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. 5b27
hóre is na n-aicci ataí
since you sg are near them
(literally, “since it is in their vicinity that you are”)
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. 14c18
hóre nondob·molor-sa et nom·moídim indib
because I praise you and boast of you
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. 15c23
Hóre is cuci rigmi, is ferr dún placere illi.
Since it is to him we will go, it is better for us to please him.
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. 23b7
Hóre am essamin-se precepte asmo chuimriug, is lia de creitfess.
Since I am fearless in preaching out of my captivity, the more it is who will believe.
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. 25c6
Hóre ammi maicc laí et soilse, ná seichem nahísiu.
Since we are children of day and light, let us not follow these things.
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. 27c22
Is airi am cimbid-se hóre no·pridchim in rúin sin.
It is for that reason that I am a captive, because I preach that mystery.
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. 23b10
Hó goistiu .i. do·bert goiste imma brágait fadesin ɔid·marb, húare nád ndigni Abisolón a chomairli.
By a noose, i.e. he put a noose around his own neck so that it killed him, because Absalom did not follow his advice.
(literally, “do his advice”)
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. 25c5
Foillsigthir as n‑ísel in doínacht íar n‑aicniud húare as in deacht foda·raithmine⟨dar⟩ ⁊ noda·fortachtaigedar.
It is shown that the humanity is lowly according to nature because it is the Godhead that remembers it and helps it
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. 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. 74c20
Húare ro·comallada inna imneda ⁊ fo·ruirmed cenn forsnaib cotarsnaib du·rairngirt-siu, is fíri{ri}én trá fuä n-indas sin tabart díglae foraibsom.
Because the troubles have been fulfilled, and an end has been put to the adversities that you sg have promised, it is just, then, to inflict vengeance on them in that way.
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. 118b6
Air mad panem nammá du·berad-som ⁊ ní taibred meum, ro·bad dund ṡásad dïant ainm panis tantum no·regad; húare immurgu du·n-uic meum, is ar chech ṡásad da·uic-som amal sodin.
For if it were panem only that he put and he did not put meum, it would be only to the food to which is [given] the name panis that it would apply; however, because he has put meum, it is for every food then that he has put that.
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. 159a3
Is airi ní táet comsuidigud fri rangabáil, húare as coibnesta do bréthir: ar is lour comsuidigud fri suidi, air bid comsuidigud etarscartha comsuidigud rangabálae.
This is why composition does not occur with a participle, because it is akin to a verb: for composition with the latter is sufficient, for composition of a participle will be separated composition.
