c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 10c21
Ba torad sa⟨í⟩thir dúun in chrud so ce du·melmis cech túari et ce du·gnemmis a ndu·gníat ar céli, act ní bad nertad na mbráithre et frescsiu fochricce as móo.
It would be a fruit of labor for us in this way if we consumed every food and if we did what our fellows do, but it would not be a strengthening of the brothers and a hope of a greater reward.
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 12c9
Ní dénim gnímu macthi.
I do not do childish deeds.
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 14d26
Is i persin Crist da·gníu-sa sin.
It is in the person of Christ that I do that.
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 15a18
Do·gníthe a n‑as·bered Moysi ꝉ do·árbas gloria oc tindnacul legis.
What Moses used to say used to be done, or glory has been displayed in giving the law.
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 20c21
Is dó da·gníat: maith leu indócbal apstal doib et ní fodmat ingreimm ar chroich Críst.
It is for this they do it: they like to have the glory of apostles, and they do not endure persecution for the cross of Christ.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 30a3
Amal nád n-airigther ⁊ nád fintar a ndu·gníther hi suidi, sic ba in fortgidiu ⁊ ba hi temul du·gníth Saul cona muntair intleda ⁊ erelca fri Dauid.
As what is done in this is not perceived and discovered, so it was covertly and it was in darkness that Saul with his people was making snares and ambushes against David.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 51c9
Is in núall do·ngníat hó ru·maith for a náimtea remib.
It is the cry that they make when their enemies are defeated by them.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 91b7
is dó du·gníinn-se anísin, combin cosmail fri encu
It is for that [reason] that I used to do that, so that I might be like innocent ones
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 102a15
Itius anúas ⁊ dus·claid anís; air ní foircnea in fíni hithe neich di anúas, amal du·ngní int aís sechmaill as·mbeir-som .i. air is cuit adaill ad·n-ellat-sidi in fíni du thabairt neich doib dia thorud.
They eat it from above and he roots it up from below; for it does not exterminate the vine to eat of anything of it from above, as do the passers-by whom he speaks of, i.e. for it is only a passing visit that they make [lit: ‘that they visit’] to the vine to take something for themselves of its fruit.
c.845, St Gall Glosses on Priscian, published in Thesaurus Palaeohibernicus (reprinted 1975, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. II, pp. 49–224, Sg. 63a17
Amal nád ṅdéni neutur dindí as Tiberis cía do·berthar flumen friss, síc ní déni neutur dindí as Suthul ci ad·comaltar oppidum friss.
As it does not make a neuter of [that which is] Tiberis that flumen is put with it, so it does not make a neuter of [that which is] Suthul, that oppidum is conjoined to it.
c.845, St Gall Glosses on Priscian, published in Thesaurus Palaeohibernicus (reprinted 1975, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. II, pp. 49–224, Sg. 162a3
In tan labratar ind ḟilid a persin inna ṅdea, do·gníatprimam ⁊ secundam in illis.
When the poets speak in the person of the gods, they make a first and second [person] in them.
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 7d10
Mógi sidi uili do Día; acht do·rigénsat in descipuil dechor etarru et déu diib: is hed on ɔsecha-som hic.
They are all servants to God; but the disciples had made a distinction between them and (made) gods of them; that is what he corrects here.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 53b27
Foilsigidir són ⁊ do·adbat nertad coitchen do chách .i. ara·ngé cách Día amal dund·rigni-som ⁊ rond·cechladar […]
He reveals this and shows a common exhortation to everyone, i.e. that everyone should pray to God as he has done [it], and that he will hear him […]
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 91a21
It is the end that he has put on the great sins that his enemies have committed against him, the denial of God’s providence for him, because he has not inflicted punishment on those who have done those things to him.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 91b12
Trén ⁊ mór in chairdine do·rigni⟨s⟩ friu hi tossuch ⁊ cot⟨a⟩·ascrais íarum.
Strong and great (was) the covenant you sg had made with them at first and you annulled it afterwards.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 124b3
Ní du ṡémigud pectha at·ber-som inso .i. combad dó fa·cherred: “ní sní cetid·deirgni ⁊ ní sní dud·rigni nammá”; acht is do chuingid dílguda dosom, amal du·rolged dïa aithrib íar n-immarmus.
It is not to palliate sin that he says this, i.e. so that he might put it for this: “we have not done it first and we have not done it only”; but it is to seek forgiveness for himself, as his fathers had been forgiven after sinning.
(literally, “…“it is not we who have done it first and it is not we who have done it only”…”)
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 13b3
If you pl desired even to address any of them, you could do it.
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 26a8
Seiss i tempul amal do·n-essid Críst; ꝉ do·géntar aidchumtach tempuil less, et pridchibid smactu rechto fetarlicce, et gébtit Iudei i n-apid, et ɔ·scéra rect núíadnissi.
He will sit in the temple as Christ sat; or rebuilding of the temple will be done by him, and he will preach the institutes of the law of the Old Testament, and the Jews will accept him as lord, and he will destroy the law of the New Testament.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 30c9
Ní digénam-ni nach ngním forna mmestar-som.
We will do no work on which he will not pass judgment.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 56b15
Ar chuingid inna sóinmech i mbïat ind ingoir, as·berat-som nád ndignet inna degnímu, húare is hi fochaidib bíthir hi suidib, ⁊ du·ngénat immurgu inna du⟨á⟩lchi, air is sóinmige ad·chotar tri sui{i}dib.
Because of seeking the prosperity in which the impious are, they say that they will not do the good deeds, since it is in tribulations that one is in regard to these [good deeds], and that, however, they will engage in the vices, for it is prosperity that is obtained through these [vices].
(literally, “[…]they will do the vices[…]”)
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 69a21
Co n-epred, “Du·gén a nnoíb sa ⁊ ní digén ⟨a n-⟩ærgarth{a}e se, cid accubur lium”; ní eper insin.
So that he should say, “I will do this holy thing and I will not do this forbidden thing, though it is a desire of mine”; he does not say that.
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 9c20
Cid atob·aich cen dílgud cech ancridi do·gnethe frib, et ní bethe fria acre?
What impels you pl not to forgive every injury that may have been done to you, and that you should not be about to sue [because of] it?
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 10c21
Ba torad sa⟨í⟩thir dúun in chrud so ce du·melmis cech túari et ce du·gnemmis a ndu·gníat ar céli, act ní bad nertad na mbráithre et frescsiu fochricce as móo.
It would be a fruit of labor for us in this way if we consumed every food and if we did what our fellows do, but it would not be a strengthening of the brothers and a hope of a greater reward.
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 22b23
Ci as·bera nech ro·pïa nem cía du·gneid na rétu sa, nípa fír.
Even if anyone says you pl will have heaven although you do these things, it will not be true.
c.800, Würzburg Glosses on the Pauline Epistles, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 499–712, Wb. 27c9
Níbo in tain no·mbeid ar súil tantumdo·gneith toil far coimded.
It must not be when you pl are seen (by him) only that you do your master’s will.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 73d1
Fu·lilsain-se .i. matis mu námait duda·gnetis ⁊ maniptis mu chara⟨i⟩t duda·gnetis.
I would have endured, i.e. if it had been my enemies who did them and if it had not been my friends who did them.
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 92a17
Bed indbadigthi .i. bed chuintechti .i. cid fáilte ad·cot-sa ⁊ du·ngnéu, is túsu immid·folngi dam, a Dǽ; cid indeb dano ad·cot, is tú, Dǽ, immid·folngi dam.
To be enriched, i.e. to be sought, i.e. though it is joy that I obtain and make, it is you who effects it for me, O God; so too, though it is wealth that I obtain, it is you, God, who effects it for me.
c.845, St Gall Glosses on Priscian, published in Thesaurus Palaeohibernicus (reprinted 1975, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. II, pp. 49–224, Sg. 65a1
Níbu machdath do·rónta día dind lïac.
It was not a wonder that a god would be made of the stone.
c.845, St Gall Glosses on Priscian, published in Thesaurus Palaeohibernicus (reprinted 1975, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. II, pp. 49–224, Sg. 203a6
arna derṅmiscum nobis; air dïa ndénmiscum me, do·génmis dano cum nobis
that we might not makecum nobis; for if we madecum me, then we should makecum nobis
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 55a1
c.800–825, Diarmait, Milan Glosses on the Psalms, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 51b10
In tan as·mber Dauid “intellectum tibi dabo”, sech is arde són do·mbéra Día do neuch nod·n-eirbea ind ⁊ genas/génas triit con·festar cid as imgabthi do dénum di ulc ⁊ cid as déinti dó di maith. Aithesc trá lesom insin a persin Dǽ.
When David says, “I will give thee understanding”, that is a sign that God will give to everyone that will trust in him, and work through him, that he may know what evil he must avoid doing, and what good he must do. He has then here a reply in the person of God.
