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
I⟨s⟩ samlid trá is lobur ar n-irnigde-ni, mat réte frecndirci gesme, et nín·fortéit-ni in spirut oc suidiu.
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
Mógi sidi uili do Día; acht do·rigénsat in descipuil dechor etarru et déu diib: is hed on ɔsecha-som hic.
These 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. 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. 53b17
ocu·bether .i. comaicsigfid Día dún tri sodin
shall be touched, i.e. God will bring [it] near to us through that
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 (lit. “do”) the vices, for it is prosperity that is obtained through these [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. 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 these 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. 159a2
Air in tan no·labrither in cétni persin ƚ in tánaisi do·adbit ainm hi suidiu.
For when you say the first person or the second, you show a noun in this.
