Taikns Galaubeinais

Translated from the original Koine Greek.

Useful links:

• https://praylingo.com/nicene-creed/
• https://stpaulsirvine.org/the-creed-with-scriptural-references/

Fredrik Adevåg’s translation: https://gutrazda.wordpress.com/neogothic/writings/nicene-creed/

• 1. Νίκαια /nǐː.kai̯.a/ → /ˈni.cɛ.a/ → /ˈni.ce.a/ *Nikaia, following attested Iudaia from Ἰουδαία. Attested Kustanteinus though using Kon-as it’s attested only in the calendar and there’s misspellings in there. There’s attested dative Daikapaulein and genitive Daikapaulaios for Decapolis and dative Iairaupaulein for Hierapolis. The -aios seems to have been pulled directly from the Greek declension, but not the -ein. With the ancient Greek vocative being -i and the modern nominative being -i, I’m standardising it to an -ein declension.
• 2. du not in, for galaubjan, galaubeiþ du guda [John 14:1]
• 3. “of all things” [Luke 2:20], alls singular when “every”, plural “all”
• 4. Skeireins 5
• 5. Luke 1:13
• 6. before [John 17:24]
• 7. The Greek is still in accusative but following German and Hungarian versions where this part is in nominative.
• 8. us mann, out of (the mouth of) man [Mark 7:15]
• 9. ποιητὴν (origin of “poet”) and ποιηθέντα (“poetised”) being related, using gaskapjan here.
• 10. Using -eins “made of”, as in, “(made) of the same substance/essence”. The vagueness of it improves it as it makes you think and look up the meaning, instead of just accepting the simplicity of “of one substance/being”. -al in consubstantial seems to equate somewhat to -eins: aiweins: eternal; ahmeins: spiritual; leikeins: corporeal, carnal; sunjeins: factual. There’s ibnaleiks from Skeireins 5 but unsure how it’s used, the word parts (even-ly, eben-lich) are weird, and might not even be good to use as the Skeireins is Arian (ni ibnaleika).
• 11. In dative: Oxford “4.41 Dative with adjectives” p146. Relevant example: ibnans aggilum [Lk 20:36] ‘equal to the angels’.
• 12. πάντα regularly translated to either all or allata. Using allata as found in “all things are possible to him that believeth” Mark 9:23, “with God all things are possible” Mark 10:27, “remember me in all things” Corinthians I 11:2, “all things are for your sakes” Corinthians II 4:15, “fill all things” Ephesians 4:10. “allata” seems to reference “absolutely all things” more often, while “all” seems to be “all things” of a limited scope more often. Also, “allata wairþiþ” Matthew 5:18.
• 13. Mark 2:27 ἐγένετο seems to often translate to just warþ to mean “came to pass”, “all things (came to pass|became|happened)”. It also translates to gaskapan warþ, though I like that it doesn’t just include creation, but happenings/events too.
• 14. Line from 1 Cor 8:6, missing in the Gothic Bible sadly.
• 15. atgaggands dalaþ Luke 6:17, dalaþ atgaggandam Luke 9:37, rain descended = atïddja dalaþ Matthew 7:25
• 16. σὰρξ ἐγένετο “became flesh” John 1:14 not attested sadly. Strangly, both σῶμα (body) and σὰρξ (flesh) translate very consistently to leik in the Bible. In context, leik in “leik warþ” would make more sense to mean flesh, so that’s what I’ve gone with.
• 17. Magaþais Mariam [Luke 1:27] Mariam used in Luke to introduce her using the aramaic name, but elsewhere there’s Marja and Maria. Marja is also used for Mary Magdalene but Maria only for the Virgin Mary, so using that which is probably common use, Magaþs Maria.
• 18. under authority Matthew 8:9
• 19. 1 Corinthians 1:13
• 20. þulan is used in the Skeireins to refer to the passion of Christ.
• 21. 1 Corinthians 15:4, doesn’t seem to require ana
• 22. 1 Corinthians 15:3,4
• 23. ascend into heaven Romans 10:6
• 24. Mark 14:62 af taihswon sitandan
• 25. come again John 14:3
• 26. saei skal stojan qiwans jah dauþans [2 Timothy 4:1] has skal before the stojan, is it required?
• 27. þiudinassaus … ni wairþiþ andeis Luke 1:33
• 28. seems to be an emphasis in the Greek with “the/who” in this paragraph.
• 29. Mark 7:20
• 30. spoken by prophet Matthew 27:9
• 31. *kaþauleigs; apaustaulus + -eigs -> *apaustauleigs
• 32. They profess Titus 1:16
• 33. The Greek translates to two different versions: du aflageinai frawaurhte (Mark 1:4) and du fraleta frawaurhte (Luke 3:3), went with latter as its parts (send away, let go) are closer to the Greek, a sort of a nice freeing sense, while the former just “putting it down”
• 34. Matthew 11:3; to look for/expect: beidan + genitive, there’s also wenjan but that includes hope which is missing in the Greek, and would also skew the meaning perhaps. This is about belief in it happening, hope has uncertainty. urrist only has one attestation.
• 35. Luke 3:7