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Descent of the English Language By David Grant Stewart, Sr. © 2006-2008 The English Language For more than two millennia, the little English Grammar Most English grammar can be written on one side of an
index card. The future tense is formed by “will + infinitive.” There are no
exceptions, no long lists of paradigms to memorize. The past is “did + infinitive.” No exceptions. This will
work in all cases until if and when the learner cares to learn which are the
weak verbs with “-ed” suffix, and which are the strong verbs that undergo a
vowel change (sing, sang, sung). Conditional is “would + infinitive.” No exceptions.
Subjunctive is “that + personal pronoun + infinitive.” No exceptions. Imperative mood is the same as the infinitive. No infixes.
Every word can be looked up in order in a dictionary in
simple order. Every letter has only one lower case form and only one upper
case form, which is often the same as the lower, only bigger. No genders. No aspects. No honorifics. No alternate
writing systems other than handwriting, which is again very close to
printing. No radicals. No phonics. For Americans, Canadians, British, Australians, etc., what
this means is that learning any other language on the planet is an uphill
struggle to comprehend concepts that do not exist in English. Proof: How many
foreigners do you know who now know English better than their native language
(countless). How many Americans do you know who now know a foreign language
better than English (none!). Even what vestiges of intelligence remain in English are utterly lost on the current generation. They can not
even comprehend the concept of a “common” gender such as still remains in the
Scandinavian languages. The English suffix “-man” is common gender, the final
remnant of any English grammatical gender. It means both male and female.
Thus, “chairman” denotes both male and females occupying the position of
“chair.” Ridiculous fabrications such as “chairperson” and so on demonstrate
that this is completely over the heads of the present generation. If you
attempt to educate such persons, they will actually argue with you. It is
still correct English to press the grammatical masculine forms into service
as common to both genders. “Someone left his coat here” is correct unless you
know for a fact that it was a female (Someone left her purse here). Anything
else is incorrect. “Someone left their coat” is irrational verb-object number
agreement. “Someone left his or her coat” is unjustifiable compendious
pedantry. Everything in English is a mindless label, conveying no
information whatsoever. The word “door” conveys no information in and of itself, and cannot be comprehended until you cut it out
and paste it on the object it is intended to call to mind. Only by doing this
to all kinds of doors does the learner begin to comprehend that he has been
gypped out of a real language which has been replaced by a senseless matching
game. False Etymologies Not only the language, but every component of it has been
butchered beyond all recognition by ignorance. The word “trivia” much bandied
about as a label for utterly insignificant knowledge, in fact means exactly
the opposite. It is the plural of “trivium” and refers to the three most
basic, MOST IMPORTANT areas of education as considered by our thousand years
ago ancestors - grammar, logic, and rhetoric. Even attempts at etymology - the only hope for recovering
any intellectual force to our language - are more often than not, dead wrong.
My dictionary claims “trivia” comes from tri - via, “three ways” denoting a
three-way intersection, connoting something commonplace. It does nothing of
the sort. In the first place, it is wrong grammar - it would be “tre vie” -
and in the second place, wrong logic - what is commonplace about a three way
intersection, which is the exception rather than the rule? Another butchered word is “viable.” It seems almost
inseparable among business buzzwords as “viable alternative.” People who
parrot such terms think it means “an alternative which can survive.” The word
“viable” has nothing to do with “life”. It comes from the Italian “viabile” -
this time the word DOES come from “via,” street, and it means “you can get
through it” or in plain terms, this is something that is possible to do –
with nothing guaranteed about profitability or survivability or even comfort
of the trip. It simply means that this is a road that is possible to take and
it will get you from Point A to Point B. Viable. What does the word “fledgling” mean? Answer this question before
proceeding any further. Then ask anyone else what it means. Now continue reading. “fledgling: 1. a young bird just
fledged. [Note circular definition!] 2. a young,
inexperienced person.” “fledge: < ME flegge,
ready to fly < OE (un)flycge, (un)fledged, akin to MHG vlücke. Mdu. vlugghe, for IE base see fly. to
grow the feathers necessary for flying - vt. 1. to
rear (a young bird) until it is able to fly. [devoid
of any logical nexus!] 2. to supply or adorn with or as if with feathers or
down; specif., to fit (an arrow, etc.) with feathers.” [Webster’s New World
Dictionary, second college edition, 1970, p. 533]. The only thing pure about this definition is that it is
pure baloney! The English word “fledgling” comes from the same root as
the German “pflegen” = to look after, care for. Everyone knows that “-ling”
is a Saxon diminutive suffix having a common origin with the German “-lein”
and the Finnish “-lainen”. “Fledgling” means “a little one who needs to be
cared for.” It has nothing to do with arrows (“fletch”) or flying (“flyg”).
So far has this word been corrupted by ignorance that it gave birth to the
relatively recent expression “full-fledged” intended to mean a bird with all
its feathers, or a person of complete capacity or credentials or authority.
In fact, such an expression means a complete invalid, one who needs complete
care! In high school, I was continually amazed at the emptiness
of the English classes. The English teachers simply had nothing to say, and
much time was wasted with expositions of their opinions on irrelevant
matters. If it is possible, this condition has gotten worse in the Wouldn’t you say we need to return to those basic studies
of grammar, logic, and rhetoric? Our ancestors knew more than we do, and the
farther you go back, the better language you have. As a prerequisite to any
educational process, we ought to restore the intelligence of the English
language. It is hard to find a language more impoverished and corrupt! Meiklejohn’s Grammar Back in January 1972, I found the best book on the English
language I have ever seen, perhaps the best one in existence. Meiklejohn’s
Grammar. It had no date, but I since have learned that it was written in
1887. I recently did an Internet search and found a complete word for word
copy on line: http://wonder.riverwillow.com.au/books/meiklejohn/meiklejohn_contents.htm
I commend it to anyone who would like to see intelligence
restored to the English language to the greatest extent possible without
having actually to learn its parent languages completely. Meiklejohn’s
etymologies are actually correct! That’s more than I can say for most modern
dictionaries. Meiklejohn was a Scot, 1830-1902. Take the time to read this
book. It will increase your knowledge. It will increase your intelligence.
You will find it fascinating. And, it will prepare you to comprehend how the
language of Adam works, because it is a giant step in that direction. A few comments on Meiklejohn: [p. 3] The earliest language was written from the very
beginning, as was every other. [p. 4, section 3] Every language becomes poorer over time
because of ignorance, not richer as Meiklejohn claims. Ironically, everything
he says in the book proves my point. Old meanings are forgotten and new
contrivances are added to take their place. [p. 5, section 6] “Vowel” does not come from Latin
“vocalis” but rather from Saxon “Vogel”, something that flies. E.g. three,
third. The vowel has flown to the left in the latter word. His assumption is based
on the false premise that a consonant needs a vowel to be pronounced. What
about Ch, F, H, L, M, N, R, S, Sh, V, Y, Z, Zh? This also goes back to the
language of Adam, wherein PHA could also be read APH and so on, as I already
explained. [p. 28] “Other” is not from “An
ther” but “O-THER”. Here the O is straight from the language of Adam and
means “remote in time or space” and the “THER” is the Anglo-Saxon dual, as I
already explained. The word “other” means that there are at least two of the
set, and this one “other” is remote from the one in question or previously
mentioned. Note that the word “other” has no meaning unless a first of its
class is first mentioned. “I saw another one” has no meaning unless something
has already been mentioned of the same class. [p. 33, section 21 I] Note that “worse” and “war” are
cognate with “wrest” and “wrestle” and “wring”, all of which mean “twist.” When I get back to you, it will be with original
translations of ancient records which will provide interesting information in
their own right, but also prepare you step by step for understanding the
language of Adam. I think I can work off my obligations in about the same
time you can read Meiklejohn - and I can promise you, you will be very glad
you did! You will be more intelligent all the rest of your life than you ever
could have been without it. And you will have prepared yourself for the
knowledge and intelligence that is contained in the old languages, and most
of all, the original one. We need to cover some two dozen languages on our way back
to the original one (see http://72languages.com/originallanguage.html).
What we will see is that every older language has more power of description
than the later ones. From English, we are starting from nothing, a language
with very little power of description, only mindless, meaningless labels. Gaelic For some of these in which I have few ancient records, I
just want to point out traits that give us insight as to their relationship
with others - for example, this next time I want to demonstrate briefly how
Scots and Irish Gaelic are related to the Gaulish part of French, to
Scandinavian, to Polish, and show vestiges of Latin. Our next language is
Gaelic. The Gaelic Alphabet One of the most interesting things about Gaelic is that
the letters of the alphabet are practically all named after trees! So we have
ailm, elm; beith, birch - note how that is practically identical to the
Hebrew “beth” also the second letter in Hebrew - coll, hazel; dair, oak;
edad, aspen; fern, alder; gort, ivy; idad, yew; luis, mountain ash; muin,
vine; nin [note similarity to Hebrew nun], ash; onn, gorse; pin, pine; ruis,
elder; sail, willow; tinne, holly; ur, blackthorn. Note that thorn is also
the name of one of the Saxon Runes. This is a step up from English, where our
letters have no meanings whatsoever, but it is not as good as the
hieroglyphs, where the letters themselves have sufficient meaning. There are
not enough attributes in tree species to carry much information. Gaelic Etymologies and Cognates The word for “river” in Erse (Irish Gaelic) [abha] is
essentially the same as in Sumerian [abba]. The Sumerian word connotes “the
father of waters”, i.e. a great river, which, not coincidentally, is exactly
the translation of the Indian word for the largest river in North America,
the Gaelic “fear” = man, is the voiceless equivalent of Latin
“vir.” The Gaelic word came to be pronounced “far” exactly as the Romance
offshoots have “var” (“varon” = var [male] + on [augmentative] = gentleman. Note also Gaelic “solas” light where the Romance languages
have “sol.” sun. The original hieroglyph had both meanings. Gaelic puts an -r on the end of a word and it then means a
person who works with that word, e.g. feirm = farm; feirmeior = farmer. This
helps us understand the English farmer, baker, and so on. French does the
same thing. We see the Gaulish or Gaelic roots in all three by this trait. Gaelic “aer”, identical to Latin, = air. Gaelic “cad” = “what?” cf. Latin “quod” Gaelic “anam” = soul, cf. Latin “animus” of the same
meaning. Gaelic “asal” - German “Esel” - donkey. Gaelic “ban” white, from Hebrew “laban” of the same
meaning. Compare also Scots “lad” from Hebrew “yeled” from Egyptian
“gheled”, all meaning “child” Gaelic “beagnach” = German “beinah” = almost. Gaelic “bo” = Latin “bovis” = cow. Gaelic “bog” = soft [hence our word “bog” = soft ground]. Gaelic “bord” = Swedish “bord” = “table”. Gaelic “breith” = Middle English “burthen” = burden. Gaelic “brisim” = French “brise = “I break”. The Gaelic verb conjugation just mentioned is identical to
Polish, -im, for first person singular. Gaelic “buicead” = bucket. Gaelic “buideal” = bottle. Gaelic “capall” = Spanish “caballo” = horse. Gaelic “ceathair” = French “quattre” = four. Gaelic “ceir” = Latin “cero” = wax. Gaelic “citeal” = kettle. Gaelic “clan” = Etruscan “clan” = son. Gaelic “clog” = French “cloche” = clock, bell. Gaelic “coroin” = Latin “corona” = crown. Gaelic “creidim” = Latin “credo” with Polish verb
conjugation = I believe. Gaelic “de” = same in all Romance languages, = of, from. Gaelic “diol” = sell, cf. “I’ll
deal with you.” Gaelic “do” = identical to the Russian word of the same
form, “до” with the same meaning = to, for. Gaelic “eile” = Greek “αλλος” =
other. Gaelic “fonn” = Middle English “fain” = desire. Gaelic “fuar” = French “froid” = cold. Gaelic “gabhar”
= Romance “cabra” = goat. Gaelic “gach” = French “chaque” = each. Gaelic “gloire: = French “gloire” = glory. Gaelic “gra” = French “gre” = liking. Gaelic “i” = Scandinavian “i” = in. Gaelic “iasc” = Greek “ιχθυς” =
Scand. “fisk” = fish. Gaelic “la” = Egyptian “ra” = day, light. Egyptian R and L
are interchangeable. Gaelic “loch” = German “ Gaelic “garsun” = French “garçon” = boy. Gaelic “ocht” =
German “acht” = eight. Gaelic “oir, or” = French “or” = gold. Gaelic “pingen” = German “pfennig” = penny; cf. Scand.
“penge” = money, Polish pieniądz, coin, pieniądze, money. Gaelic “salach” = French “sale” = dirty. Gaelic “scriobh” = Latin “scrib” = write. Gaelic “seans” = French “chance” both pronounced alike. Gaelic “si, siad” analogous to German “sie, sie” = she,
they. Gaelic “staighre” =
stairs; cf. German “steigern” = step up, raise. Gaelic “ubh” pronounced “ov” = Latin “ovum” = egg. Gaelic “um” =
German “um” = about, around. Countless other examples could be given, but this affords
something of a roadmap as to the roots of Gaelic and its common origin with
other European languages. More importantly, it gives a little better
understanding of our own. Anglo-Saxon Old English Vowels A scholarly work in my possession [An Anglo-Saxon Primer,
Henry Sweet, ágen eigen one’s own án ein one cásere Kaiser Caesar hád -heit rank or condition hál heil whole, sound hálig heilig holy lár Lehre teaching, doctrine máre mehr more nán nein no,
non- stán Stein
stone See how much easier it is to make the connection with
German once we know this simple evolution. Yet I find no such insight
mentioned in the scholarly works. Of course, you have also noticed that in
practically every case above, that Old English á is pronounced “oh” in Modern
English: Own, one, whole, holy, lore, more, etc. Yet the scholars,
if they had this insight, did not deign to share it with us. It would have
made the study of Anglo-Saxon so much easier! Nevertheless, I am grateful to
all those who went before me and toiled in the compilation of dictionaries,
grammars, and chrestomathies which our generation so thanklessly builds upon.
I found the same thing with the other vowels: é is said to
have been pronounced as a long “a” or as “ey” in “they.” But I say that
earlier it was pronounced as “oh.” Céap Dutch Kop,
German Kauf, buy Déad tot dead Éage Auge eye Éast Ost east forbéodan
verboten forbid forléosan verloren [s-r verb shift] to lose géong [pronounced “young”] jung young héah hoch high réþe fierce, cruel, cf. wroth,
rath, ruthless [where -less does not have an ablative sense] - of course, you
remember that þ is the Anglo-Saxon character for our “th”. scéotan shoot sméocan to smoke Finally, although ó is said by scholars to have been
pronounced “oh” as in “note” [in loc. cit.], I have determined that was
originally pronounced “oo” as in “room:” blód Blut blood bók Buch book bróþor Bruder brother dón tun to do fót Fuß foot gód gut good [the original of
“gospel” = gódspel = “good news”, not “God’s story” which would be
“godes-spel”]. Gódspel is an exact translation of the Greek
ευαγγελος “good tidings”.
Neither the grammar nor the etymology justifies the commonly supposed “God’s
story” derivation. Móna Monat moon, month Genóg genug enough Sóna soon Sóþ sooth = truth, cf. soothsayer, forsooth Stól Stul stool. The Russians borrowed this same word from
the Teutonic invaders: стул. Tó zu too Tól tool Tóþ tooth EA Diphthong Our “ea” diphthong comes from the fact that in Old English,
an “e” before an “r” plus often another consonant, generally shifted to “eo.”
The r is a subset of the rule; it also holds true for other liquids like l
(seolfor=silver; heofon= heaven) - the fricative f here being a continuous
sound is treated like a liquid, although modern grammarians do not call it
so. Thus the Anglo-Saxon ‘heofon” was pronounced exactly like our “heaven”
although spelled differently. You already knew this with the example of
“Geoffrey.” Vowel Shifts Henry Sweet, in his excellent Anglo-Saxon Primer, 1882,
points out that “the laws of gradation are most clearly shown in the
conjugation of the strong verbs. But they run through the whole language, and
a knowledge of the laws of gradation and mutation is
the main key to Old English etymology.” [op. cit. p.
6]. What the Anglo-Saxon grammarians did not, I suppose, know, is that their
vowel shifts were the direct descendant of the original language as a sign of
the degrees, indicating a shift. What effect does a shift change have on a
noun? Its number (singular, dual, dual-plural, plural). On a verb? Its tense. On an adjective? Its degree (simple,
comparative, superlative, i.e. some, more, most, etc.). On a pronoun? Like a
noun, its number, but also its person (first, second, third, i.e. I, you,
he). Consonantal Shifts This leads us right up to an important feature of the
language of Adam which I have not previously mentioned. The English alphabet
preserves for the most part the correct order of the original language
hieroglyphs as I have previously listed.
Reminiscent of Gaelic with its consonantal shifts, the original language did
exactly that, which is preserved in many languages - a consonantal shift
which shifted a consonant to the next one in sequential order. The meaning of
these shifts will be explained when we get back to the original language.
These consonantal shifts played a major role in the confusion of tongues at
the Tense and Number Shifts Remember the -d or -ed suffix that shifts a verb from present
to past in English [wait, waited, etc.]? This same suffix shifts a noun from
nominative to genitive in all of the Romance languages and in Chinese 的 -which happens to be
the most frequently occurring character in that language since it serves such
a common function. In the Romance language it shifts the following word into
the genitive; in Chinese, the previous. What would be the effect of the same suffix on a noun in
English? To shift it from singular to plural. This is subtle, but here’s an
example from Anglo-Saxon: “lęode” is a noun which exists only in the
plural in Old English. It means “people.” Notice how this ties the language
to German (Leute) and Russian люди. Notice also that
in these languages, it also means exactly the same thing, and it also has no
singular! What is the singular? Nobody knows. It is LU. This word is directly
from the language of Adam. It means “person.” Now, if I have not presented
enough examples already, do you see why it is absolutely essential to have a
working knowledge of 72 languages in order to restore the language of Adam,
but once you have those tools, everything becomes obvious? Strong Plural The English strong plural (vowel shift) as opposed to the
weak plural [-s] comes from the Saxon plural which comes from Etruscan, which
in turn goes back to the language of Adam, by shifting the vowel, e.g. man -
men, Saxon mann - męnn, etc. For the logic of this, we need to go back to the language of Adam:
A = 1st degree, E = 2nd degree, I = 3rd, O = 4th, U = 5th. In the language of
Adam, a vowel shift in a verb changed its tense: 1st degree = present; 2nd =
past; 3rd = future, and so on. We saw this in the Egyptian “Book of the Dead”
where I corrected it to read “I SHALL bring Lehi into the Land Southward, and
“I SHALL bring Mulek into the Land Northward” rather than “I have brought his
jawbones” as translated by every Egyptologist in the world. In the language
of Adam, a vowel shift in a noun changed its number: singular, dual, dual
plural, plural. -an Infinitive Suffix Notice that the -an infinitive suffix in Saxon (trymman,
cweþan, weaxan, etc) is the same as English -en [lighten, strengthen] and
comes from the Greek infinitive suffix, which again goes back through the
Egyptian verbal infix “n” which in turn goes back to the language of Adam as
a sign of degree shift. Abstract Nouns Note the logic of our suffix -dom which converts a noun or
adjective into an abstract noun (noun: king-dom; adjective: wis-dom) - the
original meaning of the word was “the result of judgment,” i.e. a state or
condition brought about by the execution of a verdict or judgment - hence
“doom” which means nothing more than the state or condition of a person after
a judgment is passed upon him, cognate with old Hebrew דן ”DAN”
“He hath judged.” Also note our suffixes -ship and -scape which come from
the same Anglo-Saxon word -sceap which is the ancestor of our word shape but also
meant form, fate, or condition - landscape (= land-form), friend-ship (=
friend - condition), etc. The Augmentative It has been forgotten in English, but the Saxon “n” is an
augmentative - this goes right back to the language of Adam. Thus, “wood bucket”
is a bucket made partly or mostly of wood; “wooden bucket” is a bucket made
entirely of wood; “gold ring” is a ring made partly of gold; “golden ring”
strictly speaking is a 24 carat gold ring, and so on. A “cano” is a tube in
the Romance language; a “cannon” is a large tube, and so on. Voiced and Unvoiced Consonants “s” in Saxon was always voiced
“z” except of course when followed by a voiceless consonant, as in “oft”
above. This obviates the need for “z” in Saxon, which therefore does not
exist. sóþ [pronounced “zothe”] = true.
Cf. Soothsayer, forsooth. fæst [pronounced “vest] = firm,
cf. steadfast, fast friends, fasten [= to make firm]. In English, we have to keep re-inventing things which
already existed because we were ignorant of them. “Wellness” supplants
“health” because we forgot what it means; “-person” supplants “-man” because
we were ignorant of the concept of a grammatical common gender which includes
both. Having forgotten the rules of pronunciation, we had to press new
letters into service to compensate for our ignorance of the rules which
already provided those sounds. Grammatical Duals git = ye two - a dual pronoun.
cf. together. The -ther suffix is a dual, as in mother, father, brother,
sister, other, either, neither, rather, whether. All of these are duals which
necessarily imply the existence of at least one other in the same class. Softening of Consonants geard pronounced “yard” = yard.
Note the transition here g -> y but Saxon required the softening letter
“e” to make the change, just as Etruscan Diana was pronounced Jana as already
mentioned, where as Dana would have been pronounced “Dah-na.” Doubled Consonants sunu = son but sunnu = sun. A
doubled consonant in Saxon is pronounced so that these two words are
distinguishable by sound in our parent language but not in our present one.
Also note that the Saxon word for son is the same as the plural pronoun
suffix in old Babylonian cuneiform, exactly as the character for son in
Chinese is also a pluralizing suffix in that language. The Superlative God ælmihtig is ealra cyninga cyning, and ealra hláforda
hláford. God almighty is King of all kings, and Lord of all lords. The grammatical logic of the superlative here is exactly
the same as in the language of Adam, the “all” being superfluous. It is
preserved in Hebrew as
מלך־מלכיא for the
former expression [Ezra 7:12; Ezekiel 26:7; Daniel 2:37] and as
אדני־אדנים [Deuteronomy
10:17, Psalm 136:3] for the latter. Both occur in the NT [1 Timothy 6:15;
Revelations 17:14; 19:16]. I believe the first citation in Revelation has the
order reversed. It is commonly known that in all the old Semitic languages,
this is how the superlative was commonly expressed. Like the Latin “Sanctum
Sanctorum”, Holy of Holies, all of these could also be translated “the most
Holy”, the greatest King, Lord, and so on. Affirmative Conjunction The reason the word “yea” appears so many times in some
ancient scripture is that in ancient languages, and in our own as late as
Middle English, the word “yea” was what we may call an “affirmative
conjunction” which could also be translated something like “and not only
that, but even …” which is then followed by some additional statement which
adds even more emphasis to what was just stated. Tthis is preserved in a Chinese
character in use today: 也
. It is even pronounced
somewhat like our “yea” - “ye”. (The Chinese MS Mincho font must be installed
to view the character in HTML). Sequence Matches Pronunciation hwíl = while. Note that Saxon
restores the logic of the letter sequence matching the pronunciation. “Wh” in
English being pronounced “hw” makes no sense at all, but we do it. Ukrainian
хвиля, moment, wave, billow,
хвилина, while, moment, instant. F in Saxon was voiced and only became voiceless by the
power of a following voiceless consonant, i.e. “oft”. Note how this provides
the link with German and Dutch V which is always
pronounced “F” as we view it. The “hl” and “hn” consonant clusters in Saxon [hlaford =
lord, hlud - loud, hnutu = nut, hrape = quickly (rapid)] provide a remarkable
link with Greek where the liquid ρ “r” always carries the aspirate
diacritical mark over it. Anglo-Saxon in Scripture A basic understanding of Anglo-Saxon is essential to the
understanding of the English versions of Holy Writ, since all of our
scriptures are written in Early Modern English and continually direct us to
older forms of the language. Before
translating Saxon records, I need to give you a feel for the language so you
can see for yourself, not only how it makes our Holy Writ suddenly become
more alive, but invigorates the whole English language to a high level of
intelligence, knowledge, and understanding, than we have ever seen before. Anglo-Saxon Etymologies cwic = alive. Cf. “the quick and
the dead.” win [pronounced “vin”] = wine;
hence “vinyard” is not “vine yard” but “wine garden”. gód = good, but god = “God”,
whence “gódspeed” = good luck (sped = luck, success). trum = strong, trymman =
strengthen, e.g. trim the sails. cweþan [pronounced “kwethan” = to
speak, cf. quoth, bequeath. weaxan = to grow, cf. the obvious
“wax” as used in scriptures. wær = wary, cf. beware. curfon = they cut; cf. curfew.
The “few” part is Norman French “feu” = fire. In other words, douse the
lights! c was always pronounced hard, thus
eliminating the need for the letter k, which does not exist in Saxon. “must needs be” - “needs” is the
genitive of “need” = of need, of necessity. This should be obvious to anyone.
Like “John’s book” was never “John his book” as supposed by some, but “John
-of book”. æcer = field, cf. acre. With the
dialectical R ->L shift, this is the same word as Late Hebrew “acel” we
see in the New Testament. feoh = money; cf. fee. ceaster = city; whence =- eage = eye, cf. eagle, Latin
aquila. bętera = better, irregular comparative of “gód” =
good, comes from the same root as “boot” in “to boot” = to the good, comes
from the same original root as Hebrew “tob” of the same meaning, wherein the
hieroglyph common to both can be read in both directions. bidan = to wait, cf. bide, abide,
abode. feng = he seized; cf. fang. delfan = dig; cf. delve. wrecan = avenge, whence wreak. stigan = ascend, stág = he
ascended, cf. stag. béodan = to offer, whence bid. bréotan = to break, bruton = they
broke, whence brute, brutal. téon = to pull, tugon = they
pulled, whence tug. scúfan = to push, whence scuff,
scuffle, shove. cwęllan = to kill; whence
quell. ręccan = to tell, whence
reckon. sęllan = to give, whence
sell. þęncan [pronounced “thinkan”
= think. But notice the Saxon letter þ that resembles the Latin “p” - and in
fact taking that sound we have the Latin root for think, “penc”. áh = possess. This is straight
from the language of Adam. For example, the name Abraham, which is in that
language, is correctly transcribed Ah Brah Oam by
Joseph Smith. It does not mean “father of a multitude” as expressed in the
LDS Bible Dictionary. gearu = ready. Notice that this
word has nothing to do with “red” which is the Saxon word for “counsel” and
“council,” cognate with Ukrainian рада, council. The
author Sir Walter Scott was fooled in Ivanhoe by the simplistic folk
etymology of the name Unrede applied to Ethelred - "the unready,"
and he obligingly portrays him as the bungler to be expected with such a
surname. The name is in fact Saxon and means "without counsel" and
does not refer to a stubborn fool who rejects advice, but is rather a claim
to literal descent from Aaron, the brother of Moses, who by Levitical
birthright has a legal entitlement to be a common judge in The atheist Thomas Hardy in “Return of the Native” was
also duped by the mindless folk etymology of the name Allred, applying it to
the dyer or reddleman, having become permanently all red from his trade. The
name in fact goes back in well documented genealogies to Aldridge, Aldred,
Eldred, etc., and has nothing to do with dyeing sheepskins. I have heard the etymology of -bury as being that of a
place of burial ( Note that since the Angles and the Saxons were from the
westernmost part of the Gothic lands, it is no surprise that Old English is
much closer to Low German (and therefore Dutch) than High German. Compare
Dutch wereld with German Welt. And the Dutch “de wereld” and Saxon “se
woruld” in the definite article are closely analogous to their ancestral
Greek dialects, one of which used τ where the other used σ as I
mentioned previously. Anglo-Saxon Translations and Commentary Below are texts from various Anglo-Saxon documents,
followed by my translations. The
original texts come from Henry Sweet’s compilation of Anglo-Saxon records
published by Án on-ginn is ealra þinga, þæt is
God æl-mihtig. One beginning is to all things, that is God almighty. Se geléafa þe biþ bútan gódum weorcum, sé is déad; þis
sind þára apostola word. The faith of him who is without good works, it is dead;
these are our apostles’ words. Ic éom gód hierde: se góda hierde sęlþ his ágen líf
for his séapum. I am the good Shepherd; the good shepherd giveth his own
life for his sheep. Remember that sęlþ [= selleth] is the ancestor of our
word “sell” and means “give.” Remember the New Testament expression “what will
a man give in exchange for his soul” i.e. what will a man sell his soul for? Úre Álíesend is se góda hierde, and wé cristene męnn
sind his scéap. Our Redeemer is the good Shepherd, and we Christian men
are His sheep. Note that Álíesend = a-loosening [from the chains of
hell]. Se móna his léoht ne sęlþ, and steorran of heofone
feallaþ. The moon giveth not his light, and the stars of heaven
fall. Swá swá wæter ádwæscáæþ fýr, swá ádwǽscþ séo synna. As water extinguisheth fire, so extinguish alms sins. Ealle gesceafta, heofonas and ęnglas, sunnan and
mónan, steorran and eorþan, eall níetenu and ealle fuglas, sǽ and ealle
fiscas, God gescóp onn siex dagum; and on þám seofoþan dæge hé geęndode
his weorc; and hé behéold þá eall his weorc þe hé geworhte, nad híe wǽron
eall swíþe gód. All creatures, heavens and angels, sun and moon, stars and
earth, all animals and all fowls, sea and all fishes, God created in six
days; and on the seventh day He ended His work, and He beheld all His work
that He wrought, and it was all very good. Hé férde geond
manigu land, bodiende Godes geléafan. He went throughout many lands, preaching God’s faith. Hé forlét eall woruld-þing. He forsook all worldly things. Se cyning bebéad þæt man scold ofer eall Angle-cynn scipu
wyrcan; and hiera wæs swá fela swá nǽfre ǽr ne wæs on nánes
cyninges dæge. The king commanded that they should, over all Se cyning hét ofsléan ealle þá Dęniscan męnn þe
on Angel-cynne wæron. The king had slain all the Danish men that were in Þá ne mihton híe him nán word and-swarian, ne nán mann ne
dorste hine nán þing máre áscian. Then they could not answer him a word, nor durst any man ask
him anything more. Hí fuhton on þá burg ealne dæg, and þóhton þæt híe scolden
ábrecan. They fought in that city all day, and thought that they
should take it. Se eorl gewęnde west tó Ír-lande, and wæs þær ealne
þone winter. The earl went westward to Æþelréd cyning and Ælfréd his bróþor fuhton wiþ ealne þone
hęre on Æsces-dúne. Ethelred the king and Alfred his brother fought with all
of the army in Ashdown. Æþelréd = noble counsel. Ælfréd = all-perceiving. The
etymology given in English dictionaries, elf-counsel, and by extension wise
counsel, the reader inferring that elves must be wise, is a false translation
that deceived even the great Tolkien because of an erroneous division of the
word. Ælfréd is not Ælf-réd, elf-counsel, but rather Æl-fréd from æl = all as
in ælmihtig, almighty, and frédan, to perceive, finite verb fréd, he
perceives. I do not believe that any Anglo-Saxon scholars know that this is
the true meaning and derivation. Lord of the Rings aside, for my part, I
would not care to be called an elf-brain. This is a good example of
cowpathing - repeating what you are told without checking it out for
yourself. Se mann is éce on ánum dǽle, þæt is, on þǽre
sáwle; héo ne geęndaþ nǽfre. Man is eternal in one part; that is, in the soul; he never
ends. Gif se biscop déþ be his ágnum willan, and wile bindan
þone un-scyldigan, and þone scyldigan álíesan, þonne forlíest hé miht him God
forgeaf. If the bishop act according to his own will, and will bind
those who are not guilty, and release the guilty, then he loses the power God
granted him. (cf. D&C
121:37) Þéod winþ ongéan þéode, and ríce ongéan ríce, Nation fights against nation, and kingdom against kingdom.
Eale męnn éow hatiaþ for mínum naman. All men [will] hate you for my name’s sake. Note that the present tense is pressed into service in
Anglo-Saxon to express a future idea. In the language of Adam, this is
expressed by the verb seeing or looking, as in today's vernacular: "What
are you looking to do?" It was also expressed by wanting, which is where
our "will" is used as a future tense auxiliary verb. Chinese still
does this today. Hé geworhte fela wundra binnan þám fierste þe hé biscop
wæs. He worked many wonders during the time that he was bishop.
Hé gehǽlde sum wíf mid hálgum wætre. He healed a certain woman with holy water. Se cyning wearþ ofslægen fram his ágnum folce. The king was slain by his own people. On þám ilcan géare wæs se micla hungor geond Angel-cynn. Each year there was much hunger throughout Se mæsse-préost áscaþ þæt cild, and
cwiþþ: ‘Wiþsæcst þú déofle?” The mass priest asks that child and says: dost thou deny
the devil? Þonne andwyrt se god-fæder, and
cwiþþ: ‘Ic wiþsace déofle.’ Then answered the godfather, and said: ‘I deny the devil.”
God ælmihtiga, gemiltsa mé syn-fullum! God Almighty, have mercy on me, a sinner! Æþelréd cyning cóm hám tó his ágenre þéode, and hé glædlice
fram him eallum onfangen wearþ. Ethelred the king came home to his own people, and he
gladly from them all received honor. Crist, úre Dryhten, bebéad his leornung-cnihtum þæt hí
scolden tǽcan eallum þéodum þá hé self him tǽhte. Christ, our Lord, commanded His disciples
[learning-youngsters] that they should teach all nations what He Himself
taught. Gif gé forgiefaþ mannum hiera synna, þonne forgiefþ éower
se heafonlica Fæder éowre synna. I’m guessing you can do this one without any assistance. For the record, here it is: If ye forgive men their sins, then forgiveth your Heavenly
Father your sins. Ne mæg nán mann twám hláfordum þéowian: oþþe hé ánne hataþ
and óþerne lufaþ, oþþe hé biþ ánum gehíersum and óþrum ungehíersum. You can do this one too. For the record: No man can serve two lords: either he hateth one and
loveth the other, or he is obedient to one and disobedient to the other. hláfordum = accusative of hláford
= hláf = a loaf of bread; ord = source, cf. German Ort = location, place. gehíersum = hearsome, hearkening [obedient] Note the similarity in the word hláf to the Hebrew
לחם of the same meaning. Even more similar, practically
identical, is the Russian word for bread: хлеб. Se cyning nam þæs eorles sunu mid him tó Ęngla-lande.
The king took this earl’s son with him to Męnn behófiaþ gódre láre on þissum tíman, þe is
geęndung þissere worulde. Men require better teaching at this time than at the end
of this world. Se líchama, þe is þǽre sáwle réaf, andbídaþ þæs
miclan dómes; and þéah béo tó dúste formolsnod, God hine árǽrþ, and
gebringþ tógædre sáwle and líchaman tó þám écan lífe. The body, which is the clothing of the soul, awaits the
great judgment; and although it be crumbled to dust,
God raiseth it and bringeth together soul and body to eternal life. Hwelc fæder wille sęllan his cilde stán, gif hit hine
hláfes bitt? What father will give his child a stone if he asks him for
a loaf of bread? Ágiefaþ þám cásere þá þing þe þæs cáseres sind, and Gode þá þing þe Godes sind. Render unto Caesar the things that are Caesar’s, and to
God the things that are God’s. Séo sáwol andbídaþ þæs écan ǽrises. The soul awaits the eternal resurrection. Hé wæs cyning ofer eall Ęngla-land twęntig
wintra. He was king over all The Russians would say
двадцатъ
лет, twenty summers. Déofol is ealra unrihtwísra manna héofod, and þá yflan
męnn sind his limu. The devil is of all unrighteousness men the head, and the evil
men are his members [limbs]. Synfulra manna déaþ is yfel and earmlic, for þám þe hí
faraþ of þissum scortan lífe tó écum wítum. To the sinful man, death is evil and miserable, for that
is he that goeth from this short life to eternal torment. Hú fela hláfa hæbbe gé? Seofon,
and féa fisca. How many loaves of bread have ye? Seven, and a few fishes.
Ne gewilna þú
óþres mannes ǽhta! Thou shalt not want other men's property! On þám landum eardodon Ęngle, ǽr þám þe híe
hider on land cómon. In the native land of the Angles, before the time that
they came into the land. Híe fuhton on þá burg ealne dæg, ac híe ne mihton híe
ábrecan. They fought in the city all day, but they could not take
it. Þá éodon híe tó
hiera scipum. Then they went to their ships. Þǽr béoþ swíþe manige byrig on þám lande, and on ǽlcre
byrig biþ cyning. There are very many cities in that country, and in each
city there is a king. God cwæþ tó Noe: Ic wile fordón eall mancynn mid wætre for
hiera synnum, ac I wile gehealdan þé, and þín wíf, and þíne þríe suna. God said to Noah: I will destroy all mankind with water
for their sins, but I will preserve thee and thy wife and thy three sons. Notice that there is no equivalent sentence anywhere in
our King James translation of Genesis, nor in the
Masoretic Hebrew from which it was supposed to be translated. Eventually we
will get into the Anglo-Saxon Bible in much greater depth and compare it with
other manuscripts. Án mann hæfde twegen suna; þá
cwæþ hé tó þám ieldran: gá and wyrc tó-dæg on mínum wín-gearde. A man had two sons; then he said to the elder: go and work
today in my vineyard. Þá cwæþ hé: ic nyle: éode þéah siþþan tó þám wíngearde. Then he said: I will not; he went however afterwards to
the vineyard. Hé dyde his fæder willan. He did his father's will. Se préost cwæþ tó þám folce: Ic éow bétsige on naman þæs
Fæder, þæs Suna, and þæs Hálgan Gástes. The priest said to the people: I bless you in the name of
the Father, of the Son, and of the Holy Ghost. Ára þínum fæder and þíne méder! Honor thy father and thy mother! Sum wíf cóm to Criste, and bæd for hiere dehter. A woman came to Christ and begged for her daughter. Séo dohtor wearþ gehæled þurh geléafan þære méder. The daughter was healed through the faith of her mother. Béoþ gemyndige þáts twegra worda þe Dryhten cwæþ on his
god-spelle! Be mindful of the two words the Savior said in His gospel!
Hé cwæþ: Forgiefaþ, and éow biþ forgiefen; sęllaþ,
and éow biþ geseald. He said: Forgive, and ye shall be forgiven; give, and it shall be given unto you. Twegen męnn éodon intó Godes Two men went into God's temple to pray. Ælfréd cyning fór mid þrim scipum út on sǽ, and
gefeaht wiþ féower scip-hlæstas Dęniscra manna, and þára scipa twá
genam, and þá męnn ofslægene wǽron þe þǽron wǽron. King Alfred journeyed with three ships out to sea, and
fought with four shiploads of Danish men, and took two of them, and the men
were slain that were thereon. Þá cómon þréo scipu. Then three ships came. Þá geféngon híe þára þréora scipa twá, and þá męnn
ofslógon, ealle bútan fífum. Then they captured two of the three ships and slew the
men, all except five. Se wítega áwrát be þám féower níetenum þe him ætíewdu wǽron,
þæt hie hæfden The prophet wrote concerning the four animals that were
shown him, that they had eyes on each side. Án þára níetana wæs on
męnniscre onsíene him ætíewed, óþer on léon ansíene, þridde on cealfes,
féorþe on earnes. One of the animals was human in appearance, another a lion in appearance, the third as a calf, the
fourth as an eagle. God þone ǽrestan mann rihtne and gódne gescóp, and
eall man-cynn mid him. God created the first righteous and good man, and all mankind with him. Ælfréd Æþelwulfing wæs cyning ofer eall Angel-cynn bútan
þám dǽle þe under Dęna onwealde wæs. Alfred Ethelwulfing was king over all Ǽlc gód tréow bierþ góde wæstmas, and ǽlc yfel
tréow bierþ yfle wæstmas; ne mæg þæt gód tréow beran yfle wæstmas, ne þǽt
yfle tréow góde wæstmas. Every good tree bears good fruit, and every evil tree
bears evil fruit; the good tree cannot bear evil fruit, nor
the evil tree good fruit. Éadigu sind éowru éagan, for þe hí geséoþ, and éowru
éaran, for þám þe híe gehíeraþ. Blessed are your eyes for what they have seen and your
ears for what they have heard. Swá hwá swá sęlþ ánum þurstigum manne ceald wæter in
mínum naman, ne forlíest hé his méde. He that gives cold water to a thirsty man in My name shall
not lose his reward. Ne fare gé on hǽþenra manna wege! Do not go in the way of the heathen! Gód mann of gódum goldhorde bringþ gód forþ, and yfel mann
of yflum goldhorde bringþ yfel forþ. A good man brings forth good from a good treasure; and an
evil man brings forth evil from an evil treasure. Gregorius se hálga pápa is rihtlice gecweden
Ęngliscre þéode apostol. Gregory the holy pope is rightly called the English
people’s apostle. Þá hé geseah þæt se mǽsta dǽl þéode his láre
forsáwon, þá forlét hé híe, and gecéas þá hǽþnan léode. When he saw that the more part of the people despised his
teaching, then he left them and chose the heathen nations. Gif se blijda blindne lǽtt, híe feallaþ begen on ánne
pytt. If the blind lead the blind, they both fall into a pit. Notice the D-G shift here. Saxon “begen” is “beiden” in
German; this shift is also preserved in Hungarian where “gy” is pronounced
“dy” and in Russian where the handwritten д is written exactly like our
cursive “g”. Se Hálga Gást is lufu and willa þæs Fæder and þæs Suna;
and híe sind ealle gelíce mihtige. The Holy Ghost is love and [does the] will of the Father
and of the Son, and they are all alike mighty. A bit of false doctrine here from our early church fathers
- the Son admits that the Father is greater than He [John 14:28]; and He is
greater than the Holy Ghost, who can do nothing except under His direction. Bętere is séo sáwol þonne se męte, and
bętere se líchama þonne his scrúd. Better is the soul than food, and better the body than its
clothes. Some forty years ago it was a fad at BYU to use the word
“scrud” as an expression of contempt like Charlie Brown’s “good grief.” It
was brought home by missionaries returning from Séo sáwol is gást, and be eorþlicum męttum ne leofaþ.
The soul is spirit, and does not like earthly food. Æþelstán cyning fór inn on Scot-land, ǽgþer ge mid
land-hęre, and his micel ofer-hęrgode. King Ethelstan went to Se mann þe God forgiett, God forgiett éac hine. The man who forgets God, God forgets also him. An interpolation of the early fathers. God forgets no one. Faraþ, and lǽraþ ealle
þéoda! Go, and teach all people! Lǽraþ híe þæt híe healdeb eall þá þing þe ic éow
bebéad! Teach them that they keep all the things [sayings] that I
have commanded you! Sume męnn sǽdon be him þæt hé wǽre Ælfrédes
sunu cyninges. Some men said about him that he was King Alfred’s son. Se Hǽlend áscode his leornung-cnihtas, “Hwane
sęcgaþ męnn þæt síe mannes Sunu? Hwæt sęcge gé þæt ic
síe?" "Þú eart þæs libbendan Godes sunu." The Savior asked His disciples, "Who say men is the
Son of Man? Who say ye that I am?" "Thou art the Son of the living
God." Crist cwæþ be his Fæder: "Gé sęcgaþ þæt hé éower
God síe, and gé hine ne oncnéowon. Gif híe þone hálgan Fæder oncnéown, þonne
underféngen híe mid geléafan his Sunu, þe hé ásęnde tó middan-gearde. Christ said concerning His Father: "Ye say that He is
your God, and ye know Him not. If ye knew your heavenly Father, then ye would
receive with belief His Son, that He sent to the
earth." "middan-gearde" means literally "middle
enclosure" - exactly equivalent to the Chinese name for their homeland, 中国. In a similar
fashion, Tolkien called his land "Middle Earth" in Lord of the
Rings. Se weg is swíþe nearu and sticol se þe lǽtt to
heofona ríce; and se weg is swíþe brád and sméþe se lǽtt tó hęlle
wíte. The way is very narrow and rough that leads to the kingdom
of heaven, and the way is broad and smooth that leads to hell’s torment. Another interpolation of the early fathers. The Savior
said His yoke is easy and His burden light. It isn’t hard to keep the
commandments if you are converted. Dysig biþ se weg-férende mann se þe nimþ þone sméþan weg
þe hine mis-lęǽtt, and forlǽtt þone sticolan þe hine gebringþ
tó þǽre byrig. Foolish is the wayfaring man that takes the smooth way
that misleads him and forsakes the rough one that brings him to the city. You see that part of this fragment is an extract from
Genesis and the second part begins an account of an early missionary. The
Bible was available to our English ancestors in their own language over a
thousand years ago, yet Sir Thomas More [eulogized in A Man for All Seasons]
and his contemporaries had persons burned at the stake for teaching or
translating even the Ten Commandments into English. It is evident the ancient Celts were not winebibbers until
the Romans infested Híe scufon út hiera scipu, and gewęndon him begeondan
sǽ. Híe = They [cf. German sie] scufon = pushed [cf. shoved] út = out [cf. Scand.ut; scufon út = launched hiera = their scipu = ship and gewęndon = went him = they begeondan = beyond sǽ = the sea They launched their ship and went beyond the sea. More from the Gospels: Þæt ic éow sęcge on þéostrum, sęcgaþ hit on
léohte; and þæt gé on éare gehíeraþ, bodiaþ uppan hrófum. Þæt = that, what ic = I éow = unto you sęcge = say on = in þéostrum = darkness sęcgaþ = say ye! hit = it on = in léohte = the light and þæt = that, what gé = ye on = in éare = the ear gehíeraþ = hear bodiaþ = preach; announce uppan = up on, upon, on top of hrófum = the roof What I say unto you in darkness, say it in the light; and
what ye hear in the ear, announce on the rooftops. Notice the aspirated R in hrófum, “roof,” preserved from
ancient Greek, which we mentioned always aspirated the R, which they in turn
inherited from Egyptian, as I demonstrated with MAHMACKRAH. Healdaþ and dóþ swá hwæt swá híe secgaþ; and ne dó gé ná
æfter hiera weorcum: híe sęcgaþ, and ne dóþ. Healdaþ = hold, keep, guard, preserve, observe [hearken] and dóþ = do swá = so, as, like hwæt = what, which, that swá = so, which, that híe = they secgaþ; = say and ne = not, neither dó = do gé = ye ná = not, nor æfter = after, according to hiera = their weorcum: = works híe = they sęcgaþ, = say and ne = not dóþ = do Hearken and do that which they say, but do ye not after their works; they say but they do not do. Eall hiera weorc híe dóþ þæt męnn híe geséon. Eall = all hiera = their weorc = work híe = they dóþ = do þæt = that męnn = men híe = them geséon = see All their works they do to be seen of men. Híe lufiaþ þæt man híe
gréte on strǽtum. Híe = they lufiaþ = love þæt = that man = one híe = them gréte = greets on = in strǽtum = the
street They love to be
greeted in the streets. Éalá gé nǽddran
and nǽddrena cynn, hú fléo gé fram hęlle dóme? Éalá = all gé = ye nǽddran = snakes and nǽddrena = of
snakes cynn = kind, race,
ethnicity hú = how fléo = flee gé = ye fram = from hęlle = Hell,
Hades dóme = the condition
of a person after judgment is passed upon him, hence, doom, judgment,
sentence Ye snakes and race of
snakes, how shall ye flee from the doom of Hell? [KJV: Ye generation of
vipers, how shall ye escape the damnation of hell?] Wé sind ealle cuman on þissum and-weardan lífe, and úre
eard Wé = we sind = are ealle = all cuman = come on = into þissum = this and-weardan = present lífe and úre =our eard = homeland, native country ná = not hér = here ac = but wé sind = are hér = here swelce = as it were weg-férende = wayfaring męnn = men án = one; alone, lone cymþ = cometh óþer = second; other færþ = goeth We are all come into this present life, and our homeland
is not here, but we are, as it were, lone wayfaring men; one cometh; another
goeth. Hwelc mann sęlþ his bearne nǽddran, gif hit fisces bitt? What man giveth his
child a snake, if he asks for a fish? Ǽlc þára þe bitt,
hé onféhþ; and se þe sécþ, hé hit fint. Ǽlc = each,
every, everyone þára = that þe = which, who bitt = asks, asketh hé = he onféhþ = receiveth and se = he þe = who, which, that sécþ = seeks, seeketh hé = he hit = it fint = finds, findeth Everyone that asketh, receiveth, and he that seeketh, findeth. Ne gǽþ ǽlc þára on heofona ríce þe cwiþþ tó mé,
Dryhten, Dryhten; ac se þe wyrcþ mínes Fæder willan þe on heofonum is, sé gǽþ
on heofona ríce. Not everyone goes to the kingdom of heaven that says to
me, Lord, Lord, but he that does the will of My Father which is in heaven, he
goes to the kingdom of heaven. Hé bebéad þæt híe sǽten
ofer þǽre eorþan. He commanded that they sit on
the ground. Hé sǽde þæt Norþ-manna land
wǽre swíþe lang and swíþe smæl. He said that the Northmen’s land
was very long and very narrow. Híe ealle on þone cyning, wǽron
feohtende, óþ þæt híe hine ofslægenne hæfdon. They were all fighting against
the king until they slew him . Ælc mann þe óþre męnn
forsihþ biþ fram God forsewen. Every man who despises other men
is despised of God. Se þe éaran hæbbe to gehíerenne,
gehíere. He that hath ears to hear, let him hear. Gód is ús hér tó béonne. It is good for us to be here. God cwæþ tó ánum wítegan, se wæs
Ionas geháten: ‘Far tó þǽre byrig, and boda þǽr þá word þe ic þé
sęcge.’ God said to one prophet who was
called Jonah: “Go to the city, and preach the word which I say unto thee.” Lufiaþ éowre fíend,
and dóþ wel þám þe éow yfel dóþ. Love your enemies, and do good
to them that do evil unto you. Lufa Dryhten þínne God on ealre
þínre heortan, and on ealre þínre sáwle, and on eallum þínum móde. Love the Lord thy God with all
thy heart, and with all thy soul, and with all thy mind. Se þe ne lufaþ hos bróþor, þone
þe hé gesihþ, hú mæg hé lufian God, þone þe hé ne gesihþ lícham lice? If he loveth not his brother,
whom he seeth, how can he love God, Whom he seeth not bodily? Sęge ús hwanne þás þing
geweorþen, and hwelc tácen síe þínes tó-cymes and worulde geęndunge. Tell us when these things shall
be, and what signs [shall there be] of Thy coming and the end of the world. Se Hǽlend cwæþ tó ánum his
leornung-cnihta, se wæs háten Phillipus: ‘Mid hwá, magon wé bycgan hláf
þissum folce?’ The Savior said to His disciple
who was called Phillip: “With what can we buy bread for this people?” Wel wiste Crist hwæt hé dón wolde, and hé wiste þæt Phillipus þæt nyste. Christ knew well what He would
do, and He knew that Phillip knew not. God mæg dón eall þing; wé sculon
wundrian his mihte, and éac gelíefan. God is able to do all things; we
must wonder at His might, and believe also. Crist árǽrde Lazarum of
déaþe, and cwæþ tó his leornung-cnihtum: ‘Tólíesaþ his bęndas, þæt hé
gán mæge.’ Christ raised Lazarus from
death, and said to His disciples: “Loosen his bands, that
he may go.” God is ælmihtig, and mæg dón
eall þæt hé wile. God is almighty, and can do all
that He will. Gé nyton on hwelcre tíde éower
hláford cuman wile. Ye know not what hour your Lord
will come. Note that “tide” is the Danish
word for “hour.” For þám béo gé gearwe; for þám
þe mannes Sunu wile cuman on þǽre tíde þe gé nyton. Therefore, be
ye ware, for the Son of Man will come at an hour when ye think not. Se Hǽland cwæþ be his
Fæder: ‘Ic hine cann, and gif ic sęcge þæt ic
hine ne cunne, þonne béo ic léas, éow gelíc.’ The Savior said concerning His
Father: “I know Him, and if I say that I know Him not, then
I am a liar like unto you.’ Se déofol cwæþ tó Criste: “Gif þú síe Godes sunu, cweþ tó
þissum stánum þæt híe béon áwęnde tó hláfum.’ The devil said to Christ: “If Thou be the Son of God,
command these stones that they become bread.” Þá and-wyrde se Hǽlend, and
cwæþ” ‘Hit is áwriten, “ne leofaþ se mann ná be hláfe ánum, ac leofaþ be
eallum þám wordum þe gáþ of Godes múþe.”’ Then answered the Savior, and
said: “It is written, ‘man shall not live by bread alone, but liveth by every
word that goeth forth from God’s mouth.’” Se Hǽlend cóm tó him, þǽr híe wǽron
gegadrode, and cwæþ: ‘Síe sibb betwix éow; ic hit éom; ne béo gé ná áfyrhte.’ The Savior came to
them where they were gathered, and said: “Peace be
among you; it is I; neither be ye afraid.” Fæder úre, þú þe eart
on heofonum, síe þín nama gehálgod. Our Father who art in
Heaven, hallowed be Thy name. Wé syngodon, wé dydon
un-rihtlice; sęle ús forgiefnesse: hwæt sculon wé dón? We sinned; we acted
unrighteously; give us forgiveness: what should we do? Ǽlc þára þe þás mín word gehíerþ and þá wyrcþ biþ gelic
þám wísan were, se his hús ofer stán getimbrode. Everyone that heareth my word and doeth it is like a wise
man who built his house upon a rock. Þá cóm þǽr regen and micel flód, and þær bléowon
windas, and áhruron on þæt hús, and hit ná ne féoll: sóþlice hit wæs ofer
stán getimbrod. Then there came the rain and a great flood, and the wind
blew, and fell upon that house, and it fell not, because it was built upon a
rock. And ǽlc þára þe gehíerþ þás mín word, and þá ne wyrcþ
se biþ gelic þám dysigan męnn þe getimbrode his hús ofer sand-ceosol. And everyone that heareth my word and doeth it not is like
the man that buildeth his house upon sand. Þá rínde hit, and þǽr cóm flód and bléowon windas,
and áhruron on þæt hús, and þæt hús féoll, and his hryre wæs micel. The rain fell, and there came a flood, and the wind blew
and fell upon that house, and it fell, and its fall was great. Sóþlice út éode se sáwere his sǽd tó sáwenne. Verily there went out the sower to sow his seed. And þá þá hé séow, sumu híe féollon wiþ weg, and fuglas
cómon and ǽton þá. And when he sowed, then some of them fell by the way, and
birds came and ate them. Sóþlice sumu féolon on stǽnihte, þǽr hit næfde
micle eorþan, and hrædlice upp sprungon, for þám þe híe næfdon þǽre
eorþan díepan; sóþlice, opp sprungenre sunan, híe ádrúgodon and forscruncon,
for þám þe híe næfdon wyrtruman. Verily some fell on stony ground, where it had not much
earth, and quickly sprang up before they had any root. Sóþlice sumu féollon on þornas, and þá þornas wéoxon, and
forþrysmdon þá. Verily some fell on thorns, and then the thorns grew and
choked them. Sumu sóþlice féollon on góde eorþan, and sealdon wæstm,
sum hund-fealdne, sum siextig-fealdne, sum þritig-fealdne. Some verily fell upon good earth, and gave fruit, some a
hundred fold, some sixty fold, some thirty fold. Chapter XII verses 18-21: Hér is mín cnapa, þone ic gecéas; mín gecorena, on þám wel
gelícode mínre sáwle: ic ásętte mínne gást ofer hine, and dóm hé bodaþ
þéodum. Here is my Servant, whom I have chosen; My Chosen, in Whom
is My soul well pleased: I set My spirit upon Him, and judgment He preacheth
to the people. Ne flítt hé, ne hé ne hríemþ, ne nán mann ne gehíerþ his
stefne on strǽtum. He doth not quarrel, nor doth He cry His voice in the
streets. Tócwíesed hréod hé ne forbríett, and sméocende fleax hé ne
ádwǽscþ, ǽr þám þe hé áweorpe dóm tó sige. A crushed reed He doth not break, and smoking flax He doth
not extinguish, ere he throw out judgment to victory. And on his naman þéoda gehyhtaþ. And in His name the nations trust. Heofona ríce is geworden þám męnn gelic þe séow gód sǽd
on his æcere. The kingdom of heaven is like unto a man that soweth good
seed in his field. Sóþlice, þá þá męnn slépon, þá cóm his féonda sum,
and ofer séow hit mid coccele on-middan þám hwǽtem and férede þanon. Verily, when men slept, then came
his enemy, and sowed over it with corn cockle [or, darnel] in the midst of
that wheat and went away. Sóþlice, þá séo wyrt wéox, and þone wæstm bróhte, þá éodon
þæs hláfordes þéowas and cwǽdon: Verily, then the crop grew, and brought forth fruit, then
came the lord’s servants and said: “Hláford, hú, ne séowe þú gód sǽd on þínum ǽcere?
Hwanon hæfde hé coccel?” “Lord, how, didst thou not sow good seed in thy field?
Whence hath it corn cockle?” Þá cwæþ hé: “Þæt dyde unhold mann.” “Then he said: A hostile man hath done this.” Þǽ cwǽdon þá þéowas: “wilt þú, wé gáþ and
gadriaþ híe? Then his servants said: “Wilt thou that we go and gather
it?” Þá cwæþ hé: “Nese: þý læs gé þone hwǽte áwyrtwalien,
þonne gé þone coccel gadriaþ.” Then he said: “No, lest ye then uproot the wheat, when ye
gather the corn cockle.” “Lǽtaþ ǽgþer weaxan óþ ríp-tíman; and on þám
ríptíman ic sęcge þám ríperum:” “Let [it] everywhere grow until harvest [reap time]; and
in the harvest I say to the reapers:” “Gadriaþ ǽrest þone coccel,
and bindaþ scéaf-mǽlum tó forbærnenne; and gadriaþ þone hwǽte intó
mínum bęrne.” “Gather first the corn cockle and bind the sheaf meal for
burning; and gather then the wheat into my barn.” This is a scribal transcription transposition. In the
original document, the wheat was to be gathered first, and the darnel left in
the field for burning. There was no point in gathering the darnel when the field
itself was to be burned at the end of each season, to cleanse and fertilize
it for the next. The reapers in the parable are missionaries. They are always
sent to gather out the elect [wheat], never those who will not be persuaded
from their sins [the darnel, or tares]. The word “angels” as used in other
books in this regard, should be simply translated “messengers,” i.e.
missionaries. That is the original and correct meaning of the Greek word
αγγελος in this context. Heofona ríce is gelíc gehýddum gold-horde on þám æcere. The kingdom of heaven is like a hidden treasure in a
field. Þone behýtt se mann þe hine fint, and for his blisse gǽþ,
and sęlþ eall þæt hé áh, and gebygþ þone æcer. Then the man hid what he found, and for his joy he goeth
and selleth all that he hath, and buyeth that field. Interesting in this sentence is that the word “have” or
“possess”, áh,
is exactly the same in the language of Adam. Ęft is heofona ríce gelíc þám mangere þe sóhte þæt
góde męre-grot. Again, the kingdom of heaven is like the merchant who
sought that good pearl. męre-grot, lit. sea-groat, pearl. The Greek word of the same form and
meaning, μαργαριτας,
appears to have been borrowed from Anglo-Saxon, where both of the words have
meaning, whereas neither does in Greek. Þá hé funde þæt án déor-wierþe
męregrot, þá éode hé, and sealde eall þæt hé áhte, and bohte þæt
męre-grot. When he found that one precious pearl, then he went and
sold all that he had, and bought that pearl. Note that although the word sealde means “give,” it is
apparent that by the time the Bible was translated into Anglo-Saxon, it had
already acquired its connotation of giving for something in exchange, i.e.
selling. Ęft is heofona ríce gelíc ásęndum nętte on
þá sǽ, and of ǽlcum fisn-cynne gadriendum. Again, the kingdom of heaven is like a net placed in the
sea, and gathereth all manner of fish. Þá híe þá þæt nętt upp átugon,
and sǽton be þám strande, þá gecuron híe þá gódan on hiera fatu, and þá
yflan híe áwurpon út. Then when they drew up the net, and set it by the shore,
then they chose out the good into their barrel, and then threw the bad ones
out. Matthew 18:12-14 Gif hwelc mann hæfþ hund scéapa, and him losaþ án of þám, hú, ne forlǽt hé þá nigon and
hund-nigontig on þám muntum, and gǽþ, and sécþ þæt án þe forwearþ? Or what man hath a hundred sheep, and he loseth one of
them, how doth he not leave the nine and ninety on the hill, and go, and seek
that one that strayeth? And gif hit gelimpþ þæt hé hit fint, sóþlice ic éow
sęcge þæt hé swíþor geblissaþ for þám ánum þonne for þám nigon and
hundnigontigum þe ná ne losodon. And if it happen that he find it, verily I say unto you
that he rejoiceth more for that one than for the nine and ninety that were
not lost. Matthew 20- Heofona ríce is gelíc þám híredes ealdre, þe on ǽrnemergen
út éode áhýrian on his wíngeard. The kingdom is like unto a family master, who in the early
morning went out to hire workers in his vineyard. Gewordenre gecwidrǽdenne þám wyrhtum, hé sealde ǽlcum
ánne pęhing wiþ his dæges weorce, and ásęnde híe on his wíngeard. An agreement was made with the workers, he should pay each
one a penny for his day’s work, and he sent them to his vineyard. And þá hé éode ymbe undern-tíd, hé geseah óþre on strǽte
ídle standan. And he went about morning time; he saw others standing
idle in the street. Þá cwæþ hé: Gá gé
on mínne wíngeard, and ic sęlle éow þæt riht biþ. And he said: Go ye into my vineyard, and I will give unto
you that which is right. And híe þá férdon*. And he brought them. *férdon can mean lots of things. Ęft hé út éode ymbe þá siextan and nigoþan tíd, and
dyde þám swá gelíce. Again, he went out around the sixth and ninth hour and did
likewise. Þá ymbe þá ęndlyftan tíd hé út éode, and funde óþre standende,
and þá sægde hé: Hwý stande gé hér ealne dæg ídle? Then around the eleventh hour he went out and found others
standing, and he said to them: Why stand ye here all
day idle? Þá cwædon híe: For þám þe ús nán mann ne hýrode. Then they said: Because no man hath hired us. Þá cwæþ hé: And gá gé on mínne wíngeard. And he said: Go ye also i |