people oor Kornies

people

/ˈpipl̩/, /piːpəl/, /ˈpiːpəl/, /ˈpipəl/ werkwoord, naamwoord

used as plural of person ; a body of human beings considered generally or collectively; a group of two or more persons.

Vertalings in die woordeboek Engels - Kornies

lu

pobel

hanow benow

pobla

poble · routhow · tus

People

The link to the list of contacts from your mail and messenger accounts.

Soortgelyke frases

no great number of people
neb lies

Pharoah charged his people
Faro a worhemmynnis dh'y bobel

important people
an vrasyon

needy people
tus edhommek

by people like you
gans tus kepar ha hwi

like-minded people
tus ha dhedha brys kehaval

loads of people
lies huni · meur a dus

voorbeelde

Various informal conversation groups met and supported the week, and the event was also ably supported and promoted by Kernowpods who also produced high-quality films and examples of people using and trying Cornish.
Bagasow keskows anfurvus divers a dheuth war-barth ha skoodhya an seythen, ha'n hwarvos a veu skoodhys hag avonsys yn abel ynwedh gans Kernowpods a askorras ynwedh fylmow a gwalita ughel hag ensamplow a dus ow tevnydhya hag assaya Kernewek.

Jesus is Taken to Pilate (Mk 15.1; Lk 23.1–2; Jn 18.28–32) 1Early in the morning all the chief priests and the elders made their plans against Jesus to put him to death. 2They put him in chains, led him off, and handed him over to Pilate, the Roman governor. The Death of Judas (Acts 1.18–19) 3When Judas, the traitor, learnt that Jesus had been condemned, he repented and took back the thirty silver coins to the chief priests and the elders. 4“I have sinned by betraying an innocent man to death!” he said. “What do we care about that?” they answered. “That is your business!” 5Judas threw the coins down in the Temple and left; then he went off and hanged himself. 6The chief priests picked up the coins and said, “This is blood money, and it is against our Law to put it in the temple treasury.” 7After reaching an agreement about it, they used the money to buy Potter's Field, as a cemetery for foreigners. 8That is why that field is called “Field of Blood” to this very day. 9Then what the prophet Jeremiah had said came true: “They took the thirty silver coins, the amount the people of Israel had agreed to pay for him, 10and used the money to buy the potter's field, as the Lord had commanded me.” Pilate Questions Jesus (Mk 15.2–5; Lk 23.3–5; Jn 18.33–38) 11Jesus stood before the Roman governor, who questioned him. “Are you the king of the Jews?” he asked. “So you say,” answered Jesus. 12But he said nothing in response to the accusations of the chief priests and elders. 13So Pilate said to him, “Don't you hear all these things they accuse you of?” 14But Jesus refused to answer a single word, with the result that the Governor was greatly surprised. Jesus is Sentenced to Death (Mk 15.6–15; Lk 23.13–25; Jn 18.39—19.16) 15At every Passover Festival the Roman governor was in the habit of setting free any one prisoner the crowd asked for. 16At that time there was a well-known prisoner named Jesus Barabbas. 17So when the crowd gathered, Pilate asked them, “Which one do you want me to set free for you? Jesus Barabbas or Jesus called the Messiah?” 18He knew very well that the Jewish authorities had handed Jesus over to him because they were jealous. 19While Pilate was sitting in the judgement hall, his wife sent him a message: “Have nothing to do with that innocent man, because in a dream last night I suffered much on account of him.” 20The chief priests and the elders persuaded the crowd to ask Pilate to set Barabbas free and have Jesus put to death. 21But Pilate asked the crowd, “Which one of these two do you want me to set free for you?” “Barabbas!” they answered. 22“What, then, shall I do with Jesus called the Messiah?” Pilate asked them. “Crucify him!” they all answered. 23But Pilate asked, “What crime has he committed?” Then they started shouting at the top of their voices: “Crucify him!” 24When Pilate saw that it was no use to go on, but that a riot might break out, he took some water, washed his hands in front of the crowd, and said, “I am not responsible for the death of this man! This is your doing!” 25The whole crowd answered, “Let the responsibility for his death fall on us and our children!” 26Then Pilate set Barabbas free for them; and after he had Jesus whipped, he handed him over to be crucified. The Soldiers Mock Jesus (Mk 15.16–20; Jn 19.2–3) 27Then Pilate's soldiers took Jesus into the governor's palace, and the whole company gathered round him. 28They stripped off his clothes and put a scarlet robe on him. 29Then they made a crown out of thorny branches and placed it on his head, and put a stick in his right hand; then they knelt before him and mocked him. “Long live the King of the Jews!” they said. 30They spat on him, and took the stick and hit him over the head. 31When they had finished mocking him, they took the robe off and put his own clothes back on him. Then they led him out to crucify him. Jesus is Crucified (Mk 15.21–32; Lk 23.26–43; Jn 19.17–27) 32As they were going out, they met a man from Cyrene named Simon, and the soldiers forced him to carry Jesus' cross. 33They came to a place called Golgotha, which means, “The Place of the Skull”. 34There they offered Jesus wine mixed with a bitter substance; but after tasting it, he would not drink it. 35They crucified him and then divided his clothes among them by throwing dice. 36After that they sat there and watched him. 37Above his head they put the written notice of the accusation against him: “This is Jesus, the King of the Jews.” 38Then they crucified two bandits with Jesus, one on his right and the other on his left. 39People passing by shook their heads and hurled insults at Jesus: 40“You were going to tear down the Temple and build it up again in three days! Save yourself if you are God's Son! Come on down from the cross!” 41In the same way the chief priests and the teachers of the Law and the elders jeered at him: 42“He saved others, but he cannot save himself! Isn't he the king of Israel? If he comes down off the cross now, we will believe in him! 43He trusts in God and claims to be God's Son. Well, then, let us see if God wants to save him now!” 44Even the bandits who had been crucified with him insulted him in the same way. The Death of Jesus (Mk 15.33–41; Lk 23.44–49; Jn 19.28–30) 45At noon the whole country was covered with darkness, which lasted for three hours. 46At about three o'clock Jesus cried out with a loud shout, “Eli, Eli, lema sabachthani?” which means, “My God, my God, why did you abandon me?” 47Some of the people standing there heard him and said, “He is calling for Elijah!” 48One of them ran up at once, took a sponge, soaked it in cheap wine, put it on the end of a stick, and tried to make him drink it. 49But the others said, “Wait, let us see if Elijah is coming to save him!” 50Jesus again gave a loud cry and breathed his last. 51Then the curtain hanging in the Temple was torn in two from top to bottom. The earth shook, the rocks split apart, 52the graves broke open, and many of God's people who had died were raised to life. 53They left the graves, and after Jesus rose from death, they went into the Holy City, where many people saw them. 54When the army officer and the soldiers with him who were watching Jesus saw the earthquake and everything else that happened, they were terrified and said, “He really was the Son of God!” 55There were many women there, looking on from a distance, who had followed Jesus from Galilee and helped him. 56Among them were Mary Magdalene, Mary the mother of James and Joseph, and the wife of Zebedee. The Burial of Jesus (Mk 15.42–47; Lk 23.50–56; Jn 19.38–42) 57When it was evening, a rich man from Arimathea arrived; his name was Joseph, and he also was a disciple of Jesus. 58He went into the presence of Pilate and asked for the body of Jesus. Pilate gave orders for the body to be given to Joseph. 59So Joseph took it, wrapped it in a new linen sheet, 60and placed it in his own tomb, which he had just recently dug out of solid rock. Then he rolled a large stone across the entrance to the tomb and went away. 61Mary Magdalene and the other Mary were sitting there, facing the tomb. The Guard at the Tomb 62The next day, which was a Sabbath, the chief priests and the Pharisees met with Pilate 63and said, “Sir, we remember that while that liar was still alive he said, ‘I will be raised to life three days later.’ 64Give orders, then, for his tomb to be carefully guarded until the third day, so that his disciples will not be able to go and steal the body, and then tell the people that he was raised from death. This last lie would be even worse than the first one.” 65“Take a guard,” Pilate told them; “go and make the tomb as secure as you can.” 66So they left and made the tomb secure by putting a seal on the stone and leaving the guard on watch.
Yesu Dres a-rag Pilat Mark 15:1; Luk 23:1-2; Yow 18:28-32 1Ha ternos vyttin, oll an bennoferysi ha henavogyon an bobel a wrug omgusulyans erbynn Yesu rag y worra dhe'n mernans; 2ha wosa i dh'y gelmi, i a'n dug yn-kerdh ha'y dhaskorr dhe Pilat an governour. Mernans Yudas Obe 1:18-19 3Ena Yudas neb a'n traytas pan welas ev dhe vos dampnys a goedhas yn edrek hag a dhros an deg bath warn ugens a arghans arta dhe'n bennoferysi ha'n henavogyon, 4ow leverel, ‘My re beghas a-ban draytis goes gwiryon.’ Yn-medhons i, ‘Pandr'yw henna dhyn ni? Ty dha honan preder anodho.’ 5Ha wosa tewlel an mona y'n tempel, ev a omdennas ha mones dh'y omgregi. 6An bennoferysi a gemmeras an mona ha leverel, ‘Nyns yw lafyl y worra y'n arghow, rag y vos pris goes.’ 7Ha wosa omgusulya i a brenas ganso gwel an weythoryon pri avel ynkleudhva rag estrenyon. 8Rakhenna an gwel na yw henwys Gwel an Goes bys y'n jydh hedhyw. 9Ena y feu kollenwys an dra kewsys dre Yeremia an profoes, ow leverel, Hag i a gemmeras an deg bath warn ugens a arghans, pris an den talvesys, neb a veu talvesys gans mebyon Ysrael, 10hag i a's ros rag gwel an gweythor pri, dell ordenas an Arloedh dhymm. Yesu Apposys gans Pilat Mark 15:2-5; Luk 23:3-5; Yow 18:33-38 11Ha Yesu a sevis a-rag an governour; ha'n governour a wovynnas orto, ow leverel, ‘Ty yw myghtern an Yedhewon?’ Yn-medh Yesu, ‘Ty a'n lever.’ 12Ha pan ova kuhudhys gans an bennoferysi ha'n henavogyon, ny worthybis travyth. 13Ena yn-medh Pilat dhodho, ‘A ny glewydh py lies tra y tustunions er dha bynn?’ 14Hag ev ny worthybis dhodho unn ger vytholl, mayth o marth meur dhe'n governour. Yesu Dampnys dhe'n Mernans Mark 15:6-15; Luk 23:13-25; Yow 18:39–19:16 15Hag yth o dhe'n governour us y'n dy'goel dhe dhelivra unn prisner dhe'n routh, piwpynag a vynnens. 16Hag y'n eur na yth esa dhedha prisner drog-gerys gelwys Barabbas. 17Ytho pan ens i kuntellys war-barth, Pilat a leveris dhedha, ‘Pyneyl a vynnowgh may hwrylliv y dhelivra dhywgh, Barabbas, po Yesu yw henwys Krist?’ 18Rag ev a wodhya i dh'y dhaskorr dre atti. 19Ha pan ova esedhys yn barr an vreus, y wreg a dhannvonas dhodho, ow leverel, ‘Ty na wra mellya gans an den gwiryon na, rag my a wodhevis lower hedhyw yn hunros a'y wovis ev.’ 20Mes an bennoferysi ha'n henavogyon a dhynyas an routhow dhe wovynn Barabbas dhe vos delivrys, ha distrui Yesu. 21Ena y hworthybis an governour ha leverel dhedha, ‘Pyneyl a'n dhew y fynnowgh orthiv delivra dhywgh?’ Yn-medhons, ‘Barabbas.’ 22Yn-medh Pilat dhedha, ‘Pandr'a wrav vy orth Yesu yw gelwys Krist?’ I oll a leveris, ‘Bedhes krowsys!’ 23Yn-medh ev, ‘Pana dhrog ytho a wruga?’ Mes i a armas dhe voy ow leverel, ‘Bedhes krowsys!’ 24Ha Pilat, pan welas na ylli gwaynya travyth, mes yth esa freudh ow talleth, a gemmeras dowr ha golghi y dhiwla a-rag an routh ow leverel, ‘Glan yth o'ma a woes an den gwiryon ma. Hwi omgemmerewgh.’ 25Ha'n bobel oll a worthybis ow leverel, ‘Re bo y woes warnan ni ha war agan fleghes.’ 26Ena ev a dhelivras Barabbas dhedha, mes Yesu ev a skorjyas ha'y ri dhe vos krowsys. An Soudoryon a Skorn Yesu Mark 15:16-20; Yow 19:2-3 27Ena soudoryon an governour a worras Yesu dhe'n pretorium hag a guntellas oll an bagas a soudoryon a-dro dhodho. 28Ha wosa y dhestryppya, i a worras mantell gogh a-dro dhodho, 29hag a blethas kurun a spern ha'y gorra war y benn ha korsenn yn y leuv dhyghow, hag ow koedha war benn-dewlin a-dheragdho, i a wrug ges anodho ow leverel, ‘Hayl, Myghtern an Yedhewon!’ 30Hag i a drewas warnodho ha kemmeres an gorsenn hag yth esens orth y weskel war y benn. 31Ha wosa gul ges anodho, i a dhi'skas an vantell ha'y wiska gans y dhillas y honan ha'y dhoen yn-kerdh dhe vos krowsys. Krowsyans Yesu Mark 15:21-32; Luk 23:26-43; Yow 19:17-27 32Hag ow mos yn-mes, i a gavas den a Kyrene, henwys Simon; i a wrug y gonstryna dhe dhoen y grows. 33Ha pan ens devedhys dhe tyller henwys Golgotha (henn yw Tyller Krogen), 34i a ros dhodho dhe eva gwin kemmyskys gans bystel; mes wosa ev dh'y dastya, ny vynnas y eva. 35Ha pan y'n krowssons i a rannas y dhillas ow tewlel prenn. 36Ena i a esedhas, ha'y witha ena. 37Hag a-ugh y benn i a worras skrif an kuhudhans er y bynn, ‘Hemm yw Yesu, Myghtern an Yedhewon.’ 38Ena y feu krowsys ganso dew lader, an eyl a'y barth dhyghow, ha'y gila a'y barth kledh. 39Ha'n dremenysi a'n kablas, ow shakya aga fenn, 40ha leverel, ‘A ty, neb a dhistru an tempel ha'y dhrehevel kyns penn trydydh, omsaw dha honan mars os Mab Duw, ha diyskynn a'n grows.’ 41Yn keth vaner an bennoferysi gans an skribys ha'n henavogyon ow kul ges a leveris, 42‘Tus erell ev a's sawyas, ev y honan ny yll omsawya; Myghtern Ysrael ywa, diyskynnes lemmyn a'n grows ha ni a grys dhodho; 43ev a fydhyas yn Duw, re'n deliffro lemmyn mara'n mynn; rag ev a leveris, “My yw Mab Duw.” ’ 44Yn kepar maner ynwedh yth esa an ladron neb o krowsys ganso orth y dhespitya. Mernans Yesu Mark 15:33-41; Luk 23:44-49; Yow 19:28-30 45Ha dhiworth an hweghves eur yth esa tewolgow war oll an nor bys y'n nawves eur. 46Hag a-dro dhe'n nawves eur, Yesu a armas gans lev ughel ow leverel, ‘Eli, Eli, lema sabaghthani?’ henn yw: ‘Ow Duw, Ow Duw, prag y'm forsaksys?’ 47Re an dus a sevi ena, pan y'n klewsons a leveris, ‘Yma an den ma ow karma war Elias.’ 48Ha dihwans onan anedha a boenyas dhe gavoes spong hag a'n lenwis a aysel ha'y worra war welenn ha'y ri dhodho dhe eva. 49Mes an re erell a leveris, ‘Gesewgh ni dhe weles mar teu Elias rag y sawya.’ 50Ena Yesu a armas arta gans lev ughel hag a dhaskorras an enev. 51Hag otta, vayl an tempel a veu skwardys yntra diw rann, a'n penn a-wartha bys y'n goeles, hag y feu dorgrys ha'n karregi a veu folsys, 52ha'n bedhow a veu igerys ha meur a gorfow a'n syns koedhys yn kosk a veu drehevys; 53hag i a dheuth yn-mes a'n bedhow wosa y dhasserghyans, ha mos y'n sita sans hag omdhiskwedhes dhe lies huni. 54Ha'n penn-kangour ha'n re esa ganso ow kwitha Yesu, pan welsons an dorgrys hag oll a hwarva, a borthas own meur, ow leverel, ‘Yn tevri hemma o Mab Duw.’ 55Hag yth esa ena lies benyn ow mires a-bell, neb a holyas Yesu dhiworth Galile, orth y servya. 56Yn aga mysk yth esa Maria Magdalena, ha Maria mamm Jamys ha Yoses, ha mamm mebyon Zebede. Ynkleudhyans Yesu Mark 15:42-47; Luk 23:50-56; Yow 19:38-42 57Ha devedhys an gorthugher, den rych a Arimathea, henwys Yosep, a dheuth, neb y honan ynwedh o dyskybel dhe Yesu. 58Ev eth dhe Pilat ha govynn orto korf Yesu. Ena Pilat a erghis may fe res dhodho. 59Ha wosa ev dhe gemmeres an korf, Yosep a'n maylyas yn lien glan 60hag a'n gorras yn y vedh nowydh a wrussa y dreghi y'n garrek, ha wosa ev dhe rolya men bras a-dreus dhe dharas an bedh, yth eth yn-kerdh. 61Hag yth esa ena Maria Magdalena ha'n Varia arall, esedhys a-dal an bedh. An Withysi orth an Bedh 62Ha ternos, an jydh wosa Darbar an Goel, an bennoferysi ha'n Fariseow a omguntellas war-barth ha mos dhe Pilat, 63ow leverel, ‘Arloedh, yma kov dhyn an toeller na, pan o hwath yn few, dhe gewsel, “Wosa trydydh y hwrav dasserghi.” 64Argh, ytho, may fo an bedh gwithys gans rach bys y'n tressa dydh rag na dheffo y dhyskyblon yn nos ha'y ladra ha leverel dhe'n bobel, “Drehevys veu dhiworth an re varow”, hag yndella an toell diwettha a vydh gweth ages an kynsa.’ 65Yn-medh Pilat dhedha, ‘Yma gwithysi genowgh, kewgh, ha'y witha dell wodhowgh.’ 66Hag yth ethons ha gwitha an bedh, ow selya an men ha gorra gwithysi warnodho.

Therefore, it seems to me, it is difficult to make it stay and come back again, for after the old people have died out, we see the young people speaking it less and less, and worse and worse, and thus it will lessen from time to time
Rag hedna, yth hevel dhemm, kales yw gwul dhodho gortos ha dos a-dro arta, rag woja an tus goth dhe verwel en-kerdh, nei a wel an tus yonk dh'y glappya le ha le, ha lacka ha lacka, hag andelna ev a vedn lehe dhort termyn dhe dermyn

men - people - persons
tus ( plural ) ( ) ( ) ( ) ( ) ( noun )

Weak people
Tus wann

We are a group of people who campaign for the Welsh language and communities in Wales, and recognise that the campaign for Wales' unique language is part of a wider world-wide struggle for minority rights and freedoms. The following international pages provide a forum for international campaigners to share ideas and experiences of their minoritized languages and their struggle for rights. We hope you will draw inspiration from the work of international language campaigns on these pages, and contact us to collaborate or to suggest information. Use your tongue!
Ni yw bagas a dus a wra kaskyrghes a-barth an Yeth Kembrek ha kemmyniethow yn Kembra, ha ni a aswonn an kaskyrgh a-barth yeth dibarow Kembra dhe vos rann a'n strivyans efanna a-dreus an norvys a-barth gwiryow ha rydhder tus a'n leha rann. An folennow keswlasek a syw a wra klappva rag kaskyrghoryon keswlasek dhe gevranna tybyansow ha perthyansow a'ga yethow lehes ha'ga striv rag gwiryow. Yma govenek dhyn hwi dhe vos awenys dre ober kaskyrghow yeth keswlasek y'n folennow ma, ha kestava orthyn rag kesoberi po profya derivadow. Gwra devnydh a'gas taves!

Else people will blame you
ken tus a'th vlam

We spend a part of this report looking at life expectancy and also healthy life expectancy, that is the number of years people live in good or fairly good health.
Yn rann a’n derivas ma yth eson ow mires orth gwaytyans bewnans hag orth gwaytyans a vewnans yagh, henn yw an niver a vledhynnyow may few tus dresta yn yeghes da po da lowr.

We will welcome visits from groups working with young people outside of the classroom.
Ni a dhynnergh godrigow dhyworth bagasow owth oberi gans tus yowynk yn-mes a stevel an klass.

Thirty people have enrolled in our class up to now.
Deg den warn ugens re omrolyas y’gan klass bys y’n eur ma.

♦ a. the people emesk an düs JT; emesk an bobel WR, JT; a. all the C. speakers mesk oll an clappyers Kernôwek NB; a. women ter benynys PA; a. you et agas mesk; a. them mesk anjei; en aga herwyth PA; a. the animals emesk an bestes WJ
♦ a. the people emesk an düs JT; emesk an bobel WR, JT; a. all the C. speakers mesk oll an clappyers Kernôwek NB; a. women ter benynys PA; a. you et agas mesk; a. them mesk anjei; en aga herwyth PA; a. the animals emesk an bestes WJ

7And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth.
7Hag Abraham a sevis hag omblegya dhe dus an pow, dhe vebyon Heth,

behind people's backs
/ a-dryv tus / / /

or grace: on the back of the poor people was put a shameful burden, but they endured honestly with a resolute face: Joy to you, Cornishmen, and long life!
war geyn an dus voghosek / y hworris begh dignas, Mes i a besyas gwirion / ervirys aga mir: Lowena dhywgh Kernowyon / ha bywnans hir!

CASTLEMAINE GARDENS There was simply no point in remonstrating with David – anymore than there would have been with a pack of hyenas or a pride of lions. David was a killer – that was now part of his nature. (Part of our nature?) However, I needed to get him away from his kill before we arrived at the next scheduled stop. I calculated, correctly, that the crime (if such it be) would be discovered almost as soon as we pulled into the station. The kill (though death had been quick) had been very messy and bloody. It was entirely instinctive and David had given no thought to concealing it. If we’d had the time and equipment, it would have taken hours to clean up and dispose of the remains. We had neither. David continued his feasting as I considered our options. David’s grisly noise did not help. There was really only one option: flee the train at the earliest opportunity and hide in whichever place best presented itself. Castlemaine was the next scheduled stop. It’s a medium-sized own of, maybe, 10,000 people. It was once much bigger – as were many such towns – during the Victorian Goldrush of the 1850’s and 1860’s. But now it relied on agriculture and tourism. I was familiar, in general terms, with its layout as I had visited elderly relatives there several times in my childhood. Where to flee? Where to hide? I guessed I had less than 10 minutes to weigh my options. There were many abandoned mine-shafts but they were way out of town – and very dangerous. Any mines closer to town had been blocked off or filled in decades ago. So, forget that idea. I remembered that, when I was a kid, I’d played in the botanical gardens. For such a modest town, these were fine gardens. When the town had been larger and more prosperous, the wealthy burghers had decided their town needed such a place for genteel recreation. One of those burghers had even named the ornamental lake after his wife, Lake Johanna. It was a largish lake with an island in the middle where ducks and waterfowl made their nests and raised their young. And, moreover, the gardens were within 100m of the train station, on the edge of town. With luck, a lot of luck, we could sprint there before the mess in the baggage car were discovered.
PARK MEUR KASTLEMAYNE Nyns o poynt vyth ow kul plentyans gans Davydh. A blentir gans pakk eusvilas po teylu lewyon? Ladher o Davydh – henn o lemmyn rann y gnas. (Rann agan gnas?) Byttegyns, res o dhymm y gemmeres dhiworth y ladh kyns ni dhe dhrehedhes an nessa gorsav. My a reknas, yn ewn, an drogober (mars o yndella yn hwir) dhe vos diskudhys kettell dhrehedhsen an orsav. Kyn re via uskis an ladh, ev o goesek ha strolyek. Travyth a-der anyen re’n gidsa. Ny via preder vyth dhodho a-dro dh’y gudha. Mar pe dhyn termyn ha daffar y fia edhomm a ouryow rag klanhe an leur ha gul ‘kellys’ an korf. Nyns esa nag an eyl nag y gila dhyn ni. Davydh a besyas an wledh ha my ombrederys. (Ny’m gweresa trosow grysel Davydh.) Pyth o agan dewisow? Nyns o saw unn dhewis yn hwir: fia an tren skonna galla hag omgudha plepynag a via an gwella le ena. An nessa gorsav o Kastlemayne. Tre vras lowr, yth esa dhedhi, martesen, 10,000 enev. Nans yw termyn hir, nebes brassa o – kepar dell o lies tre yn Budhykka – drefenn Fysk dh’Owr dres an blydhynnyow 1850 ha 1860. Y’n termyn ma, hi a worra hy fydh yn ammeth hag yn tornyaseth. My a wodhya da lowr aray stretow an dre ma drefenn my dhe vysytya yn fenowgh ow herens goth ena pan en vy fleghik. Dhe ble a dalvien fia? Po omgudha? My a galkyas bos dhymm le es 10 mynysenn rag konsydra ow dewisow. Yth esa lies shafta forsakyes mes yth esens nebes pellder dhiworth an dre – ha pur beryllus. Oll an shaftys hag o nessa dhe’n dre re via lettys po lenwys nans yw degblydhynnyow. Ytho, y hyllys ankevi an tybyans na. My a borthas kov my dhe wari, pan en vy fleghik, y’n park lowsoniethel. Rag tre vyghan lowr, hemm o park pur deg. Pan o brassa an dre, yn termynyow sewenus (drefenn an owr), an vurjysi rych re ervirsa bos edhomm dh’aga thre a le a’n par na rag aga gwari jentyl. Onan yntr’an vurjysi re henwis hogen lynn an park warlergh y wreg, Johanna hy hanow. Lynn vras lowr o, ynys y gres may hwrug an heyji ha’n ydhyn aga neythow ha may hallsens maga aga miles yowynk. Ha, dres henna, nyns esa an park saw ogas dhe 100m dhiworth an orsav, war ryb an dre. Gans chons da, meur a jons da, ni a allsa resek ena kyns o diskudhys strol y’n koch-fardell.

set of people
parsell masculine noun parsellow plural

mine spirit - gnome - little people - knockers
knoukyer ( masculine noun ) knoukyers ( plural ) ( ) ( ) ( ) ( )

When I find myself in times of trouble, Mother Mary comes to me Speaking words of wisdom Let it be And in my hour of darkness she is standing right in front of me Speaking words of wisdom Let it be Let it be, let it be, let it be, let it be Whisper words of wisdom Let it be And when the broken hearted people living in the world agree There will be an answer Let it be For though they may be parted, there is still a chance that they will see There will be an answer Let it be Let it be, let it be, let it be, let it be Whisper words of wisdom Let it be, be And when the night is cloudy there is still a light that shines on me Shinin' until tomorrow Let it be I wake up to the sound of music, Mother Mary comes to me Speaking words of wisdom Let it be And let it be, let it be, let it be, let it be Whisper words of wisdom Let it be
Pan omgavav vy yn prysyow trobel, Mamm Maria dhymm a dheu Ow kewsel geryow furneth 'Della re bo Hag yn ow our a dewlder, yma hi a’y sav a-rag evy Ow kewsel geryow furneth 'Della re bo 'Della re bo, 'della re bo, 'della re bo, 'della re bo Kewsel geryow furneth 'Della re bo Pan unnverhaho pub kolon derrys, trigys y'n bys kales ma Gorthyb da a vydh dhyn 'Della re bo Rag kyn fens diberthys yma chons dhedha a weles hwath Gorthyb da a vydh dhyn 'Della re bo 'Della re bo, 'della re bo, 'della re bo, 'della re bo Kewsel geryow furneth 'Della re bo Pan vo an nos komolek, yma golow teg a splann warnav Re splannes bys a-vorow 'Della re bo Difuna 'wrav dhe son a ilow, Mamm Maria dhymm a dheu Ow kewsel geryow furneth 'Della re bo 'Della re bo, 'della re bo, 'della re bo, 'della re bo Kewsel geryow furneth 'Della re bo

Palsied people, and diverse lepers,
palsi ha divers klevyon,

And there is a new app called Magi Ann and this is perfect for 3-4 year old children – but some older people will like it too.
Yma app nowydh henwys Magi Ann ha henn yw perfeyth rag fleghes a 3 po 4 bloodh a vynn dyski Kernewek – mes da vydh gans nebes tus kottha ynwedh.

The orthography, accidence and syntax throughout is Unified Cornish Revised, an emended form of revived Cornish that attempts as far as possible to imitate the Cornish of the sixteenth century and in particular the language of John Tregear, the writer of our longest prose text. No attempt has been made to “purify” the language of English borrowings, since the translator believes that the Cornish we use should reflect the language as it was actually spoken as an everyday language by Cornish people.
An lytherennans, gramasek ha kestrowen gwelys y’n present treylyans ma yw Kernowek Unys Amendys, versyon a Gernowek dasvewys yw yntendys dhe vos mar ogas avel possybyl dhe Gernowek an whetegves cansvledhen ha spesly dhe davas Jowan Treger, an screfer a’n text hyrra pros yw gesys yn Kernowek. Ny whelas an treylyer yn tyller vyth “purjya” an yeth ha defendya mes anedhy geryow Sawsnek, rag yma va ow cresy fatel godh dh’agan tavas dasvewys ny bos yn pub poynt kepar ha’n yeth a vedha cowsys kenyver jorna gans Kernowyon.

We are also looking at other areas of global history, including what our collections reveal about the involvement of Cornish people in Britain’s colonies, and the impact of mass Cornish migration on indigenous populations in countries such as South Africa and Australia. We are improving our cataloguing to make items easier to find, and examining individual documents to see what they reveal and to understand their relevance. This is an ongoing project, so please do check back for updates and further information. The Kresen Kernow collections guide – Africa and Kresen Kernow collections guide – Australia, New Zealand & the Pacific Islands might be of interest, and our Cornish overseas collections guide also contains related information.
Yth eson ni ow mires orth hwithra eghennow erel a istori ollvysel, yn unn gomprehendya an pyth a wra diskudha agan kuntellyansow a-dro dhe omvyskans tus kernewek yn trevesigethow bretennek, ha strokas an divroans kernewek yn feur war boblansow genesik yn broyow kepar hag Afrika Soth hag Ostrali. Yth eson ni ow restra gwell agan menegva may fo esya kavos taklow, ha hwithra skrifennow unnik rag gweles an pyth a dhiskudhons ha konvedhes aga bri. Hemm yw ragdres a bes, ytho gwra dasjeckya, mar pleg, rag nowydhheansow ha kedhlow pella. An Gid kuntellow Kresen Kernow – Afrika (Sowsnek) a alsa bos dhe les, hag yma y’gan gid kuntellow Kernowyon dramor manylyon kelmys orto.

drop people off at
/ gasa tus orth / / /

A lot of people have asked why September?
Lies den re wovynnas prag mis-Gwynngala?

whom do people say
/ piw y lever tus / / /