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Faites donc plaisir aux amis  (← links)\nLa sirène du Mississipi  (← links)\nLa bonne tisane  (← links)\nLa ragazza che sapeva troppo  (← links)\nDer amerikanische Freund  (← links)\nL'amour à la mer  (← links)\nLove Actually  (← links)\nLe tigre se parfume à la dynamite  (← links)\nLe vicomte règle ses comptes  (← links)\nLe voyage à Biarritz  (← links)\nLes chinois à Paris  (← links)\nLes ennemis  (← links)\nLes tribulations d'un Chinois en Chine  (← links)\nDer Stand der Dinge  (← links)\nInception  (← links)\nL'ours  (← links)\nWhere Love Has Gone  (← links)\nNe réveillez pas un flic qui dort  (← links)\nNestor Burma  (← links)\nSin noticias de Dios  (← links)\nGotcha!  (← links)\nDouce violence  (← links)\nThe Good German  (← links)\nFrom Paris with Love  (← links)\nUn homme est mort  (← links)\nThe Donna Reed Show  (← links)\nBlue Hawaii  (← links)\nNe le dis à personne  (← links)\nLa guerre est finie  (← links)\nCategory 7: The End of the World  (← links)\nDrei Bayern in Bangkok  (← links)\nLes Sultans  (← links)\nLine  (← links)\nChaque jour a son secret  (← links)\nThe Weather Man  (← links)\nDave  (← links)\nAfter the Sunset  (← links)\nFinding  (← links)\nMiddle Men  (← links)\nBig Boy (2010)  (← links)\nDas Mädchen von Hongkong  (← links)\nThe Naked Venus  (← links)\nRadiostars  (← links)\nRansom  (← links)\nThe Bridges at Toko-Ri  (← links)\nCrash! Che botte strippo strappo stroppio  (← links)\nSans mobile apparent  (← links)\nJerry Cotton - Der Tod im roten Jaguar  (← links)\nHercules in New York  (← links)\nNarazu-Mono  (← links)\nThe Man Between  (← links)\nFlight (2012)  (← links)\nAlle Tage ist kein Sonntag (1959)  (← links)\nWenn der Vater mit dem Sohne  (← links)


'drugaþ' - Bosworth–Toller Anglo-Saxon Dictionary\nf. l. drúgaþ; m., and add , drúgoþa, an; m. I. drought Drúgoða eów cymð, þonne gé rénas behófedan, Wlfst. 297, 10. Drúgaþe (-a ?), Wrt. Voc. i. 53, 43. II. a dry place Hí dweledon on wéstene on drúgoþe erraverunt in solitudine in inaquoso, Ps. L. 106, 4.\nToller, T. Northcote, and Joseph Bosworth. "drugaþ." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 158.\ndrugaþ drugoþ, e; f. [drige dry] A DROUGHT, dryness; siccĭtas, arĭdĭtas Drugaþ [MS. drugaþe] siccĭtas vel arĭdĭtas, Ælfc. Gl. 96; Som. 76, 35; Wrt. Voc. 53, 43. Drugaþ oððe hǽþ siccĭtas, Wrt. Voc. 76, 77. Bearn Israéla eódon þurh drugode fīlii Israel ambulāvērunt per siccum, Ps. Lamb. fol. 189 a, 21.


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Hexagram 20 and hexagram 59 («Viewing (guān). Contemplation» and «Dispersing (huàn). Dispersion») | Book of Changes (I Ching)


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c. 950–c. 1010\nEducated at Winchester\nEntered the Benedictine abbey at Cerne Abbas (987+)\nFirst abbot of Eynsham (1005)\nMost productive named Anglo-Saxon author\nCatholic Homilies and additional homilies\nA grammar of Latin\nA Latin colloquy\nTranslations of Scripture:\nHalf of Genesis\nPart of Numbers\nPart of Joshua (in paraphrase)\nPart of Judges (in paraphrase)\nSelections from Kings\nJob (in paraphrase; or take under “homilies”)\nMaccabees (condensed, rearranged, and commentarized)\nJudith (in paraphrase; or take under “homilies”)\nEsther (in paraphrase)\nFrom the Preface to ÆCHom I\nÞa bearn me on mode ic truwige ðurh godes gife. þæt ic ðas boc of ledenum gereorde to engliscre spræce awende. na þurh gebylde micelre lare. ac for ðan ðe ic geseah ⁊ gehyrde mycel gedwyld on manegum engliscum bocum. ðe ungelærede menn ðurh heora bilewitnysse to micclum wisdome tealdon. ⁊ me ofhreow þæt hi ne cuðon ne næfdon ða godspellican lare on heora gewritum. buton ðam mannum anum ðe þæt leden cuðon. ⁊ buton þam bocum ðe ælfred cyning snoterlice awende of ledene on englisc. ða synd to hæbbene.\nFrom the Preface to Alfred’s CP\nme com swiðe oft on gemynd, hwelce wiotan iu wæron giond Angelcynn, […] ⁊ hu man utanbordes wisdom ⁊ lare hieder on lond sohte, ⁊ hu we hie nu sceoldon ute begietan gif we hie habban sceoldon. Swæ clæne hio wæs oðfeallenu on Angelcynne ðæt swiðe feawa wæron behionan Humbre ðe hiora ðeninga cuðen understondan on Englisc, oððe furðum an ærendgewrit of Lædene on Englisc areccean; ⁊ ic wene ðætte noht monige begiondan Humbre næren.\nÐa gemunde ic hu sio æ wæs ærest on Ebreisc geðiode funden, ⁊ eft, ða hie Creacas geliornodon, ða wendon hie hie on hiora agen geðiode ealle, ⁊ eac ealle oðre bec. ⁊ eft Lædenware swæ same, siððan hie hie geliornodon, hie hie wendon ‹ealla› ðurh wise wealhstodas on hiora agen geðiode. Ond eac ealla oðræ Cristnæ ðioda sumne dæl hiora on hiora agen geðiode wendon. Forðy me ðyncð betre, gif iow swæ ðyncð, ðæt we eac sumæ bec, ða ðe niedbeðearfosta sien eallum monnum to wiotonne, ðæt we ða on ðæt geðiode wenden ðe we ealle gecnawan mægen […]. Lære mon siððan furður on Lædengeðiode ða ðe mon furðor læran wille ⁊ to hieran hade don wille.\nAlfred’s Translation Programme\nGregory’s Pastoral Care (c. 590, on pastoral duties)\nGregory’s Dialogues (593–94, on Italian saints)\nAugustine’s Soliloquies (c. 387, on the soul)\nBoethius’s Consolation of Philosophy (c. 524, on transience)\nOrosius’s Historiae adversus paganos (c. 417, on pagan history and geography)\nBede’s Ecclesiastical History of the English People (731, on Christian England)\nC7 Ordo Romanus XIV Vigils Readings\nQuinquagesima to Palm Sunday Pentateuch, Joshua, Judges\nHoly Week Isaiah, Jeremiah\nEastertide Epistles, Acts, Revelation\nPentecost to October Kings, Chronicles\nOctober to Advent Solomon, Judith, Esther, Maccabees, Tobit\nDecember to Epiphany Isaiah, Jeremiah, Daniel\nEpiphany to Quinquagesima Ezekiel, Minor Prophets, Job


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landscape geosphere - это... Что такое landscape geosphere?\n<01> ландшафтная оболочка (географическая оболочка)\nСмотреть что такое "landscape geosphere" в других словарях:\nDougal Jerram — Born 1969 (age 41–42) London, England Alma mater Cardiff University, University of Liverpool … Wikipedia\nNoosphere — ( /ˈnoʊ … Wikipedia\nPotrillo volcanic field — The Potrillo Volcanic Field is a monogenetic volcanic field located on the Rio Grande Rift in New Mexico, USA and Chihuahua, Mexico. It lies convert|35|km|mi|0 west of El Paso, Texas. Rio Grande Rift *Rifting began in Late Oligocene cite book |… … Wikipedia


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Bosworth/Toller, page b0788\nThis is page 788 of An Anglo-Saxon Dictionary by Bosworth and Toller (1898)\nREÁFOL - RECCEND\nreáfol; adj. Rapacious :-- Reáfol captator, Germ. 397, 19. Cild ácenned þríste reáful ofermód him sylfum gelícigende a child born on the thirteenth day of the moon will be bold, rapacious, arrogant, pleasing himself, Lchdm. iii. 190, 14. v. next word.\nreáfolness, e; f. Rapacity :-- Reáfulnesse rapacitatis, Hpt. Gl. 508, 44.\nreáfung, e; f. Plundering, spoiling :-- Atheniensum se sige and seó reáfung ðæs Persiscan feós tó máran sconde wurde forðon siððan hié welcgran wæ-acute;ron hié eác bleáðran gewurdon castra regiis opibus referta ceperunt, non parvo quidem antiquae industriae damno. Nam post hujus praedae divisionem, aurum Persicum prima Graeciae corruptio fuit, Ors. 2, 5; Swt. 84, 21.\nreám, es; m. Cream :-- Wið ðon ðe mon blóde hræ-acute;ce and spíwe; genim god beren mela and hwít sealt, dó on reám oððe góde fléte, Lchdm. ii. 314, 2. [Cristened we weore In red rem Whon his bodi bledde on þe Beem, H. R. 146, 144. Ream (subst. and verb) cream, Jamieson. See also Halliwell's Dict. where instances of milkes rem are given under ream. Du. room : M. H. Ger. roum : Icel. rjómi.]\nreáma. v. reóma.\nréc, es; m. Reek, smoke :-- Réc fumus, Wrt. Voc. i. 284, 18 : 66, 45 : ii. 36, 54. Of ðære stówe steám up árás swylce réc, Elen. Kmbl. 1604; El. 804. Réce hí gelícast geteoriaþ sicut deficit fumus, deficiant, Ps. Th. 67, 2. Geondfolen fýre, réce and reáde lége, Cd. Th. 3, 31; Gen. 44. In onlícnesse uppástígendra yselena mid réce instar favillarum cum fumo ascendentium, Bd. 5, 12; S. 628, 23. Hé geseah ðone líg ðæs fýres and ðone réc ofer ðære burge wallas áhefenne, 3, 16; S. 543, 2 : Cd. Th. 155, 26; Gen. 2578. Bráde lígas, swilce eác ða biteran récas, 21, 17; Gen. 325. Ic folcsalo bærne, récas stígaþ haswe ofer hrófum, Exon. Th. 381, 5; Rä. 2, 6. [O. Frs. rék : O. Sax. wíh-rók : O. Du. rook : O. H. Ger. rouh : Icel. reykr.] v. swefel-, wæl-, wudu-réc.\nrécan; p. réhte To smoke (trans.), steam :-- Réhte (Wrt. reþte : Wülck. reohte) fumarat, Wrt. Voc. ii. 151, 55. Ðám mannum ðe fram ðære teóþan tíde ne geseóþ, ðæs ylcan drinces smýc heora eágan onfón and mid ðam broþe récen, and ða litre wæ-acute;ten, and gníden and mid smyrgen, Lchdm. i. 346, 22. [O. H. Ger. rouhan; p. ta thurificare, sufire, vaporare : Icel. reykja; p. ta to smoke (trans.).] v. reócan.\nrécan, réccan (reccan?); p. róhte To care, reck, (1) with gen. :-- Ne can ic eów ne ic eówer récce I know you not and I care not for you, L. Ælfc. P. 40; Th. ii. 380, 3. Ðú æ-acute;fre ne récst æ-acute;niges þinges (cf. ðú ne wilnast nánes óðres þinges, Bt. 23; Fox 80, 2) ofer ða áne, Met. 12, 31. Biþ micel ræ-acute;d ðam ðe his sylfes récþ, Homl. Skt. i. 12, 122, 132. Se deáþ swelces ne récþ, Bt. 19; Fox 68, 32. Hé wæ-acute;pna ne récceþ, Beo. Th. 873; B. 434. Ne réccaþ hí ðara metta, Bt. 25; Fox 88, 19. Hí habbaþ cornes swá fela swá hí mæ-acute;st récceaþ (réccaþ, MSS. P. S.) they have as much corn as ever they care for, Lchdm. iii. 254, 5 : Wulfst. 132, 21. Wé willaþ nú on Englisceum gereorde secgean ðám ðe his (the book) récceaþ, Basil prm. ; Norm. 32, 14. Hwæt róhte ic hwæðer ic wæ-acute;re gyf ic ne lyfde, oððe hwæt róhte ic ðæs lýfes gyf ic náwiht nyste, Shrn. 194, 2. Hé læ-acute;rde ðæt ða þearfan ne wénden ðæt God heora ne róhte, Ps. Th. arg. 48. Ðæ-acute;r læig ðæt reáf beæftan, forðon ðe hé ne róhte ðæs eorþlícan reáfes, syððan hé of deáþe árás, Homl. Th. i. 224, 4. Feores hí ne róhton, Byrht. Th. 139, 27; By. 260. Hié ðæs ne róhton, Cd. Th. 79, 31; Gen. 1319 : 228, 13; Dan. 201 : Exon. Th. 88, 17; Cri. 1441. Gif ðú ðínes feores récce, 119, 30; Gú. 262. Gif ðú aldres récce, Cd. Th. 160, 27; Gen. 2656. Gif hwelc wíf forlæ-acute;t hiere ceorl and nimþ hire óðerne wénestú récce hé hire æ-acute;fre má (numquid revertetur ad eam ultra?) Past. 52, 3; Swt. 405, 12 : L. Alf. 12; Th. i. 46, 15 : L. A. G. prm. ; Th. i. 152, 6. (1 a) used impersonally with acc. of person :-- Hí ðæs metes ne récþ (cf. above, Bt. 25; Fox 88, 19), Met. 13, 45. [Cf. me ne reccheð (naut I ne recche, MS. C.) non requiro, A. R. 104, 21.] (2) with a preposition :-- Ðú eart sóðfæst and ðú ne récst be æ-acute;negum menn (non curas quemquam), Mk. Skt. 12, 14. (3) with a clause :-- Ne récþ God, ðeáh ic ðus ðó non requiret Deus, Ps. Th. 9. 33. Hwæt réce wé hwæt wé sprecan quid curamus quid loquamur? Coll. Monast. Th. 18, 14. Gé ne réccaþ hweðer gé áuht tó góde dón, Bt. 18, 4; Fox 66, 20. Hié ne récceaþ hwæðer, Past. 19, 2; Swt. 145, 21. Se cyng ne róhte ná hú swíðe synlíce ða geréfan hit begeátan, ne hú manige\nunlaga hí dydon, Chr. 1086; Erl. 220, 12. Hí woldon on elþeódignesse beón, hí ne róhton hwæ-acute;r, 891; Erl. 88, 8. Men ne róhton hwæt hý worhtan, Wulfst. 163, 16. [Laym. rehchen, recchen (with gen.) : O. and N. recche; recþ (3rd pers.) : Piers P. Chauc. recche, rekke : Havel. recke : O. Sax. rókian : O. H. Ger. ruohian : Icel. rœkja.]\nreccan; p. reahte, rehte. I. to stretch, extend :-- Wið hæ-acute;r-scearde ... onsníð mid seaxse, seówa mid seolce fæste ... gif tósomne teó rece mid handa for harelip ... cut with a knife, sew fast with silk ... if there be contraction (where the stitches are) smooth out with the hand, Lchdm. ii. 56, 9. II. to hold out to another, to give; porrigere :-- Hærfest tó honda hérbúendum rípa receþ (cf. hærfest bryngþ rípa bléda, Bt. 39, 13; Fox 234, 15), Met. 29, 63. Eall ðæt ofer biþ tó láfe on heora weoruldspédum árfæstum and gódum is tó recceanne and tó syllanne omne quod superest, in causis piis ac religiosis erogandum est, Bd. 1, 27; S. 489, 27. III. to stretch one's steps, to tend, to go, stray :-- Hé nát hwider hé recþ mid ðám stæpum his weorca quo gressus operis porrigat, nescit, Past. 11, 1; Swt. 65, 9. Gif hé (a close) biþ untýned, and recþ (receþ, MS. H.) his neáhgebúrcs ceáp in on his ágen geat, L. In. 40; Th. i. 126, 14. [Swa sone swa heo mihten ut of scipe heo rehten, Laym. 25646.] IV. to unfold a tale, to narrate, recite, tell, say :-- Recceo alligeo (allego), Txts. 39, 139. Ic recce (narrabo) ealle wundra ðíne, Ps. Spl. 9, 1. Ic ðé má be Gode recce, Bt. 35, 3; Fox 158, 9. Ðonne hé eall ðis recþ and sægþ, Blickl. Homl. 91, 14. Hwæt synt ða spæ-acute;ca ðe gyt recceaþ (confertis) inc betwýnan, Lk. Skt. 24, 17. Hé rehte him óðer bigspel aliam parabolam proposuit illis, Mt. Kmbl. 13, 24, 31. Ðá reahte heora æ-acute;gðer his spell each of them told his tale, Chart. Th. 170, 14. Hé him his earfoþa rehte, Guthl. 19; Gdwin. 76, 19. Ymb ðæt reahte Paulus swíðe wel quod bene Paulus exprimit, Past. 51, 1; Swt. 395, 11. Rehte, 51, 2; Swt. 395, 26. Hé him rehte hú myccle scipbrocu hé gebád, Blickl. Homl. 173, 6. Spell ðæt ús reahte Platon, Met. 22, 53. Rehte, Beo. Th. 4226; B. 2110. Hé Dryhtnes lof reahte, Exon. Th. 111, 23; Gú. 131. Ðam wit rehton (narravimus) uncer swefen, Gen. 41, 12. Ne nán ne dyrstlæ-acute;ce ðæt hé óðrum recce, oððe mid wordum gecýðe, hwæt hé bútan mynstre geseah, R. Ben. 128, 4. Reccan expedire, Wrt. Voc. ii. 31, 26. Ic ðé mæg reccan sum spell, Bt. 38, 1; Fox 194, 1. Reccan race, 38, 6; Fox 208, 4. Bigspell reccan in parabolis loqui, Mk. Skt. 12, 1. Reccean and secggan, Blickl. Homl. 55, 28. Godes béc reccean and ræ-acute;dan, and godspell secggean, 111, 17. Reccean ymbe Dauides dæ-acute;da sume, Past. 28; Swt. 196, 10. Sint tó recceanne ða godcundan cwidas divinae sententiae proferendae sunt, 37, 2; Swt. 265, 22. Tó lang ys tó reccenne too long to tell, Beo. Th. 4192; B. 2093. Hé his intingan wæs reccende causam dicturus, Bd. 5, 19; S. 639, 19. Reccendes loquentis, narrantis, Hpt. Gl. 460, 68. [Ic þe wulle recchen (telle of 2nd MS.) deorne runen, Laym. 14679. V. to unfold the meaning of anything, to explain, interpret, expound :-- Eall hé his leorningcnihtum ásundron rehte (disserebat), Mk. Skt. 4, 34. Rehte interpraetabatur, Lk. Skt. 24, 27. Ðá wæs ic ungleáw ðæs geþeódes ... ðá rehte hit mé se bisceop and sægde, Nar. 29, 16. Hú gleáwlíce hé ðæt swefen rehte quod prudenter somnium dissolvisset, Gen. 40, 16. Rece, wísworda gleáw, hwæt sió wiht síe, Exon. Th. 455, 19; Rä. 33, 13. Hér begann se deófol tó reccanne hálige gewritu and hé leáh mid ðære race here the devil began to expound holy writ, and he was false in his exposition, Homl. Th. i. 170, 4. [Ðe king him bad ben harde and bold, If he can rechen ðis dremes wold; He told him quat him drempte o niht, And Josep rechede his drem wel rigt, Gen. and Ex. 2121-4.] VI. to unravel a difficult case, give a solution of a difficult question :-- Wé sæ-acute;dan hú wé hit reahtan and be hwý wé hit reahtan we said what decision we had come to in the case, and on what grounds we had come to it, Chart. Th. 171, 5-7. VII. to rule, direct, guide :-- Eal ic under heofones hwearfte recce, Exon. Th. 424, 3; Rä. 41, 33. Ðú recest (reges) hí, Ps. Spl. 2, 9. Ðú ðe reccest and ræ-acute;dest qui regis, Ps. Th. 79, 1. Hé ræ-acute;t ús and recþ reget nos, 47, 12 : Mt. Kmbl. 2, 6. Receþ regit, Bd. 5, 18; S. 635. 34. Ðes cásere framlíce rehte ða cynewísan fortissime rempublicam rexit, 1, 8; S. 476, 7. Hé Ispania heóld and rehte Hispaniam regebat, 1, 8; S. 479, 29 : 2, 2; S. 500, 10 : 4, 27; S. 603, 35. Justus reahte ða gesomnunge æt Hrofes ceastre, 2, 7; S. 509, 10. Steóran and reccan ðone anweald ðe mé befæst wæs, Bt. 17; Fox 58, 27. Sealde hé ðæt mynster tó reccanne his bréðer, Bd. 3, 23; S. 555, 15. Tó healdanne and tó reccanne micelne ðæ-acute;l ríces, 5, 19; S. 638, 3. Hé ða cyricean wæs reccende and stýrende, S. 689, 12 VII a. to correct :-- Seó cyrice sum þing þurh wælm receþ (corrigit), 1, 27; S. 491,30. [Goth. uf-rakjan to stretch out : O. Sax. rekkian : O. H. Ger. reckian tendere, extendere, expandere, porrigere, narrare, explicare, disserere : Icel. rekja to unwind, spread out, unfold.] v. á-, and-, be-, ge-, ofer-reccan.\n-recce. v. earfoþ-recce.\nrécce-leás. v. réce-leás.\nreccend, es; m. A ruler, governor. (1) applied to the Deity :-- God eálá ðú micele reccend (rector), Hymn. Surt. 72, 1 : Exon. Th. 2, 12; Cri. 18. Þeóda reccend, Ps. Th. 101, 1. God is ealra þinga reccend, Bt. 35, 5; Fox 166, 9. Dryhten úre reccend is hé ðara læssena ríca reccend is, Ors. 2, 1; Swt. 58, 22-25. God is scyppend and reccend ealra his gesceafta, Blickl. Homl. 185, 27 : Met. 4, 30. Ealra gesceafta reccend and stýrend, Wulfst. 255, 17. Án metod, reccend and ríce, Cd. Th. 252, 17; Dan. 580 : Exon. Th. 422, 8; Rä. 41, 3. (2) used of earthly rulers :-- Ðæt folc biþ gesæ-acute;lig þurh snoterne cyning, sigefæst and gesundful þurh gesceádwísne reccend, Homl. Th. ii. 320, 2. Nis ðeós þeód wyrðe ðæt hí swylcne reccend and cyning (as Oswine) habban, Bd. 3, 14; S. 541, 8.


'husc-lic' - Bosworth–Toller Anglo-Saxon Dictionary\nTake here hux-lic in Dict. , and add: I. of material things, unseemly Gif hwá wyle wyrcan weófodsceátas Gode . . . of his ealdum cláðum, gesylle þá ealdan and geceápige níwe, ꝥ hí tó huxlice tó his lácum ne beón, Hml. A. 35, 287. II. of conduct, action, treatment, &c. Þaelig;t nán cyning. . . ne sceolde þincan tó huxlic þæt hé gebúge tó Crístes fulluhte, Hml. Th. ii. 40, 24. Ne ðúhte him tó huxlic þæt hé mid gesceáde hine betealde unsynnine, 226, Næs on þǽre þeóde nán deáþ swá huxlic swá swa on ródehengenne, Hml. A. 76, 81.\nToller, T. Northcote, and Joseph Bosworth. "husc-lic." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 574.


Bible (Early Wycliffe)/Ebrews - Wikisource, the free online library\nBible (Early Wycliffe)/Ebrews\nProlog to Actus Apoſtolorum\n2387226Wycliffe's Bible — Ebrews\n1 Prolog to þe piſtle to Ebrews\nProlog to þe piſtle to EbrewsEdit\nIn þe firſte it is to ſeie, whi þe apoſtle Poul in þis piſtle in wrytynge ne kepte not his maner, or his cuſtom, þat he wroot oþir þe word of his name, oþir þe dignyte of ordre. Þis is þe cauſe, þat he wrytinge to hem þat of circumciſioun hadde bileuyd, was as an apoſtle of paymes, and not of Ebrewis; knowynge alſo her pride, ſchewynge alſo his mekeneſſe by feiþ, þe merit of his office he wolde not ſeie bifore. For in lyche maner John apoſtle, for mekeneſſe, in his piſtle his name by þe ſame reſoun putte not bifore. Þis piſtle þerfore þe apoſtle is ſeid to haue ſent to Ebrews ywrite in Ebrew tunge; whos witt and ordre holdynge, Luk, þe euangeliſt, aftir þe paſſinge of bleſſid Poul, þe apoſtle, made in Grew langage.\nManyfold and many maners ſum tyme God ſpekinge to fadris in prophetis, at þe laſte in þes daies ſpak to vs in þe ſone; whom he ordeynede eyr of alle þingis, by whom he made and þe worldis. Þe which whanne he is þe ſchynynge of glorie, and figure of his ſubſtaunce, and berynge alle þingis bi word of his vertu, makynge purgacioun of ſynnes, ſittiþ on þe riȝþalf of mageſte in hiȝ þingis; ſo moche maad betere þan aungelis, by how moche he haþ inherited a more different, or excellent, name bifore hem. Forſoþ to which of þe aungels ſeide God ony tyme, Þou art my ſone, I haue gendrid þee to day? And eftſoone, I ſchal be to him into fadir, and he ſchal be to me into ſone? And whanne eftſoone he bryngeþ yn þe firſte bigetyn into þe roundneſſe of þe erþe, he ſeiþ, And alle þe aungels of God worſchipe þei hym. And ſoþli to aungels he ſeiþ, Þe which makiþ his aungels ſpiritis, and his mynyſtris flawme of fyer. Forſoþ to þe ſone, God, þi trone into þe world of world; a ȝerd of equyte þe ȝerd of þi rewme; þou haſt louyd riȝtwyſneſſe, and hatediſt wickidneſſe; þerfore God, þi God, anoyntide þee wiþ oyle of gladneſſe, or ioye, bifore þi felowis. And, Þou, Lord, in þe bigynnyng foundediſt þe erþe, and heuenes ben werkis of þin hondis; þei ſchulen periſche, forſoþ þou ſchalt perfitly dwelle; and alle ſchulen wexe olde as a cloþ, and þou ſchalt chaunge hem as an amyte, or girdyng aboute, and þei ſchulen be chaungid. Forſoþ þou ert þe ſame þi ſilf, and þi ȝeeris ſchulen not faylen. Forſoþ to which of þe aungels ſeide God ony tyme, Sitte þou on my riȝþalf, til I ſchal putte þin enemyes a ſtool of þi feet? Wher þei alle ben not ſeruyng ſpiritis, ſent into mynyſterie for hem þat taken þe heritage of heelþe?\nTherfore more plenteuouſly it bihoueþ vs for to kepe þo þingis, þat we han herd, leſt perauenture we fleten awey. Forſoþ if þe ilke word þat is ſeyd by aungels is maad ſad, and ech treſpaſſyng, or breking of þe lawe, and vnobedience took iuſt retribucioun of mede, how ſchulen we aſcape, if we ſchulen deſpiſe ſo greet heelþe? Þe which, whanne it hadde takun bigynnynge for to be told out by þe Lord, of hem þat herden is confermyd into vs; God to gidere witneſſynge by ſygnes, wondris, and greete merueylis, and dyuerſe vertues, and diſtribuciouns of þe Hooly Goſt, vp his wille. Forſoþ not to aungelis God ſugetide þe roundneſſe of erþe to comynge, of which we ſpeken. Soþli ſum man witneſſide in ſum place, ſeiynge, What þing is man, þat þou art myndeful of him, or mannis ſone, for þou viſitideſt him? Þou haſt maad him litil, a litil leſſe fro aungelis; þou haſt crowned him wiþ glorie and onoure; þou haſt ordeyned him vpon werkis of þin hondis. Þou haſt maad alle þingis ſuget vndir his feet. Forſoþ in þat þing þat he ſugetide alle þingis to him, he lefte no þing vnſuget to him. Forſoþ now we ſeen not ȝit alle þingis ſuget to him; forſoþ we ſeen hym, þat a litil is maad leſſe þan aungelis, Jheſu, for paſſioun of deeþ crowned wiþ glorie and honour, þat he þorw grace of God ſchulde taaſte deeþ for alle men. Forſoþ it bicaam him, for whom alle þingis, and by whom alle þingis, þe which hadde led to gidere manye ſones into glorie, þe maker of þe heelþe of hem, for to ende by paſſiouns. Soþely he þat halowiþ, and þei þat ben halowid, of oon alle; for which cauſe he is not confoundid, or ſchamed, for to clepe hem briþeren, ſeiynge, I ſchal telle þi name to my briþeren; in þe myddil of þe chirche I ſchal herie þee. And eftſoone, I ſchal be triſtynge into him; and eftſoone, Lo! I and my children, þe whiche God ȝaf to me. Þerfore for children comuneden to fleiſch and blood, and he alſo took part of þe ſame, þat by deeþ he ſchulde diſtroye hym þat hadde lordſchip of deeþ, þat is to ſeie, þe deuel, and ſchulde delyuere hem þat by drede of deeþ, by al lyf weren boundun to ſeruage. Forſoþ he cauȝte, or took to, neuere aungels, but he cauȝte þe ſeed of Abraham. Wherfore he ouȝte to be licned to briþeren by alle þingis, þat he ſchulde be maad mercyful and feiþful byſchop to God, þat he ſchulde be mercyful to þe treſpaſſis, or giltis, of þe peple. Forſoþe in þat þing in which he ſuffride, and was temptid, he is myȝty for to helpe and hem þat ben temptid.\nWherfore, hooly briþeren, parceners of heuenly cleping, biholde ȝe þe apoſtle and biſchop of oure confeſſioun, Jheſu, þe which is trewe to him þat made hym, as and Moyſes in al þe hous of hym. Forſoþ þis biſchop is had worþi of more glorie byfore Moyſes, by how moche þan þe hous, haþ he more honour, þat made it. Forwhi ech hous is maad of ſum man; forſoþ he þat made alle þingis of noȝt, is God. And ſoþli Moyſes was trewe in al his hows, as a ſeruaunt, into witneſſyng of þo þingis þat weren to be ſeid; forſoþe Criſt as a ſone in his hous. Þe which hous we ben, if we holden triſt and glorie of hope til to ſad feiþ. Wherfore as þe Hooly Goſt ſeiþ, To day, if ȝe han herd his vois, nyle ȝe hardne ȝoure hertis, as in wraþþing, vp þe day of temptacioun in deſert; where ȝoure fadris temptiden me, prouedyn, and ſyen my werkis. Wherfore fourty ȝeeris I was offendid, or wroþ, to þis generacioun, and I ſeide, Euermore þei erren in herte, forſoþ þei knewen not my weyes; to whom I ſwoor in my wraþþe, if þei ſchulen entre into my reſte. Briþeren, ſe ȝe, leſt perauenture in ony of ȝou be an yuel herte of vnbileue, for to departe fro quyk God. But moneſte ȝou ſilf by alle dayes, þe while to day is named, þat noon of ȝou be hardned by falſneſſe of ſynne. Soþli we ben maad parceners of Criſt, if neþeles we holden þe bigynnyng of his ſubſtaunce ſad into þe ende. While it is ſeid, to day, if ȝe han herd þe vois of him, nyle ȝe hardne ȝoure hertis, as in þat wraþþing. Soþli ſumme heeringe wraþþiden, but not alle þei þat wenten out of Egipt by Moyſes. To whiche forſoþe was he wraþþid fourty ȝeeris? Wher not to hem þat ſynneden, whos careyns ben caſt doun in deſert? To whiche he ſwoor ſoþli, for to not entre into þe reſte of hym, no but to hem þat weren vnbileueful? And we ſeen, for þei myȝten not entre into þe reſt of him for vnbileue.\nÞerfore drede we, briþeren, leſt perauenture þe biheeſte of entrynge into his reſte left, or forſakyn, ony of vs be geſſid, or demed, for to be aweye. Forſoþ it is told to vs, as and to hem. And þe word herd profitide not to hem, not meynt to feiþ of þeſe þingis þat þei herden. Forſoþ we þat han byleuyd ſchulen entre into reſt, as he ſeyde, As I ſwoor in my wraþþe, if þei ſchulen entre into my reſte. And ſoþeli þe werkis maad parfyt fro þe ordynaunce of þe world, forſoþe he ſeide þus in ſum place of þe ſeueneþ day, And God reſtide in þe ſeueneþ day from alle his werkis. And in þis eftſoone, If þei ſchulen entre into my reſte. Þerfore for it leeueþ, or is ouer, ſummen for to entre into it, and þei to whiche þe firſte it is told, entriden not for her vnbileue. Eftſoone he termyneþ ſum day, To day, ſeyinge in Dauiþ, aftir ſo moche of tyme; as it is bifore ſeid, To day if ȝe han herd his vois, nyle ȝe hardne ȝoure hertis, as in þe ilke wraþþing. Forwhi if Jheſus hadde ȝouyn reſte to hem, he ſchulde neuere ſpeke of oþere aftir þat day. Þerfore ſaboþ halowing is left to þe peple of God. Forſoþ he þat entride into his reſte, and he reſtide of his werkis, as and God of hiſe. Þerfore haſte we for to entre into þat reſte, þat no man falle into þe ſame enſaumple of vnbileue. Forſoþ þe word of God is quyk, and ſpedy in worching, and more able for to perſe þan al tweyne eggid ſwerd, and entrynge, or ſtrecchinge, til to departyng of ſoule, or lyf, and ſpirit, and of ioyntouris and merewis, and departer, or demer, of þouȝtis and intenciouns of hertis. And no creature is inuiſyble in þe ſiȝt of God. Forſoþe alle þingis ben nakid and opyn to his yȝen, to whom a word to vs. Þerfore we hauynge a greet biſchop, þat perſide heuenes, Jheſu, þe ſone of God, holde þe confeſſioun, or knowleching, of oure feiþ. Forſoþ we han not a byſchop, þat may not ſuffre to gidere, or haue compaſſioun, to oure infirmytees, but temptid by alle þingis for lykneſſe, wiþoute ſynne. Þerfore go we wiþ triſt to þe trone of his grace, þat we gete mercy, and fynde grace in couenable help.\nForwhi ech byſſhop takyn of men, is ordeyned for men in þeſe þingis þat ben to God, þat he offre ȝyftis and ſacryficis for ſynnes. Þe which may to gidere ſorwe wiþ hem, þat vnknowen and erren; for and he is enuyrowned wiþ infirmyte. And þerfore he owiþ, as and for þe peple, ſo alſo and for hym ſilf, offre for ſynnes. Neiþir ony man takiþ to him honour, no but he þat is clepid of God, as Aaron. So and Criſt clarifiede not hym ſilf, þat he were biſſhop, but he þat ſpak to him, Þou art my ſone, to day I gendride þee. As and in oþere place he ſeiþ, Þou art a preſt into wiþ outen ende, vp þe ordre of Melchiſedech. Þe which in þe dayes of his fleiſch offringe preieris and biſechingis to God þat myȝte make him ſaf fro deeþ, wiþ greet cry and teeris, is herd for his reuerence. And ſoþli whanne he was Goddis ſone, he lernede obedience of þes þingis þat he ſuffride; and he endid is maad cauſe of euerlaſting heelþe to alle obeiſhinge to him, clepid of God a biſchop, biſydis þe ordre of Melchiſedech. Of whom to vs a greet word, and able for to be interpretid, for to ſeye, for ȝe ben maad feble for to heere. Forſoþe whanne ȝe ſchulen be maiſtris for tyme, eftſoone ȝe neden þat ȝe be tauȝt, whiche ben þe elementis, or lettris, of þe bigynnyng of Goddis wordis. And ȝe ben maade, þo to whom is nede of mylk, and not ſad mete. Forſoþ ech þat is parcener of mylk, is wiþoute part of þe word of riȝtwyſneſſe, forſoþ he is a litil child. Forſoþ of parfit men is ſad mete, of hem þat for þe ilke cuſtom han wittis excerſyſid, or trauelid, to diſcrecioun of good and yuel.\nWherfore we leeuynge a while þe word of þe bigynnynge of Criſt, be born to þe perfeccioun of him, not eftſoone leggynge þe foundament of penaunce fro deede werkis, and of feiþ to God, of waiſſhingis, or baptyms, of teching, and of leying on of hondis, and of ryſing aȝen of deed men, and of euerlaſtyng dom. And þis þing we ſchulen do, if God ſchal ſuffre. Soþli it is impoſſible, hem þat oonys ben illumyned, han taſtid alſo heuenly ȝifte, and ben maad parceners of þe Hooly Goſt, neþelees taſtiden þe good word of God, and vertues of þe world to comynge, and ben ſliden fer awey, eftſoone for to be renewlid, or maad newe, to penaunce; eftſoones crucifyinge to hem ſilf þe ſone of God, and hauynge to ſcorn. Forſoþe þe erþe drynkynge reyn ofte comynge vpon it, and bryngynge forþ couenable eerbe to hem of whom it is tilid, takiþ bleſſing of God. Forſoþ it bryngynge forþ þornes and breris, is reprouable, and next to curs, whos endyng ſchal be into brennyng. Forſoþ, ȝe mooſt dereworþe, we triſten of ȝou betere þingis, and neer to heelþe, neþelees þouȝ we ſpeken ſo. Soþli God is not vniuſt, þat he forȝete ȝoure workis and loue, þe whiche ȝe han ſchewid in his name; for ȝe han myniſtrid to ſeyntis, and myniſtren. Forſoþe we coueiten ech of ȝou for to ſchewe þe ſame byſyneſſe to þe fulfillyng of hope til into þe ende; þat ȝe be not maad ſlow, but alſo ſuweris of hem, þe whiche by feiþ and pacience ſchulen enherite biheeſtis. Forwhi God biheetynge to Abraham, for he hadde no man more, by whom he ſchulde ſwere, ſwoor by hym ſilf, ſeiynge, No but I bleſſynge ſchal bleſſe þee, and I multiplyinge ſchal multiplie þee; and ſo he longe ſuffringe gaat repromyſcioun, or biheeſte aȝen. Forſoþe men ſwere by þe more of hem, and þe ende of al her controuerſye, or debate, is an ooþ to confermacioun. In þe which þing God willinge for to ſchewe to þe eyris of his biheeſte þe vnmouableneſſe, or ſadneſſe, of his conſeil, put bitwixe an oþ, þat by tweye þingis vnmouable, by whiche it is inpoſſible God for to lye, we haue ſtrengeſt ſolace, or confort, þe whiche fleen to gidere for to holde þe hope put forþ. Þe which as an ankir we han ſikir to þe ſoule, and ſad, and yngoinge til to þe ynner þingis of hydyng; where þe forgoere for vs entride yn, Jheſus, maad biſchop into wiþouten ende vp þe ordre of Melchiſedech.\nSoþli þis Melchiſedech, kyng of Salem, þe preſt of þe hiȝeſte God, þe which mette wiþ Abraham gon aȝen fro ſleynge of kyngis, and bleſſide him; to whom and Abraham departide tyþes of alle þingis; firſt ſoþli þe which is interpretid kyng of riȝtwyſneſſe, aftirward forſoþe and kyng of Salem, þat is to ſeie, kyng of pees, wiþ oute fadir, wiþ oute modir, wiþ oute genelogie, neþir hauynge bigynnynge of dayes, neþir ende of lyf; forſoþ he licned to þe ſone of God, dwelliþ preſt into wiþouten ende. Forſoþ biholde ȝe hou greet is þis man, to whom and Abraham patriark ȝaf tiþes of þe beſte þingis. And ſoþeli men takynge preſþod of þe ſones of Leeuy han maundement for to take tyþes of þe peple, vp þe lawe, þat is to ſeye, of her briþeren, þouȝ and þei wenten out of þe leendis of Abraham. Forſoþ he whos generacioun is not noumbrid in hem, tooke tiþis of Abraham; and he bleſſide þis Abraham, þe which hadde repromyſſiouns. Forſoþ wiþoute aȝenſeyinge, þat þat is leſſe, is bleſſid of þe betere. And here ſoþli men deiynge taken tiþis; forſoþ þer it is witneſſid, þat he lyueþ. And þat it is ſo ſeid, by Abraham, and Leeuy, þat took tiþis, is tiþid; forſoþ and ȝit he was in his fadris leendis, whanne Melchiſedech mette wiþ him. Þerfore if endyng was by preſþod of Leeuy, forſoþe vndir hym þe peple took þe lawe, what ȝit was it nedeful, anoþer preſt for to ryſe, vp þe ordre of Melchiſedech, and not for to be ſeid vp þe ordre of Aaron? Forſoþe þe preſþod tranſlatid, it is nede þat and tranſlacioun of lawe be maad. Forſoþe he in whom þes þingis ben ſeid, is of anoþer lynage, of þe which no man was preſt, or redy, to þe auter. Soþli it is opynly knowun, þat oure Lord is born of Juda, in which lynage Moyſes ſpak no þing of preſtis. And more ȝit it is knowun, if vp þe ordre of Melchiſedech anoþer preſt ryſiþ; þe which is not maad vp þe lawe of fleiſchly maundement, but vp vertu of lyf inſolible, or þat may not be vndon. Soþli he witneſſiþ, For þou art a preſt into wiþouten ende, vp þe ordre of Melchiſedech; forſoþ reprouyng of þe maundement bifore goynge is maad, for þe vnſadneſſe and vnprofyt of it. Forſoþ þe lawe brouȝte no þing to perfit þing, forſoþ þe bryngyng yn of betere hope, by which we neiȝen to God. And hou greet it is, not wiþoute ſweringe; forſoþ oþere ben maad preſtis wiþ oute an oþ; forſoþ þis preſt wiþ an oþ, by hym þat ſeide to hym, Þe Lord ſwoor, and it ſchal not rewe him, Þou ert a preſt into wiþouten ende, vp þe ordre of Melchiſedech; in ſo moche Jheſu is maad biheter of þe betere teſtament. And ſoþli oþere mo ben maad preſtis vp þe lawe, for þat þat þei weren forbeden by deeþ for to dwelle; forſoþ þis man, for þat he dwelle into wiþouten ende, haþ euerelaſtyng preſþod. Wherfore and he may ſaue into wiþouten ende, comynge nyȝ bi hym ſilf to God, euermore lyuynge for to preye for vs. Forſoþ it bycaam þat ſuch a man were biſchop to vs, hooly, innoſent, inpolute, or ful clene, departid fro ſynful men, and maad hiȝer þan heuenes; þe which haþ not nede ech day, as preſtis, firſt for his owne giltis for to offre ooſtis, or ſacrificis, aftirward for þe peple; ſoþli he dide þis þing, onys offrynge him ſilf. Forſoþ þe lawe ordeynede men preſtis hauynge ſykeneſſe, or freelte; forſoþ þe word of ſwering, þe which is aftir þe lawe, ordeynede þe ſone perfyt into wiþouten ende.\nForſoþe a capitle vpon þo þingis þat ben ſeid. We han ſuch a biſchop, þat ſaat to gidere in þe riȝþalf of þe ſeete of greetneſſe in heuenes, myniſtre of ſeyntis and of þe verri tabernacle, þat God ſette, and not man. Forſoþe ech biſchop is ordeyned for to offre ȝiftis and ooſtis; wherfore it is nede, and þis man for to haue ſum þing þat he ſchal offre. Þerfore if he were vpon erþe, he were no preſt, whanne þer weren þat ſchulden offre ȝiftis vp þe lawe, þe whiche ſeruen to þe ſaumpler and ſchadewe of heuenly þingis. As it is anſwerid to Moyſes, whanne he ſchulde ende þe tabernacle, Se, he ſeiþ, make þou alle þingis vp þe ſaumpler, þat is ſchewid to þee in þe mount. Now forſoþ he haþ getyn a betre mynyſterie, by how moche and he is a mediatour of a betere teſtament, þe which is halewid, or confermyd, wiþ betere biheeſtis. For if þe ilke firſte hadde be voydid fro blame, ſoþli a place of þe ſecunde ſchulde not be ſouȝt. Forſoþ reprouynge hem he ſeiþ, Loo! dayes comen, ſeiþ þe Lord, and I ſchal ende a newe teſtament vpon þe hous of Yſrael, and vpon þe houſe of Juda; not vp þe teſtament þat I made to her fadris, in þe day in which I cauȝte her hond, þat I ſchulde leede hem out of þe lond of Egipt; for þei dwelliden not perfitly in my teſtament, and I haue diſpyſid hem, ſeiþ þe Lord. For þis is þe teſtament, þe which I ſchal diſpoſe to þe hous of Iſrael aftir þo dayes, ſeiþ þe Lord, in ȝyuynge my lawis into þe ſoulis of hem, and into þe hertis of hem I ſchal aboue wryte hem; and I ſchal be to hem into God, and þei ſchulen be to me into a peple. And ech man ſchal not teche his neiȝbore, and ech man his broþer, ſeyinge, Knowe þou þe Lord; for alle men ſchulen wite, or knowe, me, fro þe leſſe til to þe more of hem. For I ſchal be helpful, or mercyful, to þe wickidneſſe of hem, and now I ſchal not biþenke on þe ſynnes of hem. Forſoþ in ſeyinge newe, þe formere wexiden olde; forſoþ þat þat is of many dayes, and wexiþ olde, is nyȝ þe deeþ.\nSoþeli and þe formere hadde iuſtifyingis of worſchipe, and hooly þing worldli, þat is, duringe for a tyme. Forſoþ þe tabernacle was maad firſt, in which weren candelſtickis, and boord, and puttinge forþ of looues, þat is ſeid hooly. Forſoþ aftir þe veil, or hydyng, þe ſecunde tabernacle, þat is ſeid ſancta ſanctorum, þat is, hooly of hooli þingis; hauynge a goldin ſencer, and þe arke of teſtament, keuerid aboute on ech ſyde wiþ gold, in þe which a pot of gold hauynge manna, and þe ȝerd of Aaron þat floriſchide, and þe tablis of teſtament; vpon whiche þingis weren cherubyns of glorie, ſchadewinge þe propiciatorie; of whiche þingis it is not now for to ſeye by alle. Forſoþ þes maad þus to gidere, ſoþli in þe formere tabernacle preſtis entriden yn euermore, endinge þe officis of ſacramentis; forſoþ in þe ſecunde tabernacle, onys in þe ȝeer þe biſſhop aloone, not wiþoute blood, þe which he offriþ for his ignoraunce and þe peplis. Þe Hooly Goſt ſignyfiynge þis þing, not ȝit þe wei of ſeyntis for to be openyd, ȝit þe former tabernacle hauynge ſtate. Þe which parable is of þis preſent time, biſydis which ȝiftis and ooſtis, or ſacrifyſis, ben offrid, þe whiche mown not make a man ſeruynge perfit by conſcience, oonly in metis, and drynkis, and dyuerſe waiſchingis, and riȝtwyſneſſis of fleiſch, put til to þe tyme of coreccioun. Forſoþ Criſt beynge a biſchop of goodis to comynge, by a larger and perfiter tabernacle, not maad by hond, þat is to ſeye, not of þis makyng, neþer by blood of gootbuckis, or of caluys, but bi his owne blood, entride oonys into hooly þingis, euerlaſting redemcioun foundyn. Forſoþ if þe blood of goot buckis, and bolis, and aſche of a cow calf ſpreynd, halowiþ vnclene men to þe clenſyng of fleiſch, how moche more þe blood of Criſt, þe which by þe Hooly Goſt offride hym vnwemmyd to God, ſchal clenſe oure conſcience fro deede workis, for to ſerue to God lyuynge? And þerfore he is a mediatour of new teſtament, þat deeþ fallinge bitwixe, into redempcioun of þe treſpaſſyngis þat weren vndir þe former teſtament, þei þat ben clepid take repromyſcioun of euerlaſting eritage. Soþeli where is a teſtament, it is nede, þat þe deeþ of þe teſtament maker come bitwixe. Forſoþ þe teſtament is confermyd in deede men; ellis it is not worþ, þe while he lyueþ, þat made þe teſtament. Wherfore ſoþli neþer þe firſte teſtament is halowid wiþoute blood. Forſoþ ech maundement of þe lawe radd of Moyſes to al þe peple, he takynge þe blood of calues, and of buckis of geet, wiþ watir, and reed wolle, and yſope, ſpreyngde and þe ilke book and al þe peple, ſeyinge, Þis is þe blood of þe teſtament, þat God comaundide to ȝou. Alſo he ſpreyngde by blood þe tabernacle, and alle þe veſſels of mynyſterie, or ſeruyſes, in lich manere. And almoſt alle þinges ben clenſid in blood vp þe lawe; and wiþoute ſcheding of blood remyſſioun of ſynnes is not maad. Þerfore it is nede þe ſaumpleris forſoþ of heuenli þingis for to be clenſid wiþ þeſe þingis; forſoþ þe ilke heuenly þingis wiþ betere ooſtis þan þes. Forſoþ Jheſus entride not into hooly þingis maad by hondis, þe ſaumplers of verri þingis, but into þe ilke heuene, þat he appere now to chere, or face, of God for vs; neþer þat he offre him ſilf ofte, as þe biſchop entride into hooli þingis by alle ȝeeris in alien blood, ellis it bihofte hym ofte for to ſuffre fro þe bigynnyng of þe world; now forſoþ onys in þe endyng of þe worldis, to diſtruccioun of ſynne by his ooſt, or ſacrifice, he apperide, and as it is ordeyned to men, oonys for to deie. Forſoþ aftir þis dom, ſo and Criſt was offrid onys, for to auoyde þe ſynnes of many men; þe ſecunde tyme he ſchal appere wiþoute ſynne to men abydinge him into þe heelþe of hem by feiþ.\nForſoþ þe lawe hauynge ſchadowe of goodis to comynge, not þe ilke ymage of þingis, by alle ȝeeris by þe ilke ſame ooſtis, whiche þei offren wiþoute ceeſſinge, neuere may make men comynge nyȝ perfyt; ellis þei ſchulden haue ceeſſid for to be offrid, þerfore þat þe worſchipers clenſid oonys, hadden no conſcience of ſynne ferþermore. But in hem mynde of ſynnes is maad by alle ȝeeris. Forſoþ it is ynpoſſible ſynnes for to be don awey by blood of bolis, and buckis of geet. Þerfore he entrynge into þe world, ſeiþ, Þou woldiſt not an ooſt, or ſacrifice, and offring; forſoþ þou haſt ſhapyn a body to me; and brent ſacrificis for ſynne pleſide not to þee. Þanne I ſeyde, Loo! I come; in þe heed, or bigynnyng, of þe book it is writyn of me, þat I do þi wille. He ſeying aboue, or bifore, For þou woldiſt not ooſtis, and offringis, and brent ſacrificis, and for ſynne, ne þo þingis ben pleſaunt to þee, þe whiche ben offrid vp þe lawe, þanne I ſeide, Lo! I come, þat I do þi wille, God. He doiþ awey þe firſte, þat he make þe ſecunde. In which wil we ben halewid by þe offring of þe body of Criſt Jheſu oonys. And ſoþli ech preſt is redy ech day mynyſtringe, and ofte tymes offringe þe ſame ooſtis, þe whiche mown neuere do awey ſynnes. Forſoþ þis man offringe an ooſt for ſynnes, for euermore ſittiþ on þe riȝþalf of God þe fadir; fro þennis forþ abidynge, til his enemyes ben put a ſtool of his feet. Soþli by oon offryng he endide for euermore halowide men. Forſoþ and þe Hooly Goſt witneſſiþ to vs; forſoþ aftirward he ſeide, Forſoþ þis is þe teſtament, þe which I ſchal witneſſe to hem aftir þo dayes, þe Lord ſeiþ, in ȝyuynge my lawis in þe hertis of hem, and in þe ſoulis of hem I ſchal aboue wryte hem; and now I ſchal no more þenke on þe ſynnes and wickidneſſis of hem. Forſoþe where is remiſſioun of þeſe, now non offring for ſynne. And ſo, briþeren, hauynge triſt into þe entring of ſeyntis in þe blood of Criſt, þe which he halowide to vs a new wey, and lyuyng bi a veyl, or keuering, þat is to ſeye, his fleiſch, and þe greet preſt on þe hous of God, go we to wiþ verri herte into þe plente of feiþ; we ſpreynt þe hertis fro yuel conſcience, and waiſchyn þe body wiþ clene watir, holde þe confeſſioun of oure hope vnbowynge, or þat may not be foldyn; forſoþ he is trewe þat bihiȝte aȝen. And biholde we in to gidere in þe ſtiringe of charite and of goode werkis; not forſakynge oure gederinge to gidere, as it is of cuſtom to ſum men, but comfortinge, and by ſo moche þe more, by how moche ȝe ſchulen ſe þe day neiȝinge. Forſoþ to vs ſynnynge wilfully, aftir þe knowyng of treuþe takun, now an ooſt for ſynnes is not left. For whi ſum abyding of doom is dredful, and þe ſuyng of fyer, þe which is to waaſtynge aduerſaries. Ony man makynge voyde, or brekinge, þe lawe of Moyſes, deieþ wiþ outen ony mercy, by tweyne or þre witneſſis; how moche more geſſen ȝe, him for to diſſerue worſe turmentis, þe which ſchal defoule þe ſone of God, and ſchal leede, or holde, þe blood of þe teſtament polute, in þe which he is halewid, and ſchal do wrong, or diſpit, to þe ſpirit of grace? Soþeli we witen hym þat ſeide, To me veniaunce, and I ſchal ȝelde. And eft, For þe Lord ſchal deme his peple. It is feerful for to falle into hondis of God lyuynge. Forſoþ haue ȝe mynde on þe formere dayes, in þe whiche ȝe liȝtned ſuſteyneden greet ſtryf, or fiȝt, of paſſiouns. And ſoþly in þat oþer ȝe maad a ſpectacle bi ſchenſchips and tribulaciouns; in þe toþir forſoþe ȝe ben maad felowis of men lyuynge ſo. For whi and to boundun men ȝe hadden compaſſioun, and ȝe reſſeyueden wiþ ioye þe raueyne of ȝoure goodis, knowynge ȝou for to haue a betere and dwelling ſubſtaunce. And ſo nyle ȝe leeſe ȝoure triſt, þe which haþ greet rewardyng. Forſoþ pacience is nedeful to ȝou, þat ȝe doynge þe wille of God, brynge aȝen þe biheeſte. Ȝit ſoþeli a litil, how euere litil, he þat is to comynge ſchal come, and he ſchal not tarie. Forſoþ my iuſt man lyueþ of feiþ; þat if he ſchal wiþdrawe him ſilf, he ſchal not pleſe to my ſoule. Forſoþ we ben not þe ſones of wiþdrawynge awei into perdicioun, but of feiþ into þe getyng of ſoule.\nForſoþe feiþ is þe ſubſtaunce of þingis to be hopid, an argument, or certeynte, of þingis not apperinge. Soþeli in þis feiþ olde men han getun witneſſyng. Bi feiþ we vndirſtonden þe worldis for to be ſchapun, or maad, bi Goddis word, þat viſyble þingis weren maad of vnuyſible þingis. By feiþ Abel offride ful moche more ooſt, or ſacrifice, þan Cayn to God, by þe which he gat witneſſing for to be iuſt, God beringe witneſſyng to his ȝiftis; and by þat feiþ he deed ſpekiþ ȝit. By feiþ Enok is tranſlatid, þat he ſchulde not ſe deeþ; and he was not founden, for þe Lord tranſlatide him. Forſoþe bifore tranſlacioun he hadde witneſſing for to haue pleſid God. Forſoþe it is inpoſſible ony man for to pleſe God wiþoute feiþ. Forſoþ it bihoueþ a man comynge to God, for to bileue for he is, and he is rewarder of men ynſekinge him. Bi feiþ Noe, anſwere take of þeſe þingis þat ȝit weren not ſeyn, dredinge ſchapide an ark, or ſchip, into þe helþe of his hows; bi which he dampnyde þe world, and is inſtued, or ordeyned, eir of riȝtwyſneſſe, þe which is by feiþ. By feiþ he þat is clepid Abraham, obeiede for to go into a place, which he was to takinge into heritage; and he wente out, not witinge whidur he ſchulde go. By feiþ he dwelte in þe lond of aȝenbiheeſte, as in an alien, in litel houſis dwellinge wiþ Yſaac and Jacob, euene eyris of þe ſame aȝenbyheeſte. Soþeli he abood a cite hauynge fundamentis, whos crafty man and maker is God. By feiþ and þe ilke Sare bareyn, took vertu into conſeyuing of ſeed, ȝhe, bi ſydis, or wiþoute, þe tyme of age; for ſche bileuide him trewe, þat hadde aȝenbihiȝt. For which þing and of oon, and him nyȝ deed, men ben borun as ſterris of heuen in multitude, and as grauel, or ſoond, þat is at ſee ſide vnnoumbrable. By feiþ alle þes ben deede, þe aȝenbiheeſtis not takun, but þei biholdinge hem aferr, and gretinge wel, and knowlechinge for þei ben pilgrymes, and herborid men vpon þe erþe. Soþli þei þat ſeyn þes þingis, ſignifien hem for to ſeke a cuntre. And forſoþe if þei hadden had mynde of þe ilke, of þe which þei wenten out, ſoþli þei hadden tyme of turnyng aȝen; now forſoþ þei deſyren a betere, þat is to ſeye, heuenly. Þerfore God is not confoundid, or ſchamed, for to be clepid þe God of hem; forſoþe he made redy to hem a cite. Bi feiþ Abraham offride Yſaac, whanne he was temptid; and he offride þe oon bigetyn, þe which hadde takyn repromyſſiouns, or aȝenbiheeſtis; to whom it was ſeid, For in Yſaac ſeed ſchal be clepid to þee; demynge, for and fro deed men God is myȝty for to reiſe hym; wherof he took him and into a parable. By feiþ and of þingis to comynge, Yſaac bleſſide Jacob and Eſau. By feiþ Jacob deyinge, by alle þe ſones of Joſeph bleſſide, and honouride þe hiȝneſſe of his ȝerde. By feiþ Joſeph deyinge hadde mynde of þe paſſynge forþ of þe ſones of Iſrael, and comaundide of his boones. By feiþ Moyſes born, was hid þre moneþis of his fadir and modir, for þat þei ſiȝen þe ȝonge child fair, or ſemely; and þei dredden not þe maundement of þe kyng. By feiþ Moyſes maad greet, denyede him for to be þe ſone of Pharaois douȝtir, cheſynge more for to be turmentid wiþ þe peple of God, þan for to haue myrþe of temperal ſynne; demynge þe reproue of Criſt more richeſſis þan þe treſouris of Egipſians; forſoþe he bihelde into þe rewardyng. By feiþ he forſook Egipt, not ſchamynge, or dredynge, þe hardneſſe of þe kyng; forſoþ he as ſeynge ſuſteynede þe inuiſyble. By feiþ he halowide paſk, and ſchedinge of blood, leſt he þat diſtryede þe firſte þingis of Egipſiens, ſchulde touche hem. By feiþ þei paſſiden þe reede ſee, as bi drye lond, þe which þing Egipciens aſayinge weren deuourid. By feiþ þe wallis of Jerico felden doun, by cumpaſſing of ſeuene dayes. By feiþ Raab hoore periſchide not wiþ vnbileueful men, ſhe takynge, or receyuynge, þe aſpiers wiþ pees. And what ȝit ſchal I ſeye? Soþeli tyme ſchal fayle me tellinge of Gedeon, Barach, Sampſon, Jepte, Dauiþ, and Samuel, and oþere prophetis; þe whiche by feiþ ouercamen rewmes, wrouȝten riȝtwyſneſſe, gaten repromyſſiouns; þei ſtoppiden þe mouþis of lyouns, þei quenchiden þe feerneſſe of fyer, þei dryuen awey þe egge of ſwerd, þei keuereden of ſykneſſe, þei weren maad ſtrong in batel, þei turneden þe caſtels, or ooſtis, of aliens. Wymmen receyueden her deede of aȝenryſing; forſoþe oþere ben holdun forþ, or deede, not takinge redempcioun, þat þei ſchulden fynde betere aȝenryſyng. Forſoþ oþere aſſayeden ſcornyngis and betyngis, more ouer and boondis and priſouns. Þei weren ſtoonyd, þei weren kitt, þei weren temptid, þei weren deed in ſleynge of ſwerd. Þei wenten aboute in brok ſkynnes, and in ſkynnes of geet, nedy, angwyſſchid, turmentid; to which þe world was not worþi; þei erringe in wildirneſſis, in mounteyns, and dennys, and cauys of erþe. And alle þeſe, proued by witneſſing of feiþ, tooken not repromyſſioun; God purueyinge ſum betere þing for vs, þat þei ſchulden not be fulfillid wiþouten vs.\nForſoþe and we hauynge ſo greet a cloud of witneſſis put to, doynge awey al charge, and ſynne ſtondinge aboute vs, by pacience renne to þe ſtryf, or fiȝt, purpoſid to vs, biholdinge into þe maker of feiþ and ender, Jheſu; þe which ioye purpoſid to him, ſuffride þe croſſ, confuſioun diſpiſid, and ſittiþ on þe riȝþalf of þe ſeete of God. Forſoþ biþenke ȝe on him þat ſuſteynede ſuch aȝen ſeyinge of ſynful men aȝens him ſilf, þat ȝe be not maad wery, faylinge in ȝoure inwittis. Forſoþ ȝe aȝenſtooden not ȝit til to blood, fiȝtinge aȝens ſynne. And ȝe han forȝete þe comfort þat ſpekiþ to ȝou as to ſones, ſeyinge, My ſone, nyle þou diſpiſe þe diſciplyn of þe Lord, neþer be þou maad wery, þe while þou art chaſtyſid of hym. Forſoþ þe Lord chaſtiſiþ hym þat he loueþ; forſoþ he ſcourgiþ euery ſone þat he receyueþ. Laſte ȝe ſtille in diſciplyn; God offriþ him to ȝou as to ſones. Soþli what ſone is it, whom þe fadir ſchal not reproue, or chaſtyſe? Þat if ȝe ben out of diſciplyn, of which alle ben maad parceners, þerfore ȝe ben auowtreris, and not ſones. Aftirward ſoþli we hadden fadris of oure fleiſch, lerneris, and we wiþ reuerence dreden hem. Wher not moche more we ſchulen obeiſche to þe fadir of ſpiritis, and we ſchulen lyue? And þei ſoþli in tyme of fewe dayes vp her will lerneden vs; forſoþ þis fadir to þat þing þat is profitable, in receyuynge þe halowing of him. Forſoþ ech diſciplyn in þis preſent tyme is ſeyn trewly for to be not of ioye, but of ſorwe; aftirward forſoþ it ſchal ȝelde fruyt of riȝtwyſneſſe moſt peeſyble to men excerſiſid, or hauntid, by it. For which þing reiſe ȝe vp ſlowe hondis, and knees vnboundun, and make riȝtful goyngis, or ſteppis, to ȝoure feet; þat no man haltinge erre, but more be heelid. Sue ȝe pees wiþ alle men, and hoolyneſſe, wiþoute which no man ſchal ſe God; biholdinge þat no man fayle to þe grace of God, þat no roote of bitterneſſe vpward burionynge lette, and bi it foulid be many men; þat no man be lecchour, eþer vnhooli, or curſid, as Eſau, þe which for oo mete ſolde his firſte þingis. Soþli wite ȝe, for and aftirward he coueytinge for to anherite bleſſing, was reproued. Forſoþ he found not place of penaunce, þouȝ he ſouȝte it wiþ teeris. Forſoþ ȝe han not come to þe tretable fyer, or able for to touche, and able to come to, and greet wynd, or whirlwynd, and myſt, and tempeſt, and ſown of trumpe, and vois of wordis; þe which þei þat herden, excuſeden hem, þat þe word ſchulde not be maad to hem. Forſoþ þei baren not þat þat was ſeid, And if a beeſt touchide þe hil, it ſchal be ſtooned. And ſo dredful it was þat was ſeyn, Moyſes ſeide, I am aferd, and ful of tremblyng. But ȝe han come nyȝ to Syon hil, and þe citee of God lyuynge, heuenli Jeruſalem, and þe multitude of many þouſynd aungels, and to þe chirche of þe firſte men, þe whiche ben writun in heuenes, and God, domeſman of alle, and þe ſpirit of iuſte perfit men, and to Jheſu, mediatour of þe newe teſtament, and þe ſprengynge of blood, betere ſpekinge þan Abel. Se ȝe, þat ȝe forſake not þe ſpekinge; forſoþe if þei forſakinge him þat ſpak on þe erþe, aſcapiden not, moche more we þat turnen awey fro him ſpekinge to vs fro heuenes. Whos vois þanne mouede þe erþe, now forſoþe he aȝen byhetiþ, ſeiynge, Ȝit onys and I ſchal moue not oonly erþe, but alſo heuene. Forſoþ þat he ſeiþ, Ȝit onys, he declariþ þe tranſlacioun of mouable þingis, as of maad þingis, þat þo þingis dwelle, þat ben vnmouable. And ſo we receyuynge þe kyngdom vnmouable, han grace, by which ſerue we pleſynge to God wiþ drede and reuerence. And forſoþ oure God is fyer waſtynge.\nThe charite of broþerhed dwelle in ȝou, and nyle ȝe forȝete hoſpitalite; forſoþ by þis ſumme pleſiden to aungels receyuede to herbore. Þenke ȝe on boundun men, as ȝe to gidere boundun, and of trauelinge men, as and ȝe ſilf dwellinge in þe body. Honorable wedding in alle þingis, and bed vnwembid; forſoþ God ſchal deme fornycatouris and auoutreris. Be maners wiþoute coueytiſe, payd wiþ preſent þingis; ſoþli he ſeide, I ſchal not leue þee, neþer forſake, ſo þat we triſtily ſeie, Þe Lord is an helper to me; I ſchal not drede, what a man ſchal do to me. Haue ȝe mynde of ȝoure ſouereyns, þat han ſpokun to ȝou þe word of God; of whom ȝe biholdinge þe goynge out of lyuynge, ſuwe ȝe feiþ, Jheſu Criſt, ȝiſtirday, and to day, he and into worldis. Nile ȝe be ledd awey wiþ dyuerſe techingis, and pilgrym, or ſtraunge. Forſoþ it is beſt for to ſtable þe herte wiþ grace, not wiþ metis, þe whiche profiten not to men wandrynge in hem. We han an auter, of þe which þei þat ſeruen to tabernacle of þe body, han not power for to ete. Forſoþ of whiche beeſtis þe blood is borun yn for ſynne into hooly þingis bi þe biſſhop, þe bodies of hem ben brent wiþ oute þe caſtels. For which þing and Jheſu, þat he ſchulde halwe þe peple by his blood, ſuffride wiþoute þe ȝate. Þerfore go we out to him wiþ oute caſtels, beringe his repreue, or ſchenſchip. Soþli we han not here a citee dwellinge, but we ſeken a citee to comynge. Þerfore bi him offre we an ooſt of heriynge euermore to God, þat is to ſeie, þe fruyt of lippis knowlechinge to his name. Forſoþ nyle ȝe forȝete of wel doynge, or ȝyuynge, and of comunyng; forſoþ by ſuche ooſtis God is diſſeruyd. Obeye ȝe to ȝoure prouoſtis, or prelatis, and vndir ligge to hem; þei perfytly waken, as to ȝeldinge reſoun for ȝoure ſoulis, þat þei do þis þing wiþ ioye, and not ſorwynge; forſoþ þis þing ſpediþ not to ȝou. Preie ȝe for vs, ſoþli we triſten for we han good conſcience in alle þingis, willinge for to lyue wel. More ouer forſoþe I biſeche ȝou for to do, þat I þe ſonnere be reſtorid to ȝou. Soþeli God of pees, þat ledde out fro deede men þe greet ſchepherde of ſcheep, in þe blood of euerlaſting teſtament, oure Lord Jheſu Criſt, ſchape, or make able, ȝou in al good þing, þat ȝe do þe wille of him; he doynge in ȝou þat þing þat ſchal pleſe bifore him, by Jheſu Criſt, to whom is glorie into worldis of worldis. Amen. Forſoþe, briþeren, I preie ȝou, þat ȝe ſuffre a word of ſolace, or coumfort; forſoþe by ful fewe þingis I haue writyn to ȝou. Knowe ȝe oure broþer Tymoþe left, wiþ whom if he ſchal come more haſteli, I ſchal ſe ȝou. Greete wel alle ȝoure ſouereyns, and alle hooly men. Þe breþeren of Ytalye greeten ȝou wel. Þe grace of God wiþ ȝou alle. Amen.\nHere enden þe epistlis of Poul, and now bigynneþ þe prolog to Actus Apostolorum.\nRetrieved from "https://en.wikisource.org/w/index.php?title=Bible_(Early_Wycliffe)/Ebrews&oldid=7141406"


Ab Bidi Destination Guide (Khūzestān, Iran) - Trip-Suggest\nYou are here: Homepage » Iran » Khūzestān » Ab Bidi\nAb Bidi Destination Guide\nAbeleh-ye 'Ali Moradi\nDelve into Ab Bidi in Iran!\nAb Bidi in the region of Khūzestān is located in Iran - some 281 mi (or 452 km) South of Tehran, the country's capital.\nInteractive map of Ab Bidi\nCurrent time in Ab Bidi is now 08:04 PM (Thursday). The local timezone is named "Asia / Tehran" with an UTC offset of 3.5 hours. Depending on your travel modalities, these larger destinations might be interesting for you: Paniti, Abeleh-ye 'Ali Moradi, Yasuj, Bard Gapi, Basra or Ab Kharmu. While being here, make sure to check out Kala Par Siah, Ab Seyla'i, Shur Tang, Qal'eh Sorkheh, Varzard and Ableh-ye Pa'in as well. We also found some pictures.\nThe photo "Izeh lake دریاچه ایذه" was uploaded by user Amir Karim\nThe photo "جاده پیان" was uploaded by user JAVID KHOD\nThe photo "Izeh plains دشتهای ایذه" was uploaded by user Amir Karim\nThe photo "L0VELY Road" was uploaded by user Jomung\nLocated at 31.88, 49.74 (Lat. / Lng.), less than 7 mi away.\nAbdabad (Khorasan-e Shomali)\nAbdabad (Razavi Khorasan)\nApkhvor (Khorasan-e Shomali)\nAb Chirak (Kohgiluyeh va Buyer Ahmad)\nAb Cheshmeh (Ilam)\nAb Bidi (Khuzestan)\nAb Bid-e Hajj Baba (Khuzestan)\nAb Bidak (Chahar Mahall va Bakhtiari)\nShahrak-e Ab Bid (Khuzestan)\nAb Bid 'Ali (Khuzestan)\nAb Bid (Khuzestan)\nAb Bid (Fars)


3 subwoofers & 2 amps | electronics | Edmonton | Kijiji\n> Ad ID 1220158575\n3 subwoofers & 2 amps\n2 Illusion carbon C12" subwoofers model C12K100109, 1 Illusion Lucent L model L 10K00145 10" subwoofer, 1 Power bass XL-600 DM amp, 1 Power bass model R300X4 amp. List price on the 12" subwoofers is 650.00$ ea. 320.00$ for theXL-600DM amp.


catlin bueffel cynegetic Painting in Oil for Sale\nToperfect >> Artworks in 150 Subjects >> Classical >> Hunting >> catlin bueffel cynegetic\ncatlin bueffel cynegetic Painting Sale\nI found this painting on Toperfect and thought that you might be interested. You can find it at: https://www.toperfect.com/catlin-bueffel-cynegetic.html\nTags: catlin Art bueffel Painting cynegetic Works\nBuy Art Painting catlin bueffel cynegetic\nIntroduction of Oil Painting catlin bueffel cynegetic\ncatlin bueffel cynegetic for sale, the price is only 5%-20% of the retailing prices at galleries in your city!\nHandmade art reproductions of catlin bueffel cynegetic are available to be custom made as oil painting or other art forms.\nIf you want to purchase the handmade oil painting catlin bueffel cynegetic in irregular/special size, please fill out "Customer Instructions" in your shopping cart.\nComments on catlin bueffel cynegetic Painting for Sale


Miofol 125 S rood 150 cm br. 50 m1 lang ( =75 m² ) | Isolatiediscounter.nl\nMiofol 125 S rood 150 cm br. 50 m1 lang ( =75 m² )


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'hlówan' - Bosworth–Toller Anglo-Saxon Dictionary\nDele passage from El. 54, for which see hleápan, and add: I. of animals or uncertain Gehlów hlówan mugitum reboasse, An. Ox. 1466. Hlówende mugitans (taurus), 36, 12. Hlówende, þútende bombosa, Wrt. Voc. ii. 126, 51. II. of other things Hlówed remugiet (totus mundus, Ald. 65, 21), Wrt. Voc. ii. 86, 6. Ongeán hléwþ, An. Ox. 4609. v. á-hlówan.\nToller, T. Northcote, and Joseph Bosworth. "hlówan." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 553.\nhlówan p. hleów To low, bellow, make a loud noise Oxa hléwþ bos mugit, Ælfc. Gr. 22; Som. 24, 9. Hleówon hornboran the trumpeters sounded, Elen. Kmbl. 107; El. 54. Hlówendra fearras flǽsc the flesh of lowing oxen, Homl. Th. i. 590, 15. [Icel. hlóa to roar (of streams): O. H. Ger. hlóon mugire, rudere.]