ȝef (conjunction): if

kurue (verb, past third person singular subjunctive): kerven, to cut

spitelsteaf (noun, singular): spitel, spitelstaf, digging tool, spade

dulue (verb, past third person singular subjunctive): delven, to dig

sulh (noun, singular): sulou, plough

erede (verb, past third person singular subjunctive): eren, to plough, to prepare, to cultivate

hwa (pronoun): who

mon (noun, singular): man, person

luueð (verb, present third person singular): loven, to love, to value (compare with ‘luuien’, passive infinitive, further down—‘to be loved’)

lomen (noun, plural): tools

hamseolf (emphatic plural pronoun): hem-self, themselves

ah (conjunction): but

deð (verb, present third person singular): don, to do, to perform an action

wurcheð (verb, present third person singular): werken, to act, to perform, to work

derf (noun, singular): hardship

Godd (noun): God

reaðere (adverb): sooner

þiderward (adverb):  towards

loki (verb, present third person singular subjunctive): loken, to look

heorte (noun, singular): herte, heart

schir (adjective): pure, shining

briht (adjective): bright, clear

sihðe (noun, singular): sight(e, sight

monglunge (gerund): mongling(e mixing, here with the sense of ‘pollution’

unþeawes (noun, plural): untheu, vice , literally ‘un-virtue’

mong (noun, singular): mong(e, intermixture, pollution, confusion

woreð (verb, present third person singular): woren, to become troubled, to wander, to dry up

ehnen (noun, plural): eie, eye

ha (pronoun): he, it

cnawen (verb, present third person singular): knouen, to know

gleadien (verb, present third person singular): gladen, to become gladdened, to become pleased, to become delighted

seið (verb, present third person singular): seien, to say, to state

dest (verb, present second person singular): don, to do

oðer (conjunction): or, or

luue (noun, singular): love, love

ane (adverb): onli, alone, only

oþres (pronoun, genitive): other, someone else’s, another’s

god (noun, singular): good

biheue (noun, singular): bihove, benefit, advantage

haue (verb, singular imperative): haven, to have

ententes (noun, plural): entente, intention

ba (pronoun): bothe, both

togederes (adverb): together

wult (verb, present second person singular): willen, to will,  to want, to have desire for something

wori (adjective): troubled, clouded, turbid (figuratively)

sit (verb, present third person singular): sitten, to suit, to sit (literally)

uuele (adverb): ivel(e, badly, evilly, unpleasantly

leoue (adjective, plural): lef, dear

sustren (noun, plural): suster, sister

hwet (pronoun, interrogative): what, what

hit (pronoun, third person singular): it

iseid (verb, past participle): seien, to say, to speak, to declare, to utter

ear (adverb): before, previously, already

wilnin (verb, present second person plural subjunctive): wilnen, to desire, to want, to wish, to will

ilke (pronoun): the same (as mentioned previously), such

ow (pronoun, second person): you, you

segge (verb, present first person singular): seien, to say, to speak, to declare, to utter

ham (pronoun, third person plural): hem, them

nawt (adverb): not, not, not at all

mete (noun, singular): food, meals

clað (noun, singular): cloth, clothes

mon (noun, singular): man

wummon (noun, singular): womman, woman

igodet (verb, past participle): goden, to help, to benefit, to enrich

leasse (adverb): les(se, less, to a lesser extent or degree

schirnesse (noun, singular): shirnes(se, purity, brightness, shininess

fulleð (verb, present third person singular): fillen, to fulfil, to carry out, to fill

lahe (noun, singular): law

heastes (noun, plural): hest(e command, instruction

irotet (verb, past participle): roten (v. (3)), to be rooted, to be established, to put forth roots

ileid (verb, past participle): ileien, to lay, to put, to place

weie (noun, singular): scale

schulen (verb, present third person plural): shulen, shall, must

iblisset (verb, past participle): blissen, blessed, filled with joy

þeo (demonstrative pronoun, plural): those ones, those, they

leadeð (verb, present third person plural): leden, to lead

ouerweieð (verb, present third person singular): overweien, to outweigh

heouene (noun, genitive): heaven’s, of heaven

stiward (noun, singular): steuard, steward

hire (possessive pronoun, feminine): hire, her

muchele (adjective): great, much

freolec (noun, singular): freo-lac, nobility, generosity, kindness 

ȝeueð (verb, present third person singular): yeven, to give, to offer, to make a gift

ec (adverb): also

elles (adverb): otherwise

kepte (verb, past third person singular subjunctive): kepen, to care about, to desire, to value

ofgan (verb, past participle) ofgon, to gain, to obtain, to deserve

mare (adjective, comparative): more

bihaten (verb, past participle): bihoten, to promise, to vow

ȝeoue (noun, singular): yeve, gift

ofdraheð (verb, present third person singular): ofdrauen, to attract

alde (adjective): old, old, ancestral

feader (noun, singular): fader, father

weorp (verb, past third person singular): werpen, to throw, to cast, to scatter

fuheles (noun, plural): foul, bird 

forgulte (verb, past participle): forgilten, to become guilty, to sin

þruppe (adverb): above, previously, before

serueð (verb, present third person singular): serven, to serve, to be of service

uuele (as noun): (the) evil, (the) wicked, i.e. 'wicked people'

sunne (noun, singular): sonne, sun

iȝeuen (verb, past participle): yeven, to give, to bestow

lahe (adjective): loue, low, lowly, inferior

wrecches (noun, plural): wretches

neomeð (verb, plural imperative): nimen, to take

ȝeme (noun, singular): heed, attention

for-hwi (adverb, interrogative): why

earst (adverb): erest, first

woheð (verb, present third person singular): wouen, to woo

gentil (adjective): of noble status

leafdi (noun, singular): lady, lady

feorrene (adjective): ferren, foreign

londe (noun, singular): land, territory

sonden (noun, plural): sond, messenger, message, a communication, envoy

biuoren (adverb): before, beforehand

weren (verb, past third person plural): ben, to be

patriarches (noun, plural): patriark, patriarch (the Old Testament Fathers)

prophetes (noun, plural): prophets

Alde Testament (proper noun): Old Testament

leattres (noun, plural): letters

isealet (verb, past participle): selen, to seal

Godspel (proper noun): Gospel

iopenet (verb, past participle): openen, to open

wrat (verb, past third person singular): writen, to write

ahne (adjective): ouen, own

blod (noun, singular): blood

saluz (noun, singular): salu, greeting, salutation

leofmon (noun, singular): lemman,  lover

gretunge (gerund): greting, greeting (luue-gretunge= love-greeting)

forte (preposition): in order to

wohin (verb, infinitive): wouen, to woo

wealden (verb, infinitive): to claim, to control, to rule, to command

wrihe (past participle as adjective): wrien, to conceal, to cover (here, wrihe, 'with a hidden meaning') 

forbisne (noun, singular): an exemplary model/story, an exemplum

fan (noun, plural): fo, enemy, foe

biset (verb, past participle): bisetten, beset, besieged, surrounded, 

destruet (verb, past participle): destroien, to destroy, lay waste (here, 'destroyed', 'laid waste')

poure (adjective): povre, poor, destitute

inwið (preposition): inwith, inside, within

eorðene (adjective): erthen, earthen, made of earth

castel (noun, singular): castle

mihti (adjective): mighti, mighty, strong

þah (adverb): yet, still

unimete (adverb): immeasurably, exceedingly, immensely

swiðe (adverb): very, exceedingly 

wohlech (noun, singular): wohlac, wooing, courtship

sende (verb, past third person singular): senden, to send

somet (adverb): samod, together

beawbelez (noun, plural): beaubelet, splendid gift, expensive thing

feole (adjective): many

feire (adjective): fair, fair, beautiful

sucurs (noun, singular): socour, military aid, support, comfort, encouragement

halden (verb, infinitive): holden, to hold, to control, to keep

heo (pronoun, personal third person singular feminine): she

underfeng (verb, past third person singular): underfon, to receive, to accept

mahte (verb, past third person singular): mouen, to be able to do something

schawde (verb, past third person singular): sheuen, to show, to reveal

feire (adjective): fair, handsome, beautiful

neb (noun, singular):  face, countenance

feherest (adjective, superlative): fairest, most beautiful

bihalden (verb, infinitive): biholden, to behold, to look upon

spec (verb, past third personal singular): speken, to speak, 

swoteliche (adverb): soteli, sweetly, pleasantly, melodiously, tenderly, fragrantly

wordes (noun, plural): words

murie (adjective): mirie, cheerful, pleasant, delightful

deade (adjective): ded, dead

arearen (verb, infinitive): areren, to raise up

wrahte (verb, past third person singular): to work, to perform

wundres (noun, plural): wonder, wonder, marvel 

dude (verb, past third person singular): don, to do, to carry out, to perform

muchele (adjective, plural): great, important, formidable

meistries (noun, plural): maistrie, powers, great achievements, works of mastery

ehsihðe (noun, singular): eie-sight, eyesight, sight

mihte (noun, singular): might, power

talde (verb, past third person singular): tellen, to tell, to recount

kinedom (noun, singular): kingdom, sovereignty

bead (verb, past third person singular): beden, to promise, to offer

makien (verb, infinitive): maken, to make, to cause, to put

cwen (noun, singular): quene, queen

ahte (verb, past third person singular): ouen, to possess, to own, to have authority

hoker (noun, singular): scorn, disdain, contempt

wurðe (adjective): worth, worthy, valuable

beon (verb, infinitive): ben, to be

þuften (noun, singular): thuften, female servant, thrall, handmaiden

deboneirte (noun, singular): debonairete, graciousness, kindness, gentleness

ouercumen (verb, past participle): overcomen, to overcome, to overwhelm, to conquer

seide (verb, past third person singular): seien, to say, to utter

iweorret (verb, past participle): werren, to wage war, to attack

þine (adjective, possessive): thin, your

van (noun, plural): fo, enemy, foe

stronge (adjective): strong

edfleon (verb, infinitive): flen, to flee, to run away from

weane (noun, singular): wane, misery, suffering, misfortune

chulle (verb, present first person singular): willen, to desire, to will, to be willing

feht (noun, singular): fight, fight, battle, struggle

arudde (verb, infinitive): aredden, to set free, to rescue

deað (noun, singular): deth, death

secheð (verb, present third person plural): sechen, to seek, to look for

bituhen (preposition):  bituhhen, between, among

heorteliche (adverb): hertili, eagerly, earnestly, heartily

biseche (verb, present first person singular): bisechen, to beseech, to entreat 

cuðe (verb, present first person singular): kithen, to make known (by words or without words), to reveal, to show, to exhibit

lanhure (adverb): at least

þus (adverb): thus, in this way

ituket (verb, past participle): to ill-treat

islein (verb, past participle): slen, to slay, to kill 

miracle (noun, singular): miracle

aras (verb, past third person singular): arisen, to arise

þeos  (adjective, demonstrative feminine): this, this

ha (pronoun, feminine): he (pron. (2)), she

her-efter (adverb): her-after, hereafter, after this, from now on

sune (noun, singular): sone, son

wohede (verb, past third person singular): wouen, to woo, to court, to seduce

deoflen (noun, plural): devel, devil

hefden (verb, past third person plural): haven, to have (as auxiliary)

wohere (noun, singular): wouer, wooer

messagers (noun, plural): messengers

feole (adjective): fele, many

goddeden (noun, plural): god-dede, good deed, act of kindness

com (verb, past third person singular): comen, to come,

pruuien (verb, infinitive): preven, to prove, to demonstrate

cnihtschipe (noun, singular): knightshipe, status of a knight, chivalry, military skill

sumhwile (adverb): som-while, some time (i.e., at some point in the past), formerly

turneiment (noun, singular): tournement, tournament

kene (adjective): brave

wreah (verb, past third person singular): wrien, to hide, to cover, to conceal 

Goddhead (noun, singular): godhede, God-head, divinity

ispread (verb, past participle): spreden, to spread 

brad (adjective): brod, broad, wide

buuen (adverb): boven, above, at the top

istrahte (adjective, plural): from verb strecchen, to stretch out

earmes (noun, plural): arm, arm

nearow (adjective): narwe, narrow 

bineoðen (adverb): binethen, at the bottom

fot (noun, singular): foot

monies (pronoun, genitive): many

wene (noun, singular): belief, thought, opinion

naueð (verb, present third person singular): negative of haven, to have not

siden (noun, plural): side, side

deciples (noun, plural): disciple, disciple

stonden (verb, infinitive): to stand

fluhen (verb, past third person plural): flen, to flee, to run away

leafden (verb, past third person plural): leven, to leave, to desert, to abandon

fremede (adjective as noun, plural): fremed, strange, estranged, alien, foreign (as plural noun: strangers, estranged ones)

i3euen (verb, past participle): yeven, to give

a3ein (preposition): ayen, against

temptatiuns (noun, plural): temptacioun, temptation

Ieremie (proper noun): Jeremiah

witneð (verb, present third person singular): witnen, to witness, to assert, to declare

schilt (verb, present third person singular): shelden, to shield, to protect

uueles (noun, plural): ivel, evil 

cruneð (verb, present third person singular): corounen, to crown, to give sovereignty

þi (pronoun): your 

icrunet (verb, past participle): corounen (as above), to crown, to give sovereignty

willes (adverb): willes, willingly, voluntarily

þolede (verb, past third person singular): tholen, to suffer, to feel pain (physical or emotional)

Ysaias (proper noun): Isaiah

seist (verb, present second person singular): seien, to say, to utter

hwerto (adverb, interrogative): wher-to, for what purpose? 

leasse (adjective, comparative): lesse, less in amount, less in importance, less in duration

gref (noun, singular): grief, distress, misfortune, torment

arud (verb, past participle): aredden, to rescue, to redeem, to liberate

3eoi (adverb): ye, yes, certainly

iwiss (adverb): iwis, surely, indeed, certainly

ful (adverb): very

lihtliche (adverb): lightli, lightly, with little effort, easily

bineomen (verb, infinitive): binimen, to take away, to deprive

buð (verb, present third person singular): bien, to buy, to pay for

þing (noun, singular): thing, object

lutel (adverb): little, not much

ofdrahen (verb, infinitive): drauen, to attract, to attract the heart, to lead, to tug at, to entice

costnede (verb, past third person singular): costnen, to cost

sare (adverb): sore, sorely, painfully, harshly, stringently, violently, fiercely

beoð (verb, present third person plural): ben, to be, to exist

þreo (number): thre, three

þe (definite article): the, the

treo (noun, singular): tre, wood, tree

te (definite article): the, the

leðer (noun, singular): lether, leather, skin of an animal

litunge (gerund): litinge, paint, dye, colouring

heowede (verb, past third person singular): heuen (v. (2)), to colour

hongeð (verb, present third person singular): hongen, to hang, to suspend

i (preposition): in, in

chirche (noun, singular): church

mungunge (gerund): minging, memory, reminder, memorial

iset (verb, past participle): isetten, to set, to place

swuch (adjective): swich, such

stude (noun, singular): stede, place

sonest (adverb, superlative): sone, immediately, easily

seo (verb, present third person singular subjunctive): sen (v.(1)), to see, to look on, to notice

þenchen (verb, infinitive): thinken (v. (2)), to think on, to consider, to contemplate

þerbi (adverb): therbi, thereby

bihalde (verb, present third person singular subjunctive): biholden, to behold, to see

þron (adverb): ther-on, on it, in that place

schawin (verb, infinitive): sheuen (v.(1)), to show, to reveal, to make visible

openliche (adverb): openli, openly, visibly, publicly

hu (adverb): hou, how, in what way

inwardliche (adverb): in-wardli, inwardly, internally

fowr (number): four, four 

heaued (adjective): hed 

luuen (noun, plural): love (n.(1)), love, friendship: loves

ifind (verb, present third person singular): ifinden, to find, to encounter

gode (adjective): god, good

iferen (noun, plural): ifere (n.(1)), friend: friends, companions

wif (noun, singular): woman

licome (noun, singular): lichame, body

sawle (noun, singular): soule, soul

ouergeað (verb, present third person singular): overgon, to surpass,  to exceed

passeð (verb, present third person singular): passen, to pass, to go beyond

teleð (verb, present third person singular): tellen, to consider, to evaluate, to tell

leið (verb, present third person singular): leien, to lay, to put

wed (noun, singular): pledge, deposit to a creditor

Giwerie (noun, singular): Jeuerie, the Jewish people, the Jews

acwitin (verb, infinitive): aquiten, to acquit, to release

leide (verb, past third person singular): leien, to lay, to put

honden (noun, plural): honde, hand: hands, clutches

fordede (noun, singular): fore-dede, favour, service, an act performed for someone

þah (conjunction): though, though, although

iweddet (verb, past participle): wedden, to wed, to marry

iwurðen (verb, infinitive): iworthen, to become

unwreast (adjective): unwreste, wicked, depraved

swa (adverb):  so, so

longe (adverb): long, a long time

forhorin (verb, infinitive): forhoren, to prostitute, to commit adultery

oþre (adjective): other, other

walde (verb, past third person singular): willen (v.(1)), to be willing, to desire

a3ein (adverb): ayen, again, back again

kepte (verb, past third person singular subjunctive): kepen, to keep, to notice, to care about, to greet, to welcome

sawle (noun, singular): soule, soul

spuse (noun, singular): spouse, spouse, bride, bridegroom

heaued (adjective): hed, capital, main, principal

feole (adjective): fele, many

3eres (noun, plural): yer (n.(2)), year 

dahes (noun, plural): dai, day 

mearci (noun, singular): merci, mercy

eauer (adverb): ever, always, ever

3arow (adjective): yare, ready, available, prepared

wule (verb, present third person singular): willen (v.(1)), to be willing, to desire 

ham (noun, singular): hom, home, residence, one's native land

leten (verb, infinitive): to leave

þen (definite article, masculine accusative): the, the

Ieremie (proper noun): Jeremiah

 3ei3eð (verb, present third person singular): yeien, to cry out, to call out, to shout

biturn (verb, singular imperative): biturnen, to turn, to change

eorneð (verb, present third person singular): rennen, to run

3eincume (noun, singular): yencome, homecoming, return 

warpeð (verb, present third person singular): werpen, to throw

earmes (noun, plural): arm, arm 

anan (adverb): an-on, immediately, straight away, anon

abuten (preposition): abouten, around, about

swire (noun, singular): neck

milce (noun, singular): mercy

her (adverb): her, here

gleadfulre (adjective, comparative): gladful, full of gladness, joyful

leof (noun, singular): lef (n.(2)), beloved, lover, dear one

sone (adverb): immediately, straight away

kimeð (verb, present third person singular): comen, to come, to approach

neowe (adjective): neue, new

Austin (proper noun): Augustine

bituhhen (preposition): between

neoleachunge (gerund): neighlechinge, approach, sexual intimacy

gode (adjective): good

werkes (noun, plural): werk, work, deed, action

treowe (adjective): treue, true, steadfast, faithful

bileaue (noun, singular): bileve, belief, faith

þeose (adjective, demonstrative plural): these, these, those

meiðhad (noun, singular): maithhod, virginity, maidenhood

hefde (verb, past third person singular): haven, to have, to experience, to possess

bihofde (verb, past third person singular, impersonal): bihoven, to be needed, to be necessary, to be required

beað (noun, singular): bath, bath

ihealet (verb, past participle): ihelen (v.(1)), to heal, to cure, to save

þe (pronoun, relative): the, who

seke (adjective): sik, sick, diseased, ill

þerwið (adverb): ther-with, from it, with it, therewith

cleansin (verb, infinitive): clensen, to cleanse, to clean 

iblescet (verb, past participle): iblessen, to give divine blessing, to bless oneself with the sign of the cross

greiðede (verb, past third person singular): greithen, to prepare, to make ready, to provide

weschen (verb, infinitive): washen, to wash, to cleanse

hwit (adjective): whit, white

feier (adjective): fair, fair, attractive

cluppunges (gerund, plural): clipping, embrace

earste (adjective, superlative): erest, first

fulluht (noun, singular): fulloght, the sacrament of baptism

teares (noun, plural): tere, tear

inre (adjective, comparative): innere, inner, internal

oðer (conjunction): other, or

uttre (adjective, comparative): outre, outer, external

forme (adjective): forme, first, former

suleð (verb, present third person singular): sulen, to soil somebody, to pollute somebody

halheð (verb, present third person singular): halwen, to make holy, to sanctify

Iuhan (proper noun): John

for3eoten (verb, infinitive): foryeten, to forget

heo (pronoun): he (pron.(2)), she

resun (noun, singular): resoun (n.(2)), reason, motive

depeint (verb, past participle): depeinten, to paint, to depict 

honden (noun, plural): honde, hand

read (adjective): red, red

cnut (verb, present third person singular): knitten, to tie a knot in, to fasten

gurdel (noun, singular): girdel, girdle, belt

þoht (noun, singular): thought, thought, idea, reminder

þurlunge (gerund): thirlinge, piercing

feorðe (adjective): ferthe (num.), fourth

etscene (adjective): clear, easily seen

twinnunge (gerund): twinninge, separation, parting

freond (noun, plural): frend, friend

sari (adjective): sori, sad, sorrowful

ha (pronoun, plural): he (pron.(3)), they

schulen (verb, present third person plural): shulen (as modal auxiliary), shall, should, must

twinnin (verb, infinitive): twinnen (v.(1)), to separate, to part company

 willeliche (adverb): willingly, voluntarily

totweamde (verb, past third person singular): totwemen, to separate, to part company, to divide

veien (verb, infinitive): feien (v.(1)), to join, to put together, to combine

ouerkimeð (verb, present third person singular): overcomen, to surpass, to exceed

measte (adjective, superlative): most, most

3etten (adverb): yetten, still, nonetheless

3eouen (verb, infinitive, passive sense): yeven, to give, to grant

allunge (adverb): allinges, wholly, in every way

sullen (verb, infinitive, passive sense): sellen, to sell, to give as a gift

reauin (verb, infinitive, passive sense): reven 

neomen (verb, infinitive): nimen, to take, to capture, to conquer

neomen (verb, infinitive): nimen, to take, to capture, to conquer

strengðe (noun, singular): strengthe, physical strength, force

biteon (verb, infinitive): biten (v.(2)), to bestow, to give somebody in marriage, to devote

betere (adverb): bettre, better

feherest (adjective, superlative): fair, fair, handsome

richest (adjective, superlative): riche, rich, wealthy

weolie (adjective, plural, as noun, genitive): weli (adj.), rich, powerful, rich in mind or spirit 

wisest (adjective, superlative): wise, wise, prudent

monne (noun, plural, genitive): man, man 

hendest (adjective, superlative): hende, noble, courtly, having knightly qualities

freoest (adjective, superlative): fre, generous, noble, free, of freeborn status

large (adjective): generous

swotest (adjective, superlative): sote, sweet in smell, sweet in taste, spiritually pleasing

swetest (adjective, superlative): swete, sweet in taste, sweet in smell, fragrant, melodious, blessed

reisuns (noun, plural): resoun (n.(2)), reason, motive

nomeliche (adverb): nameli 

þreouald (adjective): threfolde, three-fold, of three kinds

i (preposition): in, in

widewehad (noun, singular): widwehede, widowhood

spushad (noun, singular): spoushed, marriage, married state

meidenhad (noun, singular): maidenhede, virginity, maidenhood, celibacy

heste (adjective, superlative, as noun): heigh, high, lofty, supreme (here, 'the highest')

bugge (verb, present third person singular subjunctive): bien, to buy, to purchase. Compare with the infinitive 'buggen' in this sentence.

hu (adverb, interrogative): hou, how, in what way

sumhweat (pronoun): som-what, something

suleð (verb, present third person singular): sellen, to sell

icud (verb, past participle): kithen, to make known, to reveal, to exhibit

chap (noun, singular): chep, bargain, purchase

nempne (verb, singular imperative): nemnen, to name, to mention, to specify, to say

feor (noun, singular): price

wealden (verb, infinitive): welden, to rule, to reign, to control

chulle (verb, present first person singular): willen, to will, to desire

cwen (noun, singular): quene (n.(2)), queen

heoueriche (noun, singular): heven-riche, kingdom of Heaven

seoueuald (adverb): sevenfoldli, seven-fold, seven times

brihtre (adjective, comparative): bright, bright, resplendent, brilliant

nahhi (verb, infinitive): neighen, to come close, to advance, to approach

wonti (verb, infinitive): wanten  to be lacking, to be in need, to want for something

iwraht (verb, past participle): werken (v.(1)), to work, to perform, to do

þenchen (verb, infinitive): thinken (v.(2)), to think (of), to conceive, to imagine

selhðe (noun, singular): selthe, happiness, joy, pleasure

unmeteliche (adverb): unmeteli, immeasurably, inordinately

vneuenliche (adverb): unevenli (adjective), incomparable; here as adverb, 'incomparably'

unendeliche (adverb): infinitely

Creasuse (proper noun, genitive): Croesus (here, 'Croesus's')

weole (noun, singular): wele (n.(1)), wealth, riches

Absalones (proper noun, genitive): Absalom (here, 'Absalom's') 

schene (adjective): shene, shining, bright, brilliant

wlite (noun, singular): beauty, countenance

euesede (verb, past third person singular): evesen, to cut the hair, to clip the hair 

salde (verb, past third person singular): sellen, to sell

euesunge (gerund): hair removed by cutting, hair clippings

kearf (verb, past third person singular): kerven, to cut

sicles (noun, plural): sicle, shekel

seoluer (noun, singular): silver, silver

iweiet (verb, past participle): weien (v.(1)),  to weigh, to measure weight

Asaeles (proper name, genitive): Asahel (here, 'Asahel's')

swiftschipe (noun, singular): swiftshipe, swiftness in running

straf (verb, past third person singular): striven, to strive, to compete

of urn (prepositional phrase): in running

Samsones (proper name, genitive): Samson (here, 'Samson's')

sloh (verb, past third person singular): slen, to slay, to kill

þusent (number): thousand, thousand

Cesares (proper name, genitive): Caesar (here, 'Caesar's')

freolec (noun, singular): freo-lac, generosity, kindness

Alixandres (proper name, genitive): Alexander (here, 'Alexander's')

hereword (noun, singular):, fame, reptuation, renown

Moysese (proper noun, genitive): Moses (here, 'Moses's')

heale (noun, singular): hele (n.(1)), good health

somet (adverb): samod, together

nelde (noun, singular): nedle, needle

anewil (adjective): on-wille, stubborn, obstinate

leosen (verb, infinitive): lesen (v.(4)), to lose

forsakest (verb, present second person singular): forsaken, to repudiate, to deny, to give up

biȝete (noun, singular): biyete, benefit, advantage, profit

halde (verb, present first person singular): holden (v.(1)), to hold, to carry

heatel (adjective): hatel, full of hate, hostile, cruel, dangerous

dealen (verb, infinitive): delen, to separate, to divide, to cut up

bisenchen (verb, infinitive): bisenchen, to plunge, to cast down

hore (noun, singular): hore (n.(2)), whore, prostitute

schentfulliche (adverb): shendfulli, shamefully

sorhfulliche (adverb): sorwefulli, sorrowfully, unhappily

ondswere (verb, singular imperative): answeren, to answer, to reply

were (verb, singular imperative, reflexive): weren (v.(1)), to defend oneself 

const (verb, present second person singular): connen, to be able to do something, to know how to do something

ȝette (verb, singular imperative): yeten (v.(2)), to grant, to bestow

biheue (noun, singular): bihove, benefit, advantage

witneð (verb, present third person singular): witnen, to witness, to testify, to assert, to declare

alle (adjective): al, all

uttre (adjective): outre, outer, external, exterior

heardschipes (noun, plural): hardshipe, hardship, difficulty, suffering

flesches (noun, genitive): flesh, flesh, body (here, 'of the flesh', 'of the body')

pinsunges (noun, plural): pinsing(e, penitential suffering, pain

ant (conjunction): and, and

licomliche (adjective, plural): licamlich, bodily

swinkes (noun, plural): swink, toil, physical labour, hard work

aȝeines (preposition): ayen, in comparison with, against

luue (noun, singular): love, love

schireð (verb, present third person singular): to clean, to purify [see note below on heorte schir ant of briht sihðe]

brihteð (verb, present third person singular): brighten, to illuminate, to brighten, to burnish, to purify, to cleanse

heorte (noun, singular): herte, heart, the self

bisischipe (noun, singular): bisishipe, effort, exertion, exercise

lutel  (adjective): litel, little, limited

wurð (noun, singular): worth, value, worth

ah (conjunction): ac, but

swote (adjective): sot(e, sweet, pleasing

god (adjective): good, good, excellent

þinges (noun, plural): thing, thing

Ich (pronoun, first person): I

cuðe (verb, past first person singular subjunctive): connen, to know, to be knowledgeable of, to have capability of

monne (noun, genitive plural): man, man, humankind (here, 'of men')

ledene (noun, singular): leden, language, speech, tongue

englene (noun, genitive plural): aungel, angel (here, 'of angels')

pine (noun, singular): pine, pain, suffering

passiun (noun, singular): passioun, passion, suffering

poure (adjective as noun): povre, poor (here, 'the poor')

hefde (verb, past first person singular): haven, to have

nefde (verb, past first person singular; negative): haven, to have (here, 'did not have')

þerwið (adverb): ther-with, in addition, with it, besides

ispillet (verb, past participle): spillen, to devastate, to kill, to lay waste

hali (adjective): holi, holy, sacred, divine

abbat (noun, singular): abbot, abbot

seide (verb, past third person singular): seien, to say, to state, to utter

þolieð (verb, present first person plural): tholen, to suffer, to endure

doð (verb, present first person plural): don, to do, to enact, to perform, to exercise

swucche (adjective): swich (adj.), such

lomen (noun, plural): lome,  tool, implement

tilie (verb, infinitive): tillen (v.(1)), to cultivate, to till

hwa kepte ham to halden?: ‘who would want to keep them?’

Alswa as… alswa: ‘Just as…. so’, a construction used repeatedly in Ancrene Wisse

forþi þet: for the reason that

nan ne mei habben: no-one can have

worltliche þinges: ‘worldly things’, a phrase used throughout Ancrene Wisse. See, for example:  Part III, 52: 173, Part IV, 78: 358, 104: 1398, Part VI, 133: 46. These references are from Ancrene Wisse: A Corrected Edition of the Text in Cambridge, Corpus Christi College, MS 402 with Variants from other Manuscripts, ed. Bella Millett, 2 Vols, EETS O.S. 325 and 326 (2005-2006), vol I, with page and line number(s) respectively; all subsequent references from Ancrene Wisse are to this edition.

swa … þet: ‘in such a way… that’

oðer… oðer: ‘either… or’

for his biheue: for his benefit (or, advantage)

oðer ba togederes: or both together

þe leatere falleð in to þe earre: the latter is part of the former

do al þet tu wult:  do all you want

al þe sit uuele: all sits badly with you

beoð bisie to habben: try to have

Ich hit habbe iseid ear: I have said it already

na þing ne wilnin ne ne luuien bute Godd ane:  you neither desire nor love anything but God alone

te ilke þinges for Godd þe helpeð ow toward him: the same things, for God, that help you towards him

nawt for hamseoluen: not for themselves

as is mete oðer clað, mon oðer wummon þe ȝe beoð of igodet: as food or clothes, or a man or woman who is of help to you

spekeð þus to ure Lauerd: speaks thus to our Lord

I þis is al þe strengðe of alle religiuns: In this is the strength/power of all religions

þe ende of alle ordres: the end (i.e. objective) of all orders

beoð i luue irotet: are in love rooted / are rooted in love

schal beon ileid i Seinte Mihales weie: shall be placed in Saint Michael’s scale

luue hit ouerweieð: love outweighs it

heo ne edhalt na þing: she [i.e., Love] holds back nothing

 ah ȝeueð al þet ha haueð, ant ec hireseoluen: but gives all that she has, and also herself

Elles ne kepte Godd nawt of þet hiren were: Otherwise, God would not care for anything that belonged to it

on alle cunne wise: in every kind of way

ant mare bihaten: and promised more

al þet is i þe world he weorp under ure fet: all that is in the world he cast under our feet.

ear we weren forgulte: before we were guilty of sin

serueð þe gode to sawle biheue: serves the good to the benefit of (their) souls

ȝef us nawt ane of his, ah dude al himseoluen: gave us not only what was his, but gave all himself

nes neauer iȝeuen: was never given

Neomeð nu gode ȝeme: Now pay careful attention

Earst as a mon þe woheð: First as a man who woos

he sende his sonden biuoren: he sent his messengers before

On ende: at last, in the end

forte wohin hire wið: to woo her with

hire luue wealden: claim her love

Herto falleð a tale, a wrihe forbisne: Regarding this there is a tale (literally, 'falls a tale'), an exemplary story with hidden meaning

biset al abuten: besieged all around

biturnd upon hire swa unimete swiðe: directed towards her so (very) immeasurably

Heo underfeng al as on unrecheles: She accepted everything without care

swa wes heard iheortet: was so hard-hearted

hire luue ne mahte he neauer beo þe neorre: he was never able to be the nearer to her love

Hwet wult tu mare?: What more do you want?

wrahte feole wundres ant dude muchele meistries biuoren hire ehsihðe: worked many wonders/marvels and did many great things before her eyesight.

al þet he ahte: all that he had/owned

Al þis ne heold nawt: All this held nothing, all this had no result

Nes þis hoker wunder?: Is this not scorn wondrous?

heo nes neauer wurðe forte beon his þuften: she was never worth to be his servant

Ah swa þurh his deboneirte luue hefde ouercumen him: But through his graciousness love had so overcome him

þine van beoð se stronge, þet tu ne maht nanes weis wiðute mi sucurs, edfleon hare honden, þet ha ne don þe to scheome deað efter al þi weane: your enemies are so strong that you cannot in any way without my help flee from their hands so that they do not put you to a shameful death after all your suffering

neome þet feht upo me: take this fight upon me

ham þe: those who

þi deað secheð: seek your death

Ich wat þah to soðe: I know, though, in truth

neomen deaðes wunde: take death's wound

Ich hit wulle heorteliche forte ofgan þin heorte: I will heartily (or, eagerly, earnestly), in order to claim your heart

biseche Ich þe for þe luue þet Ich cuðe þe: I beseech you for the love that I make known to you

tu luuie me lanhure efter þe ilke dede dead, hwen þu naldest liues: you love me at least after this same deed, when I am dead, when you would not while I was alive

to wundre ituket ant islein on ende: terribly ill-treated, and killed at the end

Nere þeos ilke leafdi of uueles cunnes cunde: Would this same lady not be of an evil kind of nature

o þisse wise: in this way

þe deoflen hefden biset: which devils had beset

as weren sumhwile cnihtes iwunet to donne:  as knights were accustomed to do some time (in the past)

dude him i turneiment: entered himself in the tournament

on euche half iþurlet: pierced on each side

þe wreah his Goddhead: which hid his God-head/divinity

efter monies wene: according to the belief of many

Þet þis scheld naueð siden is for bitacnunge þet: That this shield has no sides is to signify that

ibeon his siden: been his sides

Nawt ane þis scheld ne schilt us: Not only (does) this shield protect (or, shield) us

ah deð ȝet mare: but does yet more

for willes he þolede al þet he þolede: for willingly he suffered all that he suffered

Forte bineomen us euch bitellunge aȝein him of ure luue: In order to deprive us of each excuse to him of (withholding) our love

se deore bohte: so dearly (or, expensively) bought

Me buð lihtliche þing þet me luueð lutel: One buys cheaply that which one loves (or, cherishes) little

deorre pris nes neauer: (a) dearer price was there never

ofdrahen of us ure luue toward him: to attract, from us, our love to him

 

I scheld beoð þreo þinges: In a shield there are three things

Alswa wes i þis scheld: So it was in this shield

hehe i chirche: high in church

on his mungunge: in his memory / in memory of him

i swuch stude þer me hit sonest seo: in such a place that one might soonest (or, most easily) see it

þenchen þerbi o Iesu Cristes cnihtschipe þet he dude o rode: to think thereby on Jesus Christ's knightly skill (or, chivalry), which he did on the Cross

His leofmon bihalde þron: His lover may behold (or, should behold) on it

lette þurlin his scheld: let his shield be pierced

to schawin hire openliche hu inwardliche he luuede hire: to show her openly how inwardly he loved her

Fowr heaued luuen: Four main loves

ouergeað þeos fowre, passeð ham alle: surpasses these four, goes beyond them all

 Ne teleð me him god fere þe leið his wed i Giwerie to acwitin ut his fere?:  Does not one consider him a good friend who lays his pledge to the Jews to release his friend?

dude his deorewurðe bodi: gave his precious body

Neauer fere ne dude swuch fordede for his fere: Never did a friend do such a favour for his friend

Muche luue is ofte bitweone mon ant wummon: There is often much (or, great) love between man and woman

þah ha were iweddet him: though she were wedded to him

mahte iwurðen se unwreast: might become so depraved

he ne kepte hire nawt: he would not care for her

For þah þe sawle, his spuse, forhori hire wið þe feond under heaued sunne: For though the soul, his spouse, prostitutes herself with the devil in capital (or, cardinal) sin

feole ȝeres ant dahes: many years and days

his mearci is hire eauer ȝarow: his mercy is always ready for her

hwen ha wule cumen ham ant leten þen deouel: when she is willing to come home and leave the devil

he ȝeiȝeð al dei: he cries out constantly (literally, 'he cries out all day')

ȝet he eorneð:  yet he runs

aȝein hire ȝeincume: at her homecoming

warpeð earmes anan abuten hire swire: straight away throws his arms around her neck

ȝet her gleadfulre wunder: yet here is an even more joyful wonder

sone se ha kimeð to him aȝein, he makeð hire neowe meiden: as soon as she comes to him again, he makes her a new virgin (or, makes her a virgin anew)

monnes neoleachunge makeð of meiden wif ant Godd makeð of wif meiden: man's approach makes of a virgin a wife, and God makes of a wife a virgin

Child þet hefde swuch uuel þet him bihofde beað of blod ear hit were ihealet: (Let's say that a) child had such a sickness that it needed a bath of blood before it were healed

þe walde þis beað him makien: who would make this bath for it

se seke of sunne ant swa isulet þerwið: so sick of sin and so soiled with it

bute his blod ane: but his blood alone

His luue makeð us beað þrof: His love makes us a bath from it

Iblescet beo he eaure!: May he always be blessed!

ha were wurðe to his cleane cluppunges: she were worthy for his clean embraces

efter þe forme beað ȝef ha hire suleð: after the first bath if she soils herself

Þet he luueð us mare þen eani moder hire child, he hit seið himseoluen þurh Ysaie: That he loves us more than any mother does her child, he says himself through Isaiah

depeint te i mine honden: painted you in my hands

Me cnut his gurdel to habben þoht of a þing: One knots one's girdle to remind oneself of something (literally, 'to have thought of a thing')

dude mearke of þurlunge in ure munegunge: made a mark of piercing in our memory

i ba twa his honden: in both of his two hands

swiðe mid alle: very much indeed

þet is etscene i þe twinnunge: that is clear in the separation

leoue freond beoð sari hwen ha schulen twinnin: dear friends are sorrowful when they must part

willeliche totweamde: willingly separated

forte veien ure baðe togederes: in order to join both of ours together

world buten ende: forever (literally, 'world without end')

Þus, lo: Thus, see

ȝetten he woheð hire o þis wise: still he woos her in this way

oðer hit is... oðer hit is... oðer hit is: either it is... or it is... or it is

forte ȝeouen allunge: to be given entirely

hwer maht tu biteon hit betere þen upo me?: where can you better bestow it than upon me?

Nam Ich: Am I not

þinge feherest: the fairest of things

hest icunnet: the highest born

weolie wisest: the wisest of the wise

For swa me seið bi large mon: For so one says of a generous man

þe ne con nawt edhalden: who cannot hold back (i.e. hold back from giving)

he haueð þe honden, as mine beoð, iþurlet: he has pierced hands, as mine are

Nam Ich alre þinge swotest ant swetest?: Am I not the sweetest and most sweet-smelling of all things?

hwi me ah to ȝeoue luue þu maht ifinden in me: why one ought to give love you can find in me

ȝef þu luuest chaste cleannesse: If you love chaste cleanness

nan ne mei luuie me bute ha hire halde: no-one can love me unless she keeps it

nis nawt to ȝeouene: is not to be given

wult þet me bugge hire: want one to buy it

Oðer wið oðer luue oðer wið sumhweat elles: Either with another love or with something else.

swa me ah to sulle luue: thus one ought to sell love

for na þing elles: for nothing else

ȝef þin is swa to sullen: If yours is thus to be sold

For of þe fowr measte luuen: For of the four greatest loves

of ham alle: of them all

ȝef þu seist þu nult nawt leote þron se liht chap: If you say that you do not want to grant so cheap a price for it (i.e., your love) 

wult ȝette mare: want yet more

ne schalt seggen se muchel þet Ich nule ȝeoue mare: shall not say so much that I will not give more

Þu schalt te seolf: You shall yourself

Nan uuel ne schal nahhi þe: No evil will come near you

na wunne ne schal wonti þe: no joy will be lacking for you

Al þi wil schal beon iwraht: All your will shall be done

in heouene ant ec in eorðe, ȝe, ant ȝet in helle: in Heaven and also in Earth, yes, and even in Hell.

Ne schal neauer heorte þenchen hwuch selhðe þet Ich nule ȝeouen for þi luue unmeteliche, vneuenliche, unendeliche mare: No heart will ever conceive any joy that I will not give for your love immeasurably, incomparably, infinitely more.

Al Creasuse weole, þe wes kinge richest: All Croesus's wealth, who was the richest of kings

þe as ofte as me euesede him, salde his euesunge: who, as often as his hair was cut, sold the clippings

þe her þet he kearf of: the hair that he cut off

þe straf wið heortes of urn: who strove with harts in running

sloh a þusent of his fan: killed a thousand of his enemies

al ed a time: all at once

ane bute fere: alone, without a companion

nalde a mon for an of þeos ȝeouen al þet he ahte?: would not a man for one of these give all that he had?

alle somet, aȝein mi bodi, ne beoð nawt wurð a nelde: all together, compared with (literally, 'against') my body, are not worth a needle

se swið anewil: so very stubborn

swa ut of þi wit: so out of your mind

tu þurh nawt to leosen: you, with nothing to lose

swuch biȝete wið alles cunnes selhðe: such an advantage with all kinds of happiness

bisenchen ham ba into þe fur of helle: plunge them both into the fire of Hell

schentfulliche ant sorhfulliche world abuten ende: shamefully and sorrowfully forever

Ondswere nu ant were þe, ȝef þu const: Answer now and defend yourself, if you can

oðer ȝette me þi luue þe Ich ȝirne se swiðe: or grant me your love for which I yearn so much

nawt for min, ah for þin ahne muchele biheue: not for mine, but for your own great benefit

Seinte Pawel witneð: Saint Paul witnesses

al is ase nawt aðeines: all is as nothing against

þe schireð ant brihteð þe heorte: that cleanses and burnishes the heart

licomlich bisischipe is to lutel wurð: bodily exertion is of little value

god to alle þinges: good for everything

Þah Ich cuðe... þah Ich... þah Ich: If I knew... if I... if I...

monne ledene ant englene:  the language of men and angels

dude o mi bodi: inflicted on my body

þet bodi mahte þolien: that a body might suffer

to Godd ant to alle men, in him ant for him: towards God and all men, in him and for him

alle swucche þinges ne beoð nawt bute as lomen: all such things are nothing but tools

to tilie wið þe heorte: with which to cultivate the heart

ȝef þe axe ne kurue, ne spitelsteaf ne dulue, ne þe sulh ne erede, hwa kepte ham to halden?:
This is near the opening of Part VII of Ancrene Wisse. Part VII is dedicated to ‘Love’, and can be seen as the core of the text. It is the culminating Part in the ‘Inner Rule’ (Parts II-VII), and the author stresses that Love is the ‘leafdi riwle’ (lady rule), the greatest in importance (154: 369). Part VII begins on folio 104r of the manuscript known as Cambridge, Corpus Christi College, MS 402.
This line referring to literal tools emphasizes the idea of ‘cultivating’ the heart with Love. The author clarifies that all forms of physical hardship are only ‘tools’, like axes and spades: physical toil is not important in itself, but only as equipment with which to cultivate the heart. As he says soon after, ‘hardship of the flesh’ should only be loved insofar as it encourages God’s grace. Throughout Ancrene Wisse, the heart is a space that can change form. Here, it is tillable land; and as we see a couple of lines down, the heart becomes ‘schir’ (pure, or shining).

heorte schir ant of briht sihðe:
Bella Millett says the following on this phrase, and the phrase slightly earlier in Part VII (‘schireð ant brihteð þe heorte’): they ‘express a similar complex of ideas, although the similarity cannot be brought out fully in translation. On an abstract level, love purifies (schireð) and enlightens (brihteð) the heart; on the metaphorical level, it makes the troubled waters of the heart clear (see MED s.v. shir(e adj. (d)) and unclouds its sight so that it can see God (see MED s.v bright adj. 4. (a)).’ Millett, ed. (2005-06), vol II, 258/7.3. MED here stands for the Middle English Dictionary, which you can find online: <http://quod.lib.umich.edu/m/med/>
Note that the heart is able to ‘see’: a pure heart has ‘briht sihðe’ (clear sight). Compare this to the term ‘breoste-ehen’ (eyes of the breast) in Part IV of Ancrene Wisse (111: 1653). The Wooing Group meditation known as Ureisun of God Almihti has the image of ‘heorte eihen’ (eyes of the heart). (Þe Wohunge of ure Lauerd, etc., ed. W. Meredith Thompson, EETS O.S. 241 (1958), p. 9, l. 151; all subsequent references from the Wooing Group are to this edition.) The Wooing Group is a group of lyrical meditations associated in manuscript tradition with Ancrene Wisse and the group of five texts known as the Katherine Group.

monglunge of unþeawes:
The ‘vices’ are dealt with more fully in Part IV of Ancrene Wisse, where each sin takes the form of a particular animal.

eorðlich luue of worltliche þinges:
The incompatibility of earthly and heavenly loves is also a prominent theme in the meditations of the Wooing Group. The danger of ‘earthly love for worldly things’ is brought to the surface in a Wooing Group meditation editorially entitled On Lofsong of ure Louerde. The meditator assumes the voice of Augustine to show that she understands that she must relinquish all earthly loves:
uor nu ich understonde hu soð hit is ðet seint austin seið in his boc . uniseli is ðet is wið luue to eni eorðlich þing iteied . uoreuer bið ðet swete; abouht mid twofold of bittre .
 (Thompson, ed. (1958), p. 14, ll. 152-159)
For now I understand how true it is, what Saint Augustine says in his book: unhappy [or, uninnocent] is that which to any earthly thing is tied with love.  Forever that sweetness is surrounded with twofold bitterness.

þe ehnen of þe heorte:
See the note earlier on ‘briht sihðe’. Ancrene Wisse and the associated lyrical meditations known as the Wooing Group contain this image of the heart or the breast having ‘eyes’. This image ultimately comes from the Bible: Book of Ephesians, 1:18.

as Seint Bernard seið:
Bernard of Clairvaux († 1153) is one of the Ancrene Wisse-author’s named sources. The Ancrene Wisse-author draws heavily on Bernard’s work.
The source for this particular section is Bernard’s De Moribus et officio episcoporum (Tractate on the Office and Duty of Bishops). (See Geoffrey Shepherd, ed., Ancrene Wisse: Parts Six and Seven (London and Edinburgh: Thomas Nelson and Sons Ltd, 1959), p. 53 / 28). Bella Millett quotes the Ancrene Wisse-author’s source here, translating Bernard’s Latin: ‘Purity of heart consists in two things: in seeking the glory of God and the benefit of one’s neighbour.’ (Bella Millett, trans. Ancrene Wisse, Guide for Anchoresses: A Translation (Exeter: University of Exeter Press, 2009), p. 258, 7/4.)
Comparing the quote from Bernard with Ancrene Wisse, it is clear that the Ancrene Wisse-author does not quote his sources word for word. It is also clear that the author does not specifically identify his source, saying only ‘seinte Bernard seið’. As Millett says on the Ancrene Wisse-author’s use of sources:
‘To a great extent Ancrene Wisse is a compilation, drawing together material from a wide variety of origins. Often its sources are not acknowledged, and even where they are, the acknowledgements are characteristically brief […], and not always accurate; sometimes the author seems to have been working from memory rather than directly from a source […].’ (Millett, trans. (2009), p. xxvi)

Omnia munda mundis … uidelicet rationis:
See Millett, trans. (2009), p. 145, for her translation of the Latin.
The anchoresses for whom Ancrene Wisse was written would have been illiteratus; in other words, they would not have been fluent in Latin. Throughout the text, the Ancrene Wisse-author quotes a great deal of Latin: from the Bible, from the Church Fathers, from twelfth-century writers, and other sources. He quotes Latin to give evidence for his statements. Since the anchoresses could not read much (if any) Latin, the author usually provides a loose translation in English of all Latin he quotes.
Here, there is no translation of the Latin, but this is probably because these were annotations in the margin of an earlier version of Ancrene Wisse that were then included in this manuscript (Cambridge, Corpus Christi College MS 402).  See Millett's observations on these two Latin quotations (Millett, ed. (2005-06), vol II, 260/7.28-9).
Ancrene Wisse survives in seventeen manuscripts, in English, French and Latin. No one copy of the text is exactly the same as any other.

Augustine: Habe caritatem, et fac quicquid uis, uoluntate uidelicet rationis:
Augustine is another one of the Ancrene Wisse-author’s named sources. ‘Love, and do what you want’ is a saying that became very popular in the twelfth century, as noted by Geoffrey Shepherd. See Shepherd, ed. (1959), p. 54 / 35f.
The Ancrene Wisse-author is continuing to emphasise the supreme importance of Love. Caritas, translated into Modern English as ‘charity’, refers to true Christian love.

ententes:
The vocabulary of Ancrene Wisse includes many French loanwards: ‘ententes’ (intentions) here is one example. ‘Loanwords’ are words borrowed from foreign languages.

mine leoue sustren ouer alle þing beoð bisie to habben schir heorte:
Again, the main idea here is that the anchoress must, above all, ‘over all things’, concentrate on developing a pure, shining heart, which is made that way through Love—as seen in the earlier passage.
Throughout Ancrene Wisse, the author repeatedly uses the greeting ‘mine leoue sustren’ (my dear sisters). See, for example, 1: 10, 20: 20, 23: 116-117, 48: 1, 74: 238, 129: 595, 132: 2, 164: 344 (Millett, ed. (2005-06))— there are many other instances. This creates the impression of intimacy between the author and his readers. Ancrene Wisse was originally addressed to three anchoresses whom the author knew personally. The text later reached a much wider audience, however. (See Millett, ed. (2005-06), vol II, xix-xxiv).
Anne Savage has suggested that the anchoresses were indirectly involved in the composition of Ancrene Wisse. See Anne Savage, ‘The Communal Authorship of Ancrene Wisse’, in A Companion to Ancrene Wisse, ed. Yoko Wada (Cambridge: D. S. Brewer, 2003), pp. 45-55.
There are other cases of authors writing anchoritic guides for women they knew personally. Aelred of Rievaulx (1110-1167), one of the Ancrene Wisse-author’s named sources, wrote an anchoress’ guide in Latin for his biological sister. Aelred’s text is known as De institutione inclusarum. For a translation of this text, see ‘A Rule for the Life of a Recluse’, trans. Mary Paul Macpherson, in Treatises: the Pastoral Prayer, ed. M. Basil Pennington, Cistercian Fathers Series ii (Kalamazoo: Cistercian Publications, 1982), pp. 41-102.

Ich hit habbe iseid ear:
Ancrene Wisse is a very carefully constructed text. Various editors have chosen to edit selections of Ancrene Wisse (such as Shepherd’s edition of Parts 6 and 7 (Shepherd, ed. (1959)), and Robert W. Ackerman and Roger Dahood’s edition and translation of Part I (Robert W. Ackerman and Roger Dahood, ed. and trans., Ancrene Riwle: Introduction and Part I (Binghamton: Centre for Medieval and Early Renaissance Studies, State University of New York, 1984)). However, Ancrene Wisse is ultimately a cohesive text, each part intricately linked to the others. Linda Georgianna makes a similar point. (See Linda Georgianna, The Solitary Self: Individuality in the Ancrene Wisse (Cambridge, Mass. and London: Harvard University Press, 1981), pp. 79-80.)
Throught Ancrene Wisse, there is a very strong individual authorial voice, bolstered by the use of the first person, ‘Ich’. The author’s comments near the close of Ancrene Wisse particularly reveal his powerful, and perhaps at times slightly comical, individual authorial voice:
Of þis boc redeð hwen ȝe beoð eise euche dei leasse oðer mare. Ich hopie þet hit schal beon ow, ȝef ȝe hit redeð ofte, swiðe biheue, þurh Godes muchele grace; elles Ich hefde uuele bitohe mi muchele hwile. Me were leouere, Godd hit wite, do me toward Rome þen forte biginnen hit eft forte donne.
(164: 336-340)
Read some of this book in your free time every day, whether less or more. I hope that if you read it often it will be very useful to you, through God's great grace; otherwise I would have wasted the long time I spent on it. As God is my witness, I would rather set out to Rome than start writing it again.
(Millett, trans. (2009), p. 164)
Who was the Ancrene Wisse-author? This question has puzzled scholars for decades. The author’s institutional context, at least, has been clarified somewhat. Eric J. Dobson suggested that Ancrene Wisse received a Dominican influence via the Augustinian canons. (Eric Dobson, The Origins of Ancrene Wisse (Oxford: Clarendon Press, 1976)). This idea has been strengthened by Bella Millett in her recent work, where she compares three passages from Ancrene Wisse on the author's own order with the Dominican constitutions. (See Bella Millett, ‘The Origins of Ancrene Wisse: New Answers, New Questions’. Medium Aevum, 61 (1992), 206-28).

ase seið Seint Austin ant spekeð þus to ure Lauerd: Minus  te amat qui preter te aliquid amat quod non propter te amat:
Augustine of Hippo, as mentioned in an earlier note, is one of the Ancrene Wisse-author’s named sources.
See Millett, trans. (2009), pp. 145-146, for her translation of the Latin.
She notes that this comes from  Augustine’s Confessiones (p. 259, 7/6)

Schirnesse of heorte is Godes luue ane:
The statement that ‘Purity of heart is God’s love alone’ encapsulates the fundamental idea of Part VII: that God’s love and Love for God, purifying the heart, is the basis of the anchoritic existence. Love resides in God, and everything must be Loved purely for God.

þe strengðe of alle religiuns, þe ende of alle ordres:
The question of the anchoress’ religion / order is touched upon in the authorial Preface. The author notes, rather disparagingly, that the anchoress should not pay attention to those who foolishly ask her what her ‘order’ is. Instead, he says, she should answer that she belongs to the order of St. James (see 3-4: 93-116, and Millett's (2009) translation of the passage, pp. 3-4). The idea in this passage is that the anchoress’ religious ‘order’ does not rest in busying herself with external duties, such as helping sinners (the widows and fatherless children represent souls who are widowed from Christ or lost to the Father, as the author explains (4: 110-113)). Rather, the anchoress’ 'order' rests in purifying her soul. This is exemplified in Part VIII with the typical example of Martha and Mary. Whereas Martha busies herself with the cares of housework, Mary only maintains a peaceful heart; the anchoress must be like Mary (157: 91ff).

Plenitudo legis  est dilectio. ‘Luue fulleð þe lahe’, seið Seinte Pawel
See Millett, trans. (2009), p. 146, for her translation of the Latin.
Saint Paul is another one of the Ancrene Wisse-author’s named sources. This particular citation, Plenitudo legis est dilectio, is from Romans 13:10.
In the authorial Preface, the author calls Paul ‘þe Earste Ancre’ (the First Anchorite) (4: 119).
Paul is cited throughout Ancrene Wisse. Pauline citations appear in, for example, Part I (12: 176), Part II (29: 369-370), Part IV (87: 719-720), Part V (125: 439-441), and Part VI (132: 4ff); there are other numerous citations of Paul throughout the text.
Paul is also quoted in the Wooing Group meditations, in, for example, Ureisun of God (p. 8, ll. 122-124), and Lofsong of ure Louerde (p. 12, ll. 67-69).

Quicquid precipitur in sola caritate solidatur. ‘Alle Goddes heastes’, as Sein Gregoire seið:
Gregory the Great (c. 540-604) is another of the Ancrene Wisse-author’s named sources. Like Paul, he is also cited frequently. See, for example, Part IV (68: 7-8) and Part V (124: 401ff).
See Millett, trans. (2009), p. 146, for her translation of the Latin.

ileid i Seinte Mihales weie:
As Millett explains, this refers to ‘the archangel Michael’s scales, in which the soul’s good and bad deeds are weighed after death to decide its final destination’ (Millett, ed. (2005-06), p. 261, 7/ 42-3.
See also Shepherd's observations (Shepherd, ed. (1959), p. 54, n. 16).

Þeo þe meast luuieð schulen beo meast iblisset, nawt þeo þe leadeð heardest lif, for luue hit ouerweieð:
The Ancrene Wisse-author here repeats a key idea of the whole text: that Love, and not harsh bodily discipline, is the key to salvation. In Part VIII, the part dedicated to the anchoress’ outer observances, the author repeatedly stresses moderation. She should eat enough:
            leoue sustren, ower mete ant ower drunch haueð iþuht me ofte leasse þen Ich walde. Ne feaste ȝe na dei to bread ne to        weattre bute ȝe habben leaue.
            (156: 33-35)
            dear sisters, your food and drink have often seemed to me less       than I would like. Do not fast on bread and water on any day        unless you have permission.
            (Millett, trans. (2009), p. 156)
She must also take good care of herself after her bloodletting (161: 213-216). Part VIII also makes clear that the anchoress should not cut or torment her body without the permission of her confessor (158: 121-127).

heouene stiward:
Shepherd notes on this image of Love as heaven’s ‘steward’: ‘In Anglo-Norman courts the steward, dapifer, one of the great officers of state, had charge of the royal hall and its provisioning’ (Shepherd, ed. (1959), p. 54 / 18)

heo ne edhalt na þing, ah ȝeueð al þet ha haueð, ant ec hireseoluen:
In other words, Love gives itself entirely: even herself. Later in Part VII, the author argues that Love makes everything its own, based on Deuteronomy 11: 24 (153: 325-335). Love, therefore, gives all of herself and also makes everything her own.

Godd haueð ofgan ure luue on alle cunne wise:
The statement of God 'winning' the love of humanity in every kind of way relates to the idea of God 'buying' humanity's salvation, an idea fundamental to Christian doctrine. See the reference in Part IV of Ancrene Wisse on Christ 'buying' souls through his blood: ‘[...] þi sawle, Godes deore bune, þet he bohte mid his blod [...]’ (110: 1618-1619) (your soul, God's expensive purchase, that he bought with his blood).

al þet is i þe world he weorp under ure fet, beastes ant fuheles, ear we weren forgulte:
This is comparable with the following line in Þe Wohunge of ure Lauerde (the longest Wooing Group meditation, and the one that has received the most critical attention): '[...] first þu mades al þis werld 7 dides hit under mine fet' (p. 22, ll. 82-84) (first you made all this world, and put it under my feet).

Omnia subiecisti sub pedibus eius: oues et boues uniuersas, insuper et pecora campi, volucres celi, et pisces maris qui perambulant semitas maris:
The source for this is Psalm 8: 8-9.
See Millett, trans. (2009), p. 146, for her translation of the Latin.

Apostolus: Christus dilexit Ecclesiam et dedit semetipsum pro ea:
The source for this is Ephesians 5: 25.
See Millett, trans. (2009), p. 146, for her translation of the Latin.

Neomeð nu gode ȝeme, mine leoue sustren:
The author repeatedly uses this exhortation to 'pay attention', to 'take heed'. See, for example, Part VI, 132: 12.

Earst as a mon þe woheð, as a king þet luuede a gentil poure leafdi of feorrene londe:
This language of Christ loving the anchoress as a man wooing a woman stems ultimately from the Song of Songs, which is the basis for much of the imagery of sweetness in Ancrene Wisse and the Wooing Group.
Could some of the language in Ancrene Wisse be interpreted as sexual? Later in Part VII, there is the imagery of Jesus' love being 'Greek fire' (151: 257 ff). Elizabeth Robertson has tentatively suggested that the Greek fire image in Ancrene Wisse may allude to female orgasm, leading  to the 'conception' of the anchoress’ spiritual works. (See Elizabeth Robertson, ‘Medieval Medical Views of Women and Female Spirituality in the Ancrene Wisse and Julian of Norwich’s Showings’, in Feminist Approaches to the Body in Medieval Literature, ed. Linda Lomperis and Sarah Stanbury (Philadephia: University of Pennsylvania Press, 1993), pp. 142-67 (p. 152)).

þet weren þe patriarches ant te prophetes of þe Alde Testament, wið leattres isealet. On ende he come himseoluen, ant brohte þe Godspel as leattres iopenet ant wrat wið his ahne blod saluz to his leofmon, luue-gretunge:
Here, the author explains, Christ first sent his messengers, 'which were the patriarchs and the prophets of the Old Testament'. Compare the 'sealed' (isealet) letters of the Old Testament with the 'opened' (iopenet) letters of the Gospel: the Gospel is more accessible, clearer in meaning. See further on this: Millett, ed. (2005-06), Vol II, 261, 7/63-5.
The author uses the image of Christ 'writing with his blood', resonating with the later Middle English Charters of Christ. (For more on this, see Shepherd, ed. (1959), p. 55, n. 5).

Herto falleð a tale, a wrihe forbisne:

Ancrene Wisse is filled with exempla to demonstrate certain ideas. The allegory of Christ the Lover-Knight (the 'forbisne' to which the author refers), is one of the best-known sections of Ancrene Wisse.  Please see notes below for more information.

A leafdi wes mid hire fan biset al abuten.... A mihti kinges luue [...]:
In this allegory, a noble lady is surrounded by her enemies, attacking her on all fronts. A knight who loves her offers to protect her, but she rejects all his advances. The knight continues to attempt to protect her, and finally dies in defending her from her enemies. As the author goes on to explain, this Lover-Knight is Christ.
This theme/motif of Christ as a Lover-Knight is not unique to Ancrene Wisse. For an examination of the theme of Christ the Lover-Knight in medieval English literature more broadly,  see Rosemary Woolf, ‘The Theme of Christ the Lover-Knight in Medieval English Literature’, in Art and Doctrine: Essays on Medieval Literature, ed. Heather O’Donoghue (London: Hambledon Press, 1986).
See also Catherine Innes-Parker's important chapter, ‘Ancrene Wisse and Þe Wohunge of Ure Lauerd: The Thirteenth-Century Female Reader and the Lover Knight’, in Women, the Book and the Godly, ed. Lesley Smith and Jane H. M. Taylor (Cambridge: D. S. Brewer, 1995), pp. 137-48.

an eorðene castel:
The human body is imaged here as an 'earthen castle'. See further on this: Millett, ed. (2005-2006), vol II, 261-262/ 7.69, and Shepherd, ed. (1959), p. 56, n. 10. See also Part VI of Ancrene Wisse, where the author refers to the body as a castle: 137: 222-227, etc.

Hwet wult tu mare?:
This admonishment, 'What more do you want?', is directed at the anchoress. The reader is thus meant to identify with the ungrateful lady, not the generous and loving king. For this debate, see Catherine Innes-Parker, ‘The Lady and the King: Ancrene Wisse’s Parable of the Royal Wooing Re-Examined’, English Studies, 75 (1994), 509-522 (515). See also Dennis Rygiel, ‘The Allegory of Christ the Lover-Knight in Ancrene Wisse: An Experiment in Stylistic Analysis’, Studies in Philology, 73 no. 4 (1976), 343-364; and Dennis Rygiel ‘Structure and Style in Part Seven of Ancrene Wisse’, Neuphilologische Mitteilungen, 81 (1980), 47-56.

his feire neb:
This resonates with Devotion to the Face of Christ.

þet he wes luue-wurðe, as weren sumhwile cnihtes iwunet to donne:
On this statement referring to the 'knights of old', see Shepherd, ed. (1959), pp. 56-57, note for p. 22/8f.

in his istrahte earmes:
The image of Christ's arms stretched out is also prominent in the Wooing Group. See, for example, Ureisun of God (p. 6, ll. 47-48).

nearow bineoðen as þe an fot—efter monies wene—set upo þe oðer:
Millett remarks on the development of representations of the '"three-nail" crucifix'. See Millett, ed. (2005-06), p. 262/7. 102-3.

ibeon his siden:
On this image of the disciples as Christ's 'sides', see Shepherd, ed. (1959), p. 58, note for p. 22/16.

Relicto eo omnes fugerunt:
This is based on Matthew 26:56.
See Millett (2009), p. 147, for her translation of the Latin.

Dabis scutum cordis laborem tuum:  
This is based on Lamentations 3:65.
See Millett (2009), p. 147, for her translation of the Latin.

Scuto bone uoluntatis:
This is taken from Psalm 5: 13:
'Quoniam tu benedices iusto Domine ut scuto bonae voluntatis coronasti nos (For thou wilt bless the just. O Lord, thou hast crowned us, as with a shield of thy good will.)'
Cited from 'Parallel Latin/English Psalter', <http://medievalist.net/psalmstxt/home.htm> [accessed 2^nd December 2011]
See Millett, trans. (2009), p. 147, for her translation of the Latin.

willes he þolede al þet he þolede:
Christ's willingness to suffer 'all that he suffered' is an important aspect of Christian doctrine.
The will was also important with regard to the sinner. Peter Abelard (1079-1142) argued that consent to follow the will was the basis of sin. See Peter Abelard’s Ethics, ed. and trans. D. E. Luscombe (Oxford: Clarendon Press, 1971), especially p. 14.
Goscelin of Saint-Bertin (c. 1035-1107), a Flemish cleric who wrote a book of guidance for the anchoress Eva (a book known as Liber confortatorius), says that the sinner cannot be freed by coercion; this is because the sinner fell as a result of his own will. For a translation of this passage, see The Book of Encouragement and Consolation, trans. Monika Otter (Cambridge: D. S. Brewer, 2004), p. 57.

Ysaias: Oblatus est quia voluit:
This is based on Isaiah 53: 7.
See Millett, trans. (2009), p. 147, for her translation of the Latin.

 He bohte us wið his heorte blod:
The blood of Christ as payment for human souls is a theme which appears in Þe Wohunge of ure Lauerde: ‘A swete iesu mi liues luue wið þi blod þu haues me boht.’ (p. 35, ll. 577-579).   (Ah, sweet Jesus, my life's love, with your blood you have bought me.) See also the note earlier on God 'winning' love in all kinds of ways.

Alswa wes i þis scheld:
Why do you think the Crucifix might be compared to a shield?
See Millett, ed. (2006-2006), vol II, 263/7.118-24, for another occurrence of this image (citing Eric Dobson).

þe reade blod þet heowede:
'the red blood that coloured': The verb heuen is also used in the context of Christ's blood on the Cross in Part VI of Ancrene Wisse (see 135: 123-126), and here in Part VI it is applied to Christ's shame as a 'colouring' of pain.

mungunge:
A gerund is a form that comes from a verb but acts as a noun: 'mungunge', a word deriving from Old English, is an example of this. The 'mungunge' of Christ is also referred to elsewhere in Ancrene Wisse and the Wooing Group. See, for example, Part II of Ancrene Wisse (42: 857-858), Ureisun of God (p. 7, ll. 79-81), and Þe Wohunge of ure Lauerd (p. 20, ll. 3-5).

lette þurlin his scheld:
This verb, 'þurlin', is important with regard to Part IV of Ancrene Wisse. In a passage based on Psalm 21:17, the author stresses that on Christ's body, the wounds were 'dug' (duluen), rather than 'pierced' (þurleden), in order to cause Him greater pain. See Part IV, 111: 1635-1639.

openin his side, to schawin hire his heorte, to schawin hire openliche hu inwardliche he luuede hire, ant to ofdrahen hire heorte:
This beautiful passage relates to devotion to the Sacred Heart. There was a developing tradition in the Middle Ages in which Christ's Side Wound was seen as the door to his Heart. See Wolfgang Riehle, The Middle English Mystics, trans. Bernard Standring (London: Routledge & Kegan Paul, 1981), p. 46.
Why might the two adverbs 'openliche' and 'inwardliche' be placed in close proximity to one another?

Fowr heaued luuen:
For textual parallels to these categories of love, see Millett, ed. (2005-2006), 264: 7/128-82.

bitweone:
The manuscript has 'bi' here, on f. 106^v ('f.' followed by the number means one side of a manuscript leaf, and '^v' signifies that it is the back side of the leaf). However, it seems to be a mistake for 'bitweone'. For more on this, see Millett, ed. (2005-2006), 264: 7/129.

Ne teleð me him god fere þe leið his wed i Giwerie to acwitin ut his fere?:
Robert Hasenfratz notes: 'Behind this story of the loyal friend lies the memory of the legendary friends Damon and Pythias. Shakespeare's The Merchant of Venice is a later handling of the same folkmotif.' (Ancrene Wisse, ed. Robert Hasenfratz (Kalamazoo, 2000) (Online), Part VII, n. for 115ff). Shepherd, ed. (1959), also refers to this, p. 59, 1ȝf.

Giwerie:
Anti-Semitism pervades medieval literature.
For background on the Jewish community in the Middle Ages, see Millett, ed. (2005-2006), 264: 7/132, and Shepherd, ed. (1959), pp. 59-60, n. 1ȝf.

For þah þe sawle, his spuse:
This language of the soul as Christ's 'spouse' belongs to the tradition of sponsa Christi, a tradition of thought and expression which has some basis in exegesis of the Song of Songs. For more on sponsa Christi, see John Bugge, Virginitas: An Essay in the History of a Medieval Ideal (The Hague: Martinus Nijhoff, 1975).
The Ancrene Wisse-author explains here that Christ loves the anchoress’ soul (his ‘spouse’) more than a man could love his wife. A husband would reject a wife who prostitutes herself with other men, whereas Christ accepts the soul who has ‘prostituted’ herself with the devil through sin.

Si dimiserit uir uxorem suam, et cetera. Tu autem fornicata es cum multis amatoribus, tamen reuertere ad me, dicit Dominus:
This is from Jeremiah 3:1.
See Millett, trans. (2009), p. 148, for her translation of the Latin.

Immo et occurrit prodigo uenienti:
This is based on Luke 15:20, on the parable of the Prodigal Son.
See Millett, trans. (2009), p. 148, for her translation of the Latin.

'ȝet he eorneð', hit seið, aȝein hire ȝeincume ant warpeð earmes anan abuten hire swire’:
As Hasenfratz (2000) notes, the author's translation 'is based not on the Latin paraphrase of Luke immediately preceding, but directly on the Vulgate text.' (note for 128-129).

as Seint Austin seið:
As Millett, trans. (2009) observes, the reference to Augustine as the source of the following assertion is 'incorrect'. She notes that the source is a commentary by Jerome. See p. 262/7.34 of her translation for full information.

(bitweonen) bituhhen:
At this point in the text, the manuscript has 'bitweonen bituhhen' (on f. 106^v). Both 'bitweonen' and 'bituhhen' mean 'between'. As Shepherd, ed. (1959) observes, the repetition of 'between' here might be due to an error by the scribe. (p. 60/36).

Restituit, inquit Iob, in integrum:
This is based on Job 12:23.
See Millett, trans. (2009), p. 149, for her translation of the Latin.

meiðhad i sawle:
Here, the author suggests that good works and true faith are 'virginity in the soul'; he indicates that virginity is not merely a question of physical integrity, but also a question of spiritual wholeness. Being a 'virgin' does not only mean having an intact hymen and abstaining from sexual intercourse. It also means having a pure soul. For more on this, see Medieval English Prose for Women: Selections from the Katherine Group and Ancrene Wisse, ed. and trans. Bella Millett and Jocelyn Wogan-Browne (Oxford: Clarendon Press, 1990), pp. xv-xvi, and see also Jocelyn Wogan-Browne, Saints' Lives and Women's Literary Culture c. 1150-1300: Virginity and its Authorizations (Oxford: Oxford University Press, 2001).
A text related to Ancrene Wisse through manuscript affiliation and verbal echo is one of the so-called Katherine Group texts, given the editorial title Hali Meiðhad. Hali Meiðhad is devoted to promoting virginity, and the author of this text stresses that virginity is not only a physical condition.  A virgin can still fall through the sins in her soul:
Ah þah þu, meiden, beo wið unbruche of þi bodi, ant tu habbe prude, onde oðer wreaððe, ȝisceunge oðer wac wil inwið [i þin] heorte, þu forhorest te wið þe unwiht of helle, ant he streoneð on þe þe team þet tu temest.
     (Hali Meiðhad, ed. Bella Millett, O.S. 284 (1982), p. 20, ll. 29-32; all subsequent references are to this edition)
But, maiden, though your body is unbreached (literally, 'though you be with integrity of your body'), if you have pride, envy, or anger, greed or other weak will inside in your heart, you prostitute yourself with the demon of Hell, and he begets on you the offspring that you bear.

muchel þe moder luuede hit þe walde þis beað him makien. Þis dude ure Lauerd us:
This analogy between the self-sacrificing mother and Christ seems to belong to the tradition of Christ as Mother. See Caroline Walker Bynum for the background to this tradition, in Jesus as Mother: Studies in the Spirituality of the High Middle Ages (Berkely: University of California Press, 1982). See also Part VI of Ancrene Wisse, where Christ is imaged as a Mother protecting humanity from the ‘beating’ of the strict Father (138: 261-263)

teares, inre oðer uttre:
Why do you think the Ancrene Wisse-author refers to both 'inner' and 'outer' tears? What might he mean?
 

Qui dilexit nos et lauit nos in sanguine suo:
This is based on Revelation 1:5.
See Millett, trans. (2009), p. 149, for her translation of the Latin.

Nunquid potest mater obliuisci filii uteri sui? Et si illa obliuiscatur, ego non obliuiscar tui:
This is based on Isaiah 49:15.
See Millett, trans. (2009), p. 149, for her translation of the Latin.
See the earlier note on 'muchel þe moder luuede hit', for the Christ as Mother tradition.

In manibus meis descripsi te:
This is based on Isaiah 49:16.
See Millett, trans. (2009), p. 149, for her translation of the Latin.

depeint te ... Swa he dude mid read blod up o þe rode:
Christ paints with his red blood. See the earlier note on 'þe reade blod þet heowede' ('the red blood that coloured...').

dude mearke of þurlunge in ure munegunge, i ba twa his honden:
Why might the Ancrene Wisse-author stress that Christ's nailed hands are a 'reminder' to Him of His creation?

Þe sawle luueð þe licome:
The Ancrene Wisse-author asserts that the soul 'loves' the body, stressing a deep interconnection between the two. In Part III, he cautions against overly harsh treatment of the body, for fear that the soul will be destroyed along with the body (55: 286-288).
Caroline Walker Bynum has observed that by the thirteenth and fourteenth centuries, '[l]iterature of spiritual advice, like scholastic textbooks, uses marriage imagery to stress that body and spirit are bound together by tenderness, even passion, into “one flesh”; person is a psychosomatic unity.’ (The Resurrection of the Body in Western Christianity, 200-1336 (New York: Columbia University Press, 1995), p. 332.)

Hali Chirche, oðer cleane sawle:
This notion of Christ's spouse being the 'Church' or the 'soul' is founded upon exegesis of the Song of Songs. For more on this, see E. Ann Matter, The Voice of My Beloved: the Song of Songs in Western Medieval Christianity (Philadelphia: University of Pennsylvania Press, 1990).

he woheð hire o þis wise:
In the following passage, Christ speaks, actively wooing the anchoress. In Þe Wohunge of ure Lauerd, which also centres on the anchoress' love relationship with Christ, His speech is not as prominent. Why do you think this might be?

Nam Ich þinge feherest?
In the following lines, Christ lists His lovable qualities, enumerating the ways in which he is 'eligible' for the anchoress' love. Þe Wohunge of ure Lauerd also engages with this tradition, progressing through each of the qualities which make Christ deserving of love. See the first section of Þe Wohunge of ure Lauerd in Thompson, ed. (1958), pp. 20-27. For background on the tradition of the 'conditions of eligibility', see Bella Millett, ‘The “Conditions of Eligibility” in Þe Wohunge of ure Lauerd’, in The Milieu and Context of the Wohunge Group, ed. Susannah Mary Chewning (Cardiff: University of Wales Press, 2009),  pp. 26-47.

weolie wisest:
For the rationale behind translating this as 'the wisest of the wise', see Millett, ed. (2005-06), vol II, 267/7.188.

swa me seið bi large mon þe ne con nawt edhalden þet he haueð þe honden, as mine beoð, iþurlet:
See Millett, ed. (2005-06), vol II, 267/7.188-90, for textual parallels of this image of the generous man having pierced hands.

ha is þreouald: i widewehad, i spushad, i meidenhad—þe heste:
Although virginity is 'the highest' state, the author suggests that 'chaste cleanness' is not for virgins alone. Married women and widows can also embrace 'chaste cleanness'. (See the earlier note on 'meiðhad i sawle'.)
Hali Meiðhad affirms that married women and widows have a place in Heaven. The Hali Meiðhad-author even suggests that women who have had sex outside of wedlock can regain their 'cleanschipe chaste' (chaste cleanness/purity), through confession and penance (see p. 10, ll. 23-34).

ah wult þet me bugge hire:
What do you make of this imagery of 'buying' love?
See also earlier note for 'Godd haueð ofgan ure luue on alle cunne wise'.

[Hu?]:
The manuscript does not have 'Hu?' here (on f. 107^v). This online edition follows Millett in inserting it. For her explanation, see Millett, ed. (2005-06), vol II, 267/7.196.

luue [for luue]:
The manuscript (on f. 107^v) only has 'luue'. This online edition follows Millett in inserting 'for luue' here. For her explanation, see Millett, ed. (2005-06), vol II, 268/7.197.
The Ancrene Wisse-author asserts that love can only be bought with love in return.
In Þe Wohunge of ure Lauerd, there is the image of Christ buying the anchoress' heart with his own:
‘Wið wrange schuldi þe min heorte wearnen siðen þet tu bohtes herte for herte.’ (p. 35, ll. 551-553)
(It would be wrong to deny you my heart, since you bought heart for heart).

þe, na:
 Millett inserts a clause here. For her explanation, see Millett, ed. (2005-06), vol II, 268/7.206-7.

neauer heorte þenchen:
Based on Pauline language (1 Corinthians 2:9; and see also Isaiah 64:4), this topos is common in medieval devotional literature. For example, it appears in the lyrical Marian meditation On God Ureisun of ure Lefdi:
 ‘ne mei non heorte þenchen ne nowiht arechen, / neo no muð imelen ne no tunge tegen / hu muchel ðu ȝeirkest wið-inne paradise / ham þet swinkeð dei & niht i ðine seruise.' (English Lyrics of the Thirteenth Century, ed. Carleton Brown (Oxford: Clarendon Press, 1932), p. 4, ll. 47-50)
(no heart may think nor anyone reach / no mouth speak, nor tongue tell / how much you prepare within Paradise / (for) those who toil day and night in your service).

hwuch:
Millett emends this to 'swuch'. For her explanation, see Millett, ed. (2005-06), 268/7.209.

Creasuse:
Millett, ed. (2005-06), vol II, 268-269, provides very useful background information on these references to Croesus, Absalom, Asahel, Samson, Caesar, Alexander, and Moses.
For the reference to the value of Absalom's hair, see 2 Samuel 14: 25-26. See 2 Samuel 2:18 on Asahel's speed. See Judges 13-16 for more information about Samson (especially 15: 14-17).
See also the article by Geoffrey Shepherd,  'All the Wealth of Croesus...: A Topic in the Ancren Riwle', Modern Language Review, 51 (1956), 161-167.

Ich halde her heatel sweord upo þin heaued:
This sudden threat of violence is disturbing, but not perhaps unexpected. Christ's entire speech has been characterized by aggression, first through the repeated questioning and demands, and then through this imagined violence against the anchoress. The wooer here seems to be both lover and aggressor. What do you make of this image of the 'cruel sword' above the anchoress' head?

beon:
After 'beon', Millett inserts 'þer' (150: 221). For her explanation, see Millett, ed. (2005-06), vol II, 269/7.221.

ah for þin ahne muchele biheue:
Christ's speech ends on a threatening note. The remainder of Part VII continues to focus on Christ's love; particularly important is the author's discussion of the love of Christ being 'Greek fire' (see 151: 257 onwards).

Seinte Pawel: Paul is one of the Ancrene Wisse-author's named sources. See the note below on Plenitudo legis  est dilectio. ‘Luue fulleð þe lahe’, seið Seinte Pawel.

Exercitio corporis ... valet ad omnia: This is based on 1 Timothy 4:8. For all Biblical quotations, you can source the (medieval Latin) Vulgate text here, and the (early modern) Douay-Rheims English translation here, on linked sites which allow you to switch between the text and translation.
The same Biblical reference is used in the Preface of Ancrene Wisse. See Ancrene Wisse: A Corrected Edition of the Text in Cambridge, Corpus Christi College, MS 402 with Variants from other Manuscripts, ed. Bella Millett, 2 Vols, EETS O.S. 325 and 326 (2005-2006), vol I,  1: 29-31.

Si linguis hominum loquar ... nichil michi prodest: This is based on 1 Corinthians 13:1-3.

as þe hali abbat Moyses seide: The 'holy abbot Moses' refers to the Ethiopian Abba Moses, who is quoted in Cassian's Collationes, as explained by: Millett, ed., vol II (2006), 259, 7/12; and Geoffrey Shepherd, ed., Ancrene Wisse: Parts Six and Seven (London and Edinburgh: Thomas Nelson and Sons Ltd, 1959), p. 52, 19/15ff. Robert Hasenfratz suggests that the Ancrene Wisse-author may have also derived the sayings of the Abba Moses from The Lives of the Desert Fathers. (Ancrene Wisse, ed. Robert Hasenfratz (Kalamazoo, 2000) (Online), Part VII, n. for 11).