ÉR - honor

Mrs. Rohde (born 1843) with the
German Mother's Cross of Honor
in gold on her 100th birthday,
then mother of 8, grandmother
of 22, great-grandmother of 9
and g-g-grandmother of 2.

Besides 'ere' (previous post), ÉR in the Fryas language could also mean 'honor', a concept that has lost much of its meaning in our days. The word seems related to the term Arya(n).

noun
Ehre - German
eer - Dutch, Afrikaans
eare - Frisian
ære - Danish, Norse
ära - Swedish
honor - English

verb
Ehren - German
eren - Dutch
eer - Afrikaans
earje - Frisian
ære - Danish, Norse
ära - Swedish
to honor - English

varieties used in Oera Linda, with numbers of the fragments below
ÉR, ÉRA, ÉRE - honor (noun): 1b-1, 2g, 3a, 3c, 10b, 12-2, 13a, 13b, 13f-1, 14a-1, 15a, 16e
VN.ÉRE - dishonor, shame: 14a-2
ÉRA, ÉRANE, ÉRATH - honor/-ed (verb): 3e-1, 4c-2, 8b-2, 9a-2, 13f-2, 15c-2
ÉRSÉM - honorable, worthy: 1b-2
ÉRLIK - honest, honorably: 3e-2, 4c-1
ÉRE.MODER/-MODAR - honorable/honored mother (title): 2f, 4f-2, 5e, 6, 11c, 12-1, 14b-1, 15e, 18-2
ÉRE.NÁMA, ÉRE NÔMA, ÉRE.NÔME, ÉRNÔMA - honorable/honorary name, title: 4a, 4b-1, 4f-1, 9a-1
ÉREWÉDVE - widow of honor: 4b-2
ÉRE RÁWER - slanderer, lit.: 'honor-robber': 5d
ÉR.RIK - honorable, lit.: 'honor-rich': 8b-1
ÉR.BJADENESSE, ÉRBIDENESE, ÉRBEDENESE, ÉR.BÍDNESSE - respect, reverence: 9d, 14b-2, 15c-1, 18-1

=== fragments in Codex Oera Linda ===

1b. Adela’s Advice
[004/01]
IK WÉT [5] WEL THÀT J THÉRMITHA ANDA BRVD SITTE VT HAWEDE THÀT.ER FON THA THREDTINE BURCH.FÁMNA THAN WI JETA OWER HÀVE WEL ACHTE SEND THÉR NÉI THÉRE ÉRA DINGE.
I know that this is problematic because, of the thirteen burgmaids who yet remain, no less than eight desire the honor.
[004/15]
THÉR STÀT ASKRIVEM. THIU MODER ÀND JAHWELIK BURCH.FÁM SKIL HÀVA BUTA HELPAR ÀND SÀNDA.BODON. [20] ÍN ÀND TWINTICH FÁMNA ÀND SJUGUN LÉR.FÁMKIS. MACHT IK THÉR HWAT TO DVANDE. THÁ SKOL.IK SKRÍWA. ÀND ALSA FÉLO ÉRSÉMA TOGHATERA VMBE TO LÉRANE. SA THÉR VPPA BURGUM WÉSA MÜGE.
It is written there that the Folksmother and each burgmaid shall have, besides helpers and messengers, twenty-one maidens and seven maiden apprentices. Were I to add something, it would be to write: “and as many worthy daughters to study as the burgs can house.”

2f. Frya’s Tex
[013/30]
VPPA MINRE FÁM FÀSTA HÀV IK MIN HÁP FÀSTEGTH. THÉRVMBE MOST J HJA TO JO [014] ÉRE.MODER NÉMA.
Upon my maid Festa, I have fastened my hope. Therefore, you must make her your [014] honored mother.

2g. Festa: Laws and Frya’s Day
[014/10]
SEND HJA VPPA WÉGAR [15] WRIT THAN SEND HJA ÉWA ÀND THÀT IS VSA PLICHT VMBE ALTHAM AN ÉRA TO HALDANDE.
Once they have been written upon the walls, they are ‘eawa’: laws, and it is our duty to honor them. (lit.: 'to hold in honor')

3a. Burg Laws
[017/05]
IS THÉR ÀMMAN KÉREN VMBE VPPA BURGUM TO THJANJANDE ÀND NIL.ER NAVT THÀN NE MÉI.R NA NÉN BURCH.HÉR WERTHA ÀND DUS NÉN STEM NAVT NI HÀVA. IS.ER AL BURCH.HÉR SA SKIL HI THJU ÉR VRLJASA.
If someone is chosen to serve at a burg and refuses, he can never become burg lord, and thus will have no right to vote. If he is already burg lord, he shall lose the honor.

3c. Laws for the Army and War
[022/20]
IS THI KÉNING THRUCH THENE FYAND FALLEN SA [25] MÜGON SINA SIBBA ÁK NÉI THÉRE ÉRE THINGA.
If the king is killed by the enemy, his next of kin may be nominated for the honor.

3e. Security and War Aftermath
[025/25]
BY THA FÉSTUM ACHON HJA FORÁNA TO SITTANA. TILTHJU THA JÜGED SKIL ÉRA HJAM.
At feasts, they must sit in the front so that the youth may honor them.
[026/05]
SEND THÉR SVM THRVCH THENE FYAND FAT ÀND KVMATH HJA TOBÀK SA MOT MÀN HJAM FÉR FON THÀT KÀMP OF FORA. HWAND HJA MACHTON FRY LÉTEN WÉSA BY ÀRGE LOFTUM ÀND [10] THAN NE MÜGON HJA HJARA LOFTA NAVT NI HALDA ÀND TACH ÉRLIK BILÍWA.
If anyone has been captured by the enemy and they come back, they must be kept far away from the encampment, as they may have been set free through traitorous promises. This way, they may avoid keeping their promises without forfeiting their honor. (lit.: 'and still remain honest')

4a. Preventing War
[026/05]
FORTH HI EN ÉRE.NÁMA VPPA SINE SKELD FON SINA ÉTHELUN. SA NE MÜGON SINA SIBBA THI NÁMA NAVT LÔNGER NE FORA. THÉRVMBE THÀT THI ÉNE SIBBA SVRG SKIL HÀVA OVIRA [10] SÉDE THÉRA ÔTHERA.
If he bears an honorary title from his ancestors on his shield, his kinsmen shall no longer use that name, in order that families will feel responsible for one another’s conduct.

4b. Laws for the Steersmen
[027/10]
STJURAR IS THI ÉRE NÔMA THÉRA BUTTA FÁRAR.
‘steersmen’ is the title given to the seafarers
[028/25]
WAS HI FOR.SÉITH SA MÉI SIN BRUD SJVGUN MANNIS DÉLUN ÁSKA VMBE [30] HIRA FRYA.DULF EN STÉN TO TO WJANDE MAR THÀN MOT HJA FORTH ÉREWÉDVE BILYVA HJRA LÉVA LÔNG.
If he was betrothed, his bride may ask seven shares in order to dedicate a stone to her fiance. But then she must remain an honorable widow all her life.

4c. Useful Precedents
[029/30]
SA MAN THÉR NAVT BUTA NE KÀN. SA MOT MAN THÀT ÉRLIK ÀND RIUCHTFÉRDICH DVA.
if we cannot avoid it, we must judge honorably and justly.
[030/20]
HETH.I.T AL DÉN SA MOT MÀN [25] THÀT BÉTERJA. ÀND THENE MIS.DÉDAR UT OF LANDUM BANNA. TILTHJU VSA NÁMA VR AL MITH ÉRANE SKIL WERTHA BINOMATH.
If he has already committed the fraud, it must be set right and the culprit banished from the lands, in order that our name should everywhere honorable. (lit.: 'be mentioned with honoring')

4f. Minerva
[034/05]
THACH THÉRMITHA MISTON HJA HJARA DOL. HWAND THÀT FOLK THÀT HJA MINNADE ÀND HJA FOLGADE NAM THIS NÔME TO.N ÉRE.NÔME AN.
But their ridicule went amiss, for the folk that loved and followed her took up this name as a title of honor.
[038/15]
HJA STÀLDON ÁK FÁMNA VNDER HJARA HODE. THA SKINBÉR VNDERE HODA FON FÀSTA VSA FORMA ÉRE.MODER. VMBE OVER THÀT FRÁNA LJUCHT TO WÁKANE.
They also placed maidens under their care (pretending these were under the care of Festa, our first honorable mother) to watch over the divine light.

5d. Punishments for Evildoers
[043/20]
ÀFTER LÁDATH MÀN OVERA MÀRKA. MEN NAVT NÉI THA TIN.LÁNA THRVCH THAT EN ÉRE RÁWER ÁK THÉR IS TO FRÉSANE.
After this, he is to be banished — but not to the tin mines because, even there, a slanderer is to be feared.

5e. Three Thieves
[044/05]
THJU ÉRE MODER WAS ET SÉID ÀND HJU LÉTH ET KUNDICH DVA THRVCH THÀT ÉLE LAND.
It was reported to the honorable mother and she saw that it was heralded throughout the land.

6. Yule, Script, Numbers
[045/15]
THÁ FÀSTA ÉRE.MODER WÉRE HETH HJU.R THÀT RUN JEFTHA HLAPANDE SKRIFT FON MAKAD.
And when she was honored mother, Festa used it to make the continuous Runscript.

8b. Wodin and the Magus
[054/25]
HWAT SKOLDE THAT ÉR.RIK FÁRI WÉSA ASTE THA WILDA WITHER TOBÀK DRIWA KOSTE. VSA SÉFÍRA SKOLDET ROND.BLÉSA AND [30] VSA MÁRA SKOLDON JV VRAL FÁRUT GÁ.
What honor (lit.: 'honor-rich') it would be for you if you could drive back the savages! Our trumpets would resound with the tidings and our praises would precede you everywhere.”
[056/01]
BUTA ÀND BIHALVA THISSA TWIST. SA WAS THÉR JET.ÉN EMONG SIN MAGJARA ÀND [5] FINNA. THÉR FRYA NER WODIN ÉRA NAVT NILDE.
Beyond this dispute, there was yet another quarrel among his own Magyars and Finns, who would honor neither Frya nor Wodin.

9a. The War of Kelta and Minerva
[062/15]
THÉRVMBE WARTH HJU THRVCH THA STJÛRAR KÀLTA HÉTEN. THA [20] LAND.SÁTA MÉNADON THAT ET EN ÉRNÔMA WÉRE.
Therefore, the steersmen called her ‘Kelta’ (chatter), though this was interpreted by those who did not voyage at sea as a name of honor.
[062/25]
LIK EN WR.LANDESKE FORSTINE WILDE HJU ÉRATH FRÉSATH ÀND BÉDEN WÉSA.
Like a foreign princess, she desired to be honored, feared, and worshiped.

9d. Jon and Minerva Resettle
[071/10]
AS HJA THAT NW ELLA [15] TELLAD HÉDE. FRÉJATH HJA MITH ÉR.BJADENESSE VM ÍSERNE BURCHWÉPNE
When they had narrated all this, the mariners respectfully (lit.: 'with respect') asked for iron weapons for burg defence,

10b. Athenia: Miscegenation and Decadence
[078/25]
NÉIDAM RIKDOM BY THÀT VRBRÛDE ÀND VRBASTERDE SLACHT FÉR BOPPA DÜGED ÀND ÉRE JELDE. SACH MÀN AL [30] TOMET KNÁPA THAM HJARA SELVA MITH RUMA RIKA KLÁTAR SÍRADON. HJARA ALDRUM ÀND FAMNA TO SKÔNDA ÀND [079] HJARA KUNNA TO SPOT.
Because wealth was much more important than virtue and honor to this spoiled and corrupted brood, one sometimes saw young men who adorned themselves with flamboyant clothing, to the shame of their parents and the maidens, and [079] to the mockery of their kin.

11c. Death of the Magus
[086/10]
THV HEST VSE ÉRE.MODER NÉI THA BODEM FONA SÉ SVNDEN TO MELDANDE THATSTE KVMA SKOLDE THIT SKOSTE THRVCH [15] THA DROKHÉD WEL VRJETTA. NW WIL IK NJVDA THATSTE THIN WORD JECHT.
“You sent our honored mother to the bottom of the sea to announce your coming. This you may have forgotten in your frenzy, so I will see that you keep your word.”

12. Adelbrost: Intrigues and Division
[088/05]
EN ÉRE.MODER ÁCHT ALSA RÉN IN RA MOD TO WÉSÁNE AS HJA BUTA BLIKTH ÀND ÉVIN MILD FÁR AL HJARA BERN.
“An honored mother must be as pristine within as she appears outwardly, and equally well-disposed to all her children.
[088/20]
HETH WÉRE SIN TORN VMBE VPPINETH GRÁTE HOF TO DOK.HÉM TO HÉMANDE. ÀND BI THÉRE MODERIS LÉVA WRDIM THER GRÁTE [25] ÉR BIWÉSEN
It was his turn to live in the palace of Dokhem and, while the mother was still alive, he had been regarded there with great honor

13a. Adel-Bond Alliance
[090/30]
NÉI RJUCHT MACHTON SINA ÀFTERKVMANDA THUS NÉN OVERA LINDA ÀFTE HJARA NÔMUN NAVT NE [091] FORA MEN ALRAMÀNNALIK WILDET HÀVA TO ÉRE FON MINA MÀM.
Thus, according to the law, his descendants could not use Overa Linda as their surname, [091] but everyone wanted to make an exception, to honor [of] my mother.

13b. A Treacherous Maid
[092/20]
THA FORSTA BIGRIPEN ÉL GOD HWÉR HJU HLY SOCHTE. MEN EMONG ET FOLK KÉM TWÍSPALT ÀND [25] NÉIDAM HETH MARA.DÉL FON HÍR WÉI KÉM NILDET TÜNTJA THJU ÉRE NAVT NE GUNA.
The chieftains understood very well what she was implying, but dispute arose among the folk, and the majority, being from here, refused to grant Tuntia the honor.

13f. Primal Teachings 2
[101/05]
SEND THÉR SVME THAM HJARA [10] RENKA FRODA ÀNDET BÁR MAKJA ALSA WRDON HJA THRVCH HJARA RAKKERA FÀT ÀND VMBIRA LASTER VRBARNAD ELLA MITH FÉLO STÁTSKA PLÉGUM HJARA FALXA DROCHTNE TO.N ÉRE. MEN IN TRVTH. ALLÉNA [15] THÉRVMBE THÀT HJA.RA NAVT SKÁDA NE SKOLDE.
If there are any who see through their tricks and try to expose them, these are caught by their henchmen and burnt for their heresy — always with solemn ceremonies, in honor of their false divinities — but in truth, it is only to protect the priesthood.
[100/25]
SA [25] HÀVON HJA TO FÁRA THA VN.EWIDA FALXA DROCHTNE ESKÉPEN. TO KÉTHANDE ALLER WÉIKES THÀT THISSA DROCHTNE WRALDA ESKÉPEN HÀVE. MITH AL HWAT THÉR INNE IS. GÍRIGA DROCHTNE FVL NÍD ÀND [30] TORN. THAM ÉRATH ÀND THJANATH WILLATH WÉSA THRVCH THA MÀNNISKA. THÉR BLOD ÀND OFFER WILLA ÀND SKÀT [101] ASKJA.
they have created false divinities for the uninitiated — everywhere proclaiming that these divinities have created the world with all that is therein — greedy divinities, full of envy and wrath, who demand to be honored and served by the people; who desire blood and sacrifice and demand rich offerings.

14a. Fryasland Swamped
[113/25]
VNDER MINA [30] TIDA IS FÜL BÉRED. FÜL HÉDIK THÉRVR SKRÉVEN. MEN ÀFTERNÉI SEND MI ÁK FÉLO THINGA MELD. FON ÉN ÀND [114] ÔTHER WIL IK EN SKÉDNESE ÀFTER THIT BOK SKRÍWA. THA GODA MÀNNISKA TO.N.ÉRE THA ARGA TO VN.ÉRE.
During my time, many events befell. I kept an extensive record of them, and much was also told to me later. Of one and [114] the other, I will add a selection to this book, to honor [of] the good and to shame [of] the bad.

14b. Gosa: Settlement of the Black Men
[117/20] IN 282 JÉR NÉDON WI NÉN ÉRE.MODER NAVT HAT
For 282 years, we had not had an honored mother.
[121/01]
WI HÀVEN FON JOW [5] GRATE DÉDUN HÉRED. THÉRVMBE SEND WI FVL ÉRBIDENESE TOFARA JOWA WÉPNE. THA JET MAR VR THINA WITSKIP.
Wichhirte answered: “O greatest of all kings, we steersmen go everywhere. We have heard of your great deeds, so we are full of respect for your weapons, and yet more for your prowess.

15a. Wilyo from the Saxonmarks
[134/05]
IK SKRIF THIT TILTHJU MÀN NAVT THÀNKA NE MÉI THÀT HJA FON A.POL.LÁNJA SEND IK HÀV [10] THÉR FÜL LÉT VR HAD ÁND WIL THUS ÁK THJU ÉRE HÀ.
I write this so people will not think they were Apollania’s. I went to great lengths to secure them and, thus, desire the honor for doing so.

15c. Yesus or Buda of Kashmir
[136/25]
THÀT FOLK SKOWDE HIM MITH ÉRBEDENESE ÀND THA PRESTERA WRDON ANG VR SINA FRÉGA.
The folk regarded him with respect, and the priests were dismayed by his questions.
[141/05]
WR.ALDA HIS GÁST SKIL AL.OMME [10] ÀND ALLERWÉIKES ÉRATH ÀND BIHROPA WERTHA.
Wralda’s spirit will be honored and invoked every­where and in every way.

15e. Gosa’s Will
[142/01]
IK NÀV NÉNE ÉRE.MODER BINOMAD THRVCH DAM IK NÉNE NISTE. ÀND ET IS JO BÉTER [5] NÉNE TO HÀVANDE AS ÉNE HWÉRVPI JO NAVT FORLÉTA NE MÉI.
I have not nominated an honorable mother, because I knew of none, and it is better for you to have none than one on whom you cannot rely.

16e. Gosa: Purity of Language
[159/01]
NÉIDAM VSA TÁLE THUS TO LUK ÀND TO SÉLIGHÉD WÉJATH. ÀND THUS MITH WÁKTH ÀJEN THA BOSA NÍGONGA THÉRVMBE IS HJU [5] MITH ALLE RJUCHT GOD.IS TÁLE HÉTEN. ÀND ALLE THA JENA HWAM HJA AN ÉRE HALDA HÀVATH THÉR GÔME FON.
Because our language thus guides one to joy and gladness, and thereby helps keep watch against evil inclinations, its name ‘God’s language’ is fully justified, and all those who hold it in honor, take good from it.

18. Rika: Title Theft
[189/01]
JY ALLE HWAMHIS ÉTHLA MITH FRISO HIR [5] KÉMON. MIN ÉR.BÍDNESSE TO JO.
Ye all, whose ancestors arrived here with Friso, I bid you my respects.
[191/25]
JÀ. NAVT ALLÉNA THÀT HJA FRYA ÀND THA ÉRE.MODAR FON HJARA GLOR.RIKA NÔMA [30] BIRÁWA WILLE HWÉRAN HJA TACH NAVT NÁKA NE MÜGE. HJA DVATH AL.ÉN MITH.A GLOR.NÔMA FON HJARA NÉSTA.
Indeed, it is not only Frya and the honorable mother whose glorious titles they would steal (though, in truth, they could never approach these!), they do the same even with the honorary titles of their neighbors and kin

"my honor implies loyalty"

Related words: SKANTHA, SKÔNDA, SKÔM, SKÁM (shame, dishonor); GLOR.NÔMA, GLOR.RIKA NÔMA, GLOR.RIKA DÉDUM (glorious names/deeds).

ÉR - ere, earlier, before, once

'look ere you leap': explorer and naval admiral
Jacob van Heemskerck and navigator Willem Barents
prepare their second expedition to the far North,
by Christoffel Bisschop 1862 (source)

ÉR (once, earlier) - 1, 2, 5, 13, 20, 23, 26, 27, 30, 40, 42, 45 (fragment nrs. in list below)
ÉR (before ...) - 3, 4, 7, 8, 14, 16, 17, 19, 21, 25, 28, 29, 31, 32, 35, 36

as adjective, in expression:
ÉRA TÍDA (early times) - 6, 34
ÉRE GRÁTHÉD (former greatness) - 38

superlative:
THENE/THA ÉROSTA/-E (noun: the first) - 9, 33, 39
ÉROSTA/-E (adjective: earliest, first) - 15, 24, 37, 41, 46
ÉROST (at first) - 10, 11, 12, 18, 22, 44
ÉRIST ( ,, ) - 43

Fragments in Codex Oera Linda:

1. HO GRAT VS LÁND ÉR WÉSEN SÍ
how great our lands once were
2. THINGA THÉR IK ÉR NAVT SEDSA NE MACHTE
things that earlier I had no chance to say
3. SAHWERSA HJU FALTH ÉR HJU.T DÉN HETH
should she die without [lit.: before] having done so
4. ÉR HJU MITH HIRA TOCHTIGE ÁDAMA THÀT LJUCHT BIWLATH
before she pollutes the light with her unchaste breath
5. NAVT ÉR VRSELLATH NE WERTHA
not be sold before
6. IN ÉRA TÍDA
In early times
7. ÉR HI AN SINA RÉNA KVMTH
before he reaches its boundaries
8. ÉR ER FAT WRDE
before he is caught
9. NW GVNG THENE ÉROSTA TO ÀND BROCHT THENE THJAF BY THA SKELTE
The first owner brought his thief to court
10. WARTH ER ÉROST EN B TO FARA HIARA STÀR PRIKED.
a ‘B’ was first tattooed on their foreheads
11. THÉR HJU ÉROST FJELDA HÉDE
there where before had been plains
12. NW KVMATH THA SKÉDNESE FON NÉF.TÜNIS ÀND SIN NÉF INKA ÉROST RJUCHT VPPET PAT
Here is where the history of Nef-Tunis and his kinsman Inka rightly begins
13. LIK HI WEL ÉR DÉN HÉDE
as he had done before.
14. ÉR THES KRODER.S JOL ÉNIS OMHLÁPEN HÉDE
before the Bearer’s Yule had made one turning
15. IN THA ÉROSTA JÉRA
In the earliest years
16. ÉR THA WÉRE RÉD WÉRE
Before the defense was ready
17. WRALDA WAS ÉR ALLE THINGA
Wralda existed before all things
18. ÉROST FON OVER MIN BURCH
first about my burg
19. ÉR EN BURCH.FÁM HJRA STÉD INNIMT
Before a burgmaid can take up her post
20. THACH HÉD.IK HJA ÉR NAVT SPRÉKEN HÉRED
though without that knowledge
21. ÉR HJA JÀ SEZA
before they say ‘yes’
22. THAN MOST ÉROST TO GA ÀND LÉRA
Then first you must go and learn
23. LIK HI ÉR DÉN HÉDE
as he had done before
24. ÉROSTE FORST
commander-in-chief
25. ÉR HI THAT DÉDE
before leaving [lit.: before he did that]
26. HWÉR THJU STRÉTE ÉR WÉST HÉDE
where the strait had once been
27. SÁ THA KÉNINGGAR FON THIRIS ÉR WÉSEN HÉDE
than any of the Tyrian kings had ever been
28. ÉR THRJA MÔNATHA FORBY WÉRON
before three months had passed
29. ÉR THÀT.ER BIJINA KVSTE
before he could even start
30. THÉR.I ÉR WÉST HÉDE
where he had been before
31. THÀT NIMMAN SKIATA NE MACHTE ÉR HY SKÁTEN HÉDE
to wait until he had shot first
32. ÉR THRJA MÔNATHA OM HLÁPEN WÉRON
within three months
33. THENE ÉROSTE FON SIN FOLK
the first of his folk
34. IN ÉRA TIDA
In early times
35. ÉR HJA JÉRICH WÉRON
in their early years
36. ÉR IK FOLGSTER NÔMATH HÉDE
before I have named a successor
37. FON SIN ÉROSTE WIF
From his first marriage
38. HJAR ÉRE GRÁTHÉD
their former greatness
39. THA ÉROSTA HÉTON HJARA SELVA MODER HIS SVNA
The first named themselves ‘Mother’s Sons’
40. SÁ AS.K ÉR SÉIDE
as I said before
41. SIN ÉROSTE SVNV
His first son
42. THÉR ÉR RIUCHTFÉRDICHHÉD WELDE
where justice once ruled
43. THÀT SKIL ÉRIST BÉRA
that shall not come to pass until
44. IN.T ÉROST
Initially
45. THÉR ÉR AN KÀLTA HÉRDE
that once belonged to Kelta
46. THENE ÉROSTE KÀNING
their first king

====

note ÉR in this case is probably short for THÉR: THÉR THRVCH NIS ÉR NÉNE KÉREN

ÉRSÉKE - 'ere-sake': cause of an effect

depictions with causes and consequences of marriage, by Daniel Nikolaus Chodowiecki, 1788 (source, source)

ÉRSÉKE, plural. ÉRSÉKA
'cause', as in 'cause and effect': reason for something taking place or for something being so; rational explanation.

Some modern cognates:
oorzaak - Dutch
oorsaak - Afrikaans
oarsaak - Frisian
Ursache - German
årsagen - Danish
årsaken - Norse
orsaken - Swedish
orsökin - Icelandic

Compound word of:

ÉR (superlative: ÉROST)
ere (first) - English
eer (eerst) - Dutch
ehe (erst) - German
etc.

and:

SÉK(E), plur. SÉKA/-UM
sake (case, thing, matter) - English
zaak - Dutch
Sache - German
etc.

- - -

Some Oldfrisian dictionaries seem to have limited understanding of the word:

Koebler: êrseke 2, afries., F.: nhd. alte Feinschaft; ne. animosity

Hettema 1832

Richthofen 1840

The same applies to the Dutch etymology site:

Derivation with 'oor-' with the noun 'zaak' (case) in the sense of ‘dispute, strife, lawsuit’. The original meaning is "ground for contention and accusation, cause for hostile action," in accordance with the oldest sense of 'case'.

Fragments in Codex Oera Linda:

1b. Adela’s Advice [002/10]
HJA HÀVON ÍNES ÔTHER.IS FRYDOM BINIMEN ÀND THÀT IS ÉRSÉKE THÀT HJA HJARA AJN VRLÉREN HÀWE.
They took the freedom of another and that is why they have lost their own freedom.

9c. Kelta and the Gools [068/10]
THRVCH AL THESSA ÉRSÉKA KVN HJRA FOLK NAVT NI LÉRA.
As a result of all this, her folk could not learn.

12. Adelbrost: Intrigues and Division [087/25]
SJVGUN MÔNATHA ÀFTER WERTH.ER EN MÉNA ACHT BILIDSEN ÀND WEL TO GRÉNEGÁ UT ÉRSÉKE THAT ANNA SAXANNA MARKA PÁLTH.
After seven months, an assembly was planned in Greanega, since it is close to the Saxonmarks.

13b. A Treacherous Maid [091/20]
HJU HÉDE IMMERTHE WÉNICH WÉST THÀT HJU MODER SKOLDE WERTHA UT ÉRSÉKE THÀT HJU HÍR VPPER BURCH SAT HWANA MÉST ALLE MODERUM KÉREN WÉRON.
She had always hoped to become Folksmother because she sat in the burg here, where most elected mothers had been burgmaids.

18. Rika: Title Theft [189/10]
THACH THÀT WÉTHATH JY ALLE. THÀT HY WARTH AL.FÉDER HÉTEN. UT ÉRSÉKE THÀT ALLES INUT IM WARTH ÀND WAXTH TO FÉDING SINRA SKEPSELA.
But this you all know, that he is called ‘All-feeder’, because everything comes from and grows out of him, so that his creations may be fed.

Fragments with SÉK(-E/-A/-UM); in many cases the translation is paraphrased, not literal:

SEND MY FÉLO SÉKA BÁR WRDEN
many things have been revealed to me
IS THJU SÉK VR ÉNE STÁTE
If the affair concerns only one district
BY ALLE SÉKUM
Upon all matters
ÉNNE RJUCHTLIKA SÉKE
any judicial question
FINDATH HJU THJU SÉKE TVIVELIK
she deems the case doubtful
THA MÉNA SÉKA
the common cause
NETLIKA SÉKA
Useful precedents
VR ENZE SÉKA THA VR LÁND
over some cause or piece of land
SÉKA. STRIDANDE WITH VSA FRYA SÉDUM
matters that are in conflict with our Frya morals
VMBE AN MÉNA SÉKA TO NOMANDE
for mundane use
ALLE SÉKUM BINN ÁTHÉNJA
all cases in Athenia
THÁS ÀRGE SÉKE
his cruel plot
EN SÉKE THÉR FÉLON STÁTHA TROF
a case concerning several districts
AL THISSA SÉKA HETH HJRA BODA SELVA BILIAD.
All this was confessed by her messenger himself.
THISSA SÉKA MOTON KLÁR ÀND BÁR MÁKAD WRDA
These facts must be made clear and manifest
THA ÔRA SÉKA FINTH MAN VPPA ÔRA THRJA.
The remaining three walls hold other texts.
NÉN LJUCHT NER KLÁRHÉD IN THJUSE SÉKE
no light or clarity in this matter
KESTLIKA SÉKUM
precious things
MEN THA JONGA FÁMNA SPÔND.ER MITH GOLDNE FIN’GRUM AN SINA SÉK.
but with golden fingers he wove the young maidens into his project.
SVMLIKA SÉKA THÉR MIN TÁT ALLÉNA JELDE
some parts which concern only my father
THÉRVMBE NE THURVATH SE FAR HJARA SÉK NIT ÔPENTLIK UT NI KVMA.
Therefore, the people dare not openly declare their creed.
MITH HWAMHIS HELPE HI ALLE SÉKUM ÁSKTE
with whose help he pushed through all policies

= = = possibly related: SÉKUR: sure, secure; (BI)SÉKA(NE): seek; SÉKROPS (name); NÉDSÉKTE: necessitated (Dutch: 'noodzaakte')

More about ÉR in a following post.

Welcome to The Oera Linda Forum

... for research, discussion, inspiration, connection.

Free entrance here.
 

Livestream "Spirit and man" at Snorkelblog

On December 11, this experimental, intercontinental (Asia, Europe, North America) conversation was livestreamed and recorded on the Odysee video platform:

The Oera Linda - Spirit and man with Jan Ott

Chat start at 7:44; length 2 hours and 20 minutes.

On the same channel, there have been other good monologues and a discussion about or related to Oera Linda:

Recorded shortly before the conversation above, but uploaded after: "Nature and man in opposition to the Torah". On April 14: "Oera Linda and new perspectives on the soul", introduction to "Discussing the Oera Linda with Sun_N_Rad".

Translation improvements — some more examples

Wholesome Wheeltide

As a follow-up to the translation-improvements from the previous blog post, here are some more examples, some of which have been reported earlier.

D - Dutch, E - English, G - German

original fragment: chapter, page/line, transliteration (Codex Oera Linda)	8c. Tunis and Inka Depart [056/31] THAT HÉDE THJU MODER BISJOWATH	14e. Demetrius and Friso [129/23] NÉI THAT WI TWA DÉGA FORTH PILATH HÉDE
D: Ottema (1876)	dat had de Moeder besteld	na dat wij twee dagen voort gesukkeld hadden
E: Sandbach (1976)	for so the mother had ordered	after two days' slow sailing
G: Wirth (1933)	das hatte die Mutter bestellt	[not translated]
D: Overwijn (1951)^	dat had de Moeder bestierd	nadat wij twee dagen hadden voortgesukkeld
D: Jensma (2004)	dat had de Moeder besteld	nadat wij twee dagen voortgepield hadden
G: Menckens (2013)	das hatte die Mutter angeordnet	nachdem wir zwei Tage weiter gesegelt/gepilgert waren
E: Ott (2022)*	this had been signaled by the mother	after we had hurried on for two days

* Fragments 8c (discussed in 2016 post) and 14e (discussed in 2017 post) in context:

When Tunis wished to return home with his ships, he went first towards the Denmarks. But he was not permitted to land there; this had been signaled by the mother. Also at Fleeland he was not permitted to land, nor anywhere else. He would thus have perished with his men from want and hardship. Therefore, they went robbing the lands by night and sailing by day.

Everyone shouted and cheered, but the cries of our adversaries were so horrid that our hearts were crushed. When Friso thought it was enough, he called us off and we sped away. But after we had hurried on for two days, another fleet of thirty ships came into view, gaining on us all the time. Friso had us prepare again, but the other fleet sent forward a light longboat full of rowers. Messengers bade us on behalf of them all for permission to join us.

original fragment: chapter, page/line, transliteration (Codex Oera Linda)	8b. Wodin and the Magus [056/15] THÉRA (...) THAM LÉTON HINI BIDOBBA	16b. Friso: Alliances [149/15] HO FRISO ALLE TO BIDOBBE WISTE
D: Ottema (1876)	Zij (...) lieten hem tobben	hoe Friso allen wist te bedotten
E: Sandbach (1976)	Those (...) let him work his own way	how Friso understood deceiving everybody
G: Wirth (1933)	Die (...) ließen ihn gewähren	wie Friso alle hineinzulegen wußte
D: Overwijn (1951)^	Zij (...) lieten hem begaan	hoe Friso allen wist te bedotten
D: Jensma (2004)	Zij (...) die lieten zich afschepen	hoe Friso allen wist af te schepen
G: Menckens (2013)	Diejenigen (...) die ließen ihn gewähren/ toben	wie Friso alle zu beeinflussen/ becircen wußte
E: Ott (2022)*	Those (...) let him have his way	how Friso succeeded in winning them all over

* Fragments 8b and 16b (discussed in 2017 post) in context:

While all were nagging and quarreling, he crowned the boy king and installed himself as his guardian, representative, and counselor. Those who prized a full belly above justice let him have his way. But the good men took their departure.

In the midst of their discussion, my messengers arrived at his court with the Sealander lords. Pay attention to how Friso succeeded in winning them all over, satisfying both parties and benefiting his own endeavor: He promised the Sealanders fifty ships a year, of a fixed size and for a fixed price, equipped with iron chains and crossbows, and fully rigged with what is useful and essential on warships, on condition that they would leave the Jutters in peace, as well as all the folk belonging to Frya’s children.

original fragment: chapter, page/line, transliteration (Codex Oera Linda)	15b. Hellenia: Princes and Priests [135/01] HJARA SELVA TO SKÁDENE*	8a. Magyars and Finns [052/10] THAT HJA THA ÀRGE GÁSTON BANNA ÀND VRBANNA MÜGON
D: Ottema (1876)	om zich te verzadigen	dat zij de booze geesten kunnen bannen en verbannen
E: Sandbach (1976)	and to satisfy them	that they can exorcise and recall the evil spirits**
G: Wirth (1933)	[not translated]	daß sie böse Geister bannen und ausbannen können
D: Overwijn (1951)^	en zich te verzadigen	dat zij de boze geesten kunnen bannen en uitbannen
D: Jensma (2004)	tot schade van henzelf (this was correct)	dat zij de erge geesten kunnen bannen en verbannen
G: Menckens (2013)	sie selbst zur Sättigung (with footnote)	daß sie die bösen/argen Geister bannen und verbannen (ver)mögen
E: Ott (2022)***	and to their own detriment	that they can summon and banish the evil spirits

* SADENE in original was corrected, conform [022/18] SKADANE, [033/14] SKÁDANE and [060/08] SKÁDNE
** Sandbach seems to have guessed right, but changed the word order. All others chose the simplest translation 'bannen' for BANNA, without realizing (or making clear) that it means summon (a very archaic meaning) instead of the modern meaning 'banish' (being synonym to 'verbannen').
*** Fragments 15b (discussed in 2020 post) and 8a in context:

In early times, the slave peoples knew nothing of freedom. Like oxen they were brought under the yoke. Into Earth’s bowels they were driven to delve for metal, and from the hard rock of the mountains they were compelled to chisel out plush residences as homes for princes and priests. Nothing of all their work was for themselves; all was to make the princes and priests ever richer and more powerful, and to their own detriment. Working in such a way, they turned gray and rigid in their early years, and they died without ever experiencing joy in life, despite the abundance Earth offers to all her children.

They are not to be envied, for they are slaves of the priests and, worse still, of their beliefs. They believe that evil spirits are everywhere and enter into people and animals. But of Wralda’s spirit they know nothing. The Finns have stone weapons, while the weapons of the Magyars are of copper. The Magyars claim that they can summon and banish the evil spirits. The Finns are constantly in fear because of this, and their faces never show signs of joy.

original fragment: chapter, page/line, transliteration (Codex Oera Linda)	16a. Canals and Dykes [143/25] MEN FRIA.S FOLK IS DIGER ÀND FLITICH. HJA WRDON MOD NER WIRG THRVCHDAM HJARA DOL TO THA BESTA LÉIDE.	16a. Canals and Dykes [143/30] EN GODE HÉM BÛTA THA HRING.DIK. THÉR THJU DÁNTE HETH FON EN HOF
D: Ottema (1876)	Maar Fryas volk is wakker en vlijtig, zij werden moede noch mat, omdat hun doel ten beste geleidde.	een goede hemrik buiten den ringdijk, die de gedaante heeft van een hoef
E: Sandbach (1976)	but Frya's people were neither tired nor exhausted when they had a good object in view.	a good space of land outside the rampart, which had the form of a hoof
G: Wirth (1933)	Aber Fryas Volk ist wacker und fleißig, sie werden weder müde noch mürbe, weil ihr Ziel zum Besten führt.	eine gute Heimstätte außerhalb des Ringdeiches, welche die Gestalt eines Hufes hat
D: Overwijn (1951)^	Maar Frya’s volk is wakker en vlijtig, het werd moe noch mat, omdat zijn plan het best mogelijke opleverde.	goede dorpsgrond buiten de ringdijk, die de gedaante heeft van een hoef
D: Jensma (2004)	Maar Frya’s volk is oplettend en vlijtig. Zij werden moe noch afgemat, omdat hun doel tot het beste leidde.	goed erf buiten de ringdijk, die de gedaante heeft van een hoef
G: Menckens (2013)	Aber Fryas Volk ist tüchtig und fleißig. Sie wurden (weder) müde noch matt, bis daß ihr Ziel erreicht war.	eine gute Heim(stätte) außerhalb des Ringdeiches, der die Form eines Hufes hat
E: Ott (2022)*	but Frya’s folk is competent and diligent. They neither tire nor weary of their tasks when they have a clear goal in view.	a good domain again outside the ring dyke, which is like unto a palace garden

* Fragments 16a (discussed in 2017 post and in 2021 post) in context:

In my youth, the remaining land outside the ring dyke was all pools and swampland, but Frya’s folk is competent and diligent. They neither tire nor weary of their tasks when they have a clear goal in view. By digging canals and building dykes with the soil that came out of the canals, we have a good domain again outside the ring dyke, which is like unto a palace garden measuring three poles eastward, three southward, and three westward.

 

original fragment: chapter, page/line, transliteration (Codex Oera Linda)	B. Liko Ovira Linda, 803 CE [00b/05] VMBE RIKA PREBENDNE TO WINNANDE SÁ HÉLATH HJA MITH THA POPPA KENINGGAR.	2b. Our Primal History [006/25] RING AS HJA RIP WÉRON KRÉION HJA FRÜCHDA ÀND NOCHTA ANDA DRÁMA. WR.ALDA.S OD TRÀD TO RA BINNA. ÀND NW BÀRDON EK TWILIF SVNA ÀND TWILIF TOGHATERA. EK JOL.TID TWÉN.
D: Ottema (1876)	Om rijke prebenden te winnen, heulen zij met de vreemde koningen;	Zoodra zij volwassen waren, kregen zij vermaak en genoegen in de droomen van Wralda. Haat* trad tot haar binnen. En nu baarden zij elk twaalf zonen en twaalf dochteren, elke juultijd een paar.
E: Sandbach (1976)	In order to gain rich benefices, they conspire with foreign kings,	As soon as they were full grown they took pleasure and delight in the visions of Wr-alda. Hatred found its way among them. They each bore twelve sons and twelve daughters — at every Juul-time a couple.
G: Wirth (1933)	Um reiche Pfründen zu gewinnen, halten sie zu den fremden Königen.	[not translated] Od (Gottes Odem) trat zu ihnen ein und nun gebar jede zwölf Söhne und zwölf Töchter, eine jegliche Julzeit zween.
D: Overwijn (1951)^	Om rijke prebenden te winnen, heulen zij met de vreemde koningen.	Zodra zij volwassen waren, kregen zij vreugde en genoegen in de dromen van Wr.alda. Geneugte kwam tot haar. En nu baarden zij elk twaalf zoons en twaalf dochters, elke joltijd een paar.
D: Jensma (2004)	Om rijke prebenden te winnen, heulen ze met de moffenkoningen.	Zo rap als ze rijp waren, kregen ze vreugde en genoten in Wralda's extase. Gelukzaligheid trad tot hen binnen en nu baarde elk twaalf zonen en twaalf dochters, elke joltijd een paar.
G: Menckens (2013)	Um reiche Pfründe zu gewinnen, hehlen sie mit den Puppen-Königen.	Sobald sie reif waren, empfingen/kriegten sie Vergnügen und Genügen in den Träumen. Vvraldas Od trat innerlich zu ihnen, und nun gebaren jede zwölf Söhne und zwölf Töchter, jeder Julzeit Zwillinge.
E: Ott (2022)	To gain rich endowments, they collaborate with the puppet kings.	When they matured, they became fruitful and found pleasure in their dreams. They received Wralda’s ‘od’ into them, and so each bore twelve sons and twelve daughters; twins each Yuletide.

Besides Norse translator Lien (who published his translation online only, in 2013), Menckens was the first to interpret POPPA (i.m.o.) correctly as 'puppet'. His was also the first printed translation (after De Heer, self-published 2008) to place the period correctly between DRÁMA and WR.ALDA.S.

The last example (2b) is the most significant one, especially relative to the Ottema and Sandbach translations and has been discussed earlier on this web log (e.g. in 2016). 

(^ means: checked if the 2004 version of Overwijn by Hougee is identical to the original of 1951. I recently discovered that this is not always the case.)

O WÁCH - O wall

Carl Werner 1863 'Die Klagemauer in Jerusalem'

"Anyone trying to translate the book or part of it into Dutch will be surprised at how easy this is." (Jensma, PhD thesis 2004, as quoted in recent article, see previous post)

After 13 years of Oera Linda studies, I keep improving existing translations, sometimes helped by dedicated volunteers.

Linguist Verwijs wrote to fellow board member Winkler, after two and a half years of examining the manuscript (letter 11 Oct. 1869): "(...) it also contains difficulties and strange words. (...) I would spend far too much time on it. (...) It is strange that it contains some very old words, that the forms also point to a previous era of the language, while other expressions sound so very new." (more in previous post)

Oldfrisian specialist De Haan Hettema, who only got to see a few pages before he died, stated in a newspaper article (5 Sept. 1871) that they contained "some words that are no longer generally known, which will appear in the rest of this writing and could therefore supplement our Frisian vocabulary." (more in previous post)

I now present a recent find that was missed by all earlier translators and provides more insight into the Fryas world of experience.

D - Dutch, E - English, G - German

original fragment: chapter, page/line, transliteration (Codex Oera Linda)	13d. Ode to Adela [095/25] O WÁCH HWÉRTO SKOLDE HJA THJANJA	14d. Alexander the King [126/30] O WÁCH. LÉT.IK TO JOW SKUL SÉKA
D: Ottema (1876)	O wee! waartoe zoude zij dienen.	o wee! laat mij bij u eene schuilplaats zoeken
E: Sandbach (1976)	O Sorrow, what good can you do!	Woe is me! let me find a place to hide in
G: Wirth (1933)	O weh, wozu sollte sie dienen?	[not translated]
D: Overwijn (1951)^	Maar ja, hoe zou zij dienen?	O wee!, laat mij bij u een schuilplaats zoeken
D: Jensma (2004)	O wee, waartoe zou zij dienen?	O wee, laat me bij u schuil zoeken
G: Menckens (2013)	O weh, wozu sollte sie dienen?	Oh weh, laßt mich bei Euch Schutz suchen
E: Ott (2022)*	Say, o wall — to what should they attend?	O wall! Help me hide

* Fragments 13d and 14d in context:

Yes, comrade from afar. Thousands have come and yet more are on their way. Why? They come to honor Adela’s wisdom. Assuredly, she is the chief among us, for she was always foremost. Say, o wall — to what should they attend? Her shirt is of linen, her tunic of wool, which she spun and wove herself. What could they add to highten her beauty? Not pearls, for her teeth were whiter. Not gold, for her hair shone brighter. Not jewels, for her eyes, though soft as a lamb’s, blazed so brilliantly that one barely dared hold their gaze.

As she dared not wait until her husband’s return, she went to Demetrius with her son, begging him to give back her daughter. But when Demetrius saw her son, he took him to his palace as well, and used him the way he had used his sister. To the mother he sent a bag of gold, but she dumped it into the sea. On her way home she went mad. Everywhere she ran about the streets, calling: “Have you seen my children? O wall! Help me hide, or my joy will kill me for having lost his children.”

~ ~ ~

West-Indisch Huis, Amsterdam
by Herman Schouten 1792

Spelling varieties of WÁCH in Oera Linda:
singular
WACH/WÁCH - 10a, 11b (2x), 13c, 13d, 13e, 13g, 13h, 14e
plural
WÁGUM - 1b, 2a
WÀGRUM - 2e, 9a
WÉGAR - 2g (2x)
WÀGAR/WAGAR - 6, 13h
WÁGARUM - 13b

Context:
wall as medium/information carrier - 1b, 2a, 2e, 2g, 6, 9a, 10a, 13b, 13e, 13h (2x)
wall being addressed: 13d, 14d
other: 11b (2x), 13c, 13g

Fragments:

1b. Adela’s Advice [004/10]
FORTH SKOLD.IK RÉDA J MOSTE NÉI THA BURGUM GA. ÀND THÉR VPSKRÍWA ALLE ÉWA. FRYA.S TEX. BIJVNKA [15] ALLE SKÍDNISA. JÁ ELLA THÀT.ER TO FINDA SÍ. VPPA WÁGUM. TILTHJU ELLA NAVT
VRLÉREN NI GA ÀND MITH.A BURGUM ALSA VRDÉN NAVT NE WERTH.
I would also counsel you go to the burgs and copy all the laws, Frya’s Tex, all of the histories and everything else you can find on the walls, so that nothing is lost if the burgs are destroyed.

2a. Festa, Take up your Stylus [005/30]
THIT STAND VPPA THA WÁGUM ET FRYA.S BURCH TO TEX.LÁND A.SKRÍWEN. THAT STÉT ÁK TO STÁVIA ÀND TO MÉDÉA.S BLIK.
The following was inscribed on the walls of Fryasburg at Texland, as well as at Stavia and Medeasblik:

2e. Frya was White [011/05]
THA MÁKADON HJA THIT HÁGE THERP BVWADON THÁS BURCH THÉR VPPA. ANDA WÀGRUM THESSA WRYTON HJA THENE TEX.
they made this high mound, built the burg thereon, and upon its walls they wrote the Tex.

2g. Festa: Laws and Frya’s Day [014/10]
ALLE SETMA THÉR EN ÉW. THÀT IS HVNDRED JÉR OMHLÁPA MÜGE MITH THA KRODAR ÀND SIN JOL. THÉRA MÜGON VPPA RÉD THÉRE MODER ÀND BY MÉNA WILLA VPPA WÉGAR THÉRA BURGUM WRIT HWERTHA. SEND HJA VPPA WÉGAR [15] WRIT THAN SEND HJA ÉWA ÀND THÀT IS VSA PLICHT VMBE ALTHAM AN ÉRA TO HALDANDE.
All rules that endure for one ‘eaw’ — that is one hundred years — with the Bearer and its Yule may, on the advice of the mother and by common consent, be written on the walls of the burgs. Once they have been written upon the walls, they are ‘eawa’: laws, and it is our duty to honor them.

6. Yule, Script, Numbers [045/01]
THÀT HÍR VNDE STAT IS INUT THA WÀGAR THÉRE WÁRA.BURGH WRITEN.
The following was inscribed on the walls of the Treasureburg:

9a. The War of Kelta and Minerva, ca. 1630 BCE [062/01]
THJU BURCH [5] WALHALLAGÁRA. INUT THA WÁGRUM THÉRA IS THJU FOLGJANDE SKÉDNESSE WRITEN.
(...) the burg Walhallagara. On its walls, the following history is inscribed.

10a. Ulysus’ Quest for a Lamp, ca. 1190 BCE [075/08]
IS THIT VPPINA ÁSTERWACH IT FRYA.S [10] BURCH WRITEN.
this was inscribed on the eastern wall of Fryasburg

11b. Death of Frana [082/20], [084/10]
TOJÉNST THA WÁCH
against the wall
SKILET FOLK IN HJARA WÁCH NÉMA
will encircle and protect the people (lit.: 'take within their wall')

13b. A Treacherous Maid [091/14]
ÀFTER THAT THA ADELA.FOLLISTAR ELLA [15] HÉDE LÉTA OVER SKRÍVA ELK IN SIN RIK HWAT HWRYT WAS IN.VPPA WÁGARUM THÉRA BURGUM. BISLOTON HJA EN MODER TO KIASANE.
After the Adela-Followers made copies of the writings on the burg walls, each in his own district, they decided to elect a Folksmother.

13c. Death of Adela [095/01]
GRIPTER SINE BÔGE FONERE WÁCH
he took his bow from the wall

13d. Ode to Adela [095/25]
O WÁCH HWÉRTO SKOLDE HJA THJANJA
Say, o wall — to what should they attend?

13e. Primal Teachings 1 [097/28]
THJU FORM.LÉRE THÉR IS HWRYTEN INUTERE WÁCH THÉR BURCH.TORE
The Primal Teachings that were written on the wall of the burg tower

13g. The Unsociable Man [104/20]
EN WÁCH FON PLAGA AND SÁDUM
a wall of sods and turfs

13h. Apollania’s Burg [107/01]
INNA TORE HANGT THJU FODDIK. [5] THA WAGAR THÉRE TORE SEND MITH KESTLIKA STÉNA SMUKAD. IN VPPA THÉRE SÛDER WACH IS THENE TEX WRYTEN. ANTHA FÉRE SÍDE THÉRA FINTH MAN THJU FORM.LÉRE. ANNA WINSTERE SÍDE THA ÉWA. THA ÔRA [10] SÉKA FINTH MAN VPPA ÔRA THRJA.
In the tower hangs the Lamp, and the walls are bejeweled with precious stones. On the south wall, the Tex is written; to the right of it one finds the Primal Teachings, and to the left, the eawa (laws). The remaining three walls hold other texts.

14e. Demetrius and Friso [126/30]
O WÁCH. LÉT.IK TO JOW SKUL SÉKA
O wall! Help me hide

= = =

Dutch theology website about 'wall':

In addition to the literal meaning, we also encounter the wall as an image and metaphor. Concepts such as protection, safety, separation and alienation arise.

The wall is also a picture of divine power, which offers protection against oppression and distress (Isa. 25:4). (...) Even God is seen as a wall of fire, that is, no external threat (Zech. 2:9[5]; cf. 1 QH 3:37). And the complaining man uses the city wall as a metaphor for the Lord: "O wall of Zion's daughter..." (Lam. 2:18).

= = =

Notes:

[135/20] ALSA.T THA FORSTA WÉ DÉDE until it hurt the princes

[140/30] HJA SKILUN WÉ HROPA OVERA DÉDA THÉRA PRESTERA ÀND FORSTA. They will condemn the deeds of the priests and princes.

Another word for 'wall' (mostly in the sense of rampart, earthwork, entrenchment or perhaps palisade) used in Oera Linda is WAL.

Waech in online historical Dutch dictionary:
znw. m. Hetz. als weech, wand; z. ald.
Wand, binnenmuur; houten of leemen muur, zelden steenen muur.
Ghecalkede want of wit ghemaecte waech, Hs. 75 f. 163b, Holland/Vlaanderen/Brabant, 1401-1450 (Hand. 23, 3 paries dealbatus).