The Paris Prose. Relationship of the Translation to the Arguments\nIII. Relationship of the Translation to the Arguments\nThe most significant single influence upon the translation is the set of "Arguments" which\nintroduce the fifty psalms, except 1, 21, and 26.(note) The theme\nArgument finds in a psalm is almost invariably the same theme that the translator will emphasize,\nsometimes by expanding his translation of the most pertinent verses, and sometime by frankly\nadding concepts which are not in the original. The following paragraphs will demonstrate this\nhabit of the translator's first through a study of several psalms (39, 36, 23, 47, 28, 49, 40, 34, 38, 48), then by looking at some noteworthy individual renderings from a variety of psalms, then by studying\nhow the translator harmonizes differences between the Arguments and their Latin source, and finally by looking at some large thematic concerns that pervade the translation: the balance between hope and consciousness of sin, historical clarification, Christology, the nature of the psalmist's enemies and his own innocence, and finally the nature of Will.\nPsalm 39 illustrates well the influence of the Arguments\non the Paris Prose. Its first section is translated into language and concepts which can be explained only by the Argument:\nArgument: David sang þysne nigan and þritigoþan sealm,\nþam sealme þæt he nauht idel nære þa he anbidode Godes\nfultumes, forþam he on þæm ærran sealme ahsode God hwæt his\nanbid wære oððe hwæs he anbidode. And eac he witgode be þam\ngehæftan folce on Babylonia þæt hy sceoldon þone ylcan sealm singan. . . . Psalm: 2] Expectans expectavi\nDominum, et respexit me, 3] et exaudivit\ndeprecationem meam, et eduxit me de lacu\nmiserie et de luto fecis.\n2] Næs ic on nauht\nidlum anbide, þeah hit me lang\nanbid þuhte, þa ða ic\nanbidode Godes fultumes,\nforþam he beseah wið min, 3] and\ngehyrde min gebed, and alædde me\nfram þam pytte ælcra yrmða\nand of þam duste and of þam\ndrosnum ælces ðeowdomes and\nThe translation carefully follows the Argument's exposition of the\nconfidence with which one\nmay expect God's help. That theme helps the translator to get through some of the psalm's more\ndifficult passages. The verbs in videbunt multi (v. 4) and Domine, ne tardaveris\n(v. 18), for example, have no complements; but the translator fills them out by falling back on his\nprimary theme (manege geseoð hu þu hæfst ymbe us gedon, and ne\nyld þu þæt þu me arie). Furthermore, the translator has taken to\nheart the Argument's statement that Ps. 39 forms a pair with Ps. 38 (\n. . . gebyreð\nælcum Cristnum menn þas twegen sealmas to singanne, þone ærran on\nhis earfoðum and þone æftran syþþan he genered\nbyð).(note) He thus expands on verses where he can emphasize the\nspeaker's previous sufferings. Cor meum dereliquit me (v. 13) becomes min heorte\nand min mod me forleton, to þam þæt ic me nyste nænne\nræd. And qui dicunt michi: Euge euge is expanded to þa þe\ncweþað be me þonne me hwylc ungelimp becymð: Is þæt la\nwell (v. 16).\nThe Argument to Ps. 36 is echoed by\nthe language of the first and thirteenth verses.\nArgument: David . . . lærde ealle geleaffulle þæt hy ne\nonhyredon þam yfelwillendum þeah him þuhte\nþæt hi gesælige and orsorge wæron, forþam hyra orsorgnes\nswiðe hraðe aspringð.\nPsalm: 1] Noli emulari inter\nmalignantes, neque emulatus fueris facientes\n13] Dominus autem inridebit eum,\n1] Ne wundrie ge\nþæra yfelwillendra and\nþæra orsorgra, ne him\nna ne onhyriað, ne eow ne\nofþince þeah eow ne sy swa\nswa him þam þe unriht\n13] Ac Drihten hine\ngebysmrað, forþam he gesyhð\nhu hraðe his ende\nThe unspoken corollary of hyra orsorgnes aspringð is of course that the just\nhave a different sort of prosperity, and that it does not diminish. It is apparently with this in mind\nthat the translator goes beyond his original in adding . . . and his fultumes anbidiað\nto his translation of qui vero expectant Dominum (v. 9), and in drawing bletsunge on\ngenihte from verse 26, benedictione.\nPsalm 23: Christological Renderings\nThe translator tends to ignore Christological interpretations in the Arguments (see\nbelow), but he does\ndraw upon them whenever they are stated with sufficient force. Of the three brief sentences in the\nArgument to Ps. 23, the second is And eac he witgode be Cristes\nþa þa he on heofonas astah æfter his æriste. This interpretation\nfits so well with verses 7 and 9 (both of which read Tollite portas, principes, vestras, et\nelevamini porte eternales, et introibit rex glorie) that the translator decides to set aside his\nnormal scruples about Christological translation. In order to remain faithful to both the spirit of\nthe Argument and the letter of the psalm, he makes rex glorie (who is clearly God\nhimself; the intervening verse is Quis est iste rex glorie? Dominus fortis et potens.) into\nthe more Trinitarian kyning þe God gewuldrod hæfð and\ngeweorðod; and the closing verse's rex glorie is similarly converted to se\nThe first sentence of the Argument notes\nanother theme in the psalm, saying that David rehte mid hwylcum geearnungum gehwylc man\nhine mæg alysan of his earfoðum. If the translator noticed a whiff of Pelagianism\nabout this statement, it does not seem to have bothered him. Whereas the psalmist asks in the third verse, Quis ascendit in montem Domini? and answers Innocens manibus et\nmundo corde in the fourth, the translator makes it Hwa is þæs wyrðe\nþæt [he] astige on Godes munt? and answers, He byð þæs\nwyrðe þe unscæðfull byð mid his handum. The next clause\ncontinues this emphasis on works, a concept which suffuses many of his interpolations and which\nmay in this case reflect the Argument's geearnungum: se þe ne hwyrfð his\nmod æfter idlum geþohtum, and him mid weorcum ne fulgæð (for\nqui non accepit in vano animam suam).(note)\nThe English of Ps. 47 dwells\ncontinually on words used in the first sentence of the Argument,\nwhich has David mycliende þone wundorlican sige Godes þe he þa and\noftor ær dyde, hu hrædlice he oferswiðde swa ofermode kyningas. The\nintensity of mycliende and wundorlican leads to a large number of intensifying\nwords in the translation. Mycliende, which fits the opening words of the Latin and\nEnglish (Magnus Dominus / Mycel ys se Drihten), is reflected in sio mycle burh\nfor mons (v. 3) and in the translation of verse 9: Sicut audivimus, ita et vidimus in\ncivitate Domini virtutum, in civitate Dei nostri. / Swa swa we geogeare hyrdon þæt\nGod dyde be urum fæderum, swa we geseoð nu þæt he deð be us on\nþæs Godes byrig þe myclu wundru wyrcð.\nThis same sentence also demonstrates a second lexical pattern deriving from the Argument,\nthe translator has managed to use wundor words six times in the psalm. (The Latin has\nnothing more than the admirati of verse 6, which itself generates two wundor\nwords: Ipsi videntes, tunc admirati sunt / sona swa he gesawon Godes wundru, hy\nwæron wundriende . . . ) Narrate in turribus eius gives secgað his\nwundru on þam torrum (v. 13), and ponite corda vestra in virtute eius . . . ut\nenarretis in progenie altera (v. 14) is rendered fæstniað eower mod on his\nwundrum . . . and secgað swylc wundru eowrum gingrum, þæt hy hy\nmægen eft secgan of cynne on cynn.\nThe latter part of that sentence also involves a\npattern we have already seen in the be urum fæderum of verse 9. Apparently\ninfluenced by and oftor ær in the Argument, the translator emphasizes the speaker's\nkinship with ancestors and progeny. The same wonders flow to each generation. This concern\nhas also appeared in Ps. 43, where patres nostri / ure\nfæderas, in the opening\nverse, is the object of the Argument's comment that David myngode þæra gyfa\nþe he his fædrum and his foregengum sealde and hiora eaforum gehet. With\nthis concept in mind, the translator is careful to use ure foregengan for eos in\nverses 3 and 4, and to expand verse 5, Tu es ipse rex meus, et Deus meus, to Hu ne\neart þu min cyning and min Drihten, swa ylce swa þu hiora wære . . .\nThe translation of the 28th Psalm also draws a number of\nmicel- words from the Argument:\nArgument: David sang, bebeodende þam folce þæt hi\nheora gehat and heora ælmesan sealdon Gode for swa myclum gifum swa he him\nPsalm: 3] Vox Domini super\naquas, Deus maiestatis; intonuit Dominus super\n4] Vox Domini in virtute, vox Domini in\n3] Godes word is ofer\nwætrum and hy gehæft. He is\nmægenþrymmes God, and he\nþunrað ofer mænegum\nGodes word is on\nmycelum mægene, and\nThe translator is thus faithful to both the letter and the spirit of the\nArgument, the words\nhy gehæft adding to the psalm a reminder of the continuing activity of Creation. (This\ndetail, though not found in the exegetical tradition concerning the verse, would presumably be\nfamiliar enough to readers of Boethius'\nConsolation. See the close of Meter 5, Bk. I.) He is also\nfaithful to the idea that the psalm recommends keeping the covenant. Thus, he takes the first word of the psalm, Adferte (Domino, filii Dei, adferte Domino filios arietum), to be a\nreflexive, and translates . . . bringað eow sylfe (Gode, and bringað him eac\neowera ramma bearn). And, apparently for similar reasons, he adds ofer us when he\ntranslates Dominus rex in eternum (v. 10).\nThe Argument to Ps. 49 says that\nDavid composed it be ægþrum tocyme\nCristes. Accordingly, the translator casts the first verse as a prophecy of Christ's first mission\nand the remainder as a description of the Second Coming. In verse 1, Deus deorum Dominus\nlocutus est is expanded to . . . wæs sprecende þæt he wolde cuman to\neorðan swa he eft dyde. And when the third verse of the Latin changes to the future, the English future-marker þonne seems intended\nto refer to the last day: Deus manifeste veniet . . . et\nnot silebit / And eft cymð se ylca God swiðe openlice . . . and he þonne naht ne\nswugað. Moreover, the translator puts the sanctos eius of verse 5 on þa swyðran hand. In the second half of the psalm, God chastizes the\nwicked; and the translator uses the occasion both to intensify one's impression of their evil (as\nwhen per os tuum giveson þinne fulan muð, v. 16) and to dwell upon the 21st verse's passing explanation of why God permits evil:\nHaec fecisti et tacui; existimasti iniquitatem\n[Gallican: inique] quod ero tibi\nArguam te, et statuam illam contra faciem\nEall þis yfel þu\ndydest, and ic swugode and þolode\nswylce ic hit nyste. þu ræswedest\nswiðe unryhte þæt ic\nwære þin gelica, swylce ic ne\nmeahte þe forgyldan swylces\nIc þe þreage nu and\nstæle beforan þe and þe\ncyðe eal þas yflu.\nThe last word in the translation of 40:12, gif nan\nminra feonda ne fægnað mines ungelimpes (quia non gaudebit inimicus super me),\ndoes not reflect the Latin and seems to have been remembered from the Argument, where David is\nsaid to relate hu he hæfde afandod ægðer ge his frynd ge his fynd on his\nearfoðum and on his ungelimpe. This clause has also influenced the relatively lengthy\nexpansion of the opening verse. The Latin simply blesses the man who intellegit super\negenum, but the English makes the verse into a statement of the standard by which one\nfalse friends and true: Eadig bið se þe ongyt þæs þearfan . . . and\nhim þonne gefultumað gif hine to onhagað; gif hine ne onhagað, þonne\nlicað him þeah his earfoðu. This division of good conduct into occasions\nassistance is and is not feasible might be due to the Latin rubric (Vox Christi de passione sua . . .),\nthe Passion exemplifying rather well an occasion where the sufferer cannot be helped by\nand where the wicked are distinguished from the just by their rejoicing at the event. In any case,\ntranslator again emphasizes the pleasure of the enemies in the sufferer's troubles in verse 7, where\ningrediebantur gives And þeah hy þæs lyste, þeah hy eodon in\nto me. . . . Curiously, the seventh verse continues with . . . and fandodon min. These\nwords are appropriate to the Latin (ingrediebantur) ut viderent vana, but it is odd that the\ntranslator would choose the verb fandian, which the Argument associates with the way the\nenemies, not the speaker, are tested.\nThe translator has set down very expansive equivalents for many of the\nverses of Ps. 34. Usually, however, these expansions remain within the bounds of the literal meaning of the Latin. The translation of verse 3, for example, is twice as long as the Latin because frameam,\nconclude, and salus have each been diffused into several English words.\nEffunde frameam, et conclude adversus\neos qui me persequuntur. Dic anime mee: Salus tua ego sum.\nGeteoh þin sweord, and\ncum ongean hy, and beluc heora wegas mid\nþinum sweorde þara þe\nmin ehtað. Cweð to minre sawle:\nNe ondræd þu þe; ic eom\nþin hælo, and ic þe\nOf course, such diffusions are common throughout the fifty psalms, but in Ps. 34 they are\nmore pervasive than usual. It might be the Latin rubric (Totus psalmus est ex persona\nChristi) which has elicited this special zeal from the translator. There is one passage, at least,\nwhich appears designed to make the psalm more amenable to the voice of Christ: qui volunt\niustitiam meam (v. 27) gives þa þe willon me þancian minre\nThe Argument to Ps. 38 explains that,\nin the latter part of the psalm, David\nwilnode . . . þæt him God sealde sume frofre and sume rothwile on\nþyssum andweardum life ær his ende. The translation of the last two verses\nfollows the thought and the wording of this sentence. Ne sileas a me (v. 13) becomes\nNe swuga wið me, ac andswara me mid þine fultume. And verse 14,\nRemitte michi ut refrigerer priusquam eam et amplius non ero, is expanded to\nForlæt me nu . . . to sumre rothwile on þisse weorulde ær ic hire swa of\ngewite þæt ic eft an ne sy. Further, the sternness of verse 6, universa\nvanitas omnis homo vivens, is softened in the English, where it is man's power and wealth\nthat are called vain: ælces libbendes mannes mægen and anwald is idelnes. This change seems to reflect the Argument's statement that David was criticizing ealle men\nþe worulde welan gaderiað mid unrihte, and nytan hwam hi hine\nPsalm 48: Two Themes\nThe danger of worldly wealth is especially important in the\ntranslation of Ps. 48. The\npsalm itself is addressed to qui confidunt in virtute sua, quique in abundantia [divitiarum]\nsuarum gloriabuntur (v. 7), and warns that, when they die, they relinquent alienis\ndivitias suas (v. 11), and also that hec via eorum scandalum ipsis (v. 14). The\nArgument summarizes these warnings, saying that David cautioned men þæt hy\nhy upp ne ahofen for heora welum, and þæt hy ongeaton þæt hi ne\nmihton þa welan mid him lædan heonon of weorulde.\nFollowing this cue, the\ntranslator takes pains to focus the blame for damnation on wealth itself. The psalm says twice\nthat homo, cum in honore esset, non intellexit (verses 13 and 21); he translates in\nhonore as on welan and on weorðscipe (v. 21) and on are and on anwealde (v. 13). In the same way, hyra anweald is added to the translation of the\nauxilium eorum which shall grow old in Hell (v. 15); and the sapientes of v. 11\nbecome þa welegan and þa weoruldwisan. The speaker may have escaped\nthese dangers, but the translator, wanting us to understand that it was a close call, uses\nþeah ic þyder cume þonne he me underfehð in verse 16\n(Deus liberavit animam meam de manu inferi dum acceperit me).\nAlthough the Argument merely\nwealth as something insignificant, something that you cannot take\nwith you to Heaven, the translator insists that the things of this world form a definite impediment\nto salvation. He finds in the nineteenth verse an opportunity to work out his explanation of why\nwealth is so dangerous:\nQuoniam anima eius in vita ipsius\nbenedicetur, et confitebitur tibi dum\nhæfde his heofonrice her on\neorðan, þa him nanes willan\nnæs forwyrnd her, ne nanes lustes on\nþysse weorulde, forðam he nyste\nhim nænne þanc, ne Gode ne\nmannum, þæs ðe [he] him\nsealde, syððan he hit hæfde,\nbutan þa ane hwile þe hit him\nIt is man's ruin, then, to have his Heaven here on earth, because it\nhardens him against gratitude. It also leads one away from good works, as the translator emphasizes in v. 14:\nHec via eorum scandalum ipsis, et postea\nin ore suo benedicent.\nAc þes weg and\nþeos orsorgnes þyses\nandweardan lifes him fet witu on þam\ntoweardan, forþam heo on last\ntiliað to cwemanne Gode and mannum\nmid wordum næs mid weorcum; ne\nfurþum gearone willan nabbað to\n2. Emphasis on Works\nThis strong emphasis on the value of works, which recurs often in the\n(note) is at the heart of the remarkable translation of verses 7-10, which the\ntranslator forms into a single ms. block, more than three times as long as the Latin. He appears to\nhave thought of this passage as a précis of the psalm as a whole, for he opens it with\nnu . . . , which does not translate the opening verse 7 but does recall the first words of the\npsalm: Audite hec / Gehyrað nu þas word. The chief concern of the passage is\nto deal satisfactorily with verse 8, Frater non redemit . . . Non dabit Deo placationem\nsuam. The translator's response to these words is to say that one's brother will not\nwish to save one from Hell, and that even if he did, he would nevertheless be incapable of\ndoing so if one has not himself done good while on earth (gif he sylf nanwuht ne ne deð to\ngoode þa hwile þe he her byð).\nThe translator then associates deð\nto goode with the pretium redemptionis which each man must pay for his own\nsalvation, a salvation not available gif he sylf na ne onginð to tilianne þæt he\nþæt weorð [i. e. pretium] agife to alysnesse his sawle. Further, the Latin's\nsubsequent et laboravit in eternum leads him to consider the irony that, rather than trying\nto tilianne þæt he þæt weorð agife, almost everyone\ntiolað . . . hu he on ecnesse swincan mæge.\nThe passage thus provides an\neloquent complement to the thought of the Argument; though worldly wealth cannot follow you\nfrom this world, there is yet a "price" which you can pay if you "endeavor" to do good.\nIndividual Passages with Noteworthy Renderings\nMany individual passages in other psalms can be understood in the light of the\nArguments. Swa he me dyde, which the translator adds to 33:8 (Inmittit angelum Dominus in circuitu timentium eum, et\neripiet eos.(note)), may reflect the Argument's statement that David is,\nthanking God for past gifts and asking that he sende his godcundne engel on his fultum,\nand secondly, enjoining those who live after him to do the same. Thus, swa he me dyde\nassumes that God has already sent his angel to the speaker, and that the speaker is asking the\nsame assistance for those who live after him. Similarly, the translator uses . . . on Godes\ngifum to translate 32:1, Gaudete . . . in Domino,\nfollowing the Argument's suggestion that the psalm\nteaches us to thank God ealra þæra gooda þe he him dyde.\nfourth psalm's Argument leads the translator to work against the\nexegetical tradition, which\nstresses the worthlessness of the wine and oil in verse 8, a tempore frumenti vini et olei sui\nmultiplicati sunt. The tradition takes sui to refer to the wicked, their wine and oil\nbeing as nothing beside the real wealth of the just.(note) The Argument's\npoint, however, is that David fægnode Godes fultumes; and the translator chooses\nto include the wine and oil among the good gifts for which his people should (but do not) thank\nthe Lord: þin folc [þu] gemicladest, and him sealdest geniht hwætes and\nwines and eles, and ealra goda, þeah hi his ðe ne ðancien.\nThese short examples testify to the translator's readiness to accommodate the English to that\nsense of the Latin which has been declared by the Argument.\nResolving Differences Between the English Arguments and their Latin\nPsalm 18: Epistemological Strategies in Clarification\nIn Psalm 18, according to the Argument, David sings Gode to\nmislicra and manigfealdra gesceafta, ðe he gesceop mannum to ðeowianne, forðy\nþæt þa men sceoldon him ðeowian. This language is echoed in the\ntranslation of verse 4, non sunt loquele neque sermones quorum non audientur voces eorum /\nNis nan folc on eorðan ne nan mennisc geþeode þe ne gehyre mistlica Godes\ngesceafta. More importantly, the translator also stresses the point that God created the\nworld mannum to þeowianne. The precise nature of this service is made clear in\nthe Argumentum introducing Ps. 18 in Manegold's Exegesis: Approbatur in hoc\npsalmo providentia Dei, qui ex hoc ipso multam hominum curam se habere monstravit, cum ita\nelementa a se creata componit, ut post ipsa possit cognosci.(note) Man\nis served by Creation, then, because it enables him to perceive the Creator, and the translator\nstresses the perceptual element in the psalm. Inluminans oculos (v. 9) gives onliht\nþa eagan ægþer ge modes ge lichaman; and he adds to Gode\nwhere the Latin has Lex Domini . . . convertens animas (v. 8).\nThis perceptual emphasis\nleads the translator to a fine and pragmatic solution of the difficulties in verse 14, si mei non\nfuerint dominati, tunc inmaculatus ero, et emundabor a delicto maximo. How does\nliberation from one's enemies cleanse one of sin? For the translator, the answer is that a\ndominatus will be distracted from meditation: Gif hi me abysgiað, þonne\nne mæg ic smeagan mine unscylda, ne eac ðinne willan ne mæg smeagan to\nPsalm 29: Consciousness of Sin\nThe eighteenth is not the only psalm whose translation can be explained in the light of\nthe Latin Argumenta found in Manegold. The English Argument to Ps. 29, for example,\nannounces merely another case of David's gratitude for liberation from his enemies, and finds\nanother parallel with the liberation of the Jews from Babylon. The translated psalm, however,\nheavy stress on the presumptuousness of the speaker's former sins, an emphasis which answers\nwell to the Latin argument: Elevatus Ezechias victoriæ tam gloriosæ proventu,\nægrotatione correptus est, ut suæ fragilitatis admonitione deponeret\narrogantiam.(note) Thus the translator intensifies the simple\nira of God (v. 6) to open wracu, and shows us a speaker who is painfully aware\nof both the sinfulness of his arrogance and the precariousness of his present situation. In the\nEnglish of verse 8, for example, sona heightens the sense of the speaker's vulnerability: Avertisti faciem tuam a me, et factus sum conturbatus / þa awendest þu\nþinne andwlitan fram me, þa wearð ic sona gedrefed. And in the tenth verse, the speaker's mental state brings forth the word byrgenne twice, with no Latin\nsepulchrum for either of them.\nIt is also worth noting that the translator, upon seeing\ndixi in mea habundantia: Non movebor in eternum (v. 7), remembers that those same\nwords were ascribed to the wicked at Ps. 9:27, for he re-uses\nprecisely the same words to render it: Ne wyrð þises næfre nan\nPsalm 24: Further Epistemological Strategies\nThere is a disparity between the English Argument's fairly sanguine\naccount of Ps. 24\n(according to which David prophesied the release of the Jews from Babylon, and also prayed\nwhen he to þære reste becom þe he ær wilnode), and the rather\nmore gloomy description in the Latin argument, which says the psalm is ex persona populi in\nBabylone degentis.(note) The translator finds it possible to reconcile\nthese differences epistemologically, by making the speaker's rest an attribute of his\nexpectation rather than a literally accomplished fact. This tactic first appears in verse 5, where\nte sustinui gives ic anbidige þines fultumes. God's assistance is brought to\nthe surface of the statement because it is no less real and certain when it is the content of one's\nexpectation than when it is in the form of a visible outcome. In the same vein, the innocentes\net recti of verse 21 share in and amplify the speaker's certainty that his prayers will be answered:\nInnocentes et recti adheserunt michi,\nquoniam sustinui te, Domine.\nÞa unsceðfullan and\nþa rihtwisan, þa þe\nbegangað coman to me, wendon\nþæt me sceolde cuman sum\nfultum and sum frofor fram þe,\nforþam ic symle þæs\nanbidode and wilnode and wende æt\nHaving reconciled the Latin and English arguments in this way, the translator can allow\nhimself to echo the spirit of the English Argument when it is appropriate, and he puts His sawl\nhi gerest softe on monegum goodum, and his sæd on\nece yrfeweardnesse gesit\neorðan (v. 13) for Anima eius in bonis demorabitur, et semen eius hereditate\nPsalm 13: From insipiens to unrihtwisa\nThe third verse of Ps. 13 (Dixit\ninsipiens) says of the insipientes that\nNon est timor Dei ante oculos eorum. The Explanatio prefatory to Manegold's exegesis of the psalm emphasizes this insouciance rather than their lack of knowledge: Dicit\ninani eos trepidatione confundi, qui fructuosum timorem Domini cognoscere nolunt.(note) The English Argument, however, is more impressed by the word\ninsipiens, and has David lamenting that there should be in this world swa lytle treowa,\nand swa lytel wisdom. The translation seems to owe more to the Explanatio's\nperception than to that of the Argument. The word insipiens itself (v. 1) gives se\nunrihtwisa. In the Latin, such men only "become" worthless (inutiles facti sunt, v. 3); in the English they actively seek idelness ( . . . secað and lufiað þæt\nhy syn idle and unnytte). The way of peace is "unknown" to them in the Latin (viam\npacis non cognoverunt, v. 3); in the English, it is "unsought" (ne secað hi nane\nsibbe). Nor is the fool allowed to plead ignorance of anything so obvious as the existence of\nGod, for his self-justifying Non est Deus (v. 1) becomes Nis nan God þe\nþis wite oððe wræce.\nIndeed, the translation of Ps. 13 may be\ncharacterized by an unusual sternness throughout. Finding that interrogatives open the fourth and\nseventh verses of the Latin, the translator constructs the second half of the psalm as a ringing\nseries of parallel questions: Hwi ne ongitað ealle þe unriht wyrcað . . . ? (v. 4) Hwi ne ongitað hi þæt . . . ? (v. 5)\nHwy ne ongitað hi þæt . . . ? Hwi gedrefe ge . . . ? (v. 6) Hwa arist elles of Syon . . . ? (v. 7).\nIt is possible that these rigorous condemnations have been inspired by the\nExplanatio's suggestion that, in this psalm, the Church is chastizing the Jews, qui viso\nChristo minime crediderunt.(note) To the psalmist's sepulchrum\npatens est guttur eorum, the translator adds . . . seo byð utan fæger and innan\nful.(note) I have not found this detail in the commentaries, but it fits\nrather well with Christ's characterization of the Pharisees.(note)\nEmotional Balance: Psalms 41, 27, and 21\nIt seems clear, then, that the translator approaches each verse with the intention of\nrendering not only the letter of the Latin but also the chief continuing themes of the psalm in\nquestion. In the cases we have studied to this point, those themes can be learned from the English\nArgument or from the summaries which introduce Manegold's commentaries. But when these\nsources fail to give the translator what he wants, he is quite capable of finding the theme himself. One example of this is in psalm 41. The misery which the speaker relates in this psalm is summarized in\nthe Argument without any\ncompensating remark about the hope of divine assistance. The Explanatio which\nprecedes Manegold's comments on the psalm, however, forbids the\nreader to see unallayed\nsorrow in the psalm. On the contrary, one is to learn that: Omne Psalterium\nsagaci mente perlustrans, nusquam invenio quod filii Core aliquid triste cantaverint; semper\nenim in psalmis eorum læta sunt et jucunda; and one is reminded that, at the end of\nthe psalm, the speaker will address his own soul, dicens eam in hoc sæculo non debere\nturbari, quia Deus est ipsius fixa deliberatione suffugium.(note)\norder to remain faithful to this warning, the translator adopts the same epistemological tactics we\nhave seen above in Ps. 24, and the first\ntwo thirds of his translation are suffused with a confidence\nwhich leads the reader naturally to the optimism of verse 9, In die mandavit Dominus\nmisericordiam suam et nocte declaravit. Throughout the early verses, the speaker's pain is\nset off against the certain hope of that mercy. In verse 5, ingrediar in locum tabernaculi\nadmirabilis becomes ic geare wiste þæt ic sceolde cuman for Godes\nmildheortnesse to þam wundorlican temple. Similarly, Ubi est Deus tuus? (v. 4) gives Hwær is þin God, þe þu to hopast? In verse 5, the speaker remembers haec, presumably the taunts of his enemies; but haec\nbecomes þine ærran gyfa.(note) And he uses\ngyt to remove the future in Spera in Deum, quoniam confitebor illi (verses 6 and\n12): Hopa to Drihtne, forþam ic hine gyt andette. Thus, when readers come\nto the ninth verse, they are ready for the great joy which the speaker is about to recommend to their\nsoul: On dæg bebead God his mildheortnesse cuman to me, me to gefriþianne\nwið þyssum yrmðum; and on niht he us bebead þæt we sceoldon\nsingan his sang.(note)\nThe translator uses the same kind of tactic to give the 27th psalm a\nmore sanguine outlook. In the first verse, he puts To þe ic hopige for Ad te . . . clamabo; and\nDa illis secundum opera eorum (v. 4) becomes Ic wat þæt þu sylst.\n. . . (note)\nPs. 21, the translator amplifies the\nspeaker's self-abnegation and his sense of\nhelplessness, apparently relying less on the Argument than on the tone of the psalm itself.(note) For the language of the psalm is more than usually penitential, and this\ntranslator is not one to ignore the rigor of such a verse as Ego autem sum vermis et non homo,\nobprobrium hominum et abiectio plebis (v. 7: Ic eam wyrme gelicra ðonne men . . .\nic eom ut aworpen fram him of heora gesomnunga swa þes wyrm). In this spirit, he\nexpands on such passages as non est qui adiuvet (nis nan oþer þe wylle\noððe mæge me gehelpan, v. 12), and explains the vituli and\ntauri of verse 13 as the different kinds of fynd who are oppressing the speaker. He also uses verse 3, non ad insipientiam michi, as the occasion for a lengthy apology for\nhaving cried out at all: Ac ne understand þu hit me to unrihtwisnesse,\nforðæm ic þe na ne oðwite þæt þu me ne gehyrst, ac\nminum agnum scyldum ic hit wite. The speaker's sorrow is balanced by the joy of the last ten\nverses, in which a resolve to praise the Lord (verses 23-26) prepares for the promise that He will\nanswer their prayers (verses 27-32).(note) The translator seems a little less\nzealous about emphasizing the joy than he was about stressing sorrow, but he does include in\nverse 27 a clause which balances the feeling of helplessness in the earlier verses: vivet cor\neorum in seculum seculi becomes heora heortan onfoð mægenes, and\nlibbað a worlda world.\nHistorical Clarifications: Psalms 26, 45, 15, 46\nMost of the Arguments put the psalms into a historical context, ascribing them to\nDavid and saying that they prophesy the events of the Babylonian captivity and Christ's life. Many\nof them are fairly specific about the historical events to which a psalm refers. The translator has\nresponded to these historical comments, not so much by changing the meaning of his original as\nby extending that meaning so as to make it amenable to the recommended historical\nThe translation of in hoc ego sperabo (26:3) by to\nþam Gode ic hopie þe me ær gefreode, for example, aligns the verse\nmore closely to what Manegold's Explanatio says of the title (Psalmus David\npriusquam liniretur): that David was anointed on three separate occasions, and that this title\nwould refer to the second (which occurred in Hebron a tribu Juda, post mortem Saul),\nrather than the third (which followed the death of Saul's son).(note) The\ninterpolated þe me ær gefreode, then sits well in a psalm whose speaker is\nboth thanking God for past assistance and hoping for more in the immediate future.\nSimilarly, historical details in the Argument to Ps. 45 induce the translator\nto brush aside the metaphorical language of 45:4:\nArgument: [David] witgode þæt þæt ylce sceoldon don\nþa men þa þe twa scira [beoð], þæt ys Iude and Beniamin,\nþæt hy sceoldon þam Gode þancian þe hy gefriðode fram\nþære ymbsetennesse . . . þara twega kynincga, Sacces, Rumeles suna, and\nRasses, Syria cyncges. . . . þa twegen kyningas wæron adrifene fram Assyria\nPsalm: 4] Sonaverunt et turbate\naque sunt eius; conturbati montes in fortitudine eius.\n4] Ure fynd coman swa\negeslice to us þæt us ðuht\nfor þam geþune\nþæt sio eorþe eall\ncwacode. And hy wæron þeah\nsona afærde fram Gode swyþor\nþonne we. And þa upahafenan\nkynincgas, swa þa muntas,\nwæron eac gedrefde for\nThe English Argument to Ps. 15 has\nDavid singing be his earfoðum, and does\nnot note the impression given by the psalm itself that these difficulties are mostly behind him. The\nLatin argument, however, says that Ezechias in vitæ suæ reparatione\ngratulatur.(note) Ignoring the English Argument's interpretation, the\ntranslator expands on passages which stress the help that God has already brought. For\nbonorum meorum non indiges, he puts þu me eall þa good sealdest\nþe ic hæbbe, and þe heora nan nydþerf nis eft on me to nimenne\n(v. 2); and he adds minre blisse to Dominus pars . . . calicis mei (v. 5). The third verse opens with Drihten gefylde ealne minne willan, which translates nothing in the\nLatin, and continues with a paraphrase surely composed with Ezechias in mind: Sancti qui in\nterra sunt eius; mirificavit omnes voluntates meas inter illos / . . . and me forgeaf\nþæt ic moste ofercuman þa þeoda þe me ungeðwære\nwæron, and heora hergas toweorpan æfter minum agnum willan. It may be\nspecifically the Babylonian Captivity which has induced this expansive interpretation of\nSancti, for the next verse also sets the speaker apart from aliens and their gods: Non\ncongregabo conventicula eorum de sanguinibus, nec memor nominum illorum / Ne gaderie ic\nnan folc to unrihtum gewinne, swa swa hi doð, ne ic ne clypige to heora godum, ne to\nheargum ne gebidde. . . .\nIn the 46th psalm, he returns to this\nemphasis on the idolatry and\nalienness of the enemies, this time because the Argument sees in the psalm a prophecy of the\nMacchabees' victory and (in the Latin argument(note)) the rededication of the\nTemple. Here, the translator finds it necessary to take some liberty with his original, and he\nmakes over the opening, Omnes gentes plaudite manibus,\ninto Wepað nu and\nheofað, eall orlegu folc, forþam ure God eow hæfð ofercumen. This\nwillingness to make the gentes seem inimical enough to resemble the defilers of the\nTemple also operates in the closing verse: Principes populorum convenerunt cum Deo\nAbraham, quoniam dii fortes terre nimium elevati sunt / þa ealdormen ealre eorðan\nbecumað to Abrahames Gode, and beoð him underðydde, forþam he\noferswiðde þa strangan kynincgas ofer eorðan, þa þe wæron\nupahæfene swa þas godas (v. 10).\nChristological Renderings: Psalm 44\nBy contrast with this historical interest, the translator is in most cases reluctant to\nstretch the psalms far enough to fit the New Testament; he usually ignores the Arguments'\nfrequently repeated and swa dyde Crist. Occasionally, however, when the Argument is\nespecially precise and emphatic about Christological interpretation, the translator will follow suit. We have already seen how he did this in Psalms 49 and 34. In the 44th psalm, the Argument departs from the usual formulas entirely, saying that\nmid þy Halgan Gaste, speaks of the Father and the Son. The translator follows the\nsuggestion of the Argument's last sentence, Sona on þam forman ferse se Fæder\nspræc þurh David be Cristes acennesse, and gives a frankly Christian version of\nthe opening verse: Min heorte bealcet good word, þæt ys good Godes bearn;\nþæm cyncge ic befæste anweald ofer eall min weorc. (Eructavit cor meum\nverbum bonum; dico ego opera mea regi.) With the literal meaning of the psalm thus\nrejected, he sets forth a version heavily influenced by the exegetical tradition -- taking\ngladium (v. 4) as gastlicu lar, seo ys on ðam godspelle, adding\nþæt ys Crist, se ys word and tunge God-Fæder to calamus\nscribe (v. 2), and explaining at length the tropology of verses 9-11.\nInterpreting the Psalmist's Enemies: Psalms 17, 7, 21, 9, 16, 25\nOne of the most common statements in the Arguments is that David is singing about\nhis own enemies (and, prophetically, the enemies of Ezechias and Christ). Throughout the fifty\npsalms, the translator follows this stream of cues by bringing the speaker's enemies to one's\nattention far more often than the Latin does. The translator is especially\ncareful about keeping the enemies in view in the seventeenth psalm.(note) For torrentes iniquitates (v. 5), he gives . . . stream unrihtwisnessa minra wiðerweardra; for nec potuerunt stare (v. 39),\n. . . gestandan ongean me; and for das vindictam michi (v. 48), me sealdest þæt ic meahte swylc wite don minum\nfeondum. In the psalm, God is angered when He hears the speaker's outcry against his\nenemies; the earth shakes and fundamenta montium conturbata sunt\n(v.8). The twelfth-\ncentury Enarrationes in Psalmos that Migne ascribed to Remigius sees the mountains as\nthe superbi whose fundamenta are spes terrenarum rerum,(note) but in following this interpretation the translator is also determined that\nwe should think of these superbi as enemies: se grundweall þara munta\nwæs tohrered, þæt is þæt mægen minra ofermodena\nfeonda.(note) As in Psalms 15 and 46 (see above), he\ncontinues to be concerned with the foreignness and idolatrousness of the enemies, explaining\nclaudicaverunt (v. 46) with . . . forþam hi hyra willum ne heoldon Iudea\næ, and changing clamaverunt . . . ad Dominum (v. 42) to hy clypodon to\nOne finds a similar concern for bringing the enemies to the surface\nthroughout the fifty psalms, whenever the Arguments have prepared the way.(note) Mine fynd supplies the absent subject of nequando\nrapiat at 7:3, and of 21:16, in pulverem mortis deduxerunt me.(note) In ore eorum (5:10) gives on minra feonda muðe. In Ps. 9, the sinner\nis not even allowed to have ira, a word usually associated with the Lord, so that in verse 25 multitudinem ire sue becomes þære menigu his unrihtes. And\nthe 33rd verse of Ps. 9 adds to exaltetur manus tua the specification, ofer ða\nunrihtwisan. The translator is especially watchful about words which lose their pejoration in\nEnglish, such as gentes and homo.(note)\nThe Psalmist's Innocence: Psalms 16, 25\nFurther, he tends to be faithful to Arguments which describe the\nrelative to his enemies. In Ps. 16, according to the Argument,\nDavid hine unscyldigne\ncyðde wið þa his fynd þe his ehton butan scylde. Accordingly, he\nturns verse 1, non in labiis dolosis, to þu wast þæt ic butan facne\nto þe cleopige. Whereas the Latin of verse 3 says that the speaker has no\niniquitas, the English has nan unriht wiþ hi; and opera hominum\n(v. 4) becomes eal þa earfoða þe hi me dydon. The translator even\nconstructs, in the last two segments of the psalm, a lexically\nbalanced contrast between the\nspeaker and his enemies, by repeating gefyllan where the Latin has a variety of words. The first of the two segments calls for the punishment of the enemies: Gefyl hie nu mid\nþære witnunga, etc. The other rejoices that [ic] beo þonne gefylled\nSimilarly, the translation\nof Ps. 25 is influenced by\nthe Argument's statement that its subject is David's unscyldignesse wið his sunu and\nwið his geþeahteras. Verse 1, in innocentia mea, then gives\nunscyldig wið þas mine fynd; and conplacui in veritate tua (v. 3) is\nexpanded to ic symle tilode mid rihtwisnesse þe and him to licianne. And, lest\nanyone miss the point, he adds to his translation of Lavabo inter innocentes manus meas\n(v. 6) the explanation, þæt is þæt ic wære unscyldig betwuh\nWhat It Means to Will: Psalms 7, 9, 11\nThe Paris interpretation of 7:12-14 is\nfrom the exegetical tradition. The latter assumes Deus iudex to be the subject of all the\nverbs, but our translator has interpolated se deofol into the thirteenth verse:\n12] Deus iudex iustus, fortis et longanimis. Numquid irascitur per singulos dies? Nisi convertimini gladium suum vibravit;\nArcum suum tetendit; et paravit illum;\n14] et in ipso vasa mortis sagittas suas\n12] þe Drihten þe\nis rihtwis dema, and strang and\ngeþyldig. Hwæðer he yrsige\nælce dæge? 13] Bute ge to him\ngecyrren, se deofol cwecð his sweord to\nAnd he bende his bogan, se is\nnu gearo to sceotanne; 14] he teohað\nþæt he scyle sceotan\nþæt deaðes fæt,\nþæt synt þa unrihtwisan. He gedeð his flan fyrena þæt\nhe mæge mid sceotan and bærnan\nþa þe her byrnað on\nwrænnesse and on\nThe English verses themselves present a problem of interpretation. Who is the antecedent of\nhe in the sentences which follow se deofol cwecð his sweord? Are we to\nrefer the pronoun to the devil, or should we re-assign the verbs to the Deus iudex which\nthe exegetes (and common sense) take as their subject?(note) Nothing in the\nmeaning of these English sentences prevents us from assuming that it is God who is about\nto shoot down the wicked with his flaming arrows, but the translator does not usually play such\ntricks with antecedents. Indeed, he often takes pains to straighten out such ambiguities when he\nfinds them in his original.\nInstead, there seems to be firm evidence for assuming\nse deofol to\nbe the antecedent if we note the expression, he teohað þæt he scyle. This same formula is also applied to the speaker's enemies at 11:5:\nþa þe teohhiað þæt hi scylen hi sylfe weorðian (dixerunt:\nLinguam nostram magnificabimus).\nIndeed, if we turn from Ps. 7 to the nine other appearances of teohhian in the\ntranslation (see under teohhian in the Glossary), we find\nthat seven of them apply the word to the speaker's enemies. Again and\nagain, the enemies teohhiað , intend or prepare, some harm to the speaker, who is nevertheless confident of God's help. And even on the one\noccasion when God is the subject of this verb, the point of the sentence is the false and wicked\nintentions of enemies who wilniað þæs þe hi magon þæt\nhe toweorpen þæt God geteohhod hæfð to wyrcanne (10:4). The structure of that sentence seems calculated to express the\nvanity of the enemies' intention, which is stated in a noun clause within anouther noun clause\nwhich itself depends on wilniað.\nIn fact, wilnian (with\nother will- words) joins teohhian as part of a whole complex of words which the\ntranslator associates with vain or wicked intentions. Me adflixerunt (16:9) gives wilniað þæt he me fordon;\n(21:14), gefehð þæt þæt\nhe wyle; malignantes (36:1), yfelwillendra;(note) gentium (32:10),\nyfelwillendra kynna; dixerunt mala (40:6), wilnodon\nand spræcon betwuh him. He also interpolates the noun\nwilla into accounts of\nthe enemies, leaving the impression that what is chiefly wicked about them is their will. Thus,\nadversos eos qui tribulant me (22:5) becomes wið\nþara willan þe me hatedon; inimicos meos (5:9)\ngives minra feonda willan; and the speaker assures his Lord at 25:5 (cum impiis non sedebo) that he ne teolade sittan on\nanum willan mid þam arleasum.\nFurther, the structure of\n25:5 resembles the way the translator uses geþeaht at\n9:29 (sedet . . . cum divitibus / syt . . . on geþeahte mid\nþam welegum) and at 25:4 (cum iniqua gerentibus\n/ on þæt geþeaht unrihtwyrcendra). Geþeaht is thus as it\nwere a communal willa for the wicked--invariably so when the word has no lemma, and\nnormally so when the lemma is consilium.(note) It is in fact made\nequivalent to willa at 13:3: venenum aspidum sub\nlabiis eorum / heora geþeaht and heora willa . . . byð swylce . . . nædran\nattor. And the enemies' framea (9:7) is their\nredelse and . . . geþeaht.(note)\nOn the other hand, God's will is also an important\ntheme in the translation. He\ncwæð his willan, says the English at 32:9,\nþa wæs he geworden (for ipse dixit et facta sunt). It is against the\nwill of God that these willful enemies struggle: þa þe winnað wið\nþinne willan (16:8, resistentibus dextere tue). And the rectos who praise the Lord in 32:1 are conceived\nof as ealle rihtwillende. In the fifth psalm, the conflict of wills is\nplayed out against the\neschatological background provided by the Argument and the exegetical tradition. Its fifth verse has mane adstabo tibi et videbo quoniam non volens Deus iniquitatem tu es. Manegold\ninterprets mane as the Second Coming, at which time the just will come to understand\nwhat God's will has been with respect to wickedness: Videbo, id est cognoscam . . . quod\ntu Deus qui in præsenti videris velle iniquitatem, quia pateris malos permisceri bonis,\nnon tamen vis iniquitatem.(note) The Paris translator adds to\nvidebo an explanation which seems to place the speaker among those who will come to\nthis understanding: seo þe, þæt is þæt ic ongite þinne\nwillan butan tweon, and eac þone wyrce.(note) In contrast to the\nspeaker's perception of God's will, the enemies have a will of their own, comparable to a\nbottomless pit: Heora mod and heora wilnuncg ys swa deop swa grundleas pytt (v. 11, sepulchrum patens est guttur eorum).\nTo return to Ps. 7, then, the deofol of verse 13 takes part in a great conflict of\nwills which suffuses the Paris prose. Even as he performs God's will, by shooting down the\nwicked, the devil's intention to do so is intrinsically vain (he teohað). The vanity of\nunrighteous wishes is a theme in the psalm itself: incidit in foveam quam fecit (v. 16). The notion that crime is its own punishment has made a lasting impression upon the translator. Sin is a closed circle, in which the devil prepares arrows of fire for those who are already burning\nin sin, and where he who cenð ælc unriht finds immediately that hit\ncymð him sare and his geferum. For the translator, this devil and his companions are\nonly automata, impotent actor-sufferers in the circular experience of evil.\nBut the verses that deal\nwith the just and their Lord are handled quite differently. When the psalmist\nputs his case in\nGod's hands, saying that he should deserve punishment if in fact he has wronged his enemies, the\ntranslator converts his statement into the strongest possible terms: decidam merito ab inimicis\nmeis / þonne ofslean me mine fynd orwigne, næs þæs þe mine\nfrynd beon sceoldon (v. 5). The added clause is in tune with the pathos of the story which is\nsaid to be the psalm's context: he seofode . . . þa Absalon his sunu hine adrifen\nhæfde of ðam rice.(note) And in its openness to God's\njudgment, it is also a fitting prelude to the translator's anagogical reading of verses 7-8:\nExsurge, Domine Deus meus, in precepto quod mandasti, 8] et synagoga populorum\nEt propter hanc in altum regredere.\nAris, Drihten, to þinum\ngehate, and do swa swa þu gehete. þæt wæs\nþæt þu woldest helpan\nunscyldegum. 8] Gif þu swa\ndest, þonne cymð swiðe\nmycel folc to þinum\nAnd þu upp astihst and\nhi mid þe lætst to\nOn the one hand, then, the translator sees the wicked locked impotently into a closed circle of\nfiery unþeawas; while on the other the just, in acknowledging their impotence\nbefore Deus iudex, receive from Him the power to leave this world and rise with Him to\nThere is a similar effort in Ps. 9 to contrast\nthe apparent power of the wicked with the\nstrength which the just, though themselves impotent, derive from God. At first, the translator\nexpands on the sinner's power to set his willa against righteousness. He receives praise\nþær he his yfelan willan wyrcð (in desideriis anime sue, v. 24);\nhe can rixian and wealdan ealra his feonda, and don him to yfele þæt\nþæt he wylle (omnium inimicorum suorum dominabitur, v. 26); and he\ninsidiatur ut rapiat pauperem (v. 30): sætað þæt he bereafige\nþone earman, and þæs wilniað. As we near the end of the\ntranslation, however, the impression of his power is diminished not only by God's intervention\n(which is what the psalmist is saying) but also by his own sins. The wicked man's reluctance to\nadmit guilt hardens into a moral aphasia like the dying Dr. Faustus': þeah hine hwa\nahsode for hwi he swa dyde, þonne ne mihte he hit na gereccan, ne geþafa beon\nnolde þæt he untela dyde (v. 36, requiretur delictum eius nec\ninvenietur). In contrast to this rise-and-fall pattern, the just man consistently acknowledges\nthat what power he has comes from God. The translator amplifies fecisti iudicium meum et\ncausam meam (v. 5) to þu demst minne dom and mine spræce and eall for\nme dydtest þæt ic don sceolde, and adds ðe þu me sylest\nafter in salutari tuo (v. 16).\nThis same contrast underlies some of the translator's alterations of\nPs. 11. In the fifth verse, the questions of the wicked are formed on the contrasts between moton,\nmæg, and wyllað, willan:\nQui dixerunt: Linguam nostram magnificabimus; labia nostra a nobis sunt; quis\nnoster est dominus?\nteohhiað þæt hi scylen hi\nsylfe weorðian mid idelre spræce. Hy cweðað: Hwi ne synt we\nmuðfreo? Hu ne moton we sprecan\nþæt we wyllað? Hwæt\nondræde we? Hwylc hlaford\nmæg us forbeodan urne\nPerhaps it is significant, in view of the word muðfreo,\nthat the psalmist\ninterpolates gefriþian into the last two verses of the\ngives þu us tobrædst ongean hy and wið hi gefriðast, while\nservabis nos et custodies becomes gehælst us and gefreoðast. In\nneither case does gefriþian answer exactly to the lemma, but they do suggest the\ntranslator's response to Hwi ne synt we muðfreo? The just are made free by their\nlord, and the wicked are left to ask why they too should not be free.\nJump to the first section, on the characteristics of the\ntranslation, or go back to the previous section on the relationship to the Roman and Gallican psalters, or return to the main menu.\nNote: This is also the point of the Explanatio which prefaces\nManegold's commentary on Ps. 39 (col. 692).\nNote: Christological readings also affect the translation of Psalms 34, 44,\nand 49. See below, pages xxii, xxxiv, and xx.\nNote: This is not the first time the translator has passed on intensifying\nlanguage. The Argumentum to Ps. 8 (in Migne 93, col. 524) says Propheta . . .\ngratias agit quod tantus creator hominis memoriam sit habere dignatus. The first memory-\nword in the psalm is accordingly intensified with myclum: memor es eius / þu swa\nmyclum amanst (v. 5). Further, when the verse continues with aut filius hominis\nquoniam visitas eum, Paris gives oþþe hwæt is se mannes sunu\nþe þu oft rædlice neosast.\nNote: Compare the translator's concern with the ingratitude of those to\nwhom God has given wheat, wine, and oil, at Ps. 4:8\n(þeah hi his ðe ne ðancien).\nNote: As we have seen in Ps. 23 above. Weorc renders\nvia three times the way of the just at 5:9 (Se weg ys\nmin weorc) and 36:23 (viam eius cupiet / . . . hine lyst\nhis wega and his weorc), and the unclean path of the wicked at 9:26 (pulluuntur vie eius / beoð his wegas and his weorc . . .\nunclæne). Similarly, the translator considers it effectively equivalent with one's\nthoughts or counsel: heora geþeaht and heora willa and heora weorc byð . . .\n, 13:3; cogitationibus tuis / þine geþohtas,\nþæt ys þin weorc, 39:6. The wicked fail\nto call upon God mod godum weorcum (13:5), and\niniquity is in þæra handa and þæra weorc (25:10). But the just in Deo laudabimur, that is, we\nwæron . . . geherede fram oþrum þeodum for his weorcum (43:9).\nNote: Paris has -tit. Most PR texts have -tet.\nNote: For example, Manegold writes, A fructu vini sui,\nscilicet, id est terreni, quod dementat et inebriat corpus non tui [i.e. Christi] vini, quod dementat\nanimam, et a fructu olei sui, non tui. Vinum Christi est calix passionis Christi, id est,\nimitatio ejus, quod dementat animam, quia facit eam sitire mortem, et non sentire tormenta\neius. (Col. 505)\nNote: Col. 579.\nNote: Col. 625.\nNote: Col. 604.\nNote: Col. 552.\nNote: Verse 3. Fæger is repeated in the next sentence of\nthe verse: Linguis suis dolose agebant. / Heora tungan wyrcaþ mycel facn, þeah\nhi fægere sprecon.\nNote: Matt. 23:27. The translator also abandons the suggestion of the\nEnglish Argument in Ps. 15.\nNote: Col. 701.\nNote: Compare Manegold, col.\n703: Ipsi quidem taliter me\ndespexerunt, ego autem nonoblitus, sed recordatus sum, id est, firmiter in memoria habui\nhæc, scilicet, non esse ab illis, sed esse fixum et constitutum apud te. Perhaps\nfixum et constitutum also explains gestaðelode on me mine sawle for\neffudi in me animam meam.\nNote: þæt we sceoldon singan his sang reflects the\nGallican canticum eius.\nNote: At 27:5, Destrue illos nec\nedificabis eos gives þu hi towyrpst and hi eft getimbrast. Weber notes no\ntext lacking nec, but it still seems more likely that a mistake has been made than that the\ntranslator's optimistic outlook has led him to contradict the Latin so flatly.\nNote: The Argument has been left out of the ms., and is known only\nthrough Bright and Ramsay's reconstruction of Cot. Vit. E XVIII, which says no more than that\nDavid sang biddende to Dryhtne and seofigende be his earfoðum and be his feondum. Conceivably, the translator's emphasis on the speaker's helpless vulnerability might\nhave been inspired by the suggestion, reported unenthusiastically in the Latin Argument, that the\npsalm represents Esther's intercession for her people (Migne 93, col. 589).\nNote: It might be in anticipation of this ending that the translator specifies\ninre gymenne in v. 11: In te iactatus sum / inre gymenne ic wæs\nNote: Col. 612.\nNote: Col. 557.\nNote: Col. 727.\nNote: The Argument: David sang. . .lytle ær his ende, ymb\nswyðe lang þæs þe hine God alysed hæfde ægðer ge\næt Sawle ge æt eallum his feondum. . . .\nNote: Migne 131, col. 227.\nNote: Compare the first sentence of the verse: Et commota est et\ncontremuit terra / And astyred wæs and acwacode seo eorðe minra feonda.\nNote: Compare 18:14,\nælðeodegum feondum for alienis. Some other details in the translation of\nPs. 17 also seem influenced by the Argument. The addition of me on fultum to\ndescendit (v. 10) may reflect the Argument's hine God alysed hæfde; and\nthe addition of ofer folcum to v. 51, regis, could be an attempt to make the psalm\nmore amenable to the Argument's christological interpretation. He seems to have a specific\nhistorical event in mind at v. 30 when he gives ic utgange ofer minre burge weall, þeah\nheo sy utan behringed mid minum feondum for transgrediar murum perhaps\nDavid's timely escape from Ceila (I Sam. 23) or from Jerusalem (II Sam. 15).\nNote: Or even when the Argument is silent on the matter, as when\niniquitates meae (39:13) gives mine fynd;\ngentium (32:10), yfelwillendra kynna; and\nprincipum (ibid.), yfelra ealdormanna.\nNote: In both cases, the Latin suppresses the subject because it has been\nsuggested in an earlier verse: persequentibus in 7:2 and\nvituli multi, tauri pingues in 21:13.\nNote: Gentes alone gives þa ðeoda þe us\nðreatigað at 9:6, ða ðeoda þe min\nehtað at 9:16, and þa synfullan at 9:37. Se awyrgeda translates homo at 9:39.\nNote: As usual, the translator is especially emphatic about the\nwickedness of the adversaries. He adds swyðe forsewenlice to v. 11,\ncircumdederunt me; and swiþe orsorhlice to concluserunt, v.\nNote: See Manegold, col. 521.\nNote: Compare yfelwillendum in the Argument to Ps. 36.\nNote: See 1:1,5, 12:2, 13:3,6, 19:5, 32:10,11. Compare\nArgument 25, on David's unscyldignesse wið his sunu, and wið his\ngeþeahteras þe hine on woh lærdan.\nNote: Redelse derives from exegesis. See notes to text.\nNote: Col. 507-508. Also note Mane, id est, in secundo tuo\nadventu. . . . Unde dictum est: Vigilate quia nescitis qua hora etc., col. 507.\nNote: And eac þone wyrce, though consistent with the\ntranslator's continuing emphasis on works (see n. 53 above), may have been inspired by the\nexegetical tradition that sees in mane adstabo a reference to the wise and foolish\nvirgins. Manegold has: Invenies me stantem et vigilantem, non jacentem et dormientem, in\nillo mane. (Col 507)\nNote: It is perhaps even more appropriate to the Latin Argument:\nEzechias ab hostibus calumniatus, et a suis proditus, Domino supplicat, imprecatus ejus\njudicium in eos qui mendaciter innocentem accusabant. (Col. 515)


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'wite-lic' - Bosworth–Toller Anglo-Saxon Dictionary\nwítig-lic; adj. Penal Hwæthugu wítelices poenale aliquid, Gr. D 324, 1. Gclǽded æfter deáðe tó wítiglicre stówe (ad poenalem locum), 331, 18. Se hunger sóna ácwelleð and álýseð of dám wítelican lífe, Verc. Först. 178. Tó þon ꝥ hí heom ne ondrǽdon þone wítelican dóm heora deáðes, Gr. D. 277, II. Hí þá englas getellað tó þám wítelicum stówum, 316, 10. Wítelicum (wítiglicum, v.l. ), 332, 9.\nToller, T. Northcote, and Joseph Bosworth. "wite-lic." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth : Supplement. Oxford: Clarendon Press, 1921. 747.


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Wikipǣdia:Gecorene gemynddagas/Gēolmōnaþ - Wikipǣdia, sēo frēo wīsdōmbōc\nÞēodscipe for ādihtung gecorene gemynddagas Todæg is Sæternesdæg, 19 Haligmonað, 2020; hit is nū 03:25 (UTC)\n1 Gēolmōnaþ: Geares Hēafod on Iudeum;Micel Gæd Dæg in Romanie (1918)\n2 Gēolmōnaþ: Geares Hēafod on Iudeum;\n3 Gēolmōnaþ: Geares Hēafod on Iudeum;Eormenlendisc Crypla Dæg\n4 Gēolmōnaþ: Geares Hēafod on Iudeum;Sciphere Dæg on Indeum\n5 Gēolmōnaþ: Geares Hēafod on Iudeum;Þæs Cyninges acennungdæg, Þēodisc Dæg and Fæder Dæg on Thailande (1927)\n6 Gēolmōnaþ: Geares Hēafod on Iudeum;Sundorrīcesdæg on Finnum (1917); Grundgesetnes Dæg on Spēnum\n7 Gēolmōnaþ: Geares Hēafod on Iudeum;Herecumboldæg on Indeum; Þēodlic Meregrotahȳð Gemyndingdæg on þǣm Geānedum Rīcum\n8 Gēolmōnaþ: Geares Hēafod on Iudeum;Unwemme bearnēacnung Weorðing in þǣre Rēmiscan Cirice; Bodhi Day on Iapanwarum\n9 Gēolmōnaþ: Geares Hēafod on Iudeum;Sundorrīces Dæg in Tansanie (1961)\n10 Gēolmōnaþ: Geares Hēafod on Iudeum;Manrihtdæg; Constitution Day in Thailand (1932)\n11 Gēolmōnaþ: Geares Hēafod on Iudeum;\n12 Gēolmōnaþ: Geares Hēafod on Iudeum; L'Escalade onginn (2008); Sundorrīcesdæg in Cenie\n13 Gēolmōnaþ: Geares Hēafod on Iudeum;Scte Lucie Mǣssedæg; Tēoþ Dæg on Tefet (on Iudeisc Ǣfæstnesse, 2013); Cynewīse Dæg on Melitan (1974)\n14 Gēolmōnaþ: Geares Hēafod on Iudeum;\n15 Gēolmōnaþ: Geares Hēafod on Iudeum;Dæg þǣm Esperanto Gewritum\n16 Gēolmōnaþ: Geares Hēafod on Iudeum;Þēodlic Dæg in Bahraine (1971), Sigesdæg in Bængladesce (1971), Sundorrīcesdæg in Casahstane (1991).\n17 Gēolmōnaþ: Geares Hēafod on Iudeum;Rīcedæg in Bhutan (1907)\n18 Gēolmōnaþ: Geares Hēafod on Iudeum;Cynewīsandæg in Nīger (1958)\n19 Gēolmōnaþ: Geares Hēafod on Iudeum;\n20 Gēolmōnaþ: Geares Hēafod on Iudeum;\n21 Gēolmōnaþ: Geares Hēafod on Iudeum;Winter sungihte (11:12 UTC, 2012); Gēol and oþra winter sungihtan freolsunge in þæm Northernum Healftrendle, 2012)\n22 Gēolmōnaþ: Geares Hēafod on Iudeum;Modorsdæg in Indonesie\n23 Gēolmōnaþ: Geares Hēafod on Iudeum;Þæs Cāseres Cennungdæg on Iapanfolce\n24 Gēolmōnaþ: Geares Hēafod on Iudeum;Cristesmæsse Ǣfen (on Westernum Cristendōme)\n25 Gēolmōnaþ: Geares Hēafod on Iudeum;Crīstesmæsse in westernum crīstendōme\n26 Gēolmōnaþ: Geares Hēafod on Iudeum;Boxdæg in Þēodacynewīsan landum; Sctes Stepnes Mǣssedæg (on Westernum Cristendōme); Þā Twelf Hāligan Dagas beginnaþ on Esoteric Cristendōme)\n27 Gēolmōnaþ: Geares Hēafod on Iudeum;Sctes Stepnes Mæssedæg in Ēasternum Cristendōme\n28 Gēolmōnaþ: Geares Hēafod on Iudeum;Cilda mæssedæg (on Westernum Cristendōme)\n29 Gēolmōnaþ: Geares Hēafod on Iudeum;Sundorrīcesdæg in Mongollande (1911)\n30 Gēolmōnaþ: Geares Hēafod on Iudeum;José Rizal Dæg in þǣm Filipinan.\n31 Gēolmōnaþ: Geares Hēafod on Iudeum;Nīw Geares Æfen (þære Gregoriscan gerīmbēc)\nFram "https://ang.wikipedia.org/w/index.php?title=Wikipǣdia:Gecorene_gemynddagas/Gēolmōnaþ&oldid=177949" begeten\nMan niwanost wende þisne tramet on þære 05:32 tide þæs 18 Gēolmōnaþ 2013.


ÞE GOSPEL ON ÞE DAY OF OON APOSTLE.\nHaec mando vobis.\n—JOHN xv. [17.]\nÞIS gospel telliþ sharpli, as Crist doiþ ofte bi Joon, how men shulden love togidere and putte awei þe lettingis, for þe bigyn|nynge and þe eendinge of Goddis lawe is love. Crist bigynneþ þus and comandeþ hise disciplis; Þese þingis I bidde to ȝou þat ȝe love togidere. No þing is more beden of God þan þis love, and þerfor, what man leveþ it, he despisiþ God; but al were for to know þe craft of þis love, for it is oon to love a þing, and to wille good to þat þing. Ech þing shulde be loved after þat it is good, and so God shulde be moost loved, and betere men more þan worse men. And we shulden for Goddis love love yvel men and yvel comunes, and for his love be bisie to ȝyve hem mater to be betere, and as myche as in us is, to do good to ech man, sum to make betere and sum to make lesse yvel; but oo firstnesse of love shulde we have to us silf, and to oure fadir and oure modir, savynge ordre of Goddis lawe. Þe firste lettinge of þis love þat Crist telliþ here, is hate of þis world to men þat kepen þis love, for þe world is so blyndid þat it clepiþ hate, love, and love it clepiþ hate, for it erriþ in bileve. Al oure love shulde stonde in þe love of God, to kepe his lawe and move oþere to kepe it; but many, for defaulte of feiþ, holden þis a fooly*. [foly, E.], for gooddis of þis world fallen not to siche men.\nAnd herfore seiþ Crist, If þe world hate you, ȝe shulden wele wite þat it hatide me bifore; and þis worþinesse of Crist þat suffride þus for man, shulde move trewe men in God to suffre for Crist. If þou grutche aȝens poverte, and coveite worldeli worshipe, wite þou þat Crist bifore was porer þan þou, siþ he hadde not bi his manhede place to reste his heed ynne. If þou grutchist þat þi sugetis wolen not ȝyve þee goodis, þenke how Cristis sugettis wolden neiþer ȝyve him mete ne herberwe; and ȝit herfore he curside hem not, but dide hem moche good. And if þou grutche þat þe world doiþ þee ony Page 173 injurie, and þou profitist to þe world aȝen in love and meke|nesse; þenke how Crist bifore þee profitide þus more to þe worlde; and ȝit Crist suffride more wronge of hise sugettis þan þou maist. And þus if þou woldist þenke on Crist, how he suffride for love of man, it were þe beste ensample þat þou shuldist have to suffre, and to cese þi grutching; for, as Austyn seiþ*. [The reference is probably to the treatise De Urbis Excidio, the con|cluding chapter of which especially, in a strain of eloquent and tender reproof, exhorts the Christian people of Rome, just after the sack of the city by the Goths, not to repine on account of their terrible sufferings, remembering the unapproachable circumstances of the passion of their Redeemer.], no man in þis world mai synne but levyng þat Crist tauȝte, or grutche aȝens þing þat he suffride.\nAnd for þis, seiþ Crist after, If ȝe weren of þe world, þe worlde wolde love þat is his; for þis lawe lastiþ in good and yvel, þat o man loveþ lyk to hym, ȝhe, if þei shulen be dampned for þis, as o synful loveþ anoþer for þe likenesse of her synne; and ȝit þei shulen boþe in helle suffre harm for þis likenesse. And þus it is no kynne*. [kyn, E.] wounder if lymes of þe fend haten lymes of Crist, for þei ben so myche con|trarie here, and after þe dai of dome; and þis meveþ many men to hate þes newe religiouse, for þis newe dyversite quenchiþ love and makiþ hate. Ȝhe, ȝit þei han sum fendis manere, þat þei haten her owne breþeren, and turmenten hem, for þei holden wiþ Goddis lawe aȝens heris*. [heres, E.]*. [aȝens beris; i.e. against theirs,—the friars' law.]; and certis þei loven to litil oþirs, but feynen, to spoile hem of her goodis. And þus seiþ Crist to hise disciplis þat, for þei ben not of þis world, but he haþ chosen hem of þis world, herfor þe world hatiþ hem. And if þou lernest of þe world to hate þus, þi love is quenchid, but if þou hatist bi Cristis lawe men of þis world for þis synne, and wiþdrawist hem fro þe world, þanne þou lovest þese men in God. For þe world is takun here, for men over|comen bi þe world, þat loven more worldeli þingis þan Goddis lawe, or good of vertues. And of þis world seiþ Crist, þat it hatiþ hise disciplis.\nAnd, for þis lore passith oþer in profit and in holynesse, þerfore biddiþ Crist hem to þenke on his word þat he haþ seidPage 174here to hem, for þanne þei overcomen þis world; and herfore seiþ Joon evangelist, Breþeren, what man is he þat over|comeþ þe world? Certis noon, but if he trowe þat Jesus is Goddis Sone. If we holden þis ground in feiþ þat Crist is verri God and man, and over þis trowe wel his lyf, and alle hise wordis þat he seiþ, we shal overcomun þis world and alle þe helpers of þe fend. For, as Crist seiþ soþeli, þer is no servaunt more þan his lord is; and so Crist is more boþe in vertue and in worþinesse þan ony oþer man mai be; and siþ Crist suffride þus and tauȝte Cristene men þis lore, what man shulde we trowe or sue in oure lyf but Crist? And neiþer þe world ne þe fend mai in þis harme a man; and so confortiþ Crist hise membris bi two knyttingis of treuþe, If men of þis world have pursued Crist, þane þei shulen pursue hise membris; and if þei han kept hise wordis, þei shulen kepe hise disciplis wordis. And þis is liȝt for to knowe; for al þat shal be moot nedis be; for it is more hard to fendis to pursue þe persone of Crist þan to pursue hise membris, and þus þe liȝter wolen þei do. But oo confort lieþ here, þat as Crist convertide summe þat weren men of þe world, so shulen hise disciplis do. And þus þei shulen not worche in veyn to kepe his lawe as he biddiþ, for ech man þat shal worche mote have an hope of sum good ende, for dispeire of sich an ende wolde lette a man for to worche.\nBut þe blyndenesse of þe worlde þat turmentiþ Crist wiþ hise lymes, is unknowinge in bileve*. [The words þat—bileve are excluded from the Italics in E.], þat þei knowe not Cristis Fadir. For if þei knewe wel Cristis Fadir, þanne after þei shulden knowe his Sone, and þat þese two ben o God; but who wolde stryve aȝens þis God? And so defaute of bileve, and uncunnynge þat men have, gendren al yvel dedes; and þus ech synner is a fool; and if men knewen Goddis power and his witt in þes two persones, how he mai not forȝete synne to punishe it whanne it is tyme, þanne shulden men dreden to synne, for knowinge of þes two persones. But þis feiþ is oþer weie in wakyng*. [The words þat—bileve are excluded from the Italics in E.] or in slepynge. But Crist reproveþ þis unbileve, and seiþ, if he hadde not comen and spoke not þus wiþ hem, þis synne shulde not þei have hadde. For siþ Crist moste nedis have come in his manhede as he cam,*. [oþer awey in wantyng, E.]Page 175 and alle þe dedes þat he dide, have do to men as he dide to hem, þis greet synne shulde not have be, of unkynde untreuþe of Jewes. For þis was gret unkyndnesse, to þis manere trete þere broþer, þat algatis mekeli dide so grete kyndness aȝen; and it was an opyn untreuþe, to þis manere hate her God; but now þese Jewes han noon excusinge of þis synne. And herfore seiþ Crist þus, þat what man þat hatiþ him, he hatiþ also his Fadir, for þei ben boþe oo þing. And, for in ech kynde of þingis is oon first, þat mesuriþ alle oþere þat ben in þat kynde, þerfore in maner of synnes moote be oon first of alle oþer synnes, and marke alle þe oþer, and þat is þe synne of preestis aȝens Jesus Crist. And herfore seiþ Crist þat, if he hadde not do werkes in hem, þat noon oþer man dide, þei hadden not hadde þis synne, but now þei siȝen þis feiþ, and ȝit þei hatiden boþe me and my Fadir. But þis synne was not done wiþouten grete cause, siþ God suffriþ noo synne wiþouten avauntage þat it doiþ. And so was verified þe writinge in her owne lawe, þat þe Jewes hadden wilfulli Crist in hate.


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Charlton T. Lewis, Charles Short, A Latin Dictionary, C , cŏhum , cŏlăphīzo\ncŏlăphīzo , āre, v. a., = κολαφίζω,\nI.to box one's ears, Tert. adv. Marc. 5, 12.


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FUMES???????????? | CK5 - Everything K5 Blazer\nDiscussion in 'The Lounge' started by ChevyDrivnRdneck, Jan 4, 2003.\nFumes are you in the field again???? /forums/images/graemlins/eek.gif /forums/images/graemlins/eek.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/thumb.gif\nI'am only a student of the Bubba, I don't have a flock nor do I give a flyin' flock, that is actually a pic of the Bubba.... /forums/images/graemlins/eek.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif\nI apologize to everyone but here is the pic of Fumes without the mask!!!!! /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif\nYou can't hide the truth fumes!!!!! /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/thumb.gif\nWell thats not me at all , look what happens when you take off the mask, It's Bubba....LOL /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif chevyfumes,\nI've seen better chops rejected by the dawgs. Bubba Ray Boudreaux,\nlmao,Yeah that pic's seen better days..... /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/rotfl.gif /forums/images/graemlins/deal.gif


'sǽ-weg' - Bosworth–Toller Anglo-Saxon Dictionary\na sea-way, a path through the sea Sǽfiscas ða faraþ geond ða sǽwegas pisces maris qui perambulant semitas maris. Ps. Th. 8, 8. [Icel. sjó-vegr.]\nBosworth, Joseph. "sǽ-weg." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 812.


'hǽðen-styrc' - Bosworth–Toller Anglo-Saxon Dictionary\nes; m. A heathen stirk, calf used in heathen worship, the golden calf made by the Israelites Hí on Choreb swylce cealf ongunnon him tó godegylde georne wyrcean; onwendan heora wuldor on ðæne wyrsan hád hǽðenstyrces hig etendes fecerunt vitulum in Choreb, et adoraverunt sculptile; et mutaverunt gloriam suam in similitudinem vituli comedentis fœnum, Ps. Th. 105, 17.\nBosworth, Joseph. "hǽðen-styrc." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 503.


'ofer-stǽlan' - Bosworth–Toller Anglo-Saxon Dictionary\nto confute, convince, convict Ic oferstǽle confuto, Wrt. Voc. i. 34, 15. Oberstaelid confutat, ii. 105, 32. Oferstǽleþ, 15, 31. Ic eom geþafa ðæt ic eom swíðe rihte oferstéled, and ic beó ealne weig micle gefegenra ðonne ðú mé myd þillícum ofærstǽlest, ðonne ic ǽfre wéræ ðonne ic óðerne man oferstǽlde I allow that I am very properly confuted, and I am always much more pleased when you confute me with such arguments, than I ever should be when I confuted another man, Shrn. 197, 32-35. Ne beó ðú tó ánwille; forðam ðe is gerisenlícre ðæt ðú sí mid rihte oferstéled, ðonne ðú oferstéle óðerne man mid wóge, Prov. Kmbl. 8. Ðæt hi ðæs deófles leásunge mid Godes sóðfæstnysse oferstǽlan, Homl. Th. ii. 100, 9. Oberstaelende convincens, Wrt. Voc. ii. 104, 37. Oferstǽlende, 14, 60: confutans, 23, 45 : Hpt. Gl. 436, 37. Oberstaeled convicta, Wrt. Voc. ii. 104, 45. Ðonne hé oferstǽled biþ when he is convinced, Past. 6 ; Swt. 46, 16. Hé biþ ðonne oferstǽled ðæt hé Godes feónd is he will then be convicted of being God's foe. Homl. Th. i. 612, 24. Gif hwá mǽne áþ on háligdóme swerige, and hé oferstǽled weorðe if a man commit perjury on a relic, and he be convicted , L. C. S. 36; Th. i. 398, 5 : 37 ; Th. i. 398, 12. Oferstǽlede confutati, superati, convicti, redarguti, Hpt. Gl. 475, 19,\nBosworth, Joseph. "ofer-stǽlan." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 737.\nofer-stǽlan Add: to overcome in a dispute, overthrow the case of a person by proofs Þá fuhton þá englas and þá deóflu ymbe þá earman sáwle ; and þá deóflu hý (the soul) genáman æt þám englum, and oferstǽldon hý mid hire yfelan weorcum þe heó wyrcende wæs (confuted the angels with the evil deeds the soul was doing ), Wlfst. 235, 12. Cymð eft Elias and Enok tógeánes Antecríste tó ðí þæt hí þæs deófles leásunge mid Godes sóðfæstnysse oferstǽlon, 285, 23.


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2Ti 1 | `DED | STEP | Ni Pauro Anutungo negennenu Yesu Kristoac aposoro anai. Nga Yesu Kristoaru kpeketahema yearunac kekec naric menide, yoac dedzege imoc dekperagiyemmebadeac suenuec.\n1Ni Pauro Anutungo negennenu Yesu Kristoac aposoro anai. Nga Yesu Kristoaru kpeketahema yearunac kekec naric menide, yoac dedzege imoc dekperagiyemmebadeac suenuec. 2Timoteo medacna, ni heresongogoc hoangguma kibi yomoc gearu faiduae. Anutu Manggac nga Kebunina Yesu Kristoac danggunuc nga wosoefac amma ruaengo gearu febeso.\n3Esangabofocna yeni Anutu eweheimigec, ifi isocngoc herenegen negenna kpetiacgoc kecma eweheimima dangge deduae. Ifi dema hadzing tofocnac numuma imohai ge negensiguma kecduae. 4Kickumaga mau henai, imoc negensiba herenango geac ammiu monggoc gembadeac anende. Amma gemma sogac sogai hafoangoc meficgebadeac negensiduae. 5Negen negensingga hafoa fede, imocac negensiba ubana ngereede. Negen negensing imocnoc warac ataga Roisi nga nonggoga Eunike, yerearu feec. Negen negensing imocnoc yofinenggac gearu fede, imoc negengyombonggeduae.\n6Imocac amma yofi edeguduae, ni warac marina witigau faibare Anutungo wosoefahaac amma kuc mong genec, imoc monggoc heigereenadeac negensigenduae. 7Imoc yofiac, Anutungo Asu nemmeec, imocngo kucmama mi meficgenemmeude, kpac. Yeng kucgoc kecnideac nga heresongogoc hoangyununideac amma tembuc tembuc gombunga garengemenideac faka meficgenemmeude. 8Imocac ge gamea kpac kecma Kebuac yoacsiduc dekperagibesena. Nga yeac amma witicamau tacduaeac negenna gameagoc mi ambeso. Ge ifingoc Anutuac kucfu siduc gombunggac amma ni isoc kpendzeng kpebesena.\n9Nga komoc kpenideac negemma ebicfunac mesinunuma kpetiac kecnideac Anutungo kpacnunuec. Nenang faka gombunga aninggac ifi mi anec, kpac. Ye yengenaoc arenga negenu feec, imoc bicngoc yombong bangec nga kurumeng mi fingecmaec Yesu Kristoac gombunggac amma wosoefac anemmeec. 10Ifi femanu yagucnoc memengerecnina Yesu Kristongo hau Anutuac wosoefac areng imoc fingectegerec. Fingectegeru yeng homec meickema kekec dzonggo dzonggoya kpac, imoc kperagiau mehau hening. Yeng siduc gombung nemmeu kekecseriac faka hentegering.\n11Nga ni siduc gombung imoc dekperagima ngicngac kpouyemmebadeac imocac aposoro denenec. 12Imocacnoc kukusisic witiau kecduae. Imoc yofiac, ni ngic negensinggema kecduae, ye negemmiduaeac game naric mi nuude. Nga negen negensina seria yofi fede. Ye kuhagocngo wiacna yearu faiai fede, yeng imoc garenggekecmanu nasoya haude. 13Ni sirihau Anutuac yoac ngicngac kpouyemmeanduae, geanggaoc imoc negenec nga imocac sirihaungoc edekpou ayemmebesena. Nga Yesu Kristogoc kpeketahema negen negensing nga heresongogoc kecma Anutuac yoac imoc hoanggema modacbesena. 14Tiri Asu nenang hereu kecde, yeng nonggo tacgemmanu Anutungo wiac gombunga mekecnadeac genec, imoc garenggena febeso.\n15Ngic Asia prowinsiu kecdae, yeni sasawango ni bic wanugec, imoc negennec. Figero nga Hemogene yeri ifingoc wanuoc. 16Nga witicamau tacbare Onesiforongo Roma hama serima hofocnukecma meficnuec. Amma ye Roma ngicngac yeneac game mi kpeu naso homac ubangerec meficgenenec. Imocac Kebungo Onesiforo nga arengfora wosoefac ayemmebeso. 18Imocac Kebungo negemmanu nasotoayau wosoefac meficgemibeso. Anu Efeso taonnu warac kecbare yeng sebina garenggema ua kuneng yombong meec, imoc geanggaoc hemma bic negennec.


'þorf-leás' - Bosworth–Toller Anglo-Saxon Dictionary\nadj. Useless Ðe ðor[f]leása ðegn inutilis servus, Mt. Kmbl. Lind. 25, 30. Ðor[f]leáse ł sum óðer gefeóllon néh strǽt quaedam ceciderunt secus viam, 13, 4. Esnas ðor[f]leáse (-leóse, Rush.) wé sindon servi inutiles sumus, Lk. Skt. Lind. 17, 10. Cf. þearf-leás, and preceding word.\nBosworth, Joseph. "þorf-leás." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 1063.


Mark 11:13 Ða he ferren ge-seah an fic-treow þe leaf hæfde. he com & sohte hwæðer he þær on aht funde. þa he him to com; ne funde he þær buton leaf ane. Sodlice hit wæs þas fic-treowes time.\nWestSaxon1175(i) 13 Ða he ferren ge-seah an fic-treow þe leaf hæfde. he com & sohte hwæðer he þær on aht funde. þa he him to com; ne funde he þær buton leaf ane. Sodlice hit wæs þas fic-treowes time.\nMark 11:13 Cross References - WestSaxon1175