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PostPosted: Mon 06 Jan 2025 11:31 pm 
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Joined: Thu 27 May 2021 3:22 am
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LÁ NOLLAG BEAG.

Léitear an Soíscéal. (Maitiú 2.)

Níorbh fhéidir, a phobal Dé, aon mhíniú ’ dhéanamh ar chainnt an tSoíscéil sin a dhéanfadh brí na cainnte níos soiléire, níos so-thuisceanta, ná mar atá sé cheana. Tispeántar dúinn anso arís, fé mar a tispeánadh dúinn i Soíscéal Lae Coille, conas mar a tugtar dá chéile, i bpearsain an tSlánaitheóra, an uaisleacht is aoirde agus an ísleacht is ísle, uaisleacht na bhflaitheas agus ísleacht Bhetleheim, soílse na n-aingeal do sna haeiríbh bochta agus doircheacht an stábla agus an mhainnséir.
Bhí triúr draoithe, triúr ríthe a tugtar orthu, leis, bhíodar ’na gcónaí in áit éigin an-fhada soir ó thír Iúdéa. Bhíodar ana-shaibhir agus tispeánann an scéal go léir gur dhaoine ana-naofa iad. Do tispeánadh an réiltín iúntach dóibh. Do foílsíodh dá n-aigne cad é an brí a bhí leis an réiltín. Thuigeadar ’na n-aigne gur chiallaigh an réiltín sin rí uasal a bheith tagaithe ar an saol. Thuigeadar, mar do tugadh le tuiscint dóibh é, gurbh é Rí na cruinne an Rí sin, gurbh é Rí na bhflaitheas é, gurbh é Dia na glóire é i gcolainn duine, agus dá bhrí sin go raibh ceangailte orthu féin dul chun na háite ’na raibh sé tagaithe ar an saol agus é dh’adhradh mar ba cheart Dia d’adhradh. Do tugadh le tuiscint dóibh, leis, gur chun eólais a dhéanamh dóibh, agus chun na slí a thispeáint dóibh, a tháinig an réiltín iúntach chúthu. D’éiríodar láithreach agus d’ollmhaíodar iad féin chun bóthair, agus do ghluaiseadar fé dhéin an réiltín. Ní raibh an réiltín ró-árd ón dtalamh. Nuair a ghluaiseadar féna dhéin do ghluais sé rómpu agus do leanadar é. Bhí sé ag gluaiseacht rómpu agus iad dhá leanúint go dtí go dtánadar isteach i gcathair Ierúsaleim. Nuair a chuadar isteach sa chathair, ní raibh an réiltín le feiscint acu a thuilleadh. Thuigeadar as san go rabhadar tagaithe chun na háite ’na raibh an Rí le fáil, agus ná raibh acu ach a thuairisc do chur ar mhuíntir na cathrach. Daoine uaisle ab ea iad féin agus dá bhrí sin thugadar aghaidh ar an nduine dob uaisle sa chathair, b’é sin an rí Heród.
Tabhair fé ndeara anois an cheist a chuireadar. “Ca bhfuil an Rí seo na nIúdach”, ar siad, “atá tagaithe ar an saol? Chonacamair a réiltín sa domhan toir agus thánamair chun é ’ dh’adhradh”.
“An Rí seo na nIúdach”, ar siad. Tispeánann san go raibh ’ fhios acu gur ar phobal na nIúdach a bhí sé tagaithe agus gurbh é an Slánaitheóir é a bhí geallta dhóibh ó thosach. Do thuig Heród an scéal ar an gcuma gcéanna, mar, cad a dhein sé? Chuir sé fios láithreach ar uachtaránaibh na cathrach, ar na scoláiríbh dob eólgaisí agus ba léannta a bhí ann, agus cad a dh’fhiafraigh sé dhíobh? D’fhiafraigh sé dhíobh cá raibh an Slánaitheóir le teacht ar an saol, agus cathain. Bhí ’ fhios aige ná raibh ní ar bith ba mhó agus ba dhéine a bhíodh dá scrúdadh coitianta ag scoláiríbh na nIúdach ná an dá cheist sin, cathain a thiocfadh Críost agus canad. D’ínseadar do go raibh an t-am ann chun é ’ theacht, de réir thargaireachtaí na bhfáidh, agus gur i mBetlehem a bhí sé le teacht.
Ansan do tháinig an smaoineamh mallaithe i gcroí Heróid agus thug sé toil don smaoineamh. Do buaileadh isteach in’ aigne go raibh an Slánaitheóir tagaithe. Conas eile ’ dh’fhéadfadh an triúr so teacht ón ndomhan toir ar a lorg agus solas míorúilteach dhá stiúrú? “Tá sé tagaithe gan amhras”, ar seisean in’ aigne féin, “agus cuirfidh sé mise agus mo shliocht as an ríocht má leogtar leis. Ach ní leogfar. Caithfead é ’ chur as mo shlí láithreach nú cuirfidh seisean mise as a shlí”.
Ghlaeigh sé chuige an triúr uaisle. “Deir na targaireachtaí go léir”, ar seisean, “gur i mBetlehem atá geallta é ’ theacht ar an saol. Téidh go dtí Betlehem agus deinidh é ’ chuardach go maith, agus nuair a gheóbhaidh sibh é, tagaidh thar n-ais agus ínsidh dómh-sa ca bhfuil sé, i dtreó go bhféadfad dul agus é ’ dh’adhradh mar an gcéanna”. An ropaire! An Leanbh do mharú is ea ’ theastaigh uaidh.
Ach féach, a Chríostaithe. Tispeánann an scéal go léir nár fágadh aon leathscéal ag an bpobal Eabhra chun gan an Slánaitheóir do ghlacadh. Do tugadh dóibh gach aon deimhne ba ghá dhóibh ’ fháil, gurbh é an Leanbh san é. Do chreid Heród go daingean gurbh é é. Mura mbeadh gur chreid, cad é an t-eagla ’ bheadh aige roimis? Cad ba ghá dho bheith a d’iarraidh é ’ chur chun báis mura mbeadh go raibh ’ fhios aige cérbh é?
Is ceart dúinn an scéal san do bhreithniú go cruínn, a Chríostaithe. B’fhéidir gur dhó’ linn ná hoireann an chainnt sin dúinn féin. Má bhreithnímíd i gceart í, chífimíd go n-oireann. Cad é siúd a dhein Heród? Níor dhein sé, tar éis an tsaeil, ach rud atá ag mórán de Chríostaithibh an domhain ’á dhéanamh riamh ó shin. Dhein sé feall ar a bhreithiúntas féin agus ar a choínsias féin. Do thispeáin a bhreithiúntas do go raibh an Slánaitheóir tagaithe. Duairt a choínsias leis go raibh ceangailte air, i láthair Dé, dul agus úmhlú don tSlánaitheóir. Do bhréagnaigh sé a bhreithiúntas agus do ghoibh sé de chosaibh ’na choínsias le heagla go gcaillfeadh sé ríocht shaolta. Sin é díreach an rud a dheineann an Críostaí nuair a dheineann sé an peaca. Ínseann a bhreithiúntas do nách ceart do an gníomh san a dhéanamh. Screadann a choínsias air, istigh ’na chroí, gan an gníomh san a dhéanamh mar gur peaca é. Ach is maith leis droch-mhian éigin do shásamh, nú saibhreas éigin saolta do chimeád. Chun an tsaibhris sin do chimeád, cuid a chómharsan, b’fhéidir, nú chun an droch-mhiana do shásamh, cuireann sé púicín ar a bhreithiúntas díreach mar a dhein Heród. Tachtann sé an scread a chuireann a choínsias as, díreach mar a thacht Heród é. Labhrann grásta Dé leis, mar a labhrann sé i gcónaí leis an té a bhíonn chun an pheaca ' dhéanamh, ach ní leogann sé air leis féin go n-airíonn sé aon chogar ó ghrásta Dé. Deineann sé feall air féin, feall ar a bhreithiúntas, feall ar a choínsias, díreach mar a dhein Heród. Cimeádann sé an greim diúid ar chuid a chómharsan. Deineann sé an peaca. Tugann sé cead cínn do gach droch-mhian, don tsainnt, do chraos, do mheisce, do dhrúis, do sna peacaíbh go léir. Fé dheireadh bíonn gach aon pheaca ’na dhroch-bhéas aige. Gheibhid na droch-bhéasa an lámh uachtair ar fad ar an mbreithiúntas agus ar an gcoínsias in éineacht. Bíonn an breithiúntas dall agus bíonn an coinsias ’na chodladh, nú b’fhéidir go mbíd siad araon marbh aige, curtha chun báis aige, díreach mar a mheas Heród an Slánaitheóir do chur chun báis. Geallaim dhuit, a Chríostaí, nách gan chúis a chuireann an Eaglais os do chómhair anso inniu an obair sin a dhein an droch-rí sin Heród naoi gcéad déag blian ó shin, thoir i gcathair Ierúsaleim. Féach chút féin, dá bhrí sin. Bain an púicín ded bhreithiúntas. Leog dod choínsias labhairt agus éist lena ghlór. Má tá grásta Dé ag cogarnaigh istigh id chroí, dhá rá leat an droch-bhéas so, nú an droch-bhéas úd, nu an droch-bhéas eile úd, do bhriseadh agus do chaitheamh uait, éist leis an gcogar agus dein beart dá réir gan ríghneas, le heagla go mb’fhéidir gurb é an cogar deirineach é agus ná labharfí leat arís, agus ansan go nglaofí chun an chúntais tu agus gan an cúntas socair agat.
Ach féach arís, a phobal. Tá taobh eile, leis, ar an scéal. Oireann cainnt an tSoíscéil dúinn ar chuma eile chómh maith agus a dh’oireann sí dhúinn ar an gcuma san atá ráite agam. Tugann cainnt an tSoíscéil, sa méid atá ráite agam i dtaobh Heróid, solaoid dúinn, solaoid le seachaint. Ach tá solaoid eile againn sa tSoíscéal, agus ní solaoid le seachaint í ach solaoid le leanúint. Gan amhras, daoine go raibh gnó agus obair acu le déanamh thoir sa bhaile, agus mórán cúraim ortha, dob ea an triúr daoine uaisle úd a tháinig ón ndomhan toir, ach chómh luath agus ’ chonacadar an réiltín iúntach úd, d’fhágadar an gnó agus an cúram, an baile agus a raibh ann, ’na ndiaidh, agus do leanadar an solas. Do leanadar an solas mar bhí ’ fhios acu gurbh é solas an tSlánaitheóra é. Bhí ’ fhios acu, bíodh gurbh é Rí na nIúdach an Slánaitheóir, go raibh oiread coda acu féin de agus ’ bhí ag na Iúdaigh de, mar gurbh é Slánaitheóir an domhain é. Do leanadar an solas láithreach. Ní hamhlaidh a chromadar ar chásamh agus ar cheisneamh agus ar a rá lena chéile, “Conas is féidir dúinn imeacht ónár dtír féin agus bóthar fada cuntúrthach a thabhairt orainn agus dul isteach i ndúthaigh iasachta, gan aithne againn ar éinne ann, ná ag éinne orainn”. Ní dúradar aon rud dá shórd, bíodh gurbh fhíor dóibh é dá n-abraidís é. Pé cúntúirt a bhí rómpu sa tslí, pé annró a bhí acu le fulag, pé faillí a tabharfí ’na ngnó féin sa bhaile, ba chuma leó é ach go bhfaighidís radharc ar an Slánaitheóir.
Duart gur baol go bhfuil Críostaithe le fáil agus go bhfuil a n-íntinn agus a n-aigne cosmhail go maith, ar shlí, leis an íntinn agus leis an aigne a bhí ag Heród. Is é mo bhreithiúntas láidir, áfach, go bhfuil Críostaithe le fáil, agus nách cuid bheag é, agus go bhfuil a mhalairt sin ar fad le rá ’na dtaobh, daoine a dheineann coitianta, chómh luath agus ’ ghlaonn a gcoínsias orthu chun a dhéanta, an rud is ceart dóibh a dhéanamh i dtaobh Dé nú i dtaobh a gcómharsan. Tá daoine, cuir i gcás, agus ’ chuirfidís aon tsaghas trioblóide orthu féin níos túisce ná mar a dh’fhanfaidís istigh ón Aifreann Lá Domhnaigh nú lá saoire. Tá daoine ann agus ba dhó’ leó go mbeadh náire shaolta fálta go deó acu dá bhfeictí ar meisce iad. Tá daoine ann ná féadfadh an oíche do chodladh ar aon tsuaimhneas dá mba dhó’ leó go mbeadh cuid na cómharsan acu go han-dleathach. Agus mar sin do gach aon tsaghas cuma ’na bhfuil ceangailte ar an nduine a choínsias do chimeád glan i láthair Dé, tá daoine, agus ní cuid bheag acu é, ná titean aon chodladh choíche ar an gcoínsias acu ach iad coitianta ag faire, ag cuímhneamh ar Dhia, ag cuímhneamh ar an Slánaitheóir, ag cuímhneamh ar an síoraíocht, ar neamhní an tsaeil seo, ar bhréagaí a mhaitheasa, ar shuaraí a thairbhe, ar dhíth céille an duine do leogfadh d’aon tsólás saolta teacht idir é agus sólás síoraí na bhflaitheas.
Tá an dá shaghas Críostaithe sin ann, a phobal. Tá Soíscéal an lae inniu ceapaithe ag an Eaglais don dá shaghas; don chéad shaghas, féachaint an spriocfadh an Soíscéal iad agus an ndúiseódh sé as a gcodladh iad; don tarna saghas, chun misnigh a thabhairt dóibh agus chun spionnadh do chur iontu, agus chun a chur ’na luí go láidir ar a n-aigne go bhfuil lámh Dé agus grásta Dé ag cabhrú leó coitianta, de ló agus d’oíche, agus nách baol dóibh, ach leanúint go dílis ar an slí atá acu, ná go seólfaidh grásta Dé iad isteach go ríocht na bhflaitheas, díreach fé mar a sheól an solas míorúilteach úd na trí ríthe chun na háite ’na raibh an Slánaitheóir ag feitheamh leó.
Go seólaidh solas na ngrást sinn go léir, saor sábhálta, trí chúntúirt agus trí thrioblóidíbh agus trí chruatan an tsaeil seo, suas go haoibhneas na bhflaitheas, mar a bhfuil Muire Mháthair agus Naomh Ióseph agus an Slánaitheóir gléigeal ag feitheamh linn anois. Amen, a Thiarna.


Last edited by djwebb2021 on Tue 07 Jan 2025 1:28 pm, edited 1 time in total.

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PostPosted: Tue 07 Jan 2025 3:21 am 
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adhraim, adhradh: “to worship, adore”. Pronounced /əirimʹ, əirə/.
aeire: “shepherd”, or aoire in GCh. This word was traditionally written aodhaire, but the spelling change of the mid‑twentieth century has produced a GCh spelling that yields an incorrect pronunciation for speakers of Munster Irish. Pronounced /e:rʹi/.
aghaidh: “face”, pronounced /əigʹ/. Aghaidh a thabhairt air, “to make for a place/person”.
Aifreann: “Mass”, pronounced /afʹirʹən/.
aigne: “mind”, pronounced /agʹinʹi/.
airím, aireachtaint: “to hear”, or airím, aireachtáil in GCh. Pronounced /a'rʹi:mʹ, i'rʹaxtintʹ/.
aithne: “acquaintance, recognition”, pronounced /ahinʹi/.
amen: “Amen”, or áiméan in GCh. The pronunciation is given in IWM as /amʹenʹ/, but in LASID as /amən/.
amhlaidh: “thus, so”, pronounced /auligʹ/, but often reduced to /aulə/.
amhras: “doubt; suspicion over something”, pronounced /aurəs/. Gan amhras, “no doubt; for sure”.
an‑dleathach: “illegal, unlawful”, pronounced /'ɑn'dlʹahəx/. The GCh spelling is aindleathach.
annró: “hardship”; pronounced /au'ro:/.
anois: “now”; pronounced /i'nʹiʃ/.
anso: “here”, or anseo in GCh; pronounced /ən'so/.
aoibhneas: “bliss, delight”, pronounced /i:vʹinʹəs/.
araon: “both”, pronounced /ə're:n/.
árd: “high, tall”, with the comparative here aoirde where airde would stand in GCh.
arís: “again”, with a slender r, /i'rʹi:ʃ/.
bainim, baint: “to take from”, and other meanings. Pronounced /binʹimʹ, bintʹ/.
bréagnaím, bréagnú: “to contradict, deny, refute”; pronounced /brʹiagə'ni:mʹ, brʹiagə'nu:/.
breithním, breithniú: “to consider, examine, observe, reflect on; judge”, breathnaím, breathnú in GCh. Pronounced /brʹenʹ'hi:mʹ, brʹenʹ'hu:/. However, Seanachas Amhlaoibh (p335) has do bhreathnaíos; both forms seem to have co‑existed in WM.
brí: “meaning”. This word is masculine here, but feminine in GCh.
ca: “where? where from?” Cá is adjusted to ca, to show a short vowel, with bhfuil.
caileann: “calends; the first of the month”. The genitive has a double l, coille, through assimilation of the n to the l (cailne>caille). Hence, Lá Coille, “New Year's Day”. The nominative and genitive are pronounced /kalʹən, kilʹi/.
cainnt: “speech”, or caint in GCh. The traditional double n is preserved here to show the diphthong, /kaintʹ/.
canad: “where?”, or cá háit? in GCh.
cásaím, cásamh: “to lament”.
cathain: “when?”, pronounced /kə'hinʹ/.
cathair: “city”, with cathrach in the genitive (singular and plural). Pronounced /kɑhirʹ, kɑhərəx/.
cead cínn: “free rein, liberty”, here of free rein being given to evil desires.
ceisneamh: “to grumble, complain”.
cheana: “already”, pronounced /hɑnə/.
cimeádaim, cimeád: “to keep”, or coimeádaim, coimeád in GCh. Note that the distinction shown in FGB between coimeád, “keep”, and coimhéad, “watch over”, does not obtain in WM Irish.
cograim/cograím, cogarnach: “to whisper”; pronounced /kogərimʹ~kogə'ri:mʹ, kogərnəx/. When governed by ag, the verbal noun becomes ag cognarnaigh.
coínsias: “conscience”, pronounced /ki:nʃəs/.
coitianta: “regularly”. Pronounced /ko'tʹiəntə/.
colann: “body”, with colainn in the dative, which form is used in the nominative in GCh.
cómharsa: “neighbour”, pronounced /ko:rsə/. Note the genitive (singular and plural) cómharsan.
cosmhail: “like, resembling”. IWM §361 shows the pronunciation /kosvilʹ/.
cruinne: “universe, world”.
cuid: “share, portion”. Cuid na cómharsan, “something that belongs to your neighbour”.
cuímhním, cuímhneamh: “to think, reflect, consider”, pronounced /ki:'nʹi:mʹ, ki:nʹəv/.
cúntúirt: “danger”, or contúirt in GCh.
cúntúrthach: “dangerous”, or contúirteach in GCh.
cúram: “care”. There is no plural of this word. Mórán cúraim means “a lot of cares/things to do”.
deimhne: “certainty”, pronounced /dʹəinʹi/. Deimhne ' thabhairt do, “to give proof to”.
deinim, déanamh: “to do, make”, or déanaim, déanamh in the GCh.
deirineach: “last, final”, or deireanach in GCh. A number of spellings of this word exist: PUL's spelling indicated it was pronounced /dʹerʹinʹəx/, whereas AÓL is believed to have had /dʹerʹənəx/.
diaidh: “wake, rear”, pronounced /dʹiəgʹ/. Rud d'fhágaint it dhiaidh, “to leave something behind you”.
díth: “loss or lack of something”. Díth céille, “lack of common sense”. FGB has díchiall in this sense.
diúid: “stump”. Greim diúid, “a vice‑like grip”. This is greim dúide in FGB. CFBB (p89) shows some speakers of WM Irish had greim dúide, while others had greim diúid (this was the usual form found in PUL's works). The form diúid may derive from a linking by folk etymology of dḯuit, which meant “sincere, single-minded; simple, not compound” in Old Irish, with dúid, “stump”.
dó': “hope, expectation;”, or dóigh in GCh. Is dó' leat, “ you think”.
doircheacht: “darkness”, pronounced /dorʹihəxt; dorchacht in GCh.
domhan: “world”; pronounced /doun/.
Domhnach: “Sunday”. Lá Domhnaigh, “on Sunday”, pronounced /lɑ: dounigʹ/.
droch-mhian: “evil desire”. This is masculine here, with droch-mhiana in the genitive. Mian is feminine in FGB.
drúis: “lust”.
dúthaigh: “land, region, district”, pronounced /du:higʹ/. This corresponds to dúiche in GCh.
Eabhra: “Hebrew”, pronounced /aurə/.
eagla: “fear”; pronounced /ɑgələ/. This is masculine here, but feminine in GCh.
eaglais: “church”. An eaglais is pronounced /ən 'ɑgəliʃ/, with a broad n (see CFBB, p270).
éirím, éirí: “to rise”. This word is pronounced /əi'rʹi:mʹ, əi'rʹi:/ in WM Irish, and all cognates have /əi/ too.
eólas: “knowledge”. Eólas a dhéanamh do, “to serve as a guide to”.
eólgaiseach: “knowledgeable”, or eolach in GCh.
fáidh: “prophet”, pronounced /fɑ:gʹ/.
faillí: “neglect” (i rud).
féachaim, féachaint: “to look (at)”. Féachaint chút, “to watch out (for yourself)”.
feall: “deceit, evil, betrayal”, pronounced /fʹaul/.
fiafraím, fiafraí: “to ask (a question of someone)”, used with de. Pronounced /fʹiər'hi:mʹ, fʹiər'hi:/.
fuiligim, folag/fulag: “to suffer, endure”, or fulaingím, fulaingt in GCh. Pronounced /filʹigʹimʹ, foləg~fuləg/.
gabhaim, gabháil: “to take; go” and a large range of other meanings, pronounced /goumʹ, gvɑ:lʹ/. Gabháil de chosaibh i rud, “to kick something”, and, by extension, “to spurn something”.
gheibhim, fáil: “to get, find; find out, realise”, pronounced /jəimʹ, fɑ:lʹ/.
glaeim, glaoch: “to call”, or glaoim, glaoch in GCh. This is one of a large number of words where the mid-20th century spelling change has produced a form that yields the incorrect pronunciation in WM Irish. Duine ' ghlaoch chun an chúntais, “to call someone to account”.
gléigeal: “sparkling, pure white”.
glóire: “glory”, or glóir in GCh.
greim: “grip”, pronounced /grʹəimʹ/.
inniu: “today”, /i'nʹuv/. The final consonant heard in the pronunciation is left untranscribed, as it was not indicated in the historical orthography and is not indicated in the spelling adopted in GCh. The spelling aniogh was found in the works of Seathrún Céitinn in the 17th century.
isteach: “inside” (with motion), pronounced /iʃ'tʹax/.
Iúdach: “Jew”; more generally Giúdaíoch.
iúntach: “wonderful”, or iontach in GCh. Pronounced /u:ntəx/.
labhraim, labhairt: “to speak”, or labhraím, labhairt in GCh. Pronounced /lourimʹ, lourtʹ/.
láithreach: “presently, without delay; present”, pronounced /lɑ:rʹhəx/.
leanbh: “child”, pronounced /lʹanəv/.
léannta: “learned”, pronounced /lʹe:ntə/.
leogaim, leogaint: “to let, allow”, or ligim, ligean in GCh. Rud a leogaint ort leat féin, “ to admit something to yourself”.
lorg: “searching”, pronounced /lorəg/.
mainnséar: “manger”, pronounced /main'ʃe:r/.
marbh: “dead”; pronounced /mɑrəv/.
méid: “amount”. Méid resists lenition in PUL's Irish in this meaning. This often corresponds to “what/that” in English: sa méid atá ráite agam, “in what I have said”. PUL commented on this word in a letter to Risteárd Pléimeann dated November 29th 1917 and held in the G1,277 (1) collection of manuscripts in the National Library of Ireland: “An mhéid = ‘the bigness' or ‘the size', where méid is a definite thing. An méid seo = ‘this much' or ‘thus much', where méid expresses, not ‘size' in itself, but the amount or degree of magnitude in something”.
míorúilteach: “miraculous”, pronounced /mʹi:'ru:lʹhəx~mʹi:'ru:lʹəx/.
Muire Mháthair: “the Virgin Mary”. Máthair is lenited as it is seen as adjectival.
mura: “if not, unless”. Mura and mara are found in PUL's works, where GCh has muna.
Nollaig: “Christmas”, with Nollag in the genitive. Lá Nollag Beag, “the Feast of the Epiphany, January 6th”.
nú: “or”, or nó in GCh, pronounced /nu:/.
oirim, oiriúnt: “to suit, fit”; pronounced /irʹimʹ, i'rʹu:ntʹ/. Impersonally, oireann dom, “I need, require”.
ollmhaím, ollmhú: “to prepare”, or ullmhaím, ullmhú in GCh. Pronounced /o'li:mʹ, o'lu:/ in WM Irish. The original text had d'ollamhuigheadar, possibly suggesting /dolə'vi:dər/.
os cómhair: “in front of”. Pronounced /ɑs ko:rʹ/.
pearsa: “person”, but often by extension “appearance, features, bearing”. Pearsa is ultimately derived, as with cognates in all European languages, from the ancient Etruscan phersu, “face mask”. The dative is pearsain.
púicín: “blindfold, mask; camouflage”.
radharc: “view, sight”, pronounced /rəirk/.
réiltín: “star”, or réalta in GCh. This is a former diminutive that has become the standard form of the word in WM Irish.
saghas: “sort, kind”. Pronounced /səis/.
saibhreas: “wealth”, pronounced /sevʹirʹəs/.
sainnt: “greed”; pronounced /saintʹ/.
saoire: “day of rest, holiday”. Lá saoire, “holiday; a holy day of obligation”.
saol: “world”. Saeil is used in the genitive here, as the mid‑twentieth‑century spelling change has introduced inconsistencies: the genitive is spelt saoil in GCh, which would give the wrong WM pronunciation. Teacht ar an saol, “to come into the world, be born”.
scoláire: “scholar, pupil”. The pronunciation is /sklɑ:rʹhi/, but this is not shown in the spelling of the original text.
scrúdam, scrúdadh: “to examine, study”. Both first- and second-conjugation forms of this verb are found in PUL's works.
seisean: the emphatic third‑person pronoun (masculine). Pronounced /ʃiʃən/.
so‑thuisceanta: “comprehensible, easy to understand”. Compare sothuigthe in GCh.
soíscéal: “gospel”. Pronounced /si:ʃ'kʹe:l/.
sórd: “sort”, or sórt in GCh.
spionnadh: “vigour, liveliness”. Spionnadh ' chur ann, “to envigorate, animate”.
spriocaim, spriocadh: the verb spriocaim exists in GCh only in the meaning “to fix, arrange”, but is used in WM Irish to mean “to inspire”, a meaning that is covered by spreagaim in GCh.
stábla: “stable”, pronounced /stɑ:bələ/.
suaimhneas: “peace, quietness”, pronounced /suənʹəs/.
tairbhe: “benefit”, pronounced /tɑrʹifʹi/.
targaireacht: “prophecy”, or tairngreacht in GCh. Pronounced /tɑrəgirʹəxt/.
tarna: “second”, or dara in GCh.
thoir: “east”. Ón ndomhan toir, “from the east/from the Orient”, delenites the th after a dental.
tispeánaim, tispeáint: “to show”. PUL consistently wrote this word with a broad t, as it stands in GCh, but IWM (see the note to §368) shows the pronunciation is /tʹis'pʹɑ:nimʹ, tʹis'pʹa:ntʹ/ (or /tʹi'ʃa:nimʹ, tʹi'ʃa:ntʹ/) in WM Irish.
tosach: “beginning, front”, pronounced /tə'sɑx/.
trioblóid: “trouble”, pronounced /trʹubə'lo:dʹ/.
tuairisc: “news, account, description”. Tuairisc duine ' chur ar, “to ask someone's whereabouts”.
uachtar: “top”. An lámh uachtair a dh'fháil ar, “to get the upper hand over”.
úmhlaím, úmhlú: “to humble”. Pronounced /u:'li:mʹ, u:'lu:/.


Last edited by djwebb2021 on Tue 07 Jan 2025 6:58 pm, edited 1 time in total.

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PostPosted: Tue 07 Jan 2025 10:52 am 
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Maybe " B’fhéidir gur dhó’ linn ná hoireann an chainnt sin dúinn féin" means "this text doesn't APPLY to us"?


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PostPosted: Fri 10 Jan 2025 11:34 pm 
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Go raibh míle maith agat! Is mór an sult agus an faoiseamh a bhaineas as an seanmóin seo agus mé á lé'. Agus cad é mar Ghaelainn! Teanga bhlasta, bhinn, díreach mar a bhí sé le h-aireachtaint ó bhéal an athar Peadair féin fadó.

djwebb2021 wrote:
Maybe " B’fhéidir gur dhó’ linn ná hoireann an chainnt sin dúinn féin" means "this text doesn't APPLY to us"?

I tried looking for examples.
Dineen (1904): 's é oirfeadh go mór duit, it is what you would very much need, what would suit you admirably.
Dineen (1927): sin é d’oirfeadh dam, that is just the thing for me.

So perhaps: ná hoireann an chainnt sin dúinn féin =(?) that it doesn't suit ourselves, that we don't need it (because it's irrelevant to us).
I.e., more or less: it doesn't apply to us (so that we might as well ignore it).


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PostPosted: Fri 10 Jan 2025 11:43 pm 
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Gréasaghas wrote:
Go raibh míle maith agat! Is mór an sult agus an faoiseamh a bhaineas as an seanmóin seo agus mé á lé'. Agus cad é mar Ghaelainn! Teanga bhlasta, bhinn, díreach mar a bhí sé le h-aireachtaint ó bhéal an athar Peadair féin fadó.

djwebb2021 wrote:
Maybe " B’fhéidir gur dhó’ linn ná hoireann an chainnt sin dúinn féin" means "this text doesn't APPLY to us"?

I tried looking for examples.
Dineen (1904): 's é oirfeadh go mór duit, it is what you would very much need, what would suit you admirably.
Dineen (1927): sin é d’oirfeadh dam, that is just the thing for me.

So perhaps: ná hoireann an chainnt sin dúinn féin =(?) that it doesn't suit ourselves, that we don't need it (because it's irrelevant to us).
I.e., more or less: it doesn't apply to us (so that we might as well ignore it).

Thank you. That makes sense. I've started going through Ua Laoghaire's Seanmóin is Trí Fichid. I've transcribed with notes 6 of the sermons so far. There is one for each Sunday and each Holy Day of Obligation throughout the year, and as you can see they are all high quality sermons, preaching the traditional Gospel and not what the priests now preach (which is largely California progressivism). I will publish this over the next year to two when all 73 are transcribed.


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