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. 14d17
so that I may not count sin with you all, or so that I may give aid to you lest it be heavy on you by yourselves
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 nech causa 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. 97d10
Is peccad diabul lesom .i. fodord doib di dommatu, ⁊ du·fúairthed ní leu fora sáith din main, ⁊ todlugud inna féulæ ɔ amairis nánda·tibérad Día doïb, ⁊ nach coimnacuir ⁊ issi dano insin ind frescissiu co fochaid.
It is a double sin in his opinion, i.e. the murmuring by them of want, although there remained some of the manna with them upon their satiety, and demanding the meat with faithlessness that Good would not give it to them, and [even] that he could not; therefore that is the expectation with testing.
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.
c.850-875, Turin Glosses and Scholia on St Mark, published in Thesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 484–94, Tur. 110c
Ba bés leusom do·bertis dá boc leu dochum tempuil, ⁊ no·léicthe indala n‑ái fon díthrub co pecad in popuil, ⁊ do·bertis maldachta foir, ⁊ n⟨o⟩·oircthe didiu and ó popul tar cenn a pecthae ind aile.
It was a custom with them that two he-goats were brought by them to the temple, and one of the two of them was let go to the wilderness with the sin of the people, and curses were put upon him, and thereupon the other was slain there by the people for their sins.
