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. 29a28
Ní taibre grád for nechcausa a pectha ꝉ a chaíngníma: ar biit alaili and ro·finnatar a pecthe resíu do·coí grád forru; alaili is íarum ro·finnatar. Berir dano fri láa brátha
You sg should not confer orders on anyone because of his sin or of his good deed: for there are some whose sins are known before their ordination, others whose [sins] are known afterwards. Reference is made, then, to the day of judgment.
(literally, “…before orders shall go upon 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. 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.
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. 55d11
Amal du·berad nech hi ceist do Dauid: “Húare is móir sléb fírinne Dǽ, cid ara fodmai-siu, ⟨a⟩ Dauid, didiu a ndu imnedaib ⁊ frithoircnib fodaimi? Air it fírián-⟨s⟩u.” Ícaid-som didiu anísin, a n-as·mbeir iudicia Domini abisus multa .i. ataat mesai Dǽ nephchomtetarrachti amal abis ⁊ amal fudumain. Is ed in sin fod·era in n-erígim, cid ara fodaim int aís fírián inna fochaidi, ⁊ cid ara mbiat in pecthaig isnaib soinmechaib.
As though someone had put as a question to David: “Because God’s righteousness is as great as a mountain, why then, David, dost thou suffer what of afflictions and injuries thou sufferest? For thou art righteous.” He solves that then when he says “iudicia Domini abyssus multa”, i.e. there are judgments of God incomprehensible like an abyss and like a depth. That is what causes the complaint why the righteous folk endure tribulations, and why sinners are in prosperity.
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. 77a12
Air du·roimnibetar mo popuil-se a rrecht dia n‑uilemarbae-siu a náimtea .i. mani bé nech fris·chomarr doibsom ⁊ ⟨du⟩da·imchomarr dia chomalnad tri fochaidi ⁊ ingraimmen.
For my peoples will forget their law if you sg kill all their enemies, i.e. if there is no one who will hurt them and constrain them to fulfill it through tribulations and persecutions.
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. 114b18
