c.800–825, Diarmait, Milan Glosses on the Psalms, published inThesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 7–483, Ml. 65c16
Is bes leusom torand hi tempul delbae inna rig ⁊du·fornditer dano a ngnimae inna rig-sin tri delba ban ⁊ suidigter im delba inna rig isin torund im·biat.
It is a custom with them to represent in a temple the figure of the kings, and moreover the deeds of those kingsare represented by figures of women, and they are placed around the figures of the kings in the representation in which they are.
c.845, St Gall Glosses on Priscian, published inThesaurus Palaeohibernicus (reprinted 1975, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. II, pp. 49–224, Sg. 59b18
Is lán di neuchthórṅther tresin n-aimmnigud-sin.
It is full of whateveris denoted by that appellation.
c.850, Carlsruhe Glosses on St Augustine’sSoliloquia, published inThesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. 2, pp. 1–9,Acr. 11c3
c.850-875, Turin Glosses and Scholia on St Mark, published inThesaurus Palaeohibernicus (reprinted 1987, Dublin Institute for Advanced Studies), edited and with translations by Whitley Stokes and John Strachan, vol. I, pp. 484–94, Tur. 55
Is he candadas inna ndegnimae són [...]do·foirndither trisin mbrat find.
It is the whiteness of the good works itself... thatis represented by the white cloak.
