show up oor Kornies
show up
en
(intransitive) To appear, arrive, or attend, especially suddenly or erratically.
Vertalings in die woordeboek Engels - Kornies
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showing up
Yw an re ma dha draow?langbot langbot
showing up
My a gonvedh!langbot langbot
if you'd show up
Tekka ov agesos sy.langbot langbot
when X shows up
Tracy a gollas hy dewweder.langbot langbot
show up
Pur yeyn yw hi hedhyw.langbot langbot
if you would show up
I a bonyas yn-mes.langbot langbot
w. did they eat? pana dermyn a wrügans debry ?; w. did you do that? pana dermyn a wrüsta gwil hedna ?; w. did the Mary show up? Pana dermyn wrüg Maria disqwedhes ?; w. will the train come? p'eur vedn an tren dos ?; w. was I seen? p'eur vema gwelys ? >
Yth eses tre de.langbot langbot
Huge thanks to Sarah and Truro School for being such helpful and obliging hosts, Anne for ticketing and book sales, the Cornish Buildings Group Council for their support, all 120 of you for booking and showing up and all of our speakers, some of which have come a long way to present for us today.
Hi a vynnas viajya.englishtainment-tm-FWu6ZtEU englishtainment-tm-FWu6ZtEU
Huge thanks to Sarah and Truro School for being such helpful and obliging hosts, Anne for ticketing and book sales, the Cornish Buildings Group Council for their support, all 120 of you for booking and showing up and all of our speakers, some of which have come a long way to present for us today.
Nadelik Lowen!englishtainment-tm-HlBon0HM englishtainment-tm-HlBon0HM
♦ s. u, do not be so daft taw, taw, na vedh dhemm mar wòcky WJ; s. up Eve, you're mazed taw, taw, Eva, eth os fol WJ; s. up, do not talk about that a taw, na gows a hedna WJ; s. up or you will show us up tei pò nei a vedh meth OM ny agan beth
Res yw dhis fistena.langbot langbot
Rhys Mwyn gave up his regular show on Llangefni based community radio Môn FM in 2016, to start broadcasting a regular Monday night show on BBC Radio Cymru.[10]
Ny vogav.langbot langbot
Up until then, we have a host of brilliant shows to take us into Spring and beyond so DON’T MISS OUT.
Yw homma dha bluven?langbot langbot
The Green Cornwall Show is the event that brings Cornwall together to keep up to date on latest developments in sustainable energy and green building technology.
Yma hi ow tybri aval.langbot langbot
The number of students taking the Kesva exams has risen again, almost 15% up on 2017, and shows the growing interest in learning the language. 69 of the successful candidates of the Cornish Language Board examinations are from Cornwall including one from the Isles of Scilly, 2 are from England and 5 are from Brittany.
Hi a dhibarthas a-varr.langbot langbot
v. record or measure t. markya an termyn; of timer, clock composa an pres; set, choose t. orna ~ dewis an pres ~ termyn ~ treveth; full-t. termyn plen WJ; part-t. hanter termyn; radn ~ part a'n termyn; on t., in good t. adv. a-dermyn /əˈdɛrmɘn/ WJ; a-boynt PC; a-bres /əˈbreːz/; all the t. pub sêson; pub owr; puppres; pub eur WJ; every t. keniver termyn; (en) pub termyn; each time puppres; pub termyn; another t. termyn aral TB; ken termyn PC; in due t. en dew termyn TH; once upon a t., in a past time en termyn eus passyes ~ pashyes NB; en termyn passyes TH; long t. hirneth f.; for a long t. termyn hir OM. No preceding word is needed to trans. 'for'; pell 'far' used w.out preceding word; for a long t. soladhedh Not seuladhedh*; for a very long t. meur a-hes; for a short t. rag teken; pols; pols bian; üdn spas; termyn cott; for the t. rag an termyn PC; this t. e'n torn-ma; in the course of t. en larjy process a dermyn; at ts, from t. to t, at one t. par termyn TH; at ts, sometimes terweythyow; from t. to t. ~ with the passage of t. dhort termyn dhe dermyn NB; from that t. on dhort an termyn anodho WR; from the t. he asked a-dhor an termyn a wrüg e gofen WR; at all ts. oll termyn; en pub termyn BM +; from the t. a'n termyn; a-dhia an termyn TH; the present t. an present termyn-ma TH; make up for lost t. whilas termyn kellys; our t. will come gan termyn a vedn dos; in our t. en agan termyn nei TH; in a short t. en cott termyn WJ; a verr speis WJ; a verr termyn OM; have you got the right t? eus genowgh an pres own ?; what is the t? pana pres ew (hei)?; p'eur ew ?; the t. is midnight an pres ew hanternos; it is dinner t. pres kidnyow ew; it is break time pres croust ew; it is tea break t. thew pres te; it is t. to go pres ew mos alebma; your t. has come devedhys ew dha dermyn; at what t. did he show up? pana dermyn wrüga disqwedhes ?; with no t. to lose
Ny allav koska.langbot langbot
From there, he led him high up to the top of a mountain, and showed him gold and silver, grass and trees, and the Devil said, "You shall have all there is of value in the world, and I will make you a great lord if you are willing to honour me."
Yma dha gi omma.langbot langbot
The festival pops up from nowhere to transform the beach and the streets, giving locals & visitors from all over the world a chance to mingle and enjoy the show.
Eus arghans dhis?englishtainment-tm-HlBon0HM englishtainment-tm-HlBon0HM
Mwyn (born Gareth Rhys Thomas) set up his own Recordiau Anhrefn label in 1983, helping to promote like-minded Welsh bands as well as their own music.[1] The band were championed by John Peel and recorded three sessions for his BBC Radio 1 show; Peel even travelled to Wales to see the band perform.[2][3] The band played up to 300 gigs a year at their peak,[2] touring Europe several times, including Czechoslovakia,[4] Germany and the Basque Region of Spain.
Res yw dhyn gul henna.langbot langbot
register1 (hkv.) 1 record; enter a enter in formal or official list kovrelli, kovskrifa, rekordya; b enter oneself in official or formal list; apply; sign up kovrellyza; c enrol; matriculate rolskrifa; 2 a have effect; make impression omspertha; b show on scale or instrument; indicate; display meni; c be shown on scale or instrument; show omveni; 3 ~ with make an impression on byrdhi
Pub seythen yth a dhe byskessa.langbot langbot
**I write this on a warm February afternoon, overlooking Gwithian beach, watching the sea gently stroke the sand. I recognize and honour the wisdom and knowledge of indigenous and aboriginal peoples, who have been stewards of the land for generations and have much to teach us about regenerative practices, and I acknowledge the contribution of lineage holders in Cornish, indigenous and aboriginal cultures that help us connect with the spirit of Kernow** For thousands of years, Mama Kernow and Cornish people have lived in a loving, reciprocal relationship. She rose up out of the sea to give us respite from the endless waves of the vast ocean and has sheltered us from the Atlantic storms. She has fed us and the animals by feeding the plants, who have given themselves to us to sustain us. She has allowed us to dig deep into her for metals that we need, and that we can trade. She has cared for Cornish people, and all life here, like a mother cares for her children. She has given all of herself to us. And without her, we cannot do anything. And for thousands of years, we also played a role in returning the love and care that she shows us. We did our bit to care for our brothers and sisters: the fish, the forests, the animals, the plants, each other. We returned nutrients to her soil for our microbial siblings. We made sure to keep the waters clean and gave her space to breathe. Humans have always been the youngest of the natural family, and so, like rebellious teenagers, we recently have set out on our own, determined to prove our independence. We have liked to think that with materialism and science we could prove that we could do by ourselves. However, that journey, which starts with dependence, and then independence, always ends with coming home, with a waking up to the interdependence that sustains us. That has always sustained us. Even when we disappeared and neglected our role, Mama Kernow carried on feeding and sheltering us. However, this time now represents our homecoming. We are waking up and Mama Kernow is welcoming us back with a warm embrace. She smiles because she always knew we’d come back. She knows that, in fact, with our new found skills and knowledge, we can step up to play a different, more mature role in the household. She is calling on us, both those born here and those drawn here, to regenerate and enhance life. To breathe life back into Kernow, it’s children and places. To honour the spirit of Mama Kernow. So how can we do this, how can we reconnect with Mama Kernow? There are many ways and each is valid. But we could begin by calling her by her right name. “Cornwall” is the name that others have called her behind her back. The suffix, meaning “foreigners” in Anglo-Saxon, is a “wall” that prevents our reaching home. When we call her by her correct name, Kernow, she hears us. We can also speak to her in her language, Kernewek. Sure, she understands English, but that’s not the language of her heart. Mama Kernow gifted us with Kernewek names reflecting the essence of the spirit of each place, and without our connection to the language, we are unable to receive her gift or connect to each place. Thankfully, lineage holders kept this language alive through the generations. Without it, our connection to Mama Kernow might have been lost forever. Our language is just one of many doorways into our cultural heritage, though perhaps a key to unlocking many of them. Our stories, our songs and dances, our celebrations, our history, our buildings and our food, amongst many other things, are also rich seams of connection back to Mama Kernow. By caring for each of these manifestations of our culture, we take care for our paths of connection. We also must play our part in regenerating the soil so that our brothers and sisters, the trees and the plants, can play their role in caring for our mother, and for our other siblings, like the birds and the animals. We must be wary to not tell them how to do their job. They are receiving instructions from Mama Kernow we are not aware of. So, instead, we can simply create the space for them to regenerate, rewild and care for us. We should be careful to not take more land than she gives us. Where we are given land to feed ourselves, we should honour our mother for her gift to us, showing up with gratitude and reciprocity. We should honour the gift of each plant we harvest to eat, and ensure we are gifting nutrients back to the soil in return. And we must also regenerate our community soil. We must recognise we are all children of Mama Kernow, whether born here or drawn here, and we all playing our role, whether we understand it or not, or love it or not, just like the trees. We care for our community soil when we weave connections between us, seek to uncover each other’s unique gifts and find a way for them to be received by the community. We regenerate our communities when we listen to and value what our brothers and sisters are already doing to make where they live a better place, rather than imposing the whims of funders, charities or institutions. We honour our mother when we show up from a place of love that lifts up our fellow family members, rather than from a place of fear, anger and judgement. And the final step in connection is to realise that we are not just children of Mama Kernow, but we are Mama Kernow herself. We are all manifestations of this spirit that is bigger than us. To call ourselves her children is just a manner of speaking, half way between the scientific and the spiritual. How does it change how we show up with each other, and with all the manifestations of Mama Kernow around us, if we recognise our shared nature? What does it mean to come back home?
A welydh myghternes?langbot langbot
The Parable of the Sower (Mk 4.1–9; Lk 8.4–8) 1That same day Jesus left the house and went to the lakeside, where he sat down to teach. 2The crowd that gathered round him was so large that he got into a boat and sat in it, while the crowd stood on the shore. 3He used parables to tell them many things. “Once there was a man who went out to sow corn. 4As he scattered the seed in the field, some of it fell along the path, and the birds came and ate it up. 5Some of it fell on rocky ground, where there was little soil. The seeds soon sprouted, because the soil wasn't deep. 6But when the sun came up, it burnt the young plants; and because the roots had not grown deep enough, the plants soon dried up. 7Some of the seed fell among thorn bushes, which grew up and choked the plants. 8But some seeds fell in good soil, and the plants produced corn; some produced 100 grains, others sixty, and others thirty.” 9And Jesus concluded, “Listen, then, if you have ears!” The Purpose of the Parables (Mk 4.10–12; Lk 8.9–10) 10Then the disciples came to Jesus and asked him, “Why do you use parables when you talk to the people?” 11Jesus answered, “The knowledge about the secrets of the Kingdom of heaven has been given to you, but not to them. 12For the person who has something will be given more, so that he will have more than enough; but the person who has nothing will have taken away from him even the little he has. 13The reason I use parables in talking to them is that they look, but do not see, and they listen, but do not hear or understand. 14So the prophecy of Isaiah applies to them: ‘This people will listen and listen, but not understand; they will look and look, but not see, 15because their minds are dull, and they have stopped up their ears and have closed their eyes. Otherwise, their eyes would see, their ears would hear, their minds would understand, and they would turn to me, says God, and I would heal them.’ 16“As for you, how fortunate you are! Your eyes see and your ears hear. 17I assure you that many prophets and many of God's people wanted very much to see what you see, but they could not, and to hear what you hear, but they did not. Jesus Explains the Parable of the Sower (Mk 4.13–20; Lk 8.11–15) 18“Listen, then, and learn what the parable of the sower means. 19Those who hear the message about the Kingdom but do not understand it are like the seeds that fell along the path. The Evil One comes and snatches away what was sown in them. 20The seeds that fell on rocky ground stand for those who receive the message gladly as soon as they hear it. 21But it does not sink deep into them, and they don't last long. So when trouble or persecution comes because of the message, they give up at once. 22The seeds that fell among thorn bushes stand for those who hear the message; but the worries about this life and the love for riches choke the message, and they don't bear fruit. 23And the seeds sown in the good soil stand for those who hear the message and understand it: they bear fruit, some as much as 100, others sixty, and others thirty.” The Parable of the Weeds 24Jesus told them another parable: “The Kingdom of heaven is like this. A man sowed good seed in his field. 25One night, when everyone was asleep, an enemy came and sowed weeds among the wheat and went away. 26When the plants grew and the ears of corn began to form, then the weeds showed up. 27The man's servants came to him and said, ‘Sir, it was good seed you sowed in your field; where did the weeds come from?’ 28‘It was some enemy who did this,’ he answered. ‘Do you want us to go and pull up the weeds?’ they asked him. 29‘No,’ he answered, ‘because as you gather the weeds you might pull up some of the wheat along with them. 30Let the wheat and the weeds both grow together until harvest. Then I will tell the harvest workers to pull up the weeds first, tie them in bundles and burn them, and then to gather in the wheat and put it in my barn.’ ” The Parable of the Mustard Seed (Mk 4.30–32; Lk 13.18–19) 31Jesus told them another parable: “The Kingdom of heaven is like this. A man takes a mustard seed and sows it in his field. 32It is the smallest of all seeds, but when it grows up, it is the biggest of all plants. It becomes a tree, so that birds come and make their nests in its branches.” The Parable of the Yeast (Lk 13.20–21) 33Jesus told them still another parable: “The Kingdom of heaven is like this. A woman takes some yeast and mixes it with forty litres of flour until the whole batch of dough rises.” Jesus' Use of Parables (Mk 4.33–34) 34Jesus used parables to tell all these things to the crowds; he would not say a thing to them without using a parable. 35He did this to make what the prophet had said come true: “I will use parables when I speak to them; I will tell them things unknown since the creation of the world.” Jesus Explains the Parable of the Weeds 36When Jesus had left the crowd and gone indoors, his disciples came to him and said, “Tell us what the parable about the weeds in the field means.” 37Jesus answered, “The man who sowed the good seed is the Son of Man; 38the field is the world; the good seed is the people who belong to the Kingdom; the weeds are the people who belong to the Evil One; 39and the enemy who sowed the weeds is the Devil. The harvest is the end of the age, and the harvest workers are angels. 40Just as the weeds are gathered up and burnt in the fire, so the same thing will happen at the end of the age: 41the Son of Man will send out his angels to gather up out of his Kingdom all those who cause people to sin and all others who do evil things, 42and they will throw them into the fiery furnace, where they will cry and grind their teeth. 43Then God's people will shine like the sun in their Father's Kingdom. Listen, then, if you have ears! The Parable of the Hidden Treasure 44“The Kingdom of heaven is like this. A man happens to find a treasure hidden in a field. He covers it up again, and is so happy that he goes and sells everything he has, and then goes back and buys that field. The Parable of the Pearl 45“Also, the Kingdom of heaven is like this. A man is looking for fine pearls, 46and when he finds one that is unusually fine, he goes and sells everything he has, and buys that pearl. The Parable of the Net 47“Also, the Kingdom of heaven is like this. Some fishermen throw their net out in the lake and catch all kinds of fish. 48When the net is full, they pull it to shore and sit down to divide the fish: the good ones go into their buckets, the worthless ones are thrown away. 49It will be like this at the end of the age: the angels will go out and gather up the evil people from among the good 50and will throw them into the fiery furnace, where they will cry and grind their teeth. New Truths and Old 51“Do you understand these things?” Jesus asked them. “Yes,” they answered. 52So he replied, “This means, then, that every teacher of the Law who becomes a disciple in the Kingdom of heaven is like the owner of a house who takes new and old things out of his storeroom.” Jesus is Rejected at Nazareth (Mk 6.1–6; Lk 4.16–30) 53When Jesus finished telling these parables, he left that place 54and went back to his home town. He taught in the synagogue, and those who heard him were amazed. “Where did he get such wisdom?” they asked. “And what about his miracles? 55Isn't he the carpenter's son? Isn't Mary his mother, and aren't James, Joseph, Simon, and Judas his brothers? 56Aren't all his sisters living here? Where did he get all this?” 57And so they rejected him. Jesus said to them, “A prophet is respected everywhere except in his home town and by his own family.” 58Because they did not have faith, he did not perform many miracles there.
Henn yw ow gerlyver.langbot langbot
He imagined suddenly that he caught a muffled cry, and he made towards it; and even as he went forward the mist was rolled up and thrust aside, and the starry sky was unveiled. A glance showed him that he was now facing southwards and was on a round hill-top, which he must have climbed from the north. Out of the east the biting wind was blowing. To his right there loomed against the westward stars a dark black shape. A great barrow stood there.
Hi yw ow gwreg.langbot langbot
When the first of the Slaters put his foot to a ball, the Duke of Cornwall at the time was a fat man who smoked cigars. Cornwall already had ancient traditions of ball games, in which town and country within a parish would fight for possession of a small hard ball. These sports are always very entertaining to watch, as the hurling in Saint Columb shows every Shrove Tuesday. But the Slaters wanted a game which would not require boarding up the windows.
Prag yth es’ta ow kul hemma?langbot langbot
1 TIMOTHY 5 Widows, Elders and Slaves 1Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, 2older women as mothers, and younger women as sisters, with absolute purity. 3Give proper recognition to those widows who are really in need. 4But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God. 5The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help. 6But the widow who lives for pleasure is dead even while she lives. 7Give the people these instructions, so that no one may be open to blame. 8Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever. 9No widow may be put on the list of widows unless she is over sixty, has been faithful to her husband, 10and is well known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the Lord’s people, helping those in trouble and devoting herself to all kinds of good deeds. 11As for younger widows, do not put them on such a list. For when their sensual desires overcome their dedication to Christ, they want to marry. 12Thus they bring judgment on themselves, because they have broken their first pledge. 13Besides, they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also busybodies who talk nonsense, saying things they ought not to. 14So I counsel younger widows to marry, to have children, to manage their homes and to give the enemy no opportunity for slander. 15Some have in fact already turned away to follow Satan. 16If any woman who is a believer has widows in her care, she should continue to help them and not let the church be burdened with them, so that the church can help those widows who are really in need. 17The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. 18For Scripture says, “Do not muzzle an ox while it is treading out the grain,” and “The worker deserves his wages.” 19Do not entertain an accusation against an elder unless it is brought by two or three witnesses. 20But those elders who are sinning you are to reprove before everyone, so that the others may take warning. 21I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism. 22Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure. 23Stop drinking only water, and use a little wine because of your stomach and your frequent illnesses. 24The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. 25In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden forever.
My a ros an lyvrow dhe’n studhyer ma.langbot langbot
REVELATION 4 The Throne in Heaven 1After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” 2At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it. 3And the one who sat there had the appearance of jasper and ruby. A rainbow that shone like an emerald encircled the throne. 4Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. 5From the throne came flashes of lightning, rumblings and peals of thunder. In front of the throne, seven lamps were blazing. These are the seven spirits of God. 6Also in front of the throne there was what looked like a sea of glass, clear as crystal. In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. 7The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. 8Each of the four living creatures had six wings and was covered with eyes all around, even under its wings. Day and night they never stop saying: “ ‘Holy, holy, holy is the Lord God Almighty,’ who was, and is, and is to come.” 9Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, 10the twenty-four elders fall down before him who sits on the throne and worship him who lives for ever and ever. They lay their crowns before the throne and say: 11“You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.”
Lowen on ni.langbot langbot
39 sinne gevind in 8 ms. Hulle kom uit baie bronne en word nie nagegaan nie.