The Homilies of the Anglo-Saxon Church/XL - Wikisource, the free online library\nThe Homilies of the Anglo-Saxon Church/XL\n1216831The Homilies of the Anglo-Saxon Church — The Second Sunday in the Lord's AdventBenjamin ThorpeÆlfric\nDOMINICA II. IN ADUENTUM DOMINI.\nTHE SECOND SUNDAY IN THE LORD'S ADVENT.\nErunt signa in sole et luna et stellis: et reliqua. Erunt signa in sole et luna et stellis: et reliqua.\nSe Godspellere Lucas awrát on ðisum dægðerlican godspelle, þæt ure Drihten wæs sprecende þisum wordum to his leorning-cnihtum, be ðam tácnum ðe ǽr þyssere worulde geendunge gelimpað. Drihten cwæð, "Tácna gewurðað on sunnan, and on mónan, and on steorrum, and on eorðan bið þeoda ofðryccednyss:" et reliqua. The Evangelist Luke wrote in this day's gospel, that our Lord was speaking in these words to his disciples, concerning the signs which will happen before the ending of this world. The Lord said, "There shall be signs in the sun, and in the moon, and in the stars, and on earth there shall be affliction of nations," etc.\nSe halga Gregorius us trahtnode þyses godspelles digelnysse þus undergynnende: Drihten ure Alysend ús gewilnað gearwe gemetan, and forþi cydde ða yfelnyssa ðe folgiað þam ealdigendan middangearde, þæt hé us fram his lufe gestilde. He geswutelode hú fela ðrowunga forestæppað þyssere worulde geendunge, gif we God on smyltnysse ondrædan nellað, þæt we huru his genealæcendan dóm, mid mislicum swinglum afǽrede, ondrædon. Her wiðufan on þyssere rǽdinge cwæð se Hælend, "Ðeod arist ongean ðeode, and rice ongean rice, and micele eorðstyrunga beoð gehwær, and cwealm, and hunger." And syððan betwux ðam þus cwæð, "Tácna beoð on sunnan, and on mónan, and on steorrum, and on eorðan ðeoda ofðriccednys, for gemencgednysse sǽlicra yða and sweges." The holy Gregory has expounded for us the obscurity of this gospel, thus beginning: The Lord our Redeemer is desirous to find us ready, and therefore chid the evils which follow the senescent world, that he might wean us from its love. He manifested how many sufferings will precede the ending of this world, if we will not dread God in serenity, that at least, terrified with many tribulations, we may dread his approaching doom. Here above in this lesson Jesus said, "Nation shall arise against nation, and kingdom against kingdom, and great earthquakes shall be everywhere, and pestilence, and hunger." And afterwards among them thus said, "There shall be signs in the sun, and in the moon, and in the stars, and on earth affliction of nations, for the mingling of the sea-waves and sound."\nSume ðas tácna we gesawon gefremmede, sume we ondrædað us towearde. Witodlice on ðisum niwum dagum arison ðeoda ongean ðeoda, and heora ofðriccednyss on eorðan gelámp swiðor þonne we on ealdum bocum rædað. Oft eorðstyrung gehwǽr fela burhga ofhreas, swa swa gelámp on Tyberies dæge þæs caseres, þæt ðreottyne byrig ðurh eorðstyrunge afeollon. Mid cwealme and mid hungre we sind gelome geswencte, ac we nateshwon gyta swutele tácna on sunnan, and on mónan, and on steorrum ne gesáwon. We rædað on tungelcræfte þæt seo sunne bið hwiltidum þurh ðæs monelican trendles underscyte aðystrod, and eac se fulla móna færlice fagettað, þonne he ðæs sunlican leohtes bedæled bið ðurh ðære eorðan sceadwunge. Sind eac sume steorran leoht-beamede, færlice arísende, and hrædlice gewítende, and hí symle sum ðing níwes mid heora upspringe gebícniað: ac ne mænde Drihten ðas tácna on ðære godspellican witegunge, ac ða egefullan tácna þe ðam micclan dæge forestæppað. Matheus se Godspellere awrát swutelicor þas tácna, þus cweðende, "Þærrihte æfter ðære micclan gedrefednysse, bið seo sunne aðystrod, and se móna ne sylð nán leoht, and steorran feallað of heofonum, and heofonan mihta beoð astyrode, and ðonne bið æteowed Cristes róde-tácn on heofonum, and ealle eorðlice mægða heofiað." Ðære sǽ gemengednyssa, and dæra yða sweg ungewunelice gyt ne asprungon, ac ðonne fela ðæra foresædra tácna gefyllede sind, nis nán twynung þæt þa feawa ðe þær to lafe sind witodlice gefyllede beón. Some of these signs we have seen accomplished, some we fear are to come. Verily in these new days nations have arisen against nations, and their affliction on earth has happened greater than we in old books read. Oft an earthquake in divers places has overthrown many cities, as it happened in the days of the emperor Tiberius, that thirteen cities fell through an earthquake. With pestilence and with hunger we are frequently afflicted, but we have not yet seen manifest signs in the sun, and in the moon, and in the stars. We read in astronomy, that the sun is sometimes darkened by the intervention of the lunar orb, and also the full moon suddenly becomes dusky, when it is deprived of the solar light by the shadow of the earth. There are also some stars beamed with light, suddenly rising, and quickly departing, and they by their uprise ever indicate something new: but the Lord meant not these signs in the evangelical prophecy, but the awful signs which will precede the great day. Matthew the Evangelist wrote more plainly of these signs, thus saying, "Straightways after the great tribulation, the sun shall be darkened, and the moon shall give no light, and the stars shall fall from heaven, and the powers of heaven shall be agitated, and then shall appear the sign of Christ's cross in the heavens, and all earthly powers shall mourn." The minglings of the sea, and the sound of the waves have not yet unusually happened, but when many of the before-said signs have been fulfilled, there is no doubt that the few which are remaining will also be fulfilled.\nMine gebroðra, þas ðing sind awritene þæt ure mód þurh wærscipe wacole beon, þæt hi ðurh orsorhnysse ne asleacion, ne ðurh nytennysse geadlion; ac þæt symle se óga hí gebysgige, and seo embhydignys on gódum weorcum getrymme. Drihten cwæð, "Menn forseariað for ógan and andbidunge ðæra ðinga þe becumað ofer ealne middangeard. Witodlice heofonan mihta beoð astyrode." Heofonan mihta sind englas and heah-englas, þrymsetl, ealdorscipas, hlafordscipas and anwealdu. Þas engla werod beoð æteowde gesewenlice urum gesihðum on to-cyme ðæs strecan Déman, þæt hí stiðlice æt ús ofgan þæt þæt se ungesewenlica Scyppend emlice forberð. Þonne we geseoð mannes Bearn cumende on wolcnum, mid micelre mihte and mægenðrymme. Drihten gecígde hine sylfne mannes Bearn gelomlicor ðonne Godes Bearn, for eadmodnysse þære underfangenan menniscnysse, þæt hé us mynegige mid þam gecynde þe he for ús underfeng. He is soðlice mannes Bearn, and ne manna Bearn, and nis nán oðer anes mannes bearn buton Crist ána. He bið on mihte and on mægenðrymme geswutelod þam ðe hine on eadmodnysse wunigende gehyran noldon, þæt hí ðonne gefredon his mihte swa miccle stiðlicor, swa micclum swa hí nu heora swuran to his geðylde nellað gebigan. Þas word sind gecwedene be ðam wiðercorenum, ac her fyliað þa word ðe ða gecorenan frefriað. Se Hælend cwæð, "Þonne ðas wundra ongynnað, ahebbað þonne eowre heafda and behealdað, forðan ðe eower alysednyss genealæhð." Swilce hé swutellice his gecorenan mánode, 'Þonne middangeardes wita gelomlæcað, þonne se óga ðæs micclan domes bið æteowod, ahebbað þonne eowre heafda, þæt is, gladiað on eowrum mode, forði ðonne þes middangeard bið geendod, þe ge ne lufodon; þonne bið gehende seo alysednyss ðe ge sohton.' On halgum gewrite bið gelomlice heafod gesett for þæs mannes mode, forðan ðe þæt heafod gewissað þam oðrum limum, swa swa þæt mód gediht ða geðohtas. We ahebbað ure heafda þonne we ure mód arærað to gefean þæs heofonlican eðles. Þa ðe God lufiað, hí sind gemánode þæt hí gladion on middangeardes geendunge, forðan þonne he gewít, ðe hí ne lufodon, ðonne witodlice hí gemetað þone ðe hí lufodon. My brothers, these things are written that our minds may be vigilant through heedfulness, that through security they slacken not, nor through ignorance become void; but that terror ever occupy, and attention to good works confirm them. The Lord said, "Men shall wither for terror and for awaiting the things which shall come over all the world: for the powers of heaven shall be agitated." The powers of heaven are angels and archangels, thrones, principalities, lordships and powers. These hosts of angels will appear visible to our sights at the advent of the severe Judge, that they may sternly exact from us that which the invisible Creator patiently forbears. Then we shall see the Son of man coming in clouds, with great might and majesty. The Lord called himself the Son of man oftener than the Son of God, from the humility of his assumed humanity, that he may admonish us with the nature which he for us received. He is truly Son of man, and not Son of men, and there is no other son of one man but Christ alone. He will be manifested in might and in majesty to those who would not obey him while existing in humility, that they then may feel his might by so much the more severely as they now will not bow their necks to his patience. These words are said of the reprobates, but here follow the words which comfort the chosen. Jesus said, "When these wonders begin, then lift up your heads and behold, for your redemption approacheth." As if he had manifestly exhorted his chosen, 'When the torments of the world shall thicken, when the dread of the great doom shall appear, raise then your heads, that is, be glad in your minds, for then this world shall be ended, which ye loved not; then shall be at hand the redemption which ye sought.' In holy writ head is very frequently put for the mind of man, because the head directs the other members, as the mind devises the thoughts. We lift up our heads when we raise our minds to the joys of the heavenly country. Those whom God loves are exhorted to be glad for the ending of the world, for when that passes away, which they loved not, then certainly they will find that which they loved.\nNe gewurðe hit la, þæt ænig geleafful, seðe gewilnað God to geseonne, þæt hé heofige for middangeardes hryrum; hit is soðlice awriten, "Swa hwá swa wile beon freond þyssere worulde, he bið Godes feond geteald." Witodlice se ðe ne blissað on nealæcunge middangeardes geendunge, se geswutelað þæt he his freond wæs, and bið þonne oferstæled þæt he Godes feond is. Ac gewíte þises middangeardes freondscipe fram geleaffulra manna heortan, and gewíte fram ðam ðe þæt oðer líf gelyfað toweard, and hit ðurh weorc lufiað. Þa sceolon heofian for middangeardes toworpennysse, þa ðe heora heortan wyrtruman on his lufe aplantodon, þa ðe þæt towearde líf ne secað, ne his furðon ne gelyfað: we soðlice, ðe þæs heofonlican eðles gefean eallunga oncneowon, sceolon anmodlice to ðam ónettan. Us is to gewiscenne þæt we hrædlice to ðam faron, and þurh ðone scyrtran weg becumon, forðan ðe ðes middangeard is mid menigfealdum unrótnyssum geðread, and mid ðwyrnyssum geangsumod. O let it not be, that any believer, who desires to see God, mourn for the fall of the world; for it is written, "Whosoever will be a friend of this world, will be accounted a foe of God." But he who rejoices not at the approach of the ending of the world, manifests that he was its friend, and will then be convicted that he is God's foe. But let friendship for this world depart from the hearts of believing men, and depart from them who believe the other life to come, and really love it. They should mourn for the destruction of the world who have planted the root of their heart in its love, who seek not the life to come, nor even believe in it: but we, who full well know the joys of the heavenly country, should unanimously hasten to it. It is for us to wish that we may go to it quickly, and arrive by the shorter way, for this world is afflicted with manifold tribulations, and with crosses tormented.\nHwæt is ðis deadlice líf buton weg? Understandað nu hwilc sy on weges geswince to ateorigenne, and ðeah nelle þone weg geendigan. Drihten cwæð, "Behealdað þæs fíctreowa and ealle oðre treowa, þonne hí spryttað, ðonne wite ge þæt hit sumorlæhð. Swa eac ge magon witan, ðonne ge ðas foresædan tácna geseoð, þæt Godes rice genealæhð." Soðlice mid þisum wordum is geswutelod þæt ðises middangeardes wæstm is hryre. To ðam hé wext þæt he fealle; to ðy he sprytt þæt hé mid cwyldum fornyme swa hwæt swa hé ær sprytte. Þes middangeard is ðam ealdigendan menn gelíc: on iugoðe bið se lichama þeonde on strangum breoste, on fullum limum and halum; witodlice on ealdlicum gearum bið þæs mannes wæstm gebíged, his swura aslacod, his neb gerifod, and his lima ealle gewæhte; his breost bið mid sicetungum geðread, and betwux wordum his orðung ateorað; þeah ðe him adl ón ne sitte, þeah forwel oft his hæl him bið adl. Swa is ðisum middangearde: æt fruman hé wæs ðeonde swylce on geogoðháde, he wæs on lichamlicere hælðe growende, and on spéda genihtsumnysse fætt, langsum on life, stille on langsumere sibbe; ac hé is nu mid ylde ofsett, swylce mid gelomlæcendum héfigtymnyssum to deaðe geðread. What is this deathlike life but a way? Understand now what it is to faint through the toil of the way, and yet not to desire the way to end. The Lord said, "Behold these figtrees and all other trees, when they sprout, then ye know that summer is near. So likewise ye may know, when ye see these before-said signs, that God's kingdom draweth near." Verily by these words it is manifested that the fruit of this world is falling. It grows that it may fall; it sprouts that it may destroy with diseases whatsoever it had before sprouted. This world is like to a senescent man: in youth the body is thriving with strong breast, with full and hale limbs; but in senile years the man's stature is bowed, his neck slackened, his face wrinkled, and his limbs all afflicted; his breast is tormented with sighs, and between his words his breath fails; though disease sit not on him, yet too often his health is a disease to him. So it is with this world: at first it was thriving as in youth, it was growing in bodily health, and fat in abundance of good things, long in life, still in long peace; but now it is with age oppressed, as it were with frequent tribulations afflicted to death.\nMine gebroðra, ne lufige ge þisne middangeard þe ge geseoð þæt lange wunian ne mæg. Be ðisum cwæð se apostol, "Ne lufige ge middangeard, ne ða ðing ðe him on wuniað, forðan swa hwá swa middangeard lufað, næfð hé Godes lufe on him." My brothers, love not this world which ye see cannot long exist. Of this the apostle said, "Love not the world, nor anything that dwelleth on it, for whosoever loveth the world, hath not love of God in him."\nWel is Godes rice sumerlicere tide wiðmeten, forði ðonne gewitað þa genipu ure dreorignysse, and lifes dagas ðurh beorhtnysse þære ecan sunnan scinað. Well is the kingdom of God compared with the summer season, for then the clouds of our dreariness pass away, and the days of life shine through the brightness of the eternal sun.\nEalle ðas foresædan ðing sind mid micelre gewissunge getrymde þurh ðisne æfterfyligendan cwyde, "Soð ic eow secge, Ne gewít ðeos mægð, oðþæt ealle ðas ðing gewurðað." Þas word spræc Drihten to Iudeiscre mægðe, and heora cynn ne gewít þurh ateorunge, ærðan ðe þes middangeard geendað. Be ðisum andgite cwæð se apostol Paulus, þæt "Drihten sylf astihð of heofonum on stemne þæs heah-engles, and mid Godes byman, and ða deadan ærest arisað; syððan we ðe lybbað, and on lichaman beoð gemette beoð gelæhte forð mid þam oðrum on wolcnum togeanes Criste, and we swa symle syððan mid Gode beoð. Frefriað eów mid þisum wordum." Eac on ðisum andgite geðwærlæhð se Godspellere Matheus, þisum wordum, "Drihten asent his englas mid byman and micelre stemne, and hí gaderiað his gecorenan fram feower windum, of eallum eorðlicum gemærum oð ða heálican heofonan." All these before-said things are with great certainty confirmed by this following sentence, "Verily I say unto you, This tribe shall not pass away, until all these things shall take place." These words the Lord spake to the Jewish tribe, and their kin will not pass away through decay, before this world ends. Of this sentence the apostle Paul said, that "the Lord himself shall descend from heaven with the voice of the archangel, and with the trumpet of God, and the dead will first arise; afterwards, we who live, and shall be found in the body, will be caught forth with the others in clouds towards Christ, and so we shall ever after be with God. Comfort yourselves with these words." Also in this sentence the Evangelist Matthew agrees, in these words, "The Lord will send his angels with trumpet and loud voice, and they shall gather his chosen from the four winds, from all earthly boundaries to the high heavens."\nSe apostol cwæð, "We ðe lybbað." Ne mænde he hine sylfne mid þam worde, ac ða ðe on life þurhwuniað oþ geendunge þyssere worulde. Mid þam is eac geswutelod, þæt mancynn mid ealle ne ateorað ær ðære geendunge, ac hí habbað hwæðere sceortne deað, þa ðe þonne on life gemette beoð; forðan ðe heofonlic fyr ofergæð ealne middangeard mid anum bryne, and ða deadan arisað of heora byrgenum mid ðam fyre, and ða lybbendan beoð acwealde þurh ðæs fyres hætan, and ðærrihte eft ge-edcucode to ecum ðingum. Ne derað þæt fyr nán ðing þam rihtwisum, ðe ǽr fram synnum geclænsode wæron; ac swa hwá swa ungeclænsod bið, he gefret þæs fyres ǽðm; and we ðonne ealle to ðam dóme becumað. Ne bið se dóm on nánum eorðlicum felda gedémed, ac bið swa swa se apostol her wiðufan on þyssere rǽdinge cwæð, þæt we beoð gegripene on wolcnum togeanes Criste, geond þas lyft; and þær bið seo twæming rihtwisra manna and arleasra. Þa rihtwisan nahwar syððan ne wuniað buton mid Gode on heofonan rice, and ða arleasan nahwar buton mid deofle on helle suslum. The apostle said, "We who live." He did not mean himself by those words, but those who continue in life until the ending of this world. By that it is likewise manifested, that mankind will not wholly perish before the ending, but that they will, nevertheless, have a short death who shall then be found in life; for heavenly fire will pass over all the world with one burning, and the dead will arise from their graves with that fire, and the living will be slain by the fire's heat, and straightways after requickened to eternity. The fire will in no wise injure the righteous who had before been cleansed from sins; but whosoever is uncleansed shall eat the fire's breath; and we shall then all come to the doom. The doom will be deemed on no earthly field, but will be as the apostle here above in this lesson said, that we shall be seized up in clouds towards Christ, through the air; and there will be the separation of righteous and impious men. The righteous will afterwards dwell nowhere but with God in the kingdom of heaven, and the impious nowhere but with the devil in hell-torments.\nSe Hælend beleac þis godspel mid þisum wordum: "Heofen and eorðe gewítað, and mine word næfre ne gewítað." Ne awendað heofon and eorðe to nahte, ac hi beoð awende of ðam hiwe ðe hí nu on wuniað to beteran hiwe, swa swa Iohannes se Godspellere cwæð, "Þonne bið niwe heofon and niwe eorðe." Ne beoð witodlice oðre gesceapene, ac ðas beoð ge-edniwode. Heofon and eorðe gewítað, and ðeah ðurhwuniað, forðan ðe hí beoð fram ðam hiwe ðe hí nu habbað þurh fyr geclænsode, and swa-ðeah symle on heora gecynde standað. Þonne bið seo sunne be seofonfealdum beorhtre þonne heo nu sy, and se móna hæfð þære sunnan leoht. Jesus concluded this gospel with these words: "Heaven and earth shall pass away, but my words shall never pass away." Heaven and earth will not turn to naught, but they will be changed from the form in which they now exist to a better form, as John the Evangelist said, "Then there shall be a new heaven and a new earth." There will not indeed be others created, but these will be renewed. Heaven and earth will pass away, but will, nevertheless, continue, for they will be cleansed by fire from the form which they now have, and will yet stand ever in their own nature. Then will the sun be sevenfold brighter than it now is, and the moon will have the light of the sun.\nDauid soðlice be Cristes to-cyme þisum wordum witegode: "God cymð swutellice, and hé ne suwað. Fyr byrnð on his gesihðe, and on his ymbhwyrfte bið swiðlic storm." Se storm aðwyhð swa hwæt swa þæt fyr forswælð. Be ðam dæge cwæð se witega Sofonias, "Se miccla Godes dæg is swiðe gehende, and ðearle swyft: biter bið þæs dæges stemn: þær bið se stránga gedrefed. Se dæg is yrres dæg, and gedrefednysse dæg and angsumnysse, yrmðe dæg and wánunge, þeostra dæg and dimnysse, byman dæg and cyrmes." David verily prophesied of Christ's advent in these words: "God shall come manifestly, and he will not keep silence. Fire shall burn in his sight, and round about him shall be a mighty storm." The storm will wash whatsoever the fire burns. Of that day the prophet Zephaniah said, "The great day of God is very near at hand, and exceedingly swift: bitter shall be the voice of that day: there shall the strong be afflicted. That day is a day of wrath, and a day of affliction and anxiety, a day of misery and wail, a day of darkness and dimness, a day of the trumpet and of outcry."\nMine gebroðra, settað þises dæges gemynd ætforan eowrum eagum, and swa hwæt swa bið nu héfigtyme geðuht, eal hit bið on his wiðmetennysse geliðegod. Gerihtlæcað eower líf, and awendað eowre ðeawas, witniað mid wope eowre yfelan dæda, wiðstandað deofles costnungum; bugað fram yfele, and doð gód, and ge beoð swa micclum orsorgran on to-cyme þæs ecan Déman, swa micclum swa ge nu his strecnysse mid ege forhrádiað. Se witega cwæð, þæt se miccla Godes dæg is swiðe gehende, and þearle swyft. Þeah ðe gyt wære oðer þusend geara to ðam dæge, nære hit langsum; forðan swa hwæt swa geendað, þæt bið sceort and hræd, and bið swilce hit næfre ne gewurde, þonne hit geendod bið. Hwæt þeah hit langsum wære to ðam dæge, swa hit nis, þeah ne bið ure tíma langsum, and on úre geendunge us bið gedémed, hwæðer we on reste oþþe on wite ðone gemǽnelican dóm anbidian sceolon. Uton forði brucan þæs fyrstes ðe us God forgeaf, and geearnian þæt ece líf mid him seðe leofað and rixað in ealra worulda woruld. Amen. My brothers, set the remembrance of this day before your eyes, and whatsoever now appears to be trouble, it shall all be mitigated on comparison with it. Correct your lives, and change your conduct, punish your evil deeds with weeping, withstand the temptations of the devil; eschew evil and do good, and ye will be by so much the more secure at the advent of the eternal Judge, as ye now with terror anticipate his severity. The prophet said, that the great day of God is very near at hand and very swift. Though there were yet another thousand years to that day, it would not be long; for whatsoever ends is short and quick, and will be as it had never been, when it is ended. But though it were long to that day, as it is not, yet will our time not be long, and at our ending it will be adjudged to us, whether we in rest or in torment shall await the common doom. Let us, therefore, profit by the time which God has given us, and merit the everlasting life with him who liveth and reigneth for ever and ever. Amen.\nRetrieved from "https://en.wikisource.org/w/index.php?title=The_Homilies_of_the_Anglo-Saxon_Church/XL&oldid=8974046"\nThis page was last edited on 9 December 2018, at 14:34.


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'deþþan' - Bosworth–Toller Anglo-Saxon Dictionary\n(?); p. deþede To suck Ðá breóst ðá ðú deðedes (ge-dédes?; L. has gediides) ubera quae suxisti, Lk. R. 11, 27. v. deón.\nToller, T. Northcote, and Joseph Bosworth. "deþþan." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 151.


Gawncel for þe gose\nThis entry is a re-creation of a recipe from Liber cure cocorum [Sloane MS 1986] (England, 1430), entitled " Gawncel for þe gose". [insert a brief description of dish here, possibly including any or all of the following: characteristics of the final dish, when or how it might have been served, and why you selected it]\nGawncel for þe gose. Take garlek and grynde hit wele forþy, Temper hit with water a lytel, perdy. Put floure þer to and also salt, Colour hit with safron I wot þou schalt. Temper hit up with cow-mylke þo, And sethe hit and serve hit forthe also.\n<http://www.medievalcookery.com/search/display.html?liber:68>. Accessed on July 15, 2020, 9:44 pm.


Scotth on Workfrom\nScotth is on Workfrom. What are you waiting for?\n@scott66 in Slack


gruscrīmon bis gruzzimelo (Bd. 4, Sp. 470 bis 471)


Cómo se escribe ispanófilas o hispanófilas - Falta h\n¿Cómo se escribe ispanófilas?\nA la palabra ispanófilas le falta una H\nLa palabra ispanófilas no existe en Español\nLa palabra ispanófilas contien hache. La manera correcta de escribirla es HISPANÓFILAS\nPuedes ver la definición de hispanófilas aquí


Seewinde, s.u. Winde.\nSeewinde — Seewinde, s. Tag und Nachtwinde … Kleines Konversations-Lexikon\nLand- und Seewinde — Land und Seewinde, periodische, Tag und Nacht miteinander abwechselnde Winde, die an Meeresküsten durch den Temperaturgegensatz von Wasser und Land hervorgerufen werden, in niederen Breiten im ganzen Jahre auftreten, in höheren Breiten mehr und… … Lexikon der gesamten Technik\nKokosmilch — Kokospalme Kokospalme: Systematik Klasse: Einkeimblättrige (Liliopsida) Unterklasse … Deutsch Wikipedia\nKokosnuss — Kokospalme Kokospalme: Systematik Klasse: Einkeimblättrige (Liliopsida) Unterklasse … Deutsch Wikipedia\nKokosnusspalme — Kokospalme Kokospalme: Systematik Klasse: Einkeimblättrige (Liliopsida) Unterklasse … Deutsch Wikipedia


Pyrosmalite Py*ros"ma*lite, n. [Pyro- + Gr. ? odor + -like. ]\nA mineral, usually of a pale brown or of a gray or grayish\ngreen color, consisting chiefly of the hydrous silicate of\niron and manganese; -- so called from the odor given off\nbefore the blowpipe.\npyrosmalite — pīˈräzməˌlīt noun ( s) Etymology: German pyrosmalit, from pyr + osma (from Greek osmē odor) + lit lite; from the odor it gives off before the blowpipe more at odor … Useful english dictionary\npyrosmalite — py·ros·ma·lite … English syllables\nJohann Friedrich Ludwig Hausmann — Pour les articles homonymes, voir Hausmann. Johann Friedrich Ludwig Hausmann, né à Hanovre le 22 février 1782 et mort à Göttingen le 26 décembre 1859, est un minéralogiste et géologue allemand. Sommaire … Wikipédia en Français


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Langar að sjá\nIn the opening scene magician Sue-Anne Webster saws her assistant in half with a hand saw. This illusion had to be modified to suit the film from the chainsaw she normally uses as it would have been too intense for a children's birthday party. See more »\nWritten by Glenn Mossop (as Mossop), Regan Lethbridge (as Lethbridge) , David Morgan (as Morgan), Dan Chisholm (as Chisholm) and Majernik\nPerformed by Bonjah


'of-swerian' - Bosworth–Toller Anglo-Saxon Dictionary\n(?) to deny on oath Gif hlóð ðis gedó and eft oðswerian (of-, v. l. ), Ll. Lbmn. 64, 18. [Cf. Ger. ab-schwören.]\nToller, T. Northcote, and Joseph Bosworth. "of-swerian." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 663.


Ælfric on the Book of Job - Old English Aerobics\nÆlfric's homily on the Book of Job is the first treatment in English of an Old Testament book whose compelling narrative and intensely lyrical meditation on the meanings of misfortune have influenced western authors as diverse as Geoffrey Chaucer, Franz Kafka and Toni Morrison. The early Middle Ages, informed by Gregory the Great's massive commentary, Moralia in Iob, understood Job as a prefigurement of Christ. Ælfric considers this figurative interpretation too difficult for the lay audience of this homily. Further, he worries here, as in some of his other writings, that laymen may pick up erroneous notions from an Old Testament text such as this, since we are not now permitted to practice some of the customs depicted, such as animal sacrifice. However, Ælfric, like many other authors, finds in Job an irresistible moral exemplar: in patiently bearing his afflictions without losing his faith, he teaches us to bear patiently the adversities that God sends upon us. Ælfric seems also to recognize in the Book of Job an opportunity to exercise his own considerable ability as a storyteller: whereas the original is a "wisdom book" in which the narrative component is subordinated to the long and meditative conversation between Job and his friends, Æfric's version has it the other way around. The meditative element has been radically abbreviated and now appears not so much as an exploration of the problem of evil, but rather as a justification of Job as an ideal servant of God.\nThis text belongs to a lengthy work called the Catholic Homilies, which presents two series of forty homilies each, most of them intended to be read on particular dates in the liturgical calendar. The homily on Job is the thirtieth in the second series, intended for the first Sunday in September. For a scholarly edition of the Catholic Homilies, with commentary and glossary, see Godden and Clemoes (1979-2000).\nDOMINICA .I. IN MENSE SEPTEMBRI. QUANDO LEGITUR IOB.\n Mīne ġebrōðra, wē rǣdað nū æt Godes ðēnungum be ðān ēadigan were Iob.  Nū wille wē ēow hwæt lȳtles be him ġereċċan, for ðan þe sēo dēopnys ðǣre race oferstīhð ūre andġit and ēac swīðor þǣra unġelǣredra.  Man sceal lǣwedum mannum secgan be heora andġites mǣðe, swā þæt hī ne bēon ðurh ðā dēopnysse ǣmōde ne ðurh ðā langsumnysse ġeǣðrytte.\n Sum wer wæs ġeseten on þām lande þe is ġehāten Hus; his nama wæs Iob.  Se wer wæs swīðe bilewite and rihtwīs and ondrǣdende God and forbūgende yfel.  Him wǣron ācennede seofan suna and ðrēo dohtra.  Hē hæfde seofon ðūsend scēapa and ðrēo ðūsend olfenda, fīf hund ġetȳmu oxena and fīf hund assan and ormǣte miċelne hīred.  Se wer wæs swīðe mǣre betwux eallum ēasternum, and his suna fērdon and ðēnode ǣlċ ōðrum mid his gōdum on ymbhwyrfte æt his hūse, and þǣrtō heora swustru ġelaðodon.  Iob sōðlīċe ārās on ðām eahteoðan dæġe on ǣrnemeriġen and offrode Gode seofonfealde lāc for his seofon sunum, ðȳ lǣs ðe hī wið God on heora ġeðance āgylton.  Ðus dyde Iob eallum dagum for his sunum, and hī swā ġehālgode.\n Hit ġelamp on sumum dæġe, ðā ðā Godes enġlas cōmon and on his ġesihðe stōdon, ðā wæs ēac swylċe se scucca him betwux.  Tō ðām cwæð Drihten, "Hwanon cōme ðū?"  Se sceocca andwyrde, "Iċ fērde ġeond þās eorðan and hī beēode."  Drihten cwæð, "Ne behēolde ðū, lā, mīnne ðēowan Iob, þæt nān man nis his ġelīca on eorðan, bilewite man and rihtwīs, ondrǣdende God and yfel forbūgende?"\n Swā stōd se dēofol on Godes ġesihðe swā swā dēð se blinda on sunnan.  Sēo sunne ymbscīnð þone blindan, and se blinda ne ġesihð þǣre sunnan lēoman.  God ġeseah ðone dēofol, and se dēofol swā ðēah wæs bedǣled Godes ġesihðe and his wuldres.  Eorðe is ġecweden Godes fōtsceamel, and sēo heofen is his ðrymsetl.  Nū stōd se sceocca swilċe æt Godes fōtsceamele upon ðǣre eorðan ðā ðā se ælmihtiga hine axode hwanon hē cōme.  Hē cwæð þæt hē fērde ġeond þās eorðan for ðan ðe hē færð swā swā Pētrus se apostol cwæð: "Bēoð sȳfre and wacole, for ðan ðe se dēofol ēower wiðerwinna færð onbūtan swā swā grymetende lēo, sēċende hwæne hē ābīte. Wiðstandað þām, strange on ġelēafan."\n Miċele wǣron þises mannes ġeearnunga þā se ælmihtiga be him cwæð þæt his ġelīca nǣre on eorðan.  Ġē magon ġehȳran sume his ðēawas, swā swā hē be him sylfum āwrāt.  Iob cwæð, "Iċ ālȳsde hrȳmende þearfan, and ðām stēopbearne þe būton fultume wæs iċ ġehēolp, and wydewan heortan iċ ġefrēfrode.  Iċ wæs ymbscrȳd mid rihtwīsnysse.  Iċ wæs blindum men ēage and healtum fōt and þearfena fæder.  Of flȳsum mīnra scēapa wǣron ġehlȳwde ðearfena sīdan, and iċ ðearfum ne forwyrnde þæs ðe hī ġyrndon, ne iċ ne ǣt āna mīnne hlāf būton stēopbearne, ne iċ ne blissode on mīnum meniġfealdum welum.  Ne fæġnode iċ on mīnes fēondes hryre, ne læġ ælðēodiġ man wiðūtan mīnum heġum, ac mīn duru ġeopenode symle weġfērendum.  Ne behȳdde iċ mīne synna, ne iċ on mīnum bōsme ne bedīġlode mīne unrihtwīsnysse."  Ne sǣde Iob ðis for ġylpe, ac for ðan ðe hē wæs eallum mannum tō bysne ġeset.\n Þus mǣrne man wolde se mānfulla dēofol þurh ðām micclum costnungum ðe hē him tō dyde fram Gode ġewēman, and cwæð tō Drihtne,  "Ne ondrǣt Iob on īdel God: þū ymbtrymedest hine and ealle his ǣhta, and his handġeweorc þū bletsodest, and his ǣhta wēoxon on eorðan.  Ac āstreċe hwōn ðīne hand and ġetill ealle ðā ðing þe hē āh, and hē ðē on ansȳne wyriġð."\n Drihten cwæð tō ðām sceoccan, "Efne nū ealle ðā ðing þe hē āh sindon on ðīnre handa būton ðām ānum, þæt ðū on him sylfum ðīne hand ne āstreċċe."  Ne derode Iobe nāht þæs dēofles costnung, ac fremode, for ðan ðe hē wæs fulfremedra on ġeðincðum and Gode nēar æfter þæs sceoccan ēhtnysse.\n Se dēofol ġewende ðā fram Godes ġesihðe and ācwealde ealle his ǣhta ānes dæġes.  Sum ǣrendraca cōm tō Iobe and cwæð, "Þīne syll ēodon and ðā assan wið hī lǣswodon; þā fǣrlīċe cōmon Sabei, and hī ealle ūs benāmon and ðīne yrðlingas ofslōgon, and iċ āna ætbærst þæt iċ ðē þis cȳdde."  Mid þām ðe se yrðling þis sǣde, ðā cōm sum ōðer and cwæð, "Fȳr cōm fǣrlīċe of heofenum and forbærnde ealle ðīne scēp and ðā hyrdas samod, and iċ āna ætwand þæt iċ ðē ðis cȳdde."  Þā cōm se ðridda ǣrendraca and cwæð, "Ðā Chaldeiscan cōmon on ðrim floccum and ūre olfendas ealle ġelæhton, and ðā hyrdas mid swurde ofslōgon. Iċ āna ætflēah þæt iċ ðē þis cȳdde."  Efne ðā ġȳt cōm se fēorða ǣrendraca inn and cwæð, "Ðīne suna and ðīne dohtra ǣton and druncon mid heora yldestan brēðer, and efne þā fǣrlīċe swēġde swīðliċ wind of ðām wēstene and tōslōh þæt hūs æt ðām fēower hwemmum þæt hit hrēosende ðīne bearn ofðrihte and ācwealde. Iċ āna ætbærst þæt iċ ðē þis cȳdde."\n Hwæt ðā Iob ārās and tōtær his tunecan and his loccas forċearf and fēol tō eorðan and cwæð,  "Nacod iċ cōm of mīnre mōdor innoðe, and nacod iċ sceal heonan ġewendan.  Drihten mē forġeaf ðā ǣhta, and Drihten hī mē eft benam; swā swā him ġelīcode swā hit is ġedōn. Bēo his nama ġebletsod."\n On eallum ðisum ðingum ne syngode Iob on his welerum ne nān ðing dysliċes onġēan God ne spræc.  Eal ðis dyde se ealda dēofol tō gremienne þone gōdan man, and symle hē lǣfde ǣnne cucenne him tō cȳðenne his ǣhta lyre, þæt his mōd wurde fram Gode āwend ðā ðā hē ðā unġelimp ġeaxod hæfde.  Þæt fȳr cōm ufan ðe þā scēp forbǣrnde, ac hit ne cōm nā of heofenum, þēah ðe hit swā ġehīwod wǣre, for ðan ðe se dēofol næs on heofenum nǣfre siððan hē ðanon þurh mōdiġnysse āfēol mid his ġefērum.  Eall swā dēð Antecrist ðonne hē cymð: hē āsent fȳr ufan swilċe of heofenum tō bepǣċenne þæt earme mancynn ðe hē on bið.  Ac wite ġehwā þæt se ne mæġ nān fȳr of heofenum āsendan se ðe on heofenum sylf cuman ne mōt.\n On eallum ðisum ðingum ne syngode Iob on his welerum.  On twā wīsan men syngiað on heora welerum, þæt is ġif hī unriht sprecað oþþe riht forsuwiað; ac Iob ne syngode on his welerum, for ðan ðe hē dyslīċe onġēan God ne spræc, ne ēac Godes herunge ne forsuwade.  Hē cȳdde þæt hē būton ġytsunge swā miċele ǣhta hæfde ðā ðā hē hī swā ēaðelīċe būton unrōtnysse forlēt.\n Eft siððan on sumum dæġe, þā þā Godes enġlas stōdon on his ġesihðe, þā wæs ēac se scucca him betwȳnan, and Drihten him cwæð tō,  "Hwæt lā, ne behēolde ðū mīnne ðēowan Iob, þæt his ġelīca nis on eorðan, and ġȳt hē hylt his unscæððiġnysse.  Þū āstyredest mē tōġēanes him þæt iċ ðearflēas hine ġeswenċte."\n Se scucca andwyrde, "Fel sceal for felle, and swā hwæt swā man hæfð hē sylð for his līfe.  Āstreċe nū ðīne hand and hrepa his bān and his flǣsc; ðonne ġesīhst ðū þæt hē ðē on ansȳne wiriġð."\n Drihten cwæð tō ðān scuccan, "Efne hē is nū on ðīnre handa; swā ðēah hwæðere heald his sāwle."  Ne ġeðafode God þis tō forwyrde þām ēadigan were, ac þæt hē wǣre tō bysne eallum ġelēaffullum mannum and wurde swīðor ġemǣrsod þurh his miċċle ġeðyld and earfoðnyssum.\n Ðā ġewende se dēofol of Drihtnes ġesihðe and slōh Iob mid þǣre wyrstan wunde fram his hnolle ufewerdum oð his ilas neoðewerde.  Iob sæt ðā sarlīċe eal on ānre wunde upon his mixene and āscræp ðone wyrms of his līċe mid ānum crocscearde.  His wīf him cwæð tō, "Ġȳt ðū þurhwunast on ðīnre bilewitnysse. Wyriġ God and swelt."\n Iob hire andwyrde, "Þū sprǣce swā swā ān stunt wīf.  Ġif wē gōd underfēngon of Godes handa, hwī ne sceole wē ēac yfel underfōn?"  On eallum ðisum ðingum ne syngode Iob on his welerum.  Se swicola dēofol ġenam þæt wīf him tō ġefylstan þæt hē ðone hālgan wer ðurh hī beswice swā swā hē ǣr Adam þurh Euan beswāc, ac se ylca God ðe ġeðafode þæt hē swā ġecostnod wǣre hēold hine wið þæs dēofles syrwungum and wið his sāwle lyre.\n Witodlīċe ðā ġeaxodon þrȳ cyningas ðe him ġesibbe wǣron eal his unġelimp and cōmon him tō of heora rīċe þæt hī hine ġenēosodon.  Heora naman wǣron ðus ġecīġde: Elifaz, Baldað, Sofar.  Hī ġecwǣdon þæt hī samod cumende hine ġenēosodon and ġefrēfrodon.  Hī ðā cōmon and hine ne oncnēowon for ðǣre ormǣtan untrumnysse, and hrȳmdon þǣrrihte wēpende.  Hī tōtǣron heora rēaf and mid dūste heora hēafod bestrēowodon and him mid sǣton manega dagas.  Hit wæs swā ġewuneliċ on ealdum dagum þæt ġif hwām sum fǣrliċ sār becōme, þæt hē his rēaf tōtǣre, swā swā Iob dyde and ēac ðās ðrȳ cyningas.\n Hī cōmon hine tō ġefrēfriġenne; ðā āwendon hī heora frōfer tō edwīte and hine mid heora wordum tiriġdon, swilċe hē for synnum swā ġetūcod wǣre, and cwǣdon,  "Wīte cōm ofer ðē, and ðū ātēorodest; sārnys ðē hrepode, and ðū eart ġeunrōtsod.  Hwǣr is nū ðīn Godes eġe and ðīn strencð?  Hwǣr is ðīn ġeðyld and ðīnra dǣda fulfremednys?  And mid manegum ðrafungum hine ġeswenċton.\n Iob cwæð, "Ealā, ġif mīne synna and mīn yrmð þe iċ ðoliġe wǣron āweġene on ānre wæġan, þonne wǣron hī swǣrran ġesewene ðonne sandcorn on sǣ.  Tō ðrēaġenne ġē lōgiað ēowere sprǣce, and ġē ðenċað tō āwendenne ēowerne frēond.  Mannes līf is campdōm ofer eorðan, and swā swā mēdġildan dagas, swā sind his dagas."  Hē cwæð þæt mannes līf wǣre campdōm ofer eorðan for ðan þe ǣlċ ðǣra ðe Gode ġeðīhð bið on ġewinne wið ðone unġesewenlican dēofol and onġēan his āgenum lustum þā hwīle ðe hē on līfe bið.  And swā swā se hȳrman his edlēanes anbidað, swā ġeanbidað se gāstlica cempa his edlēanes æt ðām ælmihtigan Gode.  Godes ġecorenan sind on ġewinne on ðyssere worulde, and ðā ārlēasan on hire blissiað, ac ðǣra rihtwīsra ġewinn āwent tō blisse and ðǣra ārlēasra bliss tō biterum sārnyssum on ðǣre ēċan worulde þe ġewelgað ðā þolmōdan.  Ealle ðās dēofles costnunga and ðǣra ǣhta lyre, his bearna dēað and his āgen untrumnys, his wīfes ġewitlēast and his frēonda edwīt ne mihton āwecgan Iob of his mōdes ānrǣdnysse ne fram his miċċlan ġelēafan ðe hē tō þān ælmihtigan Gode symle hæfde, ac se scucca wearð ġescynd þe hine beswīcan wolde.\n Iob cwæð eft, "Mīn flǣsc is ymbscrȳd mid forrotodnysse and mid dūstes horwum. Mīn hȳd forsēarode and is forscruncen. Mē habbað ġeswenċednysse dagas, and on niht mīn bān bið mid sārnysse ðurhðyd, and ðā ðe mē etað ne slāpað.  Iċ eom lāme wiðmeten and yslum and axum ġeanlīcod."  Eft hē cwæð, "Āra mē Drihten; ne sind mīne dagas nāhte."  Eft hē cwæð, "Iċ wāt sōðlīċe þæt mīn ālȳsend leofað, and iċ on ðām endenēxtan dæġe of eorðan ārīse, and iċ bēo eft mid mīnum felle befangen, and iċ on mīnum flǣsce God ġesēo, iċ sylf and nā ōðer.  Þes hiht is on mīnum bōsme ġelēd."\n Wē sǣdon ēow and ġȳt secgað þæt wē ne magon ealle ðās race ēow be endebyrdnysse secgan, for ðan ðe sēo bōc is swīðe miċel, and hire dīgele andġyt is ofer ūre mǣðe tō smēaġenne.  Ðā ðrȳ cyningas þā hæfdon langsume sprǣce wið þone ġedrehtan Iob and ġewendan him hām syþþan.  Ac God him ġespræc þā and cwæð þæt hē him eallum ðrim gram wǣre for þan ðe hī swā rihtlīċe ætforan him ne sprǣcon swā swā Iob his ðeġen.  God cwæð him tō, "Nimað ēow nū seofon fearras and seofon rammas and farað eft onġēan tō mīnum ðēowan Iobe, and ġeoffriað þās lāc for ēow.  Iob sōðlīċe mīn ðēowa ġebit for ēow, and iċ his ansyne underfō, þæt ēow ne bēo tō dysiġe ġeteald þæt ġē swā rihtlīċe tō mē ne sprǣcon swā swā mīn ðēowa Iob."  Hit wæs ġewuneliċ on ealdum dagum þæt man Gode ðylliċe lāc offrode on cucan orfe and ðā ācwealde, ac sēo offrung is nū unālȳfedliċ æfter Cristes ðrōwunge.\n Elifaz ðā and Baldað and Sofar fērdon onġēan tō heora mǣġe Iobe and didon swā swā him God bebēad, and Drihten underfēng Iobes ansȳne and heora synne ðurh his ðingrǣdene forġeaf.  Ðēah þe Iobes ansȳn wǣre atelīċe tōswollen, and his līc eal maðum wēolle, swā þēah is āwriten þæt se ælmihtiga underfēng his ansȳne þā þā hē for his frēondum ġebæd.\n Drihten ēac ðā ġeċyrde tō Iobes behrēowsunge ðā ðā hē for his māgum ġebæd, and hine ġehǣlde fram eallum his untrumnyssum, and his ǣhta him ealle forġeald be twyfealdum.  Be ðisum is tō understandenne þæt se ðe for ōðrum ġebit fremað him sylfum miċċlum, swā swā þæt hāliġe ġewrit seġð, þæt ðā ðā Iob for his frēondum ġebæd, þā ġeċyrde God tō his behrēowsunge and swā ēaðelīċe hine eft ġehǣlde swā hē hine ǣr ġeuntrumode.\n Iob hæfde ǣr his untrumnysse seofon ðūsend scēapa and ðrēo ðūsend olfenda, fīf hund ġetȳme oxena and fīf hund assan.  Him wǣron eft forgoldene fēowertȳne þūsend scēapa and six ðūsend olfenda, þūsend ġetȳme oxena and ðūsend assan, and Drihten hine bletsode swīðor on ende ðonne on anġynne.\n Hē hæfde seofon suna and ðrēo dohtra ǣr, and siððan eft eal swā fela.  Hwī nolde God him forġyldan his bearn be twyfealdum swā swā hē dyde his ǣhta?  Hē nolde for ðī þe his bearn nǣron forlorene swā swā his ǣhta wǣron.  His ǣhta wǣron ealle āmyrrede and his tȳn bearn ācwealde, ac ðā bearn wǣron swā ðēah ġehealdene on ðām dīgelan līfe betwux hālgum sāwlum, and hē for ðī underfēng þǣra bearna ġetel be ānfealdon for ðan þe ðā ōðre him wǣron ġehealdene ðe þurh þæs dēofles ēhtnysse ācwealde wǣron.\n Hwæt ðā Iobes ġebrōðra and ġeswustru and ealle ðā ðe hine ǣr cūðon cōmon him tō and hine ġefrēfrodon and his miċċlum wundrodon and him ġife ġēafon.  Nǣron ġemētte on ealre eorðan swā wlitiġe wimmen swā swā wǣron Iobes dohtra.  Hē sōðlīċe leofode æfter his swingle ān hund ġēara and fēowertiġ ġēara and ġeseah his bearna bearn oð ðā fēorðan mǣġðe.  On eallum his līfe hē leofode twā hund ġēara and eahta and fēowertiġ ġēara.  Hē wæs se fīfta man æfter Abrahame þām hēahfædere. On ðām tīman wæs swīðe langsum līf on mancynne.\n Ġif hwilċ ġelǣred man þās race oferrǣde oððe rǣdan ġehȳre, þonne bidde iċ þæt hē ðās scyrtinge ne tǣle.  Him mæġ his āgen andġyt secgan fullīċe be ðisum, and ēow lǣwedum mannum is ðis ġenōh, ðēah ðe ġē ðā dēopan dīgelnysse ðǣron ne cunnon.  Hit ġelamp ðus sōðlīċe be Iobe, swā swā hē sylf āwrāt, ac swā ðēah sēo gāstliċe ġetācnung þǣre ġereċċednysse belimpð tō Cristes menniscnysse and tō his ġelaðunge, swā swā lārēowas trahtnodon.  Ġif ūre ǣnigum sum unġelimp becume, ðonne sceole wē bēon ġemyndiġe þises mǣran weres, and ġeðyldiġe bēon on ðām ðwȳrnyssum þe ūs se ælmihtiga on besent, and habban māran care ūrre sāwle þonne ðǣre scortan ġesǣlðe þe wē sceolon forlǣtan.  Sȳ wuldor and wurðmynt ðām welwyllendan Scyppende ealra his wundra and his weldǣda, se ðe āna is God ā on ēcnysse. Amen.


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Mushroom and Carrot Pulao - yummytummytales\n2 ½ medium Onions – sliced\n1 ½ cups Mushrooms – sliced\nIn a pan heat ghee and add the whole spices and then add sliced onions and fry till almost golden brown.\n24. March 2014 at 12:09\n24. March 2014 at 16:40\n25. March 2014 at 3:51


'swígung' - Bosworth–Toller Anglo-Saxon Dictionary\ne; f. I. silence, absence of speech Hé (John the Baptist) ðam fæder (Zacharias ) ða stefne ágeaf, ðá se heáhengel mid ðære swígunge fæstnunga geband ðone fæder, Blickl. Homl. 167, 11.Hwanne besmát hine seó scyld ðære fealasprecolnesse? . . . oþþe hú sceþede him seó synn ðære swígunga? 169, 7. Mið suígunga cum silentio, Rtl. 20, 15. Swígunge, Shrn. 41, 26. II. silence, absence of noise Martha ceigde Mariam suiugunga (swíunga, Rush.) and cwoeð Martha vocavit Mariam silentio, dicens, Jn. Skt. Lind. 11, 28. II a. a time of silence. v. swíge, II., and two preceding words Ðære swígunge conticinio, Wrt. Voc. ii. 24, 31: 20, 29. In swígunge in conticinio, 47, 46. III. silence from astonishment, amazement. v. swígan, II., swíge, III Forstylton swígunge micelre obstupuerunt stupore maximo, Mk. Skt. Rush. 5, 42. IV. delay, v. swíge, IV Suígiunc dóes hláferd mín moram facit dominus meus, Mt. Kmbl. Lind. 24, 48. [O. H. Ger. swígunga silentium.] v. ge-swígung.\nBosworth, Joseph. "swígung." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 955.\n-swigung v. for-swigung, -suwung.


'wǽdlung' - Bosworth–Toller Anglo-Saxon Dictionary\ne; f. I. poverty, indigence, want Ðár is geómerung and wǽdluncg, Wulfst. 114, 27. Hine (Lazarus) geswencte seó wǽdlung, and áfeormode; ðone óðerne (Dives ) gewelgode his genihtsumnys, and bepǽhte, Homl. Th. i. 332, 9. Of wǽdlunga de inopia, Ps. Spl. 106, 41. On wǽdlunga in mendicitate, 106, 10. Þearfan hé lǽrde ðæt hí on lífes wǽdlunge geðyldige beón, Homl. Th. ii. 328, 15. Ne ðú ne wén ná ðæt ic áht underfénge for ǽnegum welan, ac symle on wǽdlunge lyfde, Homl. Skt. ii. 23 b, 341. II. begging Hé ða wanspédigan cristenan ne geðafode ðæt hí openre wǽdlunge underðeódde, ac hé gemanode ða rícan ðæt hí ðæra cristenra wǽdlunge mid heora spédum gefréfrodon he would not allow the destitute Christians to be subject to public begging, but admonished the rich to succour with their wealth the poverty of the Christians, Homl. Th. i. 558, 26.\nBosworth, Joseph. "wǽdlung." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 115.


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'hám-fæst' - Bosworth–Toller Anglo-Saxon Dictionary\nadj. Resident, dwelling at home Hú mæg ðǽr ðonne ánes ríces monnes nama cuman ðonne ðǽr mon furðum ðære burge naman ne geheórþ ne ðære þeóde ðe he on hámfæst biþ how can one great man's name come there, when the name of the town even and of the people among whom he dwells is not heard there, Bt. 18, 2; Fox 64, 3: L. Ed. 1; Th. i. 158, 22. Gif mon becume on his gefán and hé hine ǽr hámfæstne ne wite si quis superveniat in hostem suum, et eum antea residentem nesciat, L. Alf. pol. 42; Th. i. 90, 15. [Cf. hám-sittende.]\nBosworth, Joseph. "hám-fæst." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 507.\nhám-fæst Add: — Sum deácon wæs feor þanon hámfæst (living far from the place; longe positus), sé gewilnode féran tó him, Gr. D. 208, 13. 'Gefyrn ic hine cúðe, leóf, ac hé férde heonon, and ic nát tó gewissan hwǽr hé wunað nú.' Þá cwæð se hálga wer, 'Witodlíce hé wunað nú on Wincelcumbe hámfæst (he is settled at Winchelcombe), Hml. S. 21, 33. Ic and míne geféran on Ephesa byrig hámfæste wǽron I and my companionss


'nabban' - Bosworth–Toller Anglo-Saxon Dictionary\n( = ne habban, the verb is conjugated throughout) not to have, to be without Næbbe ic synne gefremed, Cd. Th. 160, 15; Gen. 2650, Næbbe ic welan, Andr. Kmbl. 601; An. 301. Nafast hláfes wiste, 621; An. 311. Ðú næfst nán þing, Jn. Skt. 4, 11. Næft ðú, Bt. Met. Fox 20, 71; Met. 20, 36. Hé nǽnige mehte nafaþ, Blickl. Homl. 31, 33. Hé wilnaþ ... ðæs ðe hé næft, Bt. 11, 1; Fox 34, 2. Næfþ, Ps. Th. 71, 12. Wé nabbaþ, Mk. Skt. 9, 13. Earmra manna gehelpan ðe sylfe nabbaþ and ðæra myhta nabbaþ ðæt hié wyrcen mágon, L. E. I. 3, Th. ii. 404, 22. Hí heora nabbaþ má ðonne hí heora habban, Bt. 26, 1;Fox 90, 19. Ðonne ðú hæfdest ðæt ðú noldest oððe næfdest ðæt ðú woldest, Fox 90, 31. Næfde heó nóht on hire, Blickl. Homl. 147, 15. Næfde gé, Jn. Skt. 9, 41. Nafa ðú fremde godas, Deut. 5, 7. Ðonne gé faran næbbe gé mid eów hláf, Blickl. Homl. 233, 17. Gif hé wíf næbbe, Ex. 21, 4. Ne mæg ðæt ná beón ðæt ða bearn langunga nabban, Blickl. Homl. 131, 26. Næbben, Beo. Th. 3705; B. 1850. Hét mé fremdne god hergan, oððe hí nabban, Exon. Th. 247, 12; Jul. 77. Sint hí ðé pliólícran hæfd ðonne næfd, Bt. 14, 1; Fox 42, note 10. [O. Frs. combines the negative with the verb in the same way.] v. ge-næfd.\nBosworth, Joseph. "nabban." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 705.\nnabban AddNafað ðæs monnes mód nánne gástes freódóm, Past. 265, 2. Hé næfde þæs cræftes ꝥ hé hine tócwýsan mihte, Hml. S. 31, 1247. Hí næbbað éce gewitnesse, Past. 449, 3, Hié hit tó nánum láðe næfdon, Ors. 1, 10; S. 48, 13. Hý tó Gode næfdon náþer ne lufe ne ege, Wlfst. 10, 5. Nabbe (næbbe, v. l. ) gé nánne gemánan wið hin


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'ilding' - Bosworth–Toller Anglo-Saxon Dictionary\ne; f. Delay, putting off, deferring, prolonging, delaying to notice anything, connivance Ylding tricatio, Wrt. Voc. ii. 88, 19. Ne wæs ðá ylding tó ðon ðæt hí heápmǽlum cóman non mora ergo confluentibus catervis, Bd. 1, 15; S. 483, 31. Ne wæs dá ylding ðæt monige gelýfdon quid mora? crediderunt nonnulli, 1, 26; S. 487, 39: 3. 9; S. 533, 38. Ðá hit mycel ylding wæs cum mora multa fieret, Mk. Skt. 6, 35. Hwæt is ðæt líf elles ðysses middangeardes búton lytelu ylding ðæs deáþes what else is the life of this world but a little deferring of death? Blickl. Homl. 59, 27. Hit biþ ðeáþes ylding swíðor ðonne lífes it is rather the deferring of death, than the prolonging of life, 32. Beó ðú on tíd gearu ne mæg ðæs ǽrendes ylding wyrðan be thou at the time ready, the errand may not brook delay, Andr. Kmbl. 430; An. 215. Ðá bæd hé hine yldinge and fyrstes petens inducias, Bd. 4, 1; S. 564, 7. Bútan ǽnigre yldinge sine ulla dilatione, 1, 27; S. 493, 30. Búton yldinge, Homl. Th. i. 84. 34. Búton ǽlcere yldinge, Blickl. Homl. 87, 4. Be ðære ildinge [MS. Cott. ieldinge] suíðe wel Drihten þreáde Iudéas qua dissimulatione bene Iudæam Dominus corripit, Past. 21, 1; Swt. 151, 19. Ðæt ic yldinge onfó tó lifianne ut inducias vivendi accipiam, Bd. 3, 13; S. 538, 34. Ieldinga morarum, Wrt. Voc. ii. 54, 57. v. ildan, eldung.\nBosworth, Joseph. "ilding." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 588.\nilding AddÆlding dilatio, Wrt. Voc. ii. 106, 38. Elding dilatio, i. mora, 140, 33. Næs þá nǽnig ylding tó þám nec mora, Guth. Gr. 129, 135. Gif fǽrunga cymð se ýtemesta dæg, þonne bið losod seó yldi[n]g if the lost day comes suddenly to the man who has deferred his conversion, the time during which he has delayed will be lost


It is #ZapFic! The fun #MicroFiction #Writing Contest! Winners of Week 125 and NEW prompt for week 126 — Marlians\nhive-161155 zapfic microfiction writing contest freewritehouse creativecoin palnet neoxian marlians hive-sbi\nadncabrera (64) · 2 months ago\nmiriannalis (63) · 2 months ago\nmanoldonchev (71) · 2 months ago\nquijotezco (61) · 2 months ago\npokerm (55) · 2 months ago\nfredkese (67) · 2 months ago\nakumagai (56) · 2 months ago\nleslieebano (65) · 2 months ago\nbotefarm (67)Certified Ulogger · 2 months ago\nitsjunevelasquez (56) · 2 months ago\ndaniella619 (61) · 2 months ago\nalovely (51) · 2 months ago\noacevedo (64) · 2 months ago\nlighteye (71) · 2 months ago\nevev (60) · 2 months ago\nyolimarag (67) · 2 months ago\ndanoskie (47) · 2 months ago\ndwixer (62) · 2 months ago\nbold-n-italics (54) · 2 months ago\njosemalavem (66) · 2 months ago


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'ǽdre' - Bosworth–Toller Anglo-Saxon Dictionary\n( = ǽðre? cpve. of eáðe) levius, Wrt. Voc. ii. 53, 58.\nToller, T. Northcote, and Joseph Bosworth. "ǽdre." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 1.\nædre adv. Quickly, promptly, at once, forthwith; illico, confestim, statim, protinus Him ðá ædre God andswarede God answered him forthwith, Cd. 42; Th. 54, 4; Gen. 872. Wille ðé ða andsware ædre gecýðan I will quickly let you know the answer, Beo. Th. 714; B. 354. Nú ðú ædre const síþ-fæt mínne now thou comprehendest at once my journey, Exon. 52b; Th. 184, 29: Gú. 1351.\nǽdre ǽddre, édre, an; f; ǽdr, e; f. I. a channel for liquids, An artery, a vein, fountain, river; arteria, vena, fons, rivus; v. wæter-ǽdre Feorh aléton þurh ǽdra wylm they let life forth through the fountain of their veins, Exon. 72b; Th. 271, 6; Jul. 478. Blédaþ ǽdran the veins shall bleed, Salm. Kmbl. 290; Sal. 144. Swát ǽdrum sprong blood sprang


myre, an; f. A mare Mere equa, Wrt. Voc. i. 23, 7. Mire, 287, 78. Myre, ii. 30, 42: Ælfc. Gr. 7; Som. 7, 2. Myran meolc, Ors. 1, 1; Swt. 20, 16. Ðære myran sunu, Bd. 3, 14; S. 540, 30. On myran rídan, 2, 13; S. 517, 7. [Icel. merr: O. H. Ger. meriha, marha: Ger. mähre.] v. ass-, stód-mere.\nBosworth, Joseph. "mere." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 679.\nmere I. AddHé hám cymeð . . . nefne him holm gestýreð, mere hafað mundum, Gn. Ex. 107. II. add: a natural pool Æt Finchámstede án mere blód weóll, Chr. 1098; P. 234, 22. Hí þá hálgan geléddon tó ánum brádum mere. . . se mere wæs mid forste oferþeaht, Hml. S. 11, 141. Hí cwǽdon\nmere Add:I. the female of the horse Þ mǽden wæs swá forbroden swylce heó án myre wǽre, Hml. S. 21. 475. Gif man of myran folan ádrífð, Ll. Th. i. 70, 22. . x. mæran mid . x. coltan . . . . vi. mæran mid . vi. coltan, Shrn. 159, 17, 29. II. the female of other quadrupeds Olfenda myran mid hyra folan and stédan


1 Śubhaṅkarī : Rāṛha Baṅgera gaṇita padābalī / [Śubhaṅkara] ; sampādanā Hemendra Nātha Pālita : punaḥ sampādanā, Aśoka Kumāra Pālita / Śubhaṅkara, 17th cent,Pālita, Hemendranātha, 1899-1983,Pālita, Aśokakumāra,University of Burdwan -- 1. prakāśa -- Bardhamāna Biśvabidyālaẏa，2001，C-DATS図書\n2 गणितप्रकाश / पण्डितश्रीलालने उल्था किया / Paṇḍita, Śrīlāla -- 4. bhāga -- Navalakiśora，1895，SARDA\n3 गणितदर्पण / 1. khaṇḍa -- Navalakiśora，1886，SARDA\n4 مبادی الحساب منظوم / تصنیف, بابو گوبند سہای ; حسب تحریک و ارشاد , راجہ جیکشن داس / Gobind Sahāʾe, Bābū,Jaikishan Dās, Rājah -- نولکشور，1879，SARDA\n5 Fưk samǭng lǭng pannyā / pǣ, Hatsūʿe Māʿeda ; hīaphīang, Būaphan Lư̄dētmūnsǭn ; kūatkǣ, Phannālī Thēpphavongsā, ʿŌthǭng Khamʿinsū / 前田, 初江(1946-),Būaphan Lư̄dētmūnsǭn,Phannālī Thēpphavongsā,ʿŌthǭng Khamʿinsū -- Sūnkāng Sāonum Pǭ. Pǭ. Lǭ, Khana Happhitsǭp Nyaovason，2000，C-DATS図書\n6 Somphonchunlakhanit / hīaphīang dōi Sūnthǭn Phommasǭn ; kūatkǣ dōi Sư̄ak Sukchalœ̄n / Sūnthǭn Phommasǭn,Sư̄ak Sukchalœ̄n,Mahāvithanyālai hǣng sāt -- Mahāvithanyālai hǣng Sāt，2002，C-DATS図書\n7 Sērī (Series) / hīaphīang dōi Sūnthǭn Phommasǭn ; kūatkǣ dōi Sư̄ak Sukchalœ̄n / Sūnthǭn Phommasǭn,Sư̄ak Sukchalœ̄n,Mahāvithanyālai hǣng sāt -- Mahāvithanyālai hǣng Sāt，2002，C-DATS図書\n8 Catastrophe theory / Alexander Woodcock and Monte Davis / Woodcock, A. E. R. (Alexander Edward Richard),Davis, Monte -- Penguin，1980，C-DATS図書\n9 Kerala mathematics : history and its possible transmission to Europe / edited by George Gheverghese Joseph / International Workshop on Medieval Kerala Mathematics: Historical Relevance and Possibilities of Transmission of Europe,Joseph, George Gheverghese,Kerala (India). Gazetteers Dept,Arts and Humanities Research Board (Great Britain) -- B.R. Pub. Corp.，2009，C-DATS図書\n10 al-Khwârazmî's algebra / Jaʿfar Muḥammad ibn Mūsá al-Khuwārizmī] / Khuwārizmī, Muḥammad ibn Mūsá, fl. 813-846 -- Pakistan Hijra Council，1989，C-DATS図書


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Bosworth/Toller, page b0437\nThis is page 437 of An Anglo-Saxon Dictionary by Bosworth and Toller (1898)\nGE-SCEPPEND - GE-SCRINCAN\nge-sceppend, -scyppend, es; m. A creator :-- Fram ðæm heáhsetle úre gescyppendes from the throne of our Creator, Blickl. Homl. 11, 29.\nge-sceran; p. -scer, -scær; pp. -scoren To cut, cleave; secare, dissecare :-- He him on heáfde helm gescer he clave the helmet on his head, Beo. Th. 5939; B. 2973. Helm gescær he cut the helmet, 3057; B. 1526. v. sceran.\nge-scerian, -scyrian, -scyrigan; p. ede; pp. ed. I. to bestow, appoint, provide, ordain, destine; tribuere, providere, ordinare, destinare :-- He sceolde his Drihtne þancian ðæs leánes, ðe he him on ðam leóhte gescerede he should thank his Lord for the reward which he bestowed on him in that light, Cd. 14; Th. 17, 11; Gen. 258. Ic biddan wille ðæt ðú me ne gescyrige mid scyldhetum I will pray that thou appoint me not among the guilty ones, Andr. Kmbl. 169; An. 85 Is se ræ-acute;d gescyred manna cynne this counsel is ordained for mankind, Cd. 22; Th. 27, 28; Gen. 424. II. to number, reckon; numerare :-- Se me beág forgeaf, on ðam siexhund wæs, smæ-acute;tes goldes, gescyred sceatta he gave me a bracelet, on which six hundred sceats of beaten gold were numbered, Exon. 86 a; Th. 324, 9; Wíd. 92. Ic wéne ðæt ðæ-acute;r screoda wæ-acute;re gescyred ríme siexhundreda I believe that there were six hundred chariots reckoned by number, 122 a; Th. 468, 10; Phar. 5. [O. Sax. gi-skerian to ordain, arrange.]\nge-scerpan, -scirpan, -scierpan; p. te To sharpen; acuere :-- Ic gescirpe mín swurd I will sharpen my sword, Deut. 32, 41. Ðære culfran bilwitnesse gescierpan [-scirpan, Hat. MS.] to sharpen the simplicity of the dove, Past. 35, 1; Swt, 236, 23; Cot. MS.\nge-scerpan, -scirpan, -scyrpan; p. te To clothe, furnish, adorn, deck; vestire, ornare :-- Ðeáh Neron hine gescerpte wlitegum wæ-acute;dum though Nero clothed himself in beautiful garments, Bt. Met. Fox 15, 4; Met. 15, 2. Gescyrpte, Bt. 28; Fox 100, 26. Ele andwlitan gescyrpeþ oleum faciem exhilarat, Ps. Th. 103, 15. Ðá ðæt folc hine geseah swá gescyrpedne when the people saw him so furnished [i. e. with sword and spear, and riding on the king's horse], Bd. 2, 13; S. 517, 10: 5, 19; S. 638, 9, 10. Fugla cynn fiðerum gescyrped volucres pennatæ, Ps. Th. 148, 10. Ða ðe gescirped sind qui vestiuntur, Mt. Kmbl. Lind. 11, 8.\nge-sceððan [with the same form in the infinitive are to be found, apparently, two verbs, one belonging to the strong, the other to the weak conjugation. Corresponding to the Gothic verb skaþjan, skóþ is sceððan, scód; [cf. sceppan, scóp.] The infinitive 'sceaðan' also occurs. Corresponding to Icel. skeðja, skaddi is sceððan, sceðede. There is besides the weak verb 'sceaðian,' which corresponds to Icel. skaða, skaðaði, or O. H. Ger. scadón, scadota. With regard to the form 'scód' instead of 'skóþ,' see Grm. And. u. El. 93] To injure, hurt, oppress, be an enemy to; nocere, adversari :-- Gisceðeþ nocebit, Rtl. 8, 29. Ða ðe hríppum usum gesceððaþ and gefrettaþ quæ messibus nostris adversantur et comedunt, 147, 7. Ðæt him bám gescód that injured them both, Exon. 45 b; Th. 154, 14; Gú. 842: 38 b; Th. 127, 35; Gú. 396: 61 b; Th. 226, 4; Ph. 400. He manegum gesceód it proved a foe to many, Cd. 167; Th. 208, 25; Exod. 488: 198; Th. 247, 1; Dan. 490: 209; Th. 258, 20; Dan. 678. Him hettende oft gescódan enemies oft oppressed them, Exon. 62 a; Th. 228, 23; Ph. 442. Him gesceððe scyldignis ei noceat reatus, Rtl. 103, 15. Gáste gesceððan to injure the soul, Andr. Kmbl. 1834; An. 919: Beo. Th. 2899; B. 1447. Gesceððed læsus, Lye.\nge-sceððendlíc; adj. Hurtful :-- Alle gesceððendlíca omnia nociva, Rtl. 118, 33.\nge-scierpan to sharpen. v. ge-scerpan.\nge-scild, es; n. A refuge; refugium, Ps. Spl. T. 70, 4.\nge-scildan, -scyldan; p. de; pp. ed To shield, cover, protect, defend; protegere, tueri :-- Ic gescilde ðé mínre swýðran handan I will cover thee with my right hand, Ex. 33, 22. Ic ðé gescilde on drihtenes name I will protect thee in the name of the Lord, Shrn 15, 19. Gif ðé man scotaþ to ðú gescylst ðé if you are shot at you shield yourself, Homl. Th. ii. 538, 10. Giscildes protegis, Rtl. 62, 54. Us gescyldeþ scyppend engla the Creator of angels protects us, Andr. Kmbl. 867; An. 434: Exon. 68 b; Th. 255, 14; Jul. 214. He us gesceldeþ wiþ eallum feóndum he will shield us from all enemies, Blickl. Homl. 51, 14. Siððan hie heofonríces weard wið ðone hearm gescylde after heaven's guardian had protected them against that hurt, Cd. 196; Th. 245, 6; Dan. 458: Shrn. 90, 7: Mt. Kmbl. p. 7, 9. Giscilde protegat, Rtl. 49, 34. Wiþ egesan yfeles feóndes míne sáwle gescyld a timore inimici eripe animam meam, Ps. Th. 63, 1. Gescildan wið to protect against, Exon. 40 b; Th. 135, 23; Gú. 528. Heó is gescyld she is protected, Ors. 2, 4; Bos. 45, 3. Gescylded protected, Exon. 58 b; Th. 210, 4; Ph. 180: Bd. 3, 23; S. 555, 35.\nge-scildend, -scyldend, es; m. A protector :-- Mín gescyldend protector meus, Ps. Th. 27, 8: Andr. Kmbl. 2583; An. 1293.\nge-scildnes, -scyldnes, -scildness, e; f. Protection, defence, shielding; tuitio, tutamen, tutela, defensio :-- Þurh his gescildnisse synd ða fýnd on ðínum handum oferwunnene through his protection are the enemies overcome in thy hands, Gen. 14, 20: Homl. Th. ii. 140, 27. For heora gescyldnysse ob eorum defensionem, Bd. 1, 12; S. 481, 4: 2, 5; S. 506, 30. Gescyldnysse protectionem, Ps, Spl. 17, 37. Giscildniss protectio, tuitio, defensio, Rtl. 17, 9: 62, 8: 145, 30.\nge-scínan; p. -scán; pp. -scinen To shine, shine upon, illuminate; fulgere, collustrare, illuminare :-- Ne mæg heó ealle gesceafta gescínan, ne ða gesceafta ðe heó gescínan mæg, ne mæg hió ealle endemest gescínan she cannot shine upon all creatures, nor those creatures which she may shine upon can she shine upon all equally, Bt. 41, 1; Fox 244, 7-9: Bt. Met. Fox 30, 17; Met. 30, 9: 30, 22; Met. 30, 11. Wuldres gim grund gescíneþ the gem of glory illuminates the ground, Exon. 57 b; Th. 205, 26; Ph. 118. Swá sió sunne hine gescínþ as the sun shines upon him, Bt. 34, 5; Fox 140, 8. Gescíneþ lucet, Jn. Skt. Lind. 1, 5. Giscína fulgere, Rtl. 67, 10: 86, 34. Gisceán innituit [ = enituit], 45, 16.\nge-scincio; pl. n. The fat about the kidneys. v. Lchdm. iii. 361.\nge-scindan. v. ge-scendan.\nge-scipian; p. ode; pp. od To provide with ships :-- Se micla here wurdon gescipode the great army got ships, Chr. 893; Erl. 88, 23.\nge-scippan. v. ge-sceppan.\nge-scirpan. v. ge-scerpan.\nge-scirpla, -scyrpla, an; m. Clothing, clothes; vestitus :-- Wæ-acute;ron hie on gescirplan scipférendum onlíce they were in clothing like seafarers, Andr. Kmbl. 499; An. 250. Hwæ-acute;r beóþ ðonne his ídlan gescyrplan where shall his vain garments be then? Blickl. Homl. 111, 35.\nge-scítt shoots forward, falls to, is allotted to, Ex. 29, 26; pres. of ge-sceótan.\nge-scód, -scóed. v. ge-sceód.\nge-scóe, Mk. Skt. Rush. 1, 7: Lk. Skt. Rush. 10, 4: Jn. Skt. Rush. 1, 27. v. ge-scý.\nge-scola, an; m. A fellow-debtor; condebitor, Cot. 208. [M. H. Ger. geschol.] v. sculan.\nge-scomian. v. ge-sceamian.\nge-scot. v. ge-sceot.\nge-scotfeoht, es; n. A fight with arrows or darts :-- Eft gewurdon on gescotfeohta scearpe gáras ipsi sunt jacula, Ps. Th. 54, 21: 75, 3.\nge-scræpe, -screope, -scroepe; adj. Convenient, meet, fit for, accommodated; aptus :-- Breoton is gescræpe on læswe sceápa and neáta Brittannia est apta alendis pecoribus ac jumentis, Bd. 1, 1; S. 473, 13, 22. Giscroepo aptas, Rtl. 117, 14: Bd. 5, 6; S. 618, 41. DER. un-ge-scræpe. v. ge-screpelíce, ge-scropenys, ge-screope.\nge-screádian; p. ode, ede; pp. od, ed To cut off trim, prune; sarpere :-- Gif se wíngeard ne biþ onriht gescreádod if the vineyard be not rightly pruned, Homl. Th. ii. 74, 14. Gescreáded wíngeard sarpta vinea, Ælfc. Gl. 99; Som. 76, 125; Wrt. Voc. 54, 65. DER. screádian.\nge-screncan; p. te To cause to shrink, to destroy, supplant :-- Wéron gescrencde aruerunt, Mt. Kmbl. Lind. 13. 6. Ðú gescrenctyst on-arísende on me supplantasti insurgentes in me, Ps. Spl. C. 17, 41.\nge-screncednes, -ness, e; f. A supplanting, an overturning; supplantatio, Ps. Spl. C. 40, 10.\nge-screngce; adj. Withered, shrunken, dry; aridus, Lk. Skt. Lind. 6, 8.\nge-screope; adj. Fit for, apt; aptus :-- Fela óðera gescreopa and gesynto he oncneów heofonlíce him forgifen beón alia commoda et prospera cælitus sibi fuisse data intellexit, Bd. 4, 22; S. 592, 20: Bd. 4, 19; S. 589, 42, note. v. ge-scræpe.\nge-screpelíce; adv. Aptly, conveniently, fitly; apte :-- Gescrepelíce gehiwad aptissime figuratus, Bd. 4, 19; S. 590, 1. v. ge-scræpe.\nge-scrif, es; n. A judgment, command, ceremony; censura, edictum, ceremonia, Cot. 59: 79: 56. [Cf. O. H. Ger. gi-scrip scriptura, forma.] v. ge-scrífan.\nge-serífan; p. -scráf, -screáf; pp. -scrifen. I. to judge, deem, assign, impose, appoint; judicare, assignare, imponere, designare :-- Se ðe him gescráf weán who to him had assigned misery, Cd. 148; Th. 186, 16; Exod. 139. Swá him wyrd gescráf so fate assigned to him, Beo. Th. 5142; B. 2574: Elen. Grm. 1047: Bt. Met. Fox 1, 58; Met. 1, 29. Hió me lytle læs láðe woldan ðisses eorþweges ende gescrífan paulo minus consummaverunt me in terra, Ps. Th. 118, 87. Siððan gé agifen habbaþ sceattas gescrifene when you have given the appointed sum, Andr. Kmbl. 593; An. 297. II. to shrive, impose penance, censure; pœnitentiam imponere, reprehendere :-- Manna sáwla læ-acute;ce sceal geþencan, hú he mannum heora dæ-acute;da gescrífe and hí þeáh-hwæðere ne fordéme the physician of men's souls must consider how he shall shrive their deeds and yet not condemn them, L. de. Cf. 1; Th. ii. 260, 14.\nge-scrincan; p. -scranc; pp. -scruncen To shrink, dry up :-- Giscrinca hia arrescunt, Rt1. 125, 35. For ðæm ciéle him gescruncan ealle ða æ-acute;dra ðæt him mon ðæs lífes ne wénde [cum in præfrigidum amnem descendisset] obriguit, contractuque nervorum proximus morti fuit, Ors. 3, 9; Bos. 64, 38. Gescriungon aruerunt, Mt. Kmbl. Lind. 13, 6. Mengo giscrungenra multitudo aridorum, Jn. Skt. Rush. 5, 3. Ða gescruncenan marcida, Cot. 133.


In l. 11 dele 'bryt (brycum?)', and add Smalum little by little, An. Ox. 1553. Cf. lytlum. III. AddOð smalan cumb, fram smalan cumbes heáfde, C. D. ii. 29, 3. Innan smalan bróc; of smalan bróc, v. 105, 17. On ðone smalan pæð; of ðǽm smalan pæðe . . . on þæt smale dell; of ðám smalan delle, C. D. B. ii. 246, 12-15. IV. AddIn smalan æsc, C. D. iii. 381, 1.\nToller, T. Northcote, and Joseph Bosworth. "smæl." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 705.\nsmæl adj. Small. I. in the following glosses Smæl gracilis, smælre gracilior, ealra smælst gracillimus, Ælfc. Gr. 5; Zup. 16, 8. Smel, smael, smal, Txts. 67, 992. Smæl gracilis vel exilis vel subtilis, Wrt. Voc. i. 51, 18. Greát and smæl grossas el graciles, ii. 41, 68.


ic cnáwe, ðú cnáwest, cnáwst, he cnáweþ, cnǽwþ, pl. cnáwaþ; p. cneów, pl. cneówon; pp. cnáwen To KNOW; noscere Ða byþ cnáwene noscuntur, Mone B. 169. [Wyc. Piers P. Chauc. knowen, knowe: Laym. i-cnawen: Orm. cnawenn: O. H. Ger. knájan; Icel. kná: Lat. novi, old form gnovi I came to know: Grk. γι-γνώ-σκω : Sansk. jnā.] DER. an-cnáwan, be-, ge-, on-, to-.\nBosworth, Joseph. "CNÁWAN." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 161.\ncnáwan Add: p. (cneów), cnéw (v. oncnéw, Past. 295, 8) Ꝥ wé cnáwan wæg ðínne ut cognoscamus viam tuam, Ps. Spl. 66, 2. Þá beóð cnáwene noscuntur, An. Ox. 76. v. á-cnáwan.


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'tǽcning' - Bosworth–Toller Anglo-Saxon Dictionary\ne; f. Shewing, proof Ðá cwæþ hé: 'Ic hit ðé ðonne wille getǽcan; ac ðæt án ic ðé bebeóde ðæt ðú þeáh for ðære tǽcninge ne forgite ðæt ðæt ic ǽr tǽhte' atqui hoc verissima, inquit, ratione patefaciam, maneant modo quae paullo ante conclusa sunt, Bt. 34, 9; Fox 146, 14. v. tácnung.\nBosworth, Joseph. "tǽcning." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 968.


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brummt - LEO: Übersetzung im Spanisch ⇔ Deutsch Wörterbuch\nMögliche Grundformen für das Wort "brummt"\nzumbar brummen | brummte, gebrummt |\nrefunfuñar brummen | brummte, gebrummt |\nrumiar algo etw.Akk. brummen | brummte, gebrummt |\ngruñir auch [fig.] - oso brummen | brummte, gebrummt | - Bär\nTengo la cabeza como un bombo. [ugs.] Mir brummt der Schädel. [ugs.]\nzumbarzumbarzumbarbrummen | brummte, gebrummt |brummenbrummenbrummenrefunfuñar refunfuñarrefunfuñarrefunfuñarbrummen | brummte, gebrummt |brummenbrummenbrummenrumiar algo rumiar algorumiaralgorumiaretw.Akk. brummen | brummte, gebrummt |etw. brummenetw.brummenbrummengruñir también: [fig.] - osogruñirgruñirgruñirbrummen | brummte, gebrummt | - Bärbrummenbrummenbrummen\nTengo la cabeza como un bombo. [col.]Tengo la cabeza como un bombo.Tengolacabezacomounbombo.TengocabezacomobomboMir brummt der Schädel. [ugs.]Mir brummt der Schädel.MirbrummtderSchädel.mirbrummtSchädel\nNutzungsbedingungen / DatenschutzImpressum232.570 Einträge, 26.814 AnfragenSuchtipps FAQ - Frequently Asked QuestionsCopyright © LEO Dictionary Team 2006 - 2021leo22. CPU µs: 16000/0