Citations:fofera

Old Irish citations of fofera

to prepare, provide

• c. 800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 8^b5

  Citné fo·ruar?

  What has He prepared?

• c. 800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 121^b17

  lase fo·ferai-siu, a Dæ

  when you provide, O God

• c. 810, Biblical Glosses in the Book Armagh, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 494–98, Ardm. 177^b1

  fu·firim ― glosses Latin parō (“I prepare”)

• c. 850-875, Turin Glosses and Scholia on St Mark, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 484–94, Tur. 48

  .i. trisin fuarinbudcaid .i. tri Iohain. Fo·ruar inna inbotha .i. do·rigni tochmarc inna ecailse do Chríst.

  i.e. through the bridesman, i.e. through John. [John] had prepared the nuptials, i.e. he had wooed the Church for Christ.

to cause, produce, bring about

• c. 775, “Táin Bó Fraích”, in Book of Leinster; republished as Ernst Windisch, editor, Táin bó Fraích, Dublin Institute for Advanced Studies, 1974, line 357:

  "Cichib foruíreth?" ol sí. "Fon·roíreth imned", ol Conall.

  "What brought you here?" she said. "Trouble brought us here," said Conall.

• c. 800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 2^a17

  Buith cen æccne fo·fera ainfírinni.

  Being without wisdom causes unrighteousness.

• c. 800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 55^d11

  Amal du·berad nech hi ceist do Dauid: “Húare is móir sléb fírinne Dǽ, cid ara fodmai-siu, ⟨a⟩ Dauid, didiu a ndu imnedaib ⁊ frithoircnib fo·daimi? Air it fírían-⟨s⟩u.” Ícaid-som didiu anísin, a n‑as·mbeir iudicia Domini abisus multa .i. ataat mesai Dǽ nephchomtetarrachti amal abis ⁊ amal fudumain. Is ed in sin fod·era in n‑erígim, cid ara fodaim int aís fírían inna fochaidi, ⁊ cid ara mbiat in pecthaig isnaib soinmechaib.

  As though someone had put as a question to David: “Because God’s righteousness is as great as a mountain, why then, David, dost thou suffer what of afflictions and injuries thou sufferest? For thou art righteous.” He solves that then when he says “iudicia Domini abyssus multa”, i.e. there are judgments of God incomprehensible like an abyss and like a depth. That is what causes the complaint why the righteous folk endure tribulations, and why sinners are in prosperity.

• c. 815-840, “The Monastery of Tallaght”, in Edward J. Gwynn, Walter J. Purton, transl., Proceedings of the Royal Irish Academy, volume 29, Royal Irish Academy, published 1911-1912, paragraph 63, pages 115-179:

  [...] ní iarum not·lortnigetar & nat·furea galir.

  ...as much then as suffices him, and does not induce sickness.

• c. 845, St Gall Glosses on Priscian, published in Thesaurus Palaeohibernicus (reprinted 1975, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. II, pp. 49–224, Sg. 157^b11

  Iss ed a ndliged do gres mani·foired causa euphoniae.

  This is always the rule unless the causa euphoniae come into play.