family name oor Kornies

family name

naamwoord

A surname.

Vertalings in die woordeboek Engels - Kornies

hanow teylu

hanow-teylu

voorbeelde

surname - family name
hanow teylu ( masculine noun ) henwyn teylu ( plural ) ( ) ( ) ( ) ( )

family name [ s ]
hanow-teylu [ m ] henwyn-teylu

family name
/ hanow-teylu / / /

surname - family name
hanow teylu [hanow gorow] henwyn teylu [hanow liesplek] [disamstyryans]

surname - family name
hanow teylu [ hanow gorow ] henwyn teylu [ hanow liesek / hanow liesplek ]

surname - family name
hanow teylu masculine noun henwyn teylu plural

family name
/ hanow teylu / / /

The family name (and genus name, Ammodytes) means "sand burrower", which describes the sand lance's habit of burrowing into sand to avoid tidal currents.
Boos rag lies eghen a buskes erel, morviles hag ydhyn mor yw yvyn.

Jack mackerels or saurels[2] are marine fish in the Trachurus genus of the Carangidae family. The name of the genus derives from the Greek words trachys ("rough") and oura ("tail").
Keynogow, Trachurus, yw genas a byskes mor y'n teylu Carangidae.

monkfish n. fish. The E. name applies to two families, the Lophiidae (See 'anglerfish') and the Squatinidae. Squatina squatina morvanagh m., pl. molvenegh d mulvainah, mulveena St. Ives.
monkfish n. fish. The E. name applies to two families, the Lophiidae (See 'anglerfish') and the Squatinidae. Squatina squatina morvanagh m., pl. molvenegh d mulvainah, mulveena St. Ives.

The Atlantic horse mackerel (Trachurus trachurus) is a species of jack mackerel in the family Carangidae.[2] It gets its common name from the legend that other smaller species of fish could ride on its back over great distances. Other common names include European horse mackerel (in the U.S.), common scad, scad, and saurel.
Keynogow Atlantek (Trachurus trachurus) yw eghen a keynek y'n teylu Carangidae.

Kresen Kernow holds a range of documents, including minute books, for these unions which contain high levels of detail and mention individual names and cases, making them an excellent source for both family and social history.
Kresen Kernow a syns divers skrifennow dhyworth an kesunyansow ma, y'ga mysk lyvrow kovnotyans, gans meur a vanylyon, keffrys ha henwyn ha kasow unnik kampollys. Rag henna, pennfentynnyow splann yns rag istori teylu ha socyal.

14For this reason I kneel before the Father, 15from whom every family in heaven and on earth derives its name. 16I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, 17so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, 18may have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ, 19and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.
14Ytho, my a bleg an dhewlin a-dherag an Tas, 15mayth yw henwys warnodho pub teylu yn nev ha nor, 16may rollo dhywgh hwi, war-lergh rychys y splannder, dhe vos krevhes gans galloes der y Spyrys y'n den pervedhel, 17may trikko Krist, dre fydh, yn agas kolonn, gwreydhys ha selys yn kerensa, 18ma'gas bo nerth dhe gonvedhes gans oll an syns, pyth yw an les ha'n hys ha'n ughelder ha'n downder, 19ha dhe aswonn kerensa Krist a dremen dres aswonnvos, may fewgh lenwys a oll leunder Duw.

Cornish (Standard Written Form: Kernewek or Kernowek;[8] [kəɾˈnuːək]) is a Southwestern Brittonic language of the Celtic language family. It is a revived language, having become extinct as a living community language in Cornwall at the end of the 18th century. However, knowledge of Cornish, including speaking ability to a certain extent, continued to be passed on within families and by individuals,[9] and a revival began in the early 20th century. The language has a growing number of second-language speakers,[10] and a very small number of families now raise children to speak revived Cornish as a first language.[11][12] Cornish is currently recognised under the European Charter for Regional or Minority Languages,[13] and the language is often described as an important part of Cornish identity, culture and heritage.[14][15] Along with Welsh and Breton, Cornish is descended from the Common Brittonic language spoken throughout much of Great Britain before the English language came to dominate. For centuries, until it was pushed westwards by English, it was the main language of Cornwall, maintaining close links with its sister language Breton, with which it was mutually intelligible, perhaps even as long as Cornish continued to be spoken as a vernacular.[16][17] Cornish continued to function as a common community language in parts of Cornwall until the mid 18th century. There is some evidence of knowledge of the language persisting into the 19th century, possibly almost overlapping the beginning of revival efforts.[18] A process to revive the language began in the early 20th century, and in 2010, UNESCO announced that its former classification of the language as "extinct" was "no longer accurate."[19] Since the revival of the language, some Cornish textbooks and works of literature have been published, and an increasing number of people are studying the language.[10] Recent developments include Cornish music,[20] independent films,[21] and children's books. A small number of people in Cornwall have been brought up to be bilingual native speakers,[22][23] and the language is taught in schools and appears on road signs.[24][25] The first Cornish-language day care opened in 2010.[26] Classification[edit] Cornish is a Southwestern Brittonic language,[27] a branch of the Insular Celtic section of the Celtic language family, which is a sub-family of the Indo-European language family.[28] Brittonic also includes Welsh, Breton, Cumbric and possibly Pictish, the last two of which are extinct. Scottish Gaelic, Irish and Manx are part of the separate Goidelic branch of Insular Celtic. Joseph Loth viewed Cornish and Breton as being two dialects of the same language, claiming that "Middle Cornish is without doubt closer to Breton as a whole than the modern Breton dialect of Quiberon [Kiberen] is to that of Saint-Pol-de-Léon [Kastell-Paol]."[29] Also, Kenneth Jackson argued that it is almost certain that Cornish and Breton would have been mutually intelligible as long as Cornish was a living language, and that Cornish and Breton are especially closely related to each other and less closely related to Welsh.[30] History[edit] https://en.wikipedia.org/wiki/File:Cornish_language_shift.svg A map showing the westward decline of Cornish, 1300–1750 Cornish evolved from the Common Brittonic spoken throughout Britain south of the Firth of Forth during the British Iron Age and Roman period. As a result of westward Anglo-Saxon expansion, the Britons of the southwest were separated from those in modern-day Wales and Cumbria, which Jackson links to the defeat of the Britons at the Battle of Deorham in about 577.[31] The western dialects eventually evolved into modern Welsh and the now extinct Cumbric, while Southwestern Brittonic developed into Cornish and Breton, the latter as a result of emigration to parts of the continent, known as Brittany over the following centuries.[32] Old Cornish[edit] The area controlled by the southwestern Britons was progressively reduced by the expansion of Wessex over the next few centuries. During the Old Cornish (Kernewek Koth)[33] period (800–1200), the Cornish-speaking area was largely coterminous with modern-day Cornwall, after the Saxons had taken over Devon in their south-westward advance, which probably was facilitated by a second migration wave to Brittany that resulted in the partial depopulation of Devon.[34] https://en.wikipedia.org/wiki/File:Vocabularium_Cornicum_BL_MS_Cotton_Vespasian_A_xiv_7r.jpg The first page of Vocabularium Cornicum, a 12th-century Latin-Cornish glossary The earliest written record of the Cornish language comes from this period: a 9th-century gloss in a Latin manuscript of De Consolatione Philosophiae by Boethius, which used the words ud rocashaas. The phrase may mean "it [the mind] hated the gloomy places",[35][36] or alternatively, as Andrew Breeze suggests, "she hated the land".[37] Other sources from this period include the Saints' List, a list of almost fifty Cornish saints,[38] the Bodmin manumissions, which is a list of manumittors and slaves, the latter with mostly Cornish names,[39] and, more substantially, a Latin-Cornish glossary (the Vocabularium Cornicum or Cottonian Vocabulary), a Cornish translation of Ælfric of Eynsham's Latin-Old English Glossary,[40] which is thematically arranged into several groups, such as the Genesis creation narrative, anatomy, church hierarchy, the family, names for various kinds of artisans and their tools, flora, fauna, and household items.[41][42] The manuscript was widely thought to be in Old Welsh until the 18th century when it was identified as Cornish by Edward Lhuyd.[43] Some Brittonic glosses in the 9th-century colloquy De raris fabulis were once identified as Old Cornish, but they are more likely Old Welsh, possibly influenced by a Cornish scribe.[44] No single phonological feature distinguishes Cornish from both Welsh and Breton until the beginning of the assibilation of dental stops in Cornish, which is not found before the second half of the eleventh century,[45] and it is not always possible to distinguish Old Cornish, Old Breton, and Old Welsh orthographically.[46] Middle Cornish[edit] https://en.wikipedia.org/wiki/File:Origo_Mundi_kynsa_gwersow.jpg The opening verses of Origo Mundi, the first play of the Ordinalia (the magnum opus of medieval Cornish literature), written by an unknown monk in the late 14th century https://en.wikipedia.org/wiki/File:Beunans_Meriasek_(The_life_of_St_Meriasek)_(f.56v.)_Middle_Cornish_Saint%27s_Play.jpg Beunans Meriasek (The life of St. Meriasek) (f.56v.) Middle Cornish Saint's Play The Cornish language continued to flourish well through the Middle Cornish (Kernewek Kres)[33] period (1200–1600), reaching a peak of about 39,000 speakers in the 13th century, after which the number started to decline.[47][48] This period provided the bulk of traditional Cornish literature, and was used to reconstruct the language during its revival. Most important is the Ordinalia, a cycle of three mystery plays, Origo Mundi, Passio Christi and Resurrexio Domini. Together these provide about 8,734 lines of text. The three plays exhibit a mixture of English and Brittonic influences, and, like other Cornish literature, may have been written at Glasney College near Penryn.[49] From this period also are the hagiographical dramas Beunans Meriasek (The Life of Meriasek) and Bewnans Ke (The Life of Ke), both of which feature as an antagonist the villainous and tyrannical King Tewdar (or Teudar), a historical medieval king in Armorica and Cornwall, who, in these plays, has been interpreted as a lampoon of either of the Tudor kings Henry VII or Henry VIII.[50] Others are the Charter Fragment, the earliest known continuous text in the Cornish language, apparently part of a play about a medieval marriage,[51] and Pascon agan Arluth (The Passion of Our Lord), a poem probably intended for personal worship, were written during this period, probably in the second half of the 14th century.[52] Another important text, the Tregear Homilies, was realized to be Cornish in 1949, having previously been incorrectly classified as Welsh. It is the longest text in the traditional Cornish language, consisting of around 30,000 words of continuous prose. This text is a late 16th century translation of twelve of Bishop Bonner's thirteen homilies by a certain John Tregear, tentatively identified as a vicar of St Allen from Crowan,[53] and has an additional catena, Sacrament an Alter, added later by his fellow priest, Thomas Stephyn.[54] In the reign of Henry VIII, an account was given by Andrew Boorde in his 1542 Boke of the Introduction of Knowledge. He states, "In Cornwall is two speches, the one is naughty Englysshe, and the other is Cornysshe speche. And there be many men and women the which cannot speake one worde of Englysshe, but all Cornyshe."[55] When Parliament passed the Act of Uniformity 1549, which established the 1549 edition of the English Book of Common Prayer as the sole legal form of worship in England, including Cornwall, people in many areas of Cornwall did not speak or understand English. The passing of this Act was one of the causes of the Prayer Book Rebellion (which may also have been influenced by the retaliation of the English after the failed Cornish Rebellion of 1497), with "the commoners of Devonshyre and Cornwall" producing a manifesto demanding a return to the old religious services and included an article that concluded, "and so we the Cornyshe men (whereof certen of us understande no Englysh) utterly refuse thys newe Englysh."[56] In response to their articles, the government spokesman (either Philip Nichols or Nicholas Udall) wondered why they did not just ask the king for a version of the liturgy in their own language.[57] Archbishop Thomas Cranmer asked why the Cornishmen should be offended by holding the service in English, when they had before held it in Latin, which even fewer of them could understand.[58] Anthony Fletcher points out that this rebellion was primarily motivated by religious and economic, rather than linguistic, concerns.[59] The rebellion prompted a heavy-handed response from the government, and 5,500 people died during the fighting and the rebellion's aftermath. Government officials then directed troops under the command of Sir Anthony Kingston to carry out pacification operations throughout the West Country. Kingston subsequently ordered the executions of numerous individuals suspected of involvement with the rebellion as part of the post-rebellion reprisals.[60] The rebellion eventually proved a turning-point for the Cornish language, as the authorities came to associate it with sedition and "backwardness". This proved to be one of the reasons why the Book of Common Prayer was never translated into Cornish (unlike Welsh), as proposals to do so were suppressed in the rebellion's aftermath. The failure to translate the Book of Common Prayer into Cornish led to the language's rapid decline during the 16th and 17th centuries.[61][62] Peter Berresford Ellis cites the years 1550–1650 as a century of immense damage for the language, and its decline can be traced to this period. In 1680 William Scawen wrote an essay describing 16 reasons for the decline of Cornish, among them the lack of a distinctive Cornish alphabet, the loss of contact between Cornwall and Brittany, the cessation of the miracle plays, loss of records in the Civil War, lack of a Cornish Bible and immigration to Cornwall.[63] Mark Stoyle, however, has argued that the 'glotticide' of the Cornish language was mainly a result of the Cornish gentry adopting English to dissociate themselves from the reputation for disloyalty and rebellion associated with the Cornish language since the 1497 uprising.[64] Late Cornish[edit] https://en.wikipedia.org/wiki/File:Lether_Bodinar.jpg William Bodinar's letter, dated 3 July 1776 By the middle of the 17th century, the language had retreated to Penwith and Kerrier, and transmission of the language to new generations had almost entirely ceased. In his Survey of Cornwall, published in 1602, Richard Carew writes: [M]ost of the inhabitants can speak no word of Cornish, but very few are ignorant of the English; and yet some so affect their own, as to a stranger they will not speak it; for if meeting them by chance, you inquire the way, or any such matter, your answer shall be, "Meea navidna caw zasawzneck," "I [will] speak no Saxonage."[65] The Late Cornish (Kernewek Diwedhes)[33] period from 1600 to about 1800 has a less substantial body of literature than the Middle Cornish period, but the sources are more varied in nature, including songs, poems about fishing and curing pilchards, and various translations of verses from the Bible, the Ten Commandments, the Lord's Prayer and the Creed.[66] Edward Lhuyd's Archaeologia Britannica, which was mainly recorded in the field from native speakers in the early 1700s, and his unpublished field notebook are seen as important sources of Cornish vocabulary, some of which are not found in any other source.[67] Archaeologia Britannica also features a complete version of a traditional folk tale, John of Chyanhor, a short story about a man from St Levan who goes far to the east seeking work, eventually returning home after three years to find that his wife has borne him a child during his absence.[68] In 1776, William Bodinar, who describes himself as having learned Cornish from old fishermen when he was a boy, wrote a letter to Daines Barrington in Cornish, with an English translation, which was probably the last prose written in the traditional language. In his letter, he describes the sociolinguistics of the Cornish language at the time, stating that there are no more than four or five old people in his village who can still speak Cornish, concluding with the remark that Cornish is no longer known by young people.[69] However, the last recorded traditional Cornish literature may have been the Cranken Rhyme,[70][71] a corrupted version of a verse or song published in the late 19th century by John Hobson Matthews, recorded orally by John Davey (or Davy) of Boswednack, of uncertain date but probably originally composed during the last years of the traditional language. Davey had traditional knowledge of at least some Cornish.[72] John Kelynack (1796–1885), a fisherman of Newlyn, was sought by philologists for old Cornish words and technical phrases in the 19th century.[73] Decline of Cornish speakers between 1300 and 1800[edit] https://en.wikipedia.org/wiki/File:Dorothy_Pentreath.jpg Dolly Pentreath (died 1777), said to be the last monolingual speaker of Cornish, in an engraved portrait published in 1781 It is difficult to state with certainty when Cornish ceased to be spoken, due to the fact that its last speakers were of relatively low social class and that the definition of what constitutes "a living language" is not clear cut. Peter Pool argues that by 1800 nobody was using Cornish as a daily language and no evidence exists of anyone capable of conversing in the language at that date.[74] However, passive speakers, semi-speakers and rememberers, who retain some competence in the language despite not being fluent nor using the language in daily life, generally survive even longer. The traditional view that Dolly Pentreath (1692–1777) was the last native speaker of Cornish has been challenged,[18] and in the 18th and 19th centuries there was academic interest in the language and in attempting to find the last speaker of Cornish. It has been suggested that, whereas Pentreath was probably the last monolingual speaker, the last native speaker may have been John Davey of Zennor, who died in 1891.[75] However, although it is clear Davey possessed some traditional knowledge in addition to having read books on Cornish, accounts differ of his competence in the language. Some contemporaries stated he was able to converse on certain topics in Cornish whereas others affirmed they had never heard him claim to be able to do so.[74] Robert Morton Nance, who reworked and translated Davey's Cranken Rhyme, remarked, "There can be no doubt, after the evidence of this rhyme, of what there was to lose by neglecting John Davey."[76] The search for the last speaker is hampered by a lack of transcriptions or audio recordings, so that it is impossible to tell from this distance whether the language these people were reported to be speaking was Cornish, or English with a heavy Cornish substratum, nor what their level of fluency was. Nevertheless this academic interest, along with the beginning of the Celtic Revival in the late 19th century, provided the groundwork for a Cornish language revival movement. Notwithstanding the uncertainty over who was the last speaker of Cornish, researchers have posited the following numbers for the prevalence of the language between 1050 and 1800.[48][47]
Kernowek po Kernewek yw yeth keltek Kernow. Bretonek yw y gar nessa, hag yma an dhiw yeth na, gans Kembrek, ow kul an bagas Brythonek a'n kordh keltek. Yma an yeth ow kevrenna 80% a'y erva selvenek gans Bretonek, 75% gans Kembrek, ha 35% gans an yethow Godhelek, Iwerdhonek ha Gwydhelek an Alban. Yma Kembrek ow kevrenna 70% a'y erva selvenek gans Bretonek. Avel yeth ranndiryel a Bow Kernow, yma Kernewek dhe les dh'unn gre sodhogel, hag yma Konsel Kernow (gwelewgh Politegieth Kernow) ow ri arhans rag hwarvedhyansow y'n yeth dasserhyes. Lien[golegi | pennfenten] Erthyglow leun a vanylyon: Lien Kernowek ha Skriforyon yn Kernowek. Yma dew vagas a oberow lien Kernewek, herwydh an prys. An kynsa yw an lien hengovek, hag an nessa yw lien an dasserhyans. Manahow gatholik ha pronteryon erel a skrifas oberow chyf a'n lien hengovek. An lien arnowydh yw askorras kenedhlogoryon hag erel a erviras gul devnydh a'n yeth. Y'n termyn ma, brassa yw korf an lien arnowydh ages an korf hengovek. Kernewek yw pupprys skrifys y'n lytherennek romanek, mes war-lergh manerow pals. Yn Kernewek hengovek, oberow liennek o skrifys yn peswar system dre vras: onan an Vocabularium Cornicum (Kernewek Koth); onan a Gernowek Kres (warbarth gans vershyon arbennek Radulphus Ton); onan a Gernewek diwedhes a-dro dhe Bensans (Tonkin, Borlase, an teylu Boson h.e.); hag onan a Edward Lhuyd. Istori an yeth[golegi | pennfenten] https://kw.wikipedia.org/wiki/Restren:Penzansagasdynerghcrop.jpeg Arwodh dhiwyethek yn Pennsans Yth esa trigoryon Vreten Veur ow kewsel yeth keltek kyns termyn Iulius Caesar. An Romanyon a asas an enys yn 410, hag an Sowson a drevesigas yn Pow Sows. Kas Dyrham yn 577 a dhiberthas an Vrythonyon yntra "Brythonyon an Worlewin" (an Gembroyon) ha "Brythonyon an Dehow" (an Gernowyon). Yn 936 y tryghas luyow Athelstan (an myghtern sows) bro Kernow hag apoyntya Dowr Tamer avel an amal ynter tus Dewnans ha'n Gernowyon. Yma nebes skrifennow Kernewek Koth ow tydhya a'n oos ma, yn arbennek an Vocabularium Cornicum. An Pla Meur a hedhas Breten Veur yn 1349. Yth esa kemmys ankow na dhaskavas niver a Gernowegoryon nevra hwath. Y'n degbledhenyow ow tos, y skrifas hwelow chyf a lien Kernewek Kres – an Ordinalia ha Beunans Meriasek – yn Kollji Glasneth (sodhva a epskobeth katholik Karesk). Mes yth esa an yeth hwath ow kelli hy hys. Kaws a Rebellyans an Lyver Pysadow yn 1549 o enebi an lyvrow pysadow protestant nowyth, skrifys yn Sowsnek yn unnik. Kernewek Diwedhes a dhisplegyas yn 17ves kansblydhen yn kevrangow Pennwydh ha Kerrier. Sempelheansow gramasek hag omgerdh fonologiek o gnasow arbennek an oos ma. Yth esa an skoler brythonek Edward Lhuyd yn Kernow ow studhya an yeth y'n furv dhiwedhes ma yn 1700. Unn a'n diwettha Kernowegoryon aga mammyeth o Dolly Pentreath a Borthynys; hi a veu marow yn 1777. A-dhia 1904, nebes aktivedhyon a omgemmeras kaskyrgh rag dyski, devnydhya ha dasvywa an yeth y'n Dasserhyans Kernowek. Yn 1986, an omsav Kernewek a wodhevis fols yn tri bagas; mes ny lehas an niver a studhyoryon an yeth. Wosa kansblydhen a vywder tavosel, an yeth a gavas hy haswon gans Senedh an Rywvaneth Unys avel taves ranndiryel Gernow yn 2002 yn-dann an Chartour Europek rag Yethow Ranndiryel po Bian. Studhyans[golegi | pennfenten] Gwelewgh Studhyansow Kernowek rag rol a lyvrow gramasek, gerlyvrow, h.e. Y'n 17ves kansblydhen, William Scawen (1601–1689) o onan a'n kynsa tus a vynna kuntelles lavarow ha remenans an yeth kernewek. Nebes termyn wosa henna, y tisplegyas skol antikwaris Pennwydh a-dro dhe John Keigwin, an teylu Boson, William Borlase, h.e. An skoler kembrek Edward Lhuyd (onan a'n fondyers a studhyow Keltek) a oberas warbarth gans eseli an bagas ma. Kansblydhen wosa henna ogatti, William Pryce (1725(?)–1790) a berhennogas hwithransow Kernewek Lhuyd ha'ga dyllo avel Archaeologia Cornu-Britannica (1790). Rowedh meur esa dhe'n lyver ma y'n bledhenyow a-varr a studhyansow Kernewek, kyns skoloryon dhe wodhvos bos Lhuyd an awtour chyf. Attendya an taves Kernewek a wrug moy ha moy a akademedhyon y'n 19ves kansblydhen. Edwin Norris (1795–1872) a dhyllas an Ordinale yn 1859 (The Ancient Cornish Drama), warbarth gans treylyans Sowsnek ha gramasek Kernewek. Whitley Stokes (1830–1909), den laha a Iwerdhon, o den a boos yn studhyansow Keltek; dyllansow Gwreans an Bys ha Beunans Meriasek ev a wrug warbarth gans gerva a 2000 ger. An skoler bretonek Joseph Loth (1847–1934) a studhya Bretonek ha Kembrek warbarth gans Kernewek. Ev a dhylla lies erthygel a-dro dhe'n yeth Kernewek yn Revue Celtique. Henry Jenner, kynsa hembrenkyas an dasserhyans, a avowys Loth ha Stokes avel ragresegedhyon a res dhodho. Llawlyfr Cernyweg Canol o gramasek Kernewek Kres gans Henry Lewis hag esa dhe les dhe A.S.D. Smith ha Kembregoryon erel. Revd Robert Williams a skrifas Lexicon Cornu-Britannicum (gerva) yn 1865, ha Dr Frederick W.P. Jago unn gerlyver Sowsnek-Kernewek yn 1885. Gramasek ha gerva Kernewek o materow alhwedhel sertan rag gedyoryon an Dasserhyans: Jenner, Hal Wyn, Mordon, Caradar, h.e. Yma Ray Edwards, Oliver Padell, Nicholas Williams, Richard Gendall ha Ken George ow pesya aga hwithransow bys an dedhyow ma. A-der an Dasserhyans, kevrohow notadow dhe studhyansow an yeth kernewek a wrug Paula Neuss, Brian Murdoch, Lauren Toorians, hag erel. Fonologieth[golegi | pennfenten] Yma lies tybyans a-dro dhe fonologieth Kernewek a'n eyl oos ha'n aral, ha nyns eus unnveredh war lies poynt posek. Yn-mysk an skoloryon ow studhya an maters ma lemmyn, y tegodh notya Nicholas Williams, Ken George, Charles Penglase, Richard Gendall hag Ifan Wmffre. War-lergh Ken George, fonologieth Kernewek a-dro dhe dermyn Bywnans Meryasek a via moy po lyha yndella:

1And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz. 2And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter. 3And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech. 4And, behold, Boaz came from Beth-lehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee. 5Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? 6And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country of Moab: 7and she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house.
1Hag yth esa dhe Naomi kar hy gour, den golusek, a deylu Elimelek, Boaz y hanow. 2Hag yn-medh Ruth an venyn a Moab dhe Naomi, ‘Gas vy dhe vos, my a'th pys, a-berth y'n gwel dhe guntell gesigow an ys war-lergh nebonan may kavav gras yn y dhewlagas.’ Ha hi a leveris dhedhi, ‘Ke, ow myrgh.’ 3Hag yth eth ha kuntell gesigow y'n gwel war-lergh an vysoryon, ha par happ perghennek an rann na a'n gwel o Boaz, a deylu Elimelek. 4Hag otta, y teuth Boaz a-dhiworth Bethlehem, ha leverel dhe'n vysoryon, ‘An ARLOEDH genowgh’, hag yn-medhons i dhodho, ‘Re'th vennikko an ARLOEDH.’ 5Ha Boaz a wovynnas orth an gwas o settys war an vysoryon, ‘Piw dhodho yth yw an voren ma?’ 6Ha'n gwas o settys war an vysoryon a worthybis, ‘Benyn yowynk a Moab yw hi, neb re dhehwelis gans Naomi a ranndir Moab, 7Ha hi a wovynnas, “Gas vy dhe guntell gesigow, my a'th pys, yn mysk an manalow a-dryv an vysoryon.” Ytho hi a dheuth hag oberi a-dhia'n myttin bys y'n eur ma, marnas hi a esedhas pols y'n chi.’

We had to persuade some friends and family to help us as well, and so the choir was formed. Our nameless choir. We were unable to decide on a suitable name, so Sarah wrote on the festival application form, ‘Keur Heb Hanow’ (Choir without a name) and we never looked for another.
Res veu dhyn ni perswadya nebes kowetha ha kerens dhe weres orthyn ynwedh, ha selys veu agan keur. Agan keur heb hanow. Ny alsen ni trovya hanow gwiw yntredhon, ytho Sarah a skrifas war furvlen ombrofyans an kesstrif, ‘Keur Heb Hanow’, ha ny wrussyn ni bythkweth hwilas hanow aral.

By the 19th century parishes were no longer able to cope with the burden of poor relief so a new system was introduced. Parishes were grouped into ‘Poor Law Unions’ with elected officials (‘Guardians’) responsible for administering the relief. Each union had a workhouse, and it was intended that relief would be given ‘inside’ the workhouse, rather than ‘outside’ (i.e. in the home). Kresen Kernow holds a range of documents, including minute books, for these unions which contain high levels of detail and mention individual names and cases, making them an excellent source for both family and social history. The Boards of Guardians were abolished in 1930 and their work was transferred to the County Council.
Erbynn an 19ves kansvledhen ny ylli pluwow dyghtya an begh a dhifresyans boghosogneth, ytho system nowydh a veu dallethys. Pluwow a veu kuntellys yn ‘Kesunyansow an Lagha Boghosogneth’ gans sodhogyon etholys (‘Gwithysi’) ha gansa an dever a venystra an difresyans. Y’n jevo pub kesunyans chi rag an voghosogyon, ha’n difresyans a vedha res ‘a-berveth’ an oberjiow na, yn le ‘yn-mes’ (h.y. yn tre). Kresen Kernow a syns divers skrifennow dhyworth an kesunyansow ma, y’ga mysk lyvrow kovnotyans, gans meur a vanylyon, keffrys ha henwyn ha kasow unnik kampollys. Rag henna, pennfentynnyow splann yns rag istori teylu ha socyal. Kesvaow Gwithysi a veu defendys yn 1930 ha’ga ober a veu treusperthys dhe Gonsel an Konteth.

Long ago Gorhendad Oldbuck, head of the Oldbuck family, one of the oldest in the Marish or indeed in the Shire, had crossed the river, which was the original boundary of the land eastwards. He built (and excavated) Brandy Hall, changed his name to Brandybuck, and settled down to become master of what was virtually a small independent country. His family grew and grew, and after his days continued to grow, until Brandy Hall occupied the whole of the low hill, and had three large front-doors, many side-doors, and about a hundred windows. The Brandybucks and their numerous dependants then began to burrow, and later to build, all round about. That was the origin of Buckland, a thickly inhabited strip between the river and the Old Forest, a sort of colony from the Shire. Its chief village was Bucklebury, clustering in the banks and slopes behind Brandy Hall.
Nans yw termyn pell Gorhendad Oldbuk, penn an teylu Oldbuk, onan a’n kottha teylu y’n Marysh po y’n Shayr dien yn hwir, re dreusyas an avon o kynsa amal est a’n Shayr. Ev a dhrehedhis (ha palas) Hel Brandi, chanjya y hanow dhe Brandibuk, hag omsettya aval arloedh a ranndir o ogas ha bro vyghan anserghek. Y deylu a devis brassa ha brassa hwath, ha wosa y jydhyow y honan y deylu a besyas tevi, bys yn Hel Brandi dhe lesa dres an vre isel oll, gans tri daras a-rag bras, lies isdaras hag a-dro dhe gans fenester. Ytho, an Brandibukow ha’ga tus a dhallathas palas ha drehevel y’n tir oll a-dro. Henn o dalleth Bukland, len annedhys yn tynn ynter an avon ha’n Koes Koth, ogas ha trevesigeth a’n Shayr. Y penndreveglos o Bukelberi, ow ponnia y’n ledrow ha torrlannow a-dryv dhe Hel Brandi.

EPHESIANS 3 God’s Marvelous Plan for the Gentiles 1For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— 2Surely you have heard about the administration of God’s grace that was given to me for you, 3that is, the mystery made known to me by revelation, as I have already written briefly. 4In reading this, then, you will be able to understand my insight into the mystery of Christ, 5which was not made known to people in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets. 6This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. 7I became a servant of this gospel by the gift of God’s grace given me through the working of his power. 8Although I am less than the least of all the Lord’s people, this grace was given me: to preach to the Gentiles the boundless riches of Christ, 9and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. 10His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, 11according to his eternal purpose that he accomplished in Christ Jesus our Lord. 12In him and through faith in him we may approach God with freedom and confidence. 13I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory. A Prayer for the Ephesians 14For this reason I kneel before the Father, 15from whom every family in heaven and on earth derives its name. 16I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, 17so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, 18may have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ, 19and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God. 20Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, 21to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.
EFESIANYS 3 Menystrans Powl dhe'n Jentilys 1Rag hemma, my, Powl, prisner Krist Yesu ragowgh hwi, an Jentilys – 2mar klewsowgh a'n charj dhe venystra ras Duw a veu res dhymmo ragowgh, 3fatell veu notys dhymm an mysteri dre dhiskwedhyans, kepar dell skrifis dhywgh kyns war verr lavarow. 4Ow redya hemma, hwi a woer konvedhes ow skians yn mysteri Krist, 5na veu notys dhe vebyon den yn henedhow erell, kepar dell yw diskwedhys lemmyn dh'y abesteli sans, ha'y brofoesi y'n Spyrys, 6an Jentilys dhe vos kes-heryon ha keskorf, ha kevrennoryon a'n ambos yn Krist Yesu der an aweyl. 7Ha my eth ha bos gwas war-lergh ro an ras a Dhuw, res dhymm war-lergh oberyans y alloes. 8Dhymmo vy, yw le ages an lyha a'n syns oll, y feu res an ras ma dhe bregoth dhe'n Jentilys an rychys a Grist yw dres hwithra, 9ha golowi dhe bub den towl an mysteri kudhys dres an oesow yn Duw neb a wrug pup-tra, 10may fe deklarys lemmyn dhe'n prynsipatys ha'n potestatys y'n tylleryow nevek, der an eglos, furneth Duw, meur hy diverseth, 11war-lergh towl an oesow a wrug ev yn Krist Yesu agan Arloedh, 12yn neb y'gan beus kolonnekter ha fordh dhodho yn trest dre fydh ynno. 13Rag hemma, my a'gas pys na gemmerrowgh digolonn y'm galarow ragowgh hwi; agas glori yns i. Godhvos Kerensa Krist 14Ytho, my a bleg an dhewlin a-dherag an Tas, 15mayth yw henwys warnodho pub teylu yn nev ha nor, 16may rollo dhywgh hwi, war-lergh rychys y splannder, dhe vos krevhes gans galloes der y Spyrys y'n den pervedhel, 17may trikko Krist, dre fydh, yn agas kolonn, gwreydhys ha selys yn kerensa, 18ma'gas bo nerth dhe gonvedhes gans oll an syns, pyth yw an les ha'n hys ha'n ughelder ha'n downder, 19ha dhe aswonn kerensa Krist a dremen dres aswonnvos, may fewgh lenwys a oll leunder Duw. 20Lemmyn, dhe neb a yll gul dres pup-tra yn pals dres eghenn moy es dell bysyn na brederyn, war-lergh an galloes a ober ynnon ni, 21dhodho ev re bo gordhyans y'n eglos hag yn Krist Yesu dres oll henedhow, trank heb worfenn. Amen.

♦ the thieves forsook the merchants an ladron a forsakyas an verchants NB ~ Lh.; and to f. everything in the world ha the forsakya pub tra oll e'n bes TH; he denies and fs the very truth ev a wra deneya ha forsakya an very gwiryonedh TH; great and small, let him f. lands, houses of this world, his father and mother, his family and friends forsakyans, bian ha meur tiryow, trevow a'n bes-ma, y das ha y vabm y neshevin (< nessevyn) ha y cothmans BM; we will not f. his name ny forsakyn y hanow BM. In KB it would be normal to use an aux. v.; (he has) forsaken his father and mother forsakys y das ha y vabm BM
♦ the thieves forsook the merchants an ladron a forsakyas an verchants NB ~ Lh.; and to f. everything in the world ha the forsakya pub tra oll e'n bes TH; he denies and fs the very truth ev a wra deneya ha forsakya an very gwiryonedh TH; great and small, let him f. lands, houses of this world, his father and mother, his family and friends forsakyans, bian ha meur tiryow, trevow a'n bes-ma, y das ha y vabm y neshevin (< nessevyn) ha y cothmans BM; we will not f. his name ny forsakyn y hanow BM. In KB it would be normal to use an aux. v.; (he has) forsaken his father and mother forsakys y das ha y vabm BM

Exodus 6 1Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. 2And God spake unto Moses, and said unto him, I am the LORD: 3and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. 4And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. 5And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. 6Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: 7and I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. 8And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD. 9And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. 10And the LORD spake unto Moses, saying, 11Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land. 12And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips? 13And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt. Heads of the Families 14These be the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben. 15And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon. 16And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years. 17The sons of Gershon; Libni, and Shimi, according to their families. 18And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years. 19And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations. 20And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years. 21And the sons of Izhar; Korah, and Nepheg, and Zichri. 22And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. 23And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar. 24And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites. 25And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families. 26These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies. 27These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron. Pharaoh's Refusal 28And it came to pass on the day when the LORD spake unto Moses in the land of Egypt, 29that the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee. 30And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
AN BIBEL KERNEWEK 2020 Eksodus 6 1Mes an ARLOEDH a leveris dhe Moyses, ‘Lemmyn ty a wel an pyth a wrav dhe Faro; rag ev a's dannvon, krev an dhorn, ha krev an dhorn ev a's gorr yn-mes a'y dir.’ Duw a Elow Moyses 2Ha Duw a leveris dhe Moyses, ‘My yw an ARLOEDH; 3ha my a omdhiskwedhas dhe Abraham, dhe Ysak ha dhe Yakob avel Duw Ollgalloesek, mes der ow hanow vy, an ARLOEDH, nyns en vy aswonnys dhedha. 4Ynwedh my re fastyas ow hevambos gansa, dhe ri dhedha pow Kanan, an pow may godrigsens ynno. 5Dhe voy, my re glewas kynvann mebyon Ysrael yw synsys yn kethneth gans an Ejyptianys, ha my re borthas kov a'm kevambos. 6Lavar ytho dhe vebyon Ysrael, “My yw an ARLOEDH hag a wra agas dri a-dhann veghyow an Ejyptianys ha'gas livra a'ga hethneth ha'gas dasprena gans bregh ystynnys ha dre vreusow meur, 7ha'gas kemmeres avel ow fobel, ha my a vydh agas Duw; ha hwi a woer my dhe vos an ARLOEDH agas Duw re'gas dros a-dhann veghyow an Ejyptianys. 8Ha my a'gas dre bys yn tir hag a des y ri dhe Abraham, dhe Ysak ha dhe Yakob; my a'n re dhywgh yn perghennogeth. My yw an ARLOEDH.” ’ 9Moyses a gewsis yndellma dhe vebyon Ysrael; mes ny goelsons orth Moyses drefenn galar aga spyrys ha'ga gonis fell. 10Ha'n ARLOEDH a leveris dhe Moyses, 11‘Ke a-ji, lavar dhe Faro myghtern Ejyp, may hasso mebyon Ysrael dhe vones a'y dir.’ 12Mes Moyses a leveris a-rag an ARLOEDH, ‘Otta, ny goelas mebyon Ysrael orthiv; fatell wra Faro goslowes orthiv ha my antrodreghys ow diwweus?’ 13Ha'n ARLOEDH a gewsis dhe Moyses hag Aron, orth aga gorhemmynna a-barth mebyon Ysrael hag a-barth Faro myghtern Ejyp, dhe dhri mebyon Ysrael yn-mes a bow Ejyp. Aghow Moyses hag Aron 14An re ma yw pennow aga theyluyow: mebyon Rewben, kynsa-genys Ysrael: Hanok, Pallu, Hesron ha Karmi; an re ma yw teyluyow Rewben. 15Mebyon Simeon: Yemuel, Yamin, Ohad, Yakin, Sohar ha Shaul mab an Gananyades; an re ma yw teyluyow Simeon. 16Ha'n re ma yw henwyn mebyon Levi, war-lergh aga henedhow: Gershon, ha Kohath, ha Merari: ha blydhynyow bewnans Levi o kans ha seytek bloedh warn ugens. 17Mebyon Gershon yw: Libni, ha Shimei, herwydh aga theyluyow. 18Ha mebyon Kohath yw: Amram, hag Yshar, ha Hebron, hag Uzziel: ha blydhynyow bewnans Kohath o kans ha trydhek bloedh warn ugens. 19Ha mebyon Merari yw Mahli ha Mushi: an re ma yw teyluyow Levi war-lergh aga henedhow. 20Hag Amram a gemmeras avel gwreg Yokebed, y vodrep, ha hi a dhug dhodho Aron ha Moyses: ha blydhynyow bewnans Amram o kans seytek bloedh warn ugens. 21Mebyon Yshar: Koragh, ha Nefeg, ha Zikri. 22Ha mebyon Uzziel: Mishael, Elsafan, ha Sithri. 23Aron a gemmeras avel gwreg Elisheba, myrgh Amminadab, ha hwoer Nahshon; ha hi a dhug dhodho Nadab, Abihu, Eleazar, hag Ithamar. 24Mebyon Koragh: Assir, Elkana, hag Abiasaf; an re ma yw teyluyow an Koraghysi. 25Eleazar mab Aron, a gemmeras avel y wreg onan a vyrghes Putiel; ha hi a dhug dhodho Finehas. An re ma yw pennow teyluyow an Levysi herwydh aga theyluyow. 26An re ma yw an Aron ha Moyses a gewsis an ARLOEDH dhedha, ‘Drewgh mebyon Ysrael yn-mes a Ejyp herwydh aga luyow.’ 27I yth o a gewsis orth Faro myghtern Ejyp, a-dro dhe gyrghes mebyon Ysrael yn-mes a Ejyp, an Moyses ma ha'n Aron ma. Gorhemmynn an ARLOEDH dhe Moyses hag Aron 28Hag y hwarva, an jydh may kewsis an ARLOEDH dhe Moyses yn pow Ejyp, 29an ARLOEDH a leveris dhe Moyses, ‘My yw an ARLOEDH; lavar dhe Faro myghtern Ejyp pup-tra a lavarav dhis.’ 30Ha Moyses a leveris dhe'n ARLOEDH, ‘Otta, my yw antrodreghys ow diwweus; ytho fatell wra Faro koela orthiv?’

1The Lord said to Moses, 2“Say to the Israelites: ‘Any Israelite or any foreigner residing in Israel who sacrifices any of his children to Molek is to be put to death. The members of the community are to stone him. 3I myself will set my face against him and will cut him off from his people; for by sacrificing his children to Molek, he has defiled my sanctuary and profaned my holy name. 4If the members of the community close their eyes when that man sacrifices one of his children to Molek and if they fail to put him to death, 5I myself will set my face against him and his family and will cut them off from their people together with all who follow him in prostituting themselves to Molek.
1An ARLOEDH a gewsis orth Moyses, ow leverel: 2Ty a lever ynwedh dhe vebyon Ysrael, Piwpynag a vebyon Ysrael po a'n alyons usi trigys yn Ysrael a rollo re a'y fleghes dhe Molek, a vydh gorrys yn sur dhe'n mernans. Pobel an tir a wra y labydha gans meyn. 3Ha my a vynn settya ow fas erbynn an gour na ha'y dreghi dhe-ves a'y bobel, rag ev re ros a'y has dhe Molek dhe dhefola ow sentri ha disakra ow hanow sans. 4Ha mar mynn pobel an tir kudha aga lagasow rag an gour na yn neb fordh, hag ev ow ri y has dhe Molek, ha ny'n ladhons, 5my a vynn settya ow fas erbynn an gour na hag erbynn y deylu, ha'ga threghi dhe-ves dhiworth aga fobel, ev, hag oll an re usi ow mos ganso dhe horya gans Molek.

The Twelve Apostles (Mk 3.13–19; Lk 6.12–16) 1Jesus called his twelve disciples together and gave them authority to drive out evil spirits and to heal every disease and every sickness. 2These are the names of the twelve apostles: first, Simon (called Peter) and his brother Andrew; James and his brother John, the sons of Zebedee; 3Philip and Bartholomew; Thomas and Matthew, the tax collector; James son of Alphaeus, and Thaddaeus; 4Simon the Patriot, and Judas Iscariot, who betrayed Jesus. The Mission of the Twelve (Mk 6.7–13; Lk 9.1–6) 5These twelve men were sent out by Jesus with the following instructions: “Do not go to any Gentile territory or any Samaritan towns. 6Instead, you are to go to the lost sheep of the people of Israel. 7Go and preach, ‘The Kingdom of heaven is near!’ 8Heal the sick, bring the dead back to life, heal those who suffer from dreaded skin diseases, and drive out demons. You have received without paying, so give without being paid. 9Do not carry any gold, silver, or copper money in your pockets; 10do not carry a beggar's bag for the journey or an extra shirt or shoes or a stick. Workers should be given what they need. 11“When you come to a town or village, go in and look for someone who is willing to welcome you, and stay with him until you leave that place. 12When you go into a house, say, ‘Peace be with you.’ 13If the people in that house welcome you, let your greeting of peace remain; but if they do not welcome you, then take back your greeting. 14And if some home or town will not welcome you or listen to you, then leave that place and shake the dust off your feet. 15I assure you that on the Judgement Day God will show more mercy to the people of Sodom and Gomorrah than to the people of that town! Coming Persecutions (Mk 13.9–13; Lk 21.12–17) 16“Listen! I am sending you out just like sheep to a pack of wolves. You must be as cautious as snakes and as gentle as doves. 17Watch out, for there will be those who will arrest you and take you to court, and they will whip you in the synagogues. 18For my sake you will be brought to trial before rulers and kings, to tell the Good News to them and to the Gentiles. 19When they bring you to trial, do not worry about what you are going to say or how you will say it; when the time comes, you will be given what you will say. 20For the words you will speak will not be yours; they will come from the Spirit of your Father speaking through you. 21“Men will hand over their own brothers to be put to death, and fathers will do the same to their children; children will turn against their parents and have them put to death. 22Everyone will hate you because of me. But whoever holds out to the end will be saved. 23When they persecute you in one town, run away to another one. I assure you that you will not finish your work in all the towns of Israel before the Son of Man comes. 24“No pupil is greater than his teacher; no slave is greater than his master. 25So a pupil should be satisfied to become like his teacher, and a slave like his master. If the head of the family is called Beelzebul, the members of the family will be called even worse names! Whom to Fear (Lk 12.2–7) 26“So do not be afraid of people. Whatever is now covered up will be uncovered, and every secret will be made known. 27What I am telling you in the dark you must repeat in broad daylight, and what you have heard in private you must announce from the housetops. 28Do not be afraid of those who kill the body but cannot kill the soul; rather be afraid of God, who can destroy both body and soul in hell. 29For only a penny you can buy two sparrows, yet not one sparrow falls to the ground without your Father's consent. 30As for you, even the hairs of your head have all been counted. 31So do not be afraid; you are worth much more than many sparrows! Confessing and Rejecting Christ (Lk 12.8–9) 32“For those who declare publicly that they belong to me, I will do the same before my Father in heaven. 33But if anyone rejects me publicly, I will reject him before my Father in heaven. Not Peace, but a Sword (Lk 12.51–53; 14.26–27) 34“Do not think that I have come to bring peace to the world. No, I did not come to bring peace, but a sword. 35I came to set sons against their fathers, daughters against their mothers, daughters-in-law against their mothers-in-law; 36your worst enemies will be the members of your own family. 37“Those who love their father or mother more than me are not fit to be my disciples; those who love their son or daughter more than me are not fit to be my disciples. 38Those who do not take up their cross and follow in my steps are not fit to be my disciples. 39Those who try to gain their own life will lose it; but those who lose their life for my sake will gain it. Rewards (Mk 9.41) 40“Whoever welcomes you welcomes me; and whoever welcomes me welcomes the one who sent me. 41Whoever welcomes God's messenger because he is God's messenger, will share in his reward. And whoever welcomes a good man because he is good, will share in his reward. 42You can be sure that whoever gives even a drink of cold water to one of the least of these my followers because he is my follower, will certainly receive a reward.”
An Dewdhek Abostol Mark 6:7-13; Luk 9:1-6 1Ena ev a elwis y dhewdhek abostol hag a ros dhedha galloes war spyrysyon avlan rag aga thewlel yn-mes ha yaghhe pub eghenn a gleves ha dises. 2Ottomma henwyn an dewdhek abostol: an kynsa, Simon, neb yw gelwys Peder, hag Androw y vroder, Jamys mab Zebede ha Yowann y vroder, 3Felip ha Bertyl, Tommas ha Matthew an toller, Jamys mab Alfeus, ha Thaddeus, 4Simon an Kananyas ha Yudas Skaryoth, neb a'n traytas. Dannvon an Dewdhek Mark 6:7-13; Luk 9:1-6 5An dewdhek ma Yesu a's dannvonas yn-mes ow ri charj dhedha ha leverel, ‘Na wrewgh mos yn fordh an Jentilys na dhe sita vydh a'n Samaritanys; 6mes kyns oll ewgh dhe dheves kellys chi Ysrael. 7Ha hwi war agas hyns, pregewthewgh ow leverel, “Gwlaskor nev re dheuth nes.” 8Yaghhewgh an glevyon, drehevewgh an re varow, glanhewgh an glavorogyon, tewlewgh yn-mes an dhywolow; heb kost y tegemmersowgh, rewgh heb kost. 9Na hwilewgh kavoes nag owr nag arghans na brest yn agas grogysyow, 10na skryp rag an hyns, na diw bows nag eskisyow na lorgh vytholl; rag an oberwas a dhervynn y voes. 11Hag yn py sita bynag po tre yth yllowgh, hwilewgh godhvos piw yw gwiw ena; hag ena trigewgh bys pan yllowgh yn-kerdh. 12Ha hwi ow mos a-bervedh yn chi, salusewgh ev; 13ha mars yw gwiw an chi, gwres agas kres dos warnodho, mes mar nyns yw gwiw, dehweles agas kres dhywgh hwi. 14Ha piwpynag na'gas degemmerro po na woslowo agas geryow, pan yllowgh yn-mes a'n chi po a'n sita na, shakyewgh an doust dhiworth agas treys. 15Yn hwir y lavarav dhywgh, esya vydh hi dhe bow Sodom ha Gomorra dydh breus ages dhe'n sita na. Torment a Dheu Mark 13:9-13; Luk 21:12-17 16‘Awotta, my a'gas dannvon yn-mes avel deves yn mysk bleydhi; rakhenna bedhewgh fur avel serf ha gwiryon avel kelemmi. 17Mes omwithewgh rag tus; rag i a'gas daskorr dhe gonselyow ha'gas skorjya yn aga synagys; 18ha hwi a vydh dres a-rag governours ha myghternedh a'm govis vy yn dustuni dhedha ha dhe'n Jentilys. 19Mes pan wrons agas daskorr na vedhewgh prederus fatell po pandr'a leverowgh; rag y fydh res dhywgh y'n eur na an dra y koedh dhywgh y leverel; 20rag nyns yw hwi a gews mes Spyrys agas Tas neb a gews ynnowgh. 21Broder a dhaskorr broder dhe'n mernans ha'n tas y flogh, ha fleghes a sev erbynn kerens ha gul dhedha bos ledhys. 22Ha hwi a vydh kesys gans pub den oll a-barth ow hanow, mes neb a dhur bys y'n diwedh, ev a vydh selwys. 23Pan y'gas helghyons y'n sita ma, fiewgh dhe onan arall; rag yn hwir y lavarav dhywgh, ny worfennowgh tremena dre sitys Ysrael kyns bos devedhys Mab an den. 24‘Nyns yw dyskybel a-ugh y vester na kethwas a-ugh y arloedh. 25Lowr yw dhe'n dyskybel y vos avel y vester, ha'n kethwas avel y arloedh. Mar kalwsons mester an chi Belzebul, pygemmys moy y vayni ev? Neb yw Res Perthi Own Anodho Luk 12:2-7 26‘Rakhenna na berthewgh own anedha; rag nyns eus travyth kudhys na vo diskudhys, po kelys na vo aswonnys. 27An dra a dherivav dhywgh y'n tewlder henna leverewgh y'n golow, ha'n dra a glewowgh hwystrys y'n skovarn gwrewgh y arma war bennow an chiow. 28Ha na berthewgh own a'n re a ladh an korf, mes na yll ladha an enev; mes kyns oll perthewgh own a neb a yll diswul ha'n enev ha'n korf yn ifarn. 29A nyns yw dew olvan gwerthys a unn ferdhynn? Mes nyns eus nagonan anedha a goedh dhe'n leur heb bodh agas Tas. 30Ha hwi – pub blewenn a'gas penn yw niverys. 31Na berthewgh own ytho; hwi a dal moy ages lies golvan. Aswonn Krist a-dherag Tus Luk 12:8-9 32‘Piwpynag ytho a'm aswonno a-rag tus, an keth den na my a'n aswonn a-rag ow Thas eus y'n nevow; 33ha piwpynag a'm denaggho a-rag tus, my ynwedh a'n denagh ev a-rag ow Thas eus y'n nevow. Kledha, a-der Kres Luk 12:51-53, 14:26-27 34‘Na dybewgh ow bos vy devedhys rag dannvon kres war an norvys; nyns ov devedhys rag dannvon kres saw kledha. 35Rag yth ov devedhys rag settya den erbynn y das, ha myrgh erbynn hy mamm, ha gohydh erbynn hy hweger, 36hag eskerens den a vydh eseli y vayni y honan. 37Neb a gar tas po mamm moy agesov vy nyns yw gwiw dhymm, ha neb a gar mab po myrgh moy agesov vy nyns yw gwiw dhymm; 38ha'n den na gemmer y grows ha'm holya nyns yw gwiw dhymm. 39Neb a hwila kavoes y vewnans, ev a'n kyll, ha piwpynag a gollo y vewnans a'm govis vy, a'n kyv. Gobrow Mark 9:41 40‘Neb a'gas degemmer hwi, a'm degemmer vy, ha piwpynag a'm degemmerro vy a dhegemmer neb a'm dannvonas. 41Piwpynag a dhegemmerro profoes yn hanow profoes a gyv gober profoes; ha neb a dhegemmer den gwiryon yn hanow den gwiryon a gyv gober den gwiryon. 42Ha piwpynag a rollo unnweyth hanafas a dhowr yeyn dhe eva dhe onan a'n re vyghan ma, yn hanow dyskybel, yn hwir y lavarav dhywgh, kammenn ny gyll ev y wober.’

HEBREWS 2 Warning to Pay Attention 1We must pay the most careful attention, therefore, to what we have heard, so that we do not drift away. 2For since the message spoken through angels was binding, and every violation and disobedience received its just punishment, 3how shall we escape if we ignore so great a salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. 4God also testified to it by signs, wonders and various miracles, and by gifts of the Holy Spirit distributed according to his will. Jesus Made Fully Human 5It is not to angels that he has subjected the world to come, about which we are speaking. 6But there is a place where someone has testified: “What is mankind that you are mindful of them, a son of man that you care for him? 7You made them a little lower than the angels; you crowned them with glory and honor 8and put everything under their feet.” In putting everything under them, God left nothing that is not subject to them. Yet at present we do not see everything subject to them. 9But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone. 10In bringing many sons and daughters to glory, it was fitting that God, for whom and through whom everything exists, should make the pioneer of their salvation perfect through what he suffered. 11Both the one who makes people holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers and sisters. 12He says, “I will declare your name to my brothers and sisters; in the assembly I will sing your praises.” 13And again, “I will put my trust in him.” And again he says, “Here am I, and the children God has given me.” 14Since the children have flesh and blood, he too shared in their humanity so that by his death he might break the power of him who holds the power of death—that is, the devil— 15and free those who all their lives were held in slavery by their fear of death. 16For surely it is not angels he helps, but Abraham’s descendants. 17For this reason he had to be made like them, fully human in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people. 18Because he himself suffered when he was tempted, he is able to help those who are being tempted.
EBROWYON 2 An Selwyans Meur 1Rakhenna y tegoedh dhyn koela dhe voy orth an traow yw klewys, ma nag ellen gans an liv. 2Rag mars o fyrv an ger kewsys gans an eledh, ha mar tegemmeri pub kammweyth po diwostytter attal ewn, 3fatell wren ni diank mar ny wren vri a selwyans mar veur? Derivys veu yn kynsa der an Arloedh, ha dustuniys dhyn gans an re a'n klewas, 4ha Duw a dhustunias ynwedh der arwoedhyow ha dre varthusyon ha dre wriansow nerthek a bub eghenn ha dre rohow an Spyrys Sans rynnys herwydh y vodh y honan. Pennsevik Selwyans 5Rag ny veu yn-dann eledh y hworras Duw an bys dhe dhos, hag anodho dell gewsyn. 6Destys yw yn neb le, ‘Pyth yw den may perthydh kov anodho, po mab den ma'n gwithydh? 7Ty a'n gwrug rag termyn nebes isella ages an eledh, ty re'n kurunas gans golewder hag enor, 8ow korra pup-tra yn gostytter yn-dann y dreys.’ Rag, dre worra pup-tra yn gostytter dhodho, ny asas travyth diwostydh dhodho. Rag lemmyn, ny welyn hwath pup-tra dhe vos gostydh dhodho. 9Mes ni a wel Yesu, neb a veu gwrys nebes isella ages an eledh, lemmyn kurunys gans golewder hag enor dre wodhevel mernans, may tastya mernans rag pub huni, dre ras Duw. 10Rag yth o gwiw ev, mayth usi pup-tra yn few ragdho ha dredho, ow tri lies mab dhe glori, dhe wul awtour aga selwyans perfydh dre wodhevel. 11Rag ev neb a sansha, ha'n re yw sanshes, yw oll a'n unn devedhyans. Henn yw prag na'n jeves meth dh'aga gelwel breder, 12ow leverel, ‘My a dheriv dha hanow dhe'm breder, yn mysk an kuntelles my a'th wormel.’ 13Hag arta, ‘My a vynn gorra ow fydhyans ynno.’ Hag arta, ‘Ottavy ha'n fleghes re ros dhymm Duw.’ 14Ytho, a-ban gemmeras an fleghes rann yn kig ha goes, ev y honan a gevrennas a'n keth traow, may tistrua, dre vernans, neb a'n jeves galloes mernans, henn yw, an jowl, 15ha delivra an re oll neb a berthi kethneth, der own a vernans, der aga bewnans oll. 16Rag yn tevri nyns yw y breder a-dro dhe'n eledh, mes a-dro dhe has Abraham. 17Ytho, y tegoedhva dhodho bos haval dh'y vreder yn pub tremmynn, mayth ella ha bos arghoferyas tregeredhus ha lel yn gonis Duw, dhe wul dehwelyans rag peghosow an bobel. 18Rag drefenn ev y honan dhe wodhevel ha bos temptys, ev a yll gweres dhe'n re a vydh temptys.

SPENDING TIME IN THE FAMILY CRYPT. I slept for a time out of sheer exhaustion – both mental and physical. Once the adrenalin stopped flowing, I was out cold. When I awoke, it was daylight. I could still hear the occasional report of guns – light and heavy – coming from outside. I even fancied that I heard a few tank rounds being loosed off and singing as they flew through the air. There was still audible screaming and roaring. The zombies had not yet been completely subdued but, surely, the military operation was now merely mopping up those who had survived the overwhelming force used by the military on the previous night. I didn’t need to use my imagination to visualise what pitiless slaughter was still happening beyond the closed steel door of the crypt. But, for the moment, we were spared from participating in it – either as victims or as perpetrators. (“Either as victims or as perpetrators”. What a choice. David and I, together, stood in a unique position.) For the sake of my ongoing sanity, I decided to block those events out – anything, in fact – even trivial, unimportant things. I had a lot of time to observe the inside of the family crypt in which David and I now sheltered. So, let me share my observations with you. The owners of the facility were plainly of Italian descent. Even if one could not have read the names which appeared on the plaques attached to the various niches, you just knew this was so, at first sight. The interior was festooned with statues of Jesus, Joseph and the Blessed Virgin Mary (including the one that Paul had used to dispatch the zombie that attacked Charles). The walls bore frescoes of biblical scenes which seemed to draw heavily on the images of the Sistine Chapel – and there were holy pictures and rosary beads placed, seemingly at random, all about the place. But my favourite artefact was a plastic model of a giant, but still avuncular, Pope John XXIII standing in the entrance of St. Peter’s Basilica. Why was this my favourite? Because, if you squeezed the plastic hand that was bestowing the papal blessing, a little light lit up in the cupola of the basilica!
OW SPENA TERMYN Y’N GLEUDHGELL DEYLYUYEK. My a goskas dres termyn hir lowr drefenn difygyans dien ow nerth – y’m brys hag y’m korf an dhew. Kettell hedhis ow resek an adreynalin, klamderys en vy. Pan dhifunis, yth esa golow dydh. Y hyllyn klywes tardh treweythys gonnys – poes ha skav – ow tos dhiworth leow a-ves. My a glywas, dell grysyn, nebes rondys dhe vos lowsyes dhiworth tankow, ow kana hag i nijys der an ayr. Yth esa hwath bos klywys skrijans ha bedhyglans. Nyns esens na hwath, an zombis, fethys yn tien mes, yn sertan, nyns o lemmyn an oberyans breselyek saw skubylenna an re a dreusvywsa an nerth meur y grevder, may hwrussa devnydh an soudoryon nyhewer. Nyns esa edhomm dhymm gul devnydh a’m awen rag gweles y’m brys vy an ladhva didruedh ow hwarvos hwath dres an daras dur degeys an gleudgell. Byttegyns, y’n tor’ ma, sparyes en ni erbynn kemmeres rann ynno – po avel vyktymys po avel gwryoryon. (“Po avel vyktymys po avel gwryoryon” – ass o henna dewis. Y sevi Davydh ha my, warbarth, yn le unnik.) A-barth yeghes ow brys, my a erviras dhe lettya an hwarvosow ma dhiworto – yn hwir, lettya puptra oll – taklow diboes hogen. Yth esa termyn lowr dhymm rag notya an taklow a-berth y’n gleudhgell deyluyek may hwoskeusi lemmyn Davydh ha my. Ytho, gesewgh vy kevrenna ow notyansow gensowgh. Yth ens i, perghennow a’n drehevyans byghan ma, a dhevedhyans Italek. Mar ny yllys redya hogen an henwyn a omdhiskwedha war an lownyow re via stegys dhe’n neythigow, y hyllys bos sertan a-dro dhodho dhe’n kynsa vu. Yth esa an pervedh afinys gans meur a dhelyow: imajys a Yesus, Yosep ha Maria Wynn (y’ga mysk an huni may hwrussa devnydh Powl anodho rag ladha an zombi esa owth omsettya war Jarles.) Y tegi an parosyow foslywyansow ow tiskwedhes gwelyow biblek a heveli bos pur haval dhe’n imajys an Chapel Sixtus – gorrys ena hwymm-hwamm, dell heveli, hag oll a-dro, skeusennow sans ha pederow salwer Maria Wynn. Byttegyns, an moyha kerys tra ragov vy o portrayans plastek a Bab Yowann XXIII, meur y ughelder mes hwath ewntrek, a’y sav y’n entrans a Vasilyka Sen Peder. Prag o hemma an moyha kerys dhymm? Mar kweskys dorn plastek esa ow ri an vennath babek, golow byghan eth yn fyw yn krommdo an vasilyka!