Tungu tígið meingi
Taddéum fái * gladdan;
var hann með vald og æru
vegligr í guðs reglu.
Í samkundu sendi
sanna ást til manna
postulinn prýdda listum;
plagaz með dýrðir fagrar.
Frómi hier fólk alt inni
fagrt Taddéus minni.
Fái tígið meingi Taddéum * gladdan tungu; hann var með vald og æru vegligr í guðs reglu. Sendi postulinn til manna í samkundu sanna ást prýdda listum; plagaz með fagrar dýrðir. Frómi alt fólk hier inni fagrt minni Taddéus.
Let the distinguished multitude gladden Thaddaeus with their tongue; he was with might and honour magnificent in God’s rule. May the Apostle send to people at our feast true love adorned with virtues; he devotes himself to fair glories. Let all the people herein celebrate a fair memorial toast for Thaddaeus.
[5-7] sendi postulinn til manna í samkundu sanna ást... ‘may the Apostle send people at our feast true love...’: Kock (NN §1762) and Meissner (1930, 232) retain the ms. reading sendi, here 3rd pers. sg. pres. subj. of senda, governed by postulinn, which is also to be understood as the subject of plagaz (12/8). Kock compares the use of senda with an abstract object in expressions such as senda miskunn ‘extend, impart mercy’ (Lil 22/3-4), or sendask fárhugi ‘to exchange malicious, hostile thoughts’ (Am 88/2; cf. LP: senda). Finnur Jónsson emends sendi to sýndi. He likewise rejects the most common sense of samkunda ‘gathering, feast’ (cf. Fritzner) and suggests that rather than describing the company assembled to honour the saint, í samkundu refers to an ecclesiastical assembly, the ‘synedrium’ or ‘Sanhedrin’, the supreme council of the Jews, and recalls an event in the life of the Apostle : i sammenkomsten (synedriet?) viste han menneskene sand kærlighed... ‘in the assembly (Sanhedrin?) he showed people true love...’ (Skj B; LP: samkunda). The fact that the Apostle Thaddaeus is not known to have addressed any such assembly makes Finnur’s interpretation implausible. — [6-7] ást prýdda listum ‘love adorned with virtues’: The parallel phrasing of 6/5: postuli prýddr af listum ‘Apostle adorned with virtues’ and 11/4 postuli hlaðinn af kostum ‘the Apostle filled with virtues’ perhaps suggests that prýdda is miswritten for prýddr (or prýddur?), modifying postulinn (l. 6): ‘the Apostle adorned with virtues, accomplishments’.