The Intertextuality of the Heptateuch

The Intertextuality of the Heptateuch:
The Expressions of Marriage

TAMOTO Makiko

ᛵǽ஖
本論では，紀元後約1000年頃にアルフリッチと匿名著者により翻訳されたとするヘプタチューク写本において，Exodus 22 章 16 節と，Deuteronomy 22章 28節が同様の内容として一致し，同写本間においてインターテ
クスチュアリティー（2008年広島大学夏季集中講義で東京大学斉藤兆史
教授より学んだ言葉。以下本説明省略。）が確認でき，またそれら両者の内容は，ラテン語出典はウルガタに帰するアルフレッド王が発布したCharters and Laws という法律書にも相関関係においてインターテクスチュ
アリティーが見受けられることを，実例を踏まえて実証をしている。
本論で取り扱う実例は，結婚に関する表現も含まれており，そこでは，
古英語版で “rightenwife niman” ─「合法な妻を娶る」や “habban to wife”
─「妻をもつ」であり，それに対するラテン語出典の相当語は “uxorem
habeo” ─妻をもつであることが分かり，同じラテン語に帰する古英語の実例でも多少語彙において訳語の選択に違いがあることも分かる。しかし，語彙変遷や意味の解釈をする際，そして意味の境界線を吟味するにあたって，上記㧟つの表現は「婚約する」でもなければ「結婚式を挙げる」
でもなく，全て「結婚する・娶る」の範疇に在ることは相違ない。今後の語彙変遷と意味の移り変わりを全体的に結論づけていく，本論は一論拠とし，その一論拠をここに実証したい。

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No. 49キーワード：文献学，英語学，インターテクスチュアリティー，古英語，
語彙変遷

1. Introduction
The present paper chiefly aims at the interpretation and the attesting of the expressionsof marriage in the Heptateuch, with their contextual background understanding, bytracing back to the original meanings of the source of the Vulgate. A.D. 1000, in the
MS. translated by Ælfric and anonymous authors. I would like to infer the reasons
why the Latin equivalents were attributed in the translation in comparison to Exd.
22. 16 and Deut. 22. 28: The former of which the chapters and verses (Exd. 22. 16) inthe Heptateuch, and the latter of which the Latin equivalent to the same source as theinstance (Exd. 22. 16) in the Heptateuch. I would like to approve the above-mentioned‘intertextuality’ among the MSS in the present papers. I have mentioned that I would
scrutinize the original meanings of the expressions of marriage in the MS., by reading the
Crawford ed. (1922) carefully. Then beforehand, I should mention that the occurrence ofthe expressions as the instances would be attributed in the latter pages in the appendixes:
with all the existing eight MSS. of the Heptateuch. All the dialects in the MSS. belong to
the West Saxon dialect except MS. C. Therefore, the present research article testifies theexpressions of marriage in the late West Saxon in 1000c, by tracing back to the original
meanings of the Vulgate original. It also would be leading some instructions for a studyof expressions in concept of marriage, in the Anglo-Saxon literature, in the realm of the
Old English semasiology. That is to say that there even seemed ‘semasiology’ in the Old
English period.
The present paper contains the following four discussion points of views: 1) introduction, 2) A study based on ‘semasiology’, 3) The investigation of the instances: theexpressions of marriage in the Heptateuch, 4) A consideration on the intertextuality
between the Heptateuch and the charters and laws by King Aflred: with further traces
back to the Latin original, and also 5) A summary for the papers.

2. What is a study of semasiology?
In this section, I will mention the reason why I use the terminology of ‘semasiology’

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The Intertextuality of the Heptateuchin the present papers. Actually, the above-mentioned topic has already been discussed
by Read (1948), i. e. the differences between semasiology and semantics. Semasiology
originated in Germany and according to J. R. Firth, (Read 1947), the term means ‘a studyof languages historically’. The semasiological study of the Old English, the language of
which ascribed to C. 600–1100, is what we call the pre-research topic that is preceded to‘semantic’ studies in general. The present papers treats the analysis of the expressions ofmarriage in 1000c, in the Heptateuch, by focusing on its historical usages. Accordingly,
it signifies a progress of my future research discussion with the following idea based on
the development in meanings even ‘in the Old English period’.

3. The investigation of the instances: The expressions of marriage
in the Heptateuch.
As is confirmed by the appendix 1, 2, and 3, there are three instances as theexpressions of marriage in the Heptateuch. In this case, the Old English translationdiffers by ‘habban’ and ‘niman’. In this section, I would like to compare the instance inExd. 22. 16 with the instance in Deut. 22. 28.
<Instance 1: Exod. 22. 16> (Fischer 1986: 268)
OE: Gyf hwa lið mid unbeweddodre fæmnan, nime hi to rihtwife.
Latin: Si seduxerit, quis uirginem necdum desponsatam, dormieritque cum ea: dotabiteam, et habebit eam uxorem.
<Instance 2: Deut. 22. 28> (Fischer 1986: 355)
OE: Gyf ænig man ofernime unbeweddod mæden 7 hit wurð, (29) cuð sylle hire fæder
fitig yntsena seolfres 7 hæbbe hi æfre syððan to wife swa lange swa he libbe.
Latin: Si inuenerit uir puellam uirginem, quæ non habet suponsum, et apprehendens
concubuerit cum illa, et res ad iudicium uenerit, (29) Dabit patri puellæ
quinquaginta siclos argenti, et habebit eam uxorem: non poterit dimittere eamcunctis diebus uitæ suæ.

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Table 1: nime hi to rihtwife
Exod. 22. 16 OE

Exod. 22. 16 Latin

Gyf: subjunctive “if”

Si: subjunctive “if”

hwa: who

Quis: interrogative pronoun who

lið mid: 3 person sing. of lecgan “lays”
Preposition “with” with dativeseduxertit

unbeweddodre fæmnan: BT “unmarried,
unbetrothed” fæmne, fem. O.Sax. femea,
fehmia, Frs. fæmne, fomne, femne, fovne,
fove, Icel, feima, Lati. femina (f) a female,woman

uirginem necdum desponsatam: “a virgin
not yet betrothed”: participial adjectiverddormieritque cum ea: future perfect 3rd personsing. of dormio “to sleep”, preposition “with”,
personal pronoun fem. sing. “her”
dotabit eam: future 3rd person sing. of doto “toendow”, personal pronoun fem. sing. “her”
habebit eam uxorem: fut. 3rd person sing. ofhabeo. personal pronoun, fem. sing., fem. acc.
sing. of uxor, “he will have her a wife”.

nime: subjunctive 1st person singular “totake”, hi to rihtwife: “her to a legitimate wife”,
personal pronoun, acc, sing. preposition “to”,
dative singular of rihtwif

The above table 1 shows the instance with the meaning of ‘to take a lawful wife’ as theresults of the situation get changed. The right column quotation is in Latin, and the left
column quotation is the Old English translation attributed to the Latin original. The
grammatical explanation are mine.
Table 2: hæbbe hi to wife
Deut. 22. 28 OE

Deut. 22. 28 Latin

Gyf: subjunctive “if”

Si: subjunctive “if”

ænig man: adj. anyone, man

uir: vir, m,a man, husband

hit wurð cuð: hittan “to hit upon, meet with”,
borrowed from Icel. hitta “to hit upon, meetwith”; weorþ adj., “wirth, of value, in othercases where money is to be paid”; cunnan “tobe or become aquainted with, to know”

inuenerit: fut. perfect, 3rd person “to band”

unbeweddod mæden: “unbetrothed virgin”;
O. H. Ger. magatin, MHG magetin

puellam uirginem: acc. sing. puella, acc, fem,
sing. virgo; root, vars-, sascr, ûrg, “strength”

18The Intertextuality of the Heptateuchquæ non habet sponsum; prelative pronoun«who», negative not, indicative 3rd person sing.
habeo; acc. Sing, m, of sponsus, “a bridegroom”
apprehendens concubuerit cum illa: apprehendo“seizing, understanding”; fut. perfect, indicative,
3rd person, sing, of concumbo “to lie together, tolie with (sexual intercourse); preposition “with”;
fem. abl. Sing. “her” (with her)res ad iudicium uenerit: nom. Sing. fem.
“lawsuit, affairs”; preposaition with acc. “for(purpose); acc. m. sing. iudicium “trial, court,
verdict”; subj. perfect 3rd person sing. of venio“if it should come”
sylle: subj. of sellan

dabit: fut. 3rd person sing. “to give away”

hire fæder: dative fem. 3rd person, sing.
«her»; m, dative. Sing. “to (her) father”

Patri puellæ: gen. fem. Sing. “the girl’s”; m.
dative. Sing. “to father”

fiftig yntsena seolfres: “fifty”, fem. pl. gen.
yntse “ of ounce”-Deut. 22. 28 (BT); gen.
fem. ding. adj. of seolfren “of silver”-(BT):Used also in Exod. 20. 23, 3. 22, Goth.
Silubreins, Ofr. Seluim, OSaxon. Silubrin,
OHG silbarim

quinquaginta siclos argenti: num. adj, “fifty”;
m. pl. acc. of siclus “shekels (a Hebrew coin)”;n. gen. of argentums “of silver, of money”

hæbbe hi to wife: subj. sing. with acc. “tohave, possess, hold, keep”-Used in LK. Skt,
Ru. 3. 8 (BT); fem. acc. sing. 3rd person,
personal pronoun “her”; preposition “to”;
neuter, dative, sing. of wif

habebit eam uxorem: fut. Sing. 3rd personof habeo, personal pronoun, fem, sing.; fem.
sing. acc. of uxor “he shall have her a wife”

æfre syððan: adv. “ever, always”; later
sithenes.
non poterit dominittere eam: negative “not”, fut.
“be able”, domo “to be tame, to conquer”, fem,
sing, acc, personal pronoun, “her”
swa lamge swa he libbe: “as long a he lives”;
libban “to live”, subjunctive.

cunctis diebus uitæ suæ: adj. cuncti, “the whole,all, entire”; abl. Sing. pl. “for days”; fem. gen.
sing. of vita “of life”

The above table 2 shows the instance with the meaning of ‘to have a wife’, or as‘a maintenance of keeping his matrimony by having a wife’, in the subordinate andconditional adverbial clause. The definition by Bosworth-Toller is added by theabbreviation of (BT) in the blankets.

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No. 49To sum-up, the instance 1 shows the Old English translation of nime hi to rihtwife
from the Latin habebit eam uxorem, while the instance 2 shows the Old English translationof hæbbe hi æfre syððan to wife from the Latin habebit eam uxorem. The abovementioned instances were, thus, exemplified to confirm the difference in the Old English
translation. The table 2 shows how the Old English hæbbe hi to wife was attributed to therendition with the semantic backgrounds.

4. A Consideration on the intertextuality between the Heptateuch andthe Charters and Laws (by King Alfred).1
The explication of the instances 1 and 2 in the previous section 3 has analyticalcoincidences to the contexts in the Charters and Laws by King Alfred. Since the instancesby anonymous authors in the Heptateuch have some similarities in the translation of theCharters and Laws by King Alfred, it can be ascertained that the source of the translationin the Heptateuch, and the Charters and Laws by King Alfred are to be the Vulgate
original. The above-statement can be explained by the following arrows.
The Heptateuch↑↓the
VulgateThe Charters and Laws
By King Alfred

18.1: If a betrothed maiden commits fornication, if she is ceorl birth, 60 shillings
compensation is to be paid to the surety; and it is to be paid in livestock, cattle (only),and one is not to include in it any slave.

(Whitelock: 545–548)

18.1: Gif beweddodu fæmne hi forlicgge, gif hio sie cirlisc, mid LX scill gebete þam
byrgean (note 13: þe hit gebyrige), 7 þæt sie on cwicæhtum feogodum, 7 mon nænige
(note 14: næningne)(Attenborough 1922: 72)

If a young woman who is betrothed commits fornication, to the surety (of themarriage), if she is a commoner, this sum shall be (paid) in livestock, cattle being theproperty tendered, and no slave shall be given in such a payment.

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The Intertextuality of the Heptateuch(Attenborough 1922: 73)
18.1: gif hio sie cirlisc, mid LX scitt. gebete þam byrgean 7 þæt sie on cwic-æhtum
feogodum 7 mon nænigne mon on ðæt ne selle(Thorp 1840: 32)

If a betrothed woman commit adultery, if she be of ‘ceorlish’ degree, let ‘bot’ bemade to the ‘byrgea’ with LX. shillings, and let it be in livestock, cattle goods, andin that let no human being the given.

(Thorp 1840: 32)

E: Gif beweddodu fæmne hie forlicge, gif hio sie cirlisc, mid LX scill gebete þam
byrgean, 7 þæt sie on cwicæhtum geogodum, 7 mon nænigne mon on ðæt ne selle.
(Liebermann: 1898 58–60)

5. Summary
In the Heptateuch Exod. 22. 16 and Deut. 22. 28, the Old English translation of
rihtwife to niman and habban to wife were attributed to the Latin expression of marriage,
uxorem habeo. There are only three instances in the MS. The context of the instanceshows accordance to the Charters and Laws by KingAlfred 18.1, and therefore, theinstance, i. e. Exodus 22. 16 and Deutronomy 22. 28, do not only concord to the charters
and the Laws by King Alfred 18.1, but also the more originaly to the Vulgate.
By interpreting the meanings of the two instances from the contexual background,the former (the translation of to rihtwife niman) can be explained that the meaning tobe ‘to take a lawful wife’, while the latter (the translation of habban to wife) can be
explained that the meaning to be ‘to possess/ have a wife’ in conditional. Whichever the
Old English translation may be, the Latin source is ‘uxorem habeo’, for the more definite
meaning true to the source, even not in the direct translation. Hence, in ‘the realm’2 ofmeanings in concept of marriage, with neibouring smantic borderlines of the meaningsof ‘wedding’, ‘to engage’ or ‘to marry’, it is highly considered to be, even in the Old
English comprehension, ‘to take a wife’ or ‘to marry’. Exactly speaking, the Old English
translation with ‘to wife’ and ‘to rightwife’ shows the discrepancy in meanings by ‘to awife’ and ‘to a lawful wife’.
To embody the ‘Old English semasiological study’ and to draw a conslusive

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No. 49conslusion in the study of Old English, gathering peices of collaborational evidences by
tracing back to the Latin source can be a key solution to define the previously mentioned
statement of mine. I would like to support the approval of the development in meanings
even in the Old English period, as a cord of semasiological study.
Notes
1

2

The idea of the word ‘intertextuality’ was instilled to the writer at the summer intensive lecture
at Hiroshima University, by Prof. Dr. Yoshifumi Saito (Tokyo University) in 2008. The content
of his lecture was that he encouraged the class participants ‘the Study of English’- Eigaku-i. e. allkinds of studies, such as English education, English-American literature, linguistics, philology,
and Anglo-Saxon also. He used the term ‘intertextuality’ to refer to some contextual analogies
among some literatures. Then, I got the hint to apply the idea to the Anglo-Saxon literature. Thiscan also be said to the admittance of ‘the intertextuality’ among the Old English literature as
well.
Cf. the theory by Trier in 『英語学体系 語彙論』, ‘Eigogaku-Taikei- Goiron’ by Shozo Shibata,
1975.

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University Press 1922.
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1969.
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Clemoes, Peter, (1953), “The Chronology of Ælfric’s Work; The Anglo-Saxons” in Studies in the
History of Old English Literature Oxford: Oxford University Press 1953.
Crawford, Samuel, J., (1922), The Old English Version of the Heptateuch, Ælfric’s Treatis on the Old
and New Testament and his Preface to Genesis, EETS, OS 160 London, 1922; repr. 1969 with thetext of two additional manuscripts transcribed by N. R. Ker.

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The Intertextuality of the Heptateuch

Fischer, Andreas, (1986), Engagement, Wedding, and Marriage in Old English Heidelberg: Carl
Winter Universitätsverlag 1986.
Fischer, Andreas, (1989), Lexical Change in Late Old English: From æ to lagu, Andreas Fischer (ed.),“The History and Dialects English, Festscherift for Edward Kolb, Anglistiche Forschungea Heft
203 Heidelberg: Carl Winter Universitäts Verlag 1989.
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Library 1956–65.
Godden, Malcolm. R. (1980), “Ælfric’s Changing Vocabulary”, English Studies 61, 1980.
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Press 2000.
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Cotton Claudius B. IV/ ed. By C. R. Dodwell and Peter Clemoes. EEMF v. 18 Rosenkilde and
Bagger: 1974.
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Circle of New York 1947.
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Tokyo: Taishukan Publishing Company 1975.
Skeat, W. W., (1871–87), The Four Gospels in Anglo-Saxon, Northumbrian, and Old Mercian Versions,
4 xols. Cambridge: 1871–87.
Skeat, W. W., (1881), Ælfric’s Lives of Saints, EETA, OA 76, 82, 94 and 114 London: Oxford University
Press 1881, 1885, 1890 and 1900; repr. As two vols. 1966.
Thorpe B., (MDCCCXL), The Laws of William the Conqueror, and those ascribed to Henry
theFirst,Monumenta Ecclesiastica Anglicana, from the seventh to the tenth century, and theAncient Latin Version of the Anglo-Saxon Laws with a compendious glossary, & C, printed bycommand of his late majesty King William IV. Under the direction of the commissioners on the
public records of the kingdom MDCCCXL.
Twaites, Edward, (1698), Heptateuch, Liber Job, et Evangelium Nicodemi; Anglo-Saxonice Historiae
Judith Fragmentum; Pano-Saxonice Oxford: e the atro sheldoniano 1698.
Tamoto, K, (2009), Virgin, Virginity and Maiden in Old English, The Old English Words Rendering
Virgo, Virginitas and Puella in the Anglo-Saxon Gospels: Their Semasioplogical Background in
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University 2004.
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The Intertextuality of the Heptateuch

APPENDIX
The correspondence of the Latin and OE in the Heptateuch: The Instances applied
to MS. B.

The infinitive formof the Latin sources
accipioniman

Chapters
and Verses
Gen. 4. 19

Gen. 6. 2*

Gen. 21. 21*

Gen. 24. 3*

Gen. 24. 4*Gen. 24. 7*

The matrimonial instances in Old English
and Latin
B: Witodlice Lamech nam twa wif; oðer wæs
genemned Ada 7 oðer Sella.
C: Ðe genam twa wif; an hatte Ada, oþerSella.
Qui accept duas uxores nomen uni Ada, etnomen alteri Sella.
Đa gesawon Godes bearn, ðæt wæron godemen, manna dohtra ðæt hi wæron wlitige, 7namon him wif of eallum ðam ðe hi gecuron.
Videntes filii Dei filias hominum quod essent
pulchræ, acceperunt sibi uxores ex omnibus
quas elegerant.
7 wearð on þam westene scytta, 7 hys modor
him genam wif on Egypta lande.
Habitauitque in deserto Pharan, et accepit
illi mater sua uxorem de terra Ægypti.
B: 7 swera me aþas ðurh þone heofon<lican> God, þæt ðu næfre ne nyme wif
Isaacce minum suna of ðisum mennisce, ðe ic
mid wunige.
C: Đæt ic þe halsie þurh þone hefenlican
God, þæt þu of þissum mennysse, þe ic mid
wunie,wif ne gecceose mine sume Ysaace.
Vt adiurem te per Dominum, Deum cæli etterræ, ut non accipias uxorem filio meo defiliabus Chananæorum, inter quos habito :B: Ac far to þam lande ðe ic of com, 7 nym
him ðær wif. L: nim
Sed ad terram et cognationem meamproficiscaris, et inde accipias uxorem filio
meo Isaac.
Se hefanlica God, þe me het faron þanon 7
minum ofspringe behet me þisne eard toagenne, he asent his engel ætfran þe, 7 þu
swa genimst minum sunu wif.

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Gen. 27. 46

Gen. 28. 1

Gen. 28. 2

Gen. 38. 2

Gen. 38. 14

Exod. 2. 1

Exod. 2. 21

Exod. 6. 20

言語と文化

No. 49Dominus Deus cæli, qui tulit me de domo
patris mei, et de terra natiuitatis meæ, qui
locutus est mihi, et iurauit mihi, dicens :Semini tuo dabo terram hanc : ipse mittet
angelum suum coram te, et accipies indeuxorem filio meo :7 Rebecca cwæð to Isaace : Ic eom sarig forEthes dohtrum ; gyf Iacob nymð wif ðises
landes mannum, nelle ic lybban.
Dixitque Rebecca ad Isaac : Tædet me uitæmeæ propter filias Heth: si acceperit Iacob
uxorem de stripe huius terræ, nolo uiuere.
ISAAC clypode ða Iacob 7 bletsode hyne, 7cwæð to him : Ne nym ðu þe gemæccean of
Chanan cynne.
VOCAUIT itaque Isaac Iacob, et benedixit
eum, præcepitque ei dicens : Noli accipere
coniugem de genere Chanaan.
Ac far to Mesopotamia on Siria to Bathueleshiwrædene, þinre modor fæder, 7 nym ðe wifof Labanes dohtrum, ðines eames. L: nim
Sed uade, et profisciscere in MesopotamiamSyriæ, ad domum Bathuel patris matris tuæ,et accipe tibi inde uxorem de filiabus Laban
auunculi tui.
7 nam ðær an Chananeisc wif, seo wæs
genemned Sue.
Viditque ibi filiam hominis Chananæi,uocabulo Sue et, accepta uxore, ingressus est
ad eam.
Đa dyde heo of hyre wydewan reaf 7 nam
hyre walcan 7 scrydde hi mid oðrum reafe 7
sæt on þam wege læg to Đamnaða, for þam ðe
Sela for hys geogoðe hi ne nam to gemacan.
Quæ, depositis uiduitatis uestibus, assumpsit
theristrum, et mutato habitu, sedit in biuio
itineris, quod ducit Thamnam : eo quod
creuisset Sela, et non eum accepisset
maritum.
ÆFTER þyson for an esne of Leuieshiwrædene 7 nam wif on his agenum cynne.
EGRESSUS est post hæc uir de domo Leui :et accepit uxorem stirpis suæ.
Soþlice Moyses swor þæt he wolde mid hym
eardian, 7 nam Sephoram his dohtor to wife.

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The Intertextuality of the Heptateuch

Exod. 21. 10

Exod. 34. 16

Deut. 24. 5

Deut. 25. 7

accipiowifianGen. 19. 14*

accipiounderfonGen. 24. 67*

accipioniman,
ceosanGen. 24. 3*

Iurauit ergo Moyses quod habitaret cum eo.
Accepitque Sephoram filiam eius uxorem :(Her telð embe Moyses cynryn 7 Aarones:
hy wæron geboren of Leuius mægðe. Amram
hatte heora fæder; he nam wif, seo hatte
Iochabeth; heo wæs hys fæderan dohtor. 7
heo gebær twegen suna: Moyses 7 Aaron. 7
Amram leofode hundteonti wintra 7 seofon 7ðritig wintra.)Accepit autem Amram uxorem Iochabed
patruelem suam: quæ peperit ei Aaron et
Moysen Fueruntque anni uitæ Amram,centum triginta septem.
Gyf he oðre him nimð, forgyfe he ðæt mæden
7 sylle hyre reaf 7 hyre mægþhades wurð,ðæt synd twelf scyllingas be twelf þænegon.
Quod si alteram ei acceperit, prouidebit
puellæ nuptias, et uestimenta, et pretium
pudicitiæ non negabit.
Ne nim ðu wif of heora godas, æfter þam þe
hi syngiað.
Nec uxorem de filiabus eorum accipies filiis
tuis : ne, postquam ipsæ fuerint fornicatæ,fornicari faciant et filios tuos in deos suos.
Đonne man niwan wif nimð, ne fare he ut togefeohte, ne him nan man utfæreld ne beode,ac beo him æt ham butan gylte on his huse,ðæt he geblissige an gear mid his wife.
Cum acceperit homo nuper uxorem, nonprocebet ad bellum, net ei quippiam
necessitates iniungetur publicæ, sed uacabit
absque culpa domi suæ, ut uno anno lætetur
cum uxore sua.
Gyf ne ðonne nelle niman his broðor lafe, þe
him seo æ bebyt to hæbbenne, fare ðæt wif toðam portgate 7 cyðe hit ðam yldestanmannum.
Sin autem noluerit accipere uxorem fratris
sui, quæ ei l ege debetur, perget mulier ad
portam ciuitatis, et interpellabit maioresnatu.
Loð þa eode to hys twam aðumum, þe woldon
wifian on hys twam dohtrum, 7 cwæð him
to: Arisað 7 farað 7 farað of þissere stowe, forþan ðe God wyle adylegian þas burh. Ða wæs

27

愛知大学

accipiohabbanDeut. 25. 8

言語と文化

No. 49him geðuht swylce he gamenigende spræce.
Egressus itaque Lot, locutus est ad generos
suos qui accepturi erant filias eius, et dixit :Surgite, egredimini de loco isto ; quia delebit
Dominus ciuitatem hanc. Et uisus est eis
quasi ludens loqui.
Isaac gelædde Rebeccan in to Sarran getelde,hys modor, 7 underfeng hi to wife, 7 lufode hi
swa swyðe, þæt he ðæt sar forgeat, þe him
on hys modor deaðe gelamp.
Qui introduxit eam in tabernaculum Saræmatris suæ, et matris eius acciderat,temperaret.
7 swera me aþas ðurh þone heofon <lican>
God, þæt ðu næfre ne nyme wif Isaace
minum suna of ðisum mennisce, ðe ic mid
wunige.
C: Ðæt ic þe halsie þurh þone hefenlican God,þæt þu of þissum mennysse, þe ic mid wunie,
wif ne geceose mine sune Ysaace.
Vt adiurem te per Dominum, Deum cæli etterræ, ut non accipias uxorem filio meo defiliabus Chananæorum, inter quos habito :Clypie hine man ðyder 7 axie hine be ðamðingum; gyf he ðonne cwyð : Nelle ic hihabban to wife ; (9) [7] ga ðæt wif to him 7
nime his gescy of his fotum beforan ðam
ealdrum 7 spæte on his nebb ; (10) 7 nemne
hine ælc man on Israhela folce “unsceoda.”
Statimque accersirieum facient etinterrogabunt. Si responderit : Nolo eam
uxorem accipere.

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