Citations:dobeir

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Old Irish citations of dobeir

‘bring’

  • 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.

‘give’

  • 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. 13b15
    Is gúḟorcell do·beram do Día amal ṡodin.
    It is false testimony that we give to God in that case.
  • 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
    coní árim-se peccad libsi uili, ꝉ ara·tart-sa fortacht dúibsi, arnap trom fuirib for n‑oínur
    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. 15d8
    Is dúibsi proficit; ba coïr dúibsi cía do·berthe testas dinni
    It is you that it benefits; it would be right for you if you gave testimony of us.
  • 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. 19d24
    Cía chon·desin far súli, dos·ṁbérthe dom.
    Even if I had asked for your pl eyes, you would have given them to me.
  • 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 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. 40b8
    cach la céin aisndís dïa thrógai, in céin n-aili aisṅdís dind ḟortacht du·rat Día dó ⁊ indas dund·rét
    at the one time a statement of his misery, at another time a statement of the help that God has given him and how he has protected 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. 51b10
    In tan as·mber Dauid “intellectum tibi dabo”, sech is arde són do·mbéra Día do neuch nod·n-eirbea ind ⁊ génas triit con·festar cid as imgabthi do dénum di ulc ⁊ cid as déinti dó di maith. Aithesc trá lesom insin a persin Dǽ.
    When David says, “I will give thee understanding”, that is a sign that God will give to everyone that will trust in him, and work through him, that he may know what evil he must avoid doing, and what good he must do. He has then here a reply in the person of God.
  • 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 díabul lesom .i. fodord doïb 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 God would not give it to them, and that he could not; therefore that is the expectation with testing.

‘place, put’

  • 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. 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. 91a21
    Is hé forcan du·rat-som forsna mmórchol du·rigénsat a námait fris, díltud remdéicsen Dǽ desom, húare nád tarat dígail forsnahí du·rigénsat in⟨na⟩hísin frissium.
    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 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. 63a17
    Amal nád ṅdéni neutur dindí as Tiberis cía do·berthar flumen friss, síc ní déni neutur dindí as Suthul ci ad·comaltar oppidum friss.
    As it does not make a neuter of Tiberis that flumen is put with it, so it does not make a neuter of Suthul, that oppidum is conjoined to it.
  • 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.

‘inflict’

  • 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. 42a4
    Ní guid dígail du thabairt foraib, acht corru·anat inna arrad.
    He prays not that punishment should be inflicted on them, but that they may remain in his company.
  • 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
    Is hé forcan du·rat-som forsna mmórchol du·rigénsat a námait fris, díltud remdéicsen Dǽ desom, húare nád tarat dígail forsnahí du·rigénsat in⟨na⟩hísin frissium.
    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. 111c13
    Is hé ru·fiastar cumachtae inna díglae do·mbi{u}r-siu húa londas, intí du·écigi{gi} is ar trócairi ⁊ censi du·bir-siu forunni siu innahí fo·daimem ré techt innúnn.
    He who will know the power of the punishment which you sg inflict out of wrath, it is he who will see that it is for the sake of mercy and gentleness that you inflict on us here the things that we suffer before going there.
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