#faigh

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[toinghaeilge]

Irregular Verb: Faigh

Faigh is an irregular verb meaning ‘to get’; and here are the ways it deviates from standard sentence constructions and verb conjugations.

Verbal Noun

A verbal noun is a noun formed from or otherwise corresponding to a verb. So "saying", "singing" and so on as a noun would form the verbal noun. The verbal noun for faigh is fáil, which you might see in the set phrase "ar fáil", meaning available.

Past Tense

For statements, fuair is used.

And for questions and negative statements, note that fuair always takes urú:

An bhfuair tú é sin? Ní bhfuair mé é sin.

Also note that since faigh has a unique dependent form, an and ní are used instead of ar and níor, and nach and go are used instead of nár and gur even in the past tense.

Future Tense

For statements, gheobhaidh is used.

Gheobhaidh mé é.

For questions and negative statements, the dependent form is different (faighfidh) and takes urú:

An bhfaighfidh tú é? Ní bhfaighfidh mé.

Summary

Present Tense

Past Tense

Future Tense

Statement Question Negative

Faigheann An bhfaigheann Ní fhaigheann

Fuair An bhfuair Ní bhfuair

Gheobhaidh An bhfaighidh Ní bhfaighidh

Butt Gaeilge’s Faigh table with example sentences in all tenses

[toingaeilge]

Irregular Verb: Faigh

Faigh is an irregular verb meaning ‘to get’; and here are the ways it deviates from standard sentence constructions and verb conjugations.

Verbal Noun

A verbal noun is a noun formed from or otherwise corresponding to a verb. So "saying", "singing" and so on as a noun would form the verbal noun. The verbal noun for faigh is fáil, which you might see in the set phrase "ar fáil", meaning available.

Past Tense

For statements, fuair is used.

And for questions and negative statements, note that fuair always takes urú:

An bhfuair tú é sin? Ní bhfuair mé é sin.

Also note that since faigh has a unique dependent form, an and ní are used instead of ar and níor, and nach and go are used instead of nár and gur even in the past tense.

Future Tense

For statements, gheobhaidh is used.

Gheobhaidh mé é.

For questions and negative statements, the dependent form is different (faighfidh) and takes urú:

An bhfaighfidh tú é? Ní bhfaighfidh mé.

Summary

Present Tense

Past Tense

Future Tense

Statement Question Negative

Faigheann An bhfaigheann Ní fhaigheann

Fuair An bhfuair Ní bhfuair

Gheobhaidh An bhfaighidh Ní bhfaighidh

Butt Gaeilge’s Faigh table with example sentences in all tenses

[pastorjoeyreflections]

REFLECTIONS: March 26, 2017

A life of faith involves contrasts.  To live as a believer means to do things differently than one has before coming to faith.  Scholars tell us that in the early church those who came to faith were called the enlightened ones.  This was because they were thought to have received spiritual insight.  Jesus referred to his followers as the light of the world, Mt. 5:14.  In a similar fashion Ephesians 5:8-14 and John 9:1-41 both use the imagery of light and darkness to explain key issues of faith that have more to do with soul power than candle power. In John 9:1-41 Jesus puts mud on the eyes of a blind beggar and sends him to the pool at Siloam to complete the healing.  The disciples debate whether the man or his family’s sins caused his blindness, then religious leaders question whether or not the man was healed. The reading closes with Jesus asking the man if he believes he has been healed and then revealing himself to the man.  The religious leaders overhearing the conversation react harshly, which Jesus points out shows their spiritual blindness.  In a similar manner, Ephesians 5:8-14 uses visual contrast to describe a life of faith.  “For once you were darkness, now you are light in the Lord.” v.8a.  The words are part of an appeal beginning in the middle of the fourth chapter which encourages believers to renounce the pagan customs of their past, and embrace fully the teachings of their new faith. In each passage the story is more about spiritual timing than the time of day. The offering is for believers to reflect the light, of The Light of the World. The word for the pool in John’s gospel (Siloam) means sent.  So figuratively, if not literally, Jesus sent the man from doubt to certainty, from darkness to light, that he might experience healing.  In part, believing calls us from spiritual blindness to the insight of faith.  To achieve this we must overcome our individual fears and doubts along with the unknowing of others. Toward the end of my Mother’s life I was in her hospital room late one night.  As I sat by her bed chatting, all of the lights in the hospital and for an entire block flickered and went out.  I had always experienced my Mom as very strong even powerful, but in a voice quite soft and somewhat frightened she said, Joey give me your hand.”  As I took her hand, I said more as her son than a minister, “Mom are you afraid?”  In a voice with greater depth and power than I had at the time, she responded, “Not of dying , but I don’t like the dark.”  Just as Mom finished those words the lights came back on (really they did) and as I looked at my Mother and knew she was dying, I knew just as strongly she was more alive than most anybody I had ever known.  Some move toward enlightenment, some are sent, and some need a hand. Dr. Joey K. McDonald

[pastorjoeyreflections]

REFLECTIONS: December 11, 2016

Isaiah 35:1-10 is part of a theophany which begins in chapter thirty-four.  In biblical texts, theophanies are narratives which show how God breaks into the natural world.  In some cases they tell of nature literally responding to theophanies.  These are recorded in scripture about burning bushes, clouds or other dramatic means of getting the attention of the faithful.  In these two chapters we have the basics of Holy visions. Chapter thirty-four is mostly about the judgment of God with a call to faithfulness for those who have gone astray.  Chapter thirty-five is mostly about the hope of God for those disenfranchised or lost.  During Advent the value of these texts especially chapter thirty-five is quite clear. The work of Advent is bound in time and tradition.  This is the time of year when the Church retells the Story of God coming in the form of a child to remind us of the Holy Hope we have in faith.  It is rooted in a tradition by Isaiah along with other Prophets who believed God would send a messiah to heal and save.  In Isaiah thirty-five the prophet is saying; even when hope appears lost to the mind and eye, it remains possible and plausible for the soul and heart. The daily scene of our existence tells us to be cynical.  To be guarded and mistrusting, wary and even fearful.  However, Isaiah writes, “Say to those who are of a fearful heart, ‘Be strong, do not fear!  Here is your God, He will come with vengeance, with terrible recompense, He will come and save you.’” Isaiah then lists every known affliction which might occur to humans and this planet and states uncategorically that hope in God makes the impossible, possible. Advent is about time, and we certainly time everything.  Be it eggs, cars, or home renovations, we want to know how long, how fast, how soon? Then Isaiah asks us to see time in terms quite different.  He says to those anxious, wary or worried to rest assured Hope is here available and present to us.  We have but to seek it in the way and wisdom of God.  Now that is something worth waiting for. Dr. Joey K. McDonald