take the lift oor Kornies

take the lift

Vertalings in die woordeboek Engels - Kornies

kemeres an yskynnell

voorbeelde

take the lift
/ kemeres an yskynnell / / /

Suddenly Gandalf laughed. ‘Come inside!’ he shouted, and putting out both his arms he lifted the astonished Sam, shears, grass-clippings and all, right through the window and stood him on the floor. ‘Take you to see Elves, eh?’ he said, eyeing Sam closely, but with a smile flickering on his face. ‘So you heard that Mr. Frodo is going away?’
A-dhesempis Gandalf a hwarthas. ‘Deus a-ji!’ ev a armas. Ev a dhrehedhas y dhewvregh hag ev a dhrehevis Sam marthys, gans gwelsow, temmigow a wels, ha puptra arall, dres an fenester ha’y sevis dhe’n leur. ’Dha worra rag gweles Elfow, eh?’ yn-medh ev, ow mires orth Sam yn tynn, mes gans minhwerthin dh’y enep. ‘Ytho, ty a glywas Mstr. Frodo dhe vos dhe-ves?’

In this, he behaved like a small child who didn’t want to take a bath – but, in his case, I was unable to bribe him with a rubber ducky or toy boats to play with. Eventually, he relented and allowed me to strip and re-clothe him. He became “Lance-Corporal Kimson” but, as he didn’t have a speaking part in our next little drama, I did not need to bring this to his attention. After so much effort and time wasted, we stood together: a trim, fresh-faced sergeant and a grey-faced lance-corporal – both sans socks. “Time to help me with the coffin now, Dave,” I said. He had not previously understood this part of my plan, I’m sure, but, with a bit of play-acting and hand-gestures, he came to realize that I wanted him to take one end of the ornate coffin and lift it with me. After opening the steel crypt door wide, I returned and started to lift ‘my end’ of the box – and David, haltingly, copied what I was doing at his own end. “Shit! This thing is bloody heavy,” I said to myself. I thought perhaps I ought to abandon the plan as I was not at all sure I could sustain the weight for long enough to get it to one of the vehicles (about 75 – 100 metres from the crypt.) Before we even got through the door of the crypt, I was quivering from a load that was at the very limit of my physical ability. (I was a pretty skinny kid at the time.) The coffin, with its heavy timber construction and ornate metal handles, weighed, maybe, twice as much as a standard coffin. The problem was that we had only one coffin to choose from and, frankly, we were lucky to have that. David held his end of the thing aloft and was showing no signs of strain. (I thought zombies were supposed to be weak – but, noooo!) “Okay, Mate,” I groaned. “Put it down – gently.” He did so without fuss and I stood panting and sweating as I considered our options. Maybe, I thought, we could salvage a ‘used’ coffin from one of the niches in the crypt – one that was of a standard weight.
Ev a omdhug kepar ha fleghik na vynna omvadhya. Byttegyns, yn y studh, ny yllyn y falswobra gans hosik-rubber po skathow-wariellow. Wor’tiwedh, kepar dell leveris, ev a dhisorras lowr rag gasa my dh’y dhiwiska ha dh’y daswiska unnweyth arta. Yndellna, ev a dheuth ha bos “Is-Korporal Kymmson” mes, drefenn na via part kewsys, y bart y’gan nessa drama byghan, nyns esa edhomm dhymm a dherivas dhodho pyth esa y hanow nowydh. Wosa meur a dermyn ha stryvyans skoellyes, yth esen a’gan sav warbarth: serjont kempenn y horf ha fresk y fisment, hag is-kaporal ...er, loes y fisment – ha heb lodrigow an dhew. “Termyn yw rag ow gweres gans an eler lemmyn, ‘Dhav,” yn-medhav. Ny gonvedhsa kyns y rann ev y’m towl, sur ov, mes, gans nebes aktyans-wari ha mosions, ev a dhallathas konvedhes my dh’y vynnes kemmeres unn benn an eler afinus ha’y drehevel genev. Wosa my dhe igeri ledan daras durek an gleudhgell, my a dhasdheuth ha dalleth drehevel ow fenn vy an eler – ha Davydh, ynn-unn-hokya, a wrug war ow lergh gans y benn y honan. “Kawgh! Euthyk poes yw an dra ma,” yn-medhav yn-dann ow gwyns. My a brederis my dhe dyli martesen forsakya an towl drefenn na vos sur mann a’m galloes doen an poester dres termyn lowr rag drehedhes onan yntra’n kerri (pellder ynter 75m ha 100m dhiworth an gleudhgell.) Kyns ni dhe dremena hogen daras an gleudhgell, yth esen vy ow krysya drefenn bos poester moy es dell yllyn doen – po ogas. (Y’n termyn ma, pur groenek en.) Yth esa dhe’n eler, gwrys gans prenn tew ha dornleow metelyek hag afinus, poester, martesen, diwweyth kekemmys poester geler herwydh usadow. Agan kudynn o fowt dewis geler dhihaval. Yn hwir, unn eler hogen dhyn o chons. Davydh a synsi a-ugh y benn. Ny dhiskwedhi sinys vydh a’y vos yn tenn. (My re gryssa zombis dhe vos konsydrys gwann – byttegyns, nyns yw an kas vyth!) “Da lowr, ‘Vata,” a hanasis vy. “Sett hi war an leur – yn tov.” Ev a wrug yndellna heb trynn ha my sevys, meur ow dyenans ha’m hwysans, rag ombrederi a-dro dh’agan dewisow. Martesen, a brederis vy, y hallsen ni selwel neppyth dhiworth neythik arall, geler re via “okkupyes” seulabrys - geler a boester herwydh usadow.

I approached one of the niches and, with a steel rod that was too hand, levered open the plate that sealed it from the outside. It was the one which, by the date on the plaque, had most recently been sealed – about three months previously. Immediately, I was assailed by the stench of human decay. Upon examination, using my “Pope” light, I saw that a bodily liquor was already seeping from the base of the coffin. Would that have affected the structural integrity of the wooden container? Maybe not - not yet. However, given David’s reluctance to fall in line with my plan, I decided he was unlikely to agree to get inside a box that had already been occupied for some time – even if we were able to eject the previous occupant. The other coffins in the crypt were unlikely to be in any better shape. So, it was either the extravagantly ornate, but empty, box – or stay put and think of another plan. I turned to David: “He who hesitates is lost, my friend. Let’s pick up the box again and see what we can do.” This time, bereft of other ideas, I gritted my teeth and lifted the ornate coffin in a ‘clean and jerk’ motion. I posed ‘my end’ on my shoulder and, David, with no obvious effort, did likewise. We exited the crypt as quietly as possible and I wondered how long I could hold my breath – which was the only way I could maintain sufficient strength for the lift. As I walked along a narrow path, towards the parked army vehicles, I recalled that David and I were distantly related to a famous Husband and Wife team of Power Lifters. I knew for certain that I had not had the relevant gene passed down to me – but David, my identical twin, was showing no pain. (How did that work?) Distracted by this thought, I managed to maintain the lift until we reached the khaki Holden utility. This was the vehicle I had chosen to take and, as it happened, it was the closest. I halted and nodded desperately in the direction of the vehicle: “Put it down – gently!” I breathed. David rested his end of the box on the open tailgate of the ute – and did so gently, as requested. This, however, meant that I needed to slide the box forward to the cab wall, whilst still holding the weight of the coffin on my by-now-bruised shoulder .
My a omneshas dhe onan yntra’n neythigow ha, gans gwelenn durek (a gevis vy a-ogas), kolpesa igor an plat re’n selsa dhiworth an tu a-ves. An huni o, herwydh dydhyas an blakk, re via selyes an moyha a-gynsow – nans o ogas dhe dri mis. A-dhistowgh, y feuv arvedhys gans fler poder denel. Dre hwithrans, ow kul devnydh a’m lugarn “Pab”, my a ylli gweles likour esa ow sygera seulabrys dhiworth ben an eler. Ewnhynseth gesweythel an gofenn brennek, a via henna kisys ganso? Martesen na – na hwath. Byttegyns, drefenn anvodh Davydh a-dro dhe’m towl, my a erviras nag o gwirhaval y vos akordyes gans y entrans yn boks okkupyes seulabrys dres nebes termyn – mar kallsen ni hogen tewlel yn-mes an annedhyas y’n eur na. Nyns o gwirhaval an geleryow erell y’n gleudhgell dhe vos yn gwella furv. Ytho, po kemmeres an eler ma, afinus mes gwag, po hy gasa – hag, y’n nessa kas na, res o dhyn kavoes towl arall. My a dreylas dhe Dhavydh: “An huni neb a hok yw kellys, ow sos. Gwren ni drehevel an boks rag gweles pyth a yllyn gul.” An prys ma, heb tybyansow arall vyth, my a wrug degea fast ow dyns ha drehevel an eler afinus yn mosion “clean ha jerk”. My a settyas penn an eler war ow skoedh ha, Davydh, heb stryvyans vyth, a’n gwrug yn kepar maner. Ni a asas an gleudhgell kosella gallen ha my a omwovynnas pes termyn esa dhymm bos heb anella – drefenn synsans ow gwyns o fordh unnsel may kyllyn gwitha nerth lowr rag an lyftyans na. Ha my kerdhys a-hys hyns ynn, wor’tu ha’n kerri-lu, my a borthas kov bos Davydh ha my unnwoes gans para ‘Gwreg ha Gour’ a Lyftoryon Nerthek, meur y vri. Sur ov nag esa dhymm kevrenn-enynnek grev gans an lyftoryon ma Byttegyns, nyns esa Davydh ow tiskwedhes kaletter vyth gans an ‘lyftyans’ – hag ev, ow gevell kehevelep. (Fatell a wrug henna oberi?) Ha my ombrederys a-dro dhe’n tybyans ma, my a ylli pesya gans an lyftyans erna dhrehedhsyn an karr-les, kaki y liw ha Holden y verk. Hemm o an karr re via dewisys bos kemmerys genen ha, dell hwarva, an nessa o dhyn ni. Y hedhis vy ha penndroppya yn desper wor’tu ha’n karr: “Iselha hi – yn kosel!” a hwythis vy. Davydh a worras benn an boks war an yet-lost igor – hag ev a’n gwrug yn kosel, kepar dell wovynnsen. Byttegyns, henn a styras bos res dhymm slynkya an eler yn-rag, bys dhe baros an kab, ha my synsys hwath y boester war ow skoedh, lemmyn pur vrywys.

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.’