Esau answered, I beseech you, may anyone of the people who are with me live your way.
Gloss within the Lexica project.
Wycliffe volume 1, page 150
Esau answeride, Y preye thee, that of the puple that is with me, algatis felawis dwellen of thi weye.
Esau answeride, Y preie is thee, that of the puple which is with me, nameli felowis of thi weie dwellei.
Wycliffe forms and reference: algat, algatis, allegates;
Genesis 33:15; Exodus 9:4, 6; Matthew 26: 11; Romans 2:10; Corinthians 5:6.
Etymology: al-gate, in any case, all-way; derived from Icelandic alla götu, every way; Wiktionary.
Exodus 9:4, cf. 9:6
Wycliffe volume 1, page 211
… and the Lord shal do a meruelows thing bitwix possessiouns of ‘Yrael and the possessions of Egipcyens, that no thing algatis perishe of thes thingis that pertenen to the sones of Yrael.
… and the Lord schal make a merueilous thing bitwixe the possessiouns of Israel and the possessiouns of Egipcians, that outirli nothing perische of these thingis that perteynen to the sones of Israel.
… and the Lord will make a marvelous thing between the possessions of Israel and the possessions of Egyptians, so that nothing perishes anyhow, of the things that pertain to the sons of Israel.
Wycliffe volume 4, page 73
For whi ʒee shulen ‘euermore haue pore men with ʒou, but ʒee shulen nat algatis haue me.
For ʒe schulen euere haue pore men with ʒou, but ʒo schulen not algatis haue me.
For you will ever have poor men with you, but you will not anyhow have me.
Wycliffe volume 4, page 326
Be the yjen of hem maad derke, that thei se not; and incroke algatis the bak of hem.
Be the iʒen of hem maad derk, that thei se not; and bowe thou doun algatis the bak of hem.
Obscured be their vision, so that they cannot see; and and you bend down their backs for all directions.
Wycliffe volume 4, page 347
Now forsoth trespas is algatis in ʒou, for ʒe han domes among ʒou.
And now trespas is algatis in ʒou, for ʒe han domes among ʒou.
And now there is anyway trespass in you, as you have feudal judgment among you.
Additional note, context for Romans 11.
Therefore, say I, is it possible that God has put his people away? Far from that. I am an Israelite of the line of Abraham, of the tribe of Benjamin. The Lord has not put away his people, those about whom he had thought. Would you not know what the scripture says on Elias? How he implored God against Israel: Lord, they have slain your prophets, buried your altars, and now, I remain alone, and they are seeking my life. But what did God answer to him? I have left myself seven thousand men who have not bent their knees for Baal. Therefore, in this time, reliefs of a second choosing are by grace of avail. What is of grace is not of works, but otherwise grace is not grace. Therefore, what Israel has sought, is not going to be, but the choosing is going to be (quid ergo quod quaerebat Israhel hoc non est consecutus; electio autem consecuta est); other matters truly are oblivion (ceteri vero excaecati sunt).
If her skill was taken for supernatural, the world may never have seen her original handwriting. Feel welcome to Poems by Emily Dickinson prepared for print by Teresa Pelka: thematic stanzas, notes on the Greek and Latin inspiration, the correlative with Webster 1828, and the Aristotelian motif, “Things perpetual — these are not in time, but in eternity”.
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The enclosed piece-by-piece analysis works a criterion to embrace the epsilon, predicate structure, vowel contour, phonemics, person reference in abstract thought, and altogether stylistic coherence. The result supports doubt on fascicle originality. There always is the simple question as well: do we believe Emily Dickinson tried to tell about very exceptional Bees, Ears, or Birds, so peculiar that you write them with capital letters?