back in its place oor Kornies

back in its place

Vertalings in die woordeboek Engels - Kornies

yn y le arta

voorbeelde

back in its place
/ yn y le arta / / /

Peter on the one side drew out a sword and cut off the ear of one of them close to the head. christ set the ear completely back in its place and restored it very comfortably, as handsomely as it had been.
peder a'n eyl tenewen yn-mes a dennas kledha hag a droghas ryb an penn skovarn onan anedha krist a settyas yn tien an skovarn arta dhe dre hag a'n dyghtyas pur lowen maga teg dell re bia

47 While he was still speaking, Judas, one of the Twelve, arrived. With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people. 48 Now the betrayer had arranged a signal with them: “The one I kiss is the man; arrest him.” 49 Going at once to Jesus, Judas said, “Greetings, Rabbi!” and kissed him. 50 Jesus replied, “Do what you came for, friend.”[d] Then the men stepped forward, seized Jesus and arrested him. 51 With that, one of Jesus’ companions reached for his sword, drew it out and struck the servant of the high priest, cutting off his ear. 52 “Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword. 53 Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels? 54 But how then would the Scriptures be fulfilled that say it must happen in this way?” 55 In that hour Jesus said to the crowd, “Am I leading a rebellion, that you have come out with swords and clubs to capture me? Every day I sat in the temple courts teaching, and you did not arrest me. 56 But this has all taken place that the writings of the prophets might be fulfilled.” Then all the disciples deserted him and fled.
47Hag ev hwath ow kewsel, otta, Yudas, onan a'n dewdhek a dheuth, ha ganso routh veur ow toen kledhedhyow ha fustow, dhiworth an bennoferysi ha henavogyon an bobel. 48Hag ev neb a'n traytas a ros dhedha tokyn ow leverel, ‘Neb may rov amm dhodho, henna yw ev, settyewgh dalghenn ynno.’ 49Ha desempis ev eth dhe Yesu ha leverel, ‘Lowena dhis, Mester!’ hag amma dhodho. 50Hag yn-medh Yesu dhodho, ‘Koweth, prag y teuthys?’ Ena y teuthons yn-rag ha gorra aga diwla war Yesu ha'y dhalghenna. 51Hag otta, onan a'n re esa gans Yesu, owth ystynn y leuv a dennas y gledha hag a weskis kethwas an arghoferyas ha treghi dhe-ves y skovarn. 52Ena Yesu a leveris dhodho, ‘Gorr dha gledha yn y le arta, rag oll an re a gemmer an kledha, der an kledha y ferwons. 53Po a dybydh jy na allav pysi ow Thas, hag ev a dhannvon dhymm lemmyn moy ages dewdhek lyjyon a eledh? 54Fatell allsa an skryptors bos kollenwys ytho, y tal hwarvos yndella?’ 55Y'n eur na Yesu a leveris dhe'n routhow, ‘A dheuthewgh hwi yn-mes gans kledhedhyow ha fustow dhe'm dalghenna kepar dell ve erbynn lader? Yth en esedhys y'n tempel pub dydh ow tyski ha ny wrussowgh ow dalghenna. 56Mes oll hemma yw hwarvedhys may fo kollenwys skrifow an brofoesi.’ Ena oll an dhyskyblon a'n gasas ha fia dhe'n fo.

There was, however, another figure in that (formerly) leading jeep. He started waving his arms about and pointing at the driver in a distinctly unfriendly way. Naturally, both of these people were too far away for me to hear what was being said – or even to make out their uniforms – but the body language was pretty clear. The gesticulating one was probably an unhappy officer and the driver was probably just a ‘grunt’. In any event, contrary to common sense, (i.e. to just wait until the engine cooled down and refill the radiator) I saw the ‘grunt’ driver start trudging back along the road towards the base, leaving the ‘officer’ behind (the rest of the convoy having long since passed by.) “What an unreasonable moron that officer must be,” I thought – but gave it no more consideration than that. As I’ve said, the daylight was waning and I had, maybe, 15 minutes to get back to David’s and my little hidey-hole. So, I started climbing, very carefully, back down the derelict and rickety watch-tower. (But I must say that going down was definitely less strenuous than climbing up.) When I neared the bottom, I leapt down the last few feet. I shouldn’t have done that because I fell heavily and, predictably, my legs buckled beneath me once again. But there was no real harm done. I picked myself up and called for David. No response. “Come on, Mate,” I called. “We’ve gotta get back to the tunnel. The soldiers are out looking for us ....” Still no response. “... and it’s getting dark,” I added, hopefully. David was gone. Just gone. Shit! Optimistically, I thought that, maybe, he’d gotten bored and gone back to the tunnel under his own steam. After all, he knew where it was because he’d located it in the first place, while I had been asleep. So, I hastened back to the tunnel and squeezed myself through the entrance. Still no sign of David.
Byttegyns, yth esa figur arall y’n jip (kyns) ow ledya. Ev a dhallathas gwevya y dhiwvregh oll a-dro ha poyntya orth an lywyer yn fordh o poran anhweg. Yth esa an dhew figur re bell a-dhiworthiv, heb mar, rag ow klywes pyth a veu leverys – po rag ow gweles yn kler aga uniforms hogen – mes yeth aga horfow o pur gler. An huni ow kwevya o yn hwirhaval soedhek ha nyns o an lywyer yn hwirhaval saw gwas byghan. Yn neb kas, erbynn skians kemmyn (henn yw leverel, gortos bys pan yeynhasa an jynn hag ena daslenwel an dhewynnell), my a welas an gwas byghan dhe dalleth travalya war fordh troha’n selva, ow kasa an soedhek a-dhelergh dhodho (remenant an rew kertys re’n tremensa nans o termyn hir). “Ass yw boba anresnadow, an soedhek na,” a brederis – mes ny wrugavy ri dhodho konsydrans vyth es henna. Kepar dell leveris, yth esa an howlsplann ow fyllel hag yth esa dhymm, martesen, pymthek mynysenn rag drehedhes kovva Davydh ha my. Ytho, my a dhallathas diyskynna, meur ow rach, an tour deantell ha gesys dhe goll. (Byttegyns, res o dhymm amyttya an diyskynnans dhe vos essa ages an yskynnans.) Pan neshis an ben, my a lammas dhe’n leur. Nyns o henna gwrys da drefenn my dhe goedha yn poes ha, dell waytyes, ow diwarr a omhwelas yn-dannov unnweyth arta. Byttegyns, nyns esa drog sevur ow tos dhiworto. My a sevis yn- bann ha gelwel dhe Dhavydh. Gorthyp vyth. “Deun yn-rag, ‘Vata,” a elwis. “Res yw dehweles dhe’n gowfordh. Yma’n soudoryon orth agan hwilas ...” Hwath gorthyp vyth. “... hag yma an nos ow tos,” yn-medhav, meur ow govenek. Gyllys o Davydh. Gyllys yn tien. Kawgh! Leun o gwaytyans, my a grysis, martesen, y vos skwithys hag ytho ev re dhehwelsa y honan dhe’n gowfordh. Wosa oll, ev a wodhya le mayth esa drefenn ev dh’y gavoes y’n kynsa le, ha my koskys. Ytho my a fistenas rag dehweles dhe’n gowfordh hag omstroetha dre hy forth. Hwath sin vyth a Dhavydh.

♦ I do not know who brought it h. in the first place n'ora vy piwa a'n dros dh'obba e'n kensa le; I am h. thera vy òbma NB; right h. stag òbma BM; look, h. is your beer òbma gas cor; h. are your wages òbma dha gòber NB; h. I am, back again awotta vy devethys arta See 'behold'.
♦ I do not know who brought it h. in the first place n'ora vy piwa a'n dros dh'obba e'n kensa le; I am h. thera vy òbma NB; right h. stag òbma BM; look, h. is your beer òbma gas cor; h. are your wages òbma dha gòber NB; h. I am, back again awotta vy devethys arta See 'behold'.

The hoofs drew nearer. They had no time to find any hiding-place better than the general darkness under the trees; Sam and Pippin crouched behind a large tree-bole, while Frodo crept back a few yards towards the lane. It showed grey and pale, a line of fading light through the wood. Above it the stars were thick in the dim sky, but there was no moon.
An karnow a dheuth nessa. Nyns esa termyn lowr dhedha kavoes kudhva marnas an tewlder ollgemmyn yn-dann an gwydh; Sam ha Pypyn a blattyas a dryv gwydhenn vras ha Frodo a greupyas nebes lathow war-tu ha’n bownder. Ev a allsa y weles, loes ha disliw, linenn a wolow ow tisliwya dres an koes. A-ughto, yth esa an ster, ow lenwel an ebron wodewl, mes heb loer vyth.

They dug a deep trench around the car park. Hurry, hurry! There's snow coming! Who shouted like that? Grey clouds bring rain. How was his reply? How silly it was! See here! My hair. I've pulled two white hairs from it! John asked the farmer, 'What sort of trees are they?' He replied, 'They are oaks.' All the children shout, 'Cornwall for ever!' I am pleased at that. Every car has four wheels. The fifth one is inside it. The boys are hungry. Mother will give them some food. But is there enough food in the refrigerator? Yes! There is a lot of bread andbutter still left as well. Sit at the back, please. There's no place left beside me. You will be very useful here working with us.
I a balas kleudh down a-dro dhe'n parkkerri. Fisten, fisten! Yma ergh ow tos! Piw a armas yndella? Kommol loes a dhre glaw. Fatell o y worthyp? Ass o gokki! Ottomma! Ow gols. My re dennas dew vlewynn wynn diworto! Yowann a wovynnas orth an tiek, 'Py par gwydh yns i?' Ev a worthybis, 'Derow yns'. Oll an fleghes a arm, 'Kernow bys vykken!' Pes da ov vy a henna. Yma peder ros dhe bub karr. Yma an pympes a-ji ynno. Yma nown dhe'n vebyon (pl. mab). An vamm a vynn ri nebes boes dhedha. Mes eus boes lowr y'n yeynell? Eus. Yma meur a vara hag amanenn gesys hwath ynwedh. Esedh a-dhelergh, mar pleg. Nyns eus le gesys rybov. Ty a vydh meur dhe les omma owth oberi genen.

PHILEMON 1 1From Paul, who is in jail for serving Christ Jesus, and from Timothy, who is like a brother because of our faith. Philemon, you work with us and are very dear to us. This letter is to you 2 and to the church that meets in your home. It is also to our dear friend Apphia and to Archippus, who serves the Lord as we do. 3I pray that God our Father and our Lord Jesus Christ will be kind to you and will bless you with peace! Philemon's Love and Faith 4Philemon, each time I mention you in my prayers, I thank God. 5I hear about your faith in our Lord Jesus and about your love for all God's people. 6As you share your faith with others, I pray they may come to know all the blessings Christ has given us. 7My friend, your love has made me happy and has greatly encouraged me. It has also cheered the hearts of God's people. 8Christ gives me the courage to tell you what to do. 9But I would rather ask you to do it simply because of love. Yes, as someone in jail for Christ, 10 I beg you to help Onesimus! He is like a son to me because I led him to Christ here in jail. 11Before this, he was useless to you, but now he is useful both to you and to me. 12Sending Onesimus back to you makes me very sad. 13I would like to keep him here with me, where he could take your place in helping me while I am here in prison for preaching the good news. 14But I won't do anything unless you agree to it first. I want your act of kindness to come from your heart, and not be something you feel forced to do. 15Perhaps Onesimus was taken from you for a little while so you could have him back for good, 16but not as a slave. Onesimus is much more than a slave. To me he is a dear friend, but to you he is even more, both as a person and as a follower of the Lord. 17If you consider me a friend because of Christ, then welcome Onesimus as you would welcome me. 18If he has cheated you or owes you anything, charge it to my account. 19With my own hand I write: I, PAUL, WILL PAY YOU BACK. But don't forget you owe me your life. 20My dear friend and follower of Christ our Lord, please cheer me up by doing this for me. 21I am sure you will do all I have asked, and even more. 22Please get a room ready for me. I hope your prayers will be answered, and I can visit you. 23 Epaphras is also here in jail for being a follower of Christ Jesus. He sends his greetings, 24 and so do Mark, Aristarchus, Demas, and Luke, who work together with me. 25I pray that the Lord Jesus Christ will be kind to you!
FILEMON 1 Salusyans 1Powl, prisner a Grist Yesu ha Timothi agan broder, Dhe Filemon, agan karadow ha'gan kesoberer, 2ha dhe Affia agan hwoer, ha dhe Arghippus agan kessouder, ha dhe'n eglos y'th chi: 3Gras dhywgh ha kres dhiworth Duw agan Tas ha dhiworth an Arloedh Yesu Krist. Grasyans ha Pysadow 4Prest yth aswonnav gras dhe'm Duw, pan borthav kov ahanas y'm pysadow, 5ow klewes a'th kerensa hag a'n fydh a'th eus y'n Arloedh Yesu hag orth an syns oll, 6ha my a bys may fo kowethyans dha fydh mayn nerthek der aswonnvos oll an dader a'gan beus yn Krist. 7Rag my a gavas meur a lowena ha konfort y'th kerensa, drefenn kolodhyon an syns dhe vos kennerthys dredhos, a vroder. 8Rakhenna, kyn fo dhymm bolder lowr yn Krist dhe worhemmynna dhis an pyth a dhegoedh, 9byttegyns rag kerensa gwell yw genev dha gonjorya, kepar dell ov vy, Powl, den koth ha lemmyn ynwedh prisner a Grist Yesu; 10ha my a'th pys rag ow mab, neb a dhineythis y'm kolmow, Onesimus, 11hag o seulabrys diles dhis mes lemmyn devri dhe les dhiso jy keffrys ha dhymmo vy. 12My re wrug y dhastannvon dhis, – an den ma, neb yw ow holodhyon ow honan. 13My a garsa y witha genev rag menystra dhymm, y'th le, yn kolmow an aweyl, 14mes ny vynnis gul travyth heb dha gummyas, ma na ve dha dhader konstrynys, mes a'th vodh. 15Martesen rakhenna y feu ev diberthys dhiworthis berr dermyn ma'n degemmerri bys vykken, 16dhe vos na fella keth mes moy es keth, broder karadow, kyns oll dhymmo vy, mes pygemmys moy dhiso jy y'n kig keffrys hag y'n Arloedh. 17Rakhenna, mar akontydh ow bos koweth, degemmer e kepar ha dell ve ev my ow honan. 18Mar kwrug ev kamm vyth er dha bynn po mars usi yn kendon dhis, gorr an kost dhymmo vy. 19My, Powl, re skrifas gans ow dorn ow honan, my a wra attyli – heb leverel dhis ty dhe vos dha honan yn kendon dhymmo vy! 20Ya, ow broder, re biv tylys genes y'n Arloedh. Hebaskha ow holodhyon yn Krist! 21Rag ow bos sur ty dhe vos gostydh, my re skrifas dhis ow kodhvos y hwredh moy es dell lavarav. 22Y'n keth termyn pareus gwestva ragov, rag my a wayt ow bos grontys dhywgh, der agas pysadow. 23Epafras, ow hesprisner yn Krist Yesu a wra dha salusi, 24kepar dell wra Mark, Aristarghus, Demas ha Luk, ow hesoberoryon. 25Gras an Arloedh Yesu Krist re bo gans agas spyrys.

**I write this on a warm February afternoon, overlooking Gwithian beach, watching the sea gently stroke the sand. I recognize and honour the wisdom and knowledge of indigenous and aboriginal peoples, who have been stewards of the land for generations and have much to teach us about regenerative practices, and I acknowledge the contribution of lineage holders in Cornish, indigenous and aboriginal cultures that help us connect with the spirit of Kernow** For thousands of years, Mama Kernow and Cornish people have lived in a loving, reciprocal relationship. She rose up out of the sea to give us respite from the endless waves of the vast ocean and has sheltered us from the Atlantic storms. She has fed us and the animals by feeding the plants, who have given themselves to us to sustain us. She has allowed us to dig deep into her for metals that we need, and that we can trade. She has cared for Cornish people, and all life here, like a mother cares for her children. She has given all of herself to us. And without her, we cannot do anything. And for thousands of years, we also played a role in returning the love and care that she shows us. We did our bit to care for our brothers and sisters: the fish, the forests, the animals, the plants, each other. We returned nutrients to her soil for our microbial siblings. We made sure to keep the waters clean and gave her space to breathe. Humans have always been the youngest of the natural family, and so, like rebellious teenagers, we recently have set out on our own, determined to prove our independence. We have liked to think that with materialism and science we could prove that we could do by ourselves. However, that journey, which starts with dependence, and then independence, always ends with coming home, with a waking up to the interdependence that sustains us. That has always sustained us. Even when we disappeared and neglected our role, Mama Kernow carried on feeding and sheltering us. However, this time now represents our homecoming. We are waking up and Mama Kernow is welcoming us back with a warm embrace. She smiles because she always knew we’d come back. She knows that, in fact, with our new found skills and knowledge, we can step up to play a different, more mature role in the household. She is calling on us, both those born here and those drawn here, to regenerate and enhance life. To breathe life back into Kernow, it’s children and places. To honour the spirit of Mama Kernow. So how can we do this, how can we reconnect with Mama Kernow? There are many ways and each is valid. But we could begin by calling her by her right name. “Cornwall” is the name that others have called her behind her back. The suffix, meaning “foreigners” in Anglo-Saxon, is a “wall” that prevents our reaching home. When we call her by her correct name, Kernow, she hears us. We can also speak to her in her language, Kernewek. Sure, she understands English, but that’s not the language of her heart. Mama Kernow gifted us with Kernewek names reflecting the essence of the spirit of each place, and without our connection to the language, we are unable to receive her gift or connect to each place. Thankfully, lineage holders kept this language alive through the generations. Without it, our connection to Mama Kernow might have been lost forever. Our language is just one of many doorways into our cultural heritage, though perhaps a key to unlocking many of them. Our stories, our songs and dances, our celebrations, our history, our buildings and our food, amongst many other things, are also rich seams of connection back to Mama Kernow. By caring for each of these manifestations of our culture, we take care for our paths of connection. We also must play our part in regenerating the soil so that our brothers and sisters, the trees and the plants, can play their role in caring for our mother, and for our other siblings, like the birds and the animals. We must be wary to not tell them how to do their job. They are receiving instructions from Mama Kernow we are not aware of. So, instead, we can simply create the space for them to regenerate, rewild and care for us. We should be careful to not take more land than she gives us. Where we are given land to feed ourselves, we should honour our mother for her gift to us, showing up with gratitude and reciprocity. We should honour the gift of each plant we harvest to eat, and ensure we are gifting nutrients back to the soil in return. And we must also regenerate our community soil. We must recognise we are all children of Mama Kernow, whether born here or drawn here, and we all playing our role, whether we understand it or not, or love it or not, just like the trees. We care for our community soil when we weave connections between us, seek to uncover each other’s unique gifts and find a way for them to be received by the community. We regenerate our communities when we listen to and value what our brothers and sisters are already doing to make where they live a better place, rather than imposing the whims of funders, charities or institutions. We honour our mother when we show up from a place of love that lifts up our fellow family members, rather than from a place of fear, anger and judgement. And the final step in connection is to realise that we are not just children of Mama Kernow, but we are Mama Kernow herself. We are all manifestations of this spirit that is bigger than us. To call ourselves her children is just a manner of speaking, half way between the scientific and the spiritual. How does it change how we show up with each other, and with all the manifestations of Mama Kernow around us, if we recognise our shared nature? What does it mean to come back home?
**Y hwrav vy skrifa hemma dres dohajydh tomm mis-Hwevrer yn unn vires dhe dreth Godhyan ha’n mor ow palva an tewes. Y hwrav vy aswon hag enora godhvos ha furneth tus genesik neb re veu rennyas an dir dres henedhow ha neb a wra kavos meur dhe dhyski dhyn dro-dhe argerdhow dasvewel. Y hwrav vy aswonn rohow an synsysi-linaja yn gonisogethow Kernow ha genesik neb a wra agan gweres dasjunya dhe spyrys Kernow** Dres milyow a vledhen, y hwrug Mama Kernow ha tus Kernow bywa yn karder a gerensa ha kesparthek. Y hwrug hi sevel yn-bann diworth an mor rag ri dhyn hedh diworth mordonnow heb lett an keynvor efan hag agan klesa diworth tewedhow Atlantek. Y hwrug hi bosa an lesyow rag may hyllsen i ri aga honan dhyn ni rag agan sostena. Y hwrug hi agan gasa palas yn town rag kavos alkenyow res hag aga kenwertha. Y hwrug hi gwitha war dus Kernow, ha bewnans oll omma, kepar dell wra mamm gwitha war hy fleghes. Y hwrug hi ri oll anedhi dhyn. Hag hebdhi, ny yllyn gul travyth. Ha dres milvledhynnyow, y hwrussyn ni gwari rann yn attyli an gerensa ha gwith a dhiskwedh hi dhyn. Y hwrussyn gwitha war agan breder ha hwerydh: an puskes, kosow, enevales, ha’n lesyow. Y hwrussyn ri tre megyans dhedhi rag agan kesfleghes korrbryvek. Y hwrussyn gwitha glan an dowr ha ri spas dhedhi rag hwytha. Re beu tus yowynkka an deylu naturek, hag ytho, kepar dell wra degowogyon trehwelek, a-gynsow y hwrussyn ni ervira mos a-ves war agan honan, krev an mynnas previ agan anserghogeth. Da re beu genen prederi y hyllyn gul genen ni agan honan dre wodhonieth ha materialism. Byttegyns, an vyaj na, hag a wra dalleth gans serghogeth, ha wosa anserghogeth, a wra gorfenna pupprys gans dehweles tre yn unn dhifuna dhe’n kesserghogeth hag a wra agan sostena oll; hag a wrussa agan sostena pupprys. Kyn hwrussyn ni dispresya agan rann, y hwrug Mama Kernow pesya agan bosa ha klesa. Byttegyns, an termyn ma a represent agan dehwelans. Y hwren ni omdhifuna hag yma Mama Kernow orth agan dynnerghi gans byrlans tomm. Y hwra hi minhwarth rag hi dhe wodhvos pupprys y hwrussen ni dehweles. Yn hwir, y hwra hi godhvos y hyllyn ni gul pas yn-rag dhe wari rann diffrans ha moy adhves y’n teylu gans agan skiens nowydh. Y hwra pysi orthyn, an re genys ha’n re tennys omma, a dhasvewa ha gwellhe bywnans. Y hwra hi agan pysi hwytha bywnans yn Kernow, hy fleghes ha tylleryow. Rag enora spyrys Mama Kernow. Ytho, fatell yllyn ni gul hemma, fatell yllyn ni dasjunya gans Mama Kernow? Yma lies fordh, hag oll yw ewn. Mes y hyllyn ni dalleth gans hy henwel hanow ewn. Cornwall yw hanow hag a wrug tus erell hy henwel a-dryv dhe hy heyn. An lostelven, hag a wra styrya “moryon” yn Sowsnek, a wra agan hedhi drehedhes tre. Pan wren ni hy henwel gans hanow ewn, Kernow, y hwra hi agan klywes. Ynwedh, y hyllyn ni kewsel dhedhi yn hy yeth, Kernewek. Y hwra hi konvedhes Sowsnek yn sur, mes nyns yw henna yeth hy holonn. Y hwrug Mama Kernow ri dhyn henwyn tyller Kernewek kelmys dhe essen an spyrys a bub dyller, ha, heb kevrenn dhe’n yeth, ny yllyn ni degemeres hy ro po junya orth an leow ma. Yn grasek, y hwrug synsysi-linaja gwitha war vywnans agan yeth dres an henedhow. Hebdho, martesen y hallsa bos kellys agan kevrenn dhe Mama Kernow bys vykken. Mes agan yeth yw onan yn mysk lies daras dhe agan ertach gonisogethel, kynth yw martesen alhwedh dhe lies anedha. Yth yw agan hwedhlow, agan kanow ha donsyow, agan solempnyansow, agan istori, agan drehevyans hag agan boos, yn mysk taklow erell, gwythiennow rych rag junya gans Mama Kernow. Pan wren ni gwitha war an re ma, y hwren ni gwitha war an lerghow dh’agan Mama. Res yw dhyn gwari agan rann a dhasvewhe an gweres may hyll agan breder ha hwerydh, an gwedh ha’n lesyow, gwari aga rann a witha war agan mamm ha’gan kesfleghes, an ydhyn ha’n enevales. Res yw dhyn bos war sevel orth leverel dhedha fatell godh dhedha oberi. I a dhegemmer dyskansow a Mama Kernow ankoth dhyn. A-der henna, yn sempel y hyllyn ni gul spas may hyllons dasvewa, daswylshe ha gwitha warnan. Y tal dhyn bos war na gemeryn moy a dir es yw res dhyn. Le may hwrug hi ri dhyn tyller rag agan bosa, y kodh dhyn enora agan mamm rag an ro ma, hag omdhiskwedhes gans gras ha kesparthekter. Y kodh dhyn enora an ro a bub les kuntelys ragon, ha surhe y hwren ni ri sostenans dhe’n gweres ynwedh. Ha res yw dhyn dasvewhe gweres agan kemenethow ynwedh. Res yw dhyn aswon agan bos oll fleghes Mama Kernow, genys omma po tennys omma, hag y hwren oll gwari agan rann, pypynag y hwren y gonvedhes po y gara. Y hwren ni gwitha war gweres agan kemeneth pan wren ni gwia kevrennow yntredhon ha hwilas roasow kudhys ha fordhow may hyllons bos degemerys gans an gemeneth. Y hwren ni dasvewhe agan kemenethow pan wren goslowes ha ri bri dhe’n pyth a wra agan breder ha hwerydh rag gwellhe an le mayth yns trigys, yn le beghya hwansow arghasoryon, alusennow ha fondyansow. Y hwren enora agan mamm pan wren ni omdhiskwedhes yn spas a gerensa hag a wra lyftya eseli agan teylu, yn le spas a own, sorr ha breus. Ha’n rann diwettha yn gwrians an gevren yw aswonn nag on ni yn unnik fleghes Mama Kernow, mes yth on ni Mama Kernow hy honan ynwedh. Yth on ni heweledhow an spyrys ma hag yw brassa esson. Agan henwel hy fleghes yw maner a gows ynter an skiansek ha’n spyrysek. Fatell wra treylya an fordh hag ynno y hwren ni kevren gans tus erell, ha gans oll heweledhow Mama Kernow a-dro dhyn, mar kwren ni aswonn agan gnas kevrynnys. Ha pandr’a wra styrya dhe dhehweles tre?

1 Kings 13 At Beth-el's Altar 1And, behold, there came a man of God out of Judah by the word of the LORD unto Beth-el: and Jeroboam stood by the altar to burn incense. 2And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee. 3And he gave a sign the same day, saying, This is the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 4And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Beth-el, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. 5The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD. 6And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king's hand was restored him again, and became as it was before. 7And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. 8And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: 9for so was it charged me by the word of the LORD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 10So he went another way, and returned not by the way that he came to Beth-el. 11Now there dwelt an old prophet in Beth-el; and his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken unto the king, them they told also to their father. 12And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. 13And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, 14and went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. 15Then he said unto him, Come home with me, and eat bread. 16And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: 17for it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. 18He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. 19So he went back with him, and did eat bread in his house, and drank water. 20And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back: 21and he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee, 22but camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 23And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. 24And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 25And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. 26And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spake unto him. 27And he spake to his sons, saying, Saddle me the ass. And they saddled him. 28And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. 29And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. 30And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! 31And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: 32for the saying which he cried by the word of the LORD against the altar in Beth-el, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 33After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places. 34And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth. Rights in the Authorized (King James) Version of the Bible are vested in the Crown. Published by permission of the Crown's patentee, Cambridge University Press.
AN BIBEL KERNEWEK 2020 1 Myghternedh 13 Profoes a Yuda 1Dre er an ARLOEDH gour Duw a dheuth yn-mes a Yuda dhe Bethel, ha Yeroboam a'y sav ryb an alter rag leski offrynn. 2Ev a grias erbynn an alter dre er an ARLOEDH, ha leverel. ‘A alter, alter, yndellma y lever an ARLOEDH: “Mab a vydh genys dhe ji Davydh, Yosia y hanow; hag ev a sakrifi warnas oferysi an tylleryow ughel a lesk offrynnow warnas, hag eskern denel a vydh leskys warnas.” ’ 3Ev a ros arwoedh an keth jydh, ow leverel, ‘Homm yw an arwoedh a gewsis an ARLOEDH: “An alter a vydh skwardys, ha'n lusu usi warnedhi a vydh diverys yn-mes.” ’ 4Pan glewas an myghtern an pyth a grias gour Duw erbynn an alter yn Bethel, ev a ystynnas y leuv a-dhiworth an alter, ow leverel, ‘Dalghennewgh ynno!’ Mes an leuv a ystynnas er y bynn a wedhras ma na ylli hy thenna war-dhelergh. 5An alter ynwedh a veu skwardys, ha'n lusu a veu diverys yn-mes a'n alter, herwydh an arwoedh re rosa gour Duw gans ger an ARLOEDH. 6An myghtern a leveris dhe wour Duw, ‘Pys lemmyn favour an ARLOEDH dha Dhuw, ha pys ragov, may fydh daskorrys ow leuv dhymm.’ Ytho gour Duw a bysis war an ARLOEDH; ha leuv an myghtern a veu daskorrys dhodho hag a dheuth ha bos par dell o kyns. 7Ena an myghtern a leveris dhe wour Duw, ‘Deus tre genev ha kav sosten, ha my a re dhis ro.’ 8Mes gour Duw a leveris dhe'n myghtern, ‘Mar redh dhymm hanter dha wlaskor, nyns av a-ji genes; na ny dhebrav boes po eva dowr y'n tyller ma. 9Rag yndellma y feu gorhemmynnys dhymm gans ger an ARLOEDH: Ny dhybrydh boes, na eva dowr, na dehweles der an fordh may teuthys.’ 10Ytho ev eth dre fordh arall, ha ny dhehwelis der an fordh may tothya dhe Bethel. 11Yth esa trigys profoes koth yn Bethel. Onan a'y vebyon a dheuth ha leverel pup-tra re wrussa gour Duw an jydh na yn Bethel; ha'n geryow ynwedh re lavarsa dhe'n myghtern i a leveris dh'aga thas. 12Aga thas a leveris dhedha, ‘Py fordh yth eth?’ Ha'y vebyon a dhiskwedhas dhodho an fordh mayth eth gour Duw re dhothya a Yuda. 13Ena ev a leveris dh'y vebyon, ‘Dibrewgh an asen dhymm.’ Ytho i a dhibras an asen ragdho, hag ev a yskynnas warnodho. 14Ev eth war-lergh gour Duw, ha'y gavoes owth esedha yn-dann derebinthenn. Ev a leveris dhodho, ‘Osta gour Duw a dheuth a Yuda?’ Ev a worthybis, ‘Ov.’ 15Ena ev a leveris dhodho, ‘Deus tre genev ha dybri boes.’ 16Mes ev a leveris, ‘Ny allav dehweles genes; na ny dhebrav boes po eva dowr genes y'n tyller ma; 17rag y feu leverys dhymm dre er an ARLOEDH: Ny dhybrydh boes na eva dowr ena, na dehweles der an fordh may teuthys.’ 18Ena ev a leveris dhodho, ‘My yw profoes ynwedh kepar dell os, hag el a gewsis dhymm dre er an ARLOEDH: Doro ev genes dhe'th chi may teppro boes hag eva dowr.’ Mes yth esa ow kowleverel. 19Ena gour Duw a dhehwelis ganso, ha dybri boes hag eva dowr yn y ji. 20Dell esens a'ga esedh orth an voes, ger an ARLOEDH a dheuth dhe'n profoes re'n dros tre. 21Ev a grias erbynn wour Duw a dheuth a Yuda, ‘Yndellma y lever an ARLOEDH: drefenn ty dhe rebellya erbynn ger an ARLOEDH, ha ny withsys an gorhemmynn a worhemmynnis an ARLOEDH dha Dhuw dhis, 22mes dehweles ha dybri boes hag eva dowr y'n tyller may leveris dhis, “Na dheber boes vyth na eva dowr vyth”, ny dheu dha gorf dhe vedh dha dasow.’ 23Wosa gour Duw dhe dhybri boes hag eva, i a dhibras asen dhodho esa dhe'n profoes re'n dros dhe dre. 24Ena dell eth yn-mes, lew a'n metyas war an fordh ha'y ladha. Y gorf a veu tewlys y'n fordh, ha'n asen a sevis rybdho; ha'n lew ynwedh a sevis ryb an korf. 25Tus a dremenas ha gweles an korf tewlys y'n fordh, ha'n lew a'y sav ryb an korf. Hag i a dheuth ha'y leverel dhe'n dre mayth esa trigys an profoes koth. 26Pan glewas hemma an profoes neb a'n drosa tre dhiworth an fordh, ev a leveris, ‘Gour Duw yw neb a rebellyas erbynn ger an ARLOEDH. An ARLOEDH re'n ros dhe lew, hag ev a'n skwardyas ha'y ladha herwydh an ger a gewsis an ARLOEDH dhodho.’ 27Ena ev a leveris dh'y vebyon, ‘Dibrewgh an asen dhymm.’ Ytho i a'n dibras. 28Ev eth ha kavoes an korf tewlys y'n fordh, ha'n asen ha'n lew a'ga sav ryb an korf. Ny dhyb'sa an lew an korf na terri an asen. 29An profoes a gemmeras korf gour Duw yn-bann, ha'y worra war an asen, ha'y dhri arta dhe sita an profoes koth, dhe gyni ha dh'y ynkleudhyas. 30Ev a worras an korf yn y vedh; hag i a gynis warnodho, ow leverel, ‘Ellas, ow broder!’ 31Wosa ev dh'y ynkleudhyas, ev a leveris dh'y vebyon, ‘Pan vydhav marow, ynkleudhyewgh vy y'n bedh may ma ynkleudhys gour Duw; gorrewgh ow eskern ryb y eskern ev. 32Rag an lavar a grias dre er an ARLOEDH erbynn an alter yn Bethel hag erbynn oll chiow an tylleryow ughel usi yn sitys Samaria, yn sur a dheu ha hwarvos.’ 33Wosa hemma ny dreylyas Yeroboam a'y dhrog fordh, mes arta ev a wrug oferysi rag an tylleryow ughel a-dhiworth oll renkasow an bobel. Piwpynag a vynna bos oferyas ev a sakras dhe'n tylleryow ughel. 34An dra ma a dheuth ha bos pegh dhe ji Yeroboam, dh'y dhilea ha'y dhistrui a-dhiworth enep an nor. © Kesva an Taves Kernewek 2004, 2021 © Cornish Language Board 2004, 2021KING JAMES VERSION (BIBLE SOCIETY PARAGRAPHED EDITION 1954)