures using the Latin alphabet . Since Greek typefaces and fonts are not always supported or robust, Greek email and chatting has adopted

3392-427: The special rules for vowel combinations ( αι, αυ, ει, ευ, ηυ, οι, ου, ωυ ) only apply when these letters function as digraphs . There are also words where the same letters stand side by side incidentally but represent separate vowels. In these cases each of the two letters is transcribed separately according to the normal rules for single letters. Such cases are marked in Greek orthography by either having an accent on

3456-477: The structuring of James is a historical approach that is supported by scholars who are not content with leaving the book as "New Testament wisdom literature, like a small book of proverbs" or "like a loose collection of random pearls dropped in no particular order onto a piece of string." A fourth group uses modern discourse analysis or Greco-Roman rhetorical structures to describe the structure of James. The United Bible Societies ' Greek New Testament divides

3520-841: The syllabary itself, but as shau on its title. Tones in Romanized Shaowu are marked with superscript numbers after the syllable. The original Walker's romanization lacks modern Shaowu finals /ou/ and /iou/, but contains finals iu, uoi, éu , which are absent in modern Shaowu (but may still be preserved in other dialects of Shao-Jiang Min). The finals eu /əu/, éu /ɛu/, éi /ɛi/ are rearranged in modern Shaowu, with eu /əu/ becoming ou /ou/ (or iou /iou/ after palatal sibilants), éu /ɛu/ becoming eu /əu/, and éi /ɛi/ becoming ei /əi/. The final iu /iu/ merges with /iou/ in modern Shaowu. Finals uoi /uoi/, uei /uei/, uon /uon/ lose their medial /-u-/ after labial and dental initials to become /-oi, -ɛi, -on/. The final r in

3584-406: The things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead. But someone will say, "You have faith and I have works." Show me your faith apart from your works, and I will show you my faith by my works. You believe that God is one; you do well. Even the demons believe—and shudder! Do you want to be shown, you foolish person, that faith apart from works

3648-541: The twelve tribes in the diaspora") and provides a greeting (James 1:1). The epistle resembles the form of a Diaspora letter, written to encourage Jewish-Christian communities living outside of Israel amid the hardships of diaspora life. James stands in the tradition of the Jewish genre of "Letters to the Diaspora", including the letters of the members of the family of Gamaliel, the one preserved in 2 Maccabees 1:1–9, or some copied by Josephus, all of which are characterised by

3712-455: The views of Paul and James on faith and works. The epistle is also the chief biblical text for the anointing of the sick . James wrote: Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. G. A. Wells suggested that

3776-484: The word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do. Religion that God our Father accepts as pure and faultless

3840-409: The words together ( scripta continua ). In the Hellenistic period, a variety of symbols arose for punctuation or editorial marking ; such punctuation (or the lack thereof) are variously romanized, inserted, or ignored in different modern editions. Modern Greek punctuation generally follows French with the notable exception of Greek's use of a separate question mark , the erotimatiko , which

3904-611: Was a form of the Cumaean alphabet derived from the Euboean script that valued Χ as / k s / and Η as / h / and used variant forms of Λ and Σ that became L and S . When this script was used to write the classical Greek alphabet, ⟨κ⟩ was replaced with ⟨c⟩, ⟨αι⟩ and ⟨οι⟩ became ⟨æ⟩ and ⟨œ⟩, and ⟨ει⟩ and ⟨ου⟩ were simplified to ⟨i⟩ (more rarely—corresponding to an earlier pronunciation—⟨e⟩) and ⟨u⟩. Aspirated consonants like ⟨θ⟩, ⟨φ⟩, initial-⟨ρ⟩, and ⟨χ⟩ simply wrote out

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3968-493: Was by faith alone apart from deeds of the law (Galatians 2:16; Romans 3:21–22). Paul also taught that saving faith is not dead but alive, showing thanks to God in deeds of love (Galatians 5:6 ['...since in Christ Jesus it is not being circumcised or being uncircumcised that can effect anything – only faith working through love.']). James was dealing with errorists who said that if they had faith they didn't need to show love by

4032-475: Was extensively modified in the second edition of the standard. International versions of ELOT 743, with an English language standard document, were approved by the UN (V/19, 1987) and the British and American governments. The ISO approved in 1997 its version, ISO 843 , with a different Type 1 transliteration system, which was adopted four years later by ELOT itself, while the U.N. did not update its version. So

4096-720: Was written as β in ancient Greek but is now written as the digraph μπ , while the modern β sounds like the English letter V ( /v/ ) instead. The Greek name Ἰωάννης became Johannes in Latin and then John in English, but in modern Greek has become Γιάννης ; this might be written as Yannis , Jani, Ioannis, Yiannis, or Giannis, but not Giannes or Giannēs as it would be for ancient Greek. The word Άγιος might variously appear as Hagiοs, Agios, Aghios, or Ayios, or simply be translated as " Holy " or " Saint " in English forms of Greek placenames . Traditional English renderings of Greek names originated from Roman systems established in antiquity. The Roman alphabet itself

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