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. 4a27
Coïr irnigde trá inso, act ní chumcam-ni ón, mani thinib in spirut. I⟨s⟩ samlid trá is lobur ar n-irnigde-ni, mat réte frecndirci gesme, et nín·fortéit-ni in spirut oc suidiu.
This, then, is the right way to pray, but we cannot do that unless the spirit inspires it. Thus then our way of praying is feeble if present things are what we ask for, and the spirit does not help us with this.
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
Do·adbadar sund trácausa pro qua scripta est æpistola .i. irbága ro·batar leosom eter desciplu et debe; óentu immurgu eter a magistru.
Here, then, is shown the reason for which the epistle was written, i.e. they had had contentions and disagreement between the disciples
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. 10b27
A ḟius sin immurgu ba maith són, act ní bed úall and. Atá són and tráet ní béo de.
Knowledge of that, however, that would be good, provided there would be no pride in it. That [pride] is in it, then, and it [knowledge] is not alive from 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. 17d27
Aní trá as chotarsne fri hícc ní étar cía gessir.
Whatever, then, is contrary to salvation is not obtained even if it is prayed for.
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. 22c10
Is bés trá dosom aní-siu cosc inna mban i tossug et a tabairt fo chumacte a feir, armbat irlamu de ind ḟir fo chumacte Dǽi, co·mbí íarum coscitir ind ḟir et do·airbertar fo réir Dǽ.
This, then, is a custom of his, to correct the wives at first and to bring them under the power of their husbands, so that the husbands may be the readier under God’s power, so that afterwards the husbands are corrected and bowed down in subjection to God.
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 ⁊ 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.
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. 26b7
De dliguth trá inna n-il-toimdden sin, is de gaibthi “igitur”; quasi dixisset “Ní fail ní nád taí mo dligeth-sa fair i ndegaid na comroircnech.”
Of the law then, of those many opinions, it is thereof that he recites “igitur”; as if he had said, “There is nothing which my law does not touch upon after the erroneous ones.
