marth oor Engels

marth

Vertalings in die woordeboek Kornies - Engels

admiration

naamwoord

amazement

naamwoord

astonishment

naamwoord

phenomenon · surprise · wonder

Soortgelyke frases

lenwys gans marth
filled with wonder

marth meur dres eghenn a veu genev
I was greatly astonished

marth yw genev
I am astonished · I am surprised · I marvel · I'm astonished · I'm surprised · it's a wonder to me

dhe'm marth bras
to my great surprise

marth a's teves
they are surprised

marth meur
great amazement

yma marth dhymm
I am amazed · I am surprised · I'm amazed · I'm surprised · there is a wonder to me · there is to me wonder

marth a'm beus
I am amazed · I am astonished · I am surprised · I marvel · I wonder · I'm amazed · I'm astonished · I'm surprised

marth hepken
just wonder · only wonder

voorbeelde

/ marth / / /
astonishment

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.
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.

“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.
“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.

Well, ass yw hemma marth! / Pana varth yw hemma!
Well, what a surprise this is! /

amazing a. marth ~ colloq. marh, phr. it's a. marth brâs eth ew WJ; marthys WJ; barthüjek ~ marthüjek; marthüjyon ~
amazing a. marth ~ colloq. marh, phr. it's a. marth brâs eth ew WJ; marthys WJ; barthüjek ~ marthüjek; marthüjyon ~

amazed a. amayes; sowthenys; phr. I am a. marth ew genam; ma marth dhebm OM >
amazed a. amayes; sowthenys; phr. I am a. marth ew genam; ma marth dhebm OM >

marth ( masculine noun ) marthow ( plural ) ( ) ( ) ( ) ( )
amazement - surprise - wonder

gorra marth yn
to amaze

Mes hwi re’n gwrug fow ladron.’ 18 Ha’n bennoferysi ha’n skribys a glewas, hag i a hwila fatell allens y dhistrui; rag i a’s teva own anodho drefenn bos marth gans oll an routh a’y dhyskas. 19 Ha pan o devedhys gorthugher, evb eth yn-mes a’n sita.
[no English parallel text | tekst kettuel Sowsnek vyth]

Marth bras yth yw.
A great marvel it is.

26 Ev a worthybis dhymm ha leverel, ‘Mar pydh bew, ty a wel, ha mar pewydh termyn hir ty a’ fydh marth lieskweyth, rag yma an oes ow fistena yn uskis dh’y dhiwedh. 27 Ny yll ev dri an taklow a veu ambosys dhe’n re ewnhynsek y’n prysyow ordenys, rag an bys yw leun a dristyns ha gwannderyow. 28 Rag an drog a wovynnsys dhymm a-dro dhodho re beu hesys, mes ny dheuth an drevas anodho na hwath. 29 Ytho mar ny vydh mysys an dra a veu hesys, ha mar ny dremen dhe-ves an tyller may feu droktra hesys, ny dheu an park may feu dader hesys. 30 Rag greunenn a dhrog has a veu hesys yn kolonn Adam a’n dalleth, ha pygemmys sherewynsi re wrug hi seulabrys – hag y fydh ow tineythi bys pan dheu termyn an drushya! 31 Mes preder ragos dha honan pygemmys frut a sherewynsi re beu dineythys gans
[no English parallel text | tekst kettuel Sowsnek vyth]

amaze v. or confuse sowdhanas; amaya BM; impress, surprise gòrra marth en (nebonen)
amaze v. or confuse sowdhanas; amaya BM; impress, surprise gòrra marth en (nebonen)

Ny vydh marth dhe den vyth ahanowgh, my avel direwlydh, bos kemmys a gas genev an tybyans ma ha’n huni aral. Nyns ov sojet a dhen vyth. Mar pe gelwys myghtern, duk, po kon ki, henwel unn den ow mester, mester oll ahanan, drefen ev dhe dhos ‘mes an kons gwir yw truedhek. Myghternses yw gorth-gwerinieth. Myghternses yw gorth-parder. Myghternses yw gorth-rydhses.
None of you will be surprised that, as an anarchist, I hate this idea just as much as the other one. I am no-one’s subject. Nobody owns me. Whether you call them a king or a duke or a dog’s dinner, naming one person my master, master of all of us, because he came out of the right vagina is pathetic. Monarchy is anti-democracy. Monarchy is anti-equality. Monarchy is anti-freedom.

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.’
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.”

sordya marth yn nebonan [hanow verbel / verb-hanow] [disamstyryans]
to impress somebody

a 52:15 marth a’s tevydh lies kenedhel: Ow siwya an Septuagint. Ebrow ev a skoell war lies kenedhel.
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21 Na borth marth orth gweythresow peghador, mes trest y’n Arloedh ha bes gans dha hwel,
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14 Lemmyn yn kres an goel, Yesu eth yn-bann dhe’n tempel hag yth esa ow tyski. 15 Marth a’s teva an Yedhewon, ow leverel,
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Ny allas Frodo godhvos mars o gyllys myttin ha gorthugher po unn jydh po lies. Ny wrug ev omglywes po nownek po skwith, mes lenwys gans marth hepken. An ster a splannas dre’n fenester hag yth esa kosoleth nev oll a-dro dhodho dell hevelis. Ev a gowsis wor’tiwedh, dre varth ha dre own desempis a’n gosoleth na:
Whether the morning and evening of one day or of many days had passed Frodo could not tell. He did not feel either hungry or tired, only filled with wonder. The stars shone through the window and the silence of the heavens seemed to be round him. He spoke at last out of his wonder and a sudden fear of that silence:

Ahanas marth gene':
Of thee a wonder is to me;

5 Aspiewgh yn mysk an kenedhlow, ha mirewgh, ha bedhes dhywgh marth bras:
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21 Hag yth esa an dus ow kortos Zakaria, ha marth a’s tevo, ev dhe dhelatya mar bell y’n tempel. 22 Ha pan dheuth yn-mes, ny ylli kewsel orta, hag i a wodhva ev dhe weles gwelesigeth y’n tempel; hag ev a wrug sinys orta, ha pesya avlavar. 23 Ena pan veu dydhyow y wonis dhe benn, ev a omdennas dh’y ji.
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AN KYNSA ARETH “Rag y teu an yankis, y teu an yankis ...” An antemna koth na, meur y wlaskerensa, a dheuth dhiworth oes an Nessa Bresel an Bys, a rolyas a-dro dhe’m ympynnyon ha my esedhys ryb ow broder yn bagh. My a dhallathas hogen y gana mes Davydh a lagattas heb hedhi orthymm – ny garas nevra klywes ow henys. (Denvyth ny’n kar!) Ytho, ow nowodhow re via ewn, yth esa soudoryon estrenyek ow tos rag krevhe stryvyans a’n tyller. Hemm a styrya, heb mar, nag o gorfennys vyth an ‘bresel’ erbynn godros an zombis. Ha, mar prederres yn y gever, ny via henna marth. Kepar dell dhesevsen dres termyn batel an bennskol Melbourne, yth esa chyf arenebedh ogas dhe 400,000 km pedrek lemmyn kontrolyes gans an zombis – hag yth esa pup-prys tardhow nowydh ow hwarvos dres an arenebedh na. Ytho, yn despit dhe vernansow a vilyow an zombis – dre jynn-sethow ha napalm – dhe’n bennskol, yth esa hwath kansow a vilyow anedha ow kwandra a-dro dhe bowdir – hag yth esens i, an eyl wosa y gila, ow ‘hesskrifa’, tan meur y’ga holonnow, moy a dus hogen dhe’n movyans (pypynag o henna). Hag ytho y feu Davydh ha my bos diskwedhys, avel mir gwir an zombis, dhe’n ‘dowbois’ ma (henn yw leverel, soudoryon amerikanek), pur fresk aga fismens. Yth en an imaj ‘kyns’ ha Davydh o an imaj ‘wosa’ – kepar ha’n argemmynnow- kommyk koth esa ow mynnes gwertha daffar rag krevhe an korf. A vien ‘Yowann kroenek’? A via tewes potyes y’m fas? Nyns o hemma gwirhaval. My a dhesevas agan bos kemmerys dhe Pukkapunyal, an brassa selva yn Budhykka. Kres Budhykka o vyaj a dhew po tri our dhiworth Kastlemayne dre gert-lu. Ytho, yth heveli bos an termyn ewn rag agan vyaj heb diwedh y’n kertik. (Wosa ewnans rag kammans a dermyn drefenn ow dewlagas dhe vos kudhys.) Mars esa ewn ow thybyans a-dro dh’agan le – nowodhow da o henna. Ha, wosa oll, Pukkapunyal a via tyller herwydh reson rag trenyans soudoryon estrenyek ow kul devnydh a gondysyons Ostralek – mes pellder lowr dhiworth chyf arenebedh an klevesans. Unnweyth arta, ow threnyans avel souder-brentys a allsa bos dhe-les.
THE FIRST LECTURE ‘For the Yanks are coming, the Yanks are coming, ...’ That old patriotic anthem from World War Two rolled about in my head as I sat in a cell beside my brother. I even started to sing it but David glared at me – he never did like to hear me singing. (Nobody does!) So, just as I had heard, there were foreign troops on the way to reinforce the local effort. What this meant, of course, was that the ‘war’ against the zombie menace was by no means over. And, if you thought about it, that was no surprise. As I had speculated at the time of the battle at Melbourne University, a primary area of 400,000 square kilometres had been taken over by the zombies – and outbreaks were occurring all the time beyond that zone. So, despite the fact that thousands of zombies had been machine-gunned and napalmed at the university, there were hundreds of thousands of them still roaming the countryside – and they, in their turn, were still actively ‘conscripting’ yet more to the cause (whatever that might be). And, as a result, David and I were to be used to show these fresh-faced doughboys what a zombie looked like. I was to be the ‘before’ image and David was to be the ‘after’ – like in one of those old comic-book advertisements for body-building equipment. Was I ‘Skinny John’? Would I have sand kicked in my face? Probably not. I guessed we had been taken to Puckapunyal, the largest army base in Victoria. It was in Central Victoria, two or three hours by army truck from Castlemaine. So, the interminable journey in the paddy wagon fitted with that geography (once corrected for time distortion due to blindfolding.) If my guess on our location were correct – and this would be a logical place to train foreign soldiers in Australian conditions, away from the primary zone of infection – that was good news. Once again, my cadet training would come in handy.

59 Hag y’n ethves dydh i a dheuth dhe drodreghi an flogh hag i a’n henwis Zakaria war-lergh hanow y das. 60 Mes y vamm a worthybis, ‘Na wrewgh, mes henwys vydh ev Yowann.’ 61 Hag i a leveris dhedhi, ‘Nyns eus denvyth a’th neskerens henwys gans an hanow ma.’ 62 Hag i a wre sinys dh’y das, pandr’a vynna y vos henwys. 63 Hag ev a wovynnas legh-skrifa, ha skrifa, ‘Yowann yw y hanow ev.’ Hag i oll a’s teva marth. 64 Desempis igerys veu y anow, ha’y daves, hag ev a gewsi, ow kormel Duw. 65 Own a dheuth war oll aga hentrevogyon; hag yth esa oll an taklow ma derivys a-les yn oll an vro venydhyek a Yudi, 66 ha seul a’s klewas a’s gorras yn aga holonn, ow leverel, ‘Ytho, pandr’a vydh an flogh ma?’ Hag yth esa leuv an Arloedh ganso.
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mustang n. appr. marth gwels ~ margh gwyls m., pl. merth ~ mergh wels May mut. > an vergh. E. mustang may be used as a guestword.
mustang n. appr. marth gwels ~ margh gwyls m., pl. merth ~ mergh wels May mut. > an vergh. E. mustang may be used as a guestword.