Katrina Attwood (ed.) 2007, ‘Anonymous Poems, Leiðarvísan 19’ in Margaret Clunies Ross (ed.), Poetry on Christian Subjects. Skaldic Poetry of the Scandinavian Middle Ages 7. Turnhout: Brepols, pp. 157-8.
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tungl (noun n.; °-s; -): moon, heavenly body < tunglbryggja (noun f.)
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tungl (noun n.; °-s; -): moon, heavenly body < tunglbryggja (noun f.)
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1. bryggja (noun f.; °-u; -ur, gen. bryggna): landing, bridge, gangway, quay < tunglbryggja (noun f.)
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1. bryggja (noun f.; °-u; -ur, gen. bryggna): landing, bridge, gangway, quay < tunglbryggja (noun f.)
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gefa (verb): give
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tyggi (noun m.): prince, sovereign
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tíu (num. cardinal): ten
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orð (noun n.; °-s; -): word
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lag (noun n.; °-s; *-): layer; (pl.) law
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forðum (adv.): formerly, once
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fríðr (adj.; °compar. -ari, superl. -astr): beautiful, fair
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af (prep.): from
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1. fasta (noun f.): fast, fasting
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2. mœða (verb): weary
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2. fjǫl (noun n.): very < fjǫlhress (adj.)
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hress (adj.; °superl. -astr): hearty < fjǫlhress (adj.)
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1. guð (noun m.; °***guðrs, guðis, gus): (Christian) God
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vinr (noun m.; °-ar, dat. -/(-i OsvReyk 92.17); -ir): friend
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Moyses (noun m.): [Moses]
[4] Móises ‘Moses’: The name must here be disyllabic, as a third syllable, such as we have in 18/2, would render the l. hypermetrical. Kock (NN §3250 and Skald) emends to Móísi, which makes the l. too long. Like OE, ON adopted the Hebrew diphthong (cf. Lat. Mōȳsēs; Goth. and Gk Mōsēs). It is very difficult to ascertain stress and length, which seem to vary according to metrical environment. In Hebrew, the first element of the diphthong is long, but the tokens seem to indicate that internal rhyme could be on both elements of the diphthong, which could be rendered ói or óí (cf. Lat. ōȳ). It could well be that, in its disyllabic form, the name was pronounced ‘Mojses’.
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3. ok (conj.): and, but; also
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þrek (noun n.): courage, strength < þrekprúðr (adj.)
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prúðr (adj.; °superl. -astr): magnificent, proud < þrekprúðr (adj.)
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þjóð (noun f.; °-ar, dat. -/-u; -ir): people
[5] þjóðar: so 624, ‘þ[...]ar’ B
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2. vegr (noun m.; °-s/-ar, dat. -): honour
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yfirmaðr (noun m.): superior
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várr (pron.; °f. ór/vár; pl. órir/várir): our
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dróttinn (noun m.; °dróttins, dat. dróttni (drottini [$1049$]); dróttnar): lord, master
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láta (verb): let, have sth done
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2. veita (verb): grant, give
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víðr (adj.): far < víðkunnr (adj.)
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kunnr (adj.): known (?) < víðkunnr (adj.)
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dagr (noun m.; °-s, dat. degi/dag/dagi(Thom¹ 332¹n.); -ar): day
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sunna (noun f.): sun
Interactive view: tap on words in the text for notes and glosses
Moses’s receipt of the Ten Commandments (tíu orð laga, l. 2) is documented in Exod. XX.3-17. Although no fast (l. 3) is mentioned at this point in the biblical narrative, Moses is later (Exod. XXXIV.28) said to have spent forty days and nights in conversation with God on Mt Sinai and to have fasted there: fecit ergo ibi cum Domino quadraginta dies et quadraginta noctes panem non comedit et aquam non bibit et scripsit in tabulis verba foederis decem ‘and he was there with the Lord forty days and forty nights: he neither ate bread nor drank water, and he wrote upon the tables the ten words of the covenant’. — [3-4]: Skj B emends vin (dat. sg.) ‘friend’ (l. 4), to the nom. form vinr, and takes the resulting kenning goðs vinr ‘God’s friend’ as part of the intercalary cl., modified by fríðr (l. 3). In this, he is followed by Kock (NN §§1263, 2559), who also takes fjǫlvíss ‘very wise’ (l. 4) (on the emendation, see following Note) as in apposition to fríðr ‘handsome’. This gives fríðr fjǫlhress vinr goðs mœðisk af fǫstu ‘the fair, very wise friend of God grows weary from fasting’. However, it is not necessary to emend vin, if it is taken, as the w.o. suggests, with Móises (l. 4).
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