first oor Kornies

first

/fɜːst/, /fɜː(ɾ)st/, /fɝst/ adjektief, naamwoord, bywoord

Archaic spelling of first.

Vertalings in die woordeboek Engels - Kornies

kensa

niveren

kyns oll

kynsa

niveren

1a

kynsa huni · rag an kynsa prys · y'n dalleth · yn kensa · yn kynsa

First

adjektief

Of or pertaining to the executive of a particular nation or state.

FIRST

Soortgelyke frases

first-class ticket
tokyn kensa renk · tokyn kynsa renk · tokyn renk kensa · tokyn renk kynsa

First Earl of Pembroke
Yurl Kynsa Pennvro

first ever
kynsa bythkweth

first half
kensa hanter · kynsa hanter

first milk
godrek

first name
hanow kensa · hanow kynsa

first rate
kensa gradh · kynsa gradh · rial

first stop
kynsa hedh

first time
kynsa prys · kynsa torn · kynsa tro

voorbeelde

(hg.) crack, expert, skilful; adhevys first-class, first-rate; uthek formidable
dibap

first of all
/ wostalleth / / /

start2 (n.) 1 a first part; beginning dalleth, derow; b time of starting; origin dallethvoz i place of starting; starting point dallethva; c signal to proceed dallethyp; 2 a lead; advantage dyspart; b opportunity; break strab; 3 slight involuntary movement; twitch; flinch tris, plynch; 4 at the ~ 1 in the first place y'n-kynza-le a in the beginning wostalleth
start2 (n.) 1 a first part; beginning dalleth, derow; b time of starting; origin dallethvoz i place of starting; starting point dallethva; c signal to proceed dallethyp; 2 a lead; advantage dyspart; b opportunity; break strab; 3 slight involuntary movement; twitch; flinch tris, plynch; 4 at the ~ 1 in the first place y'n-kynza-le a in the beginning wostalleth

‘Ah, but he has likely enough been adding to what he brought at first,’ argued the miller, voicing common opinion. ‘He’s often away from home. And look at the outlandish folk that visit him: dwarves coming at night, and that old wandering conjuror, Gandalf, and all. You can say what you like, Gaffer, but Bag End’s a queer place, and its folk are queerer.’
‘Mes gwirhaval yw ev dhe geworra dhe’n bern a dhros ev yn kynsa,’ a dhadhlas an meliner, ow ri lev dhe dybyans kemmyn. ‘Yma ev a-ves a dre lieskweyth. Ha dell welyn, tus ankoth a wodrig orto: korryon ow tos dhe nosweyth, ha’n pystrier koth na, Gandalf. Ty a yll leverel pynag yw da genes, Gafer, mes Bag End yw le koynt, ha’n dus ena yw koyntta.’

at first - initially
wortalleth [ gorer ]

start1 (v.) (bas.) 1 a begin dalleth; 2 a initiate; launch lonchya; b i activate tanya; ii set in motion; set going; set up arweytha; iii support in first part of career or venture; promote strebel; c found; establish fondya i institute; start sevylya; d i begin working; open; commence; start kommensya; ii set out; set off omferdhi; iii begin eating; begin drinking; broach attamya; 3 give sudden involuntary movement plynchya a jump; flinch sorsalza, gwibya i jump suddenly; spring suddenly gorlemmel; b i wince tresella; ii flinch desfyllel; c jerk; jolt trisa
start1 (v.) (bas.) 1 a begin dalleth; 2 a initiate; launch lonchya; b i activate tanya; ii set in motion; set going; set up arweytha; iii support in first part of career or venture; promote strebel; c found; establish fondya i institute; start sevylya; d i begin working; open; commence; start kommensya; ii set out; set off omferdhi; iii begin eating; begin drinking; broach attamya; 3 give sudden involuntary movement plynchya a jump; flinch sorsalza, gwibya i jump suddenly; spring suddenly gorlemmel; b i wince tresella; ii flinch desfyllel; c jerk; jolt trisa

Cornish Studies (First series 1973 to 1988, second series 1993 to 2013 and third series 2015 to present)
Studhyansow Kernewek [Cornish Studies] (Kynsa kevres 1973 dhe 1988, nessa kevres 1993 dhe 2013 ha tressa kevres 2015 bys y’n jydh ma)

epistle n. epistyl ~ pysyl /(ɛ)'pɪs(t)ɪl/ m. -s ♦ his e. to the Romans y epistyl dhe'n Romans; in the first e. e'n kensa pysyl TH
epistle n. epistyl ~ pysyl /(ɛ)'pɪs(t)ɪl/ m. -s ♦ his e. to the Romans y epistyl dhe'n Romans; in the first e. e'n kensa pysyl TH

The treatment of the sick used to be carried out mostly at home, using recipes and cures from apothecaries, examples of which can be found in our collections. The first hospital for the ‘Lame and Sick Poor’ was established in Truro in 1790. In 1809 the first dispensary was set up, and by 1811 a subscription list was opened for a County Lunatic Asylum. Charities and Poor Law Unions dominated medical care until the establishment of the National Health Service in 1948. Kresen Kernow holds records relating to various hospitals, such as Royal Cornwall Infirmary, and West Cornwall Hospital for Convalescent Miners. We also hold an extensive archive for St Lawrence’s Hospital, Bodmin (formerly the County Asylum), 1782-1971. Please note that individual patient and medical records are closed for 100 years.
Herwydh usadow, dyghtyans an glevyon a wre hwarvos yn tre, ow tevnydhya resaytys ha kuryow dhyworth apotekarys, anedha may ma ensamplow y’gan kuntellow. An kynsa klavji rag ‘Boghosogyon Glof ha Klav’ a veu selys yn Truru yn 1790. Yn 1809 y feu dallethys an kynsa ferylva, hag erbynn 1811 rol ragbren a veu ygerys rag Meneghji Lorogyon an Gonteth. Alusennow ha Kesunyansow an Lagha Boghosogneth a warthevyas gwith medhegel bys dhe selyans an Gonis Yeghes Kenedhlek yn 1948. Kresen Kernow a syns kovadhow ow tochya klavjiow divers, rag ensampel Medhegva Riel Kernow ha Klavji Kernow West rag Tus Val yn Omwellans. Ni a syns keffrys argh efan rag Klavji S. Lawrence, Bosvena (seuladhydh Meneghi an Gonteth), 1782-1971. Merkyewgh, mar pleg, bos deges kovadhow perthyer unnik ha kovadhow medhegel dres kans bledhen.

“If one in six zombies will recover,” she said, now somewhat incredulous, “and is therefore now being killed unnecessarily by our forces, then that’s ...” “...a major war crime,” I completed her thought. “Yes, I think that was what I said the other day to anyone who cared to listen – before Dr Mengele had me silenced. Am I right?” Ingrid ignored my question – and the reference to ‘Dr Mengele’, her superior officer . “But this is simply appalling,” she continued. “If it’s true what you say, we are bombing, shooting and burning thousands of kids who would otherwise recover. Why didn’t you say anything about this at that first lecture, when you had the chance?” I raised my eyebrows at her in mild surprise. She had obviously stopped listening to me - both now and back then. I let it pass. “Cast your mind back to that lecture, doctor. Firstly, you may recall that I was rather rudely interrupted before I was able to finish my comments to the assembled troops ...” Ingrid cast her mind back – and nodded a sheepish concession to me. “ ... and, secondly, what exactly do you think our ‘military planners’ would do differently if they thought the ones who might survive were probably ‘just a bunch of poofters’ - or ‘faggots’, as the doughboys would call them. Ingrid nodded again – slowly this time. She understood what I was saying only too well. The armed forces of the 1970’s did not tolerate gays within their ranks – and the generals would have little care if some gays were ‘wasted’ as ‘collateral damage’. Official tolerance of gay personnel would have to wait until the 21st century. Maybe Ingrid herself was gay – I didn’t ask and was not told. (How ironic – in view of the US military policy which was to come, much later.) In any event, she fell silent for a time and we continued to sit opposite each other at that small wooden table in a stuffy interview room.
“Mars omwellha onan yntra hwegh an zombis,” yn-medh hi, nebes ankryjyk lemmyn, “hag ytho yma an rann na ow bos ledhys gans agan lu, henn yw ...” “...drog-ober breselyek meur.” My a worfennas hy thybyans. “Ya, henn o pyth esen ow leverel an jydh arall, dell grysav – dhe’n dus gans bern lowr a woslowes orthymm – kyns beuv gwrys tawesek gans Doktour Mengele. Ov vy ewn?” Ingrid a skonyas aswonn ow govynn – ha’m kampoellans a ‘Dhoktour Mengele’, hy ughella soedhek. “Mes hemm yw euthyk yn tien,” a besyas hi. “Mars yw gwir, an pyth re leversysta, yth eson ow thanbellenna, ow leski hag ow thenna war vilyow a yonkers a allsa omwellhe. Prag na leversysta neppyth a-dro dhe hemma dres an kynsa areth, pan esa chons dhiso jy?” My a sevis ow diwabrans, kynth o byghan ow marth. Yn apert, y hedhsa hi goslowes orthymm – y’n termyn hedhyw hag ena keffrys. My a erviras dh’y asa koedha. “Gwra dasvysytya an areth ma, ‘Dhoktour. Y’n kynsa le, gwra perthi kov ow bos goderrys, yn anhweg, kyns my dhe alloes gorfenna ow hampoellow dhe’n soudoryon ena omguntellys ...” Ingrid a dhasvysytas an areth yn hy brys – ha penndroppya, nebes methek, orthymm. “...hag, y’n nessa le, pyth a grysydh agan ‘towloryon vreselek’ dhe wul yn tihaval mar krysens an re a allsa treusvywya bos yn hwirhaval ‘bagas pouftas’ – po ‘faggots’ dell lavarsa an dowbois.” Ingrid a benndroppyas arta – yn lent an prys ma. Hi a gonvedhsa yn ta pyth esen ow leverel. Ny wodhevi luyow an blydhynnyow 1970 bos dus gethreythel y’ga mysk – ha na via bern vyth yn mysk an bennhembrynkysi mar pe ‘gwastyes’ nebes anedha dre ‘dhamaj keslinek’. Perthyans soedhek personnel kethreydhel, res bia gortos rag henna bys an kansblydhenn 21ves. Martesen Ingrid hy honan o kethreydhel – possybyl o. Ny wovynnis ha ny leveris hi yndella. (Ass o henna ironek – res polysi breselek governans an Statys Unys y’n termyn a dhothya, nebes diwettha.) Yn neb kas, hi a goedhas tawesek dres pols ha ni pesyes bos a’gan esedh dhe bub tu an voes vyghan ma yn stevell-geskows, meur hy kloster.

‘I thought you liked walking in the dark,’ said Frodo. ‘But there is no great hurry. Merry expects us some time the day after tomorrow; but that leaves us nearly two days more. We’ll halt at the first likely spot.’
‘My a dybis bos da genes kerdhes y’n tewlder,’ a leveris Frodo. ‘Mes nyns eus fysk, Merri a wayt ni dhe vos ganso dhe neb eur trenja; ytho, yma ogas ha dew jydh moy. Ni a wra hedhi dhe’n kynsa le gwiw.’

Sing the twenty-first psalm!
Kan an kynsa salm warn ugens!

Glasgow-based Gaelic folk group Na h-Òganaich (Scottish Gaelic for 'the young ones' though often translated as 'young blood' ) formed early in 1971, following a concert in Dunoon where Mod Gold Medallist singer Margaret MacLeod first met guitarist Noel Eadie.
Furvys an bagas ilow rokk-gwerin Albanek a Glasgow Na h-Òganaich ('an yonkoryon' yn Albanek) a-varr yn 1971, wosa keskans yn Dunoon. Ena Margaret MacLeod (kaner gans medalen owr an Mod) a vetyas gitarydh Noel Eadie.

first aid
/ sokour trobm / / /

With his colleague, the colourful Louis Duncombe-Jewell, who went onto live with Aleister Crowley, he founded the first Cornish Language Society, Cowethas Kelto-Kernuak and later he published his handbook of the Cornish Language.
Gans y gowethyas, Louis Duncombe-Jewell an liwus, neb eth dhe kesvewa gans Aleister Crowley, ev a selyas an kynsa Kowethas Yeth Kernewek, Cowethas Kelto-Kernuak ha wosa hemma ev a dhellos y dhornlyver an Yeth Kernewek.

first aid n. kensa socor m.; kensa gweres m.
first aid n. kensa socor m.; kensa gweres m.

Fortunately, my grandfather survived the first world war.
Yn gwella prys, y treusvewas ow thas gwynn kynsa bresel an norvys.

When first accessed from a store ABK should be automatically downloaded, and it can then be read when offline. But if you wish to download other Bibles it might be better to use Bible App.
Pan vo kevys dhiworth an gwithti an kynsa gweyth, ABK a vydh iskargys yn awtomatek, ha redyadow vydh hwath pan nag yw an kesroesweyth kavadow. Mes mar mynnydh iskarga Biblow erell, ke mar pleg dhe Bible App.

On November 10, 1903 Anderson was granted her first patent[2] for an automatic car window cleaning device controlled from inside the car, called the windshield wiper.[3]
An degves mis Du, 1903 Anderson a waynyas hy hynsa patent rag devis awtomatek golghi fenestri kar hag yw maystrys a-dhyworth a-bervedh na karr, henwys an disegher skewwyns.

<namespace key="14" case="first-letter">Klass</namespace>
<namespace key="14" case="first-letter">Klass</namespace>

He soon found that the thicket was closer and more tangled than it had appeared. There were no paths in the undergrowth, and they did not get on very fast. When they had struggled to the bottom of the bank, they found a stream running down from the hills behind in a deeply dug bed with steep slippery sides overhung with brambles. Most inconveniently it cut across the line they had chosen. They could not jump over it, nor indeed get across it at all without getting wet, scratched, and muddy. They halted, wondering what to do. ‘First check!’ said Pippin, smiling grimly.
Yn skon, ev a aswonnis an kaswydh dhe vos tewwa ha kolmekka es dell o y semlant. Nyns esa hyns vyth y’n lasneth, ha ny wrussons i mos war-rag yn skon. Pan strivsens I dhe-woeles an dorrlann, i a gavas gover ow frosa diworth an breow a-dhelergha, yn troghva down gans glannow serth ha slynkek ha gordevys gans spedhas. Gans dises meur, ev a droghas yn ewn a-dreus an hyns re dhewissens i. Ny allsens i po lamma dresto po y dreusi vytholl heb dos ha bos glyb, krevys, ha leysek. I a hedhas hag omdybi a-dro dhe’n pyth dh’y wul. ‘Kynsa hedh!’ yn-medh Pypyn yn unn vinhwerthin fell.

The first extensive mapping of Cornwall took place around 1840 when tithe maps were drawn up of each parish so that landowners knew how much tithe (a tax) they could charge. The maps are accompanied by an apportionment book which gives information including who rented each plot. The maps can be very useful for property history and have all been digitised.
Kynsa mappyans efan a Gernow a hwarva a-dro dhe 1840 pan veu delinys mappow degedhow a bub pluw may hwodhvo perghennow tir pygemmys degedh (toll) a allsens debisya. Keveylyes yw an mappow gans lyver kevrannans hag a re kedhlow a gomprehend an dus a rentya pub splatt. An mappow a yll bos pur dhe les rag istori kerth hag oll anedha re beu rivenegys.

The Question about the Sabbath (Mk 2.23–28; Lk 6.1–5) 1Not long afterwards Jesus was walking through some cornfields on the Sabbath. His disciples were hungry, so they began to pick ears of corn and eat the grain. 2When the Pharisees saw this, they said to Jesus, “Look, it is against our Law for your disciples to do this on the Sabbath!” 3Jesus answered, “Have you never read what David did that time when he and his men were hungry? 4He went into the house of God, and he and his men ate the bread offered to God, even though it was against the Law for them to eat it — only the priests were allowed to eat that bread. 5Or have you not read in the Law of Moses that every Sabbath the priests in the Temple actually break the Sabbath law, yet they are not guilty? 6I tell you that there is something here greater than the Temple. 7The scripture says, ‘It is kindness that I want, not animal sacrifices.’ If you really knew what this means, you would not condemn people who are not guilty; 8for the Son of Man is Lord of the Sabbath.” The Man with a Paralysed Hand (Mk 3.1–6; Lk 6.6–11) 9Jesus left that place and went to a synagogue, 10where there was a man who had a paralysed hand. Some people were there who wanted to accuse Jesus of doing wrong, so they asked him, “Is it against our Law to heal on the Sabbath?” 11Jesus answered, “What if one of you has a sheep and it falls into a deep hole on the Sabbath? Will you not take hold of it and lift it out? 12And a human being is worth much more than a sheep! So then, our Law does allow us to help someone on the Sabbath.” 13Then he said to the man with the paralysed hand, “Stretch out your hand.” He stretched it out, and it became well again, just like the other one. 14Then the Pharisees left and made plans to kill Jesus. God's Chosen Servant 15When Jesus heard about the plot against him, he went away from that place; and large crowds followed him. He healed all those who were ill 16and gave them orders not to tell others about him. 17He did this so as to make what God had said through the prophet Isaiah come true: 18“Here is my servant, whom I have chosen, the one I love, and with whom I am pleased. I will send my Spirit upon him, and he will announce my judgement to the nations. 19He will not argue or shout, or make loud speeches in the streets. 20He will not break off a bent reed, or put out a flickering lamp. He will persist until he causes justice to triumph, 21and in him all peoples will put their hope.” Jesus and Beelzebul (Mk 3.20–30; Lk 11.14–23) 22Then some people brought to Jesus a man who was blind and could not talk because he had a demon. Jesus healed the man, so that he was able to talk and see. 23The crowds were all amazed at what Jesus had done. “Could he be the Son of David?” they asked. 24When the Pharisees heard this, they replied, “He drives out demons only because their ruler Beelzebul gives him power to do so.” 25Jesus knew what they were thinking, so he said to them, “Any country that divides itself into groups which fight each other will not last very long. And any town or family that divides itself into groups which fight each other will fall apart. 26So if one group is fighting another in Satan's kingdom, this means that it is already divided into groups and will soon fall apart! 27You say that I drive out demons because Beelzebul gives me the power to do so. Well, then, who gives your followers the power to drive them out? What your own followers do proves that you are wrong! 28No, it is not Beelzebul, but God's Spirit, who gives me the power to drive out demons, which proves that the Kingdom of God has already come upon you. 29“No one can break into a strong man's house and take away his belongings unless he first ties up the strong man; then he can plunder his house. 30“Anyone who is not for me is really against me; anyone who does not help me gather is really scattering. 31And so I tell you that people can be forgiven any sin and any evil thing they say; but whoever says evil things against the Holy Spirit will not be forgiven. 32Anyone who says something against the Son of Man can be forgiven; but whoever says something against the Holy Spirit will not be forgiven — now or ever. A Tree and its Fruit (Lk 6.43–45) 33“To have good fruit you must have a healthy tree; if you have a poor tree, you will have bad fruit. A tree is known by the kind of fruit it bears. 34You snakes — how can you say good things when you are evil? For the mouth speaks what the heart is full of. 35A good person brings good things out of a treasure of good things; a bad person brings bad things out of a treasure of bad things. 36“You can be sure that on Judgement Day everyone will have to give account of every useless word he has ever spoken. 37Your words will be used to judge you — to declare you either innocent or guilty.” The Demand for a Miracle (Mk 8.11–12; Lk 11.29–32) 38Then some teachers of the Law and some Pharisees spoke up. “Teacher,” they said, “we want to see you perform a miracle.” 39“How evil and godless are the people of this day!” Jesus exclaimed. “You ask me for a miracle? No! The only miracle you will be given is the miracle of the prophet Jonah. 40In the same way that Jonah spent three days and nights in the big fish, so will the Son of Man spend three days and nights in the depths of the earth. 41On Judgement Day the people of Nineveh will stand up and accuse you, because they turned from their sins when they heard Jonah preach; and I tell you that there is something here greater than Jonah! 42On Judgement Day the Queen of Sheba will stand up and accuse you, because she travelled all the way from her country to listen to King Solomon's wise teaching; and I assure you that there is something here greater than Solomon! The Return of the Evil Spirit (Lk 11.24–26) 43“When an evil spirit goes out of a person, it travels over dry country looking for a place to rest. If it can't find one, 44it says to itself, ‘I will go back to my house.’ So it goes back and finds the house empty, clean, and all tidy. 45Then it goes out and brings along seven other spirits even worse than itself, and they come and live there. So when it is all over, that person is in a worse state than he was at the beginning. This is what will happen to the evil people of this day.” Jesus' Mother and Brothers (Mk 3.31–35; Lk 8.19–21) 46Jesus was still talking to the people when his mother and brothers arrived. They stood outside, asking to speak with him. 47So one of the people there said to him, “Look, your mother and brothers are standing outside, and they want to speak with you.” 48Jesus answered, “Who is my mother? Who are my brothers?” 49Then he pointed to his disciples and said, “Look! Here are my mother and my brothers! 50Whoever does what my Father in heaven wants him to do is my brother, my sister, and my mother.”
Terri Pennow-ys y'n Sabot Mark 2:23-28; Luk 6:1-5 1Y'n prys na Yesu a dremenas der an ysegi y'n sabot; ha'y dhyskyblon a's teva nown, hag a dhallathas terri pennow an ys ha dybri. 2An Fariseow pan welsons a leveris dhodho, ‘Awotta dha dhyskyblon ow kul an dra nag yw lafyl y wul y'n sabot.’ 3Mes ev a leveris dhedha, ‘A ny redsowgh pandr'a wrug Davydh hag ev ow perthi nown, ev ha'n re esa ganso, 4fatell entras yn chi Duw ha dybri torthow an ragworrans nag o lafyl dhodho na dhe'n re esa ganso aga dybri, marnas dhe'n oferysi yn unnsel? 5Po a ny redsowgh y'n lagha bos an sabot terrys gans an oferysi y'n tempel ha'ga bos divlam? 6Mes my a lever dhywgh bos omma neppyth yw brassa ages an tempel. 7Ha mar kodhvewgh styr an lavar ma, “Ny vynnav sakrifis, mes tregeredh, ny wrussewgh ri breus erbynn an re dhivlam.” 8Rag Mab an den yw Arloedh an sabot.’ An Den Gwedhrys y Leuv Mark 3:1-6; Luk 6:6-11 9Ha wosa ev dhe dremena alena, ev a dheuth dh'aga synaga. 10Hag awotta den, gwedhrys y leuv. Hag i a wovynnas orto, ow leverel, ‘Yw lafyl yaghhe y'n sabot?’ rag may hallens y guhudha. 11Mes ev a leveris dhedha, ‘Py den ahanowgh eus, hag unn dhavas ganso, mar koedh hi yn poll y'n sabot, na sett dalghenn ynni ha'y drehevel alena? 12Ytho, pygemmys moy a vri yw den ages davas! Rakhenna lafyl yw gul ober da y'n sabot.’ 13Ena yn-medh ev dhe'n den, ‘Ystynn dha leuv.’ Hag ev a's ystynnas ha hi a veu restorys, yagh avel hy ben. 14Ha'n Fariseow owth omdenna a omgusulyas er y bynn fatell allens y dhistrui. An Gwas Dewisys 15Mes Yesu ow merkya hemma a omdennas alena; ha routhow bras a'n siwyas, hag ev a's yaghhas pubonan oll, 16ow korhemmynna dhedha na wrellens gul dhodho bos aswonnys yn apert, 17may fe kollenwys an dra menegys gans Ysay an profoes, ow leverel, 18‘Awotta ow gwas a dhewisis, ow haradow mayth usi ynno ow delit; my a worr ow spyrys warnodho hag ev a dheriv breus dhe'n Jentilys. 19Ny wra strivya na garma, na ny glew denvyth y lev y'n stretys. 20Korsenn vrewys ny's terr na bubenn ow megi ny's difeudh, erna dhokko ev ewnder dhe vudhogoleth, 21hag yn y hanow ev an Jentilys a's tevydh govenek.’ Yesu ha Belzebul Mark 3:20-30; Luk 11:14-32, 12:10 22Ena y feu dres dhodho sagh dyowl, dall hag avlavar, hag ev a'n sawyas par may hylli an avlavar kewsel ha gweles. 23Ha marth bras a'n jevo oll an routhow, hag yn-medhons, ‘A allsa hemma martesen bos mab Davydh?’ 24Mes an Fariseow pan y'n klewsons a leveris, ‘Ny dewl an den ma an dhywolow yn-mes saw dre Belzebul, pryns an dhywolow.’ 25Mes ev owth aswonn aga frederow a leveris, ‘Pub gwlaskor rynnys er hy fynn hy honan yw gwrys difeyth ha pub sita po chi rynnys er hy fynn hy honan ny sev. 26Ha Satnas mara tewl ev Satnas yn-mes, rynnys yw erbynn y honan; ytho fatell yll y wlaskor sevel? 27Ha mar towlav vy dywolow yn-mes dre Belzebul, dre biw y's tewl agas mebyon? Rakhenna y fydhons i agas breusysi. 28Mes mars yw dre Spyrys Duw y towlav vy dywolow yn-mes, ena gwlaskor Duw yw devedhys warnowgh. 29Po fatell yll nebonan mos a-bervedh yn chi den krev ha pylla y byth mar ny wra ev kyns oll kelmi an den krev hag ena pylla y ji? 30Neb nag yw genev, er ow fynn yma, ha neb na guntell genev, skoellya y hwra. 31Rakhenna, yn-medhav dhywgh: pub pegh ha blasfemi a vydh gevys dhe dus, mes blasfemi erbynn an Spyrys Sans ny vydh gevys. 32Ha piwpynag a gewsso ger erbynn Mab an den, dhodho y fydh gevys; mes piwpynag a gowsso erbynn an Spyrys Sans ny vydh gevys dhodho naneyl y'n oes ma nag y'n oes a dheu. Gwydhenn ha'y Frut Luk 6:43-45 33‘Poken gwrewgh an wydhenn dhe vos da ha'y frut da, po gwrewgh an wydhenn dhe vos podredhek ha'y frut podredhek, rag dre hy frut yth yw an wydhenn aswonnys. 34Hwi askorr nadres, fatell yllowgh leverel taklow da ha hwi ow pos drog? Rag yn-mes a lanwes an golonn y lever an ganow. 35An den da a dhre taklow da yn-mes a'y dresor da, ha'n drog dhen a dhre droktaklow yn-mes a'y dhroktresor. 36Hag yn-medhav dhywgh, pub lavar dibreder a gews tus, i a attal akont anodho dydh breus, 37rag herwydh dha lavarow y fydhydh akwitys ha herwydh dha lavarow y fydhydh dampnys.’ Hwila Tokyn Mark 8:11-12; Luk 11:29-30 38Ena y hworthybis dhodho re a'n skribys ha'n Fariseow ow leverel, ‘Mester, ni a vynn gweles tokyn dhiworthis.’ 39Hag ev a worthybis dhedha, ‘Henedh drog hag avoutrek a hwila tokyn, ha ny vydh tokyn res dhodho saw tokyn Yona an profoes. 40Rag kepar dell esa Yona yn torr an morvil tri dydh ha teyr nos, yndella y fydh Mab an den tri dydh ha teyr nos yn kolonn an nor. 41Gwer Nineve a sev yn-bann y'n vreus gans an henedh ma ha'y dhampnya; rag i a goedhas yn edrek orth pregoth Yona, hag ottomma neppyth moy ages Yona. 42Myghternes an dhyghowbarth a sev y'n vreus gans an henedh ma ha'y dhampnya, rag hi a dheuth dhiworth pennow an bys dhe glewes furneth Solomon, hag ottomma neppyth yw moy ages Solomon. Dehweles an Spyrys Avlan Luk 11:24-26 43‘Peskweyth mayth ello spyrys avlan yn-mes a dhen, ev a dremen dre dylleryow sygh ow hwilas powesva ha ny's kyv. 44Ena yn-medh ev, “My a dhehwel dhe'm chi may teuth vy yn-mes anodho”; ha pan yw devedhys, ev a'n kyv gwag ha skubys ha tekhes. 45Ena yth a ha dri ganso seyth spyrys arall gweth agesso y honan, hag i ow mones a-bervedh, a drig ena; ha diwedh an den na yw gweth ages y dhalleth. Yndella ynwedh y fydh hi dhe'n henedh drog ma.’ Mamm ha Breder Yesu Mark 3:31-35; Luk 8:19-21 46Hag ev ow kewsel orth an routhow, otta, yth esa y vamm ha'y vreder ow sevel a-ves hag ow hwilas kewsel orto. 47Ytho nebonan a leveris dhodho, ‘Ottomma dha vamm ha'th vreder ow sevel a-ves ha hwilas kewsel orthis.’ 48Mes ev a worthybis ha leverel dhe'n den a dherivas henna dhodho, ‘Piw yw ow mamm ha piw yw ow breder?’ 49Hag owth ystynn i leuv war-tu ha'y dhyskyblon yn-medh ev, ‘Ottomma ow mamm ha'm breder, 50rag seul a wrello bodh ow Thas eus y'n nevow, an keth henna yw ow broder ha'm hwoer ha'm mamm.’

And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
Ha Duw a elwis an golewder Dydh ha'n tewolgow ev a elwis Nos. Hag y feu gorthugher hag y feu myttin, unn jydh.

The first Strategy for the Cornish Language was developed as the initial step in the implementation of Part II of the Council of Europe Charter for Regional and Minority Languages, under which Cornish was specified in March 2003.
Displegys veu an kynsa Strateji rag an Yeth Kernewek avel kynsa kamm yn kowlwrians a Rann II a Jartour Konsel Europa rag Yethow Ranndiryel ha Minoryta, a synsas Kernewek ynno mis-Meurth 2003.