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, 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. 33b8
Ní derlaicht⟨h⟩a a pecdæ doïb acht du·ratad dígal forru. Cenotad maic-si raith dano, má im·roimsid ní dílgibther dúib.
Their sins have not been forgiven them, but punishment has been inflicted upon them. Though you pl, then, are children of grace, if you sin, you will not be forgiven.
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. 32c15
Amal as·robrad fri Dauid do·rolgida a pecthi dó, ní eperr immurgu frinni, in tain du·luigter dún ar pecthi.
As it was said to David that his sins were forgiven him, it is not however said to us when our sins are forgiven us.
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. 49c9
Con·aicelt ⁊ do·rolaig in peccad ⁊ ní n‑árraim ar chairi dó.
He has concealed and forgiven the sin and he has not considered it a reproach 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. 59c3
Is ed con·aitecht tantum dílgud a pecthae ṅdó hó Dia, ⁊ ní comtacht cumachtae ṅdíglae fora náimtea.
That is, he asked only for forgiveness of his sins to him by God, and he did not ask for power of vengeance on his enemies.
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.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. 144d3
Nach torbatu coitchenn ro·boí indib fri dénum n-uilc, at·rubalt tar hǽsi á pectha.
Any common advantage that had been in them for doing evil, it has perished for their sin.
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.
