Sorry to be a bit slow, but I was out of town for a week.
In the comments below, GH = Guðrún Helgadóttir, the editor
of the edition that I have.

> Sviðr braut sinni öðru
> sundr menbroti grundar,
> brast glymfjöturr Gestils,
> garðr, fyr knarrar barði,
> áðr veðrlostinn vestan
> veggöndur framir seggir,
> meðr stigu glatt af græði
> grund, við Nóreg bundu

According to GH, it should be <grœði>; our edition seems to
have substituted the modern spelling. (She also makes it
<veggöndr> rather than <veggöndur>; see below.) She has the
following notes:

menbroti: necklet-breaker = (generous) man
grundar garðr: earth’s fence = sea
glymfjöturr Gestils: resounding fetter of Gestil (a
sea-king) = (rough) sea
veggöndr: sail-ski = ship

I can’t see any way to retain the individual lines and still
produce anything at all resembling readable English.

> Sviðr menbroti braut öðru sinni grundar garð sundr.

> <The> wise (<sviðr> = <svinnr>, Z2) man for a second time
> broke asunder <the> enclosure of <the> earth (ie sea? so
> he ploughed the sea?).

Wise necklet-breaker broke asunder grassy plain’s fence a
second time. [Wise generous man (= Hrafn) cleft the sea a
second time.]

<Sviðr> from <svinnr> shows the same sound change as <maðr>
from earlier <mannr>.

> Gestils glymfjöturr brast fyrir barði knarrar, áðr framir
> seggir bundu veðrlostinn veggöndur vestan við Nóreg.

> <The> splashing-shackles of Gestill (a sea-god) (ie sea,
> waves) crashed before <the> prow of <the> ship, before
> bold men bound <the> weather-beaten ship? (Can´t find
> <veggöndur> referenced anywhere) from-<the>-west (ie east)
> to <the coast of> Norway.

Gestil’s clash-fetter [= the sea] crashed against the
(merchant-)ship’s prow before bold men moored [the] sail-ski
[= ship], storm-struck from the west, at Norway.

<Veggǫndr> is in the Lexicon Poeticum at

<http://www.septentrionalia.net/lex/index.php?book=e&page=601&ext=png>

The same source indicates that <veggr>, in addition to
meaning ‘wall’ and ‘wedge’, could also mean ‘sail’; I’ll
guess that this sense is derived from the ‘wall’ sense.
The second element is then <öndur>, which would be the
accusative of a masculine <öndurr>, which can be found in CV
as the singular of <andrar> ‘snowshoes’. I can’t be sure,
but it appears that GH takes the word to be <ǫndr>, the
final <r> being part of the root rather than the masculine
inflectional ending, so that its acc. sing. would also be
<ǫndr>.

> Meðr stigu glatt grund af græði:

> Men trod gladly <the> green-earth from malice:

Men trod gladly the green field from the sea.

The Lex. Poet. has <grœðir> ‘the sea’, explaining it as
probably ‘that which swells’ from <grœða>.

> Hinn vitri höfðingi sigldi yfir hafið í annað sinn.

> The wise leader sailed across the sea another time.

> The wise ruler sailed once more over the sea.

> That wise chief sailed over the-sea for a second time.

The wise chieftain sailed over the sea a second time.

> Særinn brast fyrir stefni skipsins, áður en hinir hraustu
> garpar bundu skip sitt, veðurbarið í utanförinni, við
> Noreg.

> The ocean broke over the prow of the boat, before the
> strong bold bind his ship, weather-carried on a
> journey-abroad, to Norway.

> The sea broke over the prow of the ship, before those
> strong bold (ones) manned? their ship, wind-born in
> sailing abroad to Norway.

> The sea crashed before the-ship’s prow, before those-other
> doughty bold-ones (plural) bound their ship, wind-borne in
> the-journey-abroad, to <the coast of> Norway.

The sea crashed against the ship’s prow, before the valiant
bold men tied up their ship, weatherbeaten in the journey
abroad, at Norway.

Here I think that <hinir> is just the article.

> Menn gengu glaðir á land af sjónum.

> Men went glad to land from the sea.

> Men went happily on land from the sea.

> Persons (men) went (on foot), glad, on to land (ie ashore)
> from the-sea.

Men went, cheerful, ashore from the sea.

> Þann vetr var Hrafn í Nóregi, ok at vári fór hann vestr
> til Englands ok sótti heim inn helga Tómas erkibyskup í
> Kantarabergi ok færði inum helga Tómasi tennar, ok varði
> þar fé sínu til musteris ok fal sik undir þeira bænir.

> That winter Hrafn was in Norway, and during spring he went
> west to England looked for (the) home of the holy
> archbishop Tomas in Kantarabergi (Canterbury?) and
> conveyed the holy Tomas's teeth (???), and there was there
> his wealth for the temple and commended himself to their
> prayers.

> That winter, Hrafn was in Norway, and in the spring he
> went west to England and visited the holy Bishop Thomas in
> Canterbury and brought the holy Thomas the (walrus) teeth,
> and ??? his money for the temple there and was under the
> protection of their prayers.

> That winter Hrafn was (ie stayed) in Norway and towards
> spring he journeyed west to England and visited (soekja
> e-n heim>, under <heim>, adv) the holy Archbishop Tómas in
> Canterbury and conveyed <the> (walrus) tusks to the holy
> Tómas, and there expended (laid out, <verja>, Z.ii.4) his
> money towards a temple and entrusted himself to (lit:
> under) their requests (ie put himself at their disposal,
> cf <leggja undir sik>).

That winter Hrafn stayed in Norway, and in spring he
travelled west to England and went to visit the holy
archbishop Tómas in Canterbury and brought the holy Tómas
[the] tusks and invested his money in the cathedral and
entrusted himself to their prayers [i.e., to the prayers of
the clergy of the cathedral of Thomas Becket].

> Þetta sannar Guðmundr Svertingsson:

> Gudmundr Svertgson affirms these:

> This affirms Gudmundr Svertingsson:

> Guðmundr Svertingr’s-son affirms this:

Guðmund Svertingsson affirms this:

> Getk þess, es gekk at lúta
> geðfastr inum helgasta
> bölhnekkjandi af blakki
> blás vandar Tómási.
> Sökrennir bjó sína
> suðr drengiligr lengra
> för, sem fyrðar heyra,
> fæti sál at bæta.

Note from GH:

blakkr vás vandar: horse of the black wand (mast) = ship

Lex. Poet. interprets <sökrennir> as ‘one who frees (wants
to free) himself from guilt (sin)’. This appears to me to
be from <sök> ‘guilt’ (CV, Baetke, Lex. Poet.) and an agent
noun <rennir> from the weak verb <renna> ‘to put to flight’,
literally something like ‘putter to flight of guilt’; if
this is the intended sense, it could be a reference to
Hrafn’s upcoming pilgrimage.

GH also makes it <sökreynir> rather than <sökrennir>,
glossing it dispute-tester = (warlike?) man ; there is ms.
authority for both, and she argues (against most previous
editors) for <sökreynir>, explaining also why <sök> may have
its usual sense of ‘legal dispute’ rather than the extended
sense ‘battle’.

> Getk þess, es geðfastr bölhnekkjandi gekk af blakki blás
> vandar at lúta inum helgasta Tómási.

> I mention that, that <the> firm-of-mind
> one-thwarting-misfortune went (on foot) from <the>
> dun-coloured-horse of <the> black wand (= mast, <vöndr>)
> (ie ship) to bow (in homage) to the most-holy Tómas.

I mention that firm-minded misfortune-thwarter went from dun
horse of [the] black wand to bow in homage to the most holy
Tómas. [I mention that the firm-minded misfortune-thwarter
(Hrafn) went from the ship to bow in homage to the most holy
Thomas (Becket).]

> Drengiligr sökrennir bjó för sína lengra suðr fæti at bæta
> sál, sem fyrðar heyra:

> <The> brave battle-flight causer (ie warrior <sök> is
> apparently poet. for <battle>; or crime
> (guilt)-flight-causer, ie see <sök>, Z1) made-ready for
> his journey further south, by foot (dat of fótr) to better
> <his> soul, as men hear.

Valiant putter to flight of guilt [or dispute-tester] made
ready his journey further south on foot to heal [his] soul,
as men hear. [The valiant pilgrim(?) [or (warlike?) man]
(i.e., Hrafn) made ready his journey further south on foot
to heal his soul, as men hear.]

> Eg get þess, að hinn staðfasti andstæðingur hins illa gekk
> af skipi til þess að sýna heilögum Tómasi lotningu.

> I get that, that the most steadfast poor opponent got off
> the ship to that: to show the holy Tomas reverence.

> I guess that the steadfast, decent? (anstaendig – German),
> of the evil left the ship for this to show veneration of
> Holy Thomas.

> I mention (<geta>, Z.ii.2) that, that the steadfast
> adversary of-the-evil (one) went (on foot) from <the> ship
> to that <end> (ie in order) to show reverence to holy
> Tómas.

I mention that the steadfast adversary of the evil went
ashore to show veneration for Saint Thomas.

<Andstæðingur> is etymologically more or less
‘against-stander’; see <and-> in Zoëga.

> Hinn drengilegi mótstöðumaður syndanna bjó för sína lengra
> suður fótgangandi sér til sálubótar, svo sem menn mega
> heyra.

> The noble antagonist sin (?) lived for his long southern
> walking himself to the soul's health, so as men can hear.

> The brave adversary of sinners readied his long journey
> south on foot for his soul’s health, so as men might hear.

> The brave adversary of the-sins (plural, 7 deadly…?)
> made-ready for his journey further south going-on-foot for
> soul-bettering, such as people may hear.

The valiant antagonist of the sins prepared his journey
further south on foot for soul’s health, as men may hear.

> Þaðan fór hann suðr um haf ok sótti heim inn helga
> Egidium í Ilansborg, ok er hann kom þar, þá minntist hann
> þess, er mælt er af alþýðu, at guð veiti hverjum manni,
> þeim er kemr til Egidium, eina bæn, þá er maðr vildi helzt
> biðja, af verðleikum Egidii.

> Then he went south across the sea and looked for the home
> of the holy Egidium in Ilansborg, and when he arrived
> there, then he remembered that, when it is spoken of
> people, that God knew each man, those who come to Egidium,
> a village, when a man wanted to ask best, of the merited
> Egidi.

> From there he went south over the sea and visited the holy
> Egidium in the Abbey of Saint Gilles, and when he arrived
> there, then he recalled this, which is told by the
> majority (of people) that God granted every man, those who
> come to Egidium, one boon, that which a man wished to ask
> most of the worthy Egidii.

> From-there he journeyed south across <the> sea and visited
> (soekja e-n heim>, under <heim>, adv) the holy Ægidius (St
> Giles or St Gilles, fr) in Ilansborg (Abbey of
> Saint-Gilles-du gard), and when he came there, he
> remembered that, which is spoken of people-in-general,
> that God grants to each person, those who come to Egidius
> (St Giles), one request (boen), that which a person would
> want most to ask, of (from) the worthy Egidius (Sant
> Giles) (if <verðleikr> is an adj here (although not in Z
> or CV); or <from Egidius according to merit, if verðleikr>
> is a noun, as per CV).

From there he travelled south across the sea and went to
visit the holy Egidius [St. Giles the Hermit] in Ilansborg
[Saint-Gilles-du-Gard in southern France], and when he
arrived there, he remembered that which is said by most
people, that God grants each person who comes to Egidius a
prayer, that which a person wanted most of all to ask, on
account of Egidius’s merits.

> Þá bað Hrafn þess guð almáttkan, at af verðleikum Egidii
> skyldi hvárki fjárhlutr né þessa heims virðing svá veitast
> honum, at þeir hlutir hnekkti fyrir honum fagnaði
> himinríkis dýrðar.

> Then Hrafn asked the almighty God, that of the merited
> Egidi should neither property nor this home's reputation
> so to back him (??), that their condition fell back before
> him rejoiced in the kingdom of heaven's glory.

> Then Hrafn bade this good ??, that of worthy Egidii should
> neither property nor this worthy home so be granted to
> him, that these thing prevented him from being welcomed in
> heavenly glory.

> Then Hrafn asked God almighty for that, that of (from) the
> worthy (see previous note) Ægidius (St Giles) neither
> property (worldly goods) nor this world’s (ie worldly)
> honour should be-granted to him, that for him those things
> prevented <the> joy of <the> glory of <the>
> heavenly-kingdom.

Then Hrafn asked God Almighty that on account of Egidius’s
merits neither possessions nor the esteem of this world
should be so granted to him that those things repelled from
him the joy of the glory of the kingdom of heaven.

In other words, he did not want such wealth or honor as
would lead him astray.

> Ok þat hyggjum vér, at Kristr veitti honum þetta, því at
> Hrafn hafði nær alla hluti til þess, at hann mætti mikill
> höfðingi sýnast, en engi var sá orðrómr á af alþýðu manna
> hér á landi um hans virðing, sem oss sýndist hann til
> vinna, því at vér sjám nakkvara menn, þá er meiri virðing
> hafa af alþýðu, er minna unnu til virðingarinnar.

> And we believe it, that Christ granted him this, because
> Hrafn had near all things to that, that he was able to
> appear a great leader, and/but nothing was so a reputation
> to of man's people here in the country concerning his
> reputation, and to us appeared he deserves, because we
> (don't) see any men, those who more have a reputation from
> people, which less deserve reputations.

> And we think that Christ granted this to him, because
> Hrafn had nearly all things for this that he might seem to
> be a great ruler, but that was not the belief of the
> majority of the people here in the country regarding his
> worthiness, as to us he seemed to gain, because we see
> some men those who are more worthy to have of the majority
> who remind worked to more worthiness???

> And we believe that, that Christ granted to him this,
> because Hrafn had nearly all things to that <end> (in
> order) that he might seem a great chief (leader), but that
> public-opinion was nothing to <it> from people-in-general
> of people here in <the> land concerning his honour, which
> he seemed to us to earn, because we see some people, those
> who have more honour from people-in-general, who worked
> less towards honour.

And we believe that Christ granted him this, because Hrafn
had nearly all things in order [‘to that (end)’] that he
might seem a great chieftain, but no report by the general
public here in these parts existed concerning his reputation
such as [‘that’] he seemed to us to deserve, because we see
some people, those who have a greater reputation with the
general public, who less deserve the reputation.

> Síðan fór Hrafn vestr til Jakobs, sem Guðmundr segir:

> Then Hrafn went west to Jakob, as Gudmundr says:

> Afterwards Hrafn went west to Jacob, as Gudmundr says:

> After that Hrafn journeyed west to Jacob, as Guðmundr
> says.

After that Hrafn travelled west to Jakob’s [Santiago de
Compostela, St. James’s], as Guðmund says:

> Ferð kom fleina rýrir
> fram, jókeyris glamma
> lýðr sá storma stríða
> stund, til Jákobs fundar.

This one, for a change, can actually be turned into almost
reasonable English:

Javelins’ diminisher a journey
made — Glammi’s horse-driver’s
people saw storms’ adversity
for a while — to visit Jákob’s.

> Fleina rýrir kom ferð fram til fundar Jákobs.

> <The> diminisher of darts (spoiler of shafts, spears
> arrows, ie warrior) brought <the> journey forward to a
> meeting of Jákob.

Javelins’ diminisher [i.e., a warlike man, here Hrafn] made
a journey to visit Jákob’s [Santiago de Compostela].

> Lýðr glamma jóreyks sá stríða storma stund:

> Men of <the> din of dust-clouds (ie men of battle,
> warriors) saw strong storms for a while:

People of Glammi’s horse-driver saw adversity of storms for
a while. [The sea-faring man’s [= Hrafn’s] company saw
adversity of storms for a while.]

Glammi was a legendary sea-king; his horse is a ship, and
its driver is a seafaring man, here Hrafn.

> Hermaðurinn komst alla leið á fund Jakobs.

> The warrior arrived all the way to a meeting with Jacob.

> The-warrior made-his-way all <the> way to a meeting of (ie
> to see) Jácob.

The warrior made it all the way to visit Jakob’s [Santiago
de Compostela].

> Menn sæfarans hrepptu ákafa storma langa stund.

> Men, seafaring, obtained a fierce storm for a long time.

> Persons (men) of sea-faring endure (lit: caught) fierce
> storms for a long while.

The seafarer’s men got fierce storms for a long time.

<Sæfarans> is the gen. sing. of <sæfari> ‘seafarer’ with the
article; <sæfari> can be found in CV s.v. <sær> as a proper
compound.

> Þaðan fór hann til Rómaborgar ok fal líf sitt á hendi guðs
> postulum ok öðrum helgum mönnum.

> Then he went to the city of Rome and commended himself to
> God's apostleship and other holy men. (Z. fela 2: fálu sik
> ok sálir sínar guði almáttkum á hendi, they commended
> themselves and their souls to God Almighty)

> Thence he went to Rome and his life was under the
> protection of the good apostle and other holy men.

> From-there he journeyed to <the> city of Rome, and
> entrusted his life into the hands of God’s apostles and
> other holy people (men).

From there he travelled to Rome and commended his life into
[the] hands [‘hand’] of God’s apostles and other holy
persons.

> Síðan fór hann sunnan frá Rómi ok varði fé sínu til helgra
> dóma, þar sem hann kom.

> Then he went from the south from Rome and guarded his
> wealth to the holy court, when he arrived.

> Then he went from the south from Rome and ?? his wealth to
> holy relics, there when he arrived.

> After-that he journeyed from the south (ie north) from
> Rome and expended (laid out) his money towards holy
> relics (<dómr>, Z5), wherever he came.

After that he travelled north from Rome and invested his
money in holy relics wherever he came.

Brian