Anon Mdr 4^VII

Oss ‘us’

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vér (pron.; °gen. vár, dat./acc. oss): we, us, our

fel ‘Entrust’

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2. fela (verb): hide

þú ‘’

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þú (pron.; °gen. þín, dat. þér, acc. þik): you

lasta ‘faults’

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lǫstr (noun m.; °lastar, dat. lesti/lǫst; lestir, acc. lǫstu/lasta(Mar655XXXII 462Š)): fault, sin < lastalauss (adj.)

notes

[1] lastalausa ‘free from faults’: That is, ‘free from sin’. B’s reading is retained here, following Skj and Rydberg. The cpd adj. lastalauss ‘faultless, guileless’, from lǫstr ‘moral fault, blemish’ and lauss ‘free from, -less’ occurs in prose (see CVC: löstr) but is otherwise attested in poetry only in Egill St 3/1^V, where it seems to describe the art of poetry. Kock (NN §2669) avoids the cpd, emending to lǫstum leysta, dat. pl. of lǫstr and m. acc. pl. of leystr ‘freed, redeemed’, construing oss fel af lǫstum leysta ‘entrust us, redeemed from faults’. This is theologically sound, and complements víst er lýðr af lǫstum leystr ‘the people is truly redeemed from faults’ in 15/3-4, but there is no reason to emend the ms. reading here on grounds of sense.

lausa ‘free from’

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lauss (adj.; °compar. lausari): loose, free, without < lastalauss (adj.)

notes

[1] lastalausa ‘free from faults’: That is, ‘free from sin’. B’s reading is retained here, following Skj and Rydberg. The cpd adj. lastalauss ‘faultless, guileless’, from lǫstr ‘moral fault, blemish’ and lauss ‘free from, -less’ occurs in prose (see CVC: löstr) but is otherwise attested in poetry only in Egill St 3/1^V, where it seems to describe the art of poetry. Kock (NN §2669) avoids the cpd, emending to lǫstum leysta, dat. pl. of lǫstr and m. acc. pl. of leystr ‘freed, redeemed’, construing oss fel af lǫstum leysta ‘entrust us, redeemed from faults’. This is theologically sound, and complements víst er lýðr af lǫstum leystr ‘the people is truly redeemed from faults’ in 15/3-4, but there is no reason to emend the ms. reading here on grounds of sense.

líkn ‘mercy’

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líkn (noun f.; °-ar; gen. -a): grace, mercy

vel ‘well’

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vel (adv.): well, very

kend ‘known’

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kenna (verb): know, teach

á ‘into’

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3. á (prep.): on, at

hendi ‘the hand’

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hǫnd (noun f.; °handar, dat. hendi; hendr (hendir StatPáll³ 752¹²)): hand

komin ‘come’

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koma (verb; kem, kom/kvam, kominn): come

upp ‘up’

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upp (adv.): up

á ‘to’

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3. á (prep.): on, at

hæð ‘the height’

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hæð (noun f.; °-ar; -ir): height

himna ‘of the heavens’

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himinn (noun m.; °himins, dat. himni; himnar): heaven, sky

hjálp ‘help’

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1. hjalpa (verb): help

[4] hjálp mín: ‘híalpmín’ corrected from ‘híalmín’ B

mín ‘my’

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minn (pron.; °f. mín, n. mitt): my

[4] hjálp mín: ‘híalpmín’ corrected from ‘híalmín’ B

syni ‘son’

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sonr (noun m.; °-ar, dat. syni; synir, acc. sonu, syni): son

þínum ‘of your’

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þinn (pron.; °f. þín, n. þitt): your

Hrittu ‘Drive’

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1. hrinda (verb): launch, propell

öllum ‘all’

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allr (adj.): all

ótta ‘fear’

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ótti (noun m.; °-a): fear

undir ‘under’

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undir (prep.): under < undirgrǫftr (noun m.)

grefti ‘mining’

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grǫftr (noun m.): [grave, mining] < undirgrǫftr (noun m.)

og ‘and’

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

notes

[6, 7, 8] og heiftum fáröflugra djöfla flærða ‘and the malevolence of anger-strong devils of deceit’: Skj B’s emendation to heptum (l. 6) provides full rhyme with -grepti, but causes problems of interpretation. Finnur appears to treat hept- as a synonym of B’s heift ‘war, conflict, feud, malevolence’. He takes heptum as dat. pl., in apposition with flærða (see below) and translates stød al frygt og de vrede-stærke djævles falskhed og forbitrelse med kraft bort fra menneskene ‘drive all fear and the anger-strong devils’ falsehood and bitterness forcefully away from men’. While hefti does not occur elsewhere with this meaning, such a noun might possibly derive from hepta ‘to bind, fetter, restrain, hobble, (metaphorically) to hinder’ (Fritzner: hepta). Kock (NN §1636) approves Finnur’s emendation to heptum, interpreting it with him as the dat. pl. of hefti ‘shaft of a weapon’. He assumes the weapon in question to be an arrow, and takes heftum flærða ‘with the weapons of deceits’ to be a reference to the arrows of deceit, with which devils assail mankind. This is a common motif in Christian exegesis, and probably has its origin in Paul’s account of spiritual armour in Eph. VI.16. Although Kock is correct in asserting that hefti usually refers to the shaft or haft of a weapon, it is invariably used of clutch-weapons, such as axes or knives (see CVC: hepti, heptisax), and is therefore unsuitable to the context he proposes. B’s heiftum (l.6) has been retained here, accepting the less than perfect rhyme, and interpreted as dat. pl. of f. heift ‘conflict, feud, malevolence’, parallel with ótta and undirgrefti as object of hrittu. Flærða is gen. pl. of flærð ‘deceit’, governed by fáröflugra djöfla (l. 8) ‘of anger-strong devils’, the wielders of heift.

heiftum ‘the malevolence’

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heift (noun f.; °-ar; -ir): hatred, enmity

notes

[6, 7, 8] og heiftum fáröflugra djöfla flærða ‘and the malevolence of anger-strong devils of deceit’: Skj B’s emendation to heptum (l. 6) provides full rhyme with -grepti, but causes problems of interpretation. Finnur appears to treat hept- as a synonym of B’s heift ‘war, conflict, feud, malevolence’. He takes heptum as dat. pl., in apposition with flærða (see below) and translates stød al frygt og de vrede-stærke djævles falskhed og forbitrelse med kraft bort fra menneskene ‘drive all fear and the anger-strong devils’ falsehood and bitterness forcefully away from men’. While hefti does not occur elsewhere with this meaning, such a noun might possibly derive from hepta ‘to bind, fetter, restrain, hobble, (metaphorically) to hinder’ (Fritzner: hepta). Kock (NN §1636) approves Finnur’s emendation to heptum, interpreting it with him as the dat. pl. of hefti ‘shaft of a weapon’. He assumes the weapon in question to be an arrow, and takes heftum flærða ‘with the weapons of deceits’ to be a reference to the arrows of deceit, with which devils assail mankind. This is a common motif in Christian exegesis, and probably has its origin in Paul’s account of spiritual armour in Eph. VI.16. Although Kock is correct in asserting that hefti usually refers to the shaft or haft of a weapon, it is invariably used of clutch-weapons, such as axes or knives (see CVC: hepti, heptisax), and is therefore unsuitable to the context he proposes. B’s heiftum (l.6) has been retained here, accepting the less than perfect rhyme, and interpreted as dat. pl. of f. heift ‘conflict, feud, malevolence’, parallel with ótta and undirgrefti as object of hrittu. Flærða is gen. pl. of flærð ‘deceit’, governed by fáröflugra djöfla (l. 8) ‘of anger-strong devils’, the wielders of heift.

flærða ‘of deceits’

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flærð (noun f.): falsehood, deceit

notes

[6, 7, 8] og heiftum fáröflugra djöfla flærða ‘and the malevolence of anger-strong devils of deceit’: Skj B’s emendation to heptum (l. 6) provides full rhyme with -grepti, but causes problems of interpretation. Finnur appears to treat hept- as a synonym of B’s heift ‘war, conflict, feud, malevolence’. He takes heptum as dat. pl., in apposition with flærða (see below) and translates stød al frygt og de vrede-stærke djævles falskhed og forbitrelse med kraft bort fra menneskene ‘drive all fear and the anger-strong devils’ falsehood and bitterness forcefully away from men’. While hefti does not occur elsewhere with this meaning, such a noun might possibly derive from hepta ‘to bind, fetter, restrain, hobble, (metaphorically) to hinder’ (Fritzner: hepta). Kock (NN §1636) approves Finnur’s emendation to heptum, interpreting it with him as the dat. pl. of hefti ‘shaft of a weapon’. He assumes the weapon in question to be an arrow, and takes heftum flærða ‘with the weapons of deceits’ to be a reference to the arrows of deceit, with which devils assail mankind. This is a common motif in Christian exegesis, and probably has its origin in Paul’s account of spiritual armour in Eph. VI.16. Although Kock is correct in asserting that hefti usually refers to the shaft or haft of a weapon, it is invariably used of clutch-weapons, such as axes or knives (see CVC: hepti, heptisax), and is therefore unsuitable to the context he proposes. B’s heiftum (l.6) has been retained here, accepting the less than perfect rhyme, and interpreted as dat. pl. of f. heift ‘conflict, feud, malevolence’, parallel with ótta and undirgrefti as object of hrittu. Flærða is gen. pl. of flærð ‘deceit’, governed by fáröflugra djöfla (l. 8) ‘of anger-strong devils’, the wielders of heift.

hart ‘forcefully’

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harðr (adj.; °comp. -ari; superl. -astr): hard, harsh

af ‘away’

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af (prep.): from

fyrðum ‘from men’

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2. fyrðr (noun m.; °-s, dat. -): man

fár ‘of anger’

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2. fár (noun n.; °-s): harm, danger < fárǫflugr (adj.)

notes

[6, 7, 8] og heiftum fáröflugra djöfla flærða ‘and the malevolence of anger-strong devils of deceit’: Skj B’s emendation to heptum (l. 6) provides full rhyme with -grepti, but causes problems of interpretation. Finnur appears to treat hept- as a synonym of B’s heift ‘war, conflict, feud, malevolence’. He takes heptum as dat. pl., in apposition with flærða (see below) and translates stød al frygt og de vrede-stærke djævles falskhed og forbitrelse med kraft bort fra menneskene ‘drive all fear and the anger-strong devils’ falsehood and bitterness forcefully away from men’. While hefti does not occur elsewhere with this meaning, such a noun might possibly derive from hepta ‘to bind, fetter, restrain, hobble, (metaphorically) to hinder’ (Fritzner: hepta). Kock (NN §1636) approves Finnur’s emendation to heptum, interpreting it with him as the dat. pl. of hefti ‘shaft of a weapon’. He assumes the weapon in question to be an arrow, and takes heftum flærða ‘with the weapons of deceits’ to be a reference to the arrows of deceit, with which devils assail mankind. This is a common motif in Christian exegesis, and probably has its origin in Paul’s account of spiritual armour in Eph. VI.16. Although Kock is correct in asserting that hefti usually refers to the shaft or haft of a weapon, it is invariably used of clutch-weapons, such as axes or knives (see CVC: hepti, heptisax), and is therefore unsuitable to the context he proposes. B’s heiftum (l.6) has been retained here, accepting the less than perfect rhyme, and interpreted as dat. pl. of f. heift ‘conflict, feud, malevolence’, parallel with ótta and undirgrefti as object of hrittu. Flærða is gen. pl. of flærð ‘deceit’, governed by fáröflugra djöfla (l. 8) ‘of anger-strong devils’, the wielders of heift.

öflugra ‘strong’

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ǫflugr (adj.): mighty, strong < fárǫflugr (adj.)

notes

[6, 7, 8] og heiftum fáröflugra djöfla flærða ‘and the malevolence of anger-strong devils of deceit’: Skj B’s emendation to heptum (l. 6) provides full rhyme with -grepti, but causes problems of interpretation. Finnur appears to treat hept- as a synonym of B’s heift ‘war, conflict, feud, malevolence’. He takes heptum as dat. pl., in apposition with flærða (see below) and translates stød al frygt og de vrede-stærke djævles falskhed og forbitrelse med kraft bort fra menneskene ‘drive all fear and the anger-strong devils’ falsehood and bitterness forcefully away from men’. While hefti does not occur elsewhere with this meaning, such a noun might possibly derive from hepta ‘to bind, fetter, restrain, hobble, (metaphorically) to hinder’ (Fritzner: hepta). Kock (NN §1636) approves Finnur’s emendation to heptum, interpreting it with him as the dat. pl. of hefti ‘shaft of a weapon’. He assumes the weapon in question to be an arrow, and takes heftum flærða ‘with the weapons of deceits’ to be a reference to the arrows of deceit, with which devils assail mankind. This is a common motif in Christian exegesis, and probably has its origin in Paul’s account of spiritual armour in Eph. VI.16. Although Kock is correct in asserting that hefti usually refers to the shaft or haft of a weapon, it is invariably used of clutch-weapons, such as axes or knives (see CVC: hepti, heptisax), and is therefore unsuitable to the context he proposes. B’s heiftum (l.6) has been retained here, accepting the less than perfect rhyme, and interpreted as dat. pl. of f. heift ‘conflict, feud, malevolence’, parallel with ótta and undirgrefti as object of hrittu. Flærða is gen. pl. of flærð ‘deceit’, governed by fáröflugra djöfla (l. 8) ‘of anger-strong devils’, the wielders of heift.

djöfla ‘devils’

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djǫfull (noun m.; °djǫfuls, dat. djǫfli; djǫflar/djaflar): devil

notes

[6, 7, 8] og heiftum fáröflugra djöfla flærða ‘and the malevolence of anger-strong devils of deceit’: Skj B’s emendation to heptum (l. 6) provides full rhyme with -grepti, but causes problems of interpretation. Finnur appears to treat hept- as a synonym of B’s heift ‘war, conflict, feud, malevolence’. He takes heptum as dat. pl., in apposition with flærða (see below) and translates stød al frygt og de vrede-stærke djævles falskhed og forbitrelse med kraft bort fra menneskene ‘drive all fear and the anger-strong devils’ falsehood and bitterness forcefully away from men’. While hefti does not occur elsewhere with this meaning, such a noun might possibly derive from hepta ‘to bind, fetter, restrain, hobble, (metaphorically) to hinder’ (Fritzner: hepta). Kock (NN §1636) approves Finnur’s emendation to heptum, interpreting it with him as the dat. pl. of hefti ‘shaft of a weapon’. He assumes the weapon in question to be an arrow, and takes heftum flærða ‘with the weapons of deceits’ to be a reference to the arrows of deceit, with which devils assail mankind. This is a common motif in Christian exegesis, and probably has its origin in Paul’s account of spiritual armour in Eph. VI.16. Although Kock is correct in asserting that hefti usually refers to the shaft or haft of a weapon, it is invariably used of clutch-weapons, such as axes or knives (see CVC: hepti, heptisax), and is therefore unsuitable to the context he proposes. B’s heiftum (l.6) has been retained here, accepting the less than perfect rhyme, and interpreted as dat. pl. of f. heift ‘conflict, feud, malevolence’, parallel with ótta and undirgrefti as object of hrittu. Flærða is gen. pl. of flærð ‘deceit’, governed by fáröflugra djöfla (l. 8) ‘of anger-strong devils’, the wielders of heift.