[301]. deorewurðe: muchele R. milce is dat., hwet acc. after ȝelden. R omits ase muchel.
[302]. R omits al, se muchel is not in RT and is not original: the correlatives are ‘Se gleade’ . . . ‘ꝥ ne mei.’
[303]. munne: comp. ‘⁊ monie ma murhðen | þen alle men mahten | wið hare muð munnen | ⁊ tellen wið tungen,’ SK 1697-1700, and 119/85.
[304]. Euchan—ahne: comp. ‘ylc blissæþ on oðres gode ⁊ on oðres murhðe, swá on his aȝene,’ Twelfth Cent. Hom. 120/11; AR 282/14-17.
[306]. ase—alle, as many gladnesses as all the saints in heaven are many: ‘tot gaudia habent quot socios,’ V. R omits alle.
[308]. hwen, since.
[310]. of: see 110/272. wið uten ei etlunge, beyond all estimate: comp. ‘wiðuten eni etlunge,’ HM 39/35. eilunge R, a scribe’s error.
[311]. Neomeð &c. The Latin of this passage is clear enough: ‘Si ergo cor uniuscuiusque vix capit suum gaudium, quomodo capit tot et tanta gaudia? Ideo dicitur, Intra in gaudium Domini tui: non intret gaudium Domini tui in te, quia capi non posset,’ V 209 b. If hu be read for ꝥ in l. 313, it gives a similar turn of expression and sense. As the text stands, it means, Now then note that, even if the heart of any one man can never find room for its own joy taken separately (so great beyond measure is the bliss of the individual) yet it does receive into itself so many and great joys [of others]. That is the meaning of our Lord’s saying, ‘Enter into the joy of thy Lord’ (S. Matt. xxv. 21). You must enter into the joy, it does not enter into you, for you cannot take it in. Such verbal ingenuity is common in scriptural interpretation at this period. nu þenne, now, that being so; see [60/8 note].
[312]. iseide, meant, taken: for this use of seggen, see 56/46. T omits, B is defective here.
[313]. þe: þen R, te T. ꝥ would in a modern sentence come after ‘ȝeme,’ l. 311.