Latin versions of Maßmann and Bernhardt essentially from Christian T. Petersen’s http://www.gotica.de/skeireins/, with minor changes

The Skeireins

Four Latin Translations : by Hans F. Maßmann, 1834 & 1857, Ernst Bernhardt 1860,
Julius Löbe 1839, plus an English translation by James Woodrow Marchand

Gothic text based on William Holmes Bennett:
The Gothic Commentary on the Gospel of John:
skeireins aiwaggeljons þairh iohannen:
A Decipherment, Edition, and Translation. (New York, 1960).

Folium :	1	2	3	4	5	6	7	8
Quadrans A :	1A	2A	3A	4A	5A	6A	7A	8A
Quadrans B :	1B	2B	3B	4B	5B	6B	7B	8B
Quadrans C :	1C	2C	3C	4C	5C	6C	7C	8C
Quadrans D :	1D	2D	3D	4D	5D	6D	7D	8D
The Skeireins text according to W. Bennett, 1960

1 : « Skeireins » — Codex **Ambrosianus** E (leaf 4, page 113/4)
I:a —. « (Nist) saei fraþjai aiþþau sokjai guþ. Allai uswandidedun ; samana unbrukjai waurþun. » Jah ju uf dauþaus atdrusun stauai. In-uh 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. Þata nu gasaiƕands Iohannes, þo sei ustauhana habaida I:a (Maßmann 1857) « (Non est) qui intelligat aut requirat Deum. Omnes declinaverunt : simul inutiles facti sunt » {Rom 3:11f}. Ac nunc sub mortis ceciderunt judicium. Propterea venit communis omnium Salvator, omnium peccata ut expurgaret (= expiaret) ; non æqualis nec similis nostræ justitiæ, sed ipse justitia exsistens ut, mactans se pro nobis « victimam et sacrificium Deo » {Eph 5:2}, mundi perficeret redemptionem (= reconciliationem) {cf. Lk 1:68}. Quod igitur videns Johannes {Baptista} consilium, quod perfici debebat I:a (Maßmann 1834) « (… si est) intelligens aut requirens Deum. Omnes declinaverunt. simul inutiles facti sunt », ac jam sub mortis inciderunt judicium. Propterea venit communis omnium Salvator, omnium peccata expurgaturus. Haud æqualis nec similis nostræ justitiæ, sed ipse justitia ὦν, ut, offerens se pro nobis « victimam et sacrificium Deo », mundi efficeret redemptionem. Quod nunc (erat) videns Iohannes id quod perficiendum erat I:a (Bernhardt 1884) ({Ps 13:2f.,vg} Deus de cælo prospexit super filios hominum, ut videat si est) intelligens aut requirens Deum. Omnes declinaverunt, simul inutiles facti sunt, jamque sub mortis ceciderunt judicium. Propterea venit communis omnium Salvator, omnium peccata abluiturus, qui non æqualis nec similis nostræ justitiæ, sed ipse justitia erat, ut, tradens se pro nobis « oblationem et hostiam Deo », hujus mundi operaretur redemptionem. Hoc igitur videns Johannes, id quod perficiendum I:a (Löbe 1839) — — qui intelligat aut requirat deum. Omnes declinaverunt. Simul inutiles facti sunt {Psalm. 53:2,3.} et nunc sub mortis ceciderunt judicium : propterea venit communis omnium salvator, omnium peccata ut expiaret. Non æqualis, nec similis nostræ justitiæ, sed ipse justitia exsistens, ut mactans se pro nobis victimam et sacrificium deo mundi perficeret salutem. Hoc igitur cognito Johannes consilio, quod exsequendum I:a (Marchand) “There is none who understands or seeks God. All have turned away. Together they have become useless.” And already they have fallen under the judgment of death. For this then there came a common savior of all to cleanse away the sins of all; neither equal nor similar to our justice, but himself being justice that, giving himself for us “an offering and a sacrifice to God,” he might work the redemption of this world. John now seeing this: The plan (of salvation) which was to be carried out
I:b : wairþan fram Fraujin, garehsn, miþ sunjai qaþ : « Sai, sa ist wiþrus gudis, saei afnimiþ frawaurht þizos manasedais. » Mahtedi sweþauh jah inu mans leik, waldufnja þataine gudiskamma galausjan allans us diabulaus anamahtai ; akei was kunnands þat-ei swaleikamma waldufnja mahtais seinaizos nauþs ustaiknida wesi jan~ni þanaseiþs fastaida garaihteins garehsns, ak nauþai gawaurhtedi manne ganist. Jabai auk diabulau fram anastodeinai nih nauþjandin, ak uslutondin I:b (Maßmann 1857) a Domino, vero dixit, « Ecce, [hic est] agnus Dei, qui tollit peccatum mundi » {Jn 1:29}. Potuisset quidem etiam sine hominis corpore, potestate solummodo divina liberare omnes (e) diaboli vi. Sed sciebat tale potestate potentiæ necessitatem declaratam fore, neque amplius servatum justitiæ consilium, sed necessitate se operaturum fuisse hominum salutem. Quum enim diabolus ab initio non cogeret, sed deciperet I:b (Maßmann 1834) a Domino propositum (= οἰκονομία), cum veritate dixit : ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Potuisset quidem et sine hominis corpore, vi tantum divina exsolvere omnes ex diaboli tyrannide. Sed sciens quod tali vi majestatis coactus designatus fuerit, haud quoque amplius dilatavit justitiæ munus. At coactu operatus fuisset hominum salvationem, quum nec diabolus ab initio cogisset, sed seduxisset I:b (Bernhardt 1884) erat a Domino consilium, vere dixit, « Ecce, hic est agnus Dei, qui tollit peccatum mundi. » Potuisset quidem etiam sine hominis corpore, potestate tantummodo divina, solvere omnes ex diaboli dominatione, sed sciebat futurum fuisse, ut tali potestate virtutis necessitas exhiberetur neque amplius servaretur justitiæ consilium, sed necessitate effecisset hominum salvationem. Profecto enim diabolo ab initio non cogente sed decipiente I:b (Löbe 1839) erat a domino, vere dixit : Ecce, hic est agnus dei, qui tollit peccatum mundi {Johann. 1:29.}. Potuisset quidem etiam sine hominis corpore, potestate solummodo divina liberare omnes diaboli vi ; sed sciebat, tali potestate potentiæ necessitatem declaratam fore, neque amplius servatum {So übersetzt nach der in den Anmerkungen vorgeschlagenen Änderung.} justitiæ consilium, sed necessitate se perfecturum fuisse hominum salutem. Diabolo enim ab initio non cogente, sed decipiente I:b (Marchand) by the Lord, with truth did say: “Behold, this is the Lamb of God Who taketh away the sin of this world.” He could have, to be sure, even without (assuming) the body of man, by divine authority alone, released all from the tyranny of the devil. But he was aware that by such authority the need for his power would be shown. And that no longer the (salvific) plan of justice would be kept, but that by force he would have worked the salvation of men. For, if the devil from the beginning (had worked) not by forcing, but by deluding man,
I:c : mannan jah þairh liugn gaƕatjandin ufargaggan anabusn — þatuh wesi wiþra þata gadob, ei Frauja, qimands mahtai gudiskai, jah waldufnja þana galausidedi, jah nauþai du gagudein gawandidedi. Nei auk þuhtedi þau in garaihteins gaaggwein ufargaggan þo faura ju us anastodeinai garaidon garehsn ? Gadob nu was mais þans swesamma wiljin ufhausjandans diabulau du ufargaggan anabusn gudis, þanzuh, aftra swesamma wiljin gaqissans, wairþan Nasjandis lai- I:c (Maßmann 1857) hominem et per mendacium (= fraudem) illiceret ut transgrederetur legem, id fuisset contra convenientiam, ut Dominus, veniens vi (= auctoritate) divina et potestate, eum liberaret et necessitate ad probitatem (= pietatem) converteret. Nonne enim visus esset in justitiæ coërcitione impedire (= transgredi) consilium antea jam ab initio paratum (= statutum) ? Decens igitur erat potius, qui sua (= propria) voluntate obœdiissent diabolo ad neglegendam (= rumpendam) legem Dei, ut ii, iterum sua voluntate, assentirent Salvatoris doc- I:c (Maßmann 1834) (solum) hominem ac per mendacium illexisset ut præteriret mandatum. Hoc vero fuisset contra aptum, si Dominus, veniens auctoritate divina, et vi illum solvisset et coactu ad pietatem convertisset. Minime visus enim fuisset in justitiæ angustiam transgredi antea jam ab initio paratam destinationem. Convenit ergo magis, qui propria voluntate obœdierant diabolo in rumpendo mandato Dei, eos iterum propria voluntate subjectos fieri, Salvatoris doc- I:c (Bernhardt 1884) hominem et per mendacium incitante ad transgrediendam legem, hoc fuisset contra ac decebat, Dominum venientem vi divina ac potestate eum solvere et necessitate ad pietatem convertere : nonne enim videretur tum in justitia extorquenda transgredi illud antea jam ab initio constitutum consilium ? Decebat igitur potius eos qui sua sponte obœdiebant diabolo ad transgrediendam legem Dei, hos rursus sua voluntate assentiri Salvatoris doctrinæ I:c (Löbe 1839) hominem et per fraudem commovente, ut negligeret legem : id quoque fuisset contra convenientiam, ut dominus veniens cum vi divina et potestate eum liberaret et necessitate ad probitatem converteret. Nonne enim visus esset in justitiæ coërcitione impedire consilium antea jam ab initio statutum ? Decens igitur erat potius, qui sua voluntate obœdivissent diabolo ad negligendam legem dei, ut ii iterum sua voluntate assentirentur salvatoris doc- I:c (Marchand) and by lie persuading him to transgress the commandment that would be against propriety {“fittingness”} if the Lord, coming with divine power, also with authority had released him and by necessity {= “by force”} converted him to godliness. For then would He not seem in the constraint of justice to transgress the plan {of salvation} already ordained from the beginning? Now it was more fitting {for} those of their own will listening to the devil, to transgress the commandment of God, and those — again, by their own will — to become assenters to the teaching of the Savior,
I:d : -seinai jah frakunnan unselein þis faurþis uslutondins ins, iþ sunjos kunþi du aftraanastodeinai þize in guda usmete gasatjan. In-uh þis nu jah leik mans andnam, ei laisareis uns wairþai þizos du guda garaihteins. Swa auk skulda du galeikon seinai frodein, jah mans aftra galaþon waurdam jah waurstwam, jah spilla wairþan aiwaggeljons usmete. Iþ in þizei nu witodis gaaggwei ni þatain gawandeins …. I:d (Maßmann 1857) -trinæ et aspernarentur pravitatem (= nequitiam) ejus qui prius decepisset, veritatis autem cognitio ad renovationem conversationis (= vitæ) in Deo proponeretur. Propterea igitur etiam corpus hominis induit, ut præceptor nobis fieret justitiæ in Deo. Sic enim debebat ut imitarentur suam sapientiam, etiam homines iterum invitare verbis atque operibus, et præco fieri Evangelii vitæ (in Deo). Sed quia igitur legis coërcitione(m) non solum … I:d (Maßmann 1834) -trina(e), et abhorrere a nequitia ejus qui prius seducerat, ac veritatis cognitionem ad iteratum initium in Deo (d)efunctorum exhibere. Propterea ergo et corpus hominis induit, ut doctor nobis fieret justitiæ in Deo. Tali enim modo debuit ad similem suæ sapientiam et homines iterum invitare verbis atque factis, et nuntiator fieri Evangelii mortuorum. Sed quia legis angustiam non solum ... I:d (Bernhardt 1884) et aspernari nequitiam ejus qui prius decepisset, veritatis autem cognitionem ad renovationem divinæ vivendi rationis institui. Propterea igitur etiam corpus hominis sumpsit, ut præceptor nobis fieret justitiæ quæ ad Deum est. Sic enim debebat ut similes faceret suæ sapientiæ et homines iterum invitare verbis et factis, et nuntius fieri Evangelicæ vivendi rationis. Sed quoniam legis coërcitio non solum conversioni ... I:d (Löbe 1839) -trinæ et aspernarentur pravitatem ejus qui prius decepisset, veritatis autem cognitio ad renovationem vitæ in deo proponeretur. Propterea igitur etiam corpus hominis induit, ut præceptor nobis fieret justitiæ in deo ; sic enim debebat, ut imitarentur suam Sapientiam, etiam homines iterum invitare verbis et operibus et præco fieri evangelii vitæ in deo {Die folgenden abgerissenen Worte sind, wie hier, so fast immer in der Übersetzung weggelassen, weil sie zum Verständnis nichts beitragen.}. — — I:d (Marchand) and to despise the wickedness of the one who previously had deceived them, but to establish a knowledge of the truth for the resurrection of the way of life in God. For this reason, then, he took on even the body of man, that He might become for us a teacher of justice according to God. For thus He would be in conformity with His Wisdom and invite man again by word and deed to become a proclaimer of the way of life of the Gospel ; but since now the restriction of the law not only conversion —

2 : « Skeireins » — Codex **Ambrosianus** E (leaf 1, page 77/8)
II:a : {Nikaudemus … tulgiza} seinai galaubeinai wairþands, ju faur ina balþeiþ, in mela raihtis þulainais, leik is afar þulain swikunþaba miþ Ioseba usfilhands, gaswikunþjands ei ni afwandida sik in fauramaþlje ƕotos. In-uh þis jah Nasjands nauh miþþan anastodjands ustaiknida þana iupa briggandan in þiudangardjai gudis wig, qiþands, « Amen amen, qiþa þus, niba saei gabairada iupaþro, ni mag gasaiƕan þiudangardja gudis. » « Iupaþ- II:a (Maßmann 1857) … fide(i) factus jam pro eo audet, tempore nempe passionis corporis, post passionem aperte cum Josepho sepeliens, (quo) probavit (= manifestavit) se non avertisse (ab eo) propter magistratuum comminationem. Propterea quoque Salvator, nunc incipiens, monstravit viam sursum ducentem in regnum Dei, dicens, « Amen amen, dico tibi, nisi quis nascatur desuper, non potest videre regnum Dei » {Jn 3:3}. II:a (Maßmann 1834) ... fide(i) fiens jam pro eo audet, in tempore enim passionis, corpus ejus post passionem publice cum Josepho sepeliit, manifestans quod non avertisset sese per præfectorum minas. Propterea et Salvator, dum adhuc incepit, designavit τὴν supra ducentem in regnum Dei viam, dicens, Ἀμὴν Ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. II:a (Bernhardt 1884) ... sua fide factus jam pro eo audacter se gerit, tempore scilicet passionis, corpus ejus post passionem cum Josepho sepeliens, manifestans se non defecisse propter principum minas. Propterea etiam Salvator, etiamtum simul incipiens, indicavit sursum ferentem in regnum Dei viam, dicens, « Amen, amen, dico tibi, nisi qui nascitur desuper, non potest videre regnum Dei. » II:a (Löbe 1839) — — fide factus nunc pro eo audet, tempore passionis corporis post passionem aperte cum Josepho sepeliens, quo probavit, se non avertisse (ab eo) propter magistratuum comminationem. Propterea etiam salvator nunc incipiens monstravit viam sursum ducentem in regnum dei, dicens : Amen, amen, dico tibi, nisi quis nascatur desuper, non potes videre regnum dei {Johann. 3:3.} ; de- II:a (Marchand) … {Nicodemus} becoming {stronger} in faith, now bold in His behalf (namely at the time of Passion), His body after the Passion openly burying, along with Joseph — showing that he did not turn away at the threats of the leaders. And because of this the Savior, beginning even then, designated the way which lead upwards into the Kingdom of God, saying, “Amen, amen, I say unto you: unless a man is born from above He cannot see the kingdom of God.” “From
II:b : ‹ Iupaþ--ro › þan qaþ þo weihon jah himinakundon gabaurþ anþara þairh þwahl usþulan. Þamm-uh þan ni froþ Nikaudemus, in þis ei miþþan frumist hausida fram Laisarja. In-uh þis qaþ, « Ƕaiwa mahts ist, manna gabairan, alþeis wisands ? Ibai mag in wamba aiþeins seinaizos aftra galeiþan jag-gabairaidau ? Sa-h, unkunnands auk nauh wisands, jah ni kunnands biuhti, jah þo leikeinon us wambai munands gabaurþ, in tweifl atdraus. In-uh þis qaþ, « Ƕaiwa II:b (Maßmann 1857) Desuper autem dixit sanctum et cælestem natum alterum per lavacrum (= baptismum) patiendum. Quod autem non intellexit Nicodemus, quia tunc primum audiebat a Præceptore. Quapropter dixit, « Quomodo potest homo nasci, adultus exsistens ? Num potest in uterum matris suæ iterum introire et nasci ? » {Jn 3:4} ; idem, imperitus enim adhuc (exsistens), neque sciens consuetudinem, et corporalem (= naturalem) ex utero existimans ortum, in dubitationem cecidit ; quapropter dixit, « Quomodo II:b (Maßmann 1834) Desursum vero nominavit sanctam et cælestem nativitatem alteram per baptismum suscipiendam. Hoc vero non intellexit Nicodemus, quia tunc primum audivit ex Magistro. Propterea dixit, πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; ? Nondum enim cognoverat nec scivit consuetudinem et, carnalem ex ventro putans nativitatem, in dubitationem incidit. Propterea dixit, II:b (Bernhardt 1884) ‹ desuper › autem dixit illam sanctam et cælestem genituram alteram per lavacrum pati. Hoc autem non intellegebat Nicodemus, propterea quod tunc primum audiebat a Magistro ; ideo dixit, « Quomodo potest homo nasci, cum senex sit ? Numquid potest in ventrem matris suæ iterum introire et nasci ? » Ignarus enim quum etiamtum esset, neque nosset consuetudinem, et corporalem ex utero in mente habens genituram, in dubitationem incidit. Propterea dixit, « Quo- II:b (Löbe 1839) -super autem (nasci) dixit sanctum et cælestem natum alterum per baptismum patiendum {natum pati ein Gothicismus für nasci.}. Quod autem non intellexit Nicodemus, quum nunc primum audiret a præceptore, quapropter dixit : Quomodo potest homo nasci, adultus exsistens ? Num potest in uterum matris suæ rursus introire et nasci ? {Johann. 3:4.} Imperitus enim adhuc neque sciens consuetudinem et naturalem ex utero existimans ortum, in dubitationem cecidit, quapropter dixit : Quomodo II:b (Marchand) above” then expressed the holy and heavenly birth — a second one to be undergone through baptism. And this, then, Nicodemus did not understand because of the fact that he heard (it) then for the first time from the Master. And therefore he said: “How is it possible for a man to be born, being old? Can he enter again into the womb of his mother and be born?” For he, being, moreover, ignorant still, and not knowing the custom (of baptism), and thinking of the bodily birth from the womb, fell into doubt. And hence he said: “How
II:c : « mahts ist, manna alþeis wisands gabairan ? Ibai mag in wamba aiþeins seinaizos aftra galeiþan jah gabairaidau ? » Iþ Nasjands, þana anawairþan dom is gasaiƕands, jah þat-ei in galaubeinai þeihan habaida, gaskeirjands imma swe miþþan unkunnandin, qiþands, « Amen amen, qiþa þus, niba saei gabairada us watin jah ahmin, ni mag inn-galeiþan in þiudangardja gudis. » Naudiþaurfts auk was jah gadob wistai du garehsn dau- II:c (Maßmann 1857) « potest homo adultus exsistens nasci ? Num potest in uterum matris suæ rursus introire et nasci ? » {Jn 3:4} Salvator autem, futuro ejus judicio cognito, et in fide progressus (eum) facturum esse, interpretatus est ei, ut adhuc imperito, dicens, « Amen, amen, dico tibi, nisi quis nascatur ex aqua et Spiritu, non potest introire in regnum Dei » {Jn 3:5}. Necessarium enim erat et conveniens naturæ, ut consilium baptismi II:c (Maßmann 1834) « Quomodo potest homo, quum sit senex, renasci ? numquid potest in ventrem matris suæ iterato introire et renasci ? » Sed Salvator futurum intellectum ejus (præ)videns et quod in fide incrementum cepit, interpretatus est illi uti adhuc inscio, dicens : Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. Necessarium enim erat et conveniens naturæ institutum baptismi II:c (Bernhardt 1884) -modo potest homo, cum senex sit, nasci ? Numquid potest in ventrem matris suæ iterum introire et nasci ? At Salvator futuram destinationem ejus videns et in fide profecturum esse, interpretatus est ei ut etiamtum ignaro, dicens, « Amen, amen, dico tibi, nisi qui nascitur ex aqua et Spiritu, non potest introire in regnum Dei. » Opus enim erat et conveniens naturæ, ad dispensationem II:c (Löbe 1839) potest homo adultus exsistens nasci ? Num potest in uterum matris suæ rursus introire et nasci ? Salvator autem cognito judicio ejus futuro et in fide (eum) progressus facturum esse, interpretatus est ei, ut nunc imperito, dicens : Amen, amen, dico tibi, nisi quis nascatur ex aqua et spiritu, non potest introire in regnum dei {Johann. 3:5.}. Necessarium enim erat et conveniens naturæ, ut consilium bap- II:c (Marchand) “is it possible for a man, being old, to be born? Can he enter again into the womb of his mother and be born?” But the Savior, seeing his future discernment, and that he was to thrive in faith, explaining to him as to one currently ignorant, saying, “Amen, amen, I say unto you: unless it be he who is born of water and Spirit, he can not enter into the kingdom of God.” For it was a necessity and in keeping with nature to
II:d : dau--peinais andniman, at raihtis mann us missaleikom wistim ussatidamma — us saiwalai raihtis jah leika : jah anþar þize anasiun wisando, anþar-uh þan ahmein. Duþþe, gatemiba and þana þize laist, jah twos ganamnida waihts, swesa bajoþum du daupeinais garehsnai, jah þata raihtis anasiunjo wato jah þana andaþahtan ahman, ei raihtis þata gasaiƕan …. II:d (Maßmann 1857) acciperet, quum quidem homo (e) diversis naturis compositus sit (= constet), (ex) anima scilicet et corpore ; etiam alterum eorum visibile (exsistens), alterum spirituale ; ideoque apte in hac eorum ratione (= vestigio) etiam duas nominavit res, suam utrique ad baptismi consilium, et visibilem quidem aquam et rationalem spiritum, ut, nempe, hoc videntes … II:d (Maßmann 1834) accipere, quia enim homo ex diversis naturis compositus est, ex anima nempe et corpore, atque altero eorum visibili (ὄντος), altera vero spirituali. Ideoque apt(issim)e ligavit eorum nexum ac duas nominavit substantias, propriam ambabus, ad baptismi officium : et visibilem nempe aquam et rationabilem spiritum, ut quidem id videre … II:d (Bernhardt 1884) baptismatis recipiendam, aquam et spiritum accipere. Nam homine e diversis naturis fabricato, ex animo scilicet et corpore, quumque alterum ex his visibile, alterum autem spirituale sit, ideo, convenienter horum vestigia secutus, etiam duas nominavit res, propriam utrique ad baptismatis dispensationem, et visibilem aquam et præditum ratione spiritum, nimirum ut hoc videre ... II:d (Löbe 1839) -tismi acciperet, quum homo diversis naturis constet, anima et corpore, etiam alterum eorum visibile, alterum spirituale ; eamque ob causam apte in hoc eorum vestigio {i.e., earum proprietates respiciens.} etiam duas nominavit res, suam utrique ad baptismi consilium (accipiendum), et visibilem quidem aquam, et rationalem spiritum ; — — II:d (Marchand) receive the {salvific} plan {= οἰκονομία} of baptism — man, to be sure, being put together of diverse natures — of soul, that is, and body, and one of these being visible, and the other spiritual. Therefore, fittingly, by following these, He named two things, proper to both according to the {salvation-oriented} design of baptism — both the invisible water, namely, and the ratiocinative {i.e., Logos-natured} spirit —, in order that, as it were, the seen …

3 : « Skeireins » — Codex **Vaticanus** Latinus 5750 (leaf 2, p. 59/60)
III:a : …. « {watna} managa wesun jainar, þaruh qemun jah daupidai wesun. Ni nauhþanuh galagiþs was in karkarai Iohannes. » Þatuh þan qiþands aiwaggelista ataugida, ei so garehsns bi ina neƕa andja was þairh Herodes birunain. Akei faur þata, at bajoþum daupjandam jah ainƕaþarammeh seina anafilhandam daupein, miþ sis misso sik andrunnun sumai, ni kunnandans, ƕaþar skuldedi maiza. « Þaþroh þan warþ sokeins III:a (Maßmann 1857) « … quia aquæ multæ erant illic. Et veniebant et baptizabantur. Nondum (enim) missus (= conjectus) fuerat in carcerem Johannes » {Jn 3:23f.}. Id autem dicens, Evangelista ostendit munus ei datum prope finem esse per Herodis consilium (perversum). At ante hoc (= antea) quum uterque baptizaret et (uterque) suum commendaret baptismum, inter se invicem disputarunt (= concertarunt) quidam, nescientes uter foret major. « Igitur facta est quæstio III:a (Maßmann 1834) ὅτι πολλὰ ὕδατα ἦν ἐκεῖ, καὶ παρεγίνοντο καὶ ἐβαπτίζοντο· οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάννης. Hoc autem dicens, Evangelista manifestavit quod vocationis tempus pro illo prope finem erat per Herodis perversum consilium. Sed ante hoc, quum ambo baptizarent et uterque suum commendaret baptismum, inter se invicem concurrebant aliqui non discernentes, cujus causa esset major. Hinc Ἐγένετο οὖν ζήτησις. III:a (Bernhardt 1884) ... (aquæ) multæ erant ibi ; et aderant et baptizabantur ; nondum enim conjectus erat in custodiam Johannes. Hoc autem dicens, Evangelista indicavit dispensationem de eo prope finem fuisse propter Herodis insidias. Sed antea, ambobus baptizantibus et utroque suum commendante baptisma, inter se invicem disputabant quidam, nescientes uter futurus esset major. Deinde « autem facta est quæstio III:a (Löbe 1839) — — Multæ erant illic, et veniebant et baptizabantur ; nondum conjectus erat in vincula Johannes {Johann. 3:23,24.} ; id autem dicens evangelista ostendit, munus ei datum prope finem esse per Herodis consilium. At antea quum uterque baptizaret et suum commendaret baptismum, disputarunt quidam nescientes, uter foret major. Igitur facta est quæstio III:a (Marchand) “ — many {waters} were there; and they came there and were baptized. John was not yet cast into prison.” By saying that, the Evangelist revealed that the plan concerning him {i.e., John the Baptist} was near its end through the scheming of Herod. But that before this, both of them baptizing and each handing down his own baptism, they disputed with each other, some not knowing which was to be the greater. “Concerning this then arose a question
III:b : « us siponjam Iohannes miþ Iudaium bi swiknein. » In þizei ju jah leikis hraineino inmaidiþs was sidus jah so bi guþ hrainei anabudana was. Ni þanaseiþs judaiwiskom ufarranneinim jah sinteinom daupeinim brukjan usdaudjaina, ak Iohanne hausjandans þamma faurrinnandin aiwaggeljon. Wasuh þan jah Frauja þo ahmeinon anafilhands daupein, eiþan garaihtaba warþ bi swiknein sokeins gawagida. Unte witoþ þize unfaurweisane missadede ainaizos, {þata sama} III:b (Maßmann 1857) « e (= a) discipulis Johannis cum Judæis de purificatione » {Jn 3:25}, quia jam (= nunc) et corporis purificationum mutabatur mos et purificatio (= munditia) in Deo jubebatur ; ne amplius judaicis conspersionibus et perpetuis baptismis (= lavacris) uti studerent (= usu militarent), sed Johannem audirent, antecursorem Evangelii. Commendavit vero etiam Dominus spiritualem baptismum ; itaque jure erat de purificatione quæstio mota ; nam lex de peccatis unius imprudentium III:b (Maßmann 1834) ἐκ τῶν μαθητῶν Ἰωάννου μετὰ Ἰουδαίου περὶ καθαρισμοῦ, quia jam et corporis purificationum immutabatur mos et purificatio in Deo jubebatur. Non amplius judaicarum aspersionum et perpetuarum baptizationum usu militarent, sed Johannem audiebant præcursorem Evangelii. Erat autem et Dominus spiritualem commendans baptismum, ita ut de jure fuerit de purificatione quæstio commota, quoniam lex ‹ haud præcautorum › de peccatorum uno III:b (Bernhardt 1884) « a discipulis Johannis cum Judæis de purificatione », propterea quod jam etiam corporis purgationum mutatus erat mos, et divina puritas imperata erat, ne postea Judaicis aspersionibus et baptismatis perpetuo uti solliciti essent sed, Johannem audientes præcursorem Evangelii, pænitentiam agerent. Commendabat autem etiam Dominus spirituale baptisma, itaque jure est de purificatione quæstio mota ; nam lex ab imprudentibus commissorum delictorum unius III:b (Löbe 1839) a discipulis Johannis cum Judæis de purificatione {Johann. 3:25.}, quod nunc et corporis purificationum mutabatur mos et purificatio in deo jubebatur, ne amplius judaicis conspersionibus et perpetuis baptismis uti studerent, sed Johannem audirent, antecursorem evangelii. Commendavit vero etiam dominus spiritualem baptismum ; igitur jure erat de purificatione quæstione mota, nam „lex in involuntariis peccatis III:b (Marchand) “between John’s disciples with the Jews concerning purification,” because of the fact that now the custom of bodily cleansings had been changed, and the cleansing by God had been commanded. No longer should they endeavor to use the sprinklings and daily bathings of the Jews, but listening to John, the precursor in the Gospel. For then the Lord was also handing down the spiritual baptism, so that properly was a question moved concerning purification. For the Law concerning one of the misdeeds of unpremeditating individuals, {that same}
III:c : witoþ raidida azgon kalbons gabrannidaizos utana bibaurgeinais ; afar-uh þan þo in wato wairpandans hrain jah hwssopon jah wullai raudai ufartrusnjandans, swaswe gadof þans ufar miton munandans. Iohannes idreigos daupein merida jah missadede aflet þaim ainfalþaba gawandjandam gahaihait ; iþ Fraujins at afleta frawaurhte jah fragift Weihis Ahmins jah fragibands im þat-ei sunjus þiudangardjos wairþaina. III:c (Maßmann 1857) statuebat cinerem vaccæ combustæ extra castra(metationem) {cf. Hebr 13:11f. ; Num., caput 19 ; etiam Lev., cap. 4, et passim} ; postea vero illum in aquam jacientes (= jacerent) puram et hyssopo ac lana rubra (= coccinea) aspergentes (= aspergerent), uti decebat eos cogitantes supra præmeditationem. Johannes autem pænitentiæ baptismum prædicavit et peccatorum remissionem simpliciter resipiscentibus promisit; Dominus autem ad remissionem delictorum et(iam) beneficium Sancti Spiritus (et) dedit eis, ut filii regni divini fierent, III:c (Maßmann 1834) constituit cinerem vaccæ combustæ extra castra(metationem) {cf. Hebr 13:11f.}. Postea vero illum in aquam jaciebant puram et hyssopo et lana coccinea contegebant, sicuti decebat superbiam cogitantes. Johannes autem pænitentiæ baptismum prædicavit et peccatorum remissionem simplici corde se convertentibus promisit ; Dominus vero super remissionem peccatorum et(iam) donum Sancti Spiritus et, perhibens illis ut filii regni fierent, III:c (Bernhardt 1884) purgationem constituit, cineribus vaccæ combustæ extra mœnia {cf. Hebr 13:11f.} ; postea autem hos in aquam conjiciebant puram, atque hyssopo lanaque rubra aspergebant, sicut conveniebat oblivisci studentibus. At Johannes pænitentiæ baptisma prædicavit et delictorum veniam sincere se convertentibus promisit, Domini autem baptisma, præter dimissionem peccatorum, etiam donationem Sancti Spiritus, etiam (hoc) donans eis ut filii regni fiant, III:c (Löbe 1839) statuebat” {Nur der Sinn angegeben} cinerem vaccæ combustæ extra castra ; postea vero illum in aquam conjicerent puram et hyssopo et lana rubra {cf. Numeri 19:2 ff.} aspergerent, uti decebat, „qui memoriam deponere deberent” {Der muthmassliche Sinn, da die gothischen Worte wegen der sicher verderbten Lesart des Textes gar nicht übersetzt werden können.} ; Johannes autem pænitentiæ baptismum prædicavit et peccatorum remissionem simpliciter resipiscentibus promisit ; dominus autem ad remissionem delictorum et beneficium Sancti Spiritus {Act. 2:38.} etiam dedit eis, ut filii regni divini fierent. III:c (Marchand) — law prescribed the ash of a heifer (be) burned outside the camp {in accord with the typology of Hebr 13:11f., Jesus, as a type of sacrificial heifer expiating mankind’s sins, similarly suffered “outside the camp” of Jerusalem (cf. also Num., ch. 19)}, and after that casting it into clean water and sprinkling with it hyssop and red wool, as befitted those thinking without intent. But John was preaching a baptism of repentance and promised the forgiveness of sins for those sincerely reforming ; but as to the Lord, [He promised] forgiveness of sins and the gift of the Holy Spirit, and granting to them that they might become sons of the Kingdom.
III:d : Swaei sijai daupeins Iohannes ana midumai twaddje ligandei, ufarþeihandei raihtis witodis hrainein, iþ minnizei filaus aiwaggeljons daupeinai ; in-uh þis bairhtaba uns laiseiþ, qiþands, « Aþþan ik in watin izwis daupja, iþ sa afar mis gagganda swinþoza mis ist, þizei ik ni im wairþs ei anahneiwands andbindau skaudaraip skohis is ; sa-h þan izwis daupeiþ in Ahmin Weihamma. » Bi garehsnai nu …. III:d (Maßmann 1857) ita ut sit baptismus Johannis in medio duorum positus, superans quidem legis purificationem, sed minor multo Evangelii baptismo, quapropter perspicue nos docet, dicens, « Ego quidem aqua vos baptizo, sed qui post me venturus est, fortior me est, cujus ego non sum dignus, ut (= qui) inclinatus solvam corrigiam calceamenti ejus. Ille autem vos baptiza(bi)t (in) Spiritu Sancto » {Jn 1:26f.}. Secundum consilium igitur … III:d (Maßmann 1834) ita ut sit baptismus Johannis in medio amborum (po)situs, superans quidem legis purificationem, sed multo minor Evangelii baptismo. Qua de re lucide nos docet optima : ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστὶν, οὗ οὐκ εἰμὶ ἱκανὸς, ἵνα κύψας λύσω: τὸν ἱμάντα τοῦ ὑποδήματος αὐτοῦ. ἀυτὸς δὲ ὑμᾶς βαπτίζει ἐν πνεύματι ἁγίῳ. In destinato ergo tempore ... III:d (Bernhardt 1884) ut sit baptisma Johannis in medio e duorum positum, exsuperans quidem legis purificationem, sed minus multo Evangelii baptismate. Propterea perspicue nos docet, dicens, « Equidem in aqua vos baptizo ; sed qui post me venit, fortior me est, cujus ego non sum dignus qui procumbens solvam corrigiam calceamenti ejus ; ille vero vos baptizabit in Spiritu Sancto. » E dispensatione igitur ... III:d (Löbe 1839) Itaque erat baptismus Johannis in medio duorum positus, superans legis purificationem, sed minor multo evangelii baptismo, quapropter perspicue nos docet, dicens : Ego quidem aqua vos baptizo, sed qui post me venit potentior me est, cujus ego non sum dignus ut inclinatus solvam corrigiam calcei ejus ; hic autem vos baptizat spiritu sancto {Matth. 3:11. Marc. 1:8. Luc. 3:16. Johann. 1:27.}. — — III:d (Marchand) So that the baptism of John was lying in the middle of the two, going beyond, to be sure, the cleansing of the Law, but less by far than the Gospel’s baptism. Concerning this he openly teaches us, saying: “I indeed baptize you in water, but he who comes after me is mightier than I, of whom I am not worthy that, kneeling, I might unbind the latchet of his shoe. He then will baptize you in the Holy Spirit.” Concerning the plan {of salvation = οἰκονομία} now …

4 : « Skeireins » — Codex **Vaticanus** Latinus 5750 (leaf 3, page 61/2)
IV:a : « So nu faheþs meina usfullnoda. Jains skal wahsjan, iþ ik minznan. » Eiþan nu siponjam seinaim, þaim bi swiknein du Judaium sokjandam, jah qiþandam sis : « Rabbei, saei was miþ þus hindar Jaurdanau, þammei þu weitwodides, sai, sa daupeiþ, jah allai gaggand du imma » — nauh unkunnandans þo bi Nasjand —, in-uh þis laiseiþ ins, qiþands : « Jains skal wahsjan, iþ ik minznan. » Aþþan so bi ina garehsns du leiti- IV:a (Maßmann 1857) « Hoc ergo gaudium meum impletum est. Illum oportet crescere, me autem minui » {Jn 3:29f.}. Itaque, quum discipuli ejus de purificatione cum Judæis disputarent et dicerent ei, « Rabbi, qui erat tecum trans Jordanem, cui tu testimonium perhibuisti, ecce hic baptizat, et omnes veniunt (= eunt) ad eum » {Jn 3:26}. Nesciebant adhuc munus Salvatori datum, quapropter docet eos, dicens, « Illum opportet crescere, me autem minui » {Jn 3:30}. At consilium de eo factum ad breve IV:a (Maßmann 1834) αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται. ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι. Quum autem discipuli ejus de purificatione e Judæis quærentes εἶπαν αὐτῷ· ῥαββί, ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὗτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν, nondum cognoscentes quæ (essent) circa Salvatorem. Propterea docet eos, dicens, Illum oportet crescere, sed me minui. Attamen prædestinatum ejus munus in brevi IV:a (Bernhardt 1884) « Hoc ergo gaudium meum impletum est. Illum oportet crescere, me autem minui. » Itaque discipulos suos, de purificatione cum Judæis quærentes et dicentes ipsi, « Rabbi, qui erat tecum trans Jordanem, cui tu testimonium perhibuisti, ecce hic baptizat, et omnes veniunt ad eum, » etiamtum ignorantes de Salvatore. Propterea docet eos, dicens, « Illum oportet crescere, me autem minui. » At dispensatio de eo constituta ad IV:a (Löbe 1839) — Hoc igitur gaudium meum impletum est ; ille debet crescere, verum ego minui {Johann. 3:29,30.}. Igitur quum discipuli ejus de purificatione cum Judæis disputarent et dicerent ei : Rabbi, qui fuit tecum trans Jordanem, cui tu testatus es, ecce, hic baptizat et omnes eunt ad eum {Johann. 3:26.}, nesciebant munus salvatori datum, quapropter docet eos, dicens : Ille debet crescere, verum ego minui. At consilium de eo factum ad bre- IV:a (Marchand) “This my joy is now fulfilled. He must increase, but I decrease.” Since now his disciples had argued with the Jews concerning purification, they now said among themselves, “Rabbi, he who was with you beyond the Jordan, concerning whom you bore witness, behold, he is baptizing and all go to him” (they being still ignorant concerning the Savior). Therefore he taught them, saying, “He must increase, but I decrease.” Indeed, the plan {of salvation} concerning him was
IV:b : leiti--lamma mela raihtis bruks was, jah, fauramanwjandei saiwalos þize daupidane, fralailot aiwaggeljons mereinai. Iþ Fraujins laiseins, anastodjandei af Iudaia, jah and allana midjungard gaþaih, and ƕarjanoh þeihandei und hita nu, jah aukandei, all manne du gudis kunþja tiuhandei. In-uh þis, jah skeirs wisandei mikilduþs Fraujins, wulþaus kannida, qiþands, « Sa iupaþro qimands ufaro allaim ist. » Ni þat-ei ufaro wisandan sware kannidedi, ak jah swalauda is mikil- IV:b (Maßmann 1857) tempus recti usus erat et, præparans animos baptizatorum, tradidit Evangelii prædicationi. Sed Domini doctrina, incipiens (= orta) e Judæa, per universum orbem crevit, ubique profecta usque hodie et aucta, omnes homines ad Dei cognitionem ducens. Quapropter etiam clarus exsistens, majestatem Domini gloriæ nuntiavit, dicens, « Qui desuper venit, supra omnes est » {Jn 3:31}. Non quo supra (omnes) exsistentem temere nuntiavisset, sed etiam talem ejus majesta- IV:b (Maßmann 1834) temporis spatio omnino utile erat et, præparans animos baptizatorum, tradidit Evangelii prædicationi. Domini vero doctrina, incipiens e Judæa, etiam per universum terrarum orbem crevit ubicumque proficiens usque hodie et (sese) augens, omnium gentium homines ad Dei cognitionem trahens. Propterea et claro modo magnificentiam gloriæ D[omi]ni notificavit, dicens, ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν· ; non quod supra viventem inaniter notificasset, sed etiam tantam ejus magni- IV:b (Bernhardt 1884) breve tempus quidem utilis fuit et, præparans animos baptizatorum, tradidit Evangelii prædicationi. Domini autem institutio, incipiens a Judæa, vel per omnem orbem terrarum crevit, per omnem locum crescens, usque ad hoc tempus et proficiens, omnes homines ad Dei cognitionem ducens, quia perspicua est. Propterea etiam magnitudinem Domini gloriæ notificavit, dicens, « Qui desuper venit, super omnes est. » Non quod superantem temere notificaverit, sed etiam tantam ejus IV:b (Löbe 1839) -ve tempus utile erat et præparans animos baptizatorum levavit evangelii prædicationi ; sed domini doctrina orta ex Judæa per omnem orbem profecta est, ubique profecta usque ad hodiernum diem et aucta omnes homines ad dei cognitionem perduxit {Vgl. Luc. 23:5.}, quapropter etiam clara erat. Majestatem domini gloriæ nuntiavit, dicens : Qui desuper venit, supra omnes est {Joh 3:31.} ; non quo supra (omnes) exsistentem temere nuntiavisset, sed etiam talem ejus majes- IV:b (Marchand) useful, so to speak, for a little while, and, preparing the souls of those to be baptized, it permitted the preaching of the gospel. But the Lord's teaching, beginning from Judea, grew throughout the whole earth, thriving everywhere up until now, and increasing, drawing all men to God’s kin. Because of this — and the greatness of the Lord {= Dominus/Jesus, cf. Diss. Max. § 46} being manifest — he {= the Baptist} preached of glory, saying, “He who comes from above is above all.” Not that he would have declared him being “above all” for no reason; but he also proclaimed
leaf 4c IV:c : -duþais maht insok, jah himinakundana jah iupaþro qumanana qiþands, iþ sik airþakundana jah us airþai rodjandan, in þizei wistai manna was. Jaþþe weihs, jaþþe praufetus wisands jag~garaihtein weitwodjands, akei us airþai was, jah us waurdahai wistai rodjands. Iþ sa us himina qumana, jabai in leika wisan þuhta, akei « ufaro allaim ist. Jah þat-ei gasaƕ jag~gahausida þata weitwodeiþ, jah þo weitwodida is ni ainshun nimiþ. » Jah þauhjabai us IV:c (Maßmann 1857) -tis vim indicavit et cælestem et desuper profectum dicens (= dixit), se autem terrestrem et e terra loquentem. Quia naturā homo erat, sive sanctus sive prophetes exsistens et justitiam testans, tamen de terra erat et ex verbali natura loquens ; verum hic de cælo profectus {Jn 3:31}, quamquam in corpore esse videretur, tamen « supra omnes est {Jn 3:31}. Et quod vidit et audivit, hoc testatur et testimonium ejus nemo accipit » {Jn 3:32 ; cf. Jn 1:1—19a}. Et quamvis IV:c (Maßmann 1834) -ficentiæ vim indicavit et cæligenam et desursum venientem nominans, se autem ὦν et justitiæ testimonium perhibens, sed de terra erat atque ex verbi natura loquens. Sed ὁ ἄνωθεν ἐρχόμενος, etsi in corpore vivens videbatur, tamen ἐπάνω πάντων ἐστίν. καὶ ὁ ἑώρακε καὶ ἤκουε, τοῦτο μαρτυρεῖ, καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει. Et licet IV:c (Bernhardt 1884) magnitudinis potentiam indicavit, et cælestem et desuper degressum dicens, se autem terrestrem et e terra loquentem, propterea quod naturā homo fuit, sive sanctus sive propheta erat et justitiam testificabatur, attamen e terra fuit et e verbali natura loquens ; sed qui ex cælo venit, etiamsi in corpore esse videbatur, tamen « super omnes est. Et quæ vidit et audivit, ea testatur ; et testimonium ejus nemo accipit. » Atque etsi e IV:c (Löbe 1839) -tatis vim indicavit et cælestem et desuper profectum dixit, se autem terrestrem et e terra loquentem. Quod natura homo erat, sive sanctus, seu prophetes exsistens, et justitiam testans, tamen de terra erat et ex verbali {nämlich im Gegensatze zu Christus, der sich nicht blos durch Worte, sondern auch durch Thaten als den Messias beurkundet.} natura loquens ; verum hic de cælo profectus, etiamsi in corpore esse videretur, tamen supra omnes est, et quod vidit et audivit, hoc testatur, et testimonium ejus nemo accipit {Johann. 3:32.}. Et quamvis de IV:c (Marchand) the power of His {= Christ’s} greatness thus, saying Him to be from heaven and coming from above, but himself {= the Baptist} to be of earth and speaking from the earth, for he was a man by nature. Whether holy or being a prophet and giving witness concerning righteousness, despite that he was from earth, yet (he was) speaking in accordance with a spiritual {waurdahs = λογικός} nature. But “the one who had come from heaven,” though He might seem to be in the body, nevertheless, “is above all {Jn 3:31}. And what He has seen and heard, that He testifies, and no one receives His testimony” {Jn 3:32 ; cf. Jn 1:1—19a}. And even though he
leaf 4d IV:d : himina ana airþai in manne garehsnais qam, akei ni þe haldis airþeins was, nih us airþai rodjands, ak himinakunda anafilhands fulhsnja þoei gasaƕ jag~gahausida at Attin. Þo nu insakana wesun fram Iohanne ni in þis þatainei, ei Fraujins mikilein gakannidedi, ak du gatarhjan jah gasakan þo afgudon haifst Sabailliaus jah Markaillaus, þaiei ainana anananþidedun qiþan Attan jah Sunu. Iþ anþar weiha …. IV:d (Maßmann 1857) de cælo in terram veniret propter hominum destinationem, tamen non eo amplius terrestris erat nec e terra loquens, sed cælestia aperuit mysteria (= secreta) quæ viderat et audiverat apud Patrem. Hæc igitur indicabantur a Johanne, non eo solum consilio, ut Domini magnificentiam (= majestatem) nuntiaret, sed ad diffamandam et vituperandam impiam (= abominabilem) contentionem Sabellii et Marcelli, qui unum conati sunt dicere Patrem et Filium ; sed alius sacerdos … IV:d (Maßmann 1834) de cælo in terram pro hominum fortuna venerit, tamen nequaquam terrestris erat nec de terra loquens, sed cælestia tradens secreta quæ viderat et audierat apud patrem. Hæc ceterum insignita erant a Johanne, non ad hunc solum finem ut Domini majestatem notificaret, sed ad increpandam (etiam) et castigandam impiam contentionem Sabellii ac Marcelli, qui unum ausi sunt nominare Patrem et Filium ; alter autem sanctus Spi(ritus... IV:d (Bernhardt 1884) cælo in terram propter hominum dispensationem venit, tamen non idcirco terrester fuit neque e terra loquens, sed cælestia tradens mysteria quæ viderat et audiverat apud Patrem. Hæc igitur indicabantur a Johanne, non ideo tantum, ut Domini magnitudinem notam faceret, sed ad notandam et confutandam illam impiam controversiam Sabellii et Marcelli, qui unum ausi sunt dicere Patrem et Filium ; aliud vero Sanctus Spiritus ... IV:d (Löbe 1839) cælo in terram veniret propter hominum destinationem, tamen non eo magis terrestris erat nec e terra loquens, sed cælestia aperuit mysteria, quæ viderat et audiverat apud patrem. Hæc igitur indicabantur ab Johanne non eo solum consilio, ut domini majestatem nuntiaret, sed ad diffamandam et vituperandam abominabilem contentionem Sabellii et Marcelli, qui unum conati sunt dicere patrem et filium — — IV:d (Marchand) came from heaven to earth for the plan {of salvation} concerning men, nevertheless, he was not any the more earthly, nor speaking from the earth, but handing down the heavenly hidden things he has seen and heard from the Father, which have now been declared by John not only so that he might declare the greatness of the Lord, but to censure and rebuke the godless contention of Sabellius and Marcellius, who were so bold as to say that the Father and the Son are one but another the Holy (Ghost) …

5 : « Skeireins » — **Ambrosianus** E (leaf 2, page 79/80)
V:a : …. {<ah>}ma du Attin sweriþos, at allamma waurstwe ainaizos anabusnais beidiþ. Iþ þat-ei raihtis <anþarana> þana frijondan anþaran-uh þan þana frijodan, anþarana taiknjandan, anþaran-uh þan galeikondan jainis waurstwam — þat-uh þan insok, kunnands þize anawairþane airzein, ei galaisjaina sik bi þamma twa andwairþja Attins jah Sunaus andhaitan jah nu miþqiþaina. And-uh þana laist skeiris bruk- V:a (Maßmann 1857) … omnem apud Patrem honorem, ad omne opus unum mandatum exspectat ; sed quod (alterum) quidem diligentem, alterum vero dilectum, alterum monstrantem (opera) {cf. Jn 5:19f.}, alterum vero imitantem ejus opera (dicit), id vero indicavit, sciens futurorum errorem, ut discerent inde duas personas Patris et Filii profiteri neque (inter se) rixarentur : eoque consilio, claro V:a (Maßmann 1834) ... apud patrem honoris, ad quidque operum un(ic)um mandatum exspectat, sed quod (alterum) amantem, alterum vero amatum, alterum monstrantem, alterum vero similia facientem illius operibus (nominat) — hoc quidem elocutus est præsciens futurorum errorem, ut discerent ex duplici facie Patris et Filii confiteri nec disputarent. Ad quem finem claro V:a (Bernhardt 1884) ... ut particeps sit secundum Patrem honoris {= “(ei andni)mai bi attin sveriþos”}, in omni opere unum præceptum exspectat. Quod vero alterum quidem diligentem, alterum autem dilectum, alterum monstrantem, alterum autem imitantem illius opera dicit, hoc vero indicavit, sciens futurorum errorem, ut discant ex eo duas personas Patris et Filii profiteri, neve rixarentur. Secundum hoc vestigium perspicuo V:a (Löbe 1839) — — ad patrem honoris (?), in omni opere mandatum exspectat ; sed quod (dicit alterum) diligentem, alterum vero dilectum ; alterum monstrantem (opera), alterum vero imitantem illius opera : id vero indicavit sciens futurorum errorem, ut discerent inde duas personas patris et filii profiteri, neque rixarentur. Eoque consilio claro us- V:a (Marchand) — of honor to the Father {or perhaps: “as a spirit of honor to the Father”}, he awaits a single command for each deed. But that, indeed, this one (is) loving, but the other the one loved, the one revealing, the other imitating his deeds, this he then expounded, knowing the heresy of those to come, that they might learn to acknowledge thereby the two persons of the Father and the Son and now be in conformity; and to that purpose using clear
V:b : -jands waurdis qaþ : « Swaswe auk Atta urraiseiþ dauþans jah liban gataujiþ, swa jah Sunus þanzei wili liban gataujiþ », ei swesamma wiljin jah swesai mahtai galeikonds þamma faurþis gaqiujandin dauþans, gahaitands þize ungalaubjandane þrasabalþein andbeitands gasok. « Nih þan Atta ni stojiþ ainohun, ak staua alla atgaf Sunau. » Iþ nu ains jah sa sama wesi bi Sabailliaus insahtai, missaleikaim bandwiþs namnam, ƕaiwa stojan jah ni sto- V:b (Maßmann 1857) usus verbo, dixit « Sicut enim Pater suscitat mortuos et vivificat, sic et Filius, quos vult, vivificat » {Jn 5:21}, ut sua (= propria) voluntate et sua virtute, imitans eum qui prius vivificavit mortuos, promittens (sese vivificaturum mortuos) incredulorum pugnacitatem disputando objurgaret, « Neque enim Pater judicat quemquam, sed judicium omne dedit (= tradidit) Filio » {Jn 5:22}. Si igitur unus et idem esset secundum Sabellii argumentum, diversis significatus nominibus, quomodo judicare et non V:b (Maßmann 1834) usus verbo, dixit: ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζῳοποιεῖ, οὕτως καὶ ὁ υἱὸς οὓς θέλει ζῳοποιεῖ., (ita) ut propria voluntate ac propria vi, similis illi, qui antea suscitaverat mortuos, promittens — incredulorum temeritatem reprehendens increparet. οὐδὲ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ υἱῷ. Si vero unus ac idem esset secundum Sabellii argumentum, diversis designatus nominibus, quomodi judicare ac non V:b (Bernhardt 1884) usus verbo, dixit, « Sicut enim Pater excitat mortuos et vivificat, sic etiam Filius quos vult vivificat » ut, sua voluntate et sua potentia imitans eum qui prius vivificavit mortuos, ipsum vivificaturum mortuos pollicitus incredulorum pugnacitatem increpans corriperet. « Neque Pater judicat quemquam, sed judicium omne tradidit Filio. » Quodsi unus idemque esset secundum Sabellii declarationem, diversis significatus nominibus, quomodo judicare et non V:b (Löbe 1839) -us verbo, dixit : Uti enim pater suscitat mortuos et vivere facit, sic etiam filius, quos vult, vivere facit {Johann. 5:21.}, ut sua voluntate et sua virtute, imitans eum qui prius vivificavit mortuos, (se vivificaturum) promittens, incredulorum pugnacitatem in disputando objurgaret. Neque pater judicat quemquam, sed judicium omne tradidit filio {Johann. 5:22.}. Si igitur unus et idem esset secundum Sabellii argumentum, variis significatus nominibus, quomodo judicare et non judi- V:b (Marchand) expression, he said: “For as the Father raises the dead and makes them to live, so also the Son makes those whom he will to live.” Declaring that by his own will and his own power he was imitating him who earlier had quickened the dead. Reproving the contentiousness of the unbelievers he rebuked: “But then Father does not — does not — judge anyone, but has given all judgment to the Son.” But now if he were one and the same according to the view of Sabellius, signified by different names, how could
V:c : -jan sa sama mahtedi ? Ni auk þatainei namne inmaideins twaddje andwairþje anþarleikein bandweiþ, ak filaus mais waurstwis ustaikneins, anþarana raihtis ni ainnohun stojandan, ak fragibandan Sunau stauos waldufni, jah is andnimands bi Attin þo sweriþa jah alla staua bi jainis wiljin taujands, « ei allai sweraina Sunu, swaswe swerand Attan. » Skulum nu allai weis at swaleikai jah swa bairhtai insahtai guda unbauranamma andsaljan sweriþa, V:c (Maßmann 1857) judicare idem posset ? Non enim solum nominum immutatio duarum personarum diversitatem demonstrat, sed multo magis operis documentum (= demonstratio, demonstrat) alterum nempe neminem judicare, sed tradidisse Filio judicii potestatem, atque hic accipit a(pud) Patre(m) (illum) honorem et omne judicium secundum illius voluntatem exercet, « ut omnes honorificent Filium, sicut honorificant Patrem » {Jn 5:23}. Debemus ergo omnes nos in tali et tam perspicua declaratione Deo non genito tribuere honorem V:c (Maßmann 1834) judicare idem posset ? Non enim solum nominum commutatio duarum personarum diversitatem demonstrat, sed multo magis operis manifestatio, alterum nempe neminem judicantem, sed tradentem Filio judicii potestatem, atque hic sumens a(pud) Patre(m) honorem omne judicium ex ejus voluntate agit, ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. Debemus ergo omnes nos ob tale ac tam manifestum argumentum Deo non genito tribuere honorem V:c (Bernhardt 1884) judicare idem posset ? Neque enim tantum nominum commutatio duarum personarum diversitatem ostendit, sed multo magis operis argumentum, alterum quidem neminem judicantem, sed tradentem Filio judicii potestatem ; atque ille accipit secundum Patrem honorem et omne judicium secundum illius voluntatem facit « ut omnes honorent Filium sicut honorant Patrem. » Debemus igitur omnes nos, in tali ac tam manifesta declaratione, Deo non genito opponere genitum V:c (Löbe 1839) -care idem posset ? Non enim solum nominum mutatio duarum personarum diversitatem demonstrat, sed multo magis operis documentum (demonstrat), alterum judicare neminem, sed tradidisse filio judicii potestatem ; et is accipit per patrem {secundum patrem, was das Gothische eigentlich besagen würde, gibt schwerlich einen Sinn ; a patre heisst aber die gothische Formel nicht, so wie auch die oben gegebene Übersetzung unverbürgt ist.} honorem et omne judicium secundum illius voluntatem exercet, ut omnes colant filium, sicuti colunt patrem {Johann. 5:23.}. Debemus igitur omnes nos in tali et tam perspicua declaratione deo non-genito tribuere honorem V:c (Marchand) the same one judge and not judge? For not only the change of names signifies the difference of the two persons, but much more the evidence of work, the One-of-the-two obviously judging no one, but giving to the Son the power of judgment, and He, receiving the honor from the Father, and He performing all judgment by the Other’s Will, “that all may honor the Son as they honor the Father.” Now we all should, at such and so clear a declaration, render honor to the Unborn God,
V:d : jah ainabaura Sunau Gudis guþ wisan gakunnan, eiþan galaubjandans sweriþa ju ƕaþaramme usgibaima bi wairþidai ; unte þata qiþano : « Ei allai sweraina Sunu swaswe swerand Attan », ni ibnon ak galeika sweriþa usgiban uns laiseiþ. Jah silba Nasjands bi siponjans bidjands du Attin qaþ : « Ei frijos ins swaswe frijos mik. » Ni ibnaleika frijaþwa, ak galeika þairh þata ustaikneiþ. Þamm-uh samin haidau …. V:d (Maßmann 1857) et unigenito filio Dei, Deo exsistenti ; itaque credentes honorem jam utrique habeamus (= tradamus) juxta (= secundum) dignitatem ; nam hoc dictum, « Ut omnes honorficent filium, sicut honorificant patrem » {Jn 5:23}, non æqualem, sed similem honorem ut tribuamus nos docet. Et ipse Salvator, pro discipulis orans, ad Patrem dixit, « Ut ames eos, sicut amas me » {Jn 17:23} : — non æqualem amorem, sed similem per id significat. Eoque (modo ?) … V:d (Maßmann 1834) et unigenito Dei Filio, qui Deus est, observare. Ita tamen, ut credentes honorem jam utrique reddamus juxta dignitatem, quoniam verbum « Ut omnes honorificent Filium, sicut honorificant patrem », non æqualem, sed similem honorem reddere nos docet. Atque ipse Salvator, pro discipulis precans, ad Patrem dixit, Ut ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας. Non æqualem amorem, sed similem per illud designat; eodemque ... V:d (Bernhardt 1884) et unigenitum Filium Dei Deum agnoscere, ut credentes honorem jam utrique tribuamus secundum dignitatem ; nam illud dictum, « Ut omnes honorent Filium, sicut honorant Patrem, » non parem sed similem honorem tribuere nos docet. Atque ipse Salvator, quum pro discipulis precans Patris dixit, « Diligis eos, sicut diligis me, » non parem dilectionem sed similem ea re significat. Eodem modo ... V:d (Löbe 1839) et unigenito, filio dei deo exsistenti —; igitur credentes honorem utrique habeamus secundum dignitatem, nam hoc dictum, ut omnes colant filium, sicuti {wie also der Gothe das griechische καθώς erklärt, dazu vgl. Massmann p. 74f.} colunt patrem, non æqualem sed similem honorem ut habeamus nos docet. Et ipse salvator pro discipulis orans ad patrem dixit : ut ames eos, sicuti amas me, non æqualem amorem, sed similem per id significat. — — V:d (Marchand) and recognize the Only Begotten {μονογενής, unigenitus} Son of God to be God, in order that, believing, we offer honor to Each, according to merit, for the passage, that all may honor the Son as they honor the Father teaches us to offer not the same {ἴσος, æquus, æqualis, par} but a similar {ὅμοιος, similis} honor, and the Savior Himself praying for the disciples said to the Father “that You love them even as You love Me.” Through that He designates not consubstantial {ὁμοούσιος, ejusdem essentiæ, consubstantialis} but similar {ὅμοιος, similis} love. And in the same manner—

Versus qui post Joannem 5:23 sequuntur :

Amen, amen dico vobis : Qui verbum meum audit et credit ei, qui misit me, habet vitam æternam et in judicium non venit, sed transiit a morte in vitam.
Amen, amen dico vobis : Venit hora, et nunc est, quando mortui audient vocem Filii Dei et, qui audierint, vivent.
Sicut enim Pater habet vitam in semetipso, sic dedit et Filio vitam habere in semetipso ;
et potestatem dedit ei judicium facere, quia Filius hominis est.
Nolite mirari hoc, quia venit hora, in qua omnes, qui in monumentis sunt, audient vocem ejus ;
et procedent, qui bona fecerunt, in resurrectionem vitæ, qui vero mala egerunt, in resurrectionem judicii.
Non possum ego a meipso facere quicquam ; sicut audio, judico, et judicium meum justum est, quia non quæro voluntatem meam, sed voluntatem ejus, qui misit me.
Si ego testimonium perhibeo de meipso, testimonium meum non est verum ;
alius est, qui testimonium perhibet de me, et scio quia verum est testimonium, quod perhibet de me.
Vos misistis ad Joannem, et testimonium perhibuit veritati ;
ego autem non ab homine testimonium accipio, sed hæc dico, ut vos salvi sitis.

6 : « Skeireins » — **Ambrosianus** E (leaf 5, page 309/10)
VI:a : …. _nands, unswikunþozei warþ bi nauþai jainis insahts, swe silba is qiþiþ : « Jains skal wahsjan, iþ ik minznan, » in þizei nu du leitilai ƕeilai galaubjan Iohanne hausjan þuhtedun, iþ afar ni filu ufarmaudein þo bi ina atgebun, eiþan waila ins maudeiþ, qiþands : « Jains was lukarn brinnando jah liuhtjando, iþ jus wildeduþ swignjan du ƕeilai in liuhada is. Aþþan ik haba weitwodiþa maizein þamma Iohan- VI:a (Maßmann 1857) … minus perspicua fiebat necessario illius indicatio, ut ipse is dicit, « Illum oportet crescere, sed me minui » {Jn 3:30} ; quapropter quidem ad breve tempus credentibus Johannem audire placuit, sed post non multum (= paulo post) oblitui ejus partes tradiderunt ; itaque bene eos monet, dicens, « Ille erat lucerna ardens et lucens, vos autem voluistis exsultare (= gaudere) ad horam (= tempus) in luce ejus {Jn 5:35}. Ego autem habeo testimonium majus Johan- VI:a (Maßmann 1834) ..., (eo) inclarius fiebat ex necessitate illius argumentum, sicut ipse ille dicit : « Illum opportet crescere, me autem minui. » Quia nempe ad breve temporis spatium credituri Johanni audientes videbantur ; sed post non multum super monitionem ejus partes reliquerunt, si quidem optime eos monet, dicens, ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε ἀγαλλιαθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ. Ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάν- VI:a (Bernhardt 1884) ... minus illustris facta est necessario illius prædicatio, sicut ipse dicit, « Illum oportet crescere, me autem minui », quapropter igitur ad breve tempus credere in Johannem audientes visi sunt, sed haud multo post oblivioni ejus res tradiderunt ; itaque recte eos admonet, dicens, « Ille fuit lucerna ardens et lucens, vos autem voluistis ad horam exultare in luce ejus. Ego autem habeo testimonium majus illo VI:a (Löbe 1839) — — minus perspicua fiebat necessario illius indicatio, uti ipse is dicit : « Ille debet crescere, ego autem minui » ; quapropter ad breve tempus „ut crederent Johannem audire eis placuit, postea autem ejus memoriam deposuerunt” {Vielleicht kaum im Allgemeinen der Sinn.} ; igitur bene eos monet, dicens : Ille erat lucerna ardens et lucens, vos autem volebatis gaudere ad tempus in luce ejus : at ego habeo testimonium majus Johan- VI:a (Marchand) — …ing, unclearer became, by necessity, that one’s argument. As he himself said: “He must increase, but I must decrease.” Because now for a little while they seemed to believe, to listen to John, but not long after they committed to forgetfulness the things about him; therefore He well reminds them, saying: “He was a burning and a shining light, and ye were willing to rejoice for a time in his light, but I have a greater witness than that
VI:b : « -ne ; þo auk waurstwa þoei atgaf mis Atta, ei ik taujau þo, þo waurstwa þoei ik tauja, weitwodjand bi mik, þat-ei atta mik insandida. » Jains auk, manniskaim waurdam weitwodjands, tweifljan þuhta, sunjeins wisands, þaim unkunnandam mahta ; iþ Attins þairh meina waurstwa weitwodei alla ufar insaht manniskodaus Iohannes unandsok izwis undredan mag kunþi. Unte ƕarjatoh waurde at mannam innuman maht ist anþarleikein inmaidjan, iþ þo weihona waurstwa, VI:b (Maßmann 1857) « -ne. Opera enim quæ dedit mihi Pater ut (ego) perficiam ea, ipsa (= hæc) opera quæ ego facio, testimonium perhibent de me, quia Pater misit me » {Jn 5:36f.}. Ille enim, humanis verbis testans, dubium reddere (= perturbare) sensum (= conscientiam), quamquam verus exsistens, imperitis poterat ; at Patris per mea opera testimonium omnem supra declarationem humanitatis Johannis, irrefutabilem vobis præbere potest cognitionem ; quia omne verbum apud homines invita ejus veritate potest diversitate immutari, sed sancta opera VI:b (Maßmann 1834) -νου· τὰ γὰρ ἔργα ἃ έδωκέ μοι ὁ πατὴρ ἵνα τελειώσω αὐτὰ, αὐτὰ τὰ [ἐγὼ] ἔργα ἃ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκε. Ille enim humanis verbis testimonium perhibens dubius videbatur, quamquam verax, non cognoscentibus vim ; sed Patris per mea opera testimonium, omnino superans argumentum humanitatis Johannis, irrefutabilem vobis præbere potest cognitionem, quoniam unum quodque verb(or)um apud homines in filio pot(ens) est diversitatem immutare, sed sacra opera VI:b (Bernhardt 1884) « Iohanne ; opera enim quæ dedit mihi Pater, ut perficiam ea, ipsa opera quæ ego facio, testimonium perhibent de me quia Pater me misit » ; ille enim humanis verbis testificans, perturbare conscientiam, quanquam verax erat, ignorantibus poterat ; at Patris per mea opera testimonium omnem supra demonstrationem humanæ naturæ Johannis irrefutabilem vobis præbere potest cognitionem. Nam quodvis verbum apud homines acceptum potest immutatione depravari, sed sancta opera, VI:b (Löbe 1839) -ne ; opera enim, quæ dedit mihi pater, ut ego perficiam ea, hæc opera, quæ ego perficio, testantur de me, patrem me misisse {Johann. 5:35f.}. Ille enim, humanis verbis testans, perturbare conscientiam, quamquam verus exsistens, imperitis poterat ; at patris per mea opera testimonium, omnem supra declarationem humanitatis Johannis, irrefutabilem vobis præbere potest cognitionem. Nam omne verbum apud homines, quamquam verum {So nach der Seite 46 angegebenen Conjectur (ïn sunjai) statt des sinnlosen ïn sunjau (in filio).}, potest diversitate mutari {Der Verfasser will sagen, Menschen können Worte missdeuten, Thaten aber sind keiner Missdeutung fähig.} ; sed sancta opera, VI:b (Marchand) “of John; for the deeds that the Father gave me that I might do them, the deeds that I do witness concerning Me, that the Father sent me.” For that one, witnessing with human words, seemed to cause doubt; being truthful to the unknowing, he could; but the Father's witness through My deeds, beyond all the human argument of John, can provide you with indisputable knowledge, for every word taken in from men is able to be changed into something substantially different {ἑτεροούσιος, differing in substance, substantiæ disparis, essentiæ diversæ}. But these holy deeds,
VI:c : unandsakana wisandona, gaswikunþjandona þis waurkjandins dom, bairhtaba gabandwjandona þat-ei fram attin insandiþs was us himina. In-uh þis qiþiþ : « Jah saei sandida mik Atta, sa-h weitwodeiþ bi mik. » Aþþan missaleiks jah in missaleikaim melam attins bi ina warþ weitwodeins, suman þairh praufete waurda, sumanuh þan þairh stibna us himina, sumanuh þan þairh taiknins. Iþ in þize þaim swa waurþanam hardizo þize ungalaubjandane warþ VI:c (Maßmann 1857) irrefutabilia exsistentia, (quippe) manifestantia operantis (= perficientis) judicium, aperte significant, a Patre missum esse (eum) de cælo ; quapropter dicit, « Et qui misit me Pater, ipse (= is) testimonium perhibet de me » {Jn 5:37}. At varie et variis temporibus Patris de eo fiebat testimonium, modo per prophetarum verba, modo (vero) per vocem de cælo, modo(que) per signa ; sed quia his ita factis durius eorum incredulorum fiebat VI:c (Maßmann 1834) (quia) haud negata manifestantia operantis sensum, præclari modo ostendunt, quod a Patre missus fuerat de cælo. Propterea dicit: καὶ ὁ πέμψας με πατὴρ αὐτὸς μεμαρτύρηκε περὶ ἐμοῦ. Sed varium et variis temporibus Patris de illo perhibitum est testimonium, quandoque per prophetarum verba, quandoque per vocem (d)e cælo, quandoque vero per signa ; sed quia ejusmodi factis durius incredulorum fiebat VI:c (Bernhardt 1884) quum irrefutata sint, manifestant operantis destinationem, perspicue declarantia a Patre missum esse de cælo. Propterea dicit, « Et qui misit me Pater, ipse testimonium perhibet de me. » Vario autem modo et variis temporibus Patris de eo factum est judicium — nunc per prophetarum verba, nunc per vocem de cælo, nunc per prodigia ; sed quia his ita factis durius incredulorum fiebat VI:c (Löbe 1839) irrefutabilia exsistentia, quippe manifestantia perficientis judicium, aperte significant, a patre missum esse eum de cælo ; quapropter dicit : Et qui misit me pater, is testatur de me {Johann. 5:37.}. At varium et variis temporibus patris de eo fiebat testimonium : modo per prophetarum verba, modo per vocem de cælo, modo per signa ; sed quum his ita factis durius eorum fieret VI:c (Marchand) being undisputed, make clear the distinction of the doer, clearly signifying that He was sent from the Father from heaven. Therefore, He says: And the Father Who sent Me, He witnesses concerning me.” But various and at various times was the Father's witness concerning him, in part through the words of the prophets, and in part through the voice from heaven, and in part through signs, but because the heart of those unbelieving ones had become
VI:d : hairto, in-uh þis garaihtaba anaaiauk, qiþands : « Nih stibna is ƕanhun gahausideduþ nih siun is gaseƕuþ, jah waurd is ni habaiþ wisando in izwis, þande þanei insandida jains, þamm-uh jus ni galaubeiþ. » Unte at þaim gaƕairbam frakunnan ni skuld ist, iþ sumai jah stibna is gahausidedun, sumai þan is siun seƕun : « Audagai », auk þan qaþ, « þai hrainjahairtans, unte þai guþ gasaiƕand. » Jah ju þaþro swe wadi þairh …. VI:d (Maßmann 1857) cor, propterea recte addidit dicens : « Neque vocem ejus unquam audistis neque speciem ejus vidistis ; et verbum ejus non habetis manens in vobis ; quia, quem misit ille, huic vos non creditis » {Jn 5:37f.} ; nam apud morigeros contemni non debet ; sed alii etiam vocem ejus audierunt, alii (quidem) ejus speciem viderunt : « Beati, enimvero dixit, mundo (= puri) corde, quoniam ipsi Deum videbunt » {Mt 5:8}. Et modo sicut pignus per … VI:d (Maßmann 1834) cor, idcirco juste perrexit dicens : οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε οὔτε εἶδος αὐτοῦ ἑωράκατε. καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε μένοντα ἐν ὑμῖν, ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε ; quoniam subjectis aspernari fas non est. Sed aliqui etiam vocem ejus audierunt, aliquique ejus faciem viderunt. Μακάριοι nempe ait οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. Ac jam proinde sicut pignus per ... VI:d (Bernhardt 1884) cor, ideo jure addidit, dicens, « Neque vocem ejus unquam audistis, neque speciem ejus vidistis, et verbum ejus non habetis manens in vobis, quoniam quem misit ille, ei non creditis. » Nam apud obœdientes futurum non est ut despiciatur, sed quidam et vocem ejus audiverunt, quidam autem ejus speciem viderunt. « Beati enim », inquit, « mundi corde, quia hi Deum videbunt. » Ac jam proinde pignus per ... VI:d (Löbe 1839) cor, propterea recte addidit, dicens : Nec vocem ejus unquam audivistis neque speciem ejus vidistis et verbum ejus non habetis manens in vobis, quod quem misit ille, eum vos non audivistis {Johann. 5:37f.}, nam apud morigeros contemni non debet ; sed alii etiam vocem ejus audiverant, alii speciem viderunt ; Beati enimvero dixit puri corde, nam ii deum videbunt {Matth. 5:8.}. — — VI:d (Marchand) harder, because of this he rightly added, saying: “Neither have ye ever heard his voice nor seen his shape, nor do ye have His word {i.e., the Scriptures (of the Old Testament)} abiding in you, for Him Whom He has sent, Him ye do not believe.” For it is not right to scorn obedient men, but some have also heard His voice, some have seen his shape. “Blessed are,” he then said, “the pure in heart, for they shall see God.” And therefore as a pledge through—

7 : « Skeireins » — **Ambrosianus** E (leaf 3, page 111/2)
VII:a : …. (ni manna)ahun kunnandins Fraujins maht jah andþaggkjandins sik is waldufneis. Nih ist ains ak jah Andraias, saei qaþ : « Ist magula ains her, saei habaiþ •e• hlaibans barizeinans jah twans fiskans », analeiko swe Filippus gasakada, ni waiht mikilduþais hugjands nih wairþidos laisareis andþaggkjands, þairh þoei usbar qiþands : « Akei þata ƕa ist du swa managaim ? » Iþ Frauja, andtilonds ize niuklahein, VII:a (Maßmann 1857) <{Philippus … responsum dedit hominis}> … nullam Domini scientis virtutem (= vim) et recordantis ejus potentiam ; nec Petrus, sed etiam Andreas, qui dixit: « Est puer unus hic, qui habet quinque panes hordeaceos et duos pisces » {Jn 6:9} ; similiter ac Philippus vituperatus est, nihil sublime cogitans nec dignitatem (= facultatem) magistri recordans, quapropter exclamavit dicens « Sed hæc, quid sunt inter tantos ? » {Jn 6:9} Dominus autem, accomodans se (= descendens) ad eorum pusillanimitatem, VII:a (Maßmann 1834) null.. cognoscentis Domini vim et reminiscentis sese de ejus potestate. Nec Petrus, sed etiam Andreas, qui dixit, ἔστι παιδάριον ἕν ὧδε ὃς ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ; similiter ac Philippus arguitur, nihil magni cogitans nec dignum Magistro reminiscens. Quapropter respondit, dicens, ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους ? Sed D[ominus], auxilians eorum pusillanimitatem VII:a (Bernhardt 1884) ... non fit mentio ulla cognoscentis Domini virtutem et perpendentis ejus potestatem ; nec Petrus solus sed etiam Andreas, qui dixerat, « Est puer unus hic qui habet quinque panes hordeaceos et duos pisces, » similiter ac Philippus coarguitur nihil magni sensisse neque dignitatem magistri perpendisse, quare exclamavit, dicens, « Sed hoc quid est inter tam multos ? » Sed Dominus, accommodans se ad eorum puerilitatem, VII:a (Löbe 1839) — scientis domini virtutem et recordantis ejus potentiam ; nec Petrus, sed etiam Andreas, qui dixit : Est puer unus hic, qui habet quinque panes hordeaceos et duo pisces {Johann. 6:9.}, similiter ac Philippus vituperatus est, nihil sublime cogitans, nec facultatem magistri recordans, quapropter exclamavit, dicens : Sed hoc quid est inter tot multos {Johann. 6:9.} ! Dominus autem, descendens in eorum pusillanimitatem, VII:a (Marchand) — (and Philip’s answer would not have been expected from any)one knowing the Lord’s strength and considering His power. Nor is he alone, but also Andrew, who said: “There is a boy here who has five barley loaves and two fish, is rebuked in a similar way to Philip. Not at all thinking of His greatness nor considering the power of the Master, because of which he spoke, saying: “But that, what is it for so many?” But the Lord, accepting their naïveté,
VII:b : qaþ : « Waurkeiþ þans mans anakumbjan. » ; « Iþ eis at hauja managamma wisandin in þamma stada, » þo filusna anakumbjan gatawidedun — « fimf þusundjos waire, in-uh qinons jah barna, » swe at mikilamma nahtamata anakumbjandans, at ni wisandin aljai waihtai ufar þans fimf hlaibans jah twans fiskans, þanzei nimands jah awiliudonds gaþiuþida, jah swa managai ganohjands ins wailawiznai ni þatainei ganauhan þaurftais im fra- VII:b (Maßmann 1857) dixit, « Facite homines discumbere. » {Jn 6:10} : « Ii autem, quum fenum (= gramen) multum esset in eo loco, » {Jn 6:10} multitudinem accumbere jusserunt, « quinque milia virorum, exceptis mulieribus et parvulis » {Mt 14:21}. Uti ad magnam cenam accubuerunt {cf. Mc 6:39}, quum nihil aliud esset præter (illos) quinque panes et duos pisces ; quos accipiens et gratias agens benedixit {cf. Lc 9:16 & Jn 6:11} et tantillo satians (= satisfaciens) eos (= eis) victu non solum sufficientiam necessitatis eis præ- VII:b (Maßmann 1834) dixit, εἶπεν ὁ Ἰησοῦς· ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ; ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ. ἀνέπεσαν οὖν ) οἱ ἄνδρες τὸν ἀριθμὸν ὡς πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων. Uti ad magnam cenam discubuerunt, quum jam nihil aliud (ibi) esset super istos quinque panes et duos pisces ; quos accipiens, καὶ εὐχαριστήσας εὐλόγησε et tanto sufficiens eos victu, non solum sufficientiam necessitatis eis δι- VII:b (Bernhardt 1884) dixit, « Facite homines discumbere. » « Illi autem, cum fenum multum esset in eo loco », multitudinem discumbere fecerunt — « quinque milia virorum præter mulieres et pueros. » Sicut in magna cena discubuerunt, quum non esset aliud quicquam præter quinque panes et duos pisces, quos accipiens et grates agens, benedixit et tantulo satians eos victu, non solum sufficientiam necessitatis eis VII:b (Löbe 1839) dixit : Jubete homines accumbere {Johann. 6:10.} ! Ii autem quum gramen multum esset in eo loco, multitudinem accumbere jusserunt, quinque milia virorum, exceptis mulieribus et pueris {Matth. 14, 21.}. Uti magna cena (parata) accubuerunt, quum nihil aliud esset, præter quinque panes et duo pisces, quos accipiens et gratias agens benedixit et tantillo satians eos victu non solum sufficientiam necessitatis eis præ- VII:b (Marchand) said: “Make the men sit down.” “And they, there being much hay in that place,” made the multitude sit down. “Five thousand men, not counting women and children,” sitting down as if at a great dinner. There being nothing else beyond the five loaves and two fish, which taking and saying grace, He blessed and, with so much food satisfying them, not only did He give them the needed suf-
VII:c : -gaf, ak filaus maizo ; afar þat-ei matida so managei, bigitan was þize hlaibe •ib• tainjons fullos, þat-ei aflifnoda. « Samaleikoh þan jah andnemun þize fiske, swa filu swe wildedun. » Nih þan ana þaim hlaibam ainaim seinaizos mahtais filusna ustaiknida, ak jah in þaim fiskam. Swa filu auk swe gatawida ins, þaþro las ize wairþan, swaei ainƕarjanoh swa filu swe wilda andniman is, gatawida ; jah ni in waihtai waninassu þizai filusnai wairþan gatawida, akei (Streitberg 1908 : Swa filu auk [swe] gamanwida ins wairþan, swaei ainƕarjammeh, swa filu swe wilda andniman is, gatawida ; jah ni in waihtai waninassu þizai filusnai wairþan gatawida, akei) VII:c (Maßmann 1857) -buit, sed multo plus : quum comedissent (= manducassent = cenati essent) multitudo, inventa est ex (illis) panibus duodecim sportæ plenæ, quæ supererat {cf. Jn 6:13, Lc 9:17}. « Similiter (= Pariter) et e piscibus, quantum volebant » {Jn 6:11}. Neque igitur in panibus solis suæ virtutis amplitudinem (= abundantiam) ostendit, sed etiam in piscibus. Quantum enim necesse erat fieri (= parari), ita ut unusquisque quantum vellet acciperet, ille fecit, nec ullius rei inopia (= detrimentum) (huic) multitudini ut esset perfecit. Sed etiam VII:c (Maßmann 1834) -έδωκε, sed multo majorem. Post quam cenam, copia inventa est (horum) panum duodecim cophini pleni (eorum) quæ superaverant. ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. Neque enim in panibus solum suæ majestatis abundantiam monstravit, sed etiam in piscibus. Quantum enim eorum erat parandum, ita ut unicuique, quantum volebat, apprehendendum esset, is effecit, nec in ullo inopiam multitudini fieri permisit ; sed VII:c (Bernhardt 1884) præbuit, sed multo plus. Posteaquam cenavit multitudo, inventum est ex illis panibus duodecim cophini pleni quod supererat. Similiter autem etiam piscium quantum voluerunt. Neque enim in panibus solis suæ potentiæ magnitudinem ostendit, sed etiam in piscibus : tantum enim paravit eos fieri, ut unicuique tantum, quantum volebat accipere eorum, faceret, neque ulla in re inopiam multitudini esse fecit. Sed VII:c (Löbe 1839) -buit, sed multo plus ; „quum comedisset multitudo {Nur der Sinn angegeben.},” inventum est quod supererat panium duodecim sportæ plenæ. Pariter autem etiam piscium quantum volebant {Johann. 6:11.}. nec igitur in panibus solis suæ virtutis amplitudinem ostendit, sed etiam in piscibus. Quantum enim computaret eos fieri debere, ut unusquisque, quantum vellet, acciperet, is fecit ; nec ullius rei inopia multitudini ut esset perfecit. VII:c (Marchand) -ficiency, but much more. After the crowd had eaten, there was found of the loaves 12 baskets full that was left over. Likewise then they also received of the fish as much as they wished. Nor then by the loaves alone did He reveal the abundance of His power, but also in the fish. For as much as he caused them to become, he gathers of them so that he caused each to receive as much as he wished, and he caused there to be no lack at all in this multitude, but
VII:d : nauh us þamma filu mais siponjans fullafahida jah anþarans gamaudida gaumjan, þat-ei is was sa Sama, Saei in auþidai •m• jere attans ize fodida. « Þanuh biþe sadai waurþun, qaþ siponjam seinaim : ‹ Galisiþ þos aflifnandeins drausnos, ei waihtai ni fraqistnai. › Þanuh galesun jah gafullidedun •ib• tainjons gabruko us þaim •e• hlaibam barizeinam jah •b• fiskam, þat-ei aflifnoda at þaim (matjandam.) » …. VII:d (Maßmann 1857) inde multo magis discipulis satisfecit et alios monuit animadvertere illum fuisse Eundem Qui in solitudine quadraginta annos patres eorum nutrivisset. « Ut autem impleti (= saturi facti) sunt, dixit discipulis suis, ‹ Colligite, quæ superaverunt (= relicta) fragmenta, ne pereant (= ne quid pereat). › Collegerunt ergo et impleverunt duodecim cophinos fragmentorum ex quinque (illis) panibus hordeaceis et duobus piscibus quæ superfuerunt his (qui manducaverant) » {Jn 6:12f. ; Mc 6:43}. VII:d (Maßmann 1834) adhuc multo magis per hoc discipulos gaudio implevit et ceteros monuit animadvertere, quod ipse erat idem ille, qui in eremo quadraginta (per) annos patres eorum nutriverat. ὡς δὲ ἐνεπλήσθησαν, λέγει τοῖς μαθηταῖς αὐτοῦ· συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται. συνήγαγον οὖν καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων et duobus piscibus ἃ ἐπερίσσευσε τοῖς βεβρωκόσιν ... VII:d (Bernhardt 1884) præterea multo magis discipulis satisfecit, et alios commonefecit intellegere se esse eundem qui in deserto quadraginta annis patres eorum nutrivit. « Ut autem impleti sunt, dixit discipulis suis, ‹ Colligite quæ superaverunt fragmenta, ne quid pereat ›. Collegerunt ergo, et impleverunt duodecim cophinos fragmentorum e quinque panibus hordeaceis et duobus piscibus quæ superfuerunt his manducantibus » ... VII:d (Löbe 1839) Sed etiam inde multo magis discipulis satisfecit et alios monuit animadvertere, illum fuisse eundem, qui in solitudine quadraginta annos patres eorum nutrivisset. Ubi autem saturi facti sunt, dixit discipulis suis : Colligite relicta fragmenta, ne quid pereat. Collegerunt igitur et compleverunt duodecim sportas frustis ex quique panibus hordeaceis {Johann. 6:12f.} et duobus piscibus {Marc. 6:43.}, quod supererat — — VII:d (Marchand) He fed of the abundance more. He filled his disciples with joy and reminded the others to observe that He was the same One Who in the desert for 40 years fed their fathers. “And when they were filled, He said to His disciples, ‘Gather up the remaining fragments that nothing may perish.’ And then they gathered up and filled 12 baskets of fragments, of the 5 barley loaves and 2 fishes which were left over by those (eating.)” —

8 : « Skeireins » — Codex **Vaticanus** Latinus 5750 (leaf 1, page 57/8)
VIII:a : …. « (akei ni) ainshun uslagida ana ina handuns », at weihai auk is mahtai unanasiuniba unselein ize nauh disskaidandein, jah ni uslaubjandein faur mel sik gahaban. « Galiþun þan þai andbahtos du þaim auhumistam gudjam jah Fareisaium. Þaruh qeþun du im jainai : ‹ Duƕe ni attauhuþ ina ? › Andhofun þan þai andbahtos, qiþandans þat-ei ‹ Ni ƕanhun aiw rodida manna swaswe sa manna. › » Soh þan VIII:a (Maßmann 1857) … « sed nemo misit (= injecit) super eum manus » {Jn 7:44}, quia sancta enim ejus virtus invisibiliter pravitatem eorum adhuc differebat (= discernebat), nec permittebat ante tempus se capere. « Venerunt ergo ministri ad pontifices summos et Pharisæos ; et dixerunt eis illi, ‹ Quare non adduxistis illum ? › Responderunt autem ministri, dicentes, ‹ Nunquam (sic) locutus est homo, sicut hic homo › » {Jn 7:45}. Hæc autem VIII:a (Maßmann 1834) ... ἀλλ’ οὐδεὶς ἐπέβαλεν ἐπ’ αὐτὸν τὰς χεῖρας. Quia sacra enim ejus vis invisibiliter nequitiam eorum adhuc permeabat, nec permittebat ante tempus se haberi. Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι· διὰ τί οὐκ ἠγάγετε αὐτόν; ἀπεκρίθησαν οἱ ὑπηρέται· dicentes, quod οὐδέποτε (οὕτως) ἐλάλησεν ἄνθρωπος, ὥς οῦτος ὁ ἄνθρωπος. Hæc autem VIII:a (Bernhardt 1884) ... « [ne]mo imposuit in illum manus, » sancta scilicet ejus potentia invisibiliter nequitiam eorum etiamtum dissolvente, neque patiente ante tempus se comprehendi. « Venerunt ergo ministri ad summos pontifices et Pharisæos, tum dixerunt eis illi, ‹ Quare non adduxistis eum ? › Responderunt autem ministri, dicentes quia ‹ Nunquam locutus est homo sicut hic homo. › » Hoc autem VIII:a (Löbe 1839) — — nemo injecit ei manus {Johann. 7:44.}. Quum sancta enim ejus virtus invisibiliter pravitatem eorum adhuc differret nec permitteret ante tempus se capere, contenderunt igitur ministri ad summos sacerdotes et pharisæos ; dixerunt autem ad eos illi : Cur non adduxistis eum ? Responderunt autem ministri dicentes, Neminem unquam locutum, sicut hunc hominem {Johann. 7:45f.}. Hæc autem VIII:a (Marchand) — “(but) no one laid hands upon him,” for with his holy power, invisibly dispersing still their wickedness, and not permitting him to be captured before time. “Then the officers went to the high priests and the Pharisees, and there they said to them, ‘Why have you not brought him?’ Then the officers answered, saying that ‘never did any man speak like this man’.” And this answer then
VIII:b : andahafts du gasahtai, maizuh þan du afdomeinai jainaize ungalaubeinai warþ. Andhofun auk jainaim anahaitandam im, in þizei ni attauhun ina, ni andsitandans jainaize unselein þize anahaitandane im, ak mais sildaleikjandans Fraujins laisein ; swikunþaba in allaim alamannam faurawisan rahnidedun. Iþ jainai, in unseleins seinaizos balþein ize ni usþulandans, miþ hatiza andhofun wiþra ins, qiþandans, « Ibai jah jus {Jn 7:45} VIII:b (Maßmann 1857) responsio objurgationi, immo condemnationi eorum incredulitati erat (= evasit). Responderunt enim illis inclamantibus (= increpantibus) se, cur non adduxissent eum, non respicientes illorum pravitatem inclamantium se, sed magis admirati Domini doctrinam aperte in omnibus hominibus futuram (= exsistere) putaverunt. Illi autem, ob pravitatem suam audaciam eorum non perferentes, odiose (= iracunde) responderunt eis, dicentes, « Numquid et vos VIII:b (Maßmann 1834) responsio in reprehensionem, immo in detestationem istorum incredulitati evasit ; responderunt enim istis invocantibus sese qua de re non adduxerint illum, non timentes istorum nequitiam jubentium sibi, sed potius admirati Domini doctrinam manifeste in omnibus hominibus pergere computaverunt. Sed illi, e nequitia sua audaciam eorum non tolerantes, (cum) ira ἀπεκρίθησαν contra eos dicentes : μὴ καὶ ὑμεῖς VIII:b (Bernhardt 1884) responsum refutationi, immo potius comdemnationi illorum incredulitati factum est. Responderunt enim illis increpantibus se quod non adduxerant eum, non respicientes illorum nequitiam increpantium se, sed potius admirantes Domini doctrinam aperte in omni hominum genere præstare existimaverunt. Sed illi, propter nequitiam suam fiduciam eorum non tolerantes, cum ira responderunt contra eos, dicentes, « Numquid et vos VIII:b (Löbe 1839) responsio objurgationi et condemnationi etiam eorum incredulitati erat. Responderunt enim illis, inclamantibus se, cur non adduxissent eum, non respicientes illorum pravitatem, inclamantium se, sed magis admirati domini doctrinam aperte in omnibus hominibus exsistere putaverunt ; illi autem ob pravitatem suam eorum audaciam non perferentes iracunde responderunt eis dicentes : Num vos VIII:b (Marchand) became a rebuke, rather, then, a condemnation of their lack of faith, for they answered those who rebuked them because they had not brought him; not fearing their wickedness (of those rebuking them), but rather marveling at the teaching of the Lord; openly among all men they reckoned it superior; but they, in their wickedness not tolerating their boldness, with enmity answered back to them, saying: “Are you also
VIII:c : afairzidai siuþ ? Sai, jau ainshun þize reike galaubidedi imma, aiþþau þize Fareisaie ? Alja so managei, þaiei ni kunnun witoþ, fraqiþanai sind. » Þoh þan miþ baitrein þwairheins rodidedun. In þammei liugandans bigitanda, ei ni ainshun reike aiþþau Fareisaie galaubidedi imma, at Neikaudaimau bi garehsnai gudis qimandin at imma in naht jah miþ balþein faur sunja insakandin jah qiþandin im, « Ibai witoþ unsar stojiþ mannan, » ktl {= καὶ τὰ λοιπά (= “etc.”)} jah laibos … {= « nibai faurþis hauseiþ fram imma jah ufkunnaiþ ƕa taujai ? »} …. VIII:c (Maßmann 1857) « seducti (= decepti) estis ? Numquid ullus ex principibus credidit in eum aut ex Pharisæis ? Sed turba (= plebs) hæc, quæ non novit legem, maledicti sunt » {Jn 7:45-49}. Ea autem cum acerbitate iracundiæ locuti sunt, quod mentientes deprehendebantur, ne ullum principum aut Pharisæorum credidisse ei {Jn 7:48}, quum Nicodemus secundum consilium Dei veniret ad eum noctu et audacter pro veritate certaret contra illos et diceret « Num lex nostra judicat hominem » {Jn 7:51}, etc. {= nisi audierit ab ipso prius et cognoverit quid faciat} ? VIII:c (Maßmann 1834) πεπλάνησθε; μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν ἢ ἐκ τῶν Φαρισαίων; ἀλλ’ ὁ ὄχλος (οὗτος) ὁ μὴ γινώσκων τὸν νόμον ἐπ[ικατ]άρατοί εἰσι. Hæc vero ex acerbitate iræ locuti sunt. Qua in re mentientes reperiuntur quod “nullus ex principibus aut ex Pharisæis crediderit in eum,” quum Νικόδημος secundum prædestinationem Dei ἐλθὼν νυκτὸς πρὸς αὐτὸν cum audacia pro veritate argumentatus sit eis, μὴ ὁ νόμος κρίνει τὸν ἄνθρωπον, κτλ … = ἐὰν μὴ ἀκούσῃ πρῶτον παρ’ αὐτοῦ καὶ γνῷ τί ποιεῖ; ... VIII:c (Bernhardt 1884) « seducti estis ? Ecce num quisquam principum credidit ei aut Pharisæorum ? Sed turba hæc quæ non novit legem, maledicti sunt. » Hæc autem cum acerbitate iræ locuti sunt ; qua in re mentientes inveniuntur, neminem principum aut Pharisæorum credidisse ei, siquidem Nicodemus e consilio Dei venerat ad eum noctu, et cum confidentia pro veritate contendit et dixit eis, « Numquid lex nostra judicat hominem ? » VIII:c (Löbe 1839) quoque decepti estis ? Num ullus principum credidit ei aut pharisæorum ? Sed plebs, qui non noverunt legem, exsecrabiles sunt {Johann. 7:47 ff.}. Ea autem cum acerbitatis iracundia locuti sunt, quod mentientes deprehendebantur, neminem principum aut pharisæorum credidisse ei, quum Nicodemus secundum dei consilium veniret ad eum noctu et audacter pro veritate certaret et diceret : Num lex nostra judicat hominem etc. {Johann. 7:51. Das etc. ist in der Handschrift durch einen, unserm Comma ähnlichen, dicken, gekrümmten Strich ausgedrückt.}. VIII:c (Marchand) “seduced? Behold, has any single one of the rulers believed him? Or of the Pharisees? But the multitude, which do not know the Law, are accursed.” These things then with the bitterness of anger they spoke, in which they are found to be lying, that none of the rulers or Pharisees believed him, because Nicodemus by the Plan of God, coming to him by night, and with boldness arguing for the truth, and saying to them: “Does our law judge a man” — etc. and the rest {= “except it first hear from him and know what he does”} ?
VIII:d : …. at jainaim qiþandam þat-ei ni « ainshun þize reike jah Fareisaie galaubida, » ni fraþjandans sokun þat-ei sa raihtis Fareisaius was, jah ragineis Judaie, jah ains reike ustaikniþs us þaim « fraqiþanam » was, galaubjands Fraujin, du gasahtai jainaize unseleins faur ina rodjands. Iþ eis, ni usþulandans þo gasaht, andhofun, qiþandans : « Ibai jah þu us Galeilaia is ? Ussokei jah saiƕ þat-ei {praufetus us Galeilaia ni urreisiþ}. »…. VIII:d (Maßmann 1857) Quum illi dicerent ne ullum (= neminem) principum et Pharisæorum ei credidisse {cf. Jn 7:48}, non considerantes (= considerabant) illum quidem (= verius) Pharisæum esse et principem Judæorum et solum principem sign(ific)atum de « maledictis » {Jn 7:49}, credentem Domino, ad objurgationem illorum pravitatis pro eo locutum : qui vero, non perferentes hanc objurgationem, responderunt, dicentes, « Numquid et tu e Galilæa es ? Scrutare et vide quia {propheta a Galilæa non surgit !}; » {Jn 7:52f.}. VIII:d (Maßmann 1834) Quum illi vero dixerint quod nullus e princibus ac Pharisæis in illum crederet, non cogitantes quod hic verus Pharisæus erat et judex Judæorum, atque unicus principum exceptus e « maledictis » erat credens in D[ominu]m, ad increpandam illorum nequitiam pro illo loquens. Sed illi, non sustinentes increpationem, ἀπεκρίθησαν καὶ εἶπαν (αὐτῷ)· μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; ἐρ[ε]ύνησον καὶ ἴδε ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγείρεται ... VIII:d (Bernhardt 1884) illis dicentibus neminem principum aut Pharisæorum credidisse, non cogitantes illum vere Pharisæum esse et decurionem Judæorum et unum inter potentes selectum e « maledictis » esse credentem Domino et ad confutandam illorum nequitiam pro eo loquentem. Sed illi, non tolerantes correptionem, responderunt, dicentes, « Num etiam tu e Galilæa es ? Scrutare et vide {prophetam a Galilæa non surgere}. » VIII:d (Löbe 1839) Quum illi dicerent, neminem principum et pharisæorum credidisse, non considerabant, illum pharisæorum esse et principem Judæorum, et solum principem significatum de « exsecrabilibus », credentem domino, ad objurgationem illorum pravitatis pro eo locutum. qui non perferentes hanc objurgationem responderunt, dicentes : Num etiam tu Galilæus es ? Perscrutare et vide {Johann. 7:52.} — — VIII:d (Marchand) When they said that “Not one of the rulers and the Pharisees believed,” they argued without comprehending that he was indeed a Pharisee and a counselor among the Jews, and was revealed as one of the rulers among the “accursed” believing in the Lord as a rebuke to those wicked people speaking for him; but they, not tolerating the rebuke answered, saying: “Are you also from Galilee? Seek out and see that {a prophet does not arise out of Galilee!}” —

Note: Marchand’s English translation of leaves I and III is taken from The Making of Christian Communities in Late Antiquity and the Middle Ages, edited by Mark F. Williams (London : Anthem Press, 2005, pp. 63-76).

The *Skeireins* text according to the edition of W. Bennett, 1960.
Folium 1 ... saei fraþjai aiþþau sokjai gþ. allai uswandidedun, samana unbrukjai waurþun, jah ju uf dauþaus atdrusun stauai. 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 gþa, þizos manasedais gawaurhtedi uslunein. þata nu gasaiƕands iohannes, þo sei ustauhana habaida wairþan fram fraujin, garehsn, miþ sunjai qaþ: sai, sa ist wiþrus gþs, saei afnimi(þ frawaurht) þizos manasedais. mahtedi sweþauh jah inu mans leik, waldufnja þataine gudiskamma galausjan allans us diabulaus anamahtai; akei was kunnands þatei swaleikamma waldufnja mahtais seinaizos nauþs ustaiknida wesi jan-ni þanaseiþs fastaida garaihteins garehsns, ak nauþai gawaurhtedi manne ganist. jabai auk diabulau fram anastodeinai nih nauþjandin, ak uslutondin mannan jah þairh liugn gaƕotjandin ufargaggan anabusn - þatuh wesi wiþra þata gadob, ei fa qimands mahtai gudiskai jah waldufnja, þana galausidedi jah nauþai du gagudein gawandidedi; nei (a)uk þuhtedi þau in garaihteins gaag(g)wein ufargaggan þo faura ju us anastodeinai garaidon garehsn? gadob nu was mais þans swesamma wiljin ufhausjandans diabulau du ufargaggan anabusn gþs, þanzuh aftra swesamma wiljin gaqissans wairþan nasjandis laiseinai, jah frakunnan unselein þis faurþis uslutondins iesus, iþ sunjos kunþi du aftraanastodeinai þize in gþa usmete gasatjan. inuh þis nu jah leik mans andnam, ei laisareis uns wairþai þizos du gþa garaihteins; swa auk skulda du galeikon seinai frodein, jah mans aftra galaþon waurdam jah waurstwam jah spilla wairþan aiwaggeljons usmete. iþ in þizei nu witodis gaaggwei ni þatain gawandeins ... Folium 2 ...nai galaubeinai wairþands ju faur ina balþeiþ, in mela raihtis þulainais, leik is afar þulain swikunþaba miþ ioseba usfilhands. gaswikunþjands ei ni afwandida sik in fauramaþlje ƕotos. inuh þis jah nasjands nauh miþþan anastodjands ustaiknida þana iupa briggandan in þiudangardjai gþs wig, qiþands: amen amen, qiþa þus, niba saei gabairada iupaþro, ni mag gasaiƕan þiudangardja gþs. iupaþro þan qaþ þo weihon jah himinakundon gabaurþ anþara þairh þwalh usþulan. þammuh þan ni froþ nekaudemus, in þis ei miþþan frumist hausida fram laisarja, inuh þis qaþ: ƕaiwa mahts ist, manna gabairan alþeis wisands? ibai mag in wamba aiþeins seinaizos aftra galeiþan jaggabairaidau? sah, unkunnands auk nauh wisands jah ni kunnands biuhti jah þo leikeinon us wambai munands gabaurþ, in tweifl atdraus. inuh þis qaþ: ƕaiwa mahts ist, manna alþeis wisands gabairan? ibai mag in wamba aiþeins seinaizos aftra galeiþan jah gabairaidau? iþ nasjands þana anawairþan dom is gasaiƕands jah þatei in galaubeinai þei(han) habaida, gaskeirjands imma, swe miþþan unkunnandin, qiþands: amen amen, qiþa þus, niba saei gabairada us watin jah ahmin, ni mag inngaleiþan in þiudan(gardja) gþs. naudiþaurfts auk was. jah gadob wistai du garehsn daupeinais andniman, at raihtis mann us missaleikom wistim ussatidamma, us saiwalai raihtis jah leika, jah anþar þize anasiun wisando, anþaruh þan ahmein - duþþe gatemiba and þana þize laist jah twos ganamnida waihts, swesa bajoþum du daupeinais garehsnais, jah þata raihtis anasiunjo wato jah þana andaþahtan ahman, ei raihtis þata gasaiƕano... Folium 3 ... (ma)naga wesun jainar; þaruh qemun jah daupidai wesun. ni nauhþanuh galagiþs was in karkarai iohannes. þatuh þan qiþands aiwaggelista ataugida, ei so garehsns bi ina neƕa andja was þairh herodes birunain. akei faur þata, at bajoþum [ga]daupjandam jah ainƕaþarammeh seina anafilhandam daupein, miþ sis misso sik andrunnun sumai, ni kunnandans, ƕaþar skuldedi maiza. þaþroh þan warþ sokeins us s(i)ponjam iohannes miþ iudaium bi swiknein. in þizei ju jah leikis hraineino inmaidiþs was sidus jah so bi guþ hrainei anabudana was, ni þanaseiþs judaiwiskom ufarranneinim jah sinteino(m) daupeinim brukjan usdaudjaina, ak iohanne hausjandans þamma faurrinnadin aiwaggeljon. wasuh þan jah frauja þo ahmeinon anafilhands daupein; eiþan garaihtaba warþ bi swiknein sokeins gawagida; unte witoþ þize unfaurweisane missadede ainaizos witoþ raidida, azgon kalbons gabrannidaizos utana bibaurgeinais; afaruh þan þo in wato wairpandans hrain jah hwssopon jah wullai raudai ufartrusnjandans, swaswe gadob, þans ufarmiton munandane. iþ Iohannes idreigos daupein merida jah missadede aflet þaim ainfalþaba gawandjandam gahaihait; iþ fins at afleta frawaurhte jah fragift weihis ahmins jah fragibands im þatei sunjus þiudangardjos wairþaina. swaei sijai daupeins iohannes ana midumai twaddje ligandei, ufarþeihandei raihtis witodis hrainein, iþ minnizei filaus aiwaggeljons daupeinai; inuh þis bairhtaba uns laiseiþ qiþands: aþþan ik in watin izwis daupja, iþ sa afar mis gagganda swinþoza mis ist, þizei ik ni im wairþs anahnewands andbindau skaudaraip skohis is; sah þan izwis daupeiþ in ahmin weihamma. bi garehsnai nu ... Folium 4 So nu faheþs meina usfullnoda. jains skal wahsjan, iþ ik minznan. eiþan nu siponjam seinaim, þaim bi swiknein du Judaium sokjandam[s] jah qiþandam sis: rabbei, saei was miþ þus hindar Jaurdanau, þammei þu weitwodides, sai sa daupeiþ, jah allai gaggand du imma - nauh unkunnandans þo bi nasjand; inuh þis laiseiþ ins qiþands: jains skal wahsjan, iþ ik minznan. (a)þþan so bi ina garehsns du leitilamma mela raihtis bruks was jah fauramanwjandei saiwalos þize daupidane fralailot aiwaggeljons mereinai: iþ fins laiseins anastodjandei af iudaia jah and allana midjungard gaþaih, and ƕarjano þeihandei und hita nu, jah aukandei, all manne du gudis kunþja tiuhandei. inuh þis jah skeirs wisandei. mikilduþs [jai fin] fins wulþaus kannida qiþands: sa iupa(þ)ro qimands ufaro allaim ist. ni þatei ufaro wisandan sware kannidedi, ak jah swalauda is mikil duþais maht insok jah himinakundana jah iupaþro qumanana qiþands, iþ sik airþakundana jah us airþai rodjandan, in þizei wistai manna was jaþþe weihs jaþþe praufetus wisands jag garaihtein weitwodjands, akei us airþai was jah us waurdahai wistai rodjands: iþ sa us himina qumana, jabai in leika wisan þuhta, akei ufaro allaim ist, jah þatei gasaƕ jag gahausida þata weitwodeiþ, jah þo weitwodida is ni ainshun nimiþ. jah þauhjabai us [air] himina ana (a)irþai in manne garehsnais qam, akei ni þe haldis airþeins was nih us airþai rodjands, ak himinakunda anafilhands fulhsnja þoei gasaƕ jag gahausida at attin. þo nu insakana wesun fram Iohanne ni (in) þis þatainei, ei fins mikilein gakannidedi, ak du gatarhjan (jah gasakan) þo afgudon haifst sabailliaus jah Markailliaus, þaiei ainana anananþidedun qiþan attan jah sunu. iþ anþar sa weiha ... Folium 5 ...ma du attin sweriþos, at allamma waurstwe ainaizos anabusnais beidiþ. iþ þatei raihtis þana frijondan anþaranuhþan þana frijo[s]dan, anþarana taiknjandan anþaranuhþan galeikondan jainis waurstwam - (þ)atuh þan insok kunnands þize anawairþane airzein, ei galaisjaina sik bi þamma twa andwairþja attins jah sunaus andhaitan jah nu miþqiþaina. anduh þana laist skeiris brukjands waurdis qaþ: swaswe auk atta urraiseiþ dauþans jah liban gataujiþ, swa jah sunus þanzei wili liban gataujiþ, ei swesamma wiljin jah swesai mahtai galeikonds þamma faurþis gaqiujandin dauþans, gahaitands þize ungalaubjandane þrasabalþein andbeitands gasok. nih þan atta ni stojiþ ainnohun, ak staua alla atgaf sunau. iþ nu ains jah sa sama wesi bi sabailliaus insahtai, missaleikaim bandwiþs namnam, ƕaiwa stojan jah ni stojan, sa sama mahtedi? ni auk þatainei namne inmaideins twaddje andwairþje anþarleikein bandweiþ, ak filaus mais waurstwis ustaikneins, anþarana raihtis ni ainnohun stojandan, ak fragibandan sunau stauos waldufni, jah is andnimands bi attin þo sweriþa jah alla staua bi jainis wiljin taujands, ei allai sweraina sunu, swaswe swerand attan. skulum nu allai weis at swaleikai jah swa bairhtai insahtai gþa unbauranamma andsaljan sweriþa jah ainabaura sunau gþs gþ wisan[san] (ga)kunnan, eiþan galaubjandans sweriþa ju ƕaþaramme usgibaima bi wairþidai; unte þata qiþano: ei a(l)lai sweraina sunu, swaswe swerand attan, ni ibnon ak galeika sweriþa usgiban uns laiseiþ. jah silba nasjands bi siponjans bidjands du attin qaþ: ei frijos ins, swaswe frijos mik. ni ibnaleika frijaþwa ak galeika þairh þata ustaikneiþ. þammuh samin haida.... Folium 6 ...nands, unswikunþozei warþ bi nauþai jainis insahts, swe silba is qiþiþ: jains skal wahsjan, iþ ik mi(n)znan, in þizei nu du leitilai ƕeilai galaubjan iohanne hausjan... þuhtedun, iþ afar ni filu ufarmaudein þo bi ina atgebun, eiþan waila ins maudeiþ qiþands: jains was lukarn brinnando jah liuhtjando, iþ jus wildeduþ swignjan du ƕeilai in liuhada is. aþþan ik haba weitwodiþa maizein þamma iohanne; þo auk waurstwa þoei atgaf mis atta, ei ik taujau þo, þo waurstwa þoei ik tauja, weitwodjand bi mik, þatei atta mik insandida. jains auk manniskaim waurdam weitwodjands tweifljan þuhta, sunjeins wisands, þaim unkunnandam mahta; iþ attins þairh meina waurst(wa) weitwodei alla ufar insaht manniskodaus Iohannes unandsok izwis undredan mag kunþi. unte ƕarjatoh waurde at mannam innuman maht ist anþarleikein inmaidjan, iþ þo weihona waurstwa, unandsakana wisandona, gaswikunþjandona þis waurkjandins dom, bairhtaba gabandwjandona þatei fram attin insandiþs was us himina. inuh þis qiþiþ: jah saei sandida mik atta, sah weitwodeiþ bi mik. aþþan missaleiks jah in missaleikaim melam attins bi [i] ina warþ weitwodeins, suman þairh praufete waurda, sumanuhþan þairh stibna us himina, sumanuhþan þairh taiknins. iþ in þizei (þaim) swa waurþanam hardizo þizei ungalaubjandane warþ hairto, inuh þis garaihtaba anaaiauk qiþands: nih stibna is ƕanhun gahausideduþ nih siun is gaseƕ(uþ), jah waurd is ni habaiþ wisando in izwis, þande þanei insandida jains, þammuh jus ni galaubeiþ. unte at þaim gaƕairbam frakunnan ni skuld ist, iþ sumai jah stibna is gahausidedun, sumai þan is siun seƕun: audagai auk þan qaþ þai hrainjahairtans, unte þai gþ gasaiƕand. jah ju þaþro swe wadi þairh ... Folium 7 ...ahun kunnandins fins maht jah andþaggkjandins sik is waldufneis. nih ist ains ak jah Andraias, saei qaþ: ist magula ains her, saei habaiþ ·e· hlaibans barizeinans jah twans fiskans, analeiko swe Filippus gasakada, ni waiht mikil(duþa)is hugjands nih wairþidos laisareis andþaggkjands, þairh þoei usbar qiþands: akei þata ƕa ist du swa managaim? iþ fa andtilonds ize niuklahein qaþ: waurkeiþ þans mans anakumbjan. iþ eis at hauja managamma wisandin in þamma stada, þo filusna anakumbjan gatawidedun, fimf þusundjos waire inuh qinons jah barna swe at mikilamma nahta(mata anaku)mbjandans at ni wisandin aljai waihtai ufar þans fimf hlaibans jah twans fiskans, þanzei nimands jah awiliudonds gaþiuþida, jah swa managai ganohjands ins wailawiznai ni þatainei ganauhan þaurftais im fragaf, ak filaus maizo; afar þatei matida so managei, bigitan was þizei hlaibe ·ib· tainjons fullos, þatei aflifnoda. samaleikoh þan jah (andnemun) þize fiske, swa filu swe wildedun. nih þan ana þaim hlaibam ainam seinaizos mahtais filusna ustaiknida, ak jah in þaim fiskam. swa filu auk swe (gatawida i(n)s þa(þ)ro l[(a)]s ize wairþan, swaei ainƕarjanoh, swa filu swe wilda andniman is, gatawida; jah ni in waihtai waninassu þizai filusnai wairþan gatawida, akei nauh us þamma filu mais siponjans fullafah(i)da jah anþarans gamaudida gaumjan, þatei is was sa sama, saei in auþidai ·m· jere attans ize fodida. þanuh biþe sadai waurþun, qaþ siponjam seinaim: galisiþ þos aflifnandeins drausnos, ei waihtai ni fraqistnai. þanuh galesun jah gafullidedun ·ib· tainjons gabruko us þaim ·e· hlaibam barizeinam jah ·b· fiskam, þatei aflifnoda at þaim ... Folium 8 ... (ains)hun uslagida ana <i>na handuns, <a>t weihai auk is mahtai unanasiuniba unselein ize nauh disskaidand(e)in jah ni uslaubjandein faur mel sik gahaban. galiþun (þan) þai andbahtos du þaim auhumistam gudjam jah Fareisaium. þaruh qeþun du im [jai] jainai: duƕe ni attauhuþ ina? <a>ndhofun þan þai andbahtos qiþandans: þatei ni ƕanhun aiw rodida manna swaswe sa manna. soh þan andahafts du gasahtai, maizuh þan du afdomeinai jainaize ungalaubeinai warþ. andhofun auk jainaim anahaitandam im, in þizei ni attauhun ina, ni andsitandans jainaize unselein, þize anahaitandane im, ak mais sildaleikjandans fins laisein, swikunþaba in allaim alamannam faurawisan rahnidedun. iþ jainai in unseleins seinaizos balþein ize ni usþulandans miþ hatiza andhofun wiþra ins qiþandans: ibai jah jus afairzidai siuþ? sai, jau ainshun þize reike galaubidedi imma aiþþau þize fareisaie, alja so managei, þaiei ni kunnun witoþ, fraqiþanai sind. þoh þan miþ baitreins þwairhein(s) rodidedun, in þammei liugandans bigitanda, ei ni ain(s)hun reike aiþþau fareisaie galaubidedi imma, at neikaudaimau bi garehsnai gþs qimandin at imma in naht jah miþ balþein faur sunja insakandin jah qiþandin im: ibai witoþ unsar stojiþ mannan [ktl jah los] at jainaim qiþandam þatei ni ainshun þize reike jah Fareisaiei galaubida, ni fraþjandans sok[u] þatei sa raihtis Fareisaius was jah ragineis Judaie jah ains reike ustaikniþs us þaim fraqiþanam was galaubjands fin, du gasahtai jainaize unseleins faur ina rodjands. iþ eis ni usþulandans þo gasaht andhofun qiþandans: iba jah þu us Galeilaia is? ussoke jah saiƕ þatei ...

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Deus vult !	— Þeedrich ( Inscriptio electronica : Theedrich@harbornet.com )
	Dies immutationis recentissimæ : die Mercurii, 2015 Apr 8