Anon Lil 11^VII

Breytti ‘transformed’

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breyta (verb; °-tt-): alter, change; conduct oneself

notes

[1] guð breytti og brá hætti til ‘God transformed and changed his behaviour’: The reading here follows Finnur Jónsson (Skj B) and most other eds: according to LP the idiom bregða hætti til means to change one’s way of proceeding, but this is not attested by any other dictionary. Bregða occurs with a variety of prepositions and adverbials, but idioms with til always have a gen. object and hætti is dat. sg. Bregða e-u til e-s can mean ‘to change one thing into or make equal with another’ (Fritzner: bregða til e-s), and breyta (til) can mean ‘to vary, alternate, arrange elegantly’ (ONP: breyta 3; Sigfús Blöndal 1920-4: breyta 1). Kock disputes that háttr can mean ‘way of proceeding’ (so Skj B fremgangsmåde) and argues that it rather means ‘condition, type, nature’. However, it is well attested in the sense ‘manner of behaviour, characteristic behaviour’ (see SnSt Ht 37/5 and 89/5^III). Kock translates ‘God changed and re-made nature: blood and flesh from water and earth’ (NN §3390).

guð ‘God’

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1. guð (noun m.; °***guðrs, guðis, gus): (Christian) God

notes

[1] guð breytti og brá hætti til ‘God transformed and changed his behaviour’: The reading here follows Finnur Jónsson (Skj B) and most other eds: according to LP the idiom bregða hætti til means to change one’s way of proceeding, but this is not attested by any other dictionary. Bregða occurs with a variety of prepositions and adverbials, but idioms with til always have a gen. object and hætti is dat. sg. Bregða e-u til e-s can mean ‘to change one thing into or make equal with another’ (Fritzner: bregða til e-s), and breyta (til) can mean ‘to vary, alternate, arrange elegantly’ (ONP: breyta 3; Sigfús Blöndal 1920-4: breyta 1). Kock disputes that háttr can mean ‘way of proceeding’ (so Skj B fremgangsmåde) and argues that it rather means ‘condition, type, nature’. However, it is well attested in the sense ‘manner of behaviour, characteristic behaviour’ (see SnSt Ht 37/5 and 89/5^III). Kock translates ‘God changed and re-made nature: blood and flesh from water and earth’ (NN §3390).

og ‘and’

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3. ok (conj.): and, but; also

notes

[1] guð breytti og brá hætti til ‘God transformed and changed his behaviour’: The reading here follows Finnur Jónsson (Skj B) and most other eds: according to LP the idiom bregða hætti til means to change one’s way of proceeding, but this is not attested by any other dictionary. Bregða occurs with a variety of prepositions and adverbials, but idioms with til always have a gen. object and hætti is dat. sg. Bregða e-u til e-s can mean ‘to change one thing into or make equal with another’ (Fritzner: bregða til e-s), and breyta (til) can mean ‘to vary, alternate, arrange elegantly’ (ONP: breyta 3; Sigfús Blöndal 1920-4: breyta 1). Kock disputes that háttr can mean ‘way of proceeding’ (so Skj B fremgangsmåde) and argues that it rather means ‘condition, type, nature’. However, it is well attested in the sense ‘manner of behaviour, characteristic behaviour’ (see SnSt Ht 37/5 and 89/5^III). Kock translates ‘God changed and re-made nature: blood and flesh from water and earth’ (NN §3390).

brá ‘changed’

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bregða (verb; °bregðr/brigðr; brá, brugðu; brugðinn/brogðinn): pull, jerk, break; change

notes

[1] guð breytti og brá hætti til ‘God transformed and changed his behaviour’: The reading here follows Finnur Jónsson (Skj B) and most other eds: according to LP the idiom bregða hætti til means to change one’s way of proceeding, but this is not attested by any other dictionary. Bregða occurs with a variety of prepositions and adverbials, but idioms with til always have a gen. object and hætti is dat. sg. Bregða e-u til e-s can mean ‘to change one thing into or make equal with another’ (Fritzner: bregða til e-s), and breyta (til) can mean ‘to vary, alternate, arrange elegantly’ (ONP: breyta 3; Sigfús Blöndal 1920-4: breyta 1). Kock disputes that háttr can mean ‘way of proceeding’ (so Skj B fremgangsmåde) and argues that it rather means ‘condition, type, nature’. However, it is well attested in the sense ‘manner of behaviour, characteristic behaviour’ (see SnSt Ht 37/5 and 89/5^III). Kock translates ‘God changed and re-made nature: blood and flesh from water and earth’ (NN §3390).

til ‘’

(not checked:)
til (prep.): to

notes

[1] guð breytti og brá hætti til ‘God transformed and changed his behaviour’: The reading here follows Finnur Jónsson (Skj B) and most other eds: according to LP the idiom bregða hætti til means to change one’s way of proceeding, but this is not attested by any other dictionary. Bregða occurs with a variety of prepositions and adverbials, but idioms with til always have a gen. object and hætti is dat. sg. Bregða e-u til e-s can mean ‘to change one thing into or make equal with another’ (Fritzner: bregða til e-s), and breyta (til) can mean ‘to vary, alternate, arrange elegantly’ (ONP: breyta 3; Sigfús Blöndal 1920-4: breyta 1). Kock disputes that háttr can mean ‘way of proceeding’ (so Skj B fremgangsmåde) and argues that it rather means ‘condition, type, nature’. However, it is well attested in the sense ‘manner of behaviour, characteristic behaviour’ (see SnSt Ht 37/5 and 89/5^III). Kock translates ‘God changed and re-made nature: blood and flesh from water and earth’ (NN §3390).

hætti ‘behaviour’

(not checked:)
1. háttr (noun m.; °-ar, dat. hætti; hættir, acc. háttu): behaviour, measure, verse-form

[1] hætti: hættis 622

notes

[1] guð breytti og brá hætti til ‘God transformed and changed his behaviour’: The reading here follows Finnur Jónsson (Skj B) and most other eds: according to LP the idiom bregða hætti til means to change one’s way of proceeding, but this is not attested by any other dictionary. Bregða occurs with a variety of prepositions and adverbials, but idioms with til always have a gen. object and hætti is dat. sg. Bregða e-u til e-s can mean ‘to change one thing into or make equal with another’ (Fritzner: bregða til e-s), and breyta (til) can mean ‘to vary, alternate, arrange elegantly’ (ONP: breyta 3; Sigfús Blöndal 1920-4: breyta 1). Kock disputes that háttr can mean ‘way of proceeding’ (so Skj B fremgangsmåde) and argues that it rather means ‘condition, type, nature’. However, it is well attested in the sense ‘manner of behaviour, characteristic behaviour’ (see SnSt Ht 37/5 and 89/5^III). Kock translates ‘God changed and re-made nature: blood and flesh from water and earth’ (NN §3390).

blóð ‘blood’

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blóð (noun n.; °-s): blood

notes

[2] blóð og hold af vatni og moldu ‘blood and flesh from water and earth’: The typological relationship between Adam and Christ is emphasised by the use of similar words to describe Jesus’ resurrected body (blóð það, er tók af móður ‘that blood, which he took from his mother’ 67/8) and his physical presence in the eucharist (hold og blóð, það er tókt af móður ‘flesh and blood which you took from your mother’ 83/6).

og ‘and’

(not checked:)
3. ok (conj.): and, but; also

notes

[2] blóð og hold af vatni og moldu ‘blood and flesh from water and earth’: The typological relationship between Adam and Christ is emphasised by the use of similar words to describe Jesus’ resurrected body (blóð það, er tók af móður ‘that blood, which he took from his mother’ 67/8) and his physical presence in the eucharist (hold og blóð, það er tókt af móður ‘flesh and blood which you took from your mother’ 83/6).

hold ‘flesh’

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hold (noun n.; °-s; -): flesh

notes

[2] blóð og hold af vatni og moldu ‘blood and flesh from water and earth’: The typological relationship between Adam and Christ is emphasised by the use of similar words to describe Jesus’ resurrected body (blóð það, er tók af móður ‘that blood, which he took from his mother’ 67/8) and his physical presence in the eucharist (hold og blóð, það er tókt af móður ‘flesh and blood which you took from your mother’ 83/6).

af ‘from’

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af (prep.): from

notes

[2] blóð og hold af vatni og moldu ‘blood and flesh from water and earth’: The typological relationship between Adam and Christ is emphasised by the use of similar words to describe Jesus’ resurrected body (blóð það, er tók af móður ‘that blood, which he took from his mother’ 67/8) and his physical presence in the eucharist (hold og blóð, það er tókt af móður ‘flesh and blood which you took from your mother’ 83/6).

vatni ‘water’

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vatn (noun n.; °-s; -*): water, lake

[2] vatni: ‘[...]atnn’ 622

notes

[2] blóð og hold af vatni og moldu ‘blood and flesh from water and earth’: The typological relationship between Adam and Christ is emphasised by the use of similar words to describe Jesus’ resurrected body (blóð það, er tók af móður ‘that blood, which he took from his mother’ 67/8) and his physical presence in the eucharist (hold og blóð, það er tókt af móður ‘flesh and blood which you took from your mother’ 83/6).

og ‘and’

(not checked:)
3. ok (conj.): and, but; also

notes

[2] blóð og hold af vatni og moldu ‘blood and flesh from water and earth’: The typological relationship between Adam and Christ is emphasised by the use of similar words to describe Jesus’ resurrected body (blóð það, er tók af móður ‘that blood, which he took from his mother’ 67/8) and his physical presence in the eucharist (hold og blóð, það er tókt af móður ‘flesh and blood which you took from your mother’ 83/6).

moldu ‘soil’

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mold (noun f.; °-ar, dat. -u; -ir): earth, soil

notes

[2] blóð og hold af vatni og moldu ‘blood and flesh from water and earth’: The typological relationship between Adam and Christ is emphasised by the use of similar words to describe Jesus’ resurrected body (blóð það, er tók af móður ‘that blood, which he took from his mother’ 67/8) and his physical presence in the eucharist (hold og blóð, það er tókt af móður ‘flesh and blood which you took from your mother’ 83/6).

liettan ‘the light’

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léttr (adj.; °compar. -ari, superl. -astr): easy, light

[3] liettan: liet hann 4892

blástr ‘breath’

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blástr (noun m.; °blástrar, dat. blǽstri/blástri/blástr/blǽsti/blásti): breath, blast

af ‘from’

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af (prep.): from

notes

[3] af lopti næsta ‘from the nearest air’: This may be a reference to the lowest heaven, the heaven nearest the earth. Following biblical tradition (cf. 2 Cor. XII.2) the ON Eluc posits three heavens: Þrir ero himnar. einn licamlegr sa es ver megom sia. Annarr andlegr. þar es andlegar scepnor bvggua þat ero englar. Enn þriþe es scilningar himinn þar es heilog þenning bvggver. oc helger englar mego þar sia Goþ ‘There are three heavens: first a physical heaven which we can see; the second heaven is spiritual, where the spiritual beings called angels live; and the third is the heaven of understanding, where the Holy Trinity lives and where the holy angels can see God’ (Eluc 1992, 4-5). Cf. þriðja himni ‘third heaven’ 40/2. The alternative ms. reading, lopti hæsta ‘the highest heaven’ is meaningless in this context (see Schottmann 1973, 194-5 n. 10).

lofti ‘air’

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loft (noun n.): air, sky

notes

[3] af lopti næsta ‘from the nearest air’: This may be a reference to the lowest heaven, the heaven nearest the earth. Following biblical tradition (cf. 2 Cor. XII.2) the ON Eluc posits three heavens: Þrir ero himnar. einn licamlegr sa es ver megom sia. Annarr andlegr. þar es andlegar scepnor bvggua þat ero englar. Enn þriþe es scilningar himinn þar es heilog þenning bvggver. oc helger englar mego þar sia Goþ ‘There are three heavens: first a physical heaven which we can see; the second heaven is spiritual, where the spiritual beings called angels live; and the third is the heaven of understanding, where the Holy Trinity lives and where the holy angels can see God’ (Eluc 1992, 4-5). Cf. þriðja himni ‘third heaven’ 40/2. The alternative ms. reading, lopti hæsta ‘the highest heaven’ is meaningless in this context (see Schottmann 1973, 194-5 n. 10).

næsta ‘the nearest’

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nærri (adj. comp.; °superl. nǽstr): near, nearer, next

[3] næsta: hæsta 720a VIII, 99a, 622, 713

notes

[3] af lopti næsta ‘from the nearest air’: This may be a reference to the lowest heaven, the heaven nearest the earth. Following biblical tradition (cf. 2 Cor. XII.2) the ON Eluc posits three heavens: Þrir ero himnar. einn licamlegr sa es ver megom sia. Annarr andlegr. þar es andlegar scepnor bvggua þat ero englar. Enn þriþe es scilningar himinn þar es heilog þenning bvggver. oc helger englar mego þar sia Goþ ‘There are three heavens: first a physical heaven which we can see; the second heaven is spiritual, where the spiritual beings called angels live; and the third is the heaven of understanding, where the Holy Trinity lives and where the holy angels can see God’ (Eluc 1992, 4-5). Cf. þriðja himni ‘third heaven’ 40/2. The alternative ms. reading, lopti hæsta ‘the highest heaven’ is meaningless in this context (see Schottmann 1973, 194-5 n. 10).

lífs ‘of life’

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líf (noun n.; °-s; -): life

[4] lífs heitleika: so 720a VIII, 99a, 713, 705ˣ, lífs heitleik Bb, líf sitt leyka 622, en lífs leika Vb, 41 8°ˣ, og lífs leika 4892

leyka ‘’

sitt ‘’

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3. sinn (pron.; °f. sín, n. sitt): (refl. poss. pron.)

heitleika ‘the warmth’

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heitleiki (noun m.): [warmth]

[4] lífs heitleika: so 720a VIII, 99a, 713, 705ˣ, lífs heitleik Bb, líf sitt leyka 622, en lífs leika Vb, 41 8°ˣ, og lífs leika 4892

af ‘from’

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af (prep.): from

sólar ‘of the sun’

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sól (noun f.; °-ar, dat. -u/-; -ir): sun

kennings

notes

[4] reitum sólar ‘from the paths of the sun [SKY/HEAVEN]’: The basic meaning of reitr is a furrow dividing two fields. By analogy it can also denote a garden bed, a path, a path on a game board, an area, space, region (cf. stjörnu reitar ‘star’s path’ 26/2 and dags reitar ‘day’s path’ Anon Líkn 32/6). This kenning suggests the boundary between the second heaven, associated with the sun and the stars and the warmth of life, and the lowest heaven (lopti næsta), associated with wind and breath. The image of a dividing furrow also resonates with the theme of Gen. I, where God’s work of creation consists of separation and division (light from darkness, dry land from sea etc.), and where the purpose of the ‘lights made in the firmament of heaven’ is to delineate day and night, seasons, days, and years. Konráð Gíslason (1877, 21) suggests that the pl. form reitum is used here in reference to the places in the sky where the sun appears at various times.

reitum ‘the paths’

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reitr (noun m.; °dat. -; -ar/-ir, acc. -a/-u): path, land

[4] reitum: ‘rettum’ 720a VIII, ‘reiki’ Vb, 41 8°ˣ, 4892

kennings

notes

[4] reitum sólar ‘from the paths of the sun [SKY/HEAVEN]’: The basic meaning of reitr is a furrow dividing two fields. By analogy it can also denote a garden bed, a path, a path on a game board, an area, space, region (cf. stjörnu reitar ‘star’s path’ 26/2 and dags reitar ‘day’s path’ Anon Líkn 32/6). This kenning suggests the boundary between the second heaven, associated with the sun and the stars and the warmth of life, and the lowest heaven (lopti næsta), associated with wind and breath. The image of a dividing furrow also resonates with the theme of Gen. I, where God’s work of creation consists of separation and division (light from darkness, dry land from sea etc.), and where the purpose of the ‘lights made in the firmament of heaven’ is to delineate day and night, seasons, days, and years. Konráð Gíslason (1877, 21) suggests that the pl. form reitum is used here in reference to the places in the sky where the sun appears at various times.

önd ‘a soul’

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2. ǫnd (noun f.; °andar, dat. ǫnd/ǫndu; andir): soul, breath

og ‘and’

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3. ok (conj.): and, but; also

þar ‘there’

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þar (adv.): there

til ‘’

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til (prep.): to

síðan ‘then’

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síðan (adv.): later, then

sendi ‘he sent’

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senda (verb): send

sú ‘it’

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1. sá (pron.; °gen. þess, dat. þeim, acc. þann; f. sú, gen. þeirrar, acc. þá; n. þat, dat. því; pl. m. þeir, f. þǽ---): that (one), those

[6] sú: so 99a, Vb, 705ˣ, svá Bb, 622

notes

[6] sú er skiljandi drottins vilja ‘it [lit. she, the soul] is discerning the Lord’s will’: The verb skilja is used in theological literature to denote the ability of the soul to discern the will of God as well as the capacity to distinguish between good and evil. This power of the soul has already been mentioned above in st. 5. The Lenten homily in HomÍsl has an extensive discussion of the discerning faculties of the soul (hanſ aɴde getr ſkilþan guþs vilia ‘his soul distinguishes the will of God’). See HomÍsl 1993, 50v-54r, esp. 52v.

er ‘is’

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2. vera (verb): be, is, was, were, are, am

notes

[6] sú er skiljandi drottins vilja ‘it [lit. she, the soul] is discerning the Lord’s will’: The verb skilja is used in theological literature to denote the ability of the soul to discern the will of God as well as the capacity to distinguish between good and evil. This power of the soul has already been mentioned above in st. 5. The Lenten homily in HomÍsl has an extensive discussion of the discerning faculties of the soul (hanſ aɴde getr ſkilþan guþs vilia ‘his soul distinguishes the will of God’). See HomÍsl 1993, 50v-54r, esp. 52v.

skiljandi ‘discerning’

(not checked:)
1. skilja (verb): separate, understand

[6] skiljandi: so 720a VIII, 99a, 622, 713, Vb, 41 8°ˣ, 705ˣ, 4892, skiljanda Bb

notes

[6] sú er skiljandi drottins vilja ‘it [lit. she, the soul] is discerning the Lord’s will’: The verb skilja is used in theological literature to denote the ability of the soul to discern the will of God as well as the capacity to distinguish between good and evil. This power of the soul has already been mentioned above in st. 5. The Lenten homily in HomÍsl has an extensive discussion of the discerning faculties of the soul (hanſ aɴde getr ſkilþan guþs vilia ‘his soul distinguishes the will of God’). See HomÍsl 1993, 50v-54r, esp. 52v.

drottins ‘the Lord’s’

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dróttinn (noun m.; °dróttins, dat. dróttni (drottini [$1049$]); dróttnar): lord, master

notes

[6] sú er skiljandi drottins vilja ‘it [lit. she, the soul] is discerning the Lord’s will’: The verb skilja is used in theological literature to denote the ability of the soul to discern the will of God as well as the capacity to distinguish between good and evil. This power of the soul has already been mentioned above in st. 5. The Lenten homily in HomÍsl has an extensive discussion of the discerning faculties of the soul (hanſ aɴde getr ſkilþan guþs vilia ‘his soul distinguishes the will of God’). See HomÍsl 1993, 50v-54r, esp. 52v.

vilja ‘will’

(not checked:)
vilja (verb): want, intend

notes

[6] sú er skiljandi drottins vilja ‘it [lit. she, the soul] is discerning the Lord’s will’: The verb skilja is used in theological literature to denote the ability of the soul to discern the will of God as well as the capacity to distinguish between good and evil. This power of the soul has already been mentioned above in st. 5. The Lenten homily in HomÍsl has an extensive discussion of the discerning faculties of the soul (hanſ aɴde getr ſkilþan guþs vilia ‘his soul distinguishes the will of God’). See HomÍsl 1993, 50v-54r, esp. 52v.

leið ‘the path’

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leið (noun f.; °-ar, dat. -u/-; -ir/-ar): path, way

notes

[7]: As its actuating substantial form, the soul pervades and suffuses the body. Cf. Stjórn (Unger 1862, 20): sua sem gud er hueruetna allr medr sinn almatt i hinum meira heima. sua er aundin in sinum minna heimi þat er i ollum likamsins limum medr huerium sem einum ueralldligum manni ‘just as God with his omnipotence is everywhere in the macrocosmos, so is the soul in its microcosmos, that is, in all the limbs of the body of each and every earthly man’. Blood, as the life principle of the body, has traditionally been associated with the soul. Cf. Lev. XVII.11: quia anima carnis in sanguine est et ego dedi illum vobis ut super altare in eo expietis pro animabus vestris et sanguis pro animae piaculo sit ‘Because the life of the flesh is in the blood: and I have given it to you, that you may make atonement with it upon the altar for your souls, and the blood may be for an expiation of the soul’ and Petrus Comestor, Historia Scholastica (col. 1071) on Gen. II: sedes animae est in sanguine ‘the seat of the soul is in the blood’.

kunnandi ‘knowing’

(not checked:)
kunnandi (noun f.): [knowing, pardoner]

notes

[7]: As its actuating substantial form, the soul pervades and suffuses the body. Cf. Stjórn (Unger 1862, 20): sua sem gud er hueruetna allr medr sinn almatt i hinum meira heima. sua er aundin in sinum minna heimi þat er i ollum likamsins limum medr huerium sem einum ueralldligum manni ‘just as God with his omnipotence is everywhere in the macrocosmos, so is the soul in its microcosmos, that is, in all the limbs of the body of each and every earthly man’. Blood, as the life principle of the body, has traditionally been associated with the soul. Cf. Lev. XVII.11: quia anima carnis in sanguine est et ego dedi illum vobis ut super altare in eo expietis pro animabus vestris et sanguis pro animae piaculo sit ‘Because the life of the flesh is in the blood: and I have given it to you, that you may make atonement with it upon the altar for your souls, and the blood may be for an expiation of the soul’ and Petrus Comestor, Historia Scholastica (col. 1071) on Gen. II: sedes animae est in sanguine ‘the seat of the soul is in the blood’.

um ‘through’

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1. um (prep.): about, around

notes

[7]: As its actuating substantial form, the soul pervades and suffuses the body. Cf. Stjórn (Unger 1862, 20): sua sem gud er hueruetna allr medr sinn almatt i hinum meira heima. sua er aundin in sinum minna heimi þat er i ollum likamsins limum medr huerium sem einum ueralldligum manni ‘just as God with his omnipotence is everywhere in the macrocosmos, so is the soul in its microcosmos, that is, in all the limbs of the body of each and every earthly man’. Blood, as the life principle of the body, has traditionally been associated with the soul. Cf. Lev. XVII.11: quia anima carnis in sanguine est et ego dedi illum vobis ut super altare in eo expietis pro animabus vestris et sanguis pro animae piaculo sit ‘Because the life of the flesh is in the blood: and I have given it to you, that you may make atonement with it upon the altar for your souls, and the blood may be for an expiation of the soul’ and Petrus Comestor, Historia Scholastica (col. 1071) on Gen. II: sedes animae est in sanguine ‘the seat of the soul is in the blood’.

lífsins ‘’

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líf (noun n.; °-s; -): life

líkams ‘the body’s’

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líkamr (noun m.; °-s, dat. -/-i; -ir): body

[7] líkams: lífsins Vb, 41 8°ˣ

notes

[7]: As its actuating substantial form, the soul pervades and suffuses the body. Cf. Stjórn (Unger 1862, 20): sua sem gud er hueruetna allr medr sinn almatt i hinum meira heima. sua er aundin in sinum minna heimi þat er i ollum likamsins limum medr huerium sem einum ueralldligum manni ‘just as God with his omnipotence is everywhere in the macrocosmos, so is the soul in its microcosmos, that is, in all the limbs of the body of each and every earthly man’. Blood, as the life principle of the body, has traditionally been associated with the soul. Cf. Lev. XVII.11: quia anima carnis in sanguine est et ego dedi illum vobis ut super altare in eo expietis pro animabus vestris et sanguis pro animae piaculo sit ‘Because the life of the flesh is in the blood: and I have given it to you, that you may make atonement with it upon the altar for your souls, and the blood may be for an expiation of the soul’ and Petrus Comestor, Historia Scholastica (col. 1071) on Gen. II: sedes animae est in sanguine ‘the seat of the soul is in the blood’.

æðar ‘blood vessels’

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1. æðr (noun f.; °-ar, dat./acc. ǽði; -ar): blood vessel

notes

[7]: As its actuating substantial form, the soul pervades and suffuses the body. Cf. Stjórn (Unger 1862, 20): sua sem gud er hueruetna allr medr sinn almatt i hinum meira heima. sua er aundin in sinum minna heimi þat er i ollum likamsins limum medr huerium sem einum ueralldligum manni ‘just as God with his omnipotence is everywhere in the macrocosmos, so is the soul in its microcosmos, that is, in all the limbs of the body of each and every earthly man’. Blood, as the life principle of the body, has traditionally been associated with the soul. Cf. Lev. XVII.11: quia anima carnis in sanguine est et ego dedi illum vobis ut super altare in eo expietis pro animabus vestris et sanguis pro animae piaculo sit ‘Because the life of the flesh is in the blood: and I have given it to you, that you may make atonement with it upon the altar for your souls, and the blood may be for an expiation of the soul’ and Petrus Comestor, Historia Scholastica (col. 1071) on Gen. II: sedes animae est in sanguine ‘the seat of the soul is in the blood’.

líf ‘life’

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líf (noun n.; °-s; -): life

[8] líf: lífið 720a VIII, en líf Vb

skínanda ‘shining’

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skína (verb): shine

[8] skínanda: so 713, skínandi Bb, 720a VIII, 99a, 622, Vb, 41 8°ˣ, 705ˣ, 4892

af ‘from’

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af (prep.): from

helgum ‘the Holy’

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heilagr (adj.; °helgan; compar. -ari, superl. -astr): holy, sacred

anda ‘Spirit’

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andi (noun m.; °-a; -ar): spirit, soul