Isaias 3:12 (Peadar Ua Laoghaire translation)

 I dtaobh mo phobail, táid siad lomtha ag á n-éilteóiribh, táid mná tar éis bheith ’na rialtóiribh orthu. A phobal liom, an mhuíntir adeir gurb aoibhinn díbh, is ag úr gcur amú atáid siad agus ag lot slí úr gcéimeanna.

This is fundamentally his translation of the Douay Bible. See https://www.drbo.org/cgi-bin/s?q=Isaiah+3&x=0&y=0&b=drb

N’fheadar an rabhadar na mná fós ina rialtóiribh ag an am úd nó ná raibh.

Bhuel is aistriúchán ar eagrán Douay do dhein an tAthair Peadar, agus ní dócha go raibh eólas ró-chruínn aige ar an Eabhrais, nú b'fhéidir ná raibh eólas puínn aige air. Ach seo mar adeir an Douay: As for my people, their oppressors have stripped them, and women have ruled over them. O my people, they that call thee blessed, the same deceive thee, and destroy the way of thy steps

Ezekiel 18:4: Féach, is liom-sa na hanamnacha go léir, anam an athar, agus mar an gcéanna anam an mhic, is liom-sa iad. An t-anam a dhéanfaidh peaca, sin é an t-anam a gheóbhaidh bás.

Behold all souls are mine: as the soul of the father, so also the soul of the son is mine: the soul that sinneth, the same shall die.

Haggai (Aggeus) 2:7-8: 7 Tamall beag fós agus suaithfead-sa neamh agus talamh, agus muir, agus tír, 8 agus suaithfead na gínte go léir, agus tiocfaidh an tÉ is Mian leis na náisiúnaibh go léir, agus líonfad an tigh seo de ghlóire: adeir Tiarna na sló.

Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land. And I will move all nations: AND THE DESIRED OF ALL NATIONS SHALL COME: and I will fill this house with glory: saith the Lord of hosts.

English perfect tense is different from Irish, esp. the "after perfect", so I wondered why he used it.
As an atheist, I don't know much about the Bible stories. Perhaps the female domination was already over. But in most other languages (as far as I can understand them), there is present tense (Latin Vulgata: mulieres dominatae sunt ies).

Well, it makes you wonder if Father Peter was mainly translating from the English Douay or the Latin Vulgate. I think it was from the Douay, but he should have cast an eye on the Vulgate too from time to time. His chapter headings and footnotes are also all verbatim translations from the Douay-Rheims Bible.

John 8:58: Agus duairt Íosa leó: Go deimhin deimhin adeirim libh, táim-se ann ó roimh Ábraham a bheith ann.

Jesus said to them: Amen, amen I say to you, before Abraham was made, I am.

This is interesting in English, as we don't say "I am" for such perfect-tense circumstances. We would say "I have always been". So Jesus' use of I AM is seen as a reference to Exodus 3:14 (God said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.). This then is seen as a clear statement by Jesus that he was God, who is timeless and therefore always present-tense, as it were.

But in Irish, the use of the present tense is normal for the perfect-tense situations, and in Irish it might not be such a clear reference to the divinity of Christ.

Exodus 3:14: Duairt Dia le Maois: Is mise atá. Duairt sé: Seo mar adéarfair le claínn Israél: An tÉ atá, is é ’ chuir me chúibh.

Because of the tenseless indefinite phrase "róimh Á. a bheith ann" and furthermore because of "ó", since, the present "táimse" is totally unconspicious.

In An Bíobla Naofa, there is: "sula raibh Abrahám ann, táimse ann.”

Here, I would rather expect past tense "bhí mise ann" (or "bhíos-sa ann"), so present "táimse ann" is as remarkable as it is in English.

From John 20:24-25:
Ach Tomás, duine den dáréag, go dtugtí Didimus air, ní raibh sé 'na bhfochair nuair a tháinig Íosa. Agus dá bhrí sin, duairt na deisceabail eile leis: Chonacamair an Tiarna. Ach duairt seisean leó: Mura bhfeicead 'na dheárnachaibh rian na dtaraingí, agus mura gcuiread mo mhéar isteach in inead na dtaraingí, agus mura gcuiread mo lámh isteach 'na thaobh, ní chreidfead é.