chapter_name,chapter_no,english_chapter,konkani_chapter
Matthew,1,"The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.
Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers. 
Judah became the father of Perez and Zerah, whose mother was Tamar. Perez became the father of Hezron, Hezron the father of Ram,
Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon,
Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse,
Jesse the father of David the king.
David became the father of Solomon, whose mother had been the wife of Uriah.
 Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph.
Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah.
Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah.
Hezekiah became the father of Manasseh, Manasseh the father of Amos, Amos the father of Josiah.
Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile.
After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel,
Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor,
Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud,
Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob,
Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Messiah.
Thus the total number of generations from Abraham to David is fourteen generations; from David to the Babylonian exile, fourteen generations; from the Babylonian exile to the Messiah, fourteen generations.
The Birth of Jesus. 
Now this is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the holy Spirit.
Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly.
Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the holy Spirit that this child has been conceived in her.
She will bear a son and you are to name him Jesus, because he will save his people from their sins.”
All this took place to fulfill what the Lord had said through the prophet:
 “Behold, the virgin shall be with child and bear a son,
and they shall name him Emmanuel,”
which means “God is with us.”
When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home.
He had no relations with her until she bore a son, and he named him Jesus.","Abrahamachea puta Davidachea puta, Krista Jezuche he vonxa-vollichi xivddi.
Abraham’ Izakacho bapui; Izak Jakobacho bapui; Jakob Judasacho ani tacheam bhavancho bapui;
Judas Faresacho ani Zaracho bapui (tanchi avoi Tamar); Fares Ezronacho bapui; Ezron Araamacho;
Araam' Aminadabacho; Aminadab Naxonacho bapui; Naxon Salmonacho;
Salmon Boazacho bapui (tachi avoi Rahab); Boaz Obedacho bapui (tachi avoi Ruth); Obed Jes’secho bapui;
Jes’se David razacho bapui. David Solomanvacho bapui (tachi avoi Uriasachi potinn);
Solomanv Roboa-macho bapui; Roboam’ Abijacho; Abija Asacho;
Asa Josafatacho bapui; Josafat Joramacho; Joram’ Uzziahcho;
Uzzziah Jotamacho bapui; Jotam’ Ahazacho; Ahaz Hezekiahcho;
Hezekiah Manas’sesacho bapui; Manas’ses Amosacho; Amos Josiacho
Josia Jekoniacho ani tacheam bhavancho bapui; he Babilioniechea pordesachea kallar zolmole.
Babiloniechea pordesa uprant: Jekonia Salatielacho bapui; Salatiel Zerubabelacho;
Zerubabel Abiudacho; Abiud Eliaki-macho bapui; Eliakim’ Azoracho;
Azor Zadokacho; Zadok Akimacho bapui; Akim’ Eliudacho;
Eliud Eleiazaracho; Eleiazar Mat’thanacho bapui; Mat’than Jakobacho;
Jakob bapui Juzecho; ho Mariecho poti; hinnem Krist mhonntat tea Jezuk zolm dilo.

Mhonntôch soglleô pinddka mellun hixôb oso: Abrahama thaun Davida porian chouda pinddka; Davida thaun Babiloniechea pordesa porian chouda; ani Babiloniechea pordesa thaun Krista porian chouda.

Kristacho zolm oso zalo: Tachê avoi Mariek ani Juzek lognachem utor zal’lem ; punn tim ektthãi jieunchê adinch, Povitr Atmeachê podven ti gorbest asa mhonn gomun ailem.
Ticho poti Juze nitivont monis aslo ani tichem nanv ubounk taka khuxi nasli, dekhun tika guptim soddun diunk to ievjitalo.
Oxem korunk tannem tharav ghetlo tedna, ovchituch taka sopnant Sorvesporacho êk dut dixtti poddlo. Devdutan sanglem: “Juze, Davidachea puta, Mariek tuji potinn korun gheunk bhie naka; kiteak tichea kusveant gôrb asa to Povitr Atmeachê podven sombhovla.
Ti eka putak zolm diteli ani tum Taka Jezu mhonn nanv ditoloi , kiteak Aplê porjek ticheam patkantli soddoitolo to Toch.”
Sorvesporan provadea vorvim oxem sanglelem: “Polleiat, ek ankvar cheddum gorbest zatelem , ani tem eka putak zolm ditelem, ani taka Immanuel (mhonngê ‘Amchê sovem Dev’), oxem nanv ghaltelim.” Hem utor pallon ieunchê khatir hem sogllem ghòddlem.

Nhidentlo utthun, Devdutachea hukume pormannem Juzen kelem, ani tika apli potinn korun ghetli;
ani tinnem aplea Putak zolm dii-sôr tannem tichê lagim linga-ekvôtt korunk na . Ani Juzen taka Jezu mhonn nanv dilem."
Matthew,2,"When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem,
saying, “Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.” 
When King Herod heard this, he was greatly troubled, and all Jerusalem with him.
Assembling all the chief priests and the scribes of the people, he inquired of them where the Messiah was to be born. 
They said to him, “In Bethlehem of Judea, for thus it has been written through the prophet:
‘And you, Bethlehem, land of Judah,
are by no means least among the rulers of Judah;
since from you shall come a ruler,
who is to shepherd my people Israel.’”
Then Herod called the magi secretly and ascertained from them the time of the star’s appearance.
He sent them to Bethlehem and said, “Go and search diligently for the child. When you have found him, bring me word, that I too may go and do him homage.”
After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was.
They were overjoyed at seeing the star,
 and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh.
And having been warned in a dream not to return to Herod, they departed for their country by another way.
The Flight to Egypt. 
When they had departed, behold, the angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, flee to Egypt, and stay there until I tell you. Herod is going to search for the child to destroy him.”
Joseph rose and took the child and his mother by night and departed for Egypt.
He stayed there until the death of Herod, that what the Lord had said through the prophet might be fulfilled, “Out of Egypt I called my son.”
The Massacre of the Infants. 
When Herod realized that he had been deceived by the magi, he became furious. He ordered the massacre of all the boys in Bethlehem and its vicinity two years old and under, in accordance with the time he had ascertained from the magi.
Then was fulfilled what had been said through Jeremiah the prophet:
 “A voice was heard in Ramah,
sobbing and loud lamentation;
Rachel weeping for her children,
and she would not be consoled,
since they were no more.”
The Return from Egypt. 
When Herod had died, behold, the angel of the Lord appeared in a dream to Joseph in Egypt
and said, “Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead.” 
He rose, took the child and his mother, and went to the land of Israel.
But when he heard that Archelaus was ruling over Judea in place of his father Herod, he was afraid to go back there. And because he had been warned in a dream, he departed for the region of Galilee.
 He went and dwelt in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, “He shall be called a Nazorean.”","Herod raza razvôtt choloitalo tedna, Judeiachea Bethlehemant Jezu zolmolea uprant ovchituch Udenti thaun kãi vidvan Jeruzaleak aile
ani oxem tãnnim vicharlem: “Zolmola to Judevancho raza khõi asa? Tachem noketr udetanam ami pollelam ani sorpottun taka nomoskar korunk ami aileanv.”
Hem aikun Herod raza ghaborlo ani tachê borabôr akhem Jeruzalem.
Somest mukhel iadnikank ani porjecheam dhormxastreank zomoun, Krist khõi zolmuncho asa tê vixim to tanchê kodde khobor kaddunk laglo.
Tãnnim taka oso zobab dilo: “Judeiachea Bethlehemant, kiteak provadea vorvim oxem boroilelem asa:

‘Ani tum, Judachea prantantlea Bethlehema,
Judacheam mukheleam modem koxêch bhaxen
soglleam-vôn lhan nhoi tum!
Kiteak tujê thaun nipzotolo êk fuddari ani toch Mhojê Israel-porjecho gonvlli zatolo.’

Tedna Herodin team vidvanank guptim kuxin vhele ani noketr kedna dixtti poddlelem tê vixim tannem tanchê kodde barkaien khobor kaddun ghetli,
ani tankam Bethlehemak dhaddun mhonn’lem: “Vochat, ballkachi sarki khobor gheiat, ani to tumkam melltôch, hanvem-i sorpottun taka nomoskar korunk vechê khatir, mhaka kolloiat.”
Razachem aikun te vattek lagle; ani tãnnim udetanam dekhlelem tem noketr ovchit tanchê mukhar vochunk laglem, ani ballôk aslo thuim tharlem.
Noketr polleun te ekdomuch khuxalbhorit zale.
Ani ghorant bhitôr sorun ballkak Tachê avoi Mariechea sangata tãnnim dekhlo, ani saxttangim poddun tãnnim Taka nomoskar kelo. Uprant, aplim bhanddaram ugddun, Taka him dennim somorpilim: bhangar, dhump ani gondhrôs.
Punn Herodi-xim porot vochona zaunk, Devan tankam sopnant xiddkaile, ani dusrê vatten aplea desant te portole.

Te vochona fuddem, ovchituch êk devdut Juzek sopnant dixtti poddlo; tannem mhonn’lem: “Utth, tôr Herod ballkacho jiv kaddunk Tachi sôd korcho asa dekhun ballkak ani Tachê avoik ghe ani Ejiptak pollun voch, ani hanv sangin porian thõi rav.”
Juze utthlo ani, Ballkak ani Tachê avoik gheun, têch rati Ejiptak pollun gelo,
ani Herod moro-sôr thõi ravlo. “Ejiptak thaun Mhojea putak Hanvem apoun haddlo”, oxem Sorvesporan provadea vorvim sanglelem utor pallon ieunchê khatir hem ghòddlem.

Tedna Vidvanamnim apnnak fottoilo mhonn polleun, Herod ekdom’ ragabhorit zalo ani Bethlehemant ani tea akhea jil’leant, aple monis dhaddun vidvanam kodde khobor kaddun ghetlelea kallachea hixoba pormannem, don vorsancheam vô unnê piraiecheam ballkank marun uddoile.
Tedna,
“Mottea roddnneachi ani vilapachi êk bob Ramant aikunk aili,
Aplim bhurgim anink nant dekhun, tanche khatir rodd’to Rakel buzvônn gheunk nakarta”,
oxem Jeremias provadea udexim sanglelem aslem tem pallon ieilem.

Herod mortôch ovchituch devdut Ejiptant Juzek sopnant dixtti poddlo;
tannem oxem mhonn’lem: “Utth, ballkak ani Tachê avoik ghe ani Israel desant porto voch, kiteak ballkacho jiv kaddunk sôdtale te morun gele.”
To utthlo ani ballkak ani Tachê avoik gheun Israel desant porot gelo.
Punn aplea bapai Herodichê svater Arkelav Judeiant razvôtt choloita mhonn aikun, thõi vochunk to bhielo; ani sopnant apnnak oso xiddkailo mhonnun, Galileia prantant gelo.
Thõi Nazaret mhonntat tea nogrant tannem tthikann kelem. “Taka Nazaretkar mhonn nanv poddtelem”, oxem provadea udexim sanglelem utor pallon ailem."
Matthew,3,"In those days John the Baptist appeared, preaching in the desert of Judea 
[and] saying, “Repent, for the kingdom of heaven is at hand!” 
It was of him that the prophet Isaiah had spoken when he said:
“A voice of one crying out in the desert,
‘Prepare the way of the Lord,
make straight his paths.’”
 John wore clothing made of camel’s hair and had a leather belt around his waist. His food was locusts and wild honey.
At that time Jerusalem, all Judea, and the whole region around the Jordan were going out to him
and were being baptized by him in the Jordan River as they acknowledged their sins.
When he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the coming wrath? 
Produce good fruit as evidence of your repentance.
And do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God can raise up children to Abraham from these stones. 
Even now the ax lies at the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown into the fire.
I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I. I am not worthy to carry his sandals. He will baptize you with the holy Spirit and fire. 
 His winnowing fan is in his hand. He will clear his threshing floor and gather his wheat into his barn, but the chaff he will burn with unquenchable fire.”
The Baptism of Jesus. 
Then Jesus came from Galilee to John at the Jordan to be baptized by him.
John tried to prevent him, saying, “I need to be baptized by you, and yet you are coming to me?”
Jesus said to him in reply, “Allow it now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed him.
 After Jesus was baptized, he came up from the water and behold, the heavens were opened [for him], and he saw the Spirit of God descending like a dove [and] coming upon him.
And a voice came from the heavens, saying, “This is my beloved Son, with whom I am well pleased.”","Team disamnim Juanv Batist oso porgottit ani sangit eilo:
‘Devachem Raj ieunchem zalem dekhun jivit-mon bodlat.’
“Oronnneant arddoto ekleacho tallo: ‘Somiacho rosto toiar korat tacheo vatto nitt korat’ ”, oxem Izaias provadea udexim Devan sanglem tem hachech vixim
Ho Juanv unttachê lhonvechem angavlem nhestalo ani penkttak chamddeacho potto bandtalo ani toll ani ran’vott mhonv khaun jietalo.
Tedna Jeruzaleacho ani akhea Judeiacho ani Jordana-bhonvtonnchê sogllê talukecho lôk taka mellunk vetalo
ani aplim patkam ucharun Jordanant tachê koddlo batism ghetalo.

Zaite Farizev ani Saduki batism gheunk ietat tem polleun, tannem tankam mhonn’lem: “Furxeanchi zat tumi! Ieuncho asa to krôdh vattaiat mhonn konnem tumkam xiddkaileat?
Tumchem jivit-mon bodllonnechim purtim follam dakhoiat,
ani hanv tumkam sangtam, heam fatranchim Abrahamak bhurgim upzounk Devak tank asa dekhun “Amcho bapui koso amkam Abraham asa”oxem tumi tumkanch mhonno nakat.
Atam legun zhaddanchea mullak kuradd ghal’li asa. Mhonntôch jem-jem zhadd borem foll dinam, tem-tem Dev katortolo ani ujeant uddoitolo.
Jivit-mon bodlopa khatir hanv tumkam udkan batism ditam khorem, punn mhojê pattlean ieta To mhojê-von bollvont, ani Tacheô vhannô hatant dhorunk mhaka favo na. To zalear Povitr Atmean ani ujean tumkam batism ditolo.
Aplo moddkull Tachea hatant asa ani To Aplem kholl nitoll kortolo, Aplo gonv koddeant bhôrtolo ani pol palovnam toslea ujeant lastolo.”

Tedna Juanvan Apnnak batism diunchê khatir Jezu Galileia thaun Jordanak Juanvaxim ailo.
Punn “Mhaka Tujê koddlo batism gheunchi goroz asa, ani Tum mhojê sorxim ietai?!”, oxem mhonnun, Juanv Taka addaitalo.
Punn Jezun taka oso zobab dilo: “Tem atam asum-di; oxem korun, jem Devachê sogllê taronnik ievzonnê pormannem korchem asa, tem sogllem ami palltelenv.” Tedna Juanv kobul zalo.

Jezu batism gheun udkantlo bhair sorun ienam fuddem, ovchituch sôrg ugòddlo ani Devacho Atmo Apnnacher parvo koso denvun ieta to Tannem dekhlo.
Ani okosmat sorgar thaun êk tallo oso gazlo: “Ho Mhozo Put, sogllê opurbaiecho; Tacher asa Mhojem dhadosponn.”"
Matthew,4,"Then Jesus was led by the Spirit into the desert to be tempted by the devil.
He fasted for forty days and forty nights, and afterwards he was hungry.
The tempter approached and said to him, “If you are the Son of God, command that these stones become loaves of bread.”
He said in reply, “It is written:
‘One does not live by bread alone,
but by every word that comes forth from the mouth of God.’”
Then the devil took him to the holy city, and made him stand on the parapet of the temple,
and said to him, “If you are the Son of God, throw yourself down. For it is written:
‘He will command his angels concerning you’
and ‘with their hands they will support you,
lest you dash your foot against a stone.’”
Jesus answered him, “Again it is written, ‘You shall not put the Lord, your God, to the test.’” 
Then the devil took him up to a very high mountain, and showed him all the kingdoms of the world in their magnificence,
and he said to him, “All these I shall give to you, if you will prostrate yourself and worship me.” 
At this, Jesus said to him, “Get away, Satan! It is written:
‘The Lord, your God, shall you worship
and him alone shall you serve.’”
Then the devil left him and, behold, angels came and ministered to him.
The Beginning of the Galilean Ministry. 
When he heard that John had been arrested, he withdrew to Galilee.
He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, 
that what had been said through Isaiah the prophet might be fulfilled:
“Land of Zebulun and land of Naphtali,
the way to the sea, beyond the Jordan,
Galilee of the Gentiles,
the people who sit in darkness
have seen a great light,
on those dwelling in a land overshadowed by death
light has arisen.”
From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.”
The Call of the First Disciples. 
As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen.
He said to them, “Come after me, and I will make you fishers of men.”
At once they left their nets and followed him.
He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them,
and immediately they left their boat and their father and followed him.
Ministering to a Great Multitude. 
He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people. 
His fame spread to all of Syria, and they brought to him all who were sick with various diseases and racked with pain, those who were possessed, lunatics, and paralytics, and he cured them.
And great crowds from Galilee, the Decapolis, Jerusalem, and Judea, and from beyond the Jordan followed him.","Tedna, Devcharan Jezuk naddche khatir, Povitr Atmean Taka oronneant vhelo.
Challis dis ani challis rati Jezun upas kelo, ani tea uprant Taka bhuk lagli.
Atam lagim sorun, Naddpean oxem mhonn’lem: “Zor Tum Devacho Put, tôr heam fatranche undde zaunk adnea kôr.”
Punn Tannem oso portipall kelo: “Povitr Pustokar boroil’lem asa tem hem:
‘Unddeach vorvim nhoi,
punn Devachea tonddantlem bhair sorta
tea-tea utra vorvim monis jieta.’ ”

Magir Devcharan Taka Povitr Xarant vhelo ani, Devmondirachea kollsar Taka ubo korun,
oxem mhonn’lem: “Zôr tum Devacho Put, tôr hanga thaun sokla uddki mar, kiteak oxem boroil’lem asa:
‘Tujê vixim To Apleam dutank hovalo ditolo
ani tuzo pãi fatracher adllonam zaunk,
te apleam hatamnim tuka uklun dhôrtele.’ ”

Jezun taka oso zobab dilo: “Oxem-i boroil’lem asa:
‘Sorvespora tujea Devachi
tunvem porikxa korum noiê.’ ”

Tea uprant Devcharan Taka eka bhov unch dongrar vhelo ani sonvsarantleô soglleô razvottkeô ani tancho dobazo Taka dakhoilim.
Tannem mhonn’lem: “Sorpottun tum mhaka nomoskar korxi zalear, hanv hem sogllem tuka ditolom.”
Tedna Jezun taka oso portipall kelo: “Pois sor, Soitana, kiteak oxem boroil’lem asa:
‘Sorvespora tujea Devak tum bhôztoloi
ani Tachi ekleachich seva kortoloi.’ ”

Xekim Devchar Tachê sorxilo koddsorlo ani devdut ieun Tachi seva korunk lagle.

Juanvak koidi kelo mhonn aikolea uprant Jezu Galileiak gelo.
“Zabu-lonachea ani Neftalichea ganva!
Doriachê vatter Jordanachê pelê toddi asto
Raxttranche Galileia!
Kallokant ravtelea lokan
êk vhôdd uzvadd dekhlo:
mornnachi savlli poddlelea ganvant ravteleank
êk uzvadd udelo.”,
oxem Izaias provadean sanglelim him utram pallon ieunche khatir, Nazaret soddun, Zabulonachê ani Neftalichê ximer, doria-deger asto Kapernaumant Tannem tthikann kelem.

Tedna thaun Jezu oxem mhonnun updês diunk laglo: “Jivit-mon bôdlat kiteak Sorginchem Raj ieunchem zalem.”

Galileiachea Doriachê deger choltana Tannem dogam bhavam, Simanv mhonnlelea Pedruk ani tachea bhava, Andrek doriant pager martale te dekhle; te kharvi asle.
Tannem tankam mhonn’lem: “Mhojê pattlean ieiat ani tumkam Hanv mon’xank dhôrtat tosle kharvi kortolom.”
Ani rokddech, zallam sanddun, te Tachê pattlean gele.

Ani thõi thaun fuddem vochun, anink dusream her dog bhavam Jakoba, Zebedevachea putak ani tachea bhava, Juanvak hoddear, Zebedeva aplea bapaichea sangata apleô rampnni xinvtale te Tannem dekhle, ani tankam apoile.
Rokddech, hoddem ani aplea bapaik sanddun, te Tachê pattlean gele.

Jezu akhea Galileiant bhonvun-firun tancheam devsthanamnim xikovnn ditalo, Rajeachem Xubhvhortoman porgôtt’talo, ani loka modem sogllea jin’sacho pidda-rôg boro kortalo.
Tedna Tachem nanv akhê Siriek gazlem, ani somest vaittakarank, sobar jin’sanchê pidden ani koxttam-dogdamnim vollvollteleank, devchar bosleleank, morluk marteleank ani aren poddleleank Tachê sorxem haddtalim ani Tannem tankam borim kelim.

Galileia thaun, Dha Nogranchea Pranta thaun, Jeruzalea thaun, Judeia thaun ani Jordana-poltoddchea Pranta thaun ieun, lokacheô vhodd urponji Tachê pattlean vetaleô."
Matthew,5,"When he saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him.
He began to teach them, saying:
“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when they insult you and persecute you and utter every kind of evil against you [falsely] because of me. 
Rejoice and be glad, for your reward will be great in heaven. Thus they persecuted the prophets who were before you.
The Similes of Salt and Light. 
“You are the salt of the earth. But if salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot. 
You are the light of the world. A city set on a mountain cannot be hidden. 
Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house. 
Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.
Teaching About the Law. 
“Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.
Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place. 
Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven. 
I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven.
Teaching About Anger. 
“You have heard that it was said to your ancestors, ‘You shall not kill; and whoever kills will be liable to judgment.’ 
But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, ‘Raqa,’ will be answerable to the Sanhedrin, and whoever says, ‘You fool,’ will be liable to fiery Gehenna.
Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, 
leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift.
Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison.
Amen, I say to you, you will not be released until you have paid the last penny.
Teaching About Adultery. 
“You have heard that it was said, ‘You shall not commit adultery.’
But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart.
If your right eye causes you to sin, tear it out and throw it away. It is better for you to lose one of your members than to have your whole body thrown into Gehenna.
And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than to have your whole body go into Gehenna.
Teaching About Divorce. 
“It was also said, ‘Whoever divorces his wife must give her a bill of divorce.’ 
But I say to you, whoever divorces his wife (unless the marriage is unlawful) causes her to commit adultery, and whoever marries a divorced woman commits adultery.
Teaching About Oaths. 
 “Again you have heard that it was said to your ancestors, ‘Do not take a false oath, but make good to the Lord all that you vow.’
But I say to you, do not swear at all; not by heaven, for it is God’s throne;
nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King.
Do not swear by your head, for you cannot make a single hair white or black.
Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No.’ Anything more is from the evil one.
Teaching About Retaliation. 
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’
But I say to you, offer no resistance to one who is evil. When someone strikes you on [your] right cheek, turn the other one to him as well.
If anyone wants to go to law with you over your tunic, hand him your cloak as well.
Should anyone press you into service for one mile, go with him for two miles. 
Give to the one who asks of you, and do not turn your back on one who wants to borrow.
Love of Enemies. 
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 
But I say to you, love your enemies, and pray for those who persecute you,
that you may be children of your heavenly Father, for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust.
For if you love those who love you, what recompense will you have? Do not the tax collectors do the same?
And if you greet your brothers only, what is unusual about that? Do not the pagans do the same? 
So be perfect, just as your heavenly Father is perfect.","Lokacheô urponji polleun Jezu dongrar choddlo. Thõi To boslo ani Tache xis Tachê sorxem aile.
Tedna Aplem tondd ugddun, oxem To tankam xikounk laglo:

Otmean apunn gorib mhonn zannant tim subhagi, Sorginchem Raj tanchem.
Rudon kortat tim subhagi: Dev tankam buzvônn ditolo.
Bholim tim subhagi: prithum’ daiz tanchem.
Promannikponnak tanetat ani bhuketat tim subhagi: Dev tankam dhadoxi kortolo.
Doiall tim subhagi: Dev tanchi doia kortolo.
Kallzan nitoll tim subhagi: tim Devak polletelim.
Xanti kortat tim subhagi: Dev tankam Aplim bhurgim mhonntolo.
Promanikponna khatir dhumallo sõstat tim subhagi: Sorginchem Raj tanchem.
Mhojê khatir tumkam opman’tit, tumkam dhumallo ditit ani sogllea jin’sachem vaitt tumcher add uloitit tedna tumi subhagi.
Khuxal ani sontosbhorit zaiat, kiteak sorgar bhov vhoddli mozuri tumchi. Tumchê adim provadeank tosoch tãnnim dhumallo dila.

Tumi prithumechem mitt. Punn mittachi kharsann bigòddlea zalear, tem kiteak upartelem? Tem fokot bhair uddounchem ani pãiam tolla mostunchem, anink kiteakuch upkarona.

Tumi sonvsaracho uzvadd. Dongrachea mathear bandlelem xar lipon urona.
Pailê pondak dhampun dovrunk konnuch ponntti laina; ghorant asto soglleank ticho uzvadd poddunk, ti eka peddar dovortat.
Têch porim tumcheô boreô kornneô polleun sorgar asto tumchea Bapak mon’xamnim vakhannchê khatir, tumcho uzvadd tanchê mukhar porzollum-di.

Somurt vô Provadi, hankam kaddun uddounk Hanv ailam mhonn tumi somzonakat; tankam kaddun uddounk nhoi, punn sopurnnaiek pavounk Hanv ailam.
Khorench tumkam sangtam: sôrg ani sonvsar soro porian ghoddonk zai titlem-i ghòddlea xivai, Somurtintlem ek soglleam-vôn lhan okxor vô okxorank lail’li êk supurli thikli legun na zaunchi na.
Mhonntôch, zôr konn heam supurleam adneam bhitorli êk porian môddtit ani toxem korunk herank xikoitit, tankam Dev Sorginchea Rajeant soglleam-vôn lhan mhonn lêkhtolo; punn teô samballtit ani herank xikoitit, tankam Dev Sorginchea Rajeant vhodd mhonn man’tolo.
Dekhun Hanv tumkam sangtam: Devak man’ta tem korunk xastream ani Farizevam poros tumi odik raji nant zalear, Sorginchea Rajeant tumi bhitôr sorchinch nant.

‘Jivexim marum noiê’, purvozank oxem sanglelem mhonn tumi aikolam; ani jivexim martit tancher neaisobhechê khastichem formonn poddtelem.
Tôr Hanv tumkam sangtam: konn-ui aplea peleacher rag dhôrta zalear, tacher khastichem formonn poddtelem; konn-ui aplea peleak okman kortit zalear, tacher Mha-Dhormsobheche khastichem formonn poddtelem; ani konn-ui taka noxtto mhonntit zalear, ujeachea iemkonddachi khast taka favo zateli.
Mhonntôch, tujem dan vedi-xim gheun ietai zalear, ani tujea pelea add kitem-i asa mhonn tuka thõi ugddas zait zalear,
thõisoruch vedi mukhar tujem dan toxench sôdd ani poilim vochun tujea pelea lagim somadhan kôr; magir portun ie ani tujem dan bhettoi.

Tujea vadea lagim upraslolo tonn’to tachê borabôr vatter astananch borê bhaxen sompoi; na zalear to tuka nitidarachea hatant diit bi, ani nitidar tuka choukidarachea tabeant ghalun bondkhonnint uddoit.
Hanv tuka khorench sangtam: tuzo nimanno pav-as’sarion tunvem farik kori-sôr thõisorli tuka suttka mellchich na.

‘Pordvar korum noiê’, oxem sanglelem asa mhonn tumi aikolam.
Tôr Hanv tumkam sangtam: zôr konn-ui êkê ostriecher kamcharim dolle ghalit, tannem aplea kallzant tichê kodde pordvar keloch mhonn opradi.
Patok adarunk tuzo uzvo dollo tuka oddun vhorta zalear to umttun kadd ani bhair uddoi, kiteak tuji akhi kudd emkonddant uddoun gheunchê poros, tujea ekach sandeacho nas zal’lo tuka odik borem.
Ani tuzo uzvo hat patok korunk tuka oddun vhorta zalear, to katôr ani bhair uddoi, kiteak tuji akhi kudd emkonddant gel’lê bodlek, tuzo êkuch sando bigòddlo zalear tuka odik borem.

Oxem-i sanglelem asa: ‘Konn-ui aplê potinnik soddun ditolo zalear, poilem tannem tika ghottsfottichem potr boroun diunchem.’
Punn Hanv tumkam sangtam: Somurticher add logn-sombondant jieteleanchi mat gozal kuxin dovrun, zo aplê potinnik soddun dita, to tika pordvarinn zai-xi korta; ani konn ghottsfottichem potr diun sôddlolê bailê kodde logn zait zalear, to pordvar adarta.

Anink-ui purvileank sanglelem tumi aikolam: ‘Soput môddum noiê, punn Sorvesporak tunvem dil’leam soputank pallo di.’
Tôr Hanv tumkam sangtam: soput diunchoch nhoi: zaum sorgachean, kiteak Devachem xinvason tem;
zaum prithumechean, kiteak Tacheam pãianchi monnoi ti; nhoi mhonn Jeruzaleachean, kiteak Vortea Razachem xar tem.
Tujea matheachean-ui soput dium noiê, kiteak tacho êk-ui kens dhovo vô kallo tujean korunk zaina.
Tumchem ulovop itlench zaum-di: hôi zalear hôi, nhoi zalear nhoi; hachê-von ogllem tem vaittovea koddlem ieta.

‘Dolleak dollo, dantak dant’ : oxem mhonnlelem tumi aikolam.
Punn Hanv tumkam sangtam: vaitt mon’xak tum addainaka; konnei tuka uzvea polear marit zalear, dusro-i polo taka dakhoi.
Konn tujem angavlem vhorunk neaisobhent vivad korit zalear, taka tuzo jubo-i vhorum-di.
Ani konn-ui tuka êk kôs cholunk boll korit zalear, don kos tachê sangatim chol.
Tujê kodde magit taka di; ani tujê lagim uxnnem magun gheunk sôdta taka patt vollinaka.

Tujea peleacho môg kortoloi ani tujea dusmanacho dvês dhôrtoloi oxem sanglelem tumi aikolam.
Punn Hanv tumkam sangtam: Sorgincho tumcho Bap Aplo suria vaitt toxench boream mon’xancher ude-so korta, ani Aplo paus promannik toxench khotteam mon’xancher ghalta dekhun tumi Tachim bhurgim zauncheak, tumcheam dusmanancho môg korat ani tumkam piddapidd diteleam pasot magat;
Tumcho môg korteleancho tumi môg korxeat zalear, kosli tumkam mozuri mellot? Dônddvosuldar-ui toxench korinant?
Ani tumcheam bhavbhoinninkuch tumi solam’ korxeat zalear, vhodd-xem kitem kelem tumi? Onbhavarti legun oxench kortat ki na?
Mhonntôch, zoso tumcho sorgincho Bap sopurnn, toxinch tumi-i sopurnn zaiat."
Matthew,6,"“[But] take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.
When you give alms, do not blow a trumpet before you, as the hypocrites do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward. 
But when you give alms, do not let your left hand know what your right is doing,
so that your almsgiving may be secret. And your Father who sees in secret will repay you.
Teaching About Prayer. 
“When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may see them. Amen, I say to you, they have received their reward.
But when you pray, go to your inner room, close the door, and pray to your Father in secret. And your Father who sees in secret will repay you.
In praying, do not babble like the pagans, who think that they will be heard because of their many words. 
Do not be like them. Your Father knows what you need before you ask him.
The Lord’s Prayer. 
“This is how you are to pray:
Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done,
on earth as in heaven.
 Give us today our daily bread;
and forgive us our debts,
as we forgive our debtors;
and do not subject us to the final test,
but deliver us from the evil one.
If you forgive others their transgressions, your heavenly Father will forgive you. 
But if you do not forgive others, neither will your Father forgive your transgressions.
Teaching About Fasting. 
“When you fast, do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward.
But when you fast, anoint your head and wash your face,
so that you may not appear to others to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.
Treasure in Heaven. 
“Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal. 
But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal.
For where your treasure is, there also will your heart be.
The Light of the Body. 
“The lamp of the body is the eye. If your eye is sound, your whole body will be filled with light;
but if your eye is bad, your whole body will be in darkness. And if the light in you is darkness, how great will the darkness be.
God and Money. 
“No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.
Dependence on God. 
“Therefore I tell you, do not worry about your life, what you will eat [or drink], or about your body, what you will wear. Is not life more than food and the body more than clothing?
Look at the birds in the sky; they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them. Are not you more important than they? 
Can any of you by worrying add a single moment to your life-span? 
Why are you anxious about clothes? Learn from the way the wild flowers grow. They do not work or spin.
But I tell you that not even Solomon in all his splendor was clothed like one of them.
If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?
So do not worry and say, ‘What are we to eat?’ or ‘What are we to drink?’ or ‘What are we to wear?’
All these things the pagans seek. Your heavenly Father knows that you need them all.
But seek first the kingdom [of God] and his righteousness, and all these things will be given you besides.
Do not worry about tomorrow; tomorrow will take care of itself. Sufficient for a day is its own evil.","Mon’xank dakhounchea monan Devachê bhokticheô kornneô mon’xam hujir korina zaunk chotrai dhôrat; na zalear, sorgar asto tumchea Bapa-xim koslich mozuri tumkam mellchi na.
Dekhun tum bhik ghaltai tedna, tujê mukhar tuturi vazoinaka. Ddhongi devsthanamnim ani rosteancher, apnnank monxam mukhar man mellchê khatir, toxem kortat. Hanv tumkam khorench sangtam: tãnnim apli mozuri ghetli.
Punn tum dan ditai tedna, tuzo uzvo hat kitem korta tem tujea davea hatak kollchem nhoi;
tujem dan gupit zaunk zai, ani Zo guptim kel’lem polleta, To tumcho Bap tuka mozuri ditolo.

Ani tumi magnnem kortat tedna, ddhongeam porim zaum nakat. Lokan apnnank polleunchê khatir, devsthanamnim ani rosteancheam nakeanr ube ravun aplim magnnim korchi tankam motti khuxi. Hanv tumkam khorench sangtam: tãnnim apli mozuri ghetli.
Punn tum magnnem kortai tedna, tujea khasgi kuddant bhitôr voch, ani dar dhamplea uprant, thõi guptim asto tumchea Bapak magnnem kôr; ani Zo guptim kel’lem tem polleta, To tumcho Bap tuka inam ditolo.

Ani apleam utranchea boddboddak lagun apnnak aikotele mhonn videxi somzotat dekhun Tumi prarthon kortat tedna, videxeam porim portun-portun teach-teach utramnim magnnem korinakat.
Hea pasot Bapakodde tumi magche adinch tumkam team vostunchi goroz asa mhunn Bap zanna dekhun tumi tanche porim zaum nakat.
Dekhun tumi oxem prarthon korchem: ‘Amchea Bapa sorginchea, Tujem nanv povitr zaum,
Tujem Raj ieum, Tuji khuxi sorgar zata toxi sonvsarant zaum.
Amcho dispotto giras az amkam di,
Ani ami amcher chukleleank bhôgxitanv toxem amchim patkam bhogôs,
ani amkam tallnnent poddunk dium naka, punn Vaittakarachea hatantlim amkam nivar.’
Khorench, tumi dusreancheô chuki bhôgxixeat zalear, tumcho sorgincho Bap tumkam-i bhôgxitolo.
Punn tumi dusreank bhôgxina zaxeat zalear, tumcho Bap tumcheô-i chuki bhôgxicho na.

Tumi upas kortat tedna, ddhongeam bhaxen khontichem rup tumi gheum noiê; apunn upas kortat mhonn lokak dakhounk tim aplea tonddar kallôk ghaltat. Hanv tumkam khoreponnim sangtam: tãnnim apli mozuri ghetli.
Punn tum upas kortai tedna, tuzo upas lokak nhoi bogor gupit asto tumchea Bapak dixtti poddchê khatir, tujea matheak tel lai ani tujem tondd dhu; ani Zo guptim kel’lem polleta, To tuzo Bap tuka mozuri ditolo.

Sonvsarant tumkam ttheve ektthãi korinakat; thõi sannôs ani kidd te khaun ibadd kortat ani chor fôddtat ani chorun vhortat;
punn tumkam ttheve sorgar zomoun dovrat; thõi tancho ibadd korunk sannôs vô kidd na, ani te foddun vhorunk chor-ui nant.
Kiteak tuzo tthevo asa thõich tujem kalliz-ui astelem.

Kuddicho divo dollo. Mhonntôch tuzo dollo nivôll asot zalear, soglli tuji kudd uzvaddik zateli.
Punn tuzo dollo nivôll nasot tôr, soglli tuji kudd kallokant buddteli. Hea pasot, tujê bhitôr asa to uzvadduch kallôk zait zalear, to kallôk kedo vhoddlo zauncho na!

Konnacheanuch borabôr dogam dhoniancho gulam zaum nozo; kiteak to ekleak zolltolo ani dusreacho môg kortolo, vô ekleak chikttun ravtolo ani dusreachi beporva kortolo. Tumchean Devache ani borabôr Girestkaieche gulam zaum nozo.

Dekhunuch Hanv tumkam sangtam: tumchea jiva khatir kitem khaunchem-pieunchem, vô tumchê kuddi khatir kitem nheschem-pangurchem, tê vixim huskeum nakat. Jevnna poros jiv ani nhesnna poros kudd vorti nhoi?
Varea veleam suknneancher nodor marat; tim vompinant, lunvi-i nant ani kodde-i bhorinant; tori tumcho sorgincho Bap tankam pôsta. Tumi tanchê-von odik molachim nhoi tôr?
Ani huske kaddun, aplem auk hat-bhôr vaddounk tumchê bhitorlea konnachean zata zait?
Ani nhesnnam vixim tumkam dhasti kiteak? Xetantlim fulam koxim vaddtat tem chintun polleiat; tim koxtt korinant, tim sut-ui kaddinant.
Tôr Hanv tumkam sangtam: Solomanv legun sogllea aplea dobajeant tantlea eka sarko nheslo na.
Tôr az asa ani faleam kaddun ujeant uddoitat tem xetantlem tonn hea jin’san Dev nhesoita zalear, tea-vôn kitlo odik tumkam To nettouncho na, holkea bhavartacheam mon’xamnô?
Mhonntôch ‘ami kitem khatelenv? kitem pietelenv? kitem nhestelenv?’, oxem mhonnun huske kaddinakat.
Oslea soglleachi vaspus kortat onbhavarti. Tumkam heam soglleam vostunchi goroz mhonn tumcho sorgincho Bap tôr zannoch.
Devachem Raj ani tumkam To Apnnak manovlelim korta to bhes tumi poilim sodat ani heo soglleo vostu To tumkam ditolo.
Mhonntôch faleachea disa vixim husko kaddinakat, faleacho dis aploch husko kaddtolo. Tea-tea disak tras asat tech puro taka."
Matthew,7,"“Stop judging, that you may not be judged. 
For as you judge, so will you be judged, and the measure with which you measure will be measured out to you. 
Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own eye?
How can you say to your brother, ‘Let me remove that splinter from your eye,’ while the wooden beam is in your eye?
You hypocrite, remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother’s eye.
Pearls Before Swine. 
“Do not give what is holy to dogs, or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.
The Answer to Prayers. 
“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. 
For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. 
Which one of you would hand his son a stone when he asks for a loaf of bread, 
or a snake when he asks for a fish?
If you then, who are wicked, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him.
The Golden Rule. 
“Do to others whatever you would have them do to you. This is the law and the prophets.
The Narrow Gate. 
“Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many. 
How narrow the gate and constricted the road that leads to life. And those who find it are few.
False Prophets. 
“Beware of false prophets, who come to you in sheep’s clothing, but underneath are ravenous wolves. 
By their fruits you will know them. Do people pick grapes from thornbushes, or figs from thistles?
Just so, every good tree bears good fruit, and a rotten tree bears bad fruit.
A good tree cannot bear bad fruit, nor can a rotten tree bear good fruit.
Every tree that does not bear good fruit will be cut down and thrown into the fire.
So by their fruits you will know them.
The True Disciple. 
“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven. 
Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name? Did we not drive out demons in your name? Did we not do mighty deeds in your name?’ 
Then I will declare to them solemnly, ‘I never knew you. Depart from me, you evildoers.’
The Two Foundations. 
“Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock. 
The rain fell, the floods came, and the winds blew and buffeted the house. But it did not collapse; it had been set solidly on rock.
And everyone who listens to these words of mine but does not act on them will be like a fool who built his house on sand.
The rain fell, the floods came, and the winds blew and buffeted the house. And it collapsed and was completely ruined.”
When Jesus finished these words, the crowds were astonished at his teaching,
 for he taught them as one having authority, and not as their scribes.","Dev tumchi nit korina zauncheak, tumi dusreanchi nit kori nakat.
kiteak tumi nit korxeat têch toren To tumchi nit kortolo; ani tumi zôkxeat teach mapan To tumkam porot zôktolo.
Tujea peleachea dolleant asa tem kisor tum kiteak polletai, ani tujea dolleant asa ti patti tuka dixtti poddona?
Tujea dolleant êk patti astana, tujea peleak, tujea dolleantlem kisor mhaka kaddum-di’, oxem tujean koxem mhonnunk zata?
Arê ddhongea, tujea dolleantli patti poili kadd, ani magir tujea peleachea dolleantlem kisor kaddunk tuka nivoll dixtti poddtelem.
Povitr tem kaddun sunneank ghalinakat; ani tumchim motiam dukranchea fuddeant uddoinakat, kiteak tim ghoddiek pãiam tolla maddoitit ani porot tumchea angar ieun tumche kuddkean’-kuddke kortit.

Magat ani tumkam melltelem; sôdat ani tumkam gavtelem; darar marat ani tem tumkam ugòddtelem
kiteak magtat tankam mellta, sôdtat tankam gavta; ani darar martat tankam tem ugòddtolem.
Aplea putan unddo magit zalear taka fatôr kaddun dita toslo konn monis tumchê modem asa zait?
Ani maslli magit zalear, to taka sorôp kaddun ditolo?
Tumi vaittovim zaun-ui, tumcheam bhurgeank boreô vostu diunk tumi zannont zalear, kitlo odik tumcho sorgincho Bap Apnna lagim magtat tankam boreô vostu diuncho na?
Mhonntôch, dusreamnim tumchê thãi korchem mhonn tumkam zai, toxench tumi-i dusream thãi korat: Somurt ani Provadi xikoitat tem hench.

Oxir darvontteantlean bhitôr sorat, kiteak ghorttannak pavoita to darvontto rund ani to marôg viskôll, ani tantlean veta to lôk puskôll.
Punn jivitak pavoita to darvontto kitlo mhonn oxir ani to marôg kitlo mhonn kotthin! Ani bhov thoddeank to mellta.

Fottkiream provadeam vixim chotraien ravat; menddreanchem rupnnem gheun tumchê-xim ietat, punn bhitorlean krur landdge te.
Tanchim follam polleun tumi tankam ollkhun kaddtelet. Kanttiancheô konnem dakô kaddleat zait? Ani sorantteanchim konnem anjiram kaddlim-xim asat?
Têch bhaxen, borem zhadd borim follam dita ani vaitt zhadd vaitt follam dita.
Borea zhaddachean vaitt follam dium nozo, nhoi mhonn vaitt zhaddachean borim follam dium nozo.
Borem foll dinam toslem zhadd katortat ani ujeant uddoitat.
Dekhun tanchim follam polleun tumi tankam ollkhun kaddtelet.

Mhaka ‘Somia, Somia!’ mhonn’tat tim sogllinch Sorgarajeant bhitôr sorchim nant punn fokot sorgar asto Mhojea Bapachi khuxi kortat tinch Sorgarajeant bhitôr sortelim.
To Dis ietôch sobar zanna Mhaka mhonntelim: ‘Somia, Somia, Tuzo sondêx ami porgôttlo, nhoi? Ani Tujea Nanvan ami devchar kaddle, nhoi? Ani Tujea Nanvan sobar vismitam ami kelim, nhoi?
Ani tednam Hanv tanchea tonddar martolom: ‘Khotteponn korteleamnô, Mhojê sorxilim koddsorat, kiteak Hanvem tumkam kednanch ollkhunk nant.’

Dekhun, him Mhojim utram aikotat ani tanchê pormannem choltat tim aplem ghor khoddpar bandlelea eka xannea mon’xa porim hanv taka dortam.
Paus poddlo, udkache lott aile, vadoll suttlem ani tea ghorar marlem, tori tem mòddlem na, kiteak tem khoddpar bandlelem.
Punn him Mhojim utram aikun, tanchê pormannem cholonant tim aplem ghor renver bandlelea eka pisatt mon’xa sarkim.
Paus poddlo, udkache lott aile, vadoll suttlem ani tea ghorar marlem, ani tem mòddlem, ani tachem sarkem ghorttann zalem!

Jezun Aplem ulovop sompoilem ani Tachi xikovnn aikun lôk zobôr ojap zatalo,
kiteak tancheam xastream bhaxen nhoi, punn odhikaran To tankam xikovnn ditalo."
Matthew,8,"When Jesus came down from the mountain, great crowds followed him.
And then a leper approached, did him homage, and said, “Lord, if you wish, you can make me clean.”
He stretched out his hand, touched him, and said, “I will do it. Be made clean.” His leprosy was cleansed immediately.
Then Jesus said to him, “See that you tell no one, but go show yourself to the priest, and offer the gift that Moses prescribed; that will be proof for them.”
The Healing of a Centurion’s Servant. 
When he entered Capernaum, a centurion approached him and appealed to him,
saying, “Lord, my servant is lying at home paralyzed, suffering dreadfully.”
He said to him, “I will come and cure him.”
The centurion said in reply, “Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.
For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come here,’ and he comes; and to my slave, ‘Do this,’ and he does it.”
When Jesus heard this, he was amazed and said to those following him, “Amen, I say to you, in no one in Israel have I found such faith.
I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven,
but the children of the kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth.”
And Jesus said to the centurion, “You may go; as you have believed, let it be done for you.” And at that very hour [his] servant was healed.
The Cure of Peter’s Mother-in-Law. 
Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever.
He touched her hand, the fever left her, and she rose and waited on him.
Other Healings. 
When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word and cured all the sick,
to fulfill what had been said by Isaiah the prophet: 
“He took away our infirmities
and bore our diseases.”
The Would-be Followers of Jesus. 
When Jesus saw a crowd around him, he gave orders to cross to the other side. 
A scribe approached and said to him, “Teacher, I will follow you wherever you go.”
Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.”
Another of [his] disciples said to him, “Lord, let me go first and bury my father.”
But Jesus answered him, “Follow me, and let the dead bury their dead.”
The Calming of the Storm at Sea. 
 He got into a boat and his disciples followed him.
Suddenly a violent storm came up on the sea, so that the boat was being swamped by waves; but he was asleep.
They came and woke him, saying, “Lord, save us! We are perishing!”
He said to them, “Why are you terrified, O you of little faith?” Then he got up, rebuked the winds and the sea, and there was great calm.
The men were amazed and said, “What sort of man is this, whom even the winds and the sea obey?”
The Healing of the Gadarene Demoniacs. 
When he came to the other side, to the territory of the Gadarenes, two demoniacs who were coming from the tombs met him. They were so savage that no one could travel by that road.
They cried out, “What have you to do with us, Son of God? Have you come here to torment us before the appointed time?”
Some distance away a herd of many swine was feeding. 
The demons pleaded with him, “If you drive us out, send us into the herd of swine.” 
And he said to them, “Go then!” They came out and entered the swine, and the whole herd rushed down the steep bank into the sea where they drowned.
The swineherds ran away, and when they came to the town they reported everything, including what had happened to the demoniacs.
Thereupon the whole town came out to meet Jesus, and when they saw him they begged him to leave their district.","Dongra velo denvlea uprant, lokacheô urponji Tachê pattlean geleô.
Ovchituch eka koddkaran lagim sorun Taka nomoskar kelo, ani mhonn’lem: “Saiba, Tuka zai zalear, Tujean mhaka nitôll korunk zata.”
Jezun Aplo hat vistarun taka lailo ani mhonn’lem: “Hôi, Mhaka zai: nitôll za.” Ani teach vellar to koddantlo nitôll zalo.
Tedna Jezun taka sanglem: “Polle, hem konnakuch sangi naka, punn voch ani tujem ang iadnikak dakhoi ani tankam ek govai koxi Moizesan formailelem dan bhettoi.

Jezu Kapernaumant bhitôr sorlea uprant êk xotpoti upkar magunk Tachê sorxem ailo;
Tannem mhonn’lem:” Saiba, mhozo chakôr ghorant aren poddlolo asa ani ekdomuch vollvollta.”
Jezun taka mhonn’lem: “Hanv ietam ani taka boro kortam.”
Portipallun xotpotin mhonn’lem: “Saiba, tunvem mhojea ghora ieunk mhaka favonam; ek utor mat uloi ani mhozo chakôr boro zatolo.
Tôr hanv-ui dusreachea hata khal asam ani mhojê-i khal xipai asat; ani tantlea ekleak hanv sangtam: ‘Voch!’, ani to veta; dusreak: ‘Ie!’, ani to ieta; mhojea chakrak: ‘Omkem kôr!’, ani to korta.”
Hem aikun Jezu ekdom’ ojap zalo ani Apnna pattlean ieteleank Tannem mhonn’lem: “Hanv tumkam khorench sangtam, iedo vhoddlo bhavart mhaka Israelant pasun mellunk na.
Hanv tumkam anink ek sangtam: Udenti ani Ostomtê thaun zaitim zonnam ietelim ani Abrahama’, Izaka ani Jakoba sangata Sorginchea Rajeant jevnnak bostelim,
punn razacheam putam-dhuvank Dev bhailea kallokant uddoitolo; thõi tim rudon korun ani dant korkoraun astelim.”
Ani Jezun xotpotik mhonn’lem: “Tum voch, apleak zatelem mhonn tunvem bhavart dhôrloi toxem tuka zaum-di.” Ani teach vellar chakôr boro zalo.

Ani Pedruger vochun, tachê sasuk zoran antrunnar poddloli Jezun dekhli;
Tannem tichea hatak dhorina fuddem ticho zôr poddlo ani utthun ti Tacho poramôs korunk lagli.
Sanz zatôch devchar bosleleam zaiteam zannank Tachê sorxem haddlim; Izaias provadean oxem sanglelem, Tannem amche velo pidda-rôg ubarlo ani amcheô boll’llikô apnnacher ghetleô”, tem pallon ieuncheak Tannem eka utran devchar kaddle ani soglleam vaittakarank borim kelim.

Apnna bhonvtonnim lokachi khêtt polleun, Jezun doriachê pelê toddi vochunk lailem.
Eka dhormxastrean lagim sorun Taka mhonn’lem: “Guruji, tum vexi thõi hanv Tujê pattlean ietolom.”
Ani Jezun taka sanglem: “Koleank dholi asat ani varea veleam suknneank nhidunk zage asat, punn Mon’xachea Putak Apli tokli tenkounk khõisoruch svat na.”
Tacheam xisantlea anink eklean Taka mhonn’lem: “Poilim mhaka vochun mhojea bapaik matiek lavum-di.”
Jezun taka sanglem: “Tum Mhojê pattlean ie, ani meleant tannnim apleam mel’leank matiek lavum-di.”

Tedna Jezu eka hoddear choddlo; Tache xis-ui Tachê pattlean gele.
Ani ovchituch doriant itlem khor ek tufan upraslem, ki lharam hoddea voir pavtalim. Punn To nhidlolo aslo.
Lagim sorun Tacheam xisamnim Taka zago kelo ani mhonn’lem: “Amkam vattai, Saiba, ami mortanv!”
Ani Tannem mhonn’lem: “Tumi itle bhezudd kiteak? Itlo holko tumcho bhavart?” Magir utthun Tannem vareak ani doriak bexttaile ani ekdom’ thonddai zali.
Te ojap zale ani mhonnunk lagle: “Ho varo ani ho doria pasun aikotat tem, kosle torecho monis ho!’

Gadara prantant, doriachê pelê toddi To ailea uprant, somadhintle bhair sorto, devchar boslele, dog monis Taka mell’le; itle marekar te asle, ki konnacheanunch tê vatten vochunk zainaslem.
Ani ovchituch te bob marunk lagle: “Jezu, Devachea Puta, Tuka amchê kodde koslem kam’ asa? Vêll pavchê adinch amkam vollvollaunk ailai kitem?”
Te aslele thõi thaun matxe pelean dukrancho êk vhoddlo hindd chortalo,
Mhonn’toch devchar Jezu lagim oxem prarthun magunk lagle: “Hangasorle amkam bhair ghaltai zalear, hinddantleam dukram bhitor vochun rigunk amkam rojea di.”
Ani Tannem tankam mhonn’lem: “Vochat!” Ani te bhair sorun dukram bhitôr vochun rigle; ani ovchit sogllo hindd kollsa velean nettan doriant dhanvun gelo ani udkant buddon melo.
Rakhnne pollun gele ani nogrant vochun, devchar bosleleank kitem ghòddlelem tem soit sogllem tãnnim kollit kelem.
Ovchit nograntlo sogllo lôk Jezuk mellunk bhair sorun ailo, ani, Taka pollenam fuddem, aplea ganva bhair voch mhonn Tachê lagim magunk laglo."
Matthew,9,"He entered a boat, made the crossing, and came into his own town.
And there people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “Courage, child, your sins are forgiven.” 
At that, some of the scribes said to themselves, “This man is blaspheming.”
Jesus knew what they were thinking, and said, “Why do you harbor evil thoughts?
Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?
But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic, “Rise, pick up your stretcher, and go home.” 
He rose and went home.
When the crowds saw this they were struck with awe and glorified God who had given such authority to human beings.
The Call of Matthew. 
As Jesus passed on from there, he saw a man named Matthew sitting at the customs post. He said to him, “Follow me.” And he got up and followed him.
While he was at table in his house, many tax collectors and sinners came and sat with Jesus and his disciples. 
The Pharisees saw this and said to his disciples, “Why does your teacher eat with tax collectors and sinners?”
He heard this and said, “Those who are well do not need a physician, but the sick do. 
Go and learn the meaning of the words, ‘I desire mercy, not sacrifice.’ I did not come to call the righteous but sinners.”
The Question About Fasting. 
Then the disciples of John approached him and said, “Why do we and the Pharisees fast [much], but your disciples do not fast?”
Jesus answered them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. 
No one patches an old cloak with a piece of unshrunken cloth, for its fullness pulls away from the cloak and the tear gets worse.
People do not put new wine into old wineskins. Otherwise the skins burst, the wine spills out, and the skins are ruined. Rather, they pour new wine into fresh wineskins, and both are preserved.”
The Official’s Daughter and the Woman with a Hemorrhage. 
While he was saying these things to them, an official came forward, knelt down before him, and said, “My daughter has just died. But come, lay your hand on her, and she will live.”
Jesus rose and followed him, and so did his disciples.
A woman suffering hemorrhages for twelve years came up behind him and touched the tassel on his cloak.
She said to herself, “If only I can touch his cloak, I shall be cured.” 
Jesus turned around and saw her, and said, “Courage, daughter! Your faith has saved you.” And from that hour the woman was cured.
When Jesus arrived at the official’s house and saw the flute players and the crowd who were making a commotion,
he said, “Go away! The girl is not dead but sleeping.” And they ridiculed him.
When the crowd was put out, he came and took her by the hand, and the little girl arose.
And news of this spread throughout all that land.
The Healing of Two Blind Men. 
And as Jesus passed on from there, two blind men followed [him], crying out, “Son of David, have pity on us!” 
When he entered the house, the blind men approached him and Jesus said to them, “Do you believe that I can do this?” “Yes, Lord,” they said to him.
Then he touched their eyes and said, “Let it be done for you according to your faith.”
And their eyes were opened. Jesus warned them sternly, “See that no one knows about this.”
But they went out and spread word of him through all that land.
The Healing of a Mute Person. 
As they were going out, a demoniac who could not speak was brought to him,
and when the demon was driven out the mute person spoke. The crowds were amazed and said, “Nothing like this has ever been seen in Israel.” 
But the Pharisees said, “He drives out demons by the prince of demons.”
The Compassion of Jesus. 
 Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness.
At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.
 Then he said to his disciples, “The harvest is abundant but the laborers are few;
so ask the master of the harvest to send out laborers for his harvest.”","Hea pasot hoddear bosun Tannem poltôdd marli ani To khud’Aplea nogrant ailo.
Ani tednanch kai zonnamnim antrunnar poddlelea eka arkarak Jezu-xim haddlo; tancho bhavart polleun, Jezun arkarak mhonn’lem: “Dhir dhôr, puta, tujim patkam tuka bhògxileant.”
Hem aikun thoddeam xastreamnim apnnam bhitôr mhonn’lem: “Ho monis devninda korta!”
Tanchim chintnam ollkhun, Jezun mhonn’lem: “Tumchea monant vaitt kiteak chint’tat tumi?
Tôr heam donantlem khõichem mhonnunk odik sompem: ‘Tujim patkam tuka bhògxileant!’, oxem mhonnunk, vô ‘utth ani chollunk lag!’, oxem mhonnunk?
Punn Mon’xachea Putak sonvsarant patkam bhogsunchi podvi asa mhonn tumkam kollon ieunchê khatir — Tannem arkarak mhonn’lem: — “Utth, tujem antrunn ukôl ani ghora voch.”
Ani to utthlo ani aplea ghora gelo.
Hem polleun lôk bhielo ani mon’xank osli podvi dilea dekhun Devak tãnnim vakhann’lo.

Ani thõicho cholot vetana, manddvir boslelea, Matêv nanvachea , eka mon’xak Jezun dekhlo, ani taka mhonn’lem: “Mhojê pattlean ie.” Ani to utthun Tachê pattlean gelo.
To ghorant jevnnak boslolo astana, sobar dônddvosuldar ani vaitt chaliche monis aile ani Jezuchea ani Tacheam xisam sangata jevnnak bosle.
Hem polleun Farizevamnim Tacheam xisank mhonn’lem: “Dônddvosuldaram ani vaittoveam sangatim tumcho Guru jevnnak bosta tem kitem?”
Hem aikun Jezun zobab dilo: “Borim asat tankam nhoi, punn vaittakarank ki voizachi goroz.
Vochat ani heam utrancho ôrth konn to xikat: ‘Iôdn naka Mhaka, doia zai.’ Khorench sangtam, tumi apnnank promannik mhonn dhôrtat tankam nhoi, punn konn apnnank patki mhonn lêkhtat tankam apounk Hanv ailam.”

Juanvache xis Jezu sorxem aile ani tãnnim vicharlem: “Ami ani Farizev upas kortanv, punn tuje xis upas korinant tem koxem?”
Ani Jezun tankam sanglem: “Apnnam borabôr novro aso-sôr, novreache pavnne dukhant asunk zata zait? Punn novreak tanchê sorxilo kaddun vhorcho vêll pavtolo ani tedna te upas kortele.

Pornnea vostrak konnuch anvllonk naslelea novea lugttacho kopo marinam, kiteak to vostra thaun oddon bhair sorta ani fallo odik vhoddlo zata.
Nhoi mhonn novo soro pornneam cham-bddeam-potiamnim bhorinant; bhôrlo zalear, chambddeam-potio futt’tat, soro vhanvun veta ani chambddeam-potiancho-i ibadd zata. Na, novo soro noveam chambddeam-potiamnim bhôrtat ani don-ui samballon urtat.”

Oxem To tanchê kodde uloita thõich astana, ovchit êk odhikari ailo ani Tacheam pãiam poddun tannem mhonn’lem: “Saiba, mhoji dhuv atanch melea; punn Tum ie ani ticher Tuzo hat dovor ani ti porot jivi zateli.”
Jezu utthlo ani Apleam xisank gheun tachê pattlean gelo.
Okosmat bara vorsam rogtpat zal’li êk bail Tachê pattlean aili ani Tachea avoronnachê degek tinnem hat lailo;
kiteak ti apleach monant mhonntali: “Tachea avoronnak tori hanv hat lain zalear, hanv borim zatelim.”
Pattim vollon ani ticher nodor marun Jezun mhonn’lem: “Dhir dhôr, dhuvê, tujea bhavartan tuka bori keli.” Ani têch ghoddiê thaun ti bail bori zali.
Tea odhikariachea ghora pavlea uprant, vennu vazoitale ani lôk goddbôdd kortalo tem polleun,
Jezun mhonn’lem:” Bhair sorat; cheddum morunk na, tem nhidlam.” Ani tim Taka kenddtalim.
Punn lokak bhair ghaltôch, bhitôr vochun Tannem cheddvachea hatak dhôrlo, ani tem utthun ubem ravlem.
Hi khobor tea akhea prantant gazli.

Thõisorlo Jezu fuddem vetalo tedna,”Davidachea Puta, amchi kaklut kôr!”,oxi bob marit dog kurdd’de Tachê pattlean aile.
Ani To ghora pavtôch, te kurdd’de Tachê sorxim aile ani Jezun tankam mhonn’lem: “Hem Mhojean tumkam korunk zata mhonn tumkam bhavart asa?” Tãnnim mhonn’lem: “Hôi, Saiba.”
Tedna tancheam dolleank Tannem hat lailo ani mhonn’lem: “Tumchea bhavarta pormannem tumkam zaum-di.”
Ani tanche dolle ugòddle. Ani Tannem tankam khoraien sanglem: “Khoborddar, hem konnakuch gomchem nhoi.”
Punn vochun tea akhea prantant tãnnim Tachem nanv gazoilem.

Te vochona fuddem ovchit devchar boslelea eka moneak Tachê sorxem gheun ailim;
ani devchar kaddtôch mono uloilo, ani lokan ojap zaun mhonn’lem: “Israelant oslem kednanch konnench dekhunk na.
Punn Farizev mhonnunk lagle: “Ho monis devcharanchea pordhana udexim devchar kaddta.”

Tedna lokam modli soglli pidda-rog boro korit, Rajeachi bori khobor porgottit ani tancheam devosthanamnim xikovnn diit Jezu soglleam nogram-ganvamnim gelo.
Ani lokacheô urponji polleun, teo gonvlli nasleleam menddram porim teô dogdovtaleô ani niradari zal’leô asleô dekhun tanchê vixim To churchurtalo.
Tedna Tannem apleam xisank mhonn’lem: “Pik khorench khup, punn vavraddi thodde;
hea pasot pikechea Dhonia lagim aple lunvnnê-môllnnek vavraddi dhadd mhonn magat.”"
Matthew,10,"Then he summoned his twelve disciples and gave them authority over unclean spirits to drive them out and to cure every disease and every illness. 
The names of the twelve apostles are these: first, Simon called Peter, and his brother Andrew; James, the son of Zebedee, and his brother John;
Philip and Bartholomew, Thomas and Matthew the tax collector; James, the son of Alphaeus, and Thaddeus;
Simon the Cananean, and Judas Iscariot who betrayed him.
The Commissioning of the Twelve. 
Jesus sent out these twelve after instructing them thus, “Do not go into pagan territory or enter a Samaritan town.
Go rather to the lost sheep of the house of Israel.
As you go, make this proclamation: ‘The kingdom of heaven is at hand.’ 
Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give.
Do not take gold or silver or copper for your belts;
no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep.
Whatever town or village you enter, look for a worthy person in it, and stay there until you leave.
As you enter a house, wish it peace.
If the house is worthy, let your peace come upon it; if not, let your peace return to you. 
 Whoever will not receive you or listen to your words—go outside that house or town and shake the dust from your feet.
Amen, I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that town.
Coming Persecutions. 
“Behold, I am sending you like sheep in the midst of wolves; so be shrewd as serpents and simple as doves.
But beware of people, for they will hand you over to courts and scourge you in their synagogues, 
and you will be led before governors and kings for my sake as a witness before them and the pagans.
When they hand you over, do not worry about how you are to speak or what you are to say. You will be given at that moment what you are to say. 
For it will not be you who speak but the Spirit of your Father speaking through you.
 Brother will hand over brother to death, and the father his child; children will rise up against parents and have them put to death.
You will be hated by all because of my name, but whoever endures to the end will be saved.
When they persecute you in one town, flee to another. Amen, I say to you, you will not finish the towns of Israel before the Son of Man comes. 
No disciple is above his teacher, no slave above his master.
It is enough for the disciple that he become like his teacher, for the slave that he become like his master. If they have called the master of the house Beelzebul, how much more those of his household!
Courage Under Persecution. 
“Therefore do not be afraid of them. Nothing is concealed that will not be revealed, nor secret that will not be known.  
What I say to you in the darkness, speak in the light; what you hear whispered, proclaim on the housetops.
And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the one who can destroy both soul and body in Gehenna. 
Are not two sparrows sold for a small coin? Yet not one of them falls to the ground without your Father’s knowledge.
Even all the hairs of your head are counted.
So do not be afraid; you are worth more than many sparrows.
Everyone who acknowledges me before others I will acknowledge before my heavenly Father.
But whoever denies me before others, I will deny before my heavenly Father.
Jesus: A Cause of Division. 
“Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword.
For I have come to set
a man ‘against his father,
a daughter against her mother,
and a daughter-in-law against her mother-in-law;
and one’s enemies will be those of his household.’
The Conditions of Discipleship. 
“Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me;
and whoever does not take up his cross and follow after me is not worthy of me.
 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
Rewards. 
“Whoever receives you receives me, and whoever receives me receives the one who sent me. 
Whoever receives a prophet because he is a prophet will receive a prophet’s reward, and whoever receives a righteous man because he is righteous will receive a righteous man’s reward.
And whoever gives only a cup of cold water to one of these little ones to drink because he is a disciple—amen, I say to you, he will surely not lose his reward.”","Apleam bara xisank apoun haddun, Jezun tankam mhelleam atmeancher odhikar dilo ani devchar kaddunk ani sogllea jin’sacho pidda-rôg boro korunk tankam podvi dili.
Bara Apostlanchim nanvam him: poilo Simanv (Pedru mhonntat to) ani tacho bhav Andre; Zebedevacho put Jakob ani tacho bhav Juanv;
Filip ani Bartolomêv; Tomas ani dônddvosuldar Matêv; Alfevacho put Jakob, ani Tadêv;
Krantikar Simanv, ani Tacho ghat ghetlo to Judas Iskariot.

Heam bara zannank Jezun oso updês diun dhaddle: “Onbhavarteancheam ganvanchi vatt dhorinakat ani Samariekarancheam nogramnim bhitôr soronakat;
punn odik korun Israelacheam Ghoranneacheam sanddleleam menddram sorxem vochat.
Ani vochun ‘Sorginchem Raj ieunchem zalem!’, oxem porgott korat.
Vaittakarank borim korat, mel’leank jivont korat, koddkarank nitoll korat, devchar kaddat. Tumi funkott ghetlam, funkea diat.
Tumchê kodde bhangar, rupem, tambem legun potient aschem nhoi;
nhoi mhonn vattek bhuti, vô don angavlim, vô vhannô, vô danddo; kiteak vavraddeak aplem jevonn-khann favo.
Khõichea eka nogrant vô ganvant bhitôr sortôch, tantum konn mannsugecho monis asa to sodun kaddat ani thõisorle bhair soro-sôr tanger ravat.
Tachea ghorant bhitôr sortana, ‘hea ghorak xanti!’, oxem mhonnun taka noman korat.
Ani tea ghorak favo zalear, tumchi xanti tacher denvteli; favo nhoi zalear, tumchi xanti tumkam porot ieteli.
Ani konn-ui tumkam ievkar dinam zatit zalear, nhoi mhonn tumchim utram aikonam zatit zalear, tea ghorantle vô nograntle bhair sorun tumcheam pãianchi dhull fafddun uddoiat.
Hanv tumkam khorench sangtam: Zhôddtechea disa Sodom’ ani Gomorra nogranchi zhôddti hea nograchê zhôddtê itli khôr zaunchi na.

Aikat! Landdgeam modem menddram koxim Hanv tumkam dhaddtam. Hea pasot sorpam porim chotur, tori parveam porim sadim zaiat.
Mon’xam thãi xidduk ravat; tim tumkam dhorun dhormsobhent vhortelim ani apleam devsthanamnim tumkam jerbond martelim.
Mhojê pasot odhikaream ani razam mukhar, tanchea ani onbhavarteanchea fuddeant tumi govai diunchê khatir, tumkam vhortelim.
Punn tumkam dhorun ditôch, tê ghoddier tumi kitem ulounchem tem, Dev tumkam kolloitolo kiteak uloitat tim tumi nhoi, punn tumchê udexim uloita To, tumchea Bapacho Atmo To, te khatir koxem ani kitem ulounchem te vixim husko kaddinakat
Jivexim marunk bhav-bhoinn, bhavam-bhoinnink ani avoi-bapui putam—dhuvank lavun ditelim; bhurgim avoibapaicher uprasun tancho prann kaddunk laitelim.
Mhojea nanva pasot sogllo lôk tumcho dvês kortolo; punn xevottak porian thir ravtit tanchench taronn zatelem.
Mon’xacho Put ieunchê fuddem Israelachim nogram tumi bhonvun sarchinant nant mhonn Hanv tumkam khorench sangtam dekhun, eka nogrant tumkam dhumallo ditit zalear, dusrea nogrant pollun vochat.
Aplea guru poros xis ani aplea dhonia poros chakôr vorto nhoi;
xis aplea guru sarko, ani chakôr aplea dhonia sarko zaunk puro! Ghorabeachea dhoniak Beelzebul mhonnla zalear, tacheam ghorcheank tea-vôn anink kitem mhonnchim nant!

Tea pasot kitench dhamplelem asa tem ugttem zainastana urchem na ani liplelem asa tem kollo nastana urchem na dekhun tankam bhie nakat.
Hanv tumkam kallokant sangtam tem tumi disa-uzvadda sangat; ani kanant futfutlelem tumi aikolam tem pattsar thaun porgott korat.
Kuddicho jiv kaddtat punn jiv-prannacho nas korunk zaina tankam bhienakat, punn emkonddant kudd ani jiv-prannacho ekach farak nas korunk xokti asa Taka odik bhieiat.
Eka as’sarionak don xerkam viktat nhoi? Toripunn tantlem ek-ui tumchea Bapachea hukume virêt bhi poddona.
Tumchê tokleche kens porian soglle mêzlele asat.
Mhonntôch tumi bhienakat. Xerkanchea bhirea poros tumi odik vortim.

Hea pasot konn-ui Mhaka mon’xam hujir ollkhun ghetit zalear, tankam sorgar asto Mhojea Bapa hujir Hanv-ui ollkhun ghetolom;
punn mon’xam hujir konn-ui Mhaka ollkhun ghenam zatit tôr, tankam sorgar asto Mhojea Bapa hujir Hanv-ui ollkhun gheuncho na.

Hanv prithumecher xanti haddunk ailam mhonn somzo nakat; xanti nhoi, punn torvar haddunk Hanv ailam;
karann putak tachea bapaicher add, dhuvek tichê avoicher add, sunek tichê sasucher add doxim korunk Hanv ailam;
eka mon’xache dusman tachoch ghorcho lôk.

Mhojê-vôn aplea bapaicho vô avoicho odik môg kortat tim Mhaka laik nhoi; Mhojê-vôn aplea putacho vô dhuvecho odik môg kortat tim Mhaka iukt nhoi;
aplo khuris gheun Mhojê pattlean ienant tim Mhaka purtim nhoi.
Aplo jiv samballunk sôdtat tim aplo jiv hogddaitelim, ani Mhojê pasot aplo jiv hogddaitat tankam aplo jiv melltolo.

Tumkam ievkar ditat tim Mhaka ievkar ditat, ani Mhaka ievkar ditat tim Mhaka dhaddla Taka ievkar ditat.
Eka provadeak, to provadi mhonn, svagôt kortat tim provadeacho inam ghetelim; ani promannik eka mon’xak, to promannik mhonn svagôt kortat tim promannik mon’xacho inam ghetelim.
Hanv tumkam sot sangtam: heam lhanantlea ekleak, to Mhozo xis mhonn, thondd udkacho êk pelo legun konnem pieunk dilo zalear, tankam koxei toren aplo inam mellonastana urcho na.”"
Matthew,11,"When Jesus finished giving these commands to his twelve disciples, he went away from that place to teach and to preach in their towns.
The Messengers from John the Baptist. 
 When John heard in prison of the works of the Messiah, he sent his disciples to him
with this question, “Are you the one who is to come, or should we look for another?”
Jesus said to them in reply, “Go and tell John what you hear and see:
the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them. 
And blessed is the one who takes no offense at me.”
Jesus’ Testimony to John. 
As they were going off, Jesus began to speak to the crowds about John, “What did you go out to the desert to see? A reed swayed by the wind? 
Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces.
Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet.
This is the one about whom it is written:
‘Behold, I am sending my messenger ahead of you;
he will prepare your way before you.’
Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. 
From the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent are taking it by force. 
All the prophets and the law prophesied up to the time of John.
And if you are willing to accept it, he is Elijah, the one who is to come. 
Whoever has ears ought to hear.
“To what shall I compare this generation? It is like children who sit in marketplaces and call to one another,
‘We played the flute for you, but you did not dance, we sang a dirge but you did not mourn.’
For John came neither eating nor drinking, and they said, ‘He is possessed by a demon.’ 
The Son of Man came eating and drinking and they said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is vindicated by her works.”
Reproaches to Unrepentant Towns. 
Then he began to reproach the towns where most of his mighty deeds had been done, since they had not repented.
“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented in sackcloth and ashes. 
But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you.
And as for you, Capernaum:
‘Will you be exalted to heaven?
You will go down to the netherworld.’
For if the mighty deeds done in your midst had been done in Sodom, it would have remained until this day.
But I tell you, it will be more tolerable for the land of Sodom on the day of judgment than for you.”
The Praise of the Father. 
At that time Jesus said in reply, “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.
The Gentle Mastery of Christ. 
“Come to me, all you who labor and are burdened, and I will give you rest.
 Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves.
For my yoke is easy, and my burden light.”","Apleam Bara Xisank updês diun sompoilea uprant, Jezu tancheam heram nogramnim xikovnn diunk ani provochon korunk thõi thaun vochunk bhair sorlo.
Tedna, Kristacheam kornneanchi khobor bondkhonnint aikun, Juanvan Tachê kodde oxem vicharunk apleam xisank dhaddle:
“Ieuncho asa to tunch to, vô ami dusrea konnachi vatt polleunchi?”
Jezun tankam oso zobab dilo: “Tumi aikolam ani dekhlam tem vochun Juanvak sangat:
kurdd’dim polleunk lagtat, thonttim choltat, koddkaram nitoll zatat, bherim aikotat, melelim jivim zatat, goribank bori khobor porgott zata;
ani Mhojê vixim zancho bhavart halonam tim mon’xam bhagi.”
Te niropi thõisorle vetanam, Juanva vixim Jezu urponjik mhonnunk laglo: “Tumi kitem mhonn polleunk oronneant gel’leat? Varean halta tosli bet?
Na tôr, kitem mhonn tumi polleunk gel’leat? Nazuk-mov vostram neslolo monis? Na; nazuk-mov vostram nestat tim razvadde-amnim astat.
Tôr kiteak mhonn polleunk gel’leat tumi? Eka provadeak polleunk? Hôi, ani to provadea-vôn vorto mhonn Hanv tumkam sangtam.
‘Ho polle tujê mukhar Hanv Mhojea dutak dhaddtam ani to tuji vatt tujê fuddem toiar kortolo’ , oxem mhonn zachê vixim boroilelem asa to hoch to.
Hanv tumkam khorench sangtam: bailank zolmol’leam bhurgeam bhitôr Juanva Batista poros vhôdd dusro konn zolmunk na; toripunn Sorginchea Rajeant odik lhan tim tachê-von vhodd.
Juanv Batist aila tedna thaun tem az porian Sorginchem Raj nêtt bhôgta, ani nêtt kortat tim tem zhombun ghetat.
Soglleam provadeamnim ani Somurtin Juanv ieit porian bhakit kelem.
Ani tem mandun gheunk tumkam khoxi asot zalear,ieuncho asa to Elija hoch to.
Aikunk kan asat tãnnim aikunchem.
He atanche pinddkek konnak mhonn Hanvem sôr korchi? Ttinttear bosun asleleam apleam boraborcheank oso ulo marto bhurgeam porim ti:
‘Ami tumkam nachpachim songitam vennuncher vazoilim, punn tumi nachunk nant’; ‘ami tumkam vilapachim gitam gailim, punn tumi roddunk nant.’
Tôr Juanv jevonn toxem pivonn chakinastanam ailo, ani lôk mhonnta: ‘Tacher devchar bosla.’
Mon’xacho Put khaun-pieun ailo, ani lôk mhonnta: ‘Ho asa pottio ani bebdo, dônddvosul-darancho ani patkeancho ixtt.’ Tori Devachê zannvaiecheo kornneo tika sakxi ditat.”

Magir, zõi-zõi Apnnem ogllim vismitam kel’lim, team nogrank, tãnnim jivit-mon bodôl’lem na dekhun, Jezu oso bexttaunk laglo:
“Korazin, tujem kotta! Bethsaidê, tujem kotta! Tôr tumchê modem kel’lim vismitam Tir ani Sidon nogramnim kel’lim zalear, kedna tim sakafottem ani gobôr ghalun prachit korto aslim!
Hanv tumkam khorench sangtam: Zhôddtechea Disa Tirachi ani Sidon’chi zhôddti tumchê-itli khôr zaunchi na.
Ani tum Kapernauma, voir mollba porian tum ubaron pavtoli mhonn ravtai kitem? Emkondda porian tum sokla xevttotoli, kiteak tujê sovem keleant tim vismitam Sodomant kel’lim zalear, az porian tem ubem urto aslem.
Hanv tumkam khorench sangtam: Zhôddtechea Disa, Sodomachi zhôddti tujê-itli khôr zaunchi na.”

Tedna Jezu oso udgarlo: “Bapa, sorga ani prithumechea Dhonia, heô vostu zannarank ani xanneank lipoun dovorleôi ani supurleam ballkank ugteô keleôi mhonn Hanv Tuka dhin’vastam.
Hôi, Bapa, oxench korunk Tuka borem dislem.
Sogllem Mhojea Bapan Mhojea hatant dilam. Ani Putak konnuch ollkhona, bogor ekloch Bap; toxench Bapak konnuch ollkhona, bogor ekloch Put ani zankam Put Aplê khuxen Bap dakhoun diit, tinch mon’xam.

Sogllim tumi koxtt kortat ani ojeachea bhara khal asat tim, Mhojê-xim ieiat ani Hanv tumkam somadhan kortolom.
Mhojem zum tumcher gheiat ani Mhojê lagim xikat, kiteak Hanv dulôb ani lhan’vik kallzacho, ani tumchea jivak somadhan melltelem;
tôr Mhojem zum gheunk sompem, ani hollu Mhojem ojem.”"
Matthew,12,"At that time Jesus was going through a field of grain on the sabbath. His disciples were hungry and began to pick the heads of grain and eat them. 
When the Pharisees saw this, they said to him, “See, your disciples are doing what is unlawful to do on the sabbath.”
He said to them, “Have you not read what David did when he and his companions were hungry,
how he went into the house of God and ate the bread of offering, which neither he nor his companions but only the priests could lawfully eat?
Or have you not read in the law that on the sabbath the priests serving in the temple violate the sabbath and are innocent? 
I say to you, something greater than the temple is here.
If you knew what this meant, ‘I desire mercy, not sacrifice,’ you would not have condemned these innocent men.
 For the Son of Man is Lord of the sabbath.”
The Man with a Withered Hand. 
Moving on from there, he went into their synagogue.
And behold, there was a man there who had a withered hand. They questioned him, “Is it lawful to cure on the sabbath?” so that they might accuse him.
He said to them, “Which one of you who has a sheep that falls into a pit on the sabbath will not take hold of it and lift it out?
How much more valuable a person is than a sheep. So it is lawful to do good on the sabbath.”
Then he said to the man, “Stretch out your hand.” He stretched it out, and it was restored as sound as the other.
But the Pharisees went out and took counsel against him to put him to death.
The Chosen Servant. 
When Jesus realized this, he withdrew from that place. Many [people] followed him, and he cured them all, 
but he warned them not to make him known.
This was to fulfill what had been spoken through Isaiah the prophet:
“Behold, my servant whom I have chosen,
my beloved in whom I delight;
I shall place my spirit upon him,
and he will proclaim justice to the Gentiles.
He will not contend or cry out,
nor will anyone hear his voice in the streets.
A bruised reed he will not break,
a smoldering wick he will not quench,
until he brings justice to victory.
And in his name the Gentiles will hope.”
Jesus and Beelzebul. 
Then they brought to him a demoniac who was blind and mute. He cured the mute person so that he could speak and see.
 All the crowd was astounded, and said, “Could this perhaps be the Son of David?”
 But when the Pharisees heard this, they said, “This man drives out demons only by the power of Beelzebul, the prince of demons.”
But he knew what they were thinking and said to them, “Every kingdom divided against itself will be laid waste, and no town or house divided against itself will stand.
And if Satan drives out Satan, he is divided against himself; how, then, will his kingdom stand?
And if I drive out demons by Beelzebul, by whom do your own people drive them out? Therefore they will be your judges.
 But if it is by the Spirit of God that I drive out demons, then the kingdom of God has come upon you.
How can anyone enter a strong man’s house and steal his property, unless he first ties up the strong man? Then he can plunder his house.
 Whoever is not with me is against me, and whoever does not gather with me scatters.
Therefore, I say to you, every sin and blasphemy will be forgiven people, but blasphemy against the Spirit will not be forgiven.
And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks against the holy Spirit will not be forgiven, either in this age or in the age to come.
A Tree and Its Fruits. 
“Either declare the tree good and its fruit is good, or declare the tree rotten and its fruit is rotten, for a tree is known by its fruit.
 You brood of vipers, how can you say good things when you are evil? For from the fullness of the heart the mouth speaks.
A good person brings forth good out of a store of goodness, but an evil person brings forth evil out of a store of evil.
 I tell you, on the day of judgment people will render an account for every careless word they speak.
By your words you will be acquitted, and by your words you will be condemned.”
The Demand for a Sign. 
Then some of the scribes and Pharisees said to him, “Teacher, we wish to see a sign from you.” 
He said to them in reply, “An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah the prophet.
Just as Jonah was in the belly of the whale three days and three nights, so will the Son of Man be in the heart of the earth three days and three nights.
At the judgment, the men of Nineveh will arise with this generation and condemn it, because they repented at the preaching of Jonah; and there is something greater than Jonah here.
At the judgment the queen of the south will arise with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and there is something greater than Solomon here.
The Return of the Unclean Spirit. 
“When an unclean spirit goes out of a person it roams through arid regions searching for rest but finds none.
Then it says, ‘I will return to my home from which I came.’ But upon returning, it finds it empty, swept clean, and put in order.
Then it goes and brings back with itself seven other spirits more evil than itself, and they move in and dwell there; and the last condition of that person is worse than the first. Thus it will be with this evil generation.”
The True Family of Jesus. 
While he was still speaking to the crowds, his mother and his brothers appeared outside, wishing to speak with him.
[Someone told him, “Your mother and your brothers are standing outside, asking to speak with you.”] 
But he said in reply to the one who told him, “Who is my mother? Who are my brothers?”
And stretching out his hand toward his disciples, he said, “Here are my mother and my brothers.
For whoever does the will of my heavenly Father is my brother, and sister, and mother.”","Team disamnimn, eka Sabbatha disa, Jezu xetantlean vetalo. Tache xis bhukel’le dekhun konnsam toddun khaunk lagle.
Farizevamnim tem polleun Taka mhonn’lem: “Sabbatha disa korum nozo toslem kam’ he polle Tuje xis kortat.”
Punn Tannem tankam sanglem: “Davidak ani tacheam sangateank bhuk lagli tedna, tannem kitem kelem tem tumi vachunk na kitem?
Mhonngê, koxê bhaxen to Devachea ghorant bhitôr sorlo ani taka ani tacheam boraborcheank khaunk sot’tea nasli punn fokot iadnikamnim khavum-ietale te Devak bhettoilele undde tãnnim khele — hem tumi vachunk na kitem?
Vô Sabbatha disa iadnik Devmondirant Sabbath môddtat, torui guneanvkar zainant, hem-i tumi Somurtint vachunk na bi?
Tôr Hanv tumkam sangtam: Devmondira-vôn vhôdd Konn-Eklo hanga asa.
‘Iôdn naka Mhaka, doia zai’, heam utrancho ôrth tumi zanno asleat zalear, kednanch niropradi mon’xank tumi guneanvkar korche nasleat.
Tôr Mon’xachea Putak Sabbathacher-ui odhikar asa .”

Thõi thaun To fuddem gelo ani tanchea devsthanant bhitôr sorlo.
Ani zalem oxem: hatak ar zal’lo êk monis thõisôr aslo. Jezucher koslo-i êk guneanv ghalunk mellot kai mhonn polleunk, “Sabbatha disa konnak boro korum-ieta?”, oxem tãnnim Tachê kodde vicharlem.
Tannem tankam sanglem: “Tumchê bhitôr konn-eklea kodde êk menddro asot ani to Sabbatha disa eke khonddint poddot zalear, to taka dhorun bhair kaddcho na kai?
Menddrea poros monis kitlo mhonn vorto! Mhonntôch Sabbatha disa borem korum-ieta, oxem zalem.”
Magir Tannem tea mon’xak mhonn’lem: “Tuzo hat sôdd.” Ani tannem to sôddlo; ani tachea dusrea hata bhaxen to adim aslo toso sarko boro zalo.
Tedna te Farizev thõisorle bhair sorle ani Jezucho ghat koso gheuncho tê vixim guddmêll korunk lagle.

Punn tem somzun To thõisorlo koddsorlo. Zaitim zannam Tachê pattlean gelim ani tankam soglleank Tannem borim kelim,
punn Apnnak porgôtt korinakat mhonn Tannem tankam xiddkailim.
Izaias provadean sanglelem tem oxem khorem zalem:
“Polleiat, Hanvem vinvchun kaddla
To,
Mhozo Sevok Ho,
To Mhojê opurbaiecho!
Tacher purnn sontôs Mhozo!
To Mhojem taronn sorv raxttrank porgott korunk,
Hanv taka Mhojea Atmean bhôrtolom.
Vad-vivad to korcho na,
bob marun ardduncho na,
tacho tallo rosteancher konnak aikunk ieuncho na.
Sotak zoit mellot porian futtloli bet môddcho na,
ozun dhunvorto vat to kodinch palouncho na.
Tachea Nanvar sogllim raxttram aplo bhorvanso dovortelim!”

Tedna devchar boslolea eka kurddea-moneak Jezu sorxem haddlo ani Tannem taka boro kelo; ani to ulounk ani polleunk laglo.
Sogllo lôk thottakun mhonntalo: “Davidacho Put zait kai Ho?”
Punn Farizevamnim hem aikun mhonn’lem: “Ho monis devchar kaddta to, fokot devcharanchea pordhana Beelzebulachea odhikaran kadd’ta.”
Tanchim chint’nam ollkhun Jezun tankam mhonn’lem: “Khõichea-i eka rajea bhitôr nagrikanche pongodd ekamekacher uprasun zhuz korunk lagle zalear, tem raj padd zatelem; ani khõichea-i eka xarantlea loka modem vô eka kuttumbantleam vangddeam modem zhogddim-zhuzam upraslear, tem xar vô tem kuttumb ubem dhòrchem na.
Soitanachea rajeant-ui ekamekacher zhuztele pongodd astit zalear, tem raj fantton gelem, oxem zalem. Tôr tem anink koxem mhonn ubem urtelem?
Ani zôr Hanv Beelzebulachê podven devchar kaddtam, tumchim bhurgim konnachê podven kaddtat tôr? Mhonntôch tinch tumchi nit kortelim.
Punn Hanv Devachea Atmea udexim devchar kaddtam zalear, Devachem Raj tumchê thãi pavlem, oxem zalem.

Tea bhair, bollixtt mon’xak poilo bandlea bogor, tachea ghorant bhitôr sorun tacho mal luttunk zait? Taka bandlear mat tachem ghor luttunk zata.

Mhojea bhaga nant tim Mhojer add; ani Mhojê borabôr punzainant tim ximpddaitat.

Hea pasot Hanv tumkam sangtam: sogllim patkam ani devninda Dev mon’xank bhôgxitolo, punn Atmeacher kel’li devninda Dev bhôgxicho na.
Ani konn-ui Mon’xachea Putacher vaitt uloitit zalear, tankam Devachem bhogsonnem astelem; punn konn Povitr Atmeacher add uloitit zalear, tankam bhogsonnem aschem na , zaum atanchea zaum fuddlea kallant

Zhadd borem korat ani tachim follam borim zatelim; zhadd vaitt korat ani tachim follam vaitt zatelim, kiteak follam pormannem zhadd ollkhunk mellta.
Furxeancheam pileamnô, tumi vaitt zaun tumchean borem ulounk koxem zatelem? Kallzantlem bhoron òt’ta tench tonddantleam utramnim vhanvta.
Borim mon’xam aplea borea bhanddarantlem borem kaddtat; vaitt mon’xam aplea vaitt bhanddarantlem vaitt kaddtat.

Hea pasot Hanv tumkam sangtam: mon’xachea tonddantlem bhair sorta tea dor-eka sabsubea utracho Zhôddtechea Disa hixôb diuncho poddtolo.
Tujeanch utramnim tum niropradi mhonn ruzu zatelem, ani tujeanch utramnim tum opradi mhonn tujer xikxechem formonn poddtelem.”

Tedna dhormxastream ani Farizevantleam kãi zannamnim Tachê kodde uloun mhonn’lem: “Guruji, Tujê koddli amkam êk khunna polleunk zai.”
Tannem oxi zap dili: “Hi atanchi khotti ani ghatki pinddka êk khunna sôdta. Punn, Jonas provadeachi khunna kaddun, Dev tika dusri khunna diuncho na;
mhonngê, zoso Jonas tin dis ani tin rati tivmaxeachea pottant aslo, tosoch Mon’xacho Put tin dis ani tin rati zomnichea pottant astolo.
Zhôddtechea Disa Ninivecho lôk hê pinddkê borabôr ubo zatolo ani ticho guneanv dakhoun ditolo, kiteak Jonasachem provochon aikun tannem aplem jivit-mon bodôl’lem; ani polleiat, Jonasa poros vorto hanga asa Eklo.
Zhôddtechea Disa Dokhinnechi ranni hê pinddkê borabôr ubi zateli ani ticho guneanv dakhoun diteli, kiteak ti prithumechê ximer thaun Solomanvachem xanneponn aikunk ail’li; ani polleiat, Solomanva poros vorto hanga asa Eklo.”

“Mhello atmo mon’xa velo bhair sortôch sukea soddear visôv sodit bhonvta, punn taka visôv mellonam.
Tedna to mhonnta: ‘Bhair sorlolom tea mhojea ghorant porot rigtolom hanv.’ Ani thõi ie zalear, tem ritem, zhaddlelem ani nettoilelem taka mellta;
tedna vochun, apnna-vôn odik noxtte anink sat atme apnna borabôr gheun ieta; ani bhitôr rigun, thõi to aplem tthikann korta, ani tea mon’xachi magirli doxa adlê goti poros paxtt zata. Hê khottê pinddkek-ui toxench ghòddtelem.”

Oxem To loka kodde uloita thõich astana, ovchit Tachi avoi ani Tache bhav pavun sorlim ani bhair ubim ravun Tachê kodde ulounk sôdtalim. 
Punn Apnnak ti khobor ditelea lagim uloun, Jezun oxem mhonn’lem: “Mhoji avoi konn? Mhoje bhav konn?”
Ani Apleam xisank hat dakhoun Tannem mhonn’lem: “Him asat Mhoji avoi ani Mhoje bhav;
karonn sorgar asto Mhojea Bapachi khuxi kortat titlim-i Mhozo bhav, Mhoji bhoinn ani Mhoji avoi.”"
Matthew,13,"On that day, Jesus went out of the house and sat down by the sea. 
Such large crowds gathered around him that he got into a boat and sat down, and the whole crowd stood along the shore.
And he spoke to them at length in parables, saying: “A sower went out to sow.
And as he sowed, some seed fell on the path, and birds came and ate it up.
Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep,
and when the sun rose it was scorched, and it withered for lack of roots.
Some seed fell among thorns, and the thorns grew up and choked it.
But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold.
Whoever has ears ought to hear.”
The Purpose of Parables. 
The disciples approached him and said, “Why do you speak to them in parables?”
He said to them in reply, “Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted.
To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away.
 This is why I speak to them in parables, because ‘they look but do not see and hear but do not listen or understand.’
Isaiah’s prophecy is fulfilled in them, which says:
‘You shall indeed hear but not understand,
you shall indeed look but never see.
Gross is the heart of this people,
they will hardly hear with their ears,
they have closed their eyes,
lest they see with their eyes
and hear with their ears
and understand with their heart and be converted,
and I heal them.’
The Privilege of Discipleship. 
“But blessed are your eyes, because they see, and your ears, because they hear.
Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it.
The Explanation of the Parable of the Sower. 
“Hear then the parable of the sower.
The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart.
The seed sown on rocky ground is the one who hears the word and receives it at once with joy.
But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away.
The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit.
But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.”
The Parable of the Weeds Among the Wheat. 
He proposed another parable to them. “The kingdom of heaven may be likened to a man who sowed good seed in his field.
While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said, ‘Master, did you not sow good seed in your field? Where have the weeds come from?’
He answered, ‘An enemy has done this.’ His slaves said to him, ‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds you might uproot the wheat along with them.
Let them grow together until harvest; then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”’”
The Parable of the Mustard Seed. 
He proposed another parable to them. “The kingdom of heaven is like a mustard seed that a person took and sowed in a field.
 It is the smallest of all the seeds, yet when full-grown it is the largest of plants. It becomes a large bush, and the ‘birds of the sky come and dwell in its branches.’”
The Parable of the Yeast. 
He spoke to them another parable. “The kingdom of heaven is like yeast that a woman took and mixed with three measures of wheat flour until the whole batch was leavened.”
The Use of Parables. 
 All these things Jesus spoke to the crowds in parables. He spoke to them only in parables,
to fulfill what had been said through the prophet:
“I will open my mouth in parables,
I will announce what has lain hidden from the foundation [of the world].”
The Explanation of the Parable of the Weeds. 
Then, dismissing the crowds, he went into the house. His disciples approached him and said, “Explain to us the parable of the weeds in the field.”
He said in reply, “He who sows good seed is the Son of Man,
the field is the world, the good seed the children of the kingdom. The weeds are the children of the evil one,
and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels.
Just as weeds are collected and burned [up] with fire, so will it be at the end of the age.
The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers.
They will throw them into the fiery furnace, where there will be wailing and grinding of teeth.
 Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.
More Parables. 
“The kingdom of heaven is like a treasure buried in a field, which a person finds and hides again, and out of joy goes and sells all that he has and buys that field.
Again, the kingdom of heaven is like a merchant searching for fine pearls.
When he finds a pearl of great price, he goes and sells all that he has and buys it.
Again, the kingdom of heaven is like a net thrown into the sea, which collects fish of every kind.
When it is full they haul it ashore and sit down to put what is good into buckets. What is bad they throw away.
Thus it will be at the end of the age. The angels will go out and separate the wicked from the righteous
and throw them into the fiery furnace, where there will be wailing and grinding of teeth.
Treasures New and Old. 
“Do you understand all these things?” They answered, “Yes.”
And he replied, “Then every scribe who has been instructed in the kingdom of heaven is like the head of a household who brings from his storeroom both the new and the old.”
When Jesus finished these parables, he went away from there.
The Rejection at Nazareth. 
He came to his native place and taught the people in their synagogue. They were astonished and said, “Where did this man get such wisdom and mighty deeds? 
Is he not the carpenter’s son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas? 
Are not his sisters all with us? Where did this man get all this?”
And they took offense at him. But Jesus said to them, “A prophet is not without honor except in his native place and in his own house.” 
And he did not work many mighty deeds there because of their lack of faith.","Teach disa Jezu ghorantlo bhair sorun doriachê dhodder vochun boslo;
punn lokache itle vhodd zome Tachê sorxem aile, ki To eka hoddear choddun boslo ani sogllo lôk dhodder ravlo.
Ani tanchekodde uloun, Tannem tankam sobar vostu voparimnim sangleô. Tannem mhonn’lem: “Polleiat, konn-eklo vomp’pi vompunk gelo.
Vomptanam thoddem bim vatte-deger poddlem ani suknnim ailim ani tãnnim tem khelem.
Biak zobor mati nasli te koddpi-zomnir thoddem poddlem; te matiek kholai na zaun tem rokddench kirlolem. thõi chôdd-xi mati nasli; ani matiechi kholai nasli dekhun, tem rokddench kirlolem khorem,
punn vot khor zatôch ulpolem, ani pallam na zaun suklem.
Her kantteam modem poddlem, ani kantte vadd’toch taka chepun dhôrlem.
Her borê zomnir poddlem ani pik zalem: ekak xembhôr, dusreak satth, ani tisreak tis.
Kan asleleamnim aikunchem.”

Tedna xisamnim lagim sorun Taka vicharlem: “Voparimnim tanchê kodde kiteak uloitai?”
Tannem portipall kelo: “Kiteak Sorginchea Rajeache gutt ollkhunchem dennem tumkam dil’lem asa; team herank na.
Asa tankam Dev anink-ui ditolo ani tanchem map bhoron òt’telem; punn na tankam, asa tem porian tanchê koddlem Dev kaddun ghetolo.
Hea pasot Hanv tanchê kodde voparimnim uloitam, kiteak polleun-ui tankam disona, ani aikun-ui tim chit dinant nhoi mhonn somzo-i nant.
Adinch Izaiasan oxem sanglolem:dolleamnim tankam disona zanucheak,
kanamnim tankam sarkem aikunk mellona zaunche khatir,
monan tankam somzona zauncheak,
ani, tim Mhojê-xim portun ieun,
Hanvem tankam borim korina zaunche khatir .
’hea lokachem kalliz zodd-nibor zalam,
tanche kan bhere zaleat, ani tannim aple dolle dhampleat’, tea pasot
Aikun-aikun tumkam kãi somzochem na
polleun-polleun tumkam kãi dischem na.’,
tem tanchê sovem pallon ieta.

Punn polletat dekhun, te tumche dolle ani sarkem aikotat dekhun, te tumche kan bhagi!
Hanv tumkam khorench sangtam: tumi polletat tem polleunk zaite provadi ani nitivont mon’xam axelim, punn tankam polleunk mell’lem na; ani tumi aikotat tem aikunk-ui tim axelim, punn tankam aikunk mell’lem na.

Chit diun aikat, tor, ani Vomp’p-eache voparicho orth kitem to zomzun gheiat.
Rajeachem utor aikotat ani tem somzonant tim vatter vomplelea bia sarkim; devchar ieun tanchea kallzant vomplelem tem kaddun vhorta.
Khoddpi zomnir poddlelem bim utor aikotat ani rokddinch tem hurben manun ghetat tim mon’xam;
punn tankam apnnam bhitôr pallam nant; ani tim thoddoch vêll thir urtat; tea utrak lagun upodre ani dhumallo iena fuddem tancho bhavart rokddoch halta.
Kantte-amnim vomplelem bim utor aikotat tim mon’xam, punn hea sonvsaracheô dhasti ani girestkaiechi bhul utor damun dhôrtat ani taka pik zainam.
Borê zomnir vomplam tem, utor aikotat ani somzotat tim mon’xam; him pik ditat, ekak xembhôr, dusreak satth, tisreak tis.”

Aniêk vopar tankam ghalun Tannem mhonn’lem: “Aplea xetant borem bim vomplelea eka momxa porim sorginchem raj.
Sogllim nhidlelim astana, tacho dusman ailo ani gonva modem nêr vompun gelo.
Xet vaddon konnsam ietôch, nêr-ui dixtti poddlo.
Ghorkaracheam vavraddeamnim tachê sorxem ieun mhonn’lem: ‘Dhonia, tujea xetant tunvem borem bim vomplelem nhoi? Tôr nêr khõicho ailo?’
Tannem oxi tankam zap dili: ‘Hem dusmanan kel’lem kam’. ‘Chakramnim taka vicharlem: ‘Ami vochun xet nôddlelem tuka zai?’
Tannem zobab dilo: ‘Naka; nêr umttitanam, ghoddiek tumi tea borabôr gonv-ui umttixeat.
Lunvnni ieit porian don-ui borabôr vaddom-di; ani lunvnnechea vellar, poilo nêr ektthãi korun ujeak lavchê khatir, tachim penddkulam bandat; magir gonv mhojea koddeant bhôrat mhonn hanv lunvteleank sangtolom.’ ”

Ani êk vopar ghalun, Tannem tankam sanglem: “Sansvachem bim gheun, eka mon’xan tem aplea porsant lailem tea sansvachea bia porim sorginchem raj. 
Tem khorench soglleam bia-vôn lhan; punn vaddtôch, sogllea zhadd-palea vôn vhodd zaun, ek zhadd zata, ki varea velim suknnim ieun tacheam khandiancher vosti kortat.”

Jezun anink êk vopar tankam sangli: “Êkê bailen khomir gheun, vhoddlim tin mapam môll’lo-pittant to misoll kelo ani sogllench pitt fuglem; tea khomira porim sorginchem raj.”

“Voparimnim uloitolom, sonvsar
rochloleak gupit asleleô vostu ugteô kortolom”,
oxem provadeachem hem utor khorem zaunche khatir Jezun voparimnim soglleô heô vostu porjek sangleô ani voparim bogor To tanchê kodde kainch uloinaslo.

Tedna, lokak dhaddtôch, Jezu ghorant bhitôr gelo, ani Tacheam xisamnim Tachê sorxem ieun mhonn’lem: “Xetantlea nerachê voparichi somzonni amkam di.”
Tannem portipallun tankam sanglem: “Borem bim vompta to Mon’xacho Put.
Xet mhonngê sonvsar. Borem bim mhonn’lear Rajeachim bhurgim. Nêr, Noxtteachim bhurgim.
Nêr vomplo to dusman, devchar. Lunvnnecho vêll, kallachi sompadnni. Lunvpi, devdut.
Zoxem nêr ektthãi korun ujeant lastat, toxem kallachê sompadnnek zatelem.
Mon’xacho Put Apleam dutank dhaddtolo ani dusreank patok korunk oddun vhortat team soglleank ani her soglleo noxtteo vostu kortat tankam Tachea rajeantlim zomoun
te ujeachea agtteant uddoitele. Thõi sogllim rudon korun ani dant korkoraun astelim.
Tedna Devak manovlelim mon’xam aplea Bapachea rajeant suria vori porzolltelim. Aikunk kan asleleamnim aikunchem.

eka xetant liplo-aslo êk tthevo mell’toch, to novean lipoun dovorun, ani itlo khuxal zaun ki vochun, magir apnna kodde aslem titlem-i vikun ani porot vochun tem xetuch viktem gheta tea konn eklea monxa porim sorginchem raj.

Têch bhaxen ek unch molachem motim mellona fuddem vochun, apnna kodde aslem titlem-i vikun ani tem motinch viktem gheta tea, nazuk motiam sodunk bhonvto, eka veparea sarkem Sorginchem Raj.

Toxench êk rampônn doriant marlea uprant, tika soglleam jin’sanchi maslli podd’toch, ti bhòrlea uprant, ti oddun haddtat ani veller bosun, bori maslli panttleamnim ghaltat ani upkaronam ti bhair uddoitat te porim sorginchem raj.
Kallachê sompadnnek toxench zatelem: devdut bhair sortele ani boream mon’xam modlim noxtteank kuxin kaddtele
ani tankam ujeachea agtteant uddoitele: thõi tim rudon korun ani dant korkoraun astelim.

Hem sogllem somzoleat tumi?” Jezun tanchekodde vicharlem. Tannim mhonn’lem: “Hôi.”
Ani Tannem tankam sanglem: “Mhonntôch, sorginchea rajeacho xis zalolo dôr-eklo dhormxastri aplea bhanddarantleô noveô ani pornneô vostu bhair kaddtelea eka ghorkara sarko.”

Heô vopari sangun sompoitôch, Jezu thõicho bhair sorun gelo.
Ani Aplea khaxa ganvant vochun To tanchea devsthanant oxi xikovnn ditalo, ki lôk ojap zaun mhonntalo: “Hi zannvai ani vismitam korchi podvi haka khõichi?
Ho thov’iacho put nhoi? Maria mhonntat ti tachi avoi nhoi? Ani Jakob, Juze, Simanv ani Judas tache bhav nhoi?
Ani tacheô bhoinni soglleô amchêch modem asat nhoi? Tôr hem sogllem taka khõichem ailem?”
Ani Taka mandun gheunk tanchean zainaslem. Punn Jezun tankam mhonn’lem: “Eka provadeak fokot aplea khaxa desant ani aplea ghorant man na.”
Ani tankam bhavart naslo dekhun Jezun thõi chodd-xim vismitam kelim nant."
Matthew,14,"At that time Herod the tetrarch  heard of the reputation of Jesus 
and said to his servants, “This man is John the Baptist. He has been raised from the dead; that is why mighty powers are at work in him.”
The Death of John the Baptist. 
Now Herod had arrested John, bound [him], and put him in prison on account of Herodias, the wife of his brother Philip,
for John had said to him, “It is not lawful for you to have her.”
Although he wanted to kill him, he feared the people, for they regarded him as a prophet.
But at a birthday celebration for Herod, the daughter of Herodias performed a dance before the guests and delighted Herod
so much that he swore to give her whatever she might ask for.
Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.”
The king was distressed, but because of his oaths and the guests who were present, he ordered that it be given,
and he had John beheaded in the prison.
His head was brought in on a platter and given to the girl, who took it to her mother.
His disciples came and took away the corpse and buried him; and they went and told Jesus.
The Return of the Twelve and the Feeding of the Five Thousand. 
When Jesus heard of it, he withdrew in a boat to a deserted place by himself. The crowds heard of this and followed him on foot from their towns.
When he disembarked and saw the vast crowd, his heart was moved with pity for them, and he cured their sick.
When it was evening, the disciples approached him and said, “This is a deserted place and it is already late; dismiss the crowds so that they can go to the villages and buy food for themselves.”
[Jesus] said to them, “There is no need for them to go away; give them some food yourselves.”
But they said to him, “Five loaves and two fish are all we have here.”
Then he said, “Bring them here to me,”
and he ordered the crowds to sit down on the grass. Taking the five loaves and the two fish, and looking up to heaven, he said the blessing, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.
They all ate and were satisfied, and they picked up the fragments left over —twelve wicker baskets full.
Those who ate were about five thousand men, not counting women and children.
The Walking on the Water. 
Then he made the disciples get into the boat and precede him to the other side, while he dismissed the crowds.
After doing so, he went up on the mountain by himself to pray. When it was evening he was there alone.
Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it.
During the fourth watch of the night, he came toward them, walking on the sea.
When the disciples saw him walking on the sea they were terrified. “It is a ghost,” they said, and they cried out in fear.
At once [Jesus] spoke to them, “Take courage, it is I; do not be afraid.”
Peter said to him in reply, “Lord, if it is you, command me to come to you on the water.”
He said, “Come.” Peter got out of the boat and began to walk on the water toward Jesus.
But when he saw how [strong] the wind was he became frightened; and, beginning to sink, he cried out, “Lord, save me!”
Immediately Jesus stretched out his hand and caught him, and said to him, “O you of little faith, why did you doubt?”
After they got into the boat, the wind died down.
 Those who were in the boat did him homage, saying, “Truly, you are the Son of God.”
The Healings at Gennesaret. 
After making the crossing, they came to land at Gennesaret.
When the men of that place recognized him, they sent word to all the surrounding country. People brought to him all those who were sick
and begged him that they might touch only the tassel on his cloak, and as many as touched it were healed.","Team disamnim Jezuchi kirti upraza Herodichea kanar poddli
ani tannem aplea razvaddeantleam mon’xank mhonn’lem: “ Juanv Batist ho; to mel’leantlo jivont zala; hea pasot tachê vorvim ochoriam zatat.”
“Tujea bhavachê bailek tum gheun asai tem tujem kortub sarkem nhoi.”, oxem Juanv Batistan Herodik sanglelem dekhun, Herodias mhonnlolê, aplea bhava Filipachê bailek lagun, Herodinuch Juanv Batistak dhorun bandlolo ani bondkhonnint ghal’lo.
To taka jivexim marunk sôdtalo, punn lokak bhietalo, kiteak lôk Juanvak provadi mhonn man’talo.
Uprant, Herodichea zolmachea disa Herodiasichi dhuv soglleam mukhar ieun nachli ani Herod itlo khuxi zalo,
ki apnna kodde ti magit titlem-i tika ditolom mhonn soput gheun tannem bhasailem.
Aple avoiche xikovnne pormonnem tinnem maglem: “Eka tattant anga ani atam mhaka Juanv Batistachem xins ghalun di.”
Raza khontibhorit zalo, punn soputak lagun ani ponkttik bosleleanchê bhiddek poddon, tannem ti tika diunk laili;
ani monis dhaddun bondkhonnint Juanvachem xins kaplem.
Tachi tokli eka tattant ghalun haddli ani cheddvak dili ani tannem ti aplê avoi-xim vheli.
Juanvache xis aile ani tãnnim tachi kudd vhorun nikhipili, ani vochun Jezuk hi khobor dili.

Hem aikona fuddem, Jezu thõicho bhair sorlo ani hoddear bosun êkê eksurê svater, eklo ravchê khatir, koddsorun gelo; punn hem lokak kolltôch, nogram thaun tim Tachê pattlean pãi-vatten cholun gelim.
Hoddea velo denvun Tannem puskôll lokak dekhlo; ani tanche churchure dhorun tancheam vaittakarank borim kelim.
Sanjechea vellar Tacheam xisamnim lagim sorun mhonn’lem: “Hi svat eksuri ani sanz zali; mhonntôch lokak dhaddun di; tankam apnnank jevonn-khann viktem gheum-di.”
Jezun tankam mhonn’lem: “Tãnnim khõisoruch vechi goroz na; tankam khaunk-jevunk tumich diat.”
Punn tãnnim portipall kelo: “Panch undde ani don maslleô kaddun, amchê lagim hanga kãich na.”
Tedna Tannem mhonn’lem: “Tim hanga Mhojê-xim haddat.”
Lokak Tannem tonnacher jevnnak bosunk lailem; panch undde ani don maslleô hatant gheun, Tannem sorgak dolle ubarle ani Devak dhin’vaslo; magir unddeanche kuddke kele ani xisam lagim dile, ani xisamnim te lokak vanttle.
Sogllim jevlim ani dhadoxi zalim; ani urlole kuddke-tukdde tãnnim ektthãi kele, bara panttleô upott bhòrloleô.
Bailank ani bhurgeank dhorinastanam jevlele te dadlech sumar panch hozar asle.

Ani rokddench Apunn lokak ghora dhaddta mhonnosôr, Jezun xisank hoddear choddunk ani Apnna adim pelê toddi vochunk lailem.
Lokak dhaddlea uprant, To ekloch magnnem korunk dongrar gelo. Sanje vell zatôch porian To thõi ekloch aslo.
Hoddem bhair doriant pavun lharamnim boddovtalem, kiteak portem varem martalem.
Fantea parar Jezu doriacher cholun tanchê sorxem ailo.
Ani Taka doriacher cholun ieta to polleun, bhut mhonn somzun te bhiele, ani bhirantin tãnnim bob marli.
Punn rokddench Jezun tanchê kodde uloun mhonn’lem: “Dhir dhôrat, Hanv To! Bhienakat!”
Pedrun portipall korun mhonn’lem: “Saiba, Tunch zalear, udkacher cholun Tujê sorxem hanv ie-so kôr.”
Jezun mhonn’lem: “Ie.” Tedna Pedru hoddea velo denvun Jezu sorxim vochunk udkacher cholunk laglo;
punn vadoll polleun bhielo ani buddunk laglo. Bob marun tannem mhonn’lem: “Somia, mhaka vattai!”
Ani rokddoch Jezun hat pavoun taka dhôrlo ani mhonn’lem: “Holkea bhavartachea mon’xa, kiteak mhonn dubhavloi tum?”
Ani te hoddear choddtat mhonnosôr, varem thamblem.
Hoddeant asle tãnnim Tachê mukhar sorpottun mhonn’lem: “Khoreponnim Devacho Put Tum!”

Ani pelê toddi pavtôch, te Genezaret ganvant aile.
Tea ganvcheam mon’xamnim Taka ollkhotôch char-ui kodden sangunk dhaddlem; tedna somest vaittakarank Tachê sorxim haddlim;
Tachea vostrachê degek tori hat lavunk di mhonn Tachê lagim magtalim, ani hat lailo titlim-i sarkim borim zalim."
Matthew,15,"Then Pharisees and scribes came to Jesus from Jerusalem and said,
“Why do your disciples break the tradition of the elders? They do not wash [their] hands when they eat a meal.”
He said to them in reply, “And why do you break the commandment of God for the sake of your tradition?
For God said, ‘Honor your father and your mother,’ and ‘Whoever curses father or mother shall die.’
But you say, ‘Whoever says to father or mother, “Any support you might have had from me is dedicated to God,”
need not honor his father.’ You have nullified the word of God for the sake of your tradition.
Hypocrites, well did Isaiah prophesy about you when he said:
‘This people honors me with their lips,
but their hearts are far from me;
in vain do they worship me,
teaching as doctrines human precepts.’”
He summoned the crowd and said to them, “Hear and understand.
It is not what enters one’s mouth that defiles that person; but what comes out of the mouth is what defiles one.”
Then his disciples approached and said to him, “Do you know that the Pharisees took offense when they heard what you said?”
He said in reply, “Every plant that my heavenly Father has not planted will be uprooted.
Let them alone; they are blind guides (of the blind). If a blind person leads a blind person, both will fall into a pit.”
Then Peter said to him in reply, “Explain [this] parable to us.”
He said to them, “Are even you still without understanding?
Do you not realize that everything that enters the mouth passes into the stomach and is expelled into the latrine?
But the things that come out of the mouth come from the heart, and they defile.
For from the heart come evil thoughts, murder, adultery, unchastity, theft, false witness, blasphemy.
These are what defile a person, but to eat with unwashed hands does not defile.”
The Canaanite Woman’s Faith. 
Then Jesus went from that place and withdrew to the region of Tyre and Sidon.
And behold, a Canaanite woman of that district came and called out, “Have pity on me, Lord, Son of David! My daughter is tormented by a demon.”
But he did not say a word in answer to her. His disciples came and asked him, “Send her away, for she keeps calling out after us.”
He said in reply, “I was sent only to the lost sheep of the house of Israel.”
But the woman came and did him homage, saying, “Lord, help me.”
He said in reply, “It is not right to take the food of the children and throw it to the dogs.”
She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.”
Then Jesus said to her in reply, “O woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed from that hour.
The Healing of Many People. 
Moving on from there Jesus walked by the Sea of Galilee, went up on the mountain, and sat down there.
Great crowds came to him, having with them the lame, the blind, the deformed, the mute, and many others. They placed them at his feet, and he cured them.
The crowds were amazed when they saw the mute speaking, the deformed made whole, the lame walking, and the blind able to see, and they glorified the God of Israel.
The Feeding of the Four Thousand. 
Jesus summoned his disciples and said, “My heart is moved with pity for the crowd, for they have been with me now for three days and have nothing to eat. I do not want to send them away hungry, for fear they may collapse on the way.”
The disciples said to him, “Where could we ever get enough bread in this deserted place to satisfy such a crowd?”
Jesus said to them, “How many loaves do you have?” “Seven,” they replied, “and a few fish.”
He ordered the crowd to sit down on the ground.
Then he took the seven loaves and the fish, gave thanks, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.
They all ate and were satisfied. They picked up the fragments left over—seven baskets full.
Those who ate were four thousand men, not counting women and children.
And when he had dismissed the crowds, he got into the boat and came to the district of Magadan.","Tedna Jeruzalea thaun Farizev ani dhormxastri Jezu-xim aile. Tãnnim mhonn’lem:
“Purvozamnim korun dovorleli chal Tuje xis kiteak môddtat? Tôr te jevnna adim aple hat dhuinant.”
Tannem portipall kelo: “Ani tumi tumchê chalik lagun Devachi adnia môddtat tem kiteak?
Tôr Devan sanglam: ‘Bapaik ani avoik man di’; ani ‘bapaik vô avoik xiraptat tim morun vochum.’
Punn ‘Mhojê koddlem kitem-i tuka upkarto aslem, tem hanvem Devak bhettoilam,’ oxem Konn-ui bapaik vô avoik mhonnta
tedna bapaik vô avoik man diuncho tankam anink kaido na .’ tumi mhonntat He baxen tumchê chalik lagun tumi Devachi adnia nopoit keli.
Ddhongiamnô!
‘Ho lôk onttamnim Mhaka vakhannta,
punn tanchem kalliz Mhojê thaun pois asa.
Ho lok Mhoji puza korta ti polki puza.
Ho lok xikoita tim xastram fokot mon’xamnim kel’le kaide!”’,
oxem Izaiasan tumchê vixim
adim- fuddench sarkench tem sangun dovorlam.

Lokak Apnna sorxem apoun Tannem tankam sanglem: “Aikat ani somzun gheiat:
tonddant bhitôr veta tem mon’xank mhellim korina; punn tonddantlem bhair sorta tench mon’xank mhelloita.”
Tedna xisamnim lagim ieun mhonn’lem: “Hem Tujem utor aikun Farizevank opman zalo mhonn zannoi tum?”
Tannem portipall kelo: “Mhojea sorginchea Bapan lavunk nant tim sogllim zhaddam umtton vetelim.
Tanchi khoboruch naka. Te apunnuch kurdde; ani eklo kurdd’do dusream kurddeank vatt dakhoita tedna dog-ui fonddant poddtele.
Tedna Pedrun uloun mhonn’lem: “Amkam hê voparichi somzonni di.”
Jezun zap dili: “Tumkam ozun somzonni na?
Tonddant bhitôr veta titlem-i pottant pavta ani pottantlem bhair veta mhonn tumi somzonant kitem?
Punn jem tonddantlem bhair sorta tem kallzant thaun ieta ani tench mon’xank mhelloita.
Tôr kallzant thaun bhair sortat vaitt ievzonnô, prannghat, pordvar, kazar zainasleam ekamekacho lingbhog, choriô, lottik govaiô, ninda.
Mon’xank mhellim kortat tim hinch. Punn hat dhuinastanam jevlear mon’xam mhellim zainant.”

Ani Jezu thõicho bhair sorlo ani Tirachea ani Sidon’chea prantant koddsorun gelo.
Ani ovchit teach prantantli Khanaan’chi êk bail, bhair sorun, “Somia, Davidachea Puta, mhoji kaklut kôr! mhojê dhuvek devchar zobôr piddapidd dita.”, oxi huiêli marit, Tache xim aili.
Punn Tannem tika êk zap kaddli na. Mhonntoch lagim sorun Tacheam xisamnim Tachê kodde oxem poratun maglem: “ ti amchê pattlean bob marit ieta dekhun tika vochum-di”
Punn Tannem portipallun mhonn’lem: “Devan Mhaka fokot Israelachea ghoranneacheam sanddleleam xelliam thãi dhaddla.”
Toripunn lagim ieun, “Somia, mhaka pav!”, oxem mhonnun ti Tachê mukhar sorpottli.
Tannem zabab diun, oxem mhonn’lem: “Bhurgeancho unddo kaddun, sunneank ghalop mhonnlear sarkem nhoi.”
“Khorem, Saiba”, Tinnem mhonn’lem: “ Punn aplea dhoniachea meza vele dhornnir poddtat te kuddke sunnim-i khatat.”
Tedna portipallun Jezun tika mhonn’lem: “Eh ostore, vorto tuzo bhavart! Tuka zai toxem zaum.” Ani tichi dhuv têch ghoddier bori zali.

Thõicho bhair sorun, Jezu Galileiachea doria-degechean gelo ani dongrar choddun thõi boslo.
Ani lokacheô urponji longddeank, kurdd’deank,thontteank, moneank ani zaiteam herank gheun Tachê sorxim aileô, ani Tacheam pãiam lagim tãnnim tankam dovorlim ani tankam soglleank Tannem borim kelim.
Mhonn’toch monim uloito, osad poddlelim sarkim zato, longddim cholto ani kurdd’deank dixtti podd’to polleun teo urponji ojap zaleô ani tannim Israelachea Devak mhoima dili.

Punn Apnna xim apoun, Jezun Apleam xisank mhonn’lem: “Tin dis zale tim Mhojê borabôr asat ani jevunk-khaunk tanchê kodde kãich na dekhun Mhaka tanche churchure distat. Ani tankam upaxim dhaddunk Mhaka naka. Na zalear tim vatter ghunvoll ieun poddtit.”
Xisamnim Taka mhonn’lem: “Tôr hê eksurê svater itlea lokak dhadoxi korunk amchê kodde itle undde khõiche astele?”
Jezun tankam vicharlem: “Tumchê lagim kitle undde asat?” Tãnnim sanglem: “Sat, ani thoddeo daktteo maslleo.”
Tedna Jezun lokak dhornnir bosunk lailo.
Tannem sat undde ani maslleô ghetlim ani Devak dhin’vasun tanche kuddke kele ani Tannem te xisankodde dile ani xisamnim te lokak vanttle.
Tim sogllim jevlim ani dhadoxi zalim. Ani urloleam kuddkeam-tukddeancheô sat panttleô tãnnim bhôrleô.
Bhurgeank ani bailank dhorinastanam jevlele te dadlech char hozar asle.
Ani lokak ghora dhaddtôch To hoddear choddlo ani Magedan’chea prantant gelo."
Matthew,16,"The Pharisees and Sadducees came and, to test him, asked him to show them a sign from heaven.
He said to them in reply, “[In the evening you say, ‘Tomorrow will be fair, for the sky is red’;
and, in the morning, ‘Today will be stormy, for the sky is red and threatening.’ You know how to judge the appearance of the sky, but you cannot judge the signs of the times.]
An evil and unfaithful generation seeks a sign, but no sign will be given it except the sign of Jonah.” Then he left them and went away.
The Leaven of the Pharisees and Sadducees. 
In coming to the other side of the sea, the disciples had forgotten to bring bread.
Jesus said to them, “Look out, and beware of the leaven of the Pharisees and Sadducees.”
They concluded among themselves, saying, “It is because we have brought no bread.”
When Jesus became aware of this he said, “You of little faith, why do you conclude among yourselves that it is because you have no bread?
Do you not yet understand, and do you not remember the five loaves for the five thousand, and how many wicker baskets you took up?
Or the seven loaves for the four thousand, and how many baskets you took up?
How do you not comprehend that I was not speaking to you about bread? Beware of the leaven of the Pharisees and Sadducees.”
Then they understood that he was not telling them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.
Peter’s Confession About Jesus. 
When Jesus went into the region of Caesarea Philippi he asked his disciples, “Who do people say that the Son of Man is?”
They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.”
He said to them, “But who do you say that I am?”
 Simon Peter said in reply, “You are the Messiah, the Son of the living God.”
Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.
I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”
 Then he strictly ordered his disciples to tell no one that he was the Messiah.
The First Prediction of the Passion. 
From that time on, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. 
Then Peter took him aside and began to rebuke him, “God forbid, Lord! No such thing shall ever happen to you.”
He turned and said to Peter, “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.”
The Conditions of Discipleship. 
Then Jesus said to his disciples, “Whoever wishes to come after me must deny himself, take up his cross, and follow me.
For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. 
What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life?
 For the Son of Man will come with his angels in his Father’s glory, and then he will repay everyone according to his conduct.
Amen, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.”","Farizev ani Saduki Tachê-xim aile ani Tachi porikxa korunk apnnank sorga veli êk khunna dakhoi mhonn Tachê kodde magunk lagle.
Tannem oso portipall kelo: “Sanz zatôch tumi oxem mhonntat: ‘Mollob tambddem zal’lem asa dekhun, az xitollai asteli’;
ani sokallim tumi mhonntat: ‘Mollob tambsar zalam ani molbhott asa dekhun, az modd astelem.’ Mhonntôch mollbachem rup tumi ollkhunk zannont, punn hea kallacheô khunna mat tumchean ollkhunk zaina !
Hi atanchi khotti ani bhavart-nasleli pinddka khunna sodta! Punn Jonasachê khunnê bhair Dev tika her dusri anink khuinchi-i khunna diuncho na.” Ani tankam thõich sanddun To gelo.

Xis doriachê pelê toddi ietana undde haddunk visorlole.
Jezun tankam sanglem: “Polleiat, Farizevanchê ani Sadukinchê fugi vixim chotraien cholat.”
Ani te apnnam modem mhonnunk lagle: “Ami undde haddunk nant dekhun To oxem mhonnta.”
Ani te vixim zanna zaun Jezun mhonn’lem: “Undde haddunk nant dekhun mhonn kiteak tumchêch modem uloitat tumi? Unnea bhavartacheamno?
Ozun porian somzunk nant tumi? Panch undde panch hozar dadleank pavoile ani kitleô panttleô tumi bhorun kaddleô, hacho tumkam ugddas na?
Toxench sat undde char hozar dadleank pavoile ani kitle korondd tumi bhorun kaddle, tacho-i bi tumkam ugddas na?
Unddeam vixim nhoi, punn Farizevanchê ani Sadukinchê fugi vixim chotraien cholunk, Hanv tumche kodde uloilom tem tumi somzunk nant tem koxem?”
Tedna unddeanchê fugi vixim nhoi, punn Farizevanchê ani Sadukinchê xikovnnê vixim chotraien cholat, oxem Tannem mhonnlelem mhonn te somzole.

Filipa Xezareiachea prantant pavtôch Jezun Apleam xisam kodde vicharlem: “Mon’xachea Putak lôk konn mhonn dhôrtat?”
Ani tãnnim zobab dilo: “Kãi zonnam Juanv Batist, konn-konn Elija, dusrim konn-konn Jeremias vô provadeantlo konn-eklo, oxem mhonntat.”
Tannem vicharlem: “Tôr tumi Hanv konn mhonntat?”
Tedna Simanv Pedru oso uloilo: “Krist To Tum, jivea Devacho Put!”
Zobab diun, Jezun taka mhonn’lem: “Simanv, Jonachea puta, tum subhagi, kiteak rogta-masan nhoi punn sorgar asto Mhojea Bapan hem tuka ugtem kelam.
Tôr Hanv-ui tuka sangtam: tum Pedru, mhonngê khoddop ani hea khoddpacher Hanv mhoji sobha bandtolom, ani ticher zoit vhorunk emkonddak legun podvi aschi na 
Hanv tuka Sorginchea Rajeacheô chaviô ditolom; jea kiteak sonvsarant tum na mhonnxi, taka sorgar Dev na mhonntolo; ani jea kiteak sonvsarant tum hôi mhonnxi, taka sorgar Dev hôi mhonntolo.”
Magir Apunn Krist mhonn konnakuch sanginam zaunk Tannem xisank khôr adnea dili.

Tedna thaun Jezu Apleam xisank spôxtt sangunk laglo: “Devachê khuxê pormannem, Hanv Jeruzaleak vecho asam; zannteanchea, mukhel iadnikanchea ani dhormxastreanchea hatantlem Hanvem zaitem sõschem asa; te Mhaka jivexim martele; ani tisrea disa Dev Mhaka punorjivont kortolo.”
Tedna, Taka kuxin vhorun, Pedru oso Taka bhexttaunk laglo: “Kednanch na, Saiba! hem Dev Tuka kednanch nirminam zaum!”
Ani Tannem vollon Pedruk sanglem: “Mhojê mukhavelo voch, Soitana! Hanv adllon poddunk Mhojê vatter ubo zal’lo fatôr tum; kiteak tujem chintop mon’xanchem, tem Devachem nhoi.”

Tedna Jezun Apleam xisank mhonn’lem: “Konnank Mhozo pattlav korchi khuxi asa zalear, tãnnim apnnanchêch khuxechi vatt sôddchi, aplo khuris ukôlcho ani Mhojê pattlean ieunchem.
Kiteak jim konn aplo jiv samballun dhorunk sôdtat, tim aplo jiv hogddaitelim; punn jim konn Mhojê khatir aplo jiv hogddaitat, tim aplo jiv samballun dhôrtelim.
Tôr sogllo sonvsar zôddit ani aplo jiv ibaddit zalear, mon’xak koslo adav? Vô aplea jivachê bodlek mon’xan kitem diunk zait?
Mon’xacho Put Apleam dutam borabôr Aplea Bapachê mhoimen ietolo, ani tedna zonn-ekleak ap-apleam kornneam pormannem inam’ ditolo.
Hanv tumkam khorench sangtam: hanga asat tantlim kãi zonnam Aplea rajeant ieto, Mon’xachea Putak polleunchê adim morchim nant.”"
Matthew,17,"After six days Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves. 
 And he was transfigured before them; his face shone like the sun and his clothes became white as light.
And behold, Moses and Elijah appeared to them, conversing with him.
Then Peter said to Jesus in reply, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you, one for Moses, and one for Elijah.”
While he was still speaking, behold, a bright cloud cast a shadow over them, then from the cloud came a voice that said, “This is my beloved Son, with whom I am well pleased; listen to him.”
When the disciples heard this, they fell prostrate and were very much afraid.
But Jesus came and touched them, saying, “Rise, and do not be afraid.”
And when the disciples raised their eyes, they saw no one else but Jesus alone.
The Coming of Elijah. 
As they were coming down from the mountain, Jesus charged them, “Do not tell the vision to anyone until the Son of Man has been raised from the dead.”
 Then the disciples asked him, “Why do the scribes say that Elijah must come first?”
He said in reply, “Elijah will indeed come and restore all things;
but I tell you that Elijah has already come, and they did not recognize him but did to him whatever they pleased. So also will the Son of Man suffer at their hands.”
Then the disciples understood that he was speaking to them of John the Baptist.
The Healing of a Boy with a Demon. 
When they came to the crowd a man approached, knelt down before him,
and said, “Lord, have pity on my son, for he is a lunatic and suffers severely; often he falls into fire, and often into water.
I brought him to your disciples, but they could not cure him.”
Jesus said in reply, “O faithless and perverse generation, how long will I be with you? How long will I endure you? Bring him here to me.”
Jesus rebuked him and the demon came out of him, and from that hour the boy was cured.
Then the disciples approached Jesus in private and said, “Why could we not drive it out?”
 He said to them, “Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” [
]
The Second Prediction of the Passion. 
As they were gathering in Galilee, Jesus said to them, “The Son of Man is to be handed over to men,
and they will kill him, and he will be raised on the third day.” And they were overwhelmed with grief.
Payment of the Temple Tax. 
When they came to Capernaum, the collectors of the temple tax approached Peter and said, “Doesn’t your teacher pay the temple tax?”
“Yes,” he said. When he came into the house, before he had time to speak, Jesus asked him, “What is your opinion, Simon? From whom do the kings of the earth take tolls or census tax? From their subjects or from foreigners?”
When he said, “From foreigners,” Jesus said to him, “Then the subjects are exempt.
But that we may not offend them, go to the sea, drop in a hook, and take the first fish that comes up. Open its mouth and you will find a coin worth twice the temple tax. Give that to them for me and for you.”","Sov disam uprant Pedruk, Jakobak ani tachea bhava Juanvak Jezun eka unch dongrar kuxin vhele
ani tanchê mukhar Tachem rup bodòl’lem. Tachem mukhamoll suria porim loklokit zalem ani Tachim vostram uzvadda porim dhovim-ful zalim.
Ovchituch Moizes ani Elija Tachê kodde uloito tankam dixtti poddle.
Tedna Pedrun Jezuk mhonn’lem: “Somia, ami hangach ravlear borem. Tuka zai zalear, tin tombu hanga hanv ubartam: êk Tuka, êk Moizesak ani êk Elijak.”
To uloita thõich astana, tankam eka porzollit kupan dhample ani, “Ho Mhozo Put, kherit opurbaiecho; Tacher asa Mhojem dhadosponn. Tachem tumi aikat.” oso tea kupantlo êk tallo aikum ieilo.
Hem aikun, xis omte poddle ani ekdom’ bhiele.
Punn Jezun lagim sorun tankam hat lailo ani mhonn’lem: “Utthat, bhieum nakat.”
Dolle ugddun polle zalear, tankam Jezu bogor anink konnuch dislo na.

Dongra vele denvtastana, Jezun tankam oxem formailem: “Mon’xacho Put mel’leantlo punorjivont zait porian hea dorxonachi khobor konnakuch sanginakat.”
Ani Tacheam xisamnim Tachê kodde oxem vicharlem: “Elija poilo ieunk zai, oxem dhormxastri kiteak mhonntat tôr?”
Tannem oxi zap dili: “Elija ietolo khoro, ani sogllem tharear ghaltolo;
punn Elija ailo mhonn Hanv tumkam sangtam, ani tãnnim taka ollkhun ghetlo na ani apnnank zai toxem tannim taka kelem. Têch porim Mon’xachea Putan-ui tanchea hatantlem sõschem asa.”
Tedna Juanv Batista vixim To uloitalo mhonn xis somzole.

Ani Jezu lôk aslo thõi pavtôch êk dadlo Tachê sorxim ailo, ani Tachê mukhar dimbi ghalun,
tannem mhonn’lem: “Somia, mhojea putachi kaklut kôr! taka moddnnem marta ani to chôdd koxttovta; sobar pavtti ujeant ani bhonvn-bhonvn udkant to poddta;
hanvem taka Tujeam xisam sorxim vhelo, punn tanchean taka boro korunk zalem na.”
Tedna Jezun portipallun mhonn’lem: “Bhavart nasloli ani khotti pinddka tumi! Kitlo vêll mhonn tumchê sorxem Hanvem ravchem? Kedna porian Hanvem tumkam sõschim? Taka hanga Mhojê-xim haddat.”
Ani Jezun taka bobatt kortôch, devchar tachê velo bhair sorlo ani to bhurgo têch ghoddier thaun boro zalo.
Tedna Jezu sorxem kuxin ieun xisamnim vicharlem: “Taka bhair ghalunk amchê kodde kiteak ghòddunk na?”
Jezun tankam sanglem: “Tumcho bhavart unno dekhun. Hanv tumkam khorench sangtam: sansvachea konnea edo tumkam bhavart asot zalear, hea dongrak tumi mhonntelet: ‘Hanga thaun thõi voch!’, ani to vetolo; ani tumchean korunk zaina toslem kãich aschem na.”

Te Galileiant ektthovlele astana, Jezun tankam mhonn’lem: “Mon’xacho Put mon’xanchea hatant poradhin zatolo,
te Taka jivexim martele ani tisrea disa Dev Taka punorjivont kortolo.” Hem aikun tankam motti khônt zali.Devmondirachi Pott’tti Farik Korop
Te Kapernaumant pavtôch, Devmondirachi pott’tti gheteleamnim Pedru sorxem ieun vicharlem: “Tumcho Guru ordea staterachi devosthana-pott’ti farik korinam?”
Tannem zobab dilo: “Korta.” Ani oxem mhonnun to ghorant bhitôr gelo. Punn to ulounchê adinch Jezun taka mhonn’lem: “Simanv, tuka kitem dista? Sonvsarantle raza konnam koddcho dôndd vô pott’tti ghetat? Apleam nagrikam koddcho vô porkeam koddcho?”
Tannem zobab dilo: “Porkeam koddcho.” “Mhonntôch nagrik suttlim.
Punn tankam vaitt dêkh dina zaunk, doriant vochun gori ghal, ani poili choddta ti maslli dhôr, tichem tondd ugôdd ani tantum tuka êk stater melltolo; to ghe ani Mhojea ani tujea nanvan tankam di.”"
Matthew,18,"At that time the disciples approached Jesus and said, “Who is the greatest in the kingdom of heaven?”
He called a child over, placed it in their midst,
and said, “Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven.
Whoever humbles himself like this child is the greatest in the kingdom of heaven.
And whoever receives one child such as this in my name receives me.
Temptations to Sin. 
“Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea.
Woe to the world because of things that cause sin! Such things must come, but woe to the one through whom they come!
If your hand or foot causes you to sin, cut it off and throw it away. It is better for you to enter into life maimed or crippled than with two hands or two feet to be thrown into eternal fire.
And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than with two eyes to be thrown into fiery Gehenna.
The Parable of the Lost Sheep. 
“See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father. [
]  
What is your opinion? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the hills and go in search of the stray?
And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray.
In just the same way, it is not the will of your heavenly Father that one of these little ones be lost.
A Brother Who Sins. 
“If your brother sins [against you], go and tell him his fault between you and him alone. If he listens to you, you have won over your brother.
 If he does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.’
If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector.
 Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
 Again, [amen,] I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father.
 For where two or three are gathered together in my name, there am I in the midst of them.”
The Parable of the Unforgiving Servant. 
Then Peter approaching asked him, “Lord, if my brother sins against me, how often must I forgive him? As many as seven times?”
Jesus answered, “I say to you, not seven times but seventy-seven times.
That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants.
When he began the accounting, a debtor was brought before him who owed him a huge amount.
Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt.
At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’
Moved with compassion the master of that servant let him go and forgave him the loan.
When that servant had left, he found one of his fellow servants who owed him a much smaller amount. He seized him and started to choke him, demanding, ‘Pay back what you owe.’
Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’
But he refused. Instead, he had him put in prison until he paid back the debt.
Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair.
His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to.
Should you not have had pity on your fellow servant, as I had pity on you?’
Then in anger his master handed him over to the torturers until he should pay back the whole debt. 
 So will my heavenly Father do to you, unless each of you forgives his brother from his heart.”","Ekdam xisamnim Jezu-xim ieun vicharlem: “Sorgarajeant soglleam-von vhôdd konn?”
Tedna Jezun, eka dhakttea bhurgeak apoun haddun, taka tanchê modem ubo kelo
ani mhonn’lem: “Hanv tumkam sot sangtam: tumchem jivit-mon bodòl’lea bogor ani tumi novean dhakttuleam bhurgeam vori zalea xivai, tumi Sorgarajeant bhitôr sorchinch nant.
Mhonntôch konn-ui apnnankuch hea bhurgea porim lhan kortit zalear, tim Sorgarajeant soglleam-von vhodd.
Eka dhakttulea oslea bhurgeak konn Mhojea nanvan ghetit zalear, tim Mhakach ghetat.

Punn Mhojer bhavart dovorteleam heam lhanam modlea ekleak ho bhavart soddunk konn-ui oddun vhortit tôr, danteachem ek pedd tanchea golleak bandun tankam khôl doriant buddoilear odik borem.
Dusreank bhavart soddunk oddun vhortat tosleam mon’xam pasot sonvsarachem kotta! herank bhavart soddunk oddun vhortat toslim mon’xam astelinch; punn jim konn dusreank bhavart soddunk oddun vhortat, tanchem kotta-kotta!

Tumcho hat vô pãi bhavart soddunk tumkam oddun vhorta zalear, to katrun uddoiat ani bhair marat; don hat vô don pãi asun sasnnachea ujeant tumkam uddoil’lê poros, lunddim vô thonttim zaun Jivitant bhitôr sorlear tumkam odik borem.
Ani tumcho dollo bhavart soddunk tumkam oddun vhorta zalear, to umttun kaddat ani bhair uddoiat; don dolle asun ujeachea emkonddant tumkam uddoil’lê poros, êkuch dollo gheun Jivitant bhitôr sorlear tumkam odik borem.

Polleiat, heam dhakttuleantlea ekleachi legun tumi beporva korum noiê, karonn, Hanv tumkam sangtam, sorgar tanche dut sorgar asto Mhojea sorgim-Bapachem mukhamoll thambonastanam polleit asat. 
Tumkam kitem dista? Konn-eklea mon’xa kodde xembhôr xelliô astit ani tantuntli êk sanddlea zalear, nnoian’nnoi dongrancher soddun, hinddantli koddsorun gelea tika to sodunk vecho na kai?
Ani Hanv tumkam khorench sangtam: ti mell’li zalear, sanddunk nasleleam nnoian’nnoi xelliam poros, hichê vixim to odik khuxal zata.
Hêch baxen heam dhakttuleam bhitorlo eklo-i ibaddlolo tumchea Sorgim-Bapak naka.

Tuzo bhav tujer patok korit zalear, voch ani tumam-doganchêch bhitôr tachi chuk taka dakhoi. Tujem to aikot zalear, tujea bhavak tunvem zoddun ghetlo.
Tuka to aikona zait zalear, ‘dogam vô tegam sakxeanchê govaikecher sogllo tonn’to ruzu zaunk zai’ dekhun, tujê borabôr anink ekleak vô dogank gheun voch.
Punn tankam-i aikona zait zalear, sobhek kolloi; sobhek aikonai zait zalear, tedna tosleak sobhê bhailo vô dônddvosuldar zaum-di.

Hanv tumkam khorench sangtam: jea kiteak sonvsarant tumi na mhonnxeat, taka sorgar Dev na mhonntolo; ani jea kiteak sonvsarant tumi hôi mhonnxeat, taka sorgar Dev hôi mhonn’tolo.

Anink ek Hanv tumkam sangtam: tumchê bhitorlim dogam zannam sonvsarant kiteai vixim magunk eka monachim zatit zalear, Mhozo sorgim-Bap tem tumkam ditolo;
kiteak dogam vô tegam zannam Mhojea nanvan ektthãi zatat thõi tanchê modem Hanv asam.”

Tedna Tachê sorxem vochun Pedrun Taka mhonn’lem: “Somia, kitlê pavtti mhojea pelean mhojer chuk kelear hanvem taka bhôgsuncho? Sat pavtti legun?”
Jezun taka oso zobab dilo: “Sat pavtti nhoi, punn sot’tôr pavtti sat!
Hea pasot, Apleam chakrancho hixôb tharear ghalunk sodto konn eka patxaia porim sorginchem raj.
Hixôb gheunk suru kortôch, dha hozar talentanchem vorixtt rinn aslelea eka chakrak raza mukhar haddlo.
Farik korunk tachê kodde kãich naslem dekhun, tachê bailek, bhurgeank soit tachê lagim aslem-naslem titlem-i vikunk ani rinn farik korunk tachea dhonian hukum’ ghalo.
Mhonn’toch, ‘Tokôs kaddun matso rav, sogllem tujem hanv farik kortam.’ oxem mhonnun, to chakor tacheam pãiam poddlo.
Tea chakrache churchure dhorun, tea dhonian taka soddlo ani tem rinn-ui taka bhogxilem.
Ho chakôr bhair gelea uprant, taka fokot xembhôr holke dinar devo aslolo êk vangddi-chakôr taka mell’lo ani taka dhorun to tachi gomtti pillunk laglo. Tannem mhonn’lem: ‘Mhojem rinn farik kôr!’
Punn tacho vangddi tacheam pãiam poddun tachê kodde oxem magunk laglo: ‘Tokôs kaddun matso rav, sogllem tujem hanv farik kortam.’
Tori to aikonam zalo, punn gelo ani aplem rinn farik korit porian tannem tea vangddea-chakrak bondkhonnint ghalo.
Hem ghòddlelem polleun, tache her vangddi-chakor bhov dukhovle, ani vochun ghòddlelem titlem-i tãnnim aplea dhoniak kollit kelem.
Tedna dhonian taka apoun haddun mhonn’lem: ‘Khottea chakra, tunvem mhojê kodde magli dekhun, hanvem tuka sogllem tujem rinn bhôgxilem.
Tôr mhaka tuji doia disli toxich, tuka tujea vangddea-chakrachi doia disunk naka asli?’
Ani ragabhorit zaun, tannem sogllem aplem rinn farik kori porian, dhonian taka kosabanchea hatant ghalo.
Tumi zonn-eklo tumchea peleak kallzant thaun bhôgxina zaxeat zalear, Mhozo sorgincho Bap-ui tumkam bhôgxicho na.”"
Matthew,19,"When Jesus finished these words, he left Galilee and went to the district of Judea across the Jordan.
Great crowds followed him, and he cured them there.
Some Pharisees approached him, and tested him, saying, “Is it lawful for a man to divorce his wife for any cause whatever?”
 He said in reply, “Have you not read that from the beginning the Creator ‘made them male and female’
and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’?
So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate.”
 They said to him, “Then why did Moses command that the man give the woman a bill of divorce and dismiss [her]?”
He said to them, “Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so.
I say to you, whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery.”
[His] disciples said to him, “If that is the case of a man with his wife, it is better not to marry.”
He answered, “Not all can accept [this] word, but only those to whom that is granted.
Some are incapable of marriage because they were born so; some, because they were made so by others; some, because they have renounced marriage for the sake of the kingdom of heaven. Whoever can accept this ought to accept it.”
Blessing of the Children. 
Then children were brought to him that he might lay his hands on them and pray. The disciples rebuked them,
but Jesus said, “Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these.”
After he placed his hands on them, he went away.
The Rich Young Man. 
Now someone approached him and said, “Teacher, what good must I do to gain eternal life?” 
He answered him, “Why do you ask me about the good? There is only One who is good. If you wish to enter into life, keep the commandments.”
 He asked him, “Which ones?” And Jesus replied, “ ‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness;
honor your father and your mother’; and ‘you shall love your neighbor as yourself.’”
The young man said to him, “All of these I have observed. What do I still lack?”
Jesus said to him, “If you wish to be perfect, go, sell what you have and give to [the] poor, and you will have treasure in heaven. Then come, follow me.”
When the young man heard this statement, he went away sad, for he had many possessions.
Then Jesus said to his disciples, “Amen, I say to you, it will be hard for one who is rich to enter the kingdom of heaven.
Again I say to you, it is easier for a camel to pass through the eye of a needle than for one who is rich to enter the kingdom of God.”
When the disciples heard this, they were greatly astonished and said, “Who then can be saved?”
Jesus looked at them and said, “For human beings this is impossible, but for God all things are possible.”
Then Peter said to him in reply, “We have given up everything and followed you. What will there be for us?”
 Jesus said to them, “Amen, I say to you that you who have followed me, in the new age, when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel.
And everyone who has given up houses or brothers or sisters or father or mother or children or lands for the sake of my name will receive a hundred times more, and will inherit eternal life.
 But many who are first will be last, and the last will be first.","Ho updês dilea uprant, Jezu Galileia soddun gelo ani Jordanachê poltoddi Judeiachea prantant ailo.
Puskôll lôk Tachê pattlean gelo ani thõi Tannem tankam borim kelim.
Farizev Tachê-xim aile ani Taka kosak lavunk tãnnim vicharlem: “Koslea-i karonnak lagun ghovachean aplê bailek soddun dium-ieta?”
Tannem oso zobab dilo: “Survatek Devan tankam kelim, ‘tankam dadlo ani bail kelim’,
ani Tannem mhonn’lem: ‘Hea pasot monis aplea avoibapaik sanddtolo ani aplê potinnik ektthovtolo ani dogam-i êk zatelim’, oxem tumi vachinaslam?
Mhonntôch tim anink dogam nhoi, punn êk . Hea pasot Devan zôddlam tem mon’xan doxim korum noiê.”
Tãnnim Taka vicharlem: “konn aplê potinnik soddun dita zalear, tika ghottsfottichem potr diun sôddchi mhonn Moizesan hukum’ ghala tachem karonn kitem tor?”
Tannem zap dili: “Tumchea kallzache niborsannek lagun Moizesan tumcheam potinnink soddun diunk tumkam rojea dili; punn orombak thaun oxem nhoi aslem.
Tôr Hanv tumkam sangtam: Somurticher add logn-sombondant jietelea karanna bhogor konn-ui aplê potinnik soddun diit ani dusrê kodde logn zait, to pordvar korta.”
Tacheam xisamnim Taka mhonn’lem: “Aple potinikodde dadleachi poristhiti oxi zait zalear, lognuch zainastanam ravlear odik borem.”
Punn Tannem oxi tankam zap dili: “Hem mandun gheunk soglleanchean zainam. Zankam Devan hem dennem favo kelam tancheanuch zata.
Avoichea kusveant thaun izdde zolmolele asat, ani mon’xamnim kel’le izdde asat, ani sorginchea rajeak lagun apnnankuch izdde korun ghevpi asat. Mandun gheunk zata tãnnim hem mandun gheunchem.”

Jezun supurleam bhurgeancher Aple hat dovrunk ani magnnem korunk lokan tankam Tachê sorxem haddlim. Xis tankam bobatt korunk lagle,
punn Jezun sanglem: “Bhurgeank Mhojê sorxim ieunk diat ani tankam addainakat, kiteak Sorginchem Raj osleanchench.”
Magir tancher Tannem Aple hat dovorle ani thõicho bhair sorun To Aplê vatten gelo.

Ani ovchit lagim ieun konn-eklean Taka vicharlem: “Guruji, mhaka sasnnik jivit mellcheak hanvem kitem borem korunk zai?”
Ani Tannem zap diun taka sanglem: “Kitem borem tea vixim Mhojê lagim kiteak vichartai? Boro to Ekloch Dev. Punn tum jivitant bhitôr sorunk sôdtai zalear, adnea samball.”
Tannem vicharlem: “Konn teô?” Jezun sanglem: “Heô: jivexim marum noiê; pordvar korum noiê; chorum noiê; lottik-govai dium noiê;
tujea bapaik ani avoik man di; ani tuzo môg kortai tosoch tujea peleacho kôr.”
Tea tornnattean Taka zabab dilo:”Heô soglleô adnea hanvem samball’leat; mhaka kitem ozun unnem asa?”
Jezun taka sanglem: “Tuka sompurnn zaunchi khuxi zalear, voch, tujê lagim asa titlem-i vikun goribank di, ani sorgar tuka tthevo melltolo; tea magir Mhojê pattlean ie.”
Punn hem utor aikotôch to khontibhorit zaun gelo; tôr taka puskôll girestkai asli.

Tedna Jezun Apleam xisank mhonn’lem: “Hanv tumkam sot sangtam: eka girest mon’xak Sorginchea Rajeant bhitôr sorunk kotthin.
Hôi, anink-ui sangtam: eka girest mon’xak Sorginchea Rajeant bhitôr sorchê poros, eka unttak suiechea birddeantlean vochunk odik sompem.”
Hem aikun xis bhov thottakle. Tãnnim mhonn’lem: “Toxem zalear, konnak mhonn taronn melltelem?”
Jezun tancher nodor marun mhonn’lem: “Mon’xam kodde hem zaina, punn Deva lagim sogllem zata.”

Tedna zap diun Pedrun mhonn’lem: “Polle, ami sogllem sanddlam ani Tuzo pattlav kela; tôr amkam kitem melltelem?”
Jezun tankam sanglem: “Khorench Hanv tumkam sangtam: Novo Sorg ani Novi Prithum zaunchea vellar, Mon’xacho Put Aplea mhoimechea xinvasonar bostolo tedna, Mhozo pattlav kela te tumi-i bara xinvasonancher bostelet ani Israelacheam bara kullancher odhikar choloitelet.
Ani zãnnim Mhojea Nanva khatir ghor-dar vô bhav vô bhoinni vô bapui vô avoi vô bail vô bhurgim-ballam vô xetam-bhattam sanddleant, tim xembhôr pavtti odik ghetelim, ani sasnnik jivit tanchem daiz zatelem.
Sobar zannam poilim asat tim nimannim zatelim ani nimannim tim poilim zatelim.”"
Matthew,20,"“The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard.
After agreeing with them for the usual daily wage, he sent them into his vineyard.
Going out about nine o’clock, he saw others standing idle in the marketplace,
and he said to them, ‘You too go into my vineyard, and I will give you what is just.’
So they went off. [And] he went out again around noon, and around three o’clock, and did likewise.
Going out about five o’clock, he found others standing around, and said to them, ‘Why do you stand here idle all day?’
They answered, ‘Because no one has hired us.’ He said to them, ‘You too go into my vineyard.’
 When it was evening the owner of the vineyard said to his foreman, ‘Summon the laborers and give them their pay, beginning with the last and ending with the first.’
When those who had started about five o’clock came, each received the usual daily wage.
So when the first came, they thought that they would receive more, but each of them also got the usual wage.
And on receiving it they grumbled against the landowner,
saying, ‘These last ones worked only one hour, and you have made them equal to us, who bore the day’s burden and the heat.’
He said to one of them in reply, ‘My friend, I am not cheating you. Did you not agree with me for the usual daily wage?
Take what is yours and go. What if I wish to give this last one the same as you?
[Or] am I not free to do as I wish with my own money? Are you envious because I am generous?’
Thus, the last will be first, and the first will be last.”
The Third Prediction of the Passion. 
As Jesus was going up to Jerusalem, he took the twelve [disciples] aside by themselves, and said to them on the way,
“Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death,
and hand him over to the Gentiles to be mocked and scourged and crucified, and he will be raised on the third day.”
The Request of James and John. 
Then the mother of the sons of Zebedee approached him with her sons and did him homage, wishing to ask him for something.
He said to her, “What do you wish?” She answered him, “Command that these two sons of mine sit, one at your right and the other at your left, in your kingdom.”
Jesus said in reply, “You do not know what you are asking. Can you drink the cup that I am going to drink?” They said to him, “We can.”
He replied, “My cup you will indeed drink, but to sit at my right and at my left [, this] is not mine to give but is for those for whom it has been prepared by my Father.”
When the ten heard this, they became indignant at the two brothers.
But Jesus summoned them and said, “You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt.
But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant;
whoever wishes to be first among you shall be your slave.
Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many.”
The Healing of Two Blind Men. 
As they left Jericho, a great crowd followed him.
Two blind men were sitting by the roadside, and when they heard that Jesus was passing by, they cried out, “[Lord,] Son of David, have pity on us!”
The crowd warned them to be silent, but they called out all the more, “Lord, Son of David, have pity on us!”
Jesus stopped and called them and said, “What do you want me to do for you?”
They answered him, “Lord, let our eyes be opened.”
Moved with pity, Jesus touched their eyes. Immediately they received their sight, and followed him.","“Aplea dakam-molleant vauraddi launk bhov sokallim bhair sorun gelelea eka bhattkara porim Sorginchem Raj.
Disvoddeak êk dinar farik korunk vavraddeam lagim koblat korun, tannem tankam aplea molleant dhaddle.
Sumar nov vaztam bhair sorun tinttear bekar asleleam herank tannem dekhle
ani tankam mhonn’lem: ‘Tumi-i mhojea molleant vochat ani hanv tumkam favo tem ditolom.’
Ani te gele. Portun bara ani sanjechim tin vaztam bhair sorun tannem toxench kelem.
Sumar panch vaztam to anink êk pavtt bhair sorlo ani anink-ui ube aslele taka mell’le, ani tannem tankam mhonn’lem: ‘Tumi akho dis hangasôr kiteak bekar ravleat?’
Tãnnim zobab dilo: ‘Amkam konnench vavrak lavunk nant dekhun.’ Tannem tankam sanglem: ‘Tumi-i mhojea molleant vochat.’
Tin’sanam molleachea dhonian aplea mukdomak mhonn’lem: ‘Vavraddeank apoi ani nimanneam thaun suru korun poileank porian disvoddo di.’
Sumar panch vaztam kamak laglele te aile ani zonn-ekleak êk dinar mell’lo.
Poile ailele te lagim sorun apnnank odik melltelem mhonn somzole, punn tankam-i zonn-ekleak êkuch dinar mell’lo.
Tãnnim to ghetlo khoro, punn te bhattkaracher gunn-gunnun mhonnunk lagle:
‘Heam nimanneamnim êkuch tas-bhôr kam’ kelam ani ami zalear akhea disacho bhar ani hulop ghetleat, tori amkam ani tankam tunvem eksarke kelei.’
Punn tantlea ekleak zobab diun tannem sanglem: ‘Ixtta, hanv tuka onit korinam; tôr eka dinarachi tunvem mhojê kodde koblat korunk nãi?
Tujem tem ghe ani voch. Tuka dilam titlench heam nimanneank-ui diunk mhaka khuxi.
Tôr mhojeam poixeanchem mhaka zai tem mhojean korum nozo? Vô hanv boro mhonn tuzo dollo futtlo?’
Hêch porim nimannim tim poilim zatelim ani poilim tim nimannim zatelim.”

Jeruzaleak choddon vetana, Jezun vatter bara xisank kuxin vhele ani tankam sanglem:
“Polleiat, ami Jeruzaleak choddot vetanv ani Mon’xachea Putak mukhel iadnikanchea ani dhormxastreanchea hatant ghaltele; Tacher te mornnachem formonn martele
ani Tacheô moskoreô korunk, Taka jerbond diunk ani khursar marunk Taka videxeanchea hatant poradhin kortele; ani tisrea disa Dev Taka punorjivont kortolo.”

Tedna Zebedevacheam putanchi avoi Tachê sorxem apleam putank gheun aili ani Tacheam pãiam poddun Tachê kodde ek upkar magunk lagli.
Tannem tika mhonn’lem: “Tuka kitem zai?” Tinnem mhonn’lem: “Heam mhojeam dogam putank, ekleak Tujea uzvea hata ani dusreak davea hata, Tujea Rajeant bosunk lai.”
Jezun portipall kelo: “Tumi kitem magtat tem tumich nokllot. Hanv pietolom tea patrantlem tumchean pieum ietelem?” Tãnnim mhonn’lem: “Hôi, pieum ieta.”
Tannem tankam sanglem: “Mhojea patrantlem tumi pietelet khore, punn Mhojea uzveak vô daveak bosunk diunk Mhojê adhin na; te zage Mhojea Bapan nirmun dovorleat tankam.”
Hem aikun her dha zann team dogam bhavancher chiddle.
Punn Jezun tankam Apnna sorxem apoun haddun sanglem: “Videxeam modem tanche odhikari tancher apli podvi zobordosten choloitat mhonn ani toxench tanche vhoddil aplê sot’techo bhar tancher ghaltat mhonn tumi zannont.
Tumchê modem oxem zaunchem nhoi! Na, tumchê modem konn vhoddlo zaunk sodit to tumcho sevôk zauncho;
tumchê modem konn poilo zaunk sodit to tumcho gulam’ zauncho.
Oxench Mon’xacho Put herank Aplê chakrek lavunk ieunk na, bogor heranchi chakri korunk ani somestanchê soddvonnê pasot Aplo jiv diunk aila.”

Te Jerikea thaun vetana, lokachi vhôdd urpônz Jezu pattlean geli.
Ovchit dog kurdde vattechê deger bosun asle; tevxilean veta to Jezu mhonn aikotôch, te oxi bob marunk lagle: “Saiba, Davidachea Puta, amchi kaklut kôr!”
Oge ravat mhonn lokan tankam bobatt keli; toripunn te odik vhoddlean toxich bob marit ravle: “Saiba, Davidachea Puta, amchi kaklut kôr!”
Jezu thamblo ani tankam apoun haddun Tannem vicharlem: “Hanvem tumkam kitem kel’lem zai?”
Tãnnim mhonn’lem: “Saiba, Tunvem amche dolle ugôddlele amkam zai.”
Tanche churchure dhorun Jezun tancheam dolleank hat lailo; ani rokddich tankam nodor aili ani te Tachê pattlean gele."
Matthew,21,"When they drew near Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples,
saying to them, “Go into the village opposite you, and immediately you will find an ass tethered, and a colt with her. Untie them and bring them here to me.
And if anyone should say anything to you, reply, ‘The master has need of them.’ Then he will send them at once.”
This happened so that what had been spoken through the prophet might be fulfilled:
“Say to daughter Zion,
‘Behold, your king comes to you,
meek and riding on an ass,
and on a colt, the foal of a beast of burden.’”
The disciples went and did as Jesus had ordered them.
They brought the ass and the colt and laid their cloaks over them, and he sat upon them.
 The very large crowd spread their cloaks on the road, while others cut branches from the trees and strewed them on the road.
The crowds preceding him and those following kept crying out and saying:
“Hosanna to the Son of David;
blessed is he who comes in the name of the Lord;
hosanna in the highest.”
And when he entered Jerusalem the whole city was shaken and asked, “Who is this?”
And the crowds replied, “This is Jesus the prophet, from Nazareth in Galilee.”
The Cleansing of the Temple. 
Jesus entered the temple area and drove out all those engaged in selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.  
And he said to them, “It is written:
‘My house shall be a house of prayer,’
but you are making it a den of thieves.”
The blind and the lame approached him in the temple area, and he cured them.
When the chief priests and the scribes saw the wondrous things he was doing, and the children crying out in the temple area, “Hosanna to the Son of David,” they were indignant
 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes; and have you never read the text, ‘Out of the mouths of infants and nurslings you have brought forth praise’?”
And leaving them, he went out of the city to Bethany, and there he spent the night.
The Cursing of the Fig Tree. 
When he was going back to the city in the morning, he was hungry.
Seeing a fig tree by the road, he went over to it, but found nothing on it except leaves. And he said to it, “May no fruit ever come from you again.” And immediately the fig tree withered.
When the disciples saw this, they were amazed and said, “How was it that the fig tree withered immediately?”
 Jesus said to them in reply, “Amen, I say to you, if you have faith and do not waver, not only will you do what has been done to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will be done.
Whatever you ask for in prayer with faith, you will receive.”
The Authority of Jesus Questioned. 
When he had come into the temple area, the chief priests and the elders of the people approached him as he was teaching and said, “By what authority are you doing these things? And who gave you this authority?” 
Jesus said to them in reply, “I shall ask you one question, and if you answer it for me, then I shall tell you by what authority I do these things.
Where was John’s baptism from? Was it of heavenly or of human origin?” They discussed this among themselves and said, “If we say ‘Of heavenly origin,’ he will say to us, ‘Then why did you not believe him?’
 But if we say, ‘Of human origin,’ we fear the crowd, for they all regard John as a prophet.”
So they said to Jesus in reply, “We do not know.” He himself said to them, “Neither shall I tell you by what authority I do these things.
The Parable of the Two Sons. 
“What is your opinion? A man had two sons. He came to the first and said, ‘Son, go out and work in the vineyard today.’
He said in reply, ‘I will not,’ but afterwards he changed his mind and went.
The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go.
Which of the two did his father’s will?” They answered, “The first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you.
 When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did. Yet even when you saw that, you did not later change your minds and believe him.
The Parable of the Tenants. 
“Hear another parable. There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey. 
When vintage time drew near, he sent his servants to the tenants to obtain his produce.
But the tenants seized the servants and one they beat, another they killed, and a third they stoned.
Again he sent other servants, more numerous than the first ones, but they treated them in the same way.
Finally, he sent his son to them, thinking, ‘They will respect my son.’
But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’
 They seized him, threw him out of the vineyard, and killed him.
What will the owner of the vineyard do to those tenants when he comes?”
They answered him, “He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.”
 Jesus said to them, “Did you never read in the scriptures:
‘The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes’?
Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.
[ The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.]”
When the chief priests and the Pharisees heard his parables, they knew that he was speaking about them.
And although they were attempting to arrest him, they feared the crowds, for they regarded him as a prophet.","Jeruzalea lagim ietôch, Olivet Dongra sorxim Betfage pavlea uprant, Jezun dogam xisank daddle,
tankam oxem sanglem:”Tumchea fuddeant asa tea gramant vochat. Thõi rokddem ek bandlelem gaddum ani tachea sangata tachem xingrum tumkam melltelim. Tankam sôddat ani Mhojê sorxim haddat.
Konn-ui tumkam kitem mhonnot tôr, Somiak tanchi goroz asa mhonn sangat, ani to rokddoch tankam vhorunk ditolo.”
Provadea vorvim Devan sangun dovorlelem tem pallchê khatir:

“Zion Xarak sangat :
Ho polle tuzo Rai tujê-xim ieta; to vinômr-khalto;
eka gaddvacher ani tachea xingracher,
zum ghetlelê avoichea poracher, to bosun ieta.”, hem sogllem ghoddon ailem.

Xisamnim vochun Jezun tankam formail’lem toxem kelem.
Ani gaddvak ani xingrak haddun tãnnim tancher aplim avoronnam ghalim ani Jezuk voir bosoilo.
Khup lokan aplim avoronnam vatter patllailim; dusrim kãi zannam, zhaddanche talle moddun, te vatter ximpddaitalim.
Fuddlean ani pattlean vetalo to lôk bob marun mhonntalo: “Davidachea Putak zôi ! Sorvesporachea nanvan ieta taka zôi! Bhov vortea Devak zôi! zôi!”

Ani Jeruzaleant provês kortôch, “ho konn kai?” mhonnun akhem xar chollboll’lem.
Lôk zobab diun mhonntalo: “Ho Jezu, Galileiantlea Nazaretcho provadi!”

Magir Jezu Devmondirant bhitôr sorlo ani Mondirant vikteleam ani gheteleam soglleank bhair ghalunk laglo; savkaranchim mezam ani parve vikteleanchim asonam Tannem omtun uddoilim.
Tannem mhonn’lem: “Mhojem Ghor magnneachem ghor, oxem Povitr Pustokar boroil’lem asa, punn tachi tumi choranchi dhôl kelea.”
Kurddim ani thonttim Tachê sorxim Devmondirant ailim ani Tannem tankam borim kelim.
Tannem kel’lim ojapam polleun, ani toxench “Davidachea Putak zôi!” oxem mhonnun bhurgim Mondirant arddotalim tem polleun, mukhel iadnik ani dhormxastri zobor chiddle,
ani tãnnim Taka vicharlem: “Him kitem mhonntat tem tunvem aikolãi mum?” Jezun oso zobab dilo: “Hôi! ‘Tuvem toiar kel’li, bhurgeanchea ani dud pieteleam ballanchea tonddantli vakhann’nni Tunvem ghetli!’— oxem tumi kednanch vachunk nam bi?”
Ani tankam sanddun, xara bhair sorun To Betaniek gelo ani thõi vostek ravlo.

Sokallim Xarant portun ietana Taka bhuk lagli.
Ek anjirachem zhadd vattechê degek polleun, To tachê sorxem ailo ani panam bogor tacher kãich Taka mell’lem na. Ani Tannem taka mhonn’lem: “Hea fuddem kednanch tuka foll zaum noiê !” Ani tem anjirachem zhadd teach vellar suklem.
Hem polleun xis ojap zale. Tãnnim mhonn’lem: “Arê, koxem mhonn hem anjirachem zhadd khinna bhitôr sukun gelem?!”
Jezun portipall kelo: “Tumkam bhavart asot ani kosloch dubhav tumi dhorinam zaxeat, anjirachea zhaddak Hanvem kelam tem tumi-i kortelet; itlench nhoi, punn hea dongrak porian tumi oxem mhonnxat zalear: ‘Umtton voch ani doriant vochun podd!’, toxem ghòddtelem.
Ani prarthon kortana bhavartan tumi magxeat titlem-i tumi ghetelet.”

Devmondirant vochun To xikoita astana, mukhel iadnikamnim ani lokacheam zannteamnim lagim sorun Taka vicharlem: “Koslê sot’ten heô vostu kortai tum ? Ani konnem dilea tuka hi sot’tea?”
Jezun portipall kelo: “Hanv-ui tumchê kodde ekuch vichartam: tumi tem Mhaka sangxeat zalear, koslê sot’ten Hanv heô vostu kortam, tem Hanv-ui tumkam sangtolom.
Juanvacho batism khõi thaun ailo? Sorgar thaun vô mon’xam thaun?” Ani te apnnanchêch bhitôr oxem chintunk lagle: “Ami ‘sorgar thaun’ mhonnin zalear, to amkam vichartolo: ‘Tor tumi tachem kiteak aikunk na?’
Punn ami ‘mon’xam thaun’ mhonnin zalear, ami lokak bhietanv, kiteak sogllim Juanvak provadi mhonn man’tat.”
Hea pasot Jezuk portipallun tãnnim mhonn’lem: “Ami nokllonv.” Ani Tannem sanglem: “Koslê sot’ten Hanv heô vostu kortam tem Hanv-ui tumkam sanginam.”

“Tumkam kitem dista? Konn-eka mon’xak dog put asle; tannem poilea sorxem ieun mhonn’lem: ‘Puta, voch ani dakanchea molleant az kam’ kôr.’
Putan mhonn’lem: ‘Hanv vechonam punn uprant tannem aplem mon bodol’lem ani gelo.
Magir dusrea lagim vochun, tannem toxench mhonn’lem. Putan zobab dilo: ‘Hanv vetam, Saiba punn uprant vochunk na.
Heam dogam bhitôr konnem bapaichi khuxi keli?” Tãnnim mhonn’lem: “Poilean.” Jezun tankam sanglem: “Hanv tumkam khorench sangtam: dônddvosuldar ani xindoll bailô tumchê adim Sorginchea Rajeant vetat.
Karonn Juanv Devak man’ta toslea jivitachi vatt dakhounk tumchê-xim ailo, punn tumi tachem mandun gheunk na; punn dônddvosuldaramnim ani xindoll bailamnim tachem aikolem. Tem polleun tori, tachem mandun gheun tumim tumchem jivit-mon bodlunk na.”

“Anink êk vopar aikat: Konn-êk bhattkar aslo; tannem êk dakancho mollo lailo, tachê bhonvtonnim addo ghalo, khonnun êk kollombi toiar keli, ani êk gopur bandlo; magir to mollo tannem kullvaddeank kumlleak dilo ani apunn poixilea ganvant gelo.
Pikecho vêll lagim pavtôch, aplem kumllem gheunk tannem team kullvaddeam-xim apleam chakrank dhaddle;
punn kullvaddeamnim, tacheam chakrank dhorun, ekleak mar ghalo, dusreak jivexim marlo, ani tisreak fatrailo.
Anink êk pavtt poilê pavtti-vôn odikchodd, tannem dusream chakrank dhaddle, ani tãnnim tankam-i toxench kelem.
‘Mhojea putak bhiddetele’, oxem mhonnun xekim tannem aplea putak tanchê-xim dhaddlo;
punn kullvaddeamnim putak polleun apnnam bhitôr mhonn’lem: ‘Ho tacho daiji; ieiat, haka jivexim marum-ia ani tachem daiz amchem korun gheum-ia.’
Ani tãnnim taka dhorun mollea bhair vhelo ani jivexim marlo.
Atam molleacho dhoni ieta tedna, team kullvaddeank to kitem kortolo?”
Tãnnim zap dili: “Team noxtteancho vhôdd bhosm kortolo ani dusream kullvaddeank, apnnak kalla-follam diteleank, aplo mollo kumlleak ditolo.”
“ ‘Zo fatôr bandpiamnim soddun dil’lo toch zalo mhuk’ki-konnxea fatôr. Hem Sorvesporanuch ghoddun haddlam: ani tem polleun ami thottak zaleanv.’ oxem Povitr Pustokant, tumi kednanch vachunk na?” Jezun tanchekodde vicharlem.
Mhonntôch Aplem Raj Dev tumchê koddlem kaddun ghetolo ani tachim follam dito eke porjek ditolo.” 
Ani konnui hea fatracher adllun podd’ta tache kuddkean kuddke zatele; punn konnancher to podd’ta tanchi pudd zateli.
Tacheô vopari aikolea uprant mukhel iadnik ani Farizev apnnam vixim To uloita mhonn somzole;
ani Taka te dhorunk sôdtale, punn lokak bhiele, kiteak provadi mhonn lôk Taka man’talo."
Matthew,22,"Jesus again in reply spoke to them in parables, saying,
“The kingdom of heaven may be likened to a king who gave a wedding feast for his son.
He dispatched his servants to summon the invited guests to the feast, but they refused to come.
A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”’
Some ignored the invitation and went away, one to his farm, another to his business.
The rest laid hold of his servants, mistreated them, and killed them.
The king was enraged and sent his troops, destroyed those murderers, and burned their city.
Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come.
Go out, therefore, into the main roads and invite to the feast whomever you find.’
The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests.
But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.
He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence.
 Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’
Many are invited, but few are chosen.”
Paying Taxes to the Emperor. 
Then the Pharisees went off and plotted how they might entrap him in speech.
They sent their disciples to him, with the Herodians, saying, “Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status.
Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?”
Knowing their malice, Jesus said, “Why are you testing me, you hypocrites?
Show me the coin that pays the census tax.” Then they handed him the Roman coin.
He said to them, “Whose image is this and whose inscription?”
They replied, “Caesar’s.” At that he said to them, “Then repay to Caesar what belongs to Caesar and to God what belongs to God.”
When they heard this they were amazed, and leaving him they went away.
The Question About the Resurrection. 
On that day Sadducees approached him, saying that there is no resurrection. They put this question to him,
saying, “Teacher, Moses said, ‘If a man dies without children, his brother shall marry his wife and raise up descendants for his brother.’
Now there were seven brothers among us. The first married and died and, having no descendants, left his wife to his brother.
The same happened with the second and the third, through all seven.
Finally the woman died.
Now at the resurrection, of the seven, whose wife will she be? For they all had been married to her.”
Jesus said to them in reply, “You are misled because you do not know the scriptures or the power of God.
At the resurrection they neither marry nor are given in marriage but are like the angels in heaven.
And concerning the resurrection of the dead, have you not read what was said to you by God,
‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living.”
When the crowds heard this, they were astonished at his teaching.
The Greatest Commandment. 
When the Pharisees heard that he had silenced the Sadducees, they gathered together,
and one of them [a scholar of the law] tested him by asking,
“Teacher, which commandment in the law is the greatest?”
He said to him, “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind.
This is the greatest and the first commandment.
The second is like it: You shall love your neighbor as yourself.
 The whole law and the prophets depend on these two commandments.”
The Question About David’s Son. 
While the Pharisees were gathered together, Jesus questioned them, 
saying, “What is your opinion about the Messiah? Whose son is he?” They replied, “David’s.”
He said to them, “How, then, does David, inspired by the Spirit, call him ‘lord,’ saying:
‘The Lord said to my lord,
“Sit at my right hand
until I place your enemies under your feet”’?
If David calls him ‘lord,’ how can he be his son?”
No one was able to answer him a word, nor from that day on did anyone dare to ask him any more questions.","Jezu novean tanchê lagim voparimnim ulounk laglo:
“Sorginchem Raj oxem: Aplea puta khatir logna-jevonn dil’lea eka raza porim Sorginchem Raj.
Lognak amontronn dhaddleleank apoun haddunk tannem apleam chakrank dhaddle, punn ieunk tankam naka zalem.
‘Apoileleank oxem sangat: Polleiat, Mhojem jevonn toiar asa, mhoje padde ani chorboil’lim zonavoram hanvem marlim, ani sogllem toiar zalam; jevnnak ieiat.’, oxem sangun, aniêk pavtt tannem dusream chakrank dhaddle.
Punn tãnnim kan diunk na, ani eklo aplea bhattant, dusro aplea vepar-dhondeak gelo;
heramnim chakrank dhôrle, tankam mostin vagoile ani tancho jiv kaddlo.
Hem aikun razacho rag pettlo ani aplim loskoram dhaddun team khuneancho tannem bhosm kelo ani tanchem nogor lasun uddoilem.
Uprant, ‘Logna-jevonn tôr toiar asa,punn apoil’leank tem favonam zalem; he khatir tumi mukhel rosteam-nakeanr vochat ani tumkam melltit titleank-ui lognak apoun haddat.’, oxem tannem apleam chakrank sanglem:
Ani mukhel-rosteancher vochun, apnnank mell’lim titleank-ui, boreank toxem vaittank, chakramnim zomoilim, ani logna-vosro soireamnim bhòrlo.
Jevnnak bosleleank pollounchê khatir raza bhitôr ie zalear, lognachi nesônn ghalinastanam thõi aslelea eka mon’xak tannem dekhlo,
ani taka vicharlem: ‘Ixtta, lognachem vostr nastanam tum hanga koso bhitôr ailoi?’ Punn tannem zap kaddli na.
Tedna razan chakrank sanglem: ‘Tache hat-pãi bandun taka kallokant bhair uddoiat; thõi sogllim rudon korun ani dant korkoraun astelim.’
Kiteak apoil’lim zaitim, punn vinchun kaddlelim thoddim.”

Tedna Farizev gele ani Jezuk koso utrak dhôrcho tê vixim tãnnim ektthãi zaun tharav ghetlo.
Ani Herodicheam pokxvadeam borabôr tãnnim apleam xisank oxem mhonnunk Jezu-xim dhaddle: “Guruji, tum sotan choltai ani Devachi vatt sotan xikoitai; ani tuka konnachich bhidda na, kiteak mon’xanchem tondd polleun tum uloinãi: hem ami borem zannonv.
Tôr tuka kitem dista? Somrazak dôndd farik korunk kaideachem ki na?”
Punn tanchem noxtteponn ollkhun, Jezun oso portipall kelo: “Arê ddhongeamnô! Tumi kiteak mhonn Mhaka fas mandd’tat?
Mhaka êk donddacho nanno dakhoiat, polleum-ia.” Tãnnim Taka êk dinar dakhoilo.
Jezun tankam vicharlem: “Hem rup konnachem? Ani hem borouop konnachem?”
Tãnnim zobab dilo: “Somrazachem.” Tedna Jezun tankam sanglem: “Borem tôr, Somrazachem tem Somrazak diat, ani Devachem tem Devak diat.”
Tacho zobab aikun te thottakle ani Taka sanddun gele.

Teach disa Saduki, punorjivontponn na mhonntat te, Jezu-xim aile ani tãnnim Tachê lagim oxem vicharlem:
“Guruji, Moizesan mhonn’lam: ‘Sonsôt nastanam konn-ui morot zalear, tachea bhavan tachê bailê lagim logn zaunchem ani aplea bhavak bhurgim utpon korchim.’
Tôr amchê modem sat bhav asle; poilo logn zalo ani melo; ani sonsôt na zaun, apli potinn aplea bhavak dovrun gelo;
têch porim dusro ani tisro ani toxench satvo porian.
Ani te soglle mortôch, bail-ui meli.
Tôr, punorjivontponnachea somoiar, sat zannam bhitôr konnachi potinn zateli ti? Kiteak mhonn’lear soglleanchi ti potinn zal’li.”
Jezun portipallun tankam mhonn’lem: “Povitr Pustokanchi, nhoi mhonn Devachê podvechi, tumkam ollokh na dekhun tumi chuktat.
Karonn, punorjivontponnachea somoiar dadle logn zainant ani bailank logn korun dinant, punn tim sorgar asto Devacheam dutam sarkim zatat.
Punn mel’leanchea punorjivontponna vixim ‘Abrahamacho Dev, Izakacho Dev, ani Jakobacho Dev Hanv.’, oxem Devan tumkam sanglam tem tumi vachunk na?
Mel’leancho nhoi, bogor jivim asleleancho Dev To!”
Ani lokan hem aikotoch tim Tachê xikovnnê vixim ojap zalim.

Punn Sadukink Tannem oge kele mhonn aikun, Farizev ektthãi zaun aile,
ani Tachi porikxa korunk, tanchê bhitorlea eklea vokilan ek oso vichar kelo:
“Guruji, Somurtinit vhoddli adnea ti khõichi?”
Jezun portipall kelo: “soglleam-vôn vhoddli ani poili adnea ti hi: ‘Sogllea tujea kallzan, sogllea tujea jivachea bollan, ani sogllea tujea monan, Sorvespora tujea Devacho môg kôr.’
Ani tichech baxen dusri ti hi: ‘Tuzoch kortai toso, tujea peleacho môg kôr.’
Heam don adneancher dhòrleli asa soglli Somurt ani Provadi.”

Farizev ektthovlele astana, Jezun tanchê kodde ho vichar kelo:
“Tea Krista vixim tumkam kitem dista? Konnacho put To?” Tãnnim Taka zobab dilo: “Davidacho.”
Tannem vicharlem: “Toxem zalear, Atmeachea preronnan David taka Somi mhonnta tem koxem? Tôr tannem mhonn’lam:

‘Sorvesporan mhojea Somiak mhonn’lem:
Tujeam dusmanank tujeam pãianchi monnoi Hanv koriin porian,
tum Mhojea uzvea hatak bos.’

Zôr David taka Somi mhonnta, to tacho put koso tôr?”
Konnachean Taka êk zap diunk zaunk na, nhoi mhonn to dis meren anink Tachê kodde kitem-i vicharunk konnakuch kalliz zaunk na."
Matthew,23,"Then Jesus spoke to the crowds and to his disciples,
saying, “The scribes and the Pharisees have taken their seat on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice.
They tie up heavy burdens [hard to carry] and lay them on people’s shoulders, but they will not lift a finger to move them.
 All their works are performed to be seen. They widen their phylacteries and lengthen their tassels.
 They love places of honor at banquets, seats of honor in synagogues,
greetings in marketplaces, and the salutation ‘Rabbi.’
As for you, do not be called ‘Rabbi.’ You have but one teacher, and you are all brothers.
Call no one on earth your father; you have but one Father in heaven.
Do not be called ‘Master’; you have but one master, the Messiah.
The greatest among you must be your servant.
Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.
 “Woe to you, scribes and Pharisees, you hypocrites. You lock the kingdom of heaven before human beings. You do not enter yourselves, nor do you allow entrance to those trying to enter. [
]
“Woe to you, scribes and Pharisees, you hypocrites. You traverse sea and land to make one convert, and when that happens you make him a child of Gehenna twice as much as yourselves.
 “Woe to you, blind guides, who say, ‘If one swears by the temple, it means nothing, but if one swears by the gold of the temple, one is obligated.’
Blind fools, which is greater, the gold, or the temple that made the gold sacred?
And you say, ‘If one swears by the altar, it means nothing, but if one swears by the gift on the altar, one is obligated.’
You blind ones, which is greater, the gift, or the altar that makes the gift sacred?
One who swears by the altar swears by it and all that is upon it;
one who swears by the temple swears by it and by him who dwells in it;
one who swears by heaven swears by the throne of God and by him who is seated on it.
“Woe to you, scribes and Pharisees, you hypocrites. You pay tithes of mint and dill and cummin, and have neglected the weightier things of the law: judgment and mercy and fidelity. [But] these you should have done, without neglecting the others.
 Blind guides, who strain out the gnat and swallow the camel!
 “Woe to you, scribes and Pharisees, you hypocrites. You cleanse the outside of cup and dish, but inside they are full of plunder and self-indulgence.
Blind Pharisee, cleanse first the inside of the cup, so that the outside also may be clean.
“Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men’s bones and every kind of filth.
Even so, on the outside you appear righteous, but inside you are filled with hypocrisy and evildoing.
“Woe to you, scribes and Pharisees, you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous,
and you say, ‘If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets’ blood.’
Thus you bear witness against yourselves that you are the children of those who murdered the prophets;
now fill up what your ancestors measured out!
You serpents, you brood of vipers, how can you flee from the judgment of Gehenna?
 Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town,
so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar.
Amen, I say to you, all these things will come upon this generation.
The Lament over Jerusalem. 
“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together, as a hen gathers her young under her wings, but you were unwilling! 
Behold, your house will be abandoned, desolate.
I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord.’”","Tedna loka ani Apleam xisam kodde Jezu oso uloilo:
“Moizesachea asonacher dhormxastri ani Farizev bosleat.
Mhonntôch te tumkam sangtat titlem-i tumi korat ani pallat, punn tancheam kortubam pormannem tumi cholo nakat, kiteak te herank sangtat tem apunnuch korinant.
Zodd ani sõsum nozo toslim ojim te bandtat ani herancheam bhuzancher ghaltat, punn tim ubarunk aplem bott legun launk kobul nant.
Mon’xank dakhounk soglleô apleô kornneô kortat, dekhun Somurtintlim sutram asleleam pettulancheô vadiô te lamboit asat, toxench apleam avoronnanchê degek lail’le gondde lamb-lamb korun bhonvtat.
Jevnnank poileô svatô, devsthanamnim poile-voile zage,
tinttear salam’ ghevop, ani apnnank mon’xamnim ‘Guru’ mhonnun pacharop, hich tanchi as-ruch.

Punn tumkam ‘Guru’ mhonnun pacharchim nant kiteak tumcho Guru ekloch ani tumi sogllim bhavbhoinni.
Sonvsarant konnakuch tumcho ‘Bap’ mhonno nakat kiteak tumkam asa To sogar asto Ekloch Bap.
Ani tumcho Guru Ekloch To Krist dekhun tumi apnnank ‘Guru’ mhonnun ghe nakat.
Tumchê bhitorlo konn vhôdd to tumcho sevôk zauncho.
Apnnankuch unch kaddtat tankam Dev khala uddoitolo ani apunnuch khaltim zatat tankam Dev unch kaddtolo.”

“Dhormxastreamnô ani Farizevamno, kotta tumchem, ddhongeamno! Kiteak Sorginchem Raj tumi mon’xam mukhar dhamptat ani tumi-i bhitôr soronant, nhoi mhonn bhitôr sorunk sôdtat tankam-i bhitôr sorunk dinant.

Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Kiteak êk novxis korchê khatir doriacher ani dhortorecher tumi firtat ani, konn-ekleak sampddailea uprant, don pavtt odik emkondd favo-aslolo tumchê sarko tumi taka kortat.

Kurddeam fuddareamnô, kottakotta tumchem! Tumi oxem mhonntat: ‘Devmondirachean konn-ui soput ghetit zalear, tem kãich nhoi; punn Devmondirachea bhangarachean soput ghetit zalear, tim rinnkarim zatat.’
Arê murkheam-kurdd’deamnô! Kitem odik vortem? Bhangar vô bhangar povitr zai-xem korta tem Devmondir?
Toxench tumi mhonntat: ‘Vedichean konn-ui soput ghetit zalear, tem kãich nhoi; punn vedicher asa tea danachean soput ghetit tim rinnkarim zatat.’
Arê kurdd’deamnô! Kitem odik vortem? Dan vô dan povitr zai-xem korta ti vedi?
Tôr vedichean soput ghetat tim tichean ani ticher asa titleaichean soput ghetat.
Ani Devmondirachean soput ghetat tim tachean ani tantum ravta tea Devachean soput ghetat.
Ani sorgachean soput ghetat tim Devachea xinvaso-nachean ani tacher boslolo asa tea Devachean soput ghetat.

Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Hortelanv, boddixêp ani jirem, osleancho dhavo vantto tumi Devak mhonn farik kortat, punn Somurtintle odik molache kaide, mhonngê neainit, doia ani visvaxiponn, he tumi soddun dileat. Te her bhairainastana tumi he poile pallche asle.
Êk zollar gallun kaddtat ani akhem untt gilltat te kurdd’de fuddari tumi!

Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Tôr patra ani tatta bhailean asa tem tumi nitoll kortat ani bhitorlean dusreakoddchem apleak zai tem bollan kaddun gheupa ani apleak zai titleanthuim meklleponnan dadosponn gheupa-axen bhòrlele asat tumi.
Arê kurdd’dea Farizeva! Bhailean asa tem-i nitoll zaunchê khatir, patra ani tatta bhitorlean asa tem poilem nitoll kôr.
Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Tôr tumi chuno kaddleleam somadhim sarke; teô bhailean mon’xank sobit distat, punn bhitorlean mel’leancheam haddamnim ani sogllea jin’sachê ollxiken bhòrleat.
Têch porim tumi-i bhailean lokak promannik distat khore, punn bhitorlean tumi ddhongeponnan ani khotteponnan bhòrlole asat.

Ddhongeam dhormxastreamnô ani Farizevamnô, kottakotta tumchem! Tumi provadeancheô somadhi bandtat ani nitivont mon’xancheô iadgiri nettoitat,
ani mhonntat: ‘Amcheam purvozancheam disamnim ami asleleanv zalear, provadeanchem rogot varounk ami tanchê borabôr vantto gheunche nasleanv.
Mhonntôch provadeank jivexim martleanchi tumi sonsôt mhonn tumchech tumi govai.
Oxem tôr, tumcheam purvozanchea patkachem map tem tumi bhôrun kaddat.

Sorpamnô, furxeancheam pileamnô, emkonddachea formonnantle koxe mhonn vattovtoleat tumi?
Tôr polleiat, Hanv tumchê thãi provadeank, zannarank ani xastreank dhaddtam. Punn tumi tantleam kãi zannank jivexim martelet ani khursar khillaitelet, ani kãi zannank tumcheam devsthanamnim jerbond ditelet ani eka nogrant thaun dusrea nogrant tanchê pattapattik lagtelet.
Devak manovlelea Abelachea rogta thaun tem Gabharea ani vedi modekot tumi jivexim marlelea Barakiachea puta Zakariasachea rogta meren prithumer niropradi rogot varoilam titlem-i tumcher buzchê khatir tumi oxem kortelet.
Hanv tumkam khorench sangtam: hem sogllem hê pinddkechea mathear ietelem.

Jeruzalea, Jeruzalea! Tum provadeank jivexim martai ani tujê thãi dhaddleleank fatraitai! Zoxem kombi apleam paktteam tolla apleam pilank ektthãi korta, toxem kitlê pavtti mhonn tujeam bhurgeank ektthaunk Hanvem sôdlem, punn tem tumkam naka zalem!
Chotrai dhôrat, tumchem ghor tumkam padd zal’lem urtelem.
Hanv tumkam khorench sangtam: ‘Sorves-porachea nanvan ieta taka zôi!’, oxem tumi mhonnxeat porian tumi Mhaka hea fuddem anink polleunchim nant.”"
Matthew,24,"Jesus left the temple area and was going away, when his disciples approached him to point out the temple buildings.
He said to them in reply, “You see all these things, do you not? Amen, I say to you, there will not be left here a stone upon another stone that will not be thrown down.”
The Beginning of Calamities. 
As he was sitting on the Mount of Olives, the disciples approached him privately and said, “Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?”
Jesus said to them in reply, “See that no one deceives you.
For many will come in my name, saying, ‘I am the Messiah,’ and they will deceive many.
You will hear of wars and reports of wars; see that you are not alarmed, for these things must happen, but it will not yet be the end.
Nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes from place to place.
All these are the beginning of the labor pains.
 Then they will hand you over to persecution, and they will kill you. You will be hated by all nations because of my name.
And then many will be led into sin; they will betray and hate one another.
Many false prophets will arise and deceive many;
and because of the increase of evildoing, the love of many will grow cold.
But the one who perseveres to the end will be saved.
And this gospel of the kingdom will be preached throughout the world as a witness to all nations, and then the end will come.
The Great Tribulation. 
“When you see the desolating abomination spoken of through Daniel the prophet standing in the holy place (let the reader understand),
then those in Judea must flee to the mountains,
 a person on the housetop must not go down to get things out of his house,
a person in the field must not return to get his cloak.
Woe to pregnant women and nursing mothers in those days.
Pray that your flight not be in winter or on the sabbath,
 for at that time there will be great tribulation, such as has not been since the beginning of the world until now, nor ever will be.
And if those days had not been shortened, no one would be saved; but for the sake of the elect they will be shortened.
If anyone says to you then, ‘Look, here is the Messiah!’ or, ‘There he is!’ do not believe it.
False messiahs and false prophets will arise, and they will perform signs and wonders so great as to deceive, if that were possible, even the elect.
Behold, I have told it to you beforehand.
So if they say to you, ‘He is in the desert,’ do not go out there; if they say, ‘He is in the inner rooms,’ do not believe it. 
For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be.
Wherever the corpse is, there the vultures will gather.
The Coming of the Son of Man. 
 “Immediately after the tribulation of those days,
the sun will be darkened,
and the moon will not give its light,
and the stars will fall from the sky,
and the powers of the heavens will be shaken.
And then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory.
And he will send out his angels with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other.
The Lesson of the Fig Tree. 
“Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near.
In the same way, when you see all these things, know that he is near, at the gates.
Amen, I say to you, this generation will not pass away until all these things have taken place.
Heaven and earth will pass away, but my words will not pass away.
The Unknown Day and Hour. 
“But of that day and hour no one knows, neither the angels of heaven, nor the Son, but the Father alone.
 For as it was in the days of Noah, so it will be at the coming of the Son of Man.
In [those] days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark.
They did not know until the flood came and carried them all away. So will it be [also] at the coming of the Son of Man.
 Two men will be out in the field; one will be taken, and one will be left.
Two women will be grinding at the mill; one will be taken, and one will be left.
 Therefore, stay awake! For you do not know on which day your Lord will come.
Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into.
So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.
The Faithful or the Unfaithful Servant. 
“Who, then, is the faithful and prudent servant, whom the master has put in charge of his household to distribute to them their food at the proper time? 
Blessed is that servant whom his master on his arrival finds doing so.
Amen, I say to you, he will put him in charge of all his property.
But if that wicked servant says to himself, ‘My master is long delayed,’
and begins to beat his fellow servants, and eat and drink with drunkards,
the servant’s master will come on an unexpected day and at an unknown hour
and will punish him severely and assign him a place with the hypocrites, where there will be wailing and grinding of teeth.","Jezu Devmondirantlo bhair sorun vetastanam, Devmondirachê bandavollicher lokx lai mhonn Taka sangunk Tache xis lagim sorle.
Tannem zap diun tankam mhonn’lem: “Hem sogllem tumi polletat nhoi? Hanv tumkam khorench sangtam: hanga nisontton zaun fatrar fatôr urcho na.”

To Olivet dongrar bosun aslo, tedna ekvodde ieun xisamnim Tachê kodde vicharlem: “Hem kedna ghòddtelem tem, ani Tujea ienneachi ani kallachea xevottachi khunna konn ti, amkam sang.”
Ani portipallun Jezun tankam sanglem: “Tumkam konnem fottoinam zaunk chotraien ravat;
kiteak sobar zann Mhojem nanv gheun ani apunn Krist mhonnun ietele, ani zaiteank fottoitele.
Tumi zhuzancho avaz ani loddaianchi khobor aikotelet. Uchamboll zaina zaunk chotrai dhorat; tôr hem sogllem ghoddon ieunk zaik; punn xevôtt rokddoch ieuncho na.
Kiteak raxttr raxttracher ani raj rajeacher uprastelim. Hanga-thõi bhuk poddteli ani bhikamp zateli.
Punn hem sogllem fokot porsuttvenninchi survat.
Tedna piddapidd diunk tumkam dhorun ditelim ani tumkam jivexim martelim ani Mhojea nanva pasot sogllim raxttram tumkam zolltelim.
Tedna sobar zannancho bhavart haltolo; mon’xam ekamekak lavun ditelim ani ekamekak zolltelim.
Sobar khotte provadi uprastele ani zaiteank fottoitele;
ani kaido-modd’ni vaddta tea mapan zaiteancho môg xellmoddo zatolo.
Xevottak porian thir ravtit tankam Dev taronn ditolo.
Ani heam soglleam porzank ek sakxi mhonn hea Rajeachi hi bori khobor akhea sonvsarant porgott zateli. Ani tea uprant xevôtt ietolo.

Daniel provadean sangun dovorlolo to ‘Sotianasacho kanttallo’ polletat tedna, (konnui vachta tem taka somzun ieum-di) povitr zagear ubo aslolo tumi polletôch (vachtat tãnnim hem somzunchem),
Judeiant asleleamnim dongracher pollun vechem;
pattsar aslelean aplea ghorantlem kitench vhorunk sokla denvchem nhoi;
xetant aslelean aplem avoronn vhorunk porot ieunchem nhoi.
Te dis ietôch gorbest bailanchem ani dud diteleanchem kotta!
Tumchi pollapôll hinvalleant vô Sabbatha disa zaina zaunk magat;
kiteak tedna sonvsarachea orombak thaun tem atam porian zaunk na ani hea fuddem zauncho na toslo êk vhôdd sontap ietolo.
Ani te dis unne korunk nasle zalear, konnuch vattavoncho naslo; punn vinchun kaddloleam khatir te dis unne keleat.
Tedna, ‘polle, Krist hanga asa’ vô ‘To thõi asa’ mhonn konnuch tumkam sangit zalear, tumi tem sotmani nakat;
kiteak lottik Krist ani lottik provadi upzotele ani zata zalear, vinchun kaddleleank porian fosounk, vhoddleô khunna ani ochoriam korun dakhoitele.
Chotrai dhôrat, Hanvem tumkam hem adinch sangun dovorlam.
Dekhunuch oxem konn tumkam mhonntit zalear, ‘ho polle to oronneant asa’, tumi bhair soronakat; vô ‘ho polle to ghorant bhitôr asa’, tem tumi sotmaninakat;
kiteak zoxem zhogla-nnem udentik marta ani ostomtek porian zhogzhogta, toxench Mon’xachea Putachem iennem zatelem.
Moddem asa thõi gid-ui ektthovtele.

Team disancho sontap iena fuddem suriacher kallôk poddtolo, chondrim’ aplo uzvadd diuncho na, noketram mollba velim sokla poddtelim ani ontralla veleô xokti kolkolteleô.
Ani tedna Mon’xachea Putachi khunna mollbar dixtti poddteli; sonvsarantlim kullam dhuk kortelim ani podven ani vhoddê mhoimen mollba-cheam kupancher ieto Mon’xachea Putak dekhtelim.
Ani kornneachea eka mottea avazan To Apleam dutank dhaddtolo, ani sonvsaracheam char-ui dixam veleam, ontrallachê êkê ximê thaun dusrê ximê porian asleleam Tacheam vinchleleank te zomoitele.

Anjirachea zhaddachi vopar somzun gheiat: tacheô khandiô rosbhorit zatat ani tankam kombreô futt’tat tedna, gim’ lagim pavla mhonn tumkam kollon ieta;
têch porim tumi hem sogllem pollelea uprant, To lagim pavlo, darachea umbrear asa mhonn zanno zaiat.
Hanv tumkam khorench sangtam: hem sogllem ghòddlea bogor hi pinddka ontorchi na.
Ontrall ani prithum’ sortelim, punn Mhojim utram kednanch sorchim nant.

Punn ekleach Bapak kaddun, anink konnakuch, sorgincheam dutank vô Putak legun, tea disachi ani tê ghoddiechi khobor na.
Noacheam disamnim zoxem zalem, toxench Mon’xacho Put ieta tedna zatelem.
Buddtê adleam disamnim Noa pett-tarvant bhitôr sorlo to dis meren lôk khata-pietalo, logn zaun ani logn korun diun aslo,
ani poriallo ieun tancho soglleancho nas zait porian, tankam kãi ek koll’lem na; toxench Mon’xacho Put ietolo tedna zatelem.
Tedna xetant asleleam dogam dadleantlea ekleak vhortele, dusreak sanddtele;
dantear dollunk asleleam dogam bailantlê eklêk vhortele, dusrêk sanddtele.
Mhonntôch, tumcho Somi khõichea disa ietolo tem tumi nokllot dekhun zagrut ravat.
Punn hem mat monant dhôrat: konn-ui ghorkar ratichea khõichea parar chôr ietolo mhonn zanno aslo zalear, to zagrut ravto aslo ani aplem ghor foddun nagounk diuncho naslo.
Mhonntôch tumi-i toiar ravat, kiteak tumi chintinant tê ghoddier Mon’xacho Put ietolo.

Ghorant asleleam heram chakrank vogtar jevonn diunk dhoni aplea ghorabeacher chakrak odhikar dita to visvaxi ani xanno chakor konn zait?
Aplo dhoni ieta tea vellar taka oxem korto mell’tolo to chakor subhagi.
Hanv tumkam khorench sangtam: to taka sogllê aplê dovloticher odhikar ditolo.
Punn baskôll chakôr apnnach bhitôr oxem mhonnot zalear: ‘Mhozo dhoni ieunk kallav korta’,
ani apleam boraborcheam chakrank marunk ani bebdeam borabôr jevunk ani pieunk lagot zalear,
to ravonaslolea disa ani to nokllo aslelê ghoddier tea chakracho dhoni pavtolo;
ani taka koddok xikxa ditolo, ani tachi gôt ddhongiam sarki zai-xi kortolo. Thõi sogllim rudon korun ani dant korkoraun astelim.”"
Matthew,25,"“Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps, brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed, they all became drowsy and fell asleep.
At midnight, there was a cry, ‘Behold, the bridegroom! Come out to meet him!’
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.’
But the wise ones replied, ‘No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.’
While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him. Then the door was locked.
 Afterwards the other virgins came and said, ‘Lord, Lord, open the door for us!’
But he said in reply, ‘Amen, I say to you, I do not know you.’
Therefore, stay awake, for you know neither the day nor the hour.
The Parable of the Talents. 
“It will be as when a man who was going on a journey called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one—to each according to his ability. Then he went away. Immediately
the one who received five talents went and traded with them, and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground and buried his master’s money.
After a long time the master of those servants came back and settled accounts with them.
The one who had received five talents came forward bringing the additional five. He said, ‘Master, you gave me five talents. See, I have made five more.’
His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’
[Then] the one who had received two talents also came forward and said, ‘Master, you gave me two talents. See, I have made two more.’
His master said to him, ‘Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.’
Then the one who had received the one talent came forward and said, ‘Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground. Here it is back.’
His master said to him in reply, ‘You wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I did not scatter?
Should you not then have put my money in the bank so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
 For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away.
And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.’
The Judgment of the Nations. 
“When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne,
and all the nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me,
naked and you clothed me, ill and you cared for me, in prison and you visited me.’
Then the righteous will answer him and say, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink?
When did we see you a stranger and welcome you, or naked and clothe you?
When did we see you ill or in prison, and visit you?’
And the king will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.’
 Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels.
For I was hungry and you gave me no food, I was thirsty and you gave me no drink,
a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me.’
Then they will answer and say, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?’
He will answer them, ‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’
And these will go off to eternal punishment, but the righteous to eternal life.”","“Dha ankvari apleô divleô gheun novreak ievkar diunk bhair sorleô: tankam ghoddlem toxem Sorginchea Rajeant zatelem.
Tanchê modleô panch pisatt ani panch xanneô asleô.
Panch pisatt ankvarimnim divleô ghetleô, punn apnnam borabôr tel gheunk na;
xanneamnim divleam borabôr apleam xinsleamnim tel-ui vhelem.
Novreak uxir zalo ani teô soglleô jemieunk lagleô ani nhidleô.
Punn modianir oso avaz zalo: ‘Ho polle novro! Taka ieukar diunk vochat.’
Tedna teô soglleô ankvari zageô zaleô ani apleam divleam-vati toiar korunk lagleô.
Pisattamnim xanneank mhonn’lem: ‘Tumchem ilem tel amkam diat, amcheô divliô palovtat.’
Punn xanneamnim oxi zap dili: ‘Tumkam ani amkam titlem aschem na. Vikteleager vochat ani tumkam viktem gheiat: hench odik borem’.
Teô tel viktem gheunk vetat mhonnosôr novro pavlo; toiar asleô teô ankvari tachê borabôr kazra-vosreant bhitôr geleô ani dar bond kelem.
Xekim dusreô ankvari pavleô ani mhonnunk lagleô: ‘Saiba, Saiba, amkam dar ugôdd!’
Punn tannem zap dili: ‘Hanv tumkam khoreponnim sangtam, hanv tumkam ollkhonam.’
Mhonntôch zagrut ravat, kiteak dis, nhoi mhonn ghoddi, tumi nokllot.”

“Têch bhaxen, apleam chakrank apoun haddun ani tanchekodde apli girestkai diun apunn ekdom poixil’lea desant ek monis veto aslo zal’lea porim Sorginchem Raj.
ekleak tannem panch talent dile, dusreak don ani tisreak êk, zonn-ekleak ap-aplê kuveti pormannem. Magir to bhair sorun gelo.
Panch talent ghetlele to rokddoch gelo ani te gheun tannem vepar-dhondo kelo ani anink panch zôddle.
Têch porim don talent ghetlele tannem-i anink don zôddle.
Punn êk talent ghetlolo tannem vochun zomin khonnli ani thõi aplea dhoniacho duddu purun lipoilo.
Zaito kall bolanddlea uprant team chakrancho dhoni portun ailo ani tannem tanchê lagim hixôb maglo.
Panch talent ghetlele to lagim sorlo ani, anink panch talent dakhoun, tannem mhonn’lem: ‘Saiba, tunvem mhaka panch talent dil’lei, tôr polle hanvem anink panch zôddleat.’
Tachea dhonian taka mhonn’lem: ‘Xabas, borea ani visvaxi chakra! Thoddeach vostumnim apunn visvaxi mhonn tunvem dakhoili dekhun, hanv oglleô vostu tuka patietolom. Ie ani tujea dhoniachea sukhant vantto ghe.’
Uprant don talent ghetlele to-i lagim ailo ani tannem mhonn’lem: ‘Saiba, tunvem mhaka don talent dil’lei, tôr polle hanvem anink don zôddleat.’
Tachea dhonian taka mhonn’lem: ‘Xabas, borea ani visvaxi chakra! Thoddeach vostumnim apunn visvaxi mhonn tunvem dakhoili dekhun, hanv oglleô vostu tuka patietolom. Ie ani tujea dhoniachea sukhant vantto ghe.’
Êk talent ghetlolo tannem-i lagim sorun mhonn’lem: ‘Saiba, tum khôr monis mhonn hanv zannom: tunvem vompunk nãi thõi tum lunvtai, ani lavunk nãi thõichem tum punzaitai;
dekhun bhieun hanv gelom ani tuzo talent dhornnint purun hanvem lipoilo. Ho polle to hanga asa; tuzo to tum ghe.’
Punn dhonian portipallun taka mhonn’lem: ‘Khottea ani allxea chakra, hanvem vompunk na thõi hanv lunvtam ani lavunk na thõichem hanv punzaitam mhonn tum tôr zanno asloi;
mhonntôch mhozo duddu tunvem savkaram kodde dovrunk zai aslo, portun ietôch, mhojem tem, tea bhair kolantor, hanv gheto aslom.
Mhonntôch tachê lagcho to talent kaddun gheiat ani dha talent asat taka diat;
kiteak asleleank Dev anink-ui ditolo ani tanchi bhôr zateli; punn nasleleanchem asa tem-i Dev kaddun ghetolo.
Kiteakuch upkaronaslelea hea chakrak kaddun bhair kallokant uddoiat; thõi sogllim rudon korun ani dant korkoraun astelim.’ ”

Mon’xacho Put soglleam Apleam dutank gheun mhoimen ietolo, tedna To Aplea mhoimechea xinvasonar bostolo,
ani Tachê mukhar sogllim raxttram zomtelim, ani zoso gonvlli bokdde-ankoddchim xelliank doxim korta toso To-i soglleam raxttrank ekak dusrea-koddchim doxim kortolo.
Xelliank Aplea uzveak ani bokddiank Aplea daveak dovortolo.
Tedna Raza Aplea uzveak asleleank mhonntolo: ‘Mhojea Bapacho axirvad ghetleleamnô, ieiat ani sonvsar rochleleak tumkam toiar kel’lem tem raj, tumchem daiz gheiat.
Kiteak Hanv bhukel’lom ani tumi Mhaka jevunk vaddlem; Hanv tanel’lom ani tumi Mhaka pieunk dilem; Hanv vattsur koso ail’lom ani tumim Mhaka biradd dilem;
Hanv vingllo aslom ani tumi Mhaka nhesunk dilem; piddent aslom ani tumi Mhoji khobor-mat ghetli, bondkhonnint aslom ani tumi Mhaka bhett dili.’
Tea vellar promannik mon’xam Taka zobab korun vichartelim: ‘Somia, kedna mhonn ami Tuka bhukel’lo polleun jevunk dilem? Tanel’lo polleun Tuka pieunk dilem?
Kedna mhonn Tuka vattsur koso polleun amger biradd dilem? Vingllo polleun Tuka nhesunk dilem?
Ani Tum piddent vô bondkhonnint astanam, kedna Tuka bhett diunk ieileanv?’
Ani zap diun Raza tankam mhonntolo: ‘Hanv tumkam sot sangtam: Mhojeam lhanantleam lhanam bhavam-bhoinnim modlea ekleak jem tumi kelem, tem tumi Mhakach kelem.’
Magir Aplea daveak asleleank To mhonntolo: ‘Xirap poddleleamnô, devcharak ani tacheam dutank toiar kel’lea sasnnachea ujeant Mhojê thaun koddsorun vochat.
Kiteak Hanv bhukel’lom, punn tumi Mhaka jevunk vaddunk na; Hanv tanel’lom, punn tumi Mhaka pieunk diunk na;
vattsur koso ail’lom, punn tumi Mhaka biradd diunk na; vingllo zal’lom, punn tumi Mhaka nhesunk diunk na; piddent ani bondkhonnint poddlolom, punn tumi Mhaka bhett diunk na.’
Tea vellar him-i Taka zobab korun vichartelim: ‘Somia, kedna mhonn ami Tuka bhukel’lo, tanel’lo, vattsur vô vingllo zal’lo, piddent vô bondkhonnint poddlolo polleun, Tuji chakri korunk na?’
Tedna To tankam zap diun mhonntolo: ‘Hanv tumkam sot sangtam: heam lhanantleam lhanam modlea ekleak-ui jem kitem tumi korunk na, tem tumi Mhaka-i korunk na.’
Ani him sasnnachê khastik vetelim, punn Devak manovlelim mon’xam sasnnik jivit bhogunk vetelim.”"
Matthew,26,"When Jesus finished all these words, he said to his disciples,
“You know that in two days’ time it will be Passover, and the Son of Man will be handed over to be crucified.”
Then the chief priests and the elders of the people assembled in the palace of the high priest, who was called Caiaphas,
and they consulted together to arrest Jesus by treachery and put him to death.
But they said, “Not during the festival, that there may not be a riot among the people.”
The Anointing at Bethany. 
Now when Jesus was in Bethany in the house of Simon the leper,
a woman came up to him with an alabaster jar of costly perfumed oil, and poured it on his head while he was reclining at table.
When the disciples saw this, they were indignant and said, “Why this waste?
It could have been sold for much, and the money given to the poor.”
Since Jesus knew this, he said to them, “Why do you make trouble for the woman? She has done a good thing for me.
The poor you will always have with you; but you will not always have me.
In pouring this perfumed oil upon my body, she did it to prepare me for burial.
Amen, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will be spoken of, in memory of her.”
The Betrayal by Judas. 
Then one of the Twelve, who was called Judas Iscariot, went to the chief priests
 and said, “What are you willing to give me if I hand him over to you?” They paid him thirty pieces of silver,
and from that time on he looked for an opportunity to hand him over.
Preparations for the Passover. 
On the first day of the Feast of Unleavened Bread, the disciples approached Jesus and said, “Where do you want us to prepare for you to eat the Passover?” 
He said, “Go into the city to a certain man and tell him, ‘The teacher says, “My appointed time draws near; in your house I shall celebrate the Passover with my disciples.”’”
The disciples then did as Jesus had ordered, and prepared the Passover.
The Betrayer. 
When it was evening, he reclined at table with the Twelve.
And while they were eating, he said, “Amen, I say to you, one of you will betray me.” 
Deeply distressed at this, they began to say to him one after another, “Surely it is not I, Lord?”
He said in reply, “He who has dipped his hand into the dish with me is the one who will betray me.
 The Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born.”
Then Judas, his betrayer, said in reply, “Surely it is not I, Rabbi?” He answered, “You have said so.”
The Lord’s Supper. 
 While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, “Take and eat; this is my body.”  
Then he took a cup, gave thanks, and gave it to them, saying, “Drink from it, all of you,
for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.
I tell you, from now on I shall not drink this fruit of the vine until the day when I drink it with you new in the kingdom of my Father.”
Then, after singing a hymn, they went out to the Mount of Olives.
Peter’s Denial Foretold. 
Then Jesus said to them, “This night all of you will have your faith in me shaken, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be dispersed’;
but after I have been raised up, I shall go before you to Galilee.”
Peter said to him in reply, “Though all may have their faith in you shaken, mine will never be.”
 Jesus said to him, “Amen, I say to you, this very night before the cock crows, you will deny me three times.” 
Peter said to him, “Even though I should have to die with you, I will not deny you.” And all the disciples spoke likewise.
The Agony in the Garden. 
 Then Jesus came with them to a place called Gethsemane, and he said to his disciples, “Sit here while I go over there and pray.” 
He took along Peter and the two sons of Zebedee, and began to feel sorrow and distress.
Then he said to them, “My soul is sorrowful even to death. Remain here and keep watch with me.”
He advanced a little and fell prostrate in prayer, saying, “My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will.”
When he returned to his disciples he found them asleep. He said to Peter, “So you could not keep watch with me for one hour?
Watch and pray that you may not undergo the test. The spirit is willing, but the flesh is weak.”
 Withdrawing a second time, he prayed again, “My Father, if it is not possible that this cup pass without my drinking it, your will be done!”
Then he returned once more and found them asleep, for they could not keep their eyes open.
He left them and withdrew again and prayed a third time, saying the same thing again.
Then he returned to his disciples and said to them, “Are you still sleeping and taking your rest? Behold, the hour is at hand when the Son of Man is to be handed over to sinners.
Get up, let us go. Look, my betrayer is at hand.”
The Betrayal and Arrest of Jesus. 
While he was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd, with swords and clubs, who had come from the chief priests and the elders of the people.
His betrayer had arranged a sign with them, saying, “The man I shall kiss is the one; arrest him.”
Immediately he went over to Jesus and said, “Hail, Rabbi!” and he kissed him.
Jesus answered him, “Friend, do what you have come for.” Then stepping forward they laid hands on Jesus and arrested him.
And behold, one of those who accompanied Jesus put his hand to his sword, drew it, and struck the high priest’s servant, cutting off his ear.
Then Jesus said to him, “Put your sword back into its sheath, for all who take the sword will perish by the sword.
Do you think that I cannot call upon my Father and he will not provide me at this moment with more than twelve legions of angels?
But then how would the scriptures be fulfilled which say that it must come to pass in this way?”
At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to seize me? Day after day I sat teaching in the temple area, yet you did not arrest me.
But all this has come to pass that the writings of the prophets may be fulfilled.” Then all the disciples left him and fled.
Jesus Before the Sanhedrin. 
Those who had arrested Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.
Peter was following him at a distance as far as the high priest’s courtyard, and going inside he sat down with the servants to see the outcome.
The chief priests and the entire Sanhedrin kept trying to obtain false testimony against Jesus in order to put him to death,
but they found none, though many false witnesses came forward. Finally two came forward
who stated, “This man said, ‘I can destroy the temple of God and within three days rebuild it.’”
The high priest rose and addressed him, “Have you no answer? What are these men testifying against you?”
But Jesus was silent. Then the high priest said to him, “I order you to tell us under oath before the living God whether you are the Messiah, the Son of God.”
Jesus said to him in reply, “You have said so. But I tell you:
From now on you will see ‘the Son of Man
seated at the right hand of the Power’
and ‘coming on the clouds of heaven.’”
Then the high priest tore his robes and said, “He has blasphemed! What further need have we of witnesses? You have now heard the blasphemy;
what is your opinion?” They said in reply, “He deserves to die!”
 Then they spat in his face and struck him, while some slapped him,
saying, “Prophesy for us, Messiah: who is it that struck you?”
Peter’s Denial of Jesus. 
Now Peter was sitting outside in the courtyard. One of the maids came over to him and said, “You too were with Jesus the Galilean.”
But he denied it in front of everyone, saying, “I do not know what you are talking about!”
As he went out to the gate, another girl saw him and said to those who were there, “This man was with Jesus the Nazorean.”
Again he denied it with an oath, “I do not know the man!”
A little later the bystanders came over and said to Peter, “Surely you too are one of them; even your speech gives you away.”
At that he began to curse and to swear, “I do not know the man.” And immediately a cock crowed.
Then Peter remembered the word that Jesus had spoken: “Before the cock crows you will deny me three times.” He went out and began to weep bitterly.","Hem sogllem uloun sompoilea uprant Jezun Apleam xisank mhonn’lem:
“Don disamnim Pask zaunchem asa mhonn tumi zannont; ani Mon’xachea Putak khursar marunk dhorun ditele.”
Tedna mukhel iadnik ani porjeche zann’te Kaifas nanvachea porom’-iadnikachea nivasant zomle
ani visvas ghat korun Jezuk dhorunk ani jivexim marunk tãnnim guddmêll kelo.
Tori astana tãnnim mhonn’lem: “Hem Porbecheam disamnim naka; na zalear lokachi uchambollai zaum ieit.”

Jezu Betanient Simanv koddkarachea ghorant astana,
êk bail eka chon-drokanti aidonant unch molachem pormollit tel gheun aili, ani jevnnak boslolo thõi Tachea mathear tinnem tem ôtlem.
Hem polleun xis chiddle; tãnnim mhonn’lem: “Ho ibadd kiteak?
Hem vhodd molak vikun, goribank diunk zatem.”
Hem aikun Jezun tankam mhonn’lem: “Hê bailek tumi kiteak kimar kortat? Êk bori kornni tinnem Mhojê sorim kelea.
Gorib mon’xam tumchê modem sodam asatuch, punn Hanv sodanch tumchea sangata na.
Mhojê kuddir hem tel otoun tinnem Mhaka nikhipinnek toiar kelo.
Akhea sonvsarak, khuim-i hem Xubhvhortoman porgott zata titlei kodden, tinnem kitem kelam tem-i tichea ugddasak mhonn porgott’tele mhonn Hanv tumkam khorench sangtam.”

Tedna Barantlo eklo, Judas Iskariot nanvacho, mukhel iadnikam-xim gelo;
tannem mhonn’lem: “Hanv Taka tumchea hatant ghalin zalear, tumi mhaka kitem diunk raji asat?” Tãnnim taka rupeache tis nanne mezun dile.
Ani to dis thaun Jezuk dhorun diunk boro soêg to polleun aslo.

Fug-nasloleam Unddeanchea poilea disa xis Jezu lagim vicharunk aile: “Tujem Pask-Jevonn khõi ami toiar kel’lem Tuka zai?”
Ani Jezun sanglem: “Omkea mon’xak hea xarant mellunk vochat ani taka mhonnat: ‘Guruji oxem sangta: Mhozo vêll lagim pavla; Mhojeam xisam borabôr tujea ghorant Hanv Pask kortam.”
Mhonn’toch Jezun tankam hukum’ dil’lo to xisamnim pall’lo ani Pask toiar kelem.
Sanz zatôch, Apleam bara xisam sangatim To jevnnak boslo.
Ani te jevtastanam Tannem mhonn’lem: “Hanv tumkam khorench sangtam: tumchê bhitorlo eklo Mhozo ghat gheuncho asa.”
Te zobor khontibhorit zale ani ek-eklo Taka mhonnunk laglo: “Somia, hanv nhoi mum to?”
Tannem oso portipall kelo: “Mhojê borabôr tattant hat ghala to Mhozo ghat ghetolo.
Mon’xacho Put Tachê vixim boroil’lem asa tea pormannem veta khoro, punn zannem Mon’xachea Putacho visvas-ghat ghetla tachem kottakotta! Zolmakuch ieunk naslolo zalear, tea mon’xak odik borem zato aslem!”
Tacho visvas-ghat gheupea Judasan oxem vicharlem: “Guruji, hanv nhoi mum to?” Jezun taka zap dili: “Oxench tum sangtai.”

Ani te jevtastanam Jezun unddo ghetlo, Devak dhin’vasun to môddlo, to xisank dilo ani mhonn’lem: “Gheiat ani khaiat, hi mhoji kudd.”
Magir Tannem patr ghetlem ani Devak dhin’vasun tem tankam dilem ani mhonn’lem: “Patkanchea bhogsonnea khatir, soglleam monxam pasot varoilam tem, novea korarachem, hem mhojem rogot dekhun tumi sogllim tantlem pieiat.
Ani tumkam sangtam: tumchea sangata Mhojea Bapachea rajeant novo to soro Hanv piein porian, hea fuddem dakechea follachem Hanv anink pieuncho na.”
Stotram gailea uprant, te Olivet dongrar vochunk bhair sorle.

Tedna Jezun tankam sanglem: “‘Hanv gonvlleak martolom ani xellianchi duspôtt zateli.’, oxem boroilelem asa te khatir, aichêch rati tumi soglle Mhaka soddun vetelet.
punn Devan Mhaka punorjivont kortôch Hanv tumchê adim Galileiant vetolom.”
Hea utrak Pedrun mhonn’lem: “Tuka lagun sogllech pasun Tuka soddun vetit zalear, hanv kosoch Tuka sôddun vecho nam.”
Jezun taka zap dili: “Hanv tuka sot sangtam: aichê rati, kombean sad ghalchê adim, Mhaka ollkhonãi mhonn tin pavtti sangtoloi.”
Pedrun taka mhonn’lem: “Tujê borabôr mhaka morchem poddlem zalear-ui, hanv Tuka kodinch soddun vechonam.” Heram-i xisamnim toxench mhonn’lem.

Tedna Jezu tanchê borabôr Getsemani mhonnlelea molleant gelo ani Tannem xisank mhonn’lem: “Ho-thõi vochun Hanvem magnnem kori-sôr tumi hanga bosat.”
Ani Pedruk ani Zebedevacheam dogam putank Tannem Apnna borabôr vhele; tedna To tollmollunk ani khontibhorit zaunk laglo.
Tedna Tannem tankam mhonn’lem: “Ekdom chodd khontin bhoron Mhozo jiv mornnachê tonnir pavla. Tumi hanga ravat ani Mhojê sangatim zagrônn korat.”
Ani matso fuddem vochun To omto poddlo ani oxem magnnem korunk laglo: “Bapa Mhojea, zata zalear, Mhojê velem hem patr pois vochum-di; toripunn Mhaka zai toxem nhoi, Tuka zai toxem zaum-di.”
Xisam sorxem porot ietoch, te Taka nhidlele mell’le, ani Tannem Pedruk mhonn’lem: “Mhonntôch êk hor-bhôr Mhojê borabôr zage ravunk tumchean nozo zalem mum?
Tumi tallnnent poddonam zaunk zagrut ravat ani magnnem korat. Otmo raji asa khoro, punn kudd osokt.”
Tanchê sorxilo vochun, Tannem novean, dusrê pavtti, oxem magnnem kelem: “Bapa Mhojea, Hanvem hem patr pielea bogor tem pelean kaddunk zaina zalear, Tuji khuxi zaum.”
Ani portun ietoch, tanche dolle jemen zodd zal’le dekhun te Taka nhidlele mell’le.
Tankam thõich sanddun novean To pois gelo ani tinch utram mhonnun Tannem tisrê pavtt magnnem kelem.
Uprant xisam sorxem porto ieun, Tannem mhonn’lem: “Azun porian nhidtat atam ani visôv ghetat tumi? Polleiat, Mon’xacho Put patkeanchea hatant poradhin zauncho vêll pavlo atam.
Utthat! Vochum-ia! Mhozo ghat ghetolo to ho polle laginch asa.”

Oxem uloita thõich astanam, Judas, Barantlo eklo, thõi pavlo ani tachê borabôr torvari ani tonnke gheun porom’-iadnikamnim ani porjecheam zannteamnim dhaddlolo lokacho êk vhoddlo zomo.
Ghatkean tankam oxem mhonnun khunna dil’li: “Hanv umo ghetolom polle, toch to; taka dhôrat.”
Hea pasot rokddoch Jezu-xim ieun tannem mhomm’lem: “Noman Tuka, Guruji!”, ani Tacho umo ghetlo.
Jezun taka mhonn’lem: “Ixtta, tum anga korunk ailai tem kam’ kôr.” Tedna te fuddem sorle ani Jezuchea angar hat ghalun tãnnim Taka dhôrlo.
Ani ovchit Jezu sangatim asleleantlea eklean, rokddoch aplê torvarik hat ghalun, ti bhair kaddli ani porom’-iadnikachea chakracher marun tacho kanuch katrun uddoilo.
Tedna Jezun taka mhonn’lem: “Tuji torvar tichê svater ghal, kiteak torvar kaddtat te torvarin mortele.
Mhojea Bapa kodde Hanvem maglear, To bara-vôn ogllim devdutanchim loskoram atanch Mhojea adarak dhaddcho na mhonn dista tuka?
Punn oxem zaunk zai mhonn Povitr Pustok sangta tem koxem ghoddon ietelem tôr?”
Tea vellar Jezun te urponjik mhonn’lem: “Tumi torvari ani tonnke gheun Mhaka dhorunk ieunk Hanv konn pundd kitem? Dispottim tumchê modem bosun Hanv Devmondirant xikovnn ditalom tedna tumi Mhaka dhôrunk na.”
Punn provadeanchim borovpam pallon ieunchê khatir hem sogllem ghòddlem. Tea vellar soglle xis Taka sanddun pollun gele.

Jezuk dhôrlolo team mon’xamnim Taka porom’-iadnika, Kaifasager vhelo; thõi xastri ani zannte ektthãi zal’le.
Pedru pois thaun Tachê pattlean cholun porom’-iadnikachea angnnant porian gelo ani bhitôr sorun hachi sompadnni koxi zait ti polleunk kamdaram borabôr boslo.
Mukhel iadnik akhê Mha-Dhormsobhê borabôr Jezuk mornnachem formonn diunchê khatir Tacher add firiad korunk konn-ui lottik aropi melltit kai mhonn sôdtale;
punn sobar fottkire aropi fuddem sorun-ui, tankam zai tosli firiad tankam mellonam zali. Xekim dog zann fuddem sorle
ani tãnnim sanglem: “Hannem mhonn’lam: ‘Devachem Mondir môddunk ani tem tin disamnim bandunk mhaka podvi asa.’ ”
Tedna ubo ravun porom’-iadnikan Tachê kodde vicharlem: “Kãich zap dinãi? He tujer add hi firiad ditat tem kitem?”
Punn Jezun zap kaddli na. Ani porom’-iadnikan Taka mhonn’lem: “Jivea Deva mhukar soputa khal ulounk hanv Tujekodde magtam, Krist To, Devacho Put To, Tunch zalear amkam sang.”
Jezun taka portipall kelo: “Tunvem sanglem toxench tem. Tôr Hanv tumkam sangtam: Mon’xachea Putak dev-podvechea uzvea hata boslolo ani sorgincheam kupam velean ieto tumi dekhtelet.”
Tedna aplim vostram pinzun porom’-iadnikan mhonn’lem: “Hannem devninda keli! Sakxidaranchi anink kosli goroz amkam? Chotrai dhôrat, tumi atanch devninda aikolea.
Tôr tumkam kitem dista?” Tãnnim zobab dilo: “Taka moronn favo!”
Tedna kãi zannamnim Tachea tonddar thimpi uddoili ani Tacher thapttam marlim; heramnim Tacher mutti marun
mhonn’lem: “konnem marla tuka? Are Krista! bhakit kor amkam.”

Itlea mhonnosôr Pedru bhair angnnant bosun aslo; ani êkê chakornnin tachê sorxem vochun mhonn’lem: “Tum-vui Galileikar Jezu borabôr astaloi.”
Punn soglleam hujir na mhonnun tannem sanglem: “Tum kitem mhonntai tem hanv nokllom.”
To darvonttea bhair vetanam dusrê êkê chakornnin taka pollelo ani thõi asleleank tinnem mhonn’lem: “Ho Nazaretkara Jezu borabôr aslo!”
Ani tannem soput gheun novean na mhonn’lem ani sanglem: “Hea mon’xak hanv ollkhoch na!”
Anink thoddea vogtan thõi asleleamnim lagim sorun Pedruk mhonn’lem: “Dubhava vinnem tum-vui tanchê bhitorlo eklo, ani tujem ulouopuch tuka dakhoun dita.”
Tedna to apnnacher xirap ghalun ani soput gheun mhonnunk laglo: “Hanv hea mon’xak ollkhoch na!” Teach vellar kombean sad ghalo,
ani apnnak Jezun kitem sanglelem to Pedruk ugddas ailo: “Kombean sad ghalchê adim tum tin pavtti Mhaka ollkhonãi mhonn sangtoloi.” Ani bhair vochun Pedru dukhamnim roddunk laglo."
Matthew,27,"When it was morning, all the chief priests and the elders of the people took counsel against Jesus to put him to death.
They bound him, led him away, and handed him over to Pilate, the governor.
The Death of Judas. 
Then Judas, his betrayer, seeing that Jesus had been condemned, deeply regretted what he had done. He returned the thirty pieces of silver to the chief priests and elders, 
saying, “I have sinned in betraying innocent blood.” They said, “What is that to us? Look to it yourself.”
Flinging the money into the temple, he departed and went off and hanged himself.
The chief priests gathered up the money, but said, “It is not lawful to deposit this in the temple treasury, for it is the price of blood.”
After consultation, they used it to buy the potter’s field as a burial place for foreigners.
That is why that field even today is called the Field of Blood.
Then was fulfilled what had been said through Jeremiah the prophet, “And they took the thirty pieces of silver, the value of a man with a price on his head, a price set by some of the Israelites,
and they paid it out for the potter’s field just as the Lord had commanded me.”
Jesus Questioned by Pilate. 
Now Jesus stood before the governor, and he questioned him, “Are you the king of the Jews?” Jesus said, “You say so.”
And when he was accused by the chief priests and elders, he made no answer.
Then Pilate said to him, “Do you not hear how many things they are testifying against you?”
But he did not answer him one word, so that the governor was greatly amazed.
The Sentence of Death. 
 Now on the occasion of the feast the governor was accustomed to release to the crowd one prisoner whom they wished.
And at that time they had a notorious prisoner called [Jesus] Barabbas.
So when they had assembled, Pilate said to them, “Which one do you want me to release to you, [Jesus] Barabbas, or Jesus called Messiah?”
For he knew that it was out of envy that they had handed him over.
While he was still seated on the bench, his wife sent him a message, “Have nothing to do with that righteous man. I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds to ask for Barabbas but to destroy Jesus.
The governor said to them in reply, “Which of the two do you want me to release to you?” They answered, “Barabbas!”
Pilate said to them, “Then what shall I do with Jesus called Messiah?” They all said, “Let him be crucified!”
But he said, “Why? What evil has he done?” They only shouted the louder, “Let him be crucified!”
 When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood. Look to it yourselves.”
And the whole people said in reply, “His blood be upon us and upon our children.”
Then he released Barabbas to them, but after he had Jesus scourged, he handed him over to be crucified.
Mockery by the Soldiers. 
Then the soldiers of the governor took Jesus inside the praetorium and gathered the whole cohort around him.
They stripped off his clothes and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head, and a reed in his right hand. And kneeling before him, they mocked him, saying, “Hail, King of the Jews!”
They spat upon him and took the reed and kept striking him on the head.
And when they had mocked him, they stripped him of the cloak, dressed him in his own clothes, and led him off to crucify him.
The Way of the Cross. 
As they were going out, they met a Cyrenian named Simon; this man they pressed into service to carry his cross.
The Crucifixion. 
And when they came to a place called Golgotha (which means Place of the Skull),
they gave Jesus wine to drink mixed with gall. But when he had tasted it, he refused to drink.
After they had crucified him, they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him: This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him, one on his right and the other on his left.
 Those passing by reviled him, shaking their heads
and saying, “You who would destroy the temple and rebuild it in three days, save yourself, if you are the Son of God, [and] come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself. So he is the king of Israel! Let him come down from the cross now, and we will believe in him.
 He trusted in God; let him deliver him now if he wants him. For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him also kept abusing him in the same way.
The Death of Jesus. 
 From noon onward, darkness came over the whole land until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice, “ Eli, Eli, lema sabachthani? ” which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said, “This one is calling for Elijah.”
Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a reed, gave it to him to drink.
But the rest said, “Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice, and gave up his spirit.
And behold, the veil of the sanctuary was torn in two from top to bottom. The earth quaked, rocks were split,
tombs were opened, and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, “Truly, this was the Son of God!”
There were many women there, looking on from a distance, who had followed Jesus from Galilee, ministering to him.
Among them were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
The Burial of Jesus. 
When it was evening, there came a rich man from Arimathea named Joseph, who was himself a disciple of Jesus. 
He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be handed over.
Taking the body, Joseph wrapped it [in] clean linen
and laid it in his new tomb that he had hewn in the rock. Then he rolled a huge stone across the entrance to the tomb and departed.
But Mary Magdalene and the other Mary remained sitting there, facing the tomb.
The Guard at the Tomb. 
The next day, the one following the day of preparation, the chief priests and the Pharisees gathered before Pilate
and said, “Sir, we remember that this impostor while still alive said, ‘After three days I will be raised up.’
Give orders, then, that the grave be secured until the third day, lest his disciples come and steal him and say to the people, ‘He has been raised from the dead.’ This last imposture would be worse than the first.” 
Pilate said to them, “The guard is yours; go secure it as best you can.”
So they went and secured the tomb by fixing a seal to the stone and setting the guard.","Dis uzvaddonam fuddem, soglleam mukhel iadnikamnim ani porjecheam zannteamnim Jezucho jiv kaddunk lavcho mhonn tharav ghetlo.
Tãnnim Taka bandlo ani vhorun Pilat razpalachea hatant ghalo.

Jezuk formonn marlelem polleun, Tacho ghat ghetlolo tea Judasak ontoskornnacho kiddo taka khaunk laglo dekhun, rupeache tis nanne mukhel iadnikank ani zannteank portun dile ani mhonn’lem: “Niropradi rogtacho ghat gheun hanvem patok kelem.”
Tãnnim mhonn.lem: “Tem amkam kiteak poddlam? Tujem tunch polle.”
Tannem te rupeache nanne Devmondirachea Gabhareant apttun uddoile ani vochun gôll ghetlo.
Mukhel iadnika-mnim te nanne kaddun mhonn’lem: “Te rogtachem mol dekhun, te Devmondi-rachea bhanddarant ghalum noiê.”
Ani tharav gheun, pordexeank purunk team poixeamnim tãnnim kumbhara-chem ek bhatt viktem ghetlem.
Hea karonnak lagun tê svatek az porian Hakeldama, mhonngê “Rogtachem Bhatt”, mhonn nanv asa.
Tedna, “Ani rupeache te tis nanne, Israelachea loka modem, taka lagun, diunchem tharailelem tem mol, tannim ghetle
ani Sorvesporan mhaka hukum’ ghal’lo tea pormannem kumbharachea bhattak te môddle.”, oxem Devan Jeremias provadea vorvim sanglolem tem khorem zalem.

Magir Jezuk razpala mukhar ubo kelo; ani razpalan Tachê lagim oxem vicharlem: “Judevancho raza tum?” Jezun taka mhonn’lem: “Tum sangtai toxem tem.”
Ani mukhel iadnik ani zannte Tacher add garannem korit astana, Tannem zapuch kaddunk na.
Tedna Pilatan Taka mhonn’lem: “Kitleô govaiô Tujer add te ditat teô tum aikonãi?”
Punn Tannem eka utrak legun, apnnak zap kaddunk na mhonn razpalak ekdom’ mottem ojap dislem.

Dôr porbecheam somoiar khõichea-i eka koideak, lokak zai taka, razpalan suttka diunchi sonvoi asli.
Tedna Barab’bas mhonnlolo, soglleanchê ollkhicho, êk koidi aslo.
Hea pasot thõi ektthãi zal’leam lagim Pilatan vicharlem: “Konnak hanvem sôddlolo tumkam zai? Barab’basak vô Krist mhonntat tea Jezuk?”
Nattkaien tãnnim Jezuk apnnachea hatant ghala mhonn Pilat borem zanno aslo.

Razpal niti-sodrer boslolo astana, tachê potinnin oxem taka sangunk dhaddlem: “Taka lagun aiz eka sopnnant hanvem zaitem sonslam dedkhun tea promannik mon’xachê ban’goddent tum poddo naka.”,
Tea mhonnosôr mukhel iadnikamnim ani zannteamnim Barab’basak suttka ani Jezuk mor-nnachem formonn magunk lokachea monant ghalem.
“Heam dogam bhitorlea konnak hanvem suttka dil’li tumkam zai?”, oxem tea razpalan tankam vicharlem. “Barab’basak.”, oso tãnnim zobab dilo.
Pilatan tankam mhonn’lem: “Tôr Krist mhonntat tea Jezuk hanvem kitem korchem?” Soglleamnim zobab dilo: “Taka khursar mar!”
Tannem tankam vicharlem: “Tôr Tannem vaitt kitem kelam?” Punn tim odik vhoddlean bob marunk laglim: “Taka khursar mar!”
Tedna, aplea-chean kainch korunk zaina zalem punn uchambollai odikuch vaddta ti polleun, “Hea promannik mon’xachea rogta vixim mhozo kosloch guneanv na. Hi zobabdari tumchi!”, oxem mhonnun Pilatan udok ghetlem ani loka hujir aple hat dhule.
Ani akhê porjen portipall kelo: “Tachem rogot amcher ani amcheam bhurgeam-ballancher poddum!”
Tedna, tannem tankam Barab’basak sôddun dilo ani Jezuk jerbond diun khursar marunk tanchê adhin kelo.

Tedna razpalacheam soinikamnim Jezuk raznivasant vhelo ani Tachê bhonvtim soglli polttonn ektthãi keli.
Tachim vostram kaddun Tacher ek tambddem-lal avoronn ghalem;
ani kantteancho êk mukutt vinnun Tachea mathear ghalo, ani Tachea uzvea hatant êk boddi dili. Tachê mukhar dimbi moddun, te Taka kenddun mhonntale: “noman tuka Judevanchea raza!”
Tacher thimpi uddounk lagle ani boddi kaddun gheun ti Tachê tokler marunk lagle.
Tachim khebaddam kelea uprant tãnnim tem tambddem avoronn kaddlem ani novean Taka Tachim khaxa vostram ghalim; ani khursar marunk te Taka gheun gele.

Bhair sortôch, Simanv nanvacho, Siren ganvcho, konn-êlo monis tankam mell’lo ani tãnnim taka Jezucho khuris bollan vhorunk lailo.
Ani Golgota mhonnlolea zagear (mhonngê Kortteachea zagear) pavtôch,
tãnnim soreant pint misllun Taka pieunk dilem, punn tem chaklea uprant To pienam zalo.
Taka khursar marlea uprant, tãnnim sorti ghalun Tachim vostram vanttlim,
ani thõi bosun te Taka rakhunk ravle.
Tachea mathea voir Tacho guneanv oso boroun ghalo: “Judevancho Raza To Jezu Ho”
Tedna Tachê borabôr dogam punddank-ui khursar marle, ekak uzvean ani dusreak davean.
Tennem ieto-veto lôk apli tokli haloit Jezucheô kenddnneô kortalo
ani mhonntalo: “Devmondir moddun uddoupacho ani tem tin disamnim novean bandpacho to tum mum rê?! Tum Devacho Put zalear, tukach nivar ani khursa velo denv atam!”
Têch porim dhormxastream ani zannteam borabôr mukhel iadnik-ui Tachi ninda korun mhonntale:
“Dusreank soddoilim hannem, hachê lagim apnnakuch soddounk zaina! To Israelacho raza khõi! Tôr taka atam khursa velo denvum-di ani tedna ami tacher bhavart dovortolenv!
Hannem Devacher visvas tthevlo, atam Devak to zai zait zalear, Tannench haka soddouum-di tôr ‘Hanv Devacho put’, oxem hannem sanglelem asa!”
Têch bhaxen Tachê borabôr khursar marlele te pundd-ui Tacheô kexttaeô kortale.

Don’par thaun tin vazo porian sogllea desacher kallôk poddlo
ani sumar tin vaztam Jezun vhoddlea tallean mhonn’lem: “Eli, Eli, lama sabakthani?” mhonngê “Deva Mhojea, Deva Mhojea, kiteak Tunvem Mhaka sanddloi?”
Hem aikun thõi asleleam kãi zannamnim mhonn’lem: “Ho Elijak ulo marta.”
Ani tanchê modlea eklean dhanv marun ek allombem haddlem, ani tem xirkeant buddoun ani êkê boddiek lavun tannem Jezuk pieunk dilem.
Heramnim mhonn’lem: “Rav! Elija Taka soddounk ieta zalear polleum-ia.”
Punn aniêk pavtt vhoddlean arddun Jezun prann sôddlo.
Tedna Devmondirantlea Gabhareacho podd’do voir thaun sokol doxim pinzlo, bhi kampli, khoddpam futtlim,
somadhi ugteô zaleô, ani zaiteam meleleam promannik mon’xancheô kuddi jivont zaleô,
ani Tachea punorjivontponna uprant tim apleam somadhintlim bhair sorun povitr xarant gelim ani sobar zannank dixtti poddlim.
Bhikamp ani her ghòddtalem tem polleun, xotpoti ani tachê borabôr Jezuk rakhtale te zobor bhieun mhonnunk pavle: “Ho khoreponnim Devacho Put aslo!”
Jezuchi seva-chakri korun Galileiak thaun Tachê pattlean aileleô sobar bailô thõi asleô ani pelean ravun hem sogllem polletaleô.
Tanchê bhitôr Mari Magdalen, Jakobachi ani Juzechi avoi Maria, ani Zebedevacheam putanchi avoi.

Sanz zalea uprant, Juze nanvacho, Arimateiacho êk girest monis ailo; to-i Jezucho xis zal’lo.
Tannem Pilata-xim vochun Jezuchi kudd magli. Tedna Pilatan ti kudd diunk laili.
Kudd gheun, Juzen ti êkê nitôll olin guttlaili
ani khoddpant katrun kel’lê aplê novê somadhint ti nikhipili. Magir tannem êk vhoddli fatôr lonvddun haddli ani, somadhichea darak ti lavun, apunn gelo.
Mari Magdalen ani dusri Maria somadhi mukhar bosun ravleô.

Dusrea disa, mhonngê Toiarechea Disa uprant, mukhel iadnik ani Farizev Pilata-xim ektthãi zale;
tãnnim mhonn’lem: “Xrêxtt Razpala, tea fottingan jivo astanam oxem sanglam mhonn amkam ugddas asa: ‘Tin dis zatôch hanv novean jivont zatolom.’
Mhonntôch tisro dis porian somadhi bori korun rakhunk lai; na zalear, tache xis ghoddiek ieun taka choriam vhortit ani lokak sangtit: ‘To mel’leantlo jivont zala.’ Hi nimanni fottovnni adim zaun gelam tachê poros odik paxtt zateli.”
Pilatan tankam sanglem: “He polle rakhonndar asat; tôr vochat ani tumkam tankta tê bhaxen rakhônn korat.”
Thõisorle te bhair sorle ani, fatrik xik’ko marun ani rakhonndarancho paro dovrun, somadhi ghôtt korun gele."
Matthew,28,"After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary came to see the tomb.
 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, approached, rolled back the stone, and sat upon it.
His appearance was like lightning and his clothing was white as snow.
The guards were shaken with fear of him and became like dead men.
Then the angel said to the women in reply, “Do not be afraid! I know that you are seeking Jesus the crucified.
He is not here, for he has been raised just as he said. Come and see the place where he lay.
Then go quickly and tell his disciples, ‘He has been raised from the dead, and he is going before you to Galilee; there you will see him.’ Behold, I have told you.”
Then they went away quickly from the tomb, fearful yet overjoyed, and ran to announce this to his disciples.
 And behold, Jesus met them on their way and greeted them. They approached, embraced his feet, and did him homage.
Then Jesus said to them, “Do not be afraid. Go tell my brothers to go to Galilee, and there they will see me.”
The Report of the Guard. 
While they were going, some of the guard went into the city and told the chief priests all that had happened.
They assembled with the elders and took counsel; then they gave a large sum of money to the soldiers,
telling them, “You are to say, ‘His disciples came by night and stole him while we were asleep.’
And if this gets to the ears of the governor, we will satisfy [him] and keep you out of trouble.”
The soldiers took the money and did as they were instructed. And this story has circulated among the Jews to the present [day].
The Commissioning of the Disciples. 
The eleven disciples went to Galilee, to the mountain to which Jesus had ordered them.
When they saw him, they worshiped, but they doubted.
 Then Jesus approached and said to them, “All power in heaven and on earth has been given to me.
Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit,
teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.”","Sabbath sorlea uprant, satolleacho poilo dis uzvadd’tana, Mari Magdalen ani dusri Maria somadhi polleunk geleô.
Ani Sorvesporacho êk dut sorga velo denvtana ovchituch motti êk bhikamp zali. ani somadi-xim vochun tannem fatôr lonvddun kuxin kaddli ani apunn ticher boslo.
Tachem rup zhoglannea bhaxen ani tachem anglem hima porim dhovem-ful aslem.
Taka polleun rakhonndar bhirantin thorthorle ani mel’le koxe zale.
Punn devdutan uloun team ostoreank mhonn’lem: “Bhienakat! Khursar marlelea Jezuk tumi sôdtat mhonn hanv zannom.
To hangasôr na, kiteak, Tannem sanglelem tea pormannem, Devan Taka punorjivont kela. Taka dovorlolo ti svat ieun polleiat
Tor vegim vochun Tacheam xisank sangat: ‘Devan Taka mel’leantlo punorjivont kela ani, polleiat, To tumchê fuddem Galileiak veta; thõi tumi Taka dekhtelet. Polleiat, hench tumkam sangunk hanv ailam.”
Teô ostoreô bhieun-bhieun ani vhôdd khuxalkaien somadhi sorxileô vegim koddsorleô ani dhanvim-dhanvim Tacheam xisank kollit korunk geleô.
Ani ovchituch Jezu tankam mellunk ailo ani mhonn’lem: “Noman tumkam!” Ani tãnnim lagim sorun Tache pãi dhôrle ani Taka nomoskar kelo.
Tedna Jezun tankam mhonn’lem: “Bhienakat; vochat ani Mhojeam bhavank Galileiak vochat mhonn sangat. Thõi te Mhaka dekhtele.”

Teô vatter astananch paro korteleam kãi zannamnim xarant ieun ghòddlelem titlem-i mukhel iadnikank kollit kelem.
Hãnnim zannteam borabôr sobha zomoun borech poixe soinikanchea hatant ghalunk êk tharav ghetlo.
Tannim tankam mhonn’lem: “Tumi oxem sangchem: ‘Ami nhidlele astana, ratiam ieun tacheam xisamnim taka chorun vhelo.’
Ani hem razpalachea kanar poddot zalear, ami taka somzaitelenv ani tumkam trasantle vattaitelenv.”
Mhonntôch soinikamnim poixe ghetle ani apnnank xikoilelem tea pormannem kelem. Ani hi khobor Judevam modem ximpoddli ani aicho dis porian ti cholta.

Apnnak mellunk Jezun sanglelea dongrar.Ikra xis Galileiak gele,
Taka pollenam fuddem, tannim Taka bhozlo; tori tantle thodde dubhavle.
Jezun fuddem sorun mhonn’lem: “Sorgar ani sonvsarar Devan Mhaka sogllo odhikar dila.
Mhonntôch vochat ani soglleam raxttrank Bapachê ani Putachê ani Povitr Atmeachê Nanvim tankam batism diun,
ani Hanvem tumkam dileat teô soglleô adnea pallunk tankam xikoun Mhoje xis korat. Ani zanno zaiat, sodanch-sodam, hôi, ho sonvsar soro porian, Hanv tumchea sangata asam! Amen!”"
Mark,1,"The beginning of the gospel of Jesus Christ [the Son of God].
The Preaching of John the Baptist. 
As it is written in Isaiah the prophet: 
“Behold, I am sending my messenger ahead of you;
he will prepare your way.
A voice of one crying out in the desert:
‘Prepare the way of the Lord,
make straight his paths.’”
John [the] Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins.
People of the whole Judean countryside and all the inhabitants of Jerusalem were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins.
John was clothed in camel’s hair, with a leather belt around his waist. He fed on locusts and wild honey.
And this is what he proclaimed: “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals.
 I have baptized you with water; he will baptize you with the holy Spirit.”
The Baptism of Jesus. 
It happened in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.
On coming up out of the water he saw the heavens being torn open and the Spirit, like a dove, descending upon him. 
And a voice came from the heavens, “You are my beloved Son; with you I am well pleased.”
The Temptation of Jesus. 
At once the Spirit drove him out into the desert, 
and he remained in the desert for forty days, tempted by Satan. He was among wild beasts, and the angels ministered to him.
The Beginning of the Galilean Ministry. 
After John had been arrested, Jesus came to Galilee proclaiming the gospel of God:
“This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.”
The Call of the First Disciples. 
As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen.
Jesus said to them, “Come after me, and I will make you fishers of men.”
Then they abandoned their nets and followed him.
He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets.
Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.
The Cure of a Demoniac. 
 Then they came to Capernaum, and on the sabbath he entered the synagogue and taught.
The people were astonished at his teaching, for he taught them as one having authority and not as the scribes.
In their synagogue was a man with an unclean spirit;
he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”
Jesus rebuked him and said, “Quiet! Come out of him!”
The unclean spirit convulsed him and with a loud cry came out of him.
All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.”
His fame spread everywhere throughout the whole region of Galilee.
The Cure of Simon’s Mother-in-Law. 
On leaving the synagogue he entered the house of Simon and Andrew with James and John.
Simon’s mother-in-law lay sick with a fever. They immediately told him about her.
He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them.
Other Healings. 
When it was evening, after sunset, they brought to him all who were ill or possessed by demons.
The whole town was gathered at the door.
He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.
Jesus Leaves Capernaum. 
Rising very early before dawn, he left and went off to a deserted place, where he prayed.
Simon and those who were with him pursued him
and on finding him said, “Everyone is looking for you.”
He told them, “Let us go on to the nearby villages that I may preach there also. For this purpose have I come.”
So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.
The Cleansing of a Leper. 
A leper came to him [and kneeling down] begged him and said, “If you wish, you can make me clean.”
Moved with pity, he stretched out his hand, touched him, and said to him, “I do will it. Be made clean.” 
The leprosy left him immediately, and he was made clean. 
Then, warning him sternly, he dismissed him at once.
Then he said to him, “See that you tell no one anything, but go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them.” 
The man went away and began to publicize the whole matter. He spread the report abroad so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.","Devachea Puta, Jezu Kristachea xubhvhortomanachi survat.
Oxem Izaias provadeachea pustokar boroil’lem asa:
“Polle, tujê fuddem Hanv Mhojea
dutak dhaddtam;
to tuji vatt toiar kortolo.

‘Sorvesporacho marôg toiar korat,
Tacheô vattô nitt korat.’, oxem oronneant arddoto tallo to.”

Batism diit ani patkanchea bhogsonnea khatir jivit bodôlnnecho ek batism porgôttit Juanv Batist oronneant ieilo.
Akhea Judeiachea prantantlo ani Jeruzaleacho sogllo lôk tachê-xim vetalo, ani aplim patkam ucharun, Jordan nodint tachea hatantlo batism ghetalo.

Juanv unttachê lhonvechem angavlem nhestalo ani penkttak chamddeacho êk potto bandtalo ani toll ani ran’vott mhonv khaun jietalo.
“Mhojê pattlean mhojê-vôn bollvont Konn-Eklo ieta; sorpott poddun Tacheam vhannanchi vadi soddunk mhaka favona. Hanvem tumkam udkan batism dila khorem, punn To ki tumkam Povitr Atmean batism ditolo.”, oxem tannem porgottlem.

Ani team disamnim oxem zalem: Galileiachea Nazareta thaun Jezu ailo ani Juanvan Taka Jordanant batism dilo.
ani udkantlo voir sorona fuddem, sôrg ugto zal’lo ani Povitr Atmo parveachea rupan denvun Apnnacher tharlolo Jezun dekhlo.
Ani sorgar thaun oxi zap zali: “Tum Mhozo Put, sogllê opurbaiecho; Tujer asa Mhojem dhadosponn.”

Magir rokddoch Povitr Atmean Taka bhair kaddun, oronneant vhelo.
Challis dis To oronneant ravlo ani Soitan Tachi porikxa kortalo; zonavoram borabôr thõi To ravlo ani devdut Tachi seva kortale.

Juanvak dhorun koidi kelea uprant, “Nemlolo kall bhòrlo ani Devachem Raj ieunchem zalem. Jivit-mon bôdlat ani xubhvhortoman mandun gheiat.”, oxi Devachea Rajeachi bori khobor porgottit Jezu Galileiak ieilo,

Ekdam To Galileiachea doriachê degechean cholot vetalo. Tea doriant Simanv ani tacho bhav Andre pageram martale, kiteak te kharvi asle: tankam Tannem dekhle.
Ani Jezun tankam mhonn’lem: “Mhojê pattlean ieiat ani tumkam Hanv mon’xank dhôrtat tosle kharvi kortolom.”
Ani rokddech te, zallam thõich sanddun, Tachê pattlean gele.

Ani thõi thaun matso fuddem vochun, Zebedevacho put Jakob ani tacho bhav Juanv hoddear rampnni sarkeô kortale te Tannem dekhle,
ani rokddech tankam apoile; ani Zebedevak, aplea bapaik, manaiam borabôr hoddear sanddun, te Tachê pattlean gele.

Te Kapernaumak gele ani rokddoch Son’vara disa devsthanant bhitôr sorun To tankam xikounk laglo.
Ani dhormxastream porim nhoi, punn odhikar asto eklea porim To tankam xikoitalo dekhun, Tachê xikovnnê vixim lôk ojap zatalo.

Teach vellar mhello atmo boslolo êk monis tanchea devsthanant aslo, ani tannem bob marun mhonn’lem:
“Nazaretchea Jezu, amchê kodde tuka koslem kam’ asa? Amcho bhosm korunk ailai kitem? Tum konn to hanv zannom: Devacho Povitr To Eklo.”
Punn Jezun taka dhomkaun mhonn’lem: “Ogo rav ani hea mon’xa velo bhair sor!”
Ani mhello atmo taka foddfoddaun ani motti bob marun tachê velo bhair sorlo.
Sogllo lôk ojap zalo ani ekamekak vichartalo: “Hem anink kitem? Odhikar asleli, hi novi xikovnn! Mhelleam atmeank legun to hukum’ ghalta ani te tachem aikotat.”
Ani rokddench Galileiachea akhea prantant sogllê kodden Tachem nanv gazlem.

Devsthanantlo bhair sorun, Jakoba ani Juanva sangatim To samko Simanv ani Andrechea ghora gelo.
Simanvachi sasu zoran antrunnar poddleli asli ani tãnnim Taka rokddich tichi khobor dili.
To lagim sorlo ani tichea hatak dhorun Tannem tika utthoili, ani teach vellar ticho zôr poddlo ani ti tancho poramôs korunk lagli.

Sanz zatôch, dis dharir poddlea uprant, soglleam vaittakarank ani devchar bosleleank Tachê sorxem haddlim.
Tachea darar nogor-bhôr lôk zomun khêtt zali,
ani jin’sam bhasancheam khup boll’llikarank Tannem borim kelim; zaite devchar-ui kaddle; Apunn konn to te zanno asle dekhun, Tannem tankam ulounk diunk na.

Dusrê sokallim, ozun kallôk astana, utthun To bhair sorlo ani eka eksurea zagear vochun thõi magnnem kelem.
Simanv ani tache sangati Taka sodunk gele;
ani To melltôch, tãnnim Taka mhonn’lem: “Sogllo lôk Tuka sôdta.”
Tannem tankam sanglem: “Dusrê koddenui, Hanvem xikovnn diunche khatir, lagxileam ganvamnim ani nogramnim vochum-ia; kiteak heach pasot Hanv ailam.”
Ani tancheam devsthanamnim updês diit ani dev-charank bhair ghalit To akhea Galileant bhonvlo.

Tache kodde upkar magit, ek koddkar Tachê sorxem ailo ani dimbier ravun tannem Taka mhonn’lem: “Tuka khuxi asot zalear, Tujean mhaka nitôll korunk zata.”
Tache churchure dhorun, Jezun Aplo hat vistarlo ani to taka lavun mhonn’lem: “Hôi, Mhaka khuxi asa; nitôll za.”
Ani oxem mhonnona fuddem tachem kodd nanch zalem ani to nitôll zalo.
“Polle, konnakuch hem sanginaka; punn voch ani tujem ang iadnikak dakhoi; ani porjek tuji pekovnni ruzu korchê khatir, tuje nitôllsannik lagun Moizesan formail’lem dan bhettoi.”, oxem sangun, taka khoraien xiddkaitoch, Jezun taka veginch daddlo.
To gelo, punn hi khobor oxê bhaxen porgottunk ani soglleank sangunk laglo, ki Jezuchean ugtim khõicheach nogrant vochunk zaina zalem ani bhair, eksuream svatancher, Taka ravchem poddlem: tori astana sogllê koddecho lôk Tachê-xim ietalo."
Mark,2,"When Jesus returned to Capernaum after some days, it became known that he was at home. 
Many gathered together so that there was no longer room for them, not even around the door, and he preached the word to them.
They came bringing to him a paralytic carried by four men.
Unable to get near Jesus because of the crowd, they opened up the roof above him. After they had broken through, they let down the mat on which the paralytic was lying.
When Jesus saw their faith, he said to the paralytic, “Child, your sins are forgiven.”
Now some of the scribes were sitting there asking themselves,
“Why does this man speak that way? He is blaspheming. Who but God alone can forgive sins?” 
Jesus immediately knew in his mind what they were thinking to themselves, so he said, “Why are you thinking such things in your hearts?
Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, pick up your mat and walk’?
But that you may know that the Son of Man has authority to forgive sins on earth”—
he said to the paralytic, “I say to you, rise, pick up your mat, and go home.”
He rose, picked up his mat at once, and went away in the sight of everyone. They were all astounded and glorified God, saying, “We have never seen anything like this.”
The Call of Levi. 
 Once again he went out along the sea. All the crowd came to him and he taught them.
As he passed by, he saw Levi, son of Alphaeus, sitting at the customs post. He said to him, “Follow me.” And he got up and followed him.
While he was at table in his house, many tax collectors and sinners sat with Jesus and his disciples; for there were many who followed him.
Some scribes who were Pharisees saw that he was eating with sinners and tax collectors and said to his disciples, “Why does he eat with tax collectors and sinners?”
Jesus heard this and said to them [that], “Those who are well do not need a physician, but the sick do. I did not come to call the righteous but sinners.”
The Question About Fasting. 
The disciples of John and of the Pharisees were accustomed to fast. People came to him and objected, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?”
Jesus answered them, “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast.
But the days will come when the bridegroom is taken away from them, and then they will fast on that day.
No one sews a piece of unshrunken cloth on an old cloak. If he does, its fullness pulls away, the new from the old, and the tear gets worse.
Likewise, no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the skins are ruined. Rather, new wine is poured into fresh wineskins.”
The Disciples and the Sabbath. 
As he was passing through a field of grain on the sabbath, his disciples began to make a path while picking the heads of grain. 
At this the Pharisees said to him, “Look, why are they doing what is unlawful on the sabbath?” 
He said to them, “Have you never read what David did when he was in need and he and his companions were hungry?
How he went into the house of God when Abiathar was high priest and ate the bread of offering that only the priests could lawfully eat, and shared it with his companions?” 
Then he said to them, “The sabbath was made for man, not man for the sabbath. 
That is why the Son of Man is lord even of the sabbath.”","Thoddeam disamnim Jezu novean Kapernaumant ailo tedna, To ghora asa mhonn khobor zali,
ani itlo lôk thõi ektthovlo, ki dara bhair porian tankam zago naslo. Ani Jezu tankam sondex ditalo.
Tedna choug zann ar-zal’lea eka mon’xak uklun Tachê sorxem gheun aile.
Punn tea lokak lagun tea mon’xak Tache-xim haddunk tanchean zainaslem dekhun, Jezu aslo tea zagea voilo pattôs tãnnim ugto kelo ani, oxi vatt korun, add poddlelea arkara soit tachem antrunn denvoilem.
Tancho bhavart polleun Jezun arkarak mhonn’lem: “Puta, tujim patkam bhògsolim.”
Tedna thõi bosun aslele kãi dhormxastri aplech bhitor oxem chintunk lagle:
“Ho oxem uloita tem kitem? Devninda korta ho! Devak ekleakuch soddun, konnachean patkam bhogsunk zatat?”
Te tanchê bhitôr oxem chint’tat mhonn Aplea otmeant rokddench umzun, Jezun tankam oxi zap dili: “Oslim chintnam tumchech bhitor kiteak gholloitat tumi?
‘Tujim patkam bhògsolim!’, oxem mhonnunk, vô ‘tujem antrunn ukôl ani chol!’, oxem arkarak mhonnunk khoinchem odik sompem?
Punn, sonvsarant patkam bhogsunk Mon’xachea Putak podvi asa mhonn tumchea monant rigounchê khatir”... Tannem arkarak mhonn’lem:
“Hanv tuka sangtam; utth, tujem antrunn ukôl ani tujea ghora voch.”
To monis utthlo ani rokddoch aplem antrunn uklun soglleam hujir thõicho bhair sorun gelo. Hea pasot sogllo lôk ojap zalo ani “Oslem ami kednanch dekhlem na!”, oxem mhonnun tannim Devak vakhannlo.

Galileache doria deger Jezu porot gelo; ani sogllo lôk Tachê sorbhonvtim ekttovlo, ani Tannem tankam xikovnn dili.
Fuddem vochun, manddvir boslelea Alfevachea puta, Levik, Tannem dekhlo ani taka mhonn’lem: “Mhojê pattlean ie!” Ani to utthun Tachê pattlean gelo.

Ani oxem ghòddlem: tachea ghorant jevnnak boslolo astana, sobar dônddvosuldar ani patki mhonn lêkhlele monis-ui Jezu ani Tacheam xisam borabôr jevnnak boslele; tôr Tacho pattlav korto zaite zann asle.
Ani To dônddvosuldaram ani patkeam borabôr jevta-khata tem polleun, Farizêv pokxacheam dhormxastreamnim Tacheam xisank mhonn’lem: “Dônddvosuldaram ani patkeam sangatim tumcho Guru kiteak khata-pieta?”
Hem aikun, Jezun tankam mhonn’lem: “Borim asat tankam nhoi, punn vaittakarank ki voizachi goroz; tôr Hanv sugunneank nhoi punn ogunneank apounk ailam.”

Ekdam Juanvanche xis ani Farizev upas kortale tedna, kãi zannamnim ieun Taka mhonn’lem: “Juanvache xis ani Farizevache xis upas kortat, punn Tuje xis korinant tem koxem?”
Ani Jezun tankam sanglem: “Lognacheam pavnneamnim, novro tanchê sangatim asot porian, upas korunk zata zait? Tanchea sangata novro aso-sôr tanchean upas korunk zaina.
Punn novreak tanchê modlo kaddun vhorcho vêll pavtolo ani tedna, to dis ietôch, te upas kortele.

Pornnea vostrak konn-ui anvllonk naslelea novea lugttacho kopo marit zalear, novo kopo pornnea vostrachim sutam oddun bhair kaddta ani fallo odik vhodd korta.
Nhoi mhonn novo soro pornneam chambddea-potiamnim konn bhorina; bhôrlo zalear, soro chambddea-potio fôddtolo ani soreacho ani tosoch chambddea-potiancho-i ibadd zatolo. Na, novea soreak noveo chambddea-potio.”

Ekdam oxem ghòddlem: Jezu eka Sabbatha disa xetantlean vetalo, ani Tache xis cholot astana konnsam toddunk lagle.
Tedna Farizevamnim Taka mhonn’lem: “Polle, Sabbathachem korum nozo tem kam’ te kiteak kortat?”
Ani Tannem tankam sanglem: “Davidak ani tacheam sangateank goroz poddli ani bhuk lagli tedna, tannem kitem kelem tem tumi vachunk na kitem?
Mhonngê koxê bhaxen to, Abiatar porom’-iadnikachea kallar, Devachea ghorant bhitôr sorlo, ani iadnikam bhair konnakuch khaunk sot’tea nasli te Deva mukhar dovorlele undde tannem khele ani apleam sangateank-ui dile, hi soglli khobor tumi vachunk na bi?”
Ani Tannem tankam sanglem: “Devan Sabbath mon’xam khatir kela, mon’xank Sabbatha khatir korunk nant.
Mhonn-tôch Mon’xachea Putak Sabbathacher-ui odhikar asa.”"
Mark,3,"Again he entered the synagogue. There was a man there who had a withered hand.
They watched him closely to see if he would cure him on the sabbath so that they might accuse him.
He said to the man with the withered hand, “Come up here before us.”
Then he said to them, “Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” But they remained silent.
Looking around at them with anger and grieved at their hardness of heart, he said to the man, “Stretch out your hand.” He stretched it out and his hand was restored. 
The Pharisees went out and immediately took counsel with the Herodians against him to put him to death.
The Mercy of Jesus. 
Jesus withdrew toward the sea with his disciples. A large number of people [followed] from Galilee and from Judea.
Hearing what he was doing, a large number of people came to him also from Jerusalem, from Idumea, from beyond the Jordan, and from the neighborhood of Tyre and Sidon.
He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him.
He had cured many and, as a result, those who had diseases were pressing upon him to touch him. 
And whenever unclean spirits saw him they would fall down before him and shout, “You are the Son of God.” 
He warned them sternly not to make him known.
The Mission of the Twelve. 
He went up the mountain and summoned those whom he wanted and they came to him.
He appointed twelve [whom he also named apostles] that they might be with him and he might send them forth to preach
and to have authority to drive out demons:
[he appointed the twelve:] Simon, whom he named Peter;
James, son of Zebedee, and John the brother of James, whom he named Boanerges, that is, sons of thunder; 
Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus; Thaddeus, Simon the Cananean,
and Judas Iscariot who betrayed him.
Blasphemy of the Scribes. 
He came home. Again [the] crowd gathered, making it impossible for them even to eat. 
When his relatives heard of this they set out to seize him, for they said, “He is out of his mind.” 
The scribes who had come from Jerusalem said, “He is possessed by Beelzebul,” and “By the prince of demons he drives out demons.”
Jesus and Beelzebul. 
Summoning them, he began to speak to them in parables, “How can Satan drive out Satan?
If a kingdom is divided against itself, that kingdom cannot stand.
And if a house is divided against itself, that house will not be able to stand.
And if Satan has risen up against himself and is divided, he cannot stand; that is the end of him.
But no one can enter a strong man’s house to plunder his property unless he first ties up the strong man. Then he can plunder his house.
Amen, I say to you, all sins and all blasphemies that people utter will be forgiven them. 
But whoever blasphemes against the holy Spirit will never have forgiveness, but is guilty of an everlasting sin.”
For they had said, “He has an unclean spirit.”
Jesus and His Family. 
His mother and his brothers arrived. Standing outside they sent word to him and called him.
A crowd seated around him told him, “Your mother and your brothers [and your sisters] are outside asking for you.”
But he said to them in reply, “Who are my mother and [my] brothers?”
And looking around at those seated in the circle he said, “Here are my mother and my brothers.
[For] whoever does the will of God is my brother and sister and mother.”","Anink êk pavtt Jezu eka devsthanant bhitôr sorlo ani hatak ar zal’lo êk monis thõi aslo.
Tacher guneanv ghalchê pasot, Sabbatha disa To tea mon’xak boro korit kai mhonn te Taka tellun asle.
Hatak ar zal’lea mon’xak Tannem mhonn’lem: “Utth, soglleam modem ubo rav.”
Magir tankam vicharlem: “Sabbatha disa borem korum-ieta ki vaitt? Jiv vanchoum-ieta ki kaddum-ieta?” Punn te ogech ravle.
Tedna ragan tancher nodor bhonvddaun, tanchea kallzachê darunnaiê pasot khontibhorit zaun, Tannem tea mon’xak mhonn’lem: “Tuzo hat sôdd!” Tannem to sôddlo, ani tacho hat adlê bhaxen sarko zalo.
Torui Farizev bhair gele ani koxê bhaxen Taka nattak korcho tê vixim Herodichea pokxacheam mon’xam borabôr rokddoch Tacher add guddmêll korunk lagle.

Jezu Apleam xisam borabôr doria lagim koddsorun gelo ani Tachê pattlean Galileiachea lokachi khêtt zali; tea bhair Judeia thaun,
Jeruzalea-sun, Idumeia thaun, Jordanachê pelê toddi thaun, ani Tir ani Sidon hanchê bhonvtonnchea lokachi vhôdd urpônz, To kortalo tem aikun, Tachê-xim aili.
Te lokache urponjik lagun, ti Apnnak chirdd’dun uddoit mhonn, Apnnak ek hoddem toiar dovrunk Tannem Apleam xisank sanglem.
To sobar lokak boro kori dekhun, vaittakaram aslim titlim-i Taka hat lavunk Tacher poddtalim;
ani mhelle atme, Taka pollena fuddem, Tachê mukhar pãiam poddun huiêl martale ani mhonn’tale: “Tum Devacho Put!”
Punn Apnnak dakhoun dina zaunk To khoraien tankam xiddkaitalo.

Ani dongrar choddun Jezun Apnnak zai tankanch Apnna-xim apoile; ani te Tachê-xim gele.
Ani Apnna borabôr aschê pasot ani provochon korunk tankam dhaddchê khatir Tannem bara zannank nemle, ani Tannem tankam apostl mhonn’le,
ani devchar kaddunk-ui Tannem tankam podvi dili.
Mhonntôch nemlele bara zann Te he: Simanv — haka Pedru mhonn Jezun nanv ghalem;
Zebedevacheam putam, Jakobak ani Jakobachea bhava Juanvak, Boanerges, mhonngê Goddgoddeache Put, mhonn addnanv dilem;
Andre, Filip, Bartolomêv, Matêv, Tomas, Alfevacho put Jakob, Tadêv, Krantikar Simanv,
ani Tacho ghat ghetlo to Judas Iskariot.

Ani Jezu eka ghorant gelo ani novean itlo lôk thõi ektthovlo ki jevunk porian tankam fursôt nasli.
Ani “tachi môt firlea”, oxem lok mhonn’ta dekhun, tachim soirim, hem aikolea uprant, Taka dhorun haddunk bhair sorlim;

Ani “Tacher Beelzebul bosla ani devcharanchea pordhana udexim to devchar kaddta.” oxem Jeruzaleak thaun denvun ail’le dhormxastri mhonntale.
Tankam Apnna sorxim apoun, To tankam voparimnim sangunk laglo: “Soitanachean koso mhonn Soitanak bhair ghalunk zata?
Khõicheim-i ek raj apnnacheach bhitôr fantton pongodd zaun eka-mekacher zuztit zalear, tem raj ubem dhorom nozo;
ani ek ghorabo apnnach bhitor fanttlear, to ghorabo ubo urom nozo.
Toxench, Soitan apnna-cheruch uprasun fanttlear, ubo urom nozo, tacho xevôtt pavla.

Punn tea bollixitt monxak poilo bandlea xivai, tachea ghorant konnachean rigunk zaina, ani tacho mal-ui luttunk zaina; poilo tea bollixtt mon’xak bandlea uprant tachem ghor luttunk zata.

Tanchea patkank ani kosleoi devninda tim uloitat tankam lagun, mon’xancheam putam-dhuvank Dev bhogxitolo mhunn, Hanv tumkam khorench sangtam;
Punn Povitr Atmeacher devninda kortit tankam kednanch bhogsonnem aschem na, punn tim sasnnak urta toslea patkachim guneanvkarim.”
“Mhello atmo tacher bosla”, oxem te mhonntale dekhun, hem To uloilo.

Jezuchi avoi ani Tache bhav pavun sorlim ani, bhair ravun, tãnnim Taka apounk dhaddlo.
Tachê bhonvtonnim khup lôk boslolo aslo, ani “Polle, Tuji avoi ani Tuje bhav bhair asat ani Tuka sôdtat.”, oso Taka nirôp dilo.
“Mhoji avoi ani Mhoje bhav konn?”, oxem Tannem vicharlem.
Ani Apnna bhonvtim bosleleancher nodor bhonvddaun, “Him asat Mhoji avoi ani Mhoje bhav.
Devachi khuxi kortat tinch Mhozo bhav ani Mhoji bhoinn ani Mhoji avoi.”, oxem Tannem mhonn’lem."
Mark,4,"On another occasion he began to teach by the sea. A very large crowd gathered around him so that he got into a boat on the sea and sat down. And the whole crowd was beside the sea on land. 
And he taught them at length in parables, and in the course of his instruction he said to them,
“Hear this! A sower went out to sow.
And as he sowed, some seed fell on the path, and the birds came and ate it up.
Other seed fell on rocky ground where it had little soil. It sprang up at once because the soil was not deep.
And when the sun rose, it was scorched and it withered for lack of roots.
Some seed fell among thorns, and the thorns grew up and choked it and it produced no grain.
And some seed fell on rich soil and produced fruit. It came up and grew and yielded thirty, sixty, and a hundredfold.”
He added, “Whoever has ears to hear ought to hear.”
The Purpose of the Parables. 
And when he was alone, those present along with the Twelve questioned him about the parables.
He answered them, “The mystery of the kingdom of God has been granted to you. But to those outside everything comes in parables,
so that
‘they may look and see but not perceive,
and hear and listen but not understand,
in order that they may not be converted and be forgiven.’”
Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables?
The sower sows the word.
These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them.
And these are the ones sown on rocky ground who, when they hear the word, receive it at once with joy.
But they have no root; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away.
Those sown among thorns are another sort. They are the people who hear the word,
but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit.
But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold.”
Parable of the Lamp. 
He said to them, “Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand? 
For there is nothing hidden except to be made visible; nothing is secret except to come to light. 
Anyone who has ears to hear ought to hear.”
He also told them, “Take care what you hear. The measure with which you measure will be measured out to you, and still more will be given to you. 
To the one who has, more will be given; from the one who has not, even what he has will be taken away.”
Seed Grows of Itself. 
He said, “This is how it is with the kingdom of God; it is as if a man were to scatter seed on the land
and would sleep and rise night and day and the seed would sprout and grow, he knows not how.
Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear.
And when the grain is ripe, he wields the sickle at once, for the harvest has come.”
The Mustard Seed. 
He said, “To what shall we compare the kingdom of God, or what parable can we use for it?
It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth.
But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.”
With many such parables he spoke the word to them as they were able to understand it.
Without parables he did not speak to them, but to his own disciples he explained everything in private.
The Calming of a Storm at Sea. 
On that day, as evening drew on, he said to them, “Let us cross to the other side.” 
Leaving the crowd, they took him with them in the boat just as he was. And other boats were with him.
A violent squall came up and waves were breaking over the boat, so that it was already filling up.
Jesus was in the stern, asleep on a cushion. They woke him and said to him, “Teacher, do you not care that we are perishing?”
He woke up, rebuked the wind, and said to the sea, “Quiet! Be still!” The wind ceased and there was great calm.
Then he asked them, “Why are you terrified? Do you not yet have faith?”
 They were filled with great awe and said to one another, “Who then is this whom even wind and sea obey?”","Novean To doriachê dodder xikounk laglo; punn lokacho hedo vhoddlo zomo Tachê bhonvtim ektthovlo, ki To doriant aslelea eka hoddear choddun boslo, ani sogllo lôk doriachê vatten dhodder ravlo.
To tankam sobar vostu voparimnim xikounk laglo, ani xikoitam-xikoitam Tannem oxem mhonn’lem:
“Aikat! Êk vomp’pi vompunk gelo;
ani vomptana thoddem bim vattechê deger poddlem ani suknneamnim ieun tem khelem.
Dusrem zobôr-xi mati nasli toslê khoddpi zomnir poddlem; ani matiechi kholai na zaun, tem veginch kirlolem,
punn vot ietôch korpolem, ani mull na zaun suklem.
Dusrem kantteam modem poddlem; kantte vaddle ani tãnnim taka fugar kelem, ani pik zalem na.
Ani her bim borê zomnir poddlem; tem kirlolem ani vaddlem ani taka pik zali; ekak tis, ekak satt ani ekak xembhôr.”
Ani Tannem mhonn’lem: “Aikunk kan asleleamnim aikunchem.”

Ani To eklo aslo tedna, baram xisam borabôr Tachea sangata asleleamnim voparinchi somzonni Tachê kodde vicharli.
Ani Tannem tankam oxem sanglem: “Devachea Rajeacho gutt ollkhunk Devan tumkam dennem dilam; punn bhair asat tankam soglli xikovnn voparimnim.
Oxem kiteak
“polletam-polletam tankam disona zauncheak,
ani aikotam-aikotam tankam somzona zauncheak,
na zalear tim aplem jivit bodôltit
ani tankam bhogsonnem mellot.’

Magir Tannem tankam mhonn’lem: “Hi vopar tumi somzonant? Tôr her soglleô vopari koxeô somzotelet?
Vomp’pi vompta tem, Utor.
Tannim aikona fuddem, Soitan rokddoch ieta ani tanche bhitor vomplelem bim kaddun vhorta tem, vatter vomplam tem utor, him tim.
Têch porim, Utor aikotôch rokddinch khuxalkaien tem ghetat,
punn tankam apnnam bhitôr pallam nant dekhun, tim chôdd vogôt togonant; Utrak lagun vign vô dhumallo iena fuddem, tim rokddinch bhavarta thaun koddsorun vetat tem, khoddpi zomnir vomplem tem utor, him tim.
Ani her dusrim Utor aikotat,
punn hea sonvsarache huske, girestkaiechi bhul ani her dusream vostunchi axa bhitôr sorun Utor damun dhôrtat ani taka pik zaina tem, kantteam modem vomplam tem utor, him tim.
Ani Utor aikotat, tem mandun ghetat, ani ekak tis, ekak satt, ani ekak xembhôr pik ditat tem, borê zomnir vomplam tem utor, him tim.”

Tannem oxem-i mhonn’lem: “Konn tori ponntti pailê pondak vô bajê tolla dovrunk haddta? Eka peddacher dovrunk nhoi?
Tôr ugtem zalea bogor kãich thuim liplelem na; ani uzvadda ieilea bogor kainch thuim gupit na.
Aikunk konnank kan aslear, tãnnim aikunchem.”

Tannem tankam anink sanglem: “Tumi aikotat tachi chotrai dhôrat. Tumi zôkxeat teach mapan Dev tumkam porot zôktolo ani odik-ui ditolo;
kiteak asa tankam Dev anink ditolo ani na tanchê koddlem kitem asa tem-i To kaddun ghetolo.”

Anink-ui Tannem mhonn’lem: “Ek monis aplea xetant bim vompta;
rat ani dis, to nidlolo asum vô zago asum, bim kirlota ani vaddta; hem koxem tem to kãich nokllo.
Zomin apnna osttongim foll dita, poilim palo, magir konnos ani xekim konnsant gulgulit gotto.
Ani xet piktôch, luvnni pavli mhonnun rokddoch to villo laita.”, oxem Devachem Raj.

Tea bhair Tannem mhonn’lem: “Devachem Raj kiteak sôr korum-ia? Vô kosli vopar ghalun tem chitarum-ia?
Sansvacho konno zomnir vomptana, sonvsarant asat titleam-i biam poros supurlo,
punn vomplea uprant vaddta ani porsantleam soglleam zhaddam poros vhôdd zata; ani taka hedeô vhoddleô khandiô futt’tat, ki varea veleam suknneank tachê savllê tolla asro gheunk mellta, tea sansvachea konnea porim, Devachem Raj.”

Tanchean aikun gheum ieta tosleam sobar voparimnim To tankam Aplo nirôp ditalo;
voparim xivai tanchê kodde uloinaslo, punn kuxin astana Apleam xisank sogllem foddun sangtalo.

Teach disa, sanz zatôch, Tannem tankam sanglem: “Poltoddi ia.”
Ani tea lokak soddun, Taka aslo toso hoddeant vhelo; Tachê borabôr anink-ui hoddim aslim.
Tedna êk mottem vadoll-modd suttlem ani lharam hoddeacher futt’talim ani hoddem udkan bhoron buddonk pavlem.
Ani To Apunn verea-xim uxeacher nidlolo. Tãnnim Taka utthoun mhonn’lem: “Guruji, ami mortanv tem Tuka kãich poddunk na?!”
Utthun Tannem vareak bexttailem ani doriak mhonn’lem: “Gopchip! Thôndd za.!” Ani varem thamblem ani vhôdd thonddai zali.
Magir Tannem tankam mhonn’lem: “Tumi itle bhezudd kiteak? Ozun-ui tumkam bhavart na?”
Tedna te zobor bhiele ani ekamekak mhonnunk lagle: “Ho konn mhonn zait? Tôr varo ani doria porian Tachem aikotat!”"
Mark,5,"They came to the other side of the sea, to the territory of the Gerasenes.
When he got out of the boat, at once a man from the tombs who had an unclean spirit met him.
The man had been dwelling among the tombs, and no one could restrain him any longer, even with a chain.
In fact, he had frequently been bound with shackles and chains, but the chains had been pulled apart by him and the shackles smashed, and no one was strong enough to subdue him.
Night and day among the tombs and on the hillsides he was always crying out and bruising himself with stones.
Catching sight of Jesus from a distance, he ran up and prostrated himself before him,
crying out in a loud voice, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me!”
(He had been saying to him, “Unclean spirit, come out of the man!”)
He asked him, “What is your name?” He replied, “Legion is my name. There are many of us.” 
And he pleaded earnestly with him not to drive them away from that territory.
Now a large herd of swine was feeding there on the hillside.
And they pleaded with him, “Send us into the swine. Let us enter them.”
And he let them, and the unclean spirits came out and entered the swine. The herd of about two thousand rushed down a steep bank into the sea, where they were drowned.
The swineherds ran away and reported the incident in the town and throughout the countryside. And people came out to see what had happened.
As they approached Jesus, they caught sight of the man who had been possessed by Legion, sitting there clothed and in his right mind. And they were seized with fear.
Those who witnessed the incident explained to them what had happened to the possessed man and to the swine.
Then they began to beg him to leave their district.
As he was getting into the boat, the man who had been possessed pleaded to remain with him.
But he would not permit him but told him instead, “Go home to your family and announce to them all that the Lord in his pity has done for you.”
Then the man went off and began to proclaim in the Decapolis what Jesus had done for him; and all were amazed.
Jairus’s Daughter and the Woman with a Hemorrhage. 
When Jesus had crossed again [in the boat] to the other side, a large crowd gathered around him, and he stayed close to the sea. 
One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet
and pleaded earnestly with him, saying, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.”
He went off with him, and a large crowd followed him and pressed upon him.
There was a woman afflicted with hemorrhages for twelve years.
She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse.
She had heard about Jesus and came up behind him in the crowd and touched his cloak.
She said, “If I but touch his clothes, I shall be cured.”
Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction.
Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?”
But his disciples said to him, “You see how the crowd is pressing upon you, and yet you ask, ‘Who touched me?’”
And he looked around to see who had done it.
The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth.
He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.”
While he was still speaking, people from the synagogue official’s house arrived and said, “Your daughter has died; why trouble the teacher any longer?”
Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.”
He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James.
When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly.
 So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.”
And they ridiculed him. Then he put them all out. He took along the child’s father and mother and those who were with him and entered the room where the child was.
He took the child by the hand and said to her, “ Talitha koum ,” which means, “Little girl, I say to you, arise!”
The girl, a child of twelve, arose immediately and walked around. [At that] they were utterly astounded.
He gave strict orders that no one should know this and said that she should be given something to eat.","Te doriachê pelê toddi Gerajenanchea mulkant pavle.
Ani Jezu hoddeantlo bhair sortôch, mhello atmo boslolo êk monis somadhim modlo bhair sorun rokddoch Taka mellunk ailo.
Tannem somadhim modem aplem biradd kel’lem ani sanklleamnim legun konnachean taka bandunk zainaslem,
kiteak sobar pavtti taka khoddeamnim ani sanklleamnim bandlolo, punn tannem sanklleo tôddloleô ani khodde moddun uddoil’le. Konnachean taka domaunk zainaslem.
Sogllea vellar, disacho toso ratcho, to somadhim modem ani dongrancher astalo, ani huieli marun apnnakuch fatramnim ghave kortalo.
Pois thaun Jezuk polleun to dhanvun ailo, Tachê mukhar sorpottlo
ani vhoddlean bob marun tannem mhonn’lem: “Jezu, Bhov Vortea Devachea Puta, mhojê kodde tuka koslem kam’ asa? Devachean, tujê lagim hat zoddun magtam: mhaka dogdainaka!”
Kiteak Jezu taka mhonntalo: “Mhellea atmea, hea mon’xa velo bhair sor!”
Ani Jezun taka vicharlem: “Tujem nanv kitem?” Ani tannem Taka zap dili: “Mhojem nanv Loskor, kiteak ami khup zann.”
Ani apnnak mulka bhair ghalinaka mhonn tannem Tachê kodde laleun maglem.
Thõi dongra lagim dukrancho êk vhôdd hindd chortalo; ani devchar Tachê lagim oxem magunk lagle:
“Amkam team dukramnim dhadd; tanchê bhitôr amkam rigum-di.”
Jezun tankam rojea dili ani te mhelle atme bhair sorun dukramnim rigle, ani sumar don hozar dukrancho to akho hindd koddxea velean doriant xevttolo ani buddun melo.

Tanche rakhnne pollun gele ani nogrant ani kheddeam-ganvamnim tãnnim hi khobor kollit keli. Ani lôk kitem zalem tem polleunk ailo;
ani Jezu sorxem ieun, devchar koxttaitalo to monis — mhonngê, zacher Loskor boslolem toch — angavlim nhesun ani toklen sarko zal’lo thõi bosla to polleun, tim bhielim.
Zãnnim devchar bosleleak kitem ghòddlem ani dukram vixim kitem zalem tem dekhlelem, tãnnim herank sanglem.
Tedna to lôk aplea mulkantlo bhair sorun voch mhonn Jezu kodde magunk laglo.
Ani To hoddear choddtanam, devchar boslolo to monis apnnak Tachea sangata ravunk di mhonn magunk laglo,
punn Jezun dilem na, ani taka sanglem: “Tujea ghora ani tujea loka-xim voch ani Sorvesporan tujê khatir kedeô vhoddleô vostu keleô ani koxi Tannem tuji doia keli, tem tankam sang.”
To gelo ani Jezun apnna khatir kedeô vhoddleô kornneô keleô teô Dha Nogranchea mulkant porgottunk laglo; ani sogllim ojap zalim.

Jezu novean hoddear choddun doriachê pelê toddi vetôch, lokachi vhôdd urpônz Tachê sorxem ektthovli; ani To doriachê dhodder aslo.
Tedna Jairus nanvacho eka devsthanacho odhikari ailo ani Taka polleun Tacheam pãiam poddlo,
ani Tachê kodde oxem laleun maglem: “Mhoji dhuv mornnachê tonnir pavlea; ie ani ticher tuje hat dovor, tika bori kôr, tika vanchum-di.” oxem Tachê kodde laleun maglem.
Ani To tachê borabôr gelo; puskôll lôk Tachê pattlean vetalo ani Taka chênchtalo.

Bara vorsam rogt-pat zal’li thõi êk bail asli;
sobar voizanchem vokhod kortanam zaitem sosun-ui ani sogllo aplo duddu khorchun-ui tika kãich gunn poddunk naslo, punn tichi gôt odik paxtt zal’li.
Jezuchi khobor aikun, “Tacheam vostrankuch hat lain zalear, hanv borim zatelim”, oxem tinnem mhonn’lem dekhun, loka modlean tachea pattlean ti geli ani Tinnem pattlean Tachea avoronnak hat lailo.
Ani rokddich tichea rogtachi zhôr sukli ani apunn piddentli bori zali mhonn tichea angant tika bhòglem.
Ani tech ghoddier, Apnnakoddcho gunn bhair sorlolo mhonn Apnnachêch bhitôr rokddoch zanna zaun, “Mhojeam vostrank konnem hat lailo?”, oxem mhonnun, Jezun loka vatten vollon vicharlem.
Punn “Lôk Tuka chênchta mhonn Tum tôr polletai, ani torui ‘Mhaka konnem hat lailo?’ ”, oxem Tacheam xisamnim Taka mhonn’lem.
Ani oxem konnem kelem tem polleunk, Tannem sorbhonvtim nodor marli.
Tedna bhieun ani kampun apnnak kitem ghòddlelem tem zanno zaun, ti bail lagim sorli ani Tacheam pãiam poddli ani sogllem sot tinnem Taka sanglem.
Tannem tika mhonn’lem: “Dhuvê mhojê, tujea bhavartan tuka bori keli. Xantin voch atam ani tujê piddentli meklli za.”

To uloita thõich astana, “Tuji dhuv bhair poddli; Gurujik anink tras kiteak ditai?”, oxem sangunk, devsthanachea odhikariager thaun dhaddlele monis pavle.
Punn tãnnim mhonnlelem tem kanar gheun, “Tum bhienaka; bhavart mat dhôr!”, oxem Jezun devsthanachea odhikareak sanglem.
Ani Pedru, Jakoba ani Jakobachea bhava Juanva, bogor Tannem konnakuch Apnna borabôr ieunk diunk na.
Devsthanachea odhikarea-ghorant bhitôr sortôch Jezun lok vhoddlean rodd’to ani zaitem sangun vilapto ek gollbôll dekhlo.
Bhitôr vochun, “Tumi kiteak mhonn gollbolltat ani roddtat? Cheddum morunk na, tem nhidlam.”, oxem Tannem tankam mhonn’lem.
Ani lôk Taka hansunk laglo. Punn tankam soglleank bhair ghalun, cheddvachea bapaik ani avoik ani Apleam sangateank gheun, cheddum aslem thõi To gelo.
Ani cheddvachea hatak dhorun, “Talitha, kum’!” mhonngê “Dakttea cheddva, utth!”, oxem Tannm mhonn’lem.
Ani rokddench cheddum utthun bhonvunk laglem. Taka bara vorsam aslim. Ani lôk ojap zaun bharim thottaklo.
Ani konnakuch hem gomoina zaunk Tannem khoraien formailem. Ani cheddvak khaunk diat mhonn tankam sanglem."
Mark,6,"He departed from there and came to his native place, accompanied by his disciples.
When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands!
Is he not the carpenter, the son of Mary, and the brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him.
 Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.”
So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them.
He was amazed at their lack of faith.
The Mission of the Twelve. He went around to the villages in the vicinity teaching.
He summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits.
He instructed them to take nothing for the journey but a walking stick—no food, no sack, no money in their belts.
They were, however, to wear sandals but not a second tunic.
He said to them, “Wherever you enter a house, stay there until you leave from there.
Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.”
So they went off and preached repentance.
They drove out many demons, and they anointed with oil many who were sick and cured them.
Herod’s Opinion of Jesus. 
King Herod heard about it, for his fame had become widespread, and people were saying, “John the Baptist has been raised from the dead; that is why mighty powers are at work in him.” 
Others were saying, “He is Elijah”; still others, “He is a prophet like any of the prophets.” 
But when Herod learned of it, he said, “It is John whom I beheaded. He has been raised up.”
The Death of John the Baptist. 
Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married. 
John had said to Herod, “It is not lawful for you to have your brother’s wife.” 
Herodias harbored a grudge against him and wanted to kill him but was unable to do so.
Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him.
She had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee.
Herodias’s own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, “Ask of me whatever you wish and I will grant it to you.”
He even swore [many things] to her, “I will grant you whatever you ask of me, even to half of my kingdom.” 
She went out and said to her mother, “What shall I ask for?” She replied, “The head of John the Baptist.”
The girl hurried back to the king’s presence and made her request, “I want you to give me at once on a platter the head of John the Baptist.”
The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her.
So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison.
He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother.
When his disciples heard about it, they came and took his body and laid it in a tomb.
The Return of the Twelve. 
The apostles gathered together with Jesus and reported all they had done and taught. 
He said to them, “Come away by yourselves to a deserted place and rest a while.” People were coming and going in great numbers, and they had no opportunity even to eat. 
So they went off in the boat by themselves to a deserted place. 
People saw them leaving and many came to know about it. They hastened there on foot from all the towns and arrived at the place before them.
The Feeding of the Five Thousand. 
When he disembarked and saw the vast crowd, his heart was moved with pity for them, for they were like sheep without a shepherd; and he began to teach them many things.
By now it was already late and his disciples approached him and said, “This is a deserted place and it is already very late.
Dismiss them so that they can go to the surrounding farms and villages and buy themselves something to eat.”
He said to them in reply, “Give them some food yourselves.” But they said to him, “Are we to buy two hundred days’ wages worth of food and give it to them to eat?”
He asked them, “How many loaves do you have? Go and see.” And when they had found out they said, “Five loaves and two fish.”
So he gave orders to have them sit down in groups on the green grass.
The people took their places in rows by hundreds and by fifties.
Then, taking the five loaves and the two fish and looking up to heaven, he said the blessing, broke the loaves, and gave them to [his] disciples to set before the people; he also divided the two fish among them all. 
They all ate and were satisfied.
And they picked up twelve wicker baskets full of fragments and what was left of the fish.
Those who ate [of the loaves] were five thousand men.
The Walking on the Water. 
Then he made his disciples get into the boat and precede him to the other side toward Bethsaida, while he dismissed the crowd.
And when he had taken leave of them, he went off to the mountain to pray.
When it was evening, the boat was far out on the sea and he was alone on shore.
Then he saw that they were tossed about while rowing, for the wind was against them. About the fourth watch of the night, he came toward them walking on the sea. He meant to pass by them.
But when they saw him walking on the sea, they thought it was a ghost and cried out.
They had all seen him and were terrified. But at once he spoke with them, “Take courage, it is I, do not be afraid!”
He got into the boat with them and the wind died down. They were [completely] astounded.
They had not understood the incident of the loaves. On the contrary, their hearts were hardened.
The Healings at Gennesaret. 
After making the crossing, they came to land at Gennesaret and tied up there.
As they were leaving the boat, people immediately recognized him.
They scurried about the surrounding country and began to bring in the sick on mats to wherever they heard he was.
Whatever villages or towns or countryside he entered, they laid the sick in the marketplaces and begged him that they might touch only the tassel on his cloak; and as many as touched it were healed.","Ani thõi thaun bhair sorun To Aplea ganv-ghora gelo ani Tache xis-ui Tachê borabôr gele.
Ani Sabbath pavtôch To devsthanant xikounk laglo. Ani sobar zannam Taka aikun Tachê xikovnnê vixim ojap zaun mhonntalim: “Hem sogllem haka khõichem ailem? Ani taka dil’li asa ti zannvai kosli? Ani tacheam hatamnim oslim vismitam ghòddtat tim koxim?
Ho thovoi nhoi? Ho Mariecho put nhoi? Jakob, Jose, Judas ani Simanv hancho bhav nhoi to? Tacheô bhoinni-i hanga amchê modem ravtat nhoi?” Ani tim Taka mandun gheunk kobul naslim.
Jezun tankam sanglem: “Eka provadeak fokot aplea khaxa ganvant, apleam soiream-dhaiream modem ani aplea ghorabeant man na.”
Bhov thoddeam piddevontancher Aple hat dovrun Tannem tankam borim kelim tanche bhair, Tachean thõi koslench vismit korunk zaina zalem,
Ani tankam bhavart na mhonn Taka ojap dislem.
Tedna bhonvtonncheam gramamnim vochun, To xikovnn ditalo.
Magir Tannem bara zannank Apnna-xim apoile, ani mhelleam atmeancher tankam podvi diun, dogam-dogank To dhaddunk laglo.
Ani Tannem tankam formailem: “Eka danddea bhair, vattek kãich vhoronakat, nhoi khann-jevonn, nhoi bhuti, nhoi mhonn penkttak duddu;
pãiank vhannô ghalat; eka bhair dusrem anglem vhoronakat.”
Ani tankam sanglem: “Khõisor-ui eka ghorant tumi bhitôr sorxeat, tea gramantle bhair sorun vexeat porian thõich ravat;
ani khõicho-i ganv tumkam ievkar dina zait zalear ani thõicho lôk tumchem aikunk kobul nasot zalear, tankam êk xiddkavnni diunchê khatir, tê svatê vele bhair sortana, tumcheam pãianchi dhull zhaddun uddoiat.”
Mhonntôch te gele ani soglleamnim jivit bôdolchem mhonn lokak porgottunk lagle.
Ani khup devchar kaddtale ani sobar vaittakarank-ui tel lavun borim kortale.

Jezuchem nanv gaztalem dekhun Herod razak Tachi khobor pavli. Kãi zannam mhonnot: “Juanv Batist mel’leantlo jivont zala, dekhun tachêkodde vismitam zatat.”
Punn konn-konn mhonnot: “To Elija.” Anink-ui her konn-konn mhonnot: “To êk provadi, Adleam provadeantleam eklea porim, to ek provadi.”
Tem aikun Herodin mhonn’lem: “Hanvem xins kapunk lail’lem toch Juanv novean jivo zala.”

Tôr teach Herodin Herodias nanvachê aplea bhava Filipachê bailek apli bail kel’li; tika lagun tannem monis dhaddun Juanvak dhôrlolo ani bondkhonnint ghal’lo.
Karonn Juanv Herodik mhonntalo: “Tujea bhavachê bailek tujean tuji bail korun dovrum nozo.”
Punn Herodia-sichea kallzant tacho rag xiztalo ani ti taka jivexim marunk sôdtali, punn tika toxem korunk mellonaslem.
To êk promannik ani bhoktivont monis mhonn zanno zaun, Herod Juanvak bhietalo ani taka rakhtalo. To sangta tem aikun pattim-fuddem sortalo, ani tori khuxê-monan taka kan ditalo.

Oxem astam, Herodin aplea vadd-disa apleam odhikareank, apleam subedarank ani Galileiacheam vhodd-vhodd mon’xank ek vhoddlem ratchem jevonn kelem tedna ek soeg upraslo.
Ani têch Herodiaxichi dhuv bhitôr sorun nachli, ani Herodik ani tachê sangatim jevteleank man’li; tedna tannem cheddvak mhonn’lem; “Tuka zai tem mhojê kodde mag ani hanv tuka ditolom.” Ani tika oso soput dilo: “Magxi titlem-i ditolom, mhojê razvottechem ord zalear legun.”
Bhair vochun cheddvan avoi kodde vicharlem: “Kitem magum?” Tinnem zobab dilo: “Juanv Batistachem xins.”
Rokddich, raza sorxim taktin bhitôr ieun, cheddvan oxem maglem: “Atanchea-atam, eka tattar, Juanv Batistachem xins tuvem mhaka dilelem zai.”
Razacher vhôdd sontap ailo; punn apleam soputank ani hajir asleleam pavnneank lagun, cheddvak dil’lem utor moddunk taka khuxi na zali.
Tech ghoddier, razan rakhonndarak dhaddlo ani Juanvachem xins eka tattar haddunk lailem. Tannem vochun bondkhonnint tachi tokli kapli,
ani xins tattar ghalun haddlem ani cheddvak dilem, ani cheddvan tem aplê avoik dilem.
Hem aikun, Juanvache xis aile ani tachi kudd vhorun tãnnim ti êkê somadhint ghali.

Apostl Jezu-xim ektthovle ani apnnem jem kel’lem ani xikoil’lem, titlem-i tãnnim Taka kollit kelem.
Tedna Tannem tankam sanglem: “Êkê eksurê svater tumi ekvodde ieiat ani matso visôv gheiat.” Kiteak ietim-vetim itlim zannam aslim ki jevunk legun tankam fursôt nasli.
Ani hoddear choddun te êkê eksurê svater kuxin gele.

Te vetat mhonn polleun, sobar zannamnim khõi tem parkilem ani pãi-vatten soglleam nogram thaun thõi tim vegim-vegim gelim ani tanchê adim pavlim.
Ani hoddeantlo bhair sortana Jezun êk vhoddli urpônz dekhli ani gonvlli-nasleleam xelliam porim aslim dekhun, kallzant thaun tanche Taka churchure disle ani sobar vostu To tankam xikounk laglo.
Chôdd uxir zalo mhonn polleun, Tacheam xisamnim lagim ieun mhonn’lem: “Hi svat eksuri ani zobôr uxir zalo;
bhonvtonncheam molleamnim ani gramamnim vochun apnnank jevonn-khann viktem gheunchê khatir tankam dhadd.”
Ani portipallun Tannem tankam sanglem: “Tumich tankam jevunk diat.” Ani tãnnim mhonn’lem: “Tôr vochun don’xim dinaranche undde vikte gheun ami tankam khaunk diunchem kitem?”
Ani Tannem tankam vicharlem: “Tumchê kodde kitle undde asat? Vochun polleiat.” Ani chovkoxi korun tãnnim sanglem: “Panch undde ani don maslleô.”

Soglleank chombeam-chombeamnim hirvea tonnacher jevnnak bosunk laiat mhonn Tannem tankam formailem.
Mhonntôch tim xembhorancheam ani pon’nasancheam zomeamnim kuxin-kuxin boslim.
Tedna Tannem panch undde ani don maslleô hatant gheun ani sorgak dolle ubarun Devak dhin’vasnni keli, magir undde môddle, ani te lokak vanttunk, Tanne te xisam kodde dile; toxeôch don maslleô Tannem soglleank vanttleô.
Sogllim jevlim ani dhadoxi zalim.
Unddeanche ani maslleanche urlele kuddke-tukdde ektthãi korun tãnnim bara panttleô bhôrleô.
Undde khel’le te dadlech panch hozar asle.

Magir Apunn lokak dhaddta mhonnosôr, Jezun Apleam xisank vegim, hoddear choddun, Apnna adim poltoddi Bethsaidê vochunk laile.
Ani tankam dhaddtôch, Apunn dongrar magnnem korunk gelo.
Ani tin’san zatôch hoddem doriant modem pavlem ani To ekloch dhodder aslo;
ani portem varem martalem dekhun te tanddunk koxttovtale mhonn polleun, fantea parar doriacher cholun To tanchê-xim ailo, ani tanchê fuddem vochunk kori.
Punn konn doriacher cholta tem polleun, bhut mhonn somzun, tãnnim killônch marli;
kiteak soglleamnim Taka dekhlolo ani tancher akant ail’lo. Punn rokddoch tanchê lagim uloun Tannem mhonn’lem: “Dhir dhôrat, Hanv to! Bhienakat!”
Ani To tanchê sorxim hoddear choddlo ani varem thamblem. Ani te apnnam bhitôr ekdomuch thottakle,
kiteak, zodd monache zaun, vaddoil’leam unddeancho ôrth tankam mellunk naslo.

Doria utrun te poltoddi Genezaretak pavle; thõi tãnnim hoddem lailem.
Ani te hoddeantle bhair sorona fuddem, lokan rokddoch Jezuk ollkholo;
ani akhea prantant dhanvim-dhanvim vochun, To khõi asa ti khobor aikun, thõi vaittakarank antrunnar ghalun haddunk laglim.
Ani To veta thõisôr, zaum gramamnim, zaum nogramnim, zaum molleamnim, vaittakarank moidanar dovortalim ani Tachea vostrachê degek punn hat lavunk di mhonn tim Tachê lagim magtalim; ani Taka hat laitalim titlim-i borim zatalim."
Mark,7,"Now when the Pharisees with some scribes who had come from Jerusalem gathered around him, 
they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands.
(For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders.
And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles [and beds].)
So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?”
He responded, “Well did Isaiah prophesy about you hypocrites, as it is written:
‘This people honors me with their lips,
but their hearts are far from me;
In vain do they worship me,
teaching as doctrines human precepts.’
You disregard God’s commandment but cling to human tradition.”
He went on to say, “How well you have set aside the commandment of God in order to uphold your tradition!
For Moses said, ‘Honor your father and your mother,’ and ‘Whoever curses father or mother shall die.’ 
Yet you say, ‘If a person says to father or mother, “Any support you might have had from me is qorban ”’ (meaning, dedicated to God),
you allow him to do nothing more for his father or mother.
You nullify the word of God in favor of your tradition that you have handed on. And you do many such things.”
He summoned the crowd again and said to them, “Hear me, all of you, and understand.
Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.” [
]
 When he got home away from the crowd his disciples questioned him about the parable.
He said to them, “Are even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile,
 since it enters not the heart but the stomach and passes out into the latrine?” (Thus he declared all foods clean.)
“But what comes out of a person, that is what defiles.
From within people, from their hearts, come evil thoughts, unchastity, theft, murder,
adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly.
All these evils come from within and they defile.”
The Syrophoenician Woman’s Faith. 
From that place he went off to the district of Tyre. He entered a house and wanted no one to know about it, but he could not escape notice.
Soon a woman whose daughter had an unclean spirit heard about him. She came and fell at his feet.
The woman was a Greek, a Syrophoenician by birth, and she begged him to drive the demon out of her daughter. 
He said to her, “Let the children be fed first. For it is not right to take the food of the children and throw it to the dogs.”
She replied and said to him, “Lord, even the dogs under the table eat the children’s scraps.”
Then he said to her, “For saying this, you may go. The demon has gone out of your daughter.”
When the woman went home, she found the child lying in bed and the demon gone.
The Healing of a Deaf Man. 
Again he left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis.
And people brought to him a deaf man who had a speech impediment and begged him to lay his hand on him.
He took him off by himself away from the crowd. He put his finger into the man’s ears and, spitting, touched his tongue;
then he looked up to heaven and groaned, and said to him, “ Ephphatha !” (that is, “Be opened!”)
And [immediately] the man’s ears were opened, his speech impediment was removed, and he spoke plainly.
He ordered them not to tell anyone. But the more he ordered them not to, the more they proclaimed it.
They were exceedingly astonished and they said, “He has done all things well. He makes the deaf hear and [the] mute speak.”","Farizev ani kãi dhormxastri Jeruzaleak thaun ieun Tachê sorxem ektthovle,
ani Tacheam xisantle kãi zann mhelleam hatamnim, mhonnchê hat dhuinastanam, jevtat mhonn tãnnim pollelem.
Farizev ani soglle Judev, purvileanchê chali pormannem, bogor-bogor hat samke bore-korn dhulea xivai jevinant;
ani tinttear thaun ietôch, nhalea-dhulea xivai jevinant; ani te samballtat teo herui sobar chali asat teo heo: patram, kollxe ani kanxeachim aidonam dhuvpa vixim.
Mhonntôch Farizevamnim ani dhormxastriamnim Tachê lagim vicharlem: “Zannteanchê chali pormannem tuje xis kiteak cholonant, punn mhelleam hatamnim kiteak jevtat-khatat?”
Tannem portipallun tankam sanglem: “Izaiasan tumam ddhongeam vixim adinch sarkem sangun dovorlam,
‘Hi porza onttamnim Mhaka
vakhannta,
punn tanchem kalliz Mhojê-sun pois
asa.

Tôr mon’xamnim kel’le kaide xastram
koxim xikoun,
ti Mhoji polki puza korta.’,oxem
boroun asa tea pormonnem,

Devachi adnea sanddun, mon’xancheô chali tumi palltat.”
Ani tankam mhonn’lem: “Aplich chal samballchê khatir, Devachi adnea kuxin kaddunk kitle mhonn huxar tumi!
Tôr Moizesan sanglam: ‘Tujea bapaik ani avoik man di, ani bapaik vô avoik xirapta to morun vochum.’

Punn tumi sangtat: ‘Konn-ui bapaik vô avoik oxem mhonnot zalear: ‘Mhojê koddlem kitem-i tuka upkarto tem hanvem ‘korban’ kelem (mhonnchê Devak bhettoilem);’
tea uprant aplea bapai vô avoi pasot tumi taka kãich korunk dinant;
he baxen tumi diun aileat te xikovnentlean Devachem utor tumi nirfoll kortat. Ani osleô zaiteô her vostu tumi kortat.”

Ani novean lokak apoun Tannem sanglem: “Sogllim tumi, Mhojem aikat ani somzun gheiat:
mon’xam bhailem kitench tanchê bhitôr vochun tankam mhellim korunk xokona; punn mon’xam bhitorleô vostu bhair sorun ietat teôch mon’xank mhellim kortat.”

Ani lokak sanddun, ghorant bhitôr ietôch, Tacheam xisamnim hê vopari vixim Tachê kodde vicharlem.
Ani Tannem tankam mhonn’lem: “Tumi-i somzo-naslele mum? Bhailem kitench mon’xam bhitôr vochun tankam mhellim korunk zaina;
tem tanchea kallzant rigona; tem pottant veta ani xekim kuddintlem bhair veta mhonn tumi somzonant?” (Oxem uloun, sogllem khann nitoll mhonn Tannem dakhoun dilem.)
Ani Tannem mhonn’lem: “Mon’xam-bhitorleô bhair sortat teôch vostu mon’xank mhellim kortat.
Kiteak bhitôr thaun mon’xanchea kallzantle bhair sorta te vaitt xevott he: kazar zainasleam eka-mekacho lingbhog, choriô, khun,
pordvar, apsvart, khotteponn, fottkirponn, kamchar, nirdukai, ninda, gorv, murkheponn.
Him sogllim vaittam bhitôr thaun bhair sortat ani mon’xank mhellim kortat.”

Ani thõicho utthun To Tirachea ani Sidon’chea prantant gelo; thõi To eka ghorant bhitôr sorlo. Hem konnak gomlelem Taka naka aslem, punn Tachi khobor lokak kollonastana urli na,
Punn Tachê vixim aikona fuddem, aple dhuvecher ek mhello atmo aslo, ti êk bail bhitôr aili ani Tacheam pãiam poddli.
Ti bail Grik, ani zolman Sirofenisiekarnn asli.Aplê dhuvê velo devchar kadd mhonn tinnem Jezukodde maglem.
Tannem tika zap dili: “Bhurgeank poilim dhadoxi zaum-di; kiteak bhurgeancho unddo kaddun sunneank ghalop sarkem nhoi.”
Punn tinnem portipallun Taka mhonn’lem: “Hôi, Somia, punn meza tolla poddtat te, bhurgeangele unddea-kuddke sunnim-i khatat.”
Ani Tannem tika mhonn’lem: “Hea tujea zababak lagun, tujean vochum ieta; tujê dhuvê velo devchar bhair sorlo.”
Ani ghora voch zalear, tachê velo devchar gel’lo, ani tika aplem bhurgem antrunnar add poddlelem mell’lem.

Novean Tirachea prantantlo bhair sorun, Sidon’chê vatten, Dha-Nogranchea mulkant, Jezu Galileiachea Doria-kodde ailo.
Tedna konn-eklea zôdd jibechea bhereak Tachê sorxem haddlo ani tacher hat dovor mhonn lokan Jezu kodde maglem.
Ani loka modlo taka kuxin vhorun Jezun tacheam kanamnim Aplim bottam ghalim ani Apli thimpi kaddun tachê jibek laili.
Magir sorgak dolle ubarun, Tannem suskar sôddlo ani mhonn’lem: “Ef’fatha!”,mhonnchê: “Tuje kan ugte zaum!”.
Hem mhonnta mhonnosôr, tache kan ugòddle ani tachê jibecho bandpas suttlo ani to sarko ulounk laglo.
Ani konnakuch sanginakat mhonn Jezun tankam formailem. Punn jitlo To tankam formaitalo, titlim odik tim porgôtt’talim
ani sangum nozo titlim thottakun mhonntalim: “Hannem sogllem borem kelem; Tannem bhereank kan dile ani moneank jib dili.”"
Mark,8,"In those days when there again was a great crowd without anything to eat, he summoned the disciples and said,
“My heart is moved with pity for the crowd, because they have been with me now for three days and have nothing to eat.
If I send them away hungry to their homes, they will collapse on the way, and some of them have come a great distance.”
His disciples answered him, “Where can anyone get enough bread to satisfy them here in this deserted place?”
Still he asked them, “How many loaves do you have?” “Seven,” they replied.
He ordered the crowd to sit down on the ground. Then, taking the seven loaves he gave thanks, broke them, and gave them to his disciples to distribute, and they distributed them to the crowd.
They also had a few fish. He said the blessing over them and ordered them distributed also.
They ate and were satisfied. They picked up the fragments left over—seven baskets.
There were about four thousand people.
He dismissed them
and got into the boat with his disciples and came to the region of Dalmanutha.
The Demand for a Sign. 
The Pharisees came forward and began to argue with him, seeking from him a sign from heaven to test him. 
He sighed from the depth of his spirit and said, “Why does this generation seek a sign? Amen, I say to you, no sign will be given to this generation.”
Then he left them, got into the boat again, and went off to the other shore.
The Leaven of the Pharisees. 
They had forgotten to bring bread, and they had only one loaf with them in the boat.
He enjoined them, “Watch out, guard against the leaven of the Pharisees and the leaven of Herod.”
They concluded among themselves that it was because they had no bread.
When he became aware of this he said to them, “Why do you conclude that it is because you have no bread? Do you not yet understand or comprehend? Are your hearts hardened? 
Do you have eyes and not see, ears and not hear? And do you not remember, 
when I broke the five loaves for the five thousand, how many wicker baskets full of fragments you picked up?” They answered him, “Twelve.”
“When I broke the seven loaves for the four thousand, how many full baskets of fragments did you pick up?” They answered [him], “Seven.”
He said to them, “Do you still not understand?”
The Blind Man of Bethsaida. 
When they arrived at Bethsaida, they brought to him a blind man and begged him to touch him.
He took the blind man by the hand and led him outside the village. Putting spittle on his eyes he laid his hands on him and asked, “Do you see anything?” 
Looking up he replied, “I see people looking like trees and walking.”
Then he laid hands on his eyes a second time and he saw clearly; his sight was restored and he could see everything distinctly.
Then he sent him home and said, “Do not even go into the village.”
Peter’s Confession About Jesus. 
Now Jesus and his disciples set out for the villages of Caesarea Philippi. Along the way he asked his disciples, “Who do people say that I am?”
They said in reply, “John the Baptist, others Elijah, still others one of the prophets.”
And he asked them, “But who do you say that I am?” Peter said to him in reply, “You are the Messiah.”
Then he warned them not to tell anyone about him.
The First Prediction of the Passion. 
He began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days.
He spoke this openly. Then Peter took him aside and began to rebuke him.
At this he turned around and, looking at his disciples, rebuked Peter and said, “Get behind me, Satan. You are thinking not as God does, but as human beings do.”
The Conditions of Discipleship. 
He summoned the crowd with his disciples and said to them, “Whoever wishes to come after me must deny himself, take up his cross, and follow me. 
For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it. 
What profit is there for one to gain the whole world and forfeit his life?
What could one give in exchange for his life?
Whoever is ashamed of me and of my words in this faithless and sinful generation, the Son of Man will be ashamed of when he comes in his Father’s glory with the holy angels.”","Anink ekdam lokachi vhôdd urponz asli ani jevunk-khaunk tanchê kodde kãich naslem. Hea pasot, xisank apoun haddun, Jezun tankam sanglem:
“Hea lokak polleun churchureamnim fòddta Mhojem kalliz! Kiteak, polleiat, az tin dis zale tim Mhojê sangatim asat ani jevunk-khaunk tanchê kodde kãich na;
ani upaxim tankam aplea ghora Hanv dhaddin zalear, vatter thokun poddtelim, tôr tanchê bhitorlim kãi zannam pois thaun ail’lim asat.”
Ani xisamnim Taka oso zobab dilo: “Hangasôr, hea padd zagear, khõiche mhonn undde haddun tankam dhadoxi korunk zatelem?”
Ani Tannem vicharlem: “Tumchê kodde kitle undde asat?” Tãnnim sanglem: “Sat.”
Tannem lokak dhornnir bosunk lailo ani sat undde gheun ani, Devak dhin’vasun, Tannem te môddle ani lokak vanttun diunk Apleam xisam kodde dile; ani tãnnim te vanttun lokak dile.
Thoddim bovxim-i tanchê kodde aslim. Tancher-ui axirvad ghalun, tim vanttunk lailim.
Ani lôk jevlo ani dhadoxi zalo; ani urleleam kuddkeam-tukddeancheô sat panttleô tãnnim bhorun kaddleô.
Jevlolo lôk sumar char hozar aslo; ani Tannem tankam dhaddlim
ani rokddoch Apleam xisam borabôr hoddear choddun To Dalmanuta prantant gelo.

Ekdam Farizev bhair sorle ani Jezu lagim vad-vivad korunk lagle; ani Tachi porikxa korunk Tachê kodde sorga veli êk khunna magtale.
Ani kallzant thaun suskarun Tannem mhonn’lem: “Hi pinddka kiteak mhonn khunna sôdta? Hanv tumkam khorench sangtam, hê atanchê pinddkek Dev khunna diunchoch na.”
Ani tankam sanddun To novean hoddear choddlo ani pelê toddi gelo.

Xis undde vhorunk visorlele: hoddear tanchê kodde êkuch unddo aslo.
Tedna Tannem tankam oxem mhonnun xiddkaile: “Chit diat ani Farizevanchê ani Herodichê fugi vixim chotraien cholat.”
Te ekamekak mhonnunk lagle: “Amchê kodde undde nant, dekhun To oxem uloita.”
Hem zanno zaun Jezun tankam mhonn’lem: “Undde nant mhonn tumi kiteak tumchê modem uloitat? Ozun porian tumkam ollokh na? ginean-ui na? Ozun porian tumchê motik uzvadd na?
Dolle asun tumkam dixtti poddona, ani kan asun tumkam aikom iena vô ugddas dhorona kai?
Panch undde panch hozar lokak moddun dile tedna, kuddkeancheô kitleô panttleô tumi bhorun kaddleô?” Tãnnim mhonn’lem: “Bara.”
“Ani sat undde char hozar lokak dile tedna, urleleam kuddkeancheô kitleô panttleô tumi bhorun kaddleô?” Ani tãnnim Taka sanglem: “Sat.”
Ani Tannem tankam mhonn’lem: “Tôr ozun porian somzonant tumi?”

Jezu ani Tache xis Bethsaidê pavle. Thõi eka kurddeak Tachê sorxem haddlo ani taka hat lai mhonn maglem.
Kurddeachea hatak dhorun Tannem taka grama bhair vhelo ani tacheam dolleancher thimpi uddoili, tacher hat dovorle, ani kitem tori dixtti poddta gai mhonn vicharlem.
Taka nodor ieunk lagleli; tôr tannem oxem mhonn’lem: “Mhojean mon’xank polleunk zata punn tim mhaka rukham porim cholto distat.”
Tedna Jezun novean Aple hat tacheam dolleancher dovorle, ani taka sarki nodor aili, to boro zalo ani sogllem taka nigut disunk laglem.
Ani “Gramant pasun vochonaka”, oxem sangun taka Tannem ghora dhaddlo.

Jezu xisank gheun Filipie Xezareiacheam gramamnim bhair sorun vochunk gelo; ani Vatter Tannem Apleam xisank oxem vicharlem: “Hanv konn mhonn lôk Mhaka dhôrtat?”
Ani tãnnim portipallun mhonn’lem: “Konn-konn Juanv Batist, konn-konn Elija, ani konn-konn provadeantlo eklo, oxem mhonntat.”
Tedna Tannem tankam vicharlem: “Tôr tumi, Hanv konn mhonn dhortat?” Pedrun zobab diun mhonn’lem: “ Krist To Tunch.”
Tedna Apnna vixim konnakuch sanginakat mhonn khoraien Tannem tankam hukum’ ghalo.

Magir Devachê khuxê pormannem, Mon’xachea Putan zaitem sõschem asa; zannte, mukhel iadnik ani dhormxastri Taka nakartele; te Taka jivexim martele; ani tin dis zatôch Dev Taka punorjivont kortolo mhonn Jezu xisank xikounk laglo.
Heô vostu Tannem spoxtt sangleô. Tedna, Taka kuxin vhorun, Pedru Taka bhexttaunk laglo.
Punn, vollon ani Apleam xisank polleun, Jezun Pedruk oxem mhonnun bobatt keli: “Mhojê mukhavelo voch, Soitana! Kiteak tujem chintop mon’xanchem, tem Devachem nhoi.”

Ani lokak ani Apleam xisank borabôr apoun Jezun tankam mhonn’lem: “Konnank Mhojê pattlean ieunchi khuxi asa zait zalear, tãnnim apnnachêch khuxechi vatt sôddchi, aplo khuris ukôlcho ani Mhojê pattlean ieunchem.
Aplo jiv samballun dhorunk sôdtat tim aplo jiv hogddaitelim; punn Mhojê khatir ani Bore Khobre khatir aplo jiv hogddaitat tim aplo jiv samballun dhôrtelim.
Sogllo sonvsar zôddit ani aplo jiv ibaddit zalear, mon’xak koslo adav?
Vô aplea jivachê bodlek mon’xachean kitem diunk zait?
Hê baskôll ani patki pinddkê modem Mhoji ani heam Mhojeam utranchi konnank loz disot zalear, Apleam bhagevont dutam sangatim Aplea Bapachê mhoimen To ietolo tedna, Mon’xachea Putak-ui tanchi loz disteli.”"
Mark,9,"He also said to them, “Amen, I say to you, there are some standing here who will not taste death until they see that the kingdom of God has come in power.”
The Transfiguration of Jesus. 
After six days Jesus took Peter, James, and John and led them up a high mountain apart by themselves. And he was transfigured before them,
and his clothes became dazzling white, such as no fuller on earth could bleach them.
Then Elijah appeared to them along with Moses, and they were conversing with Jesus.
Then Peter said to Jesus in reply, “Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah.”
He hardly knew what to say, they were so terrified.
Then a cloud came, casting a shadow over them; then from the cloud came a voice, “This is my beloved Son. Listen to him.”
Suddenly, looking around, they no longer saw anyone but Jesus alone with them.
The Coming of Elijah. 
As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead. 
So they kept the matter to themselves, questioning what rising from the dead meant.
Then they asked him, “Why do the scribes say that Elijah must come first?”
He told them, “Elijah will indeed come first and restore all things, yet how is it written regarding the Son of Man that he must suffer greatly and be treated with contempt?
But I tell you that Elijah has come and they did to him whatever they pleased, as it is written of him.”
The Healing of a Boy with a Demon. 
When they came to the disciples, they saw a large crowd around them and scribes arguing with them.
Immediately on seeing him, the whole crowd was utterly amazed. They ran up to him and greeted him.
He asked them, “What are you arguing about with them?”
Someone from the crowd answered him, “Teacher, I have brought to you my son possessed by a mute spirit.
Wherever it seizes him, it throws him down; he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to drive it out, but they were unable to do so.”
He said to them in reply, “O faithless generation, how long will I be with you? How long will I endure you? Bring him to me.”
They brought the boy to him. And when he saw him, the spirit immediately threw the boy into convulsions. As he fell to the ground, he began to roll around and foam at the mouth.
Then he questioned his father, “How long has this been happening to him?” He replied, “Since childhood.
It has often thrown him into fire and into water to kill him. But if you can do anything, have compassion on us and help us.”
Jesus said to him, “‘If you can!’ Everything is possible to one who has faith.”
Then the boy’s father cried out, “I do believe, help my unbelief!”
Jesus, on seeing a crowd rapidly gathering, rebuked the unclean spirit and said to it, “Mute and deaf spirit, I command you: come out of him and never enter him again!”
Shouting and throwing the boy into convulsions, it came out. He became like a corpse, which caused many to say, “He is dead!”
But Jesus took him by the hand, raised him, and he stood up.
When he entered the house, his disciples asked him in private, “Why could we not drive it out?”
He said to them, “This kind can only come out through prayer.”
The Second Prediction of the Passion. 
They left from there and began a journey through Galilee, but he did not wish anyone to know about it. 
He was teaching his disciples and telling them, “The Son of Man is to be handed over to men and they will kill him, and three days after his death he will rise.”
But they did not understand the saying, and they were afraid to question him.
The Greatest in the Kingdom. 
They came to Capernaum and, once inside the house, he began to ask them, “What were you arguing about on the way?” 
But they remained silent. They had been discussing among themselves on the way who was the greatest.
Then he sat down, called the Twelve, and said to them, “If anyone wishes to be first, he shall be the last of all and the servant of all.” 
Taking a child he placed it in their midst, and putting his arms around it he said to them,
“Whoever receives one child such as this in my name, receives me; and whoever receives me, receives not me but the One who sent me.”
Another Exorcist. 
John said to him, “Teacher, we saw someone driving out demons in your name, and we tried to prevent him because he does not follow us.”
Jesus replied, “Do not prevent him. There is no one who performs a mighty deed in my name who can at the same time speak ill of me.
For whoever is not against us is for us. 
Anyone who gives you a cup of water to drink because you belong to Christ, amen, I say to you, will surely not lose his reward.
Temptations to Sin. 
“Whoever causes one of these little ones who believe [in me] to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea.
If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go into Gehenna, into the unquenchable fire. [
] 
And if your foot causes you to sin, cut it off. It is better for you to enter into life crippled than with two feet to be thrown into Gehenna. [
]
And if your eye causes you to sin, pluck it out. Better for you to enter into the kingdom of God with one eye than with two eyes to be thrown into Gehenna,
where ‘their worm does not die, and the fire is not quenched.’
The Simile of Salt. 
“Everyone will be salted with fire.
Salt is good, but if salt becomes insipid, with what will you restore its flavor? Keep salt in yourselves and you will have peace with one another.”","Ani Tannem mhonn’lem: “Hanv tumkam khorench sangtam: hanga ubim asat tantlim kãi zannam Devachem Raj podven ail’lem dekhlea bogor morchim nant.”

Sov dis uprant, Jezu Pedruk, Jakobak ani Juanvak Apnna borabôr gheun ekvodde aschê khatir eka unch dongrar gelo, ani tanchê mukhar Tannem Aplem rup bodôl’lem.
Tachim vostram itlim loklokit ki sonvsarant konnui moddvolla lagim dhovim korunk zainant titlim dhovim-ful zalim.
Ani thuim, Moizes ani Elija Jezu lagim uloito tankam dixtti poddle.
Tedna Pedrun uloun Jezuk mhonn’lem: “Rab’bi (mhonngê “Guruji”), ami hangasoruch aslear borem; tôr tin tombu korum-ia, êk Tuka, êk Moizesak ani êk Elijak.”
Kitem mhonnchem tem toch nokllo aslo; te bhieun kamplele.
Ani eka kupan tancher savlli ghali. Ani kupantli oxi êk zap zali: “Opurbaiecho To, Ho Mhozo Put, Tachem aikat!”
Ovchit bhonvtonnim nodor martoch, Jezu bogor apnnam borabôr anink konn tankam dixtti poddlo na.

Dongra vele denvtana, dekhlelem tem, Mon’xacho Put mel’leantlo punorjivont zai-sôr konnakuch sanginakat mhonn Tannem tankam hukum’ ghalo.
Mornnantlo punornivont zaop, hem kitem zait kai mhonn vichar korit, tannim hi gozal apnnam bhitôr samball’li.
Tedna, “Elija poilo ieunk zai, mhonn dhormxastri kiteak mhonntat?”, oxem tãnnim Tachê lagim oxem vicharlem.
“Hôi, sogllem novean manddun haddunk Elija khoreaninch poilo ieta. Tori astana, Mon’xachea Putan zaitem sõsunk zai mhonn ani mon’xamnim Tachi beporva korunk zai mhonn koxem boroil’lem asa tôr?
Punn Hanv tumkam sangtam: Elija nhoich ailo, punn, tachê vixim boroil’lem aslem tea pormannem, apnnank zai aslem toxem tãnnim tachê sorim kelem.”, oso Tannem zobab dilo.

Xisam sorxem pavle tedna, tanchê bhonvtonnim lokachi vhôdd urpônz ektthovleli ti ani dhormxastri tanchê kodde vad-vivad kortale te tãnnim dekhle.
Ani Jezuk pollena fuddem sogllo lôk ojap zaun thottaklo, ani Taka noman korunk dhanvun ailo.
Ani Tannem tanchê lagim vicharlem: “Tanchê kodde tumcho koslo vad-vivad zatalo?”
Portipallun lokantlea eklean mhonn’lem: “Guruji, mono devchar boslelea mhojea putak Tujê sorxim hanvem haddla;
to taka dhôrta titlê-i pavtti taka dhornnir xevttita; ani to tonddantlean fenno kaddta, dant korkoraita ani tann zata. Ani taka kaddun uddoiat mhonn hanvem Tujeam xisank sanglem, punn tanchean nozo zalem.”
Tannem portipallun mhonn’lem: “Bhavart-nasleli pinddka tumi! Kedna porian tumchê borabôr Hanvem aschem? Kedna porian Hanvem tumkam sônschim? Taka Mhojê sorxem haddat.”
Ani tãnnim taka Jezu-xim haddlo. Ani Jezuk dekhona fuddem devcharan taka foddfoddailo ani to dhornnir poddun tonddantlean fenno kaddit lolltalo.
Ani Jezun tachea bapaik vicharlem: “Taka kedna-san oxem zaun ieta?” Tannem zap dili: “Bhurgeponnar san;
ani tacho nas korunk, devchar taka bogor-bogor ujeant ani udkant uddoita. Punn tujean kitem zata zalear, amche churchure dhorun amkam pav!”
Punn Jezun taka sanglem: “ ‘Tujean zata zalear’, oxem sangtai? Bhavart dhôrta taka sogllem korunk zata.”
Rokddoch cheddeachea bapain dukam golloun vhoddlean mhonn’lem: “Bhavart dhôrtam. Mhojea unnea bhavartak adar di.”
Apnna-xim lotton ietelea lokak polleun, Jezun mhellea atmeak oxem mhonnun bhenkddailo: “Monea-bherea atmea, Hanv tuka hukum’ ghaltam: tachê velo bhair sor ani hea fuddem tacher ienaka!”
Bob marun ani bharim taka foddfoddaun to tachê velo gelo; ani to cheddo itlo mel’lea porim zalo, ki sobar zannamnim mhonn’lem: “To melo!”
Punn Jezun tachea hatak dhorun taka ubo kelo ani tachean ubo ravunk zalem.
To ghorant bhitôr sortôch Tacheam xisamnim kuxin ieun Tachê lagim vicharlem: “Amchê kodde kiteak taka kaddunk zalem na?”
Tannem tankam sanglem: “Osli zat magnneache udexinch bhair sorunk zata.”

Thõiche bhair sorun te Galileiantlean vetale, punn hem konnakuch gomlelem Taka naka aslem,
kiteak To Apleam xisank xikovnn ditalo ani tankam sangtalo: “Mon’xachea Putak mon’xanchea hatant ghalcho asa ani te Taka jivexim martele, ani Taka martôch tin disam uprant Dev Taka punorjivont kortolo.”
Punn To sangtalo tem te somzunk nant ani Tachê lagim vicharunk-ui te bhietale.

Te Kapernauma pavle, ani ghora ietôch Tannem tankam vicharlem: “Vatter koslo vivad kortaleat tumi?”
Apnnam modem konn vhoddlo kai mhonn te vatter ekameka kodde vad-vivad kortale dekhun,Te ogech ravle.
Bosun Tannem Bara Zannank apoile ani tankam sanglem: “Konnak poilo zaunchi khuxi aslear, to soglleam poros nimanno ani soglleancho chakôr zauncho.”
Tedna, eka bhurgeak dhorun, taka tanchê modem ubo kelo; ani taka vengent gheun tankam sanglem:
“Mhojê khatir osleam bhurgeantlea ekleak ghetat tim Mhaka ghetat, ani Mhaka ghetat tim Mhaka nhoi, punn Mhaka dhaddla Taka ghetat.”

Juanvan Taka mhonn’lem: “Guruji, amcho pattlav korinaslolo êk monis Tujea nanvan devchar kaddtana ami dekhlo; ani amcho pattlav korina mhonnun, taka ami mona kelo.”
Punn Jezun mhonn’lem: “Taka mona korinakat; kiteak Mhojea nanvan vismit kortit tim kednanch rokddim Mhojer vaitt ulounchim nant.
Tôr amcher add nant tim amchea bhaga asat.

Hanv tumkam khorench sangtam: tumi Kristachim pattlavdaram mhonn konn-ui tumkam êk pelo-bhôr udok pieunk ditit zalear, tanchi mozuri tankam mellonastana urchi na.

Punn bhavart dhôrteleam heam lhanam modlea ekleak ho bhavart soddunk konn-ui oddun vhortit tôr, gaddum ôddta toslem ek danteachem pedd tanchea golleak bandun tankam doriant uddoilear odik borem zatelem.
Ani tumcho hat patok korunk tumkam oddun vhorta zalear, to katrun uddoiat; don hat asun emkonddant, palovnam-toslea ujeant, vechê poros, lunddim zaun Jivitant bhitôr sorlear tumkam odik borem. 
Ani tumcho pãi patok korunk tumkam oddun vhorta zalear, to katrun uddoiat; don pãi asun emkonddant tumkam uddoil’lê poros, thonttim zaun Jivitant bhitôr sorlear tumkam odik borem.
Ani tumcho dollo bi patok korunk tumkam oddun vhorta zalear, to bhair uddoiat; don dolle asun emkonddant tumkam uddoil’lê poros êkuch dollo gheun Devachea Rajeant bhitôr sorunk tumkam odik borem.
Thõi emkonddant poddleleank khata to kiddo moron morona ani uzo kednanch palovn palovna.

Mitta vorvim ghòddta toxem, ujea vorvim Dev zonn-eklea mon’xak xud’dh korun samballtolo.
Mitt êk bori vôst, punn mittachi kharsann geli tôr, kitea vorvim tumi taka portun kharsann diteleat? Tumchê modem mitt asum-di, ani ekameka lagim xanti vosum-di.”"
Mark,10,"He set out from there and went into the district of Judea [and] across the Jordan. Again crowds gathered around him and, as was his custom, he again taught them.
The Pharisees approached and asked, “Is it lawful for a husband to divorce his wife?” They were testing him. 
He said to them in reply, “What did Moses command you?”
They replied, “Moses permitted him to write a bill of divorce and dismiss her.” 
But Jesus told them, “Because of the hardness of your hearts he wrote you this commandment.
But from the beginning of creation, ‘God made them male and female. 
For this reason a man shall leave his father and mother [and be joined to his wife], 
and the two shall become one flesh.’ So they are no longer two but one flesh.
Therefore what God has joined together, no human being must separate.”
In the house the disciples again questioned him about this.
He said to them, “Whoever divorces his wife and marries another commits adultery against her;
and if she divorces her husband and marries another, she commits adultery.”
Blessing of the Children. 
And people were bringing children to him that he might touch them, but the disciples rebuked them. 
When Jesus saw this he became indignant and said to them, “Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these.
Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.” 
Then he embraced them and blessed them, placing his hands on them.
The Rich Man. 
As he was setting out on a journey, a man ran up, knelt down before him, and asked him, “Good teacher, what must I do to inherit eternal life?”
Jesus answered him, “Why do you call me good? No one is good but God alone.
You know the commandments: ‘You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.’” 
He replied and said to him, “Teacher, all of these I have observed from my youth.”
Jesus, looking at him, loved him and said to him, “You are lacking in one thing. Go, sell what you have, and give to [the] poor and you will have treasure in heaven; then come, follow me.”
At that statement his face fell, and he went away sad, for he had many possessions.
Jesus looked around and said to his disciples, “How hard it is for those who have wealth to enter the kingdom of God!” 
The disciples were amazed at his words. So Jesus again said to them in reply, “Children, how hard it is to enter the kingdom of God!
It is easier for a camel to pass through [the] eye of [a] needle than for one who is rich to enter the kingdom of God.”
They were exceedingly astonished and said among themselves, “Then who can be saved?”
Jesus looked at them and said, “For human beings it is impossible, but not for God. All things are possible for God.”
Peter began to say to him, “We have given up everything and followed you.”
Jesus said, “Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel
who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come.
But many that are first will be last, and [the] last will be first.”
The Third Prediction of the Passion. 
They were on the way, going up to Jerusalem, and Jesus went ahead of them. They were amazed, and those who followed were afraid. Taking the Twelve aside again, he began to tell them what was going to happen to him.
“Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles
who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise.”
Ambition of James and John. 
Then James and John, the sons of Zebedee, came to him and said to him, “Teacher, we want you to do for us whatever we ask of you.”
He replied, “What do you wish [me] to do for you?”
They answered him, “Grant that in your glory we may sit one at your right and the other at your left.”
 Jesus said to them, “You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?”
They said to him, “We can.” Jesus said to them, “The cup that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized;
but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared.”
When the ten heard this, they became indignant at James and John.
Jesus summoned them and said to them, “You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt.
But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant;
whoever wishes to be first among you will be the slave of all.
For the Son of Man did not come to be served but to serve and to give his life as a ransom for many.”
The Blind Bartimaeus. 
They came to Jericho. And as he was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging.
On hearing that it was Jesus of Nazareth, he began to cry out and say, “Jesus, son of David, have pity on me.”
And many rebuked him, telling him to be silent. But he kept calling out all the more, “Son of David, have pity on me.”
Jesus stopped and said, “Call him.” So they called the blind man, saying to him, “Take courage; get up, he is calling you.”
He threw aside his cloak, sprang up, and came to Jesus.
Jesus said to him in reply, “What do you want me to do for you?” The blind man replied to him, “Master, I want to see.”
Jesus told him, “Go your way; your faith has saved you.” Immediately he received his sight and followed him on the way.","Thõi thaun vochun Jezu udeiant Jordanachê pelê toddi ailo, ani novean lokacheô urponji Tachê bhonvtim ektthovleô. Ani Aplê sonvoiê pormannem To tankam dusrim xikounk laglo.

Taka kosak lavunk, lagim sorun, kãi Farizevamnim Tachê kodde oxem vicharlem: “Ghovan aplê bailek soddun dium-ieta?”
Tannem tankam portun vicharlem: “Moizesan tumkam koslo hukum’ ghala?”
Tãnnim sanglem: “Ghottsfottichem potr boroun diun, tika soddun diunk Moizesan rojea dilea.”
Tedna Jezun tankam oso zobab dilo: “Tumi apleach vadeache dekhun, tumkam hi adnea tannem boroun dili.
Punn rochnnechea orombak thaun ‘Devan tankam dadlo ani bail kelim.
Hea pasot monis aplea bapaik ani avoik sôddtolo [ani aplê potinnik ektthovtolo,] 
ani tim dogam-i êk zatelim.’ Dekhun tim hea fuddem dogam nhoi, punn êkuch.
Mhonntôch Devan ektthãi kelam tem mon’xan doxim korum noiê.”

Ghorant novean bhitôr sortôch, xisamnim hê vixim, dusrim Taka vichar kelo.
Ani Tannem tankam sanglem: “Aplê bailek soddun diun, dusrê kodde logn zait to poilê bailecher add pordvar korta;
ani êk bail aplea potik soddun dusrea kodde logn zait zalear, ti-i pordvar korta.”

Tannem dhakttuleam bhurgeank hat lavchê khatir, lôk tankam Tachê sorxem haddtalo. Xisamnim tankam bobatt keli.
Hem polleun, Jezu tiddkelo ani Tannem tankam mhonn’lem: “Supurleam bhurgeank Mhojê sorxem ieunk diat; Sorginchem Raj tosleanchench dekhun tankam addainakat.
Hanv tumkam khorench sangtam: lhan bhurgea porim Devachem Raj manun ghenant tim tantunt bhitôr sorchim nant.”
Uprant Tannem tankam vengent gheun ani tancher Aple hat dovrun tankam axirvad dilo.

To vattek lagchea vellar êk monis dhanvun ailo. Tachê mukhar dimbi moddun tannem Jezu kodde vicharlem: “Borea Guruji, Sasnnik Jivit mhojem daiz korun gheunchê khatir hanvem kitem korunk zai?”
Jezun taka mhonn’lem: “Mhaka boro kiteak mhonntai? Ekleach Devak kaddun konnuch boro nhoi.
Tum adnea zannoi: ‘Jivexim marum noiê; pordvar korum noiê; chorum noiê; lottik govai dium noiê; peleak fosoum noiê; tujea bapaik ani avoik man di.’ ”
Tea mon’xan Taka oso zobab dilo: “Guruji, mhojea bhurgeponnar thaun hem sogllem hanv pallun ailam.”
Tedna tacher nodor martana Jezuk tachi opurbai disli, ani Tannem mhonn’lem: “Ek unnem tuka; voch, tujê kodde asa titlem-i vik ani goribank di, ani tuka sorgar tthevo melltolo; magir ie ani Mhozo pattlav kôr.”
Punn him utram aikun tachea tonddar kallôk poddlo ani tachê lagim khup girestkai asli dekhun khontibhorit zaun to koddsorlo.

Jezun Apnna bhonvtonnim nodor marun Apleam xisank mhonn’lem: “Girestkai asleleank Devachea Rajeant bhitôr sorunk kitlem kotthin!”
Him utram aikun xis thottakle. Punn Jezun novean uloun mhonn’lem: “Mhojeam bhurgeamnô, Devachea Rajeant bhitôr sorunk kitlem mhonn kotthin!
Eka girest mon’xak Devachea Rajeant bhitôr sorchê poros, eka unttak suiechea birddeantlean vochunk odik sompem.”
Te odik thottakle ani ekamekak mhonnunk lagle: “Toxem zalear, konnak mhonn taronn mellonk zata?”
Jezun tancher dolle lavun tankam sanglem: “Mon’xam kodde tem ghoddona; punn Deva kodde toxem nhoi, kiteak Deva lagim sogllem ghòddta.”

Pedrun tondd ghalun oxem Taka mhonn’lem: “Polle, ami sogllem sanddlam ani Tuzo pattlav kela.”
Jezun zobab dilo: “Hanv tumkam khorench sangtam: konn-ui Mhojê pasot ani Bore Khobre pasot ghor-dar, vô bhav, vô bhoinni, vô avoi, vô bapui, vô bhurgim-ballam, vô xetam-bhattam sanddtit zalear,
tim atam, heach kallant, ekak xembhôr ghetelim — ghoram-daram, bhav, bhoinni, avoiô, bhurgim-ballam ani xetam-bhattam — punn dhumallo-i bhôgtelim, ani ieta tea kallant sasnnik jivit ghetelim.

Poilim asat tim sobar zannam nimannim zatelim ani nimannim asat tim poilim zatelim.”

Te Jeruzaleak choddun vetale; Jezu xisam fuddem choltalo; xis ghaborlele ani pattlean vetalim tim bhiel’lim. Bara zannank novean lagim gheun, Apnnak ghòddchem aslem tê vixim oxem To tankam sangunk laglo:
“Polleiat, ami Jeruzaleak choddun vetanv; ani Mon’xacho Put mukhel iadnikank ani dhormxastriank poradhin zauncho asa; te Tacher mornnachem formonn martele ani Taka videxeanchê adhin kortele;
ani te Tacheô kenddnneô kortele, Tacher thimpi uddoitele, Taka jerbond ditele ani jivexim martele; ani tin disam uprant Dev Taka punorjivont kortolo.”

Zebedevache put Jakob ani Juanv Tachê sorxem aile ani tãnnim Taka mhonn’lem: “Guruji, Tunvem amkam êk upkar kel’lo amkam zai.”
Tannem tankam mhonn’lem: “Hanvem tumchê khatir kitem kel’lem tumkam zai?”
Tãnnim mhonn’lem: “Tujê mhoiment ekleak Tujea uzvea hatak ani dusreak Tujea davea hatak amkam bosunk di.”
Jezun tankam mhonn’lem: “Tumi kitem magtat tem tumich nokllot. Hanvem pieunchem asa tea patrantlem tumchean pieunk zait? vô Hanvem gheuncho asa to batism tumchean gheunk zait?”
Tãnnim Taka zobab dilo: “Amchean zata.” Jezun tankam sanglem: “Hanvem pieunchem asa tea patrantlem tumi pietelet ani Hanvem gheuncho asa to batism tumi ghetelet khore;
punn Mhojea uzvea vô davea hatak bosunk diunk Mhojea hatant na; tem Devan toiar korun dovorlam tankam.”

Bakiche dha zann hem aikun, Jakobacher ani Juanvacher chiddle.
Dekhun tankam Apnna sorxem apoun, Jezun mhonn’lem: “Videxeam modem tanche odhikari mhonnlele apli podvi tancher zobordosten choloitat mhonn ani toxench tanche vhoddil aplê sot’tiecho bhar tancher ghaltat mhonn tumi zannont.
Tumchê modem toxem zaunchem nhoi. Tumchê bhitôr konn vhôdd zaunk sodit to tumcho sevôk zauncho,
ani tumchê modem poilo zaunk sodit to soglleancho gulam’ zauncho.
Kiteak Mon’xacho Put Apunn-ui herank Aplê chakrek lavunk ieunk na, bogor heranchi chakri korunk ani Aplo jiv somestanchê soddvonnê pasun diunk aila.”

Te Jerikek pavle; ani Jezu Apleam xisank gheun ani lokachea vhôdd zomea borabôr Jerikek thaun bhair sortalo tedna, Timevacho put,Bartimêv mhonnlolo êk kurddo rosteachê deger bhikek bosun aslo.
Nazaretkar Jezu tevxilean veta mhonn aikotôch, to oxi bob marunk laglo: “Jezu, Davidachea Puta, mhoji kaklut kôr!”
Sobar zannamnim taka bobatt keli ani ogo rav mhonn sanglem, punn to odik vhoddlean bob marit ravlo: “Davidachea Puta, mhoji kaklut kôr!”
Jezu thamblo; Tannem tankam mhonn’lem: “Taka hanga apoiat.” Tãnnim tea kurddeak apoilo ani taka sanglem: “Dhir dhôr; utth; To tuka apoita.”
Aplo zhubo sanddun ani uddun-uddun to Jezu sorxem ailo.
Tedna Jezun mhonn’lem: “Tuje khatir tuka Hanvem kitem kel’lem zai?” Kurddean Taka oso zobab dilo: “Rab’boni (mhonngê ‘Guruji’), mhaka novean nodor ie-xi kôr.”
Jezun taka mhonn’lem: “Voch, tujea bhavartan tuka boro kela.” Ani rokddich taka nodor aili ani Jezu vetalo tê vatten to Tachê pattlean gelo."
Mark,11,"When they drew near to Jerusalem, to Bethphage and Bethany at the Mount of Olives, he sent two of his disciples
and said to them, “Go into the village opposite you, and immediately on entering it, you will find a colt tethered on which no one has ever sat. Untie it and bring it here.
If anyone should say to you, ‘Why are you doing this?’ reply, ‘The Master has need of it and will send it back here at once.’”
So they went off and found a colt tethered at a gate outside on the street, and they untied it.
Some of the bystanders said to them, “What are you doing, untying the colt?”
They answered them just as Jesus had told them to, and they permitted them to do it.
So they brought the colt to Jesus and put their cloaks over it. And he sat on it.
Many people spread their cloaks on the road, and others spread leafy branches that they had cut from the fields.
Those preceding him as well as those following kept crying out:
“Hosanna!
Blessed is he who comes in the name of the Lord!
Blessed is the kingdom of our father David that is to come!
Hosanna in the highest!”
He entered Jerusalem and went into the temple area. He looked around at everything and, since it was already late, went out to Bethany with the Twelve.
Jesus Curses a Fig Tree. 
The next day as they were leaving Bethany he was hungry. 
Seeing from a distance a fig tree in leaf, he went over to see if he could find anything on it. When he reached it he found nothing but leaves; it was not the time for figs.
And he said to it in reply, “May no one ever eat of your fruit again!” And his disciples heard it.
Cleansing of the Temple. 
They came to Jerusalem, and on entering the temple area he began to drive out those selling and buying there. He overturned the tables of the money changers and the seats of those who were selling doves.
He did not permit anyone to carry anything through the temple area.
Then he taught them saying, “Is it not written:
‘My house shall be called a house of prayer for all peoples’?
But you have made it a den of thieves.”
The chief priests and the scribes came to hear of it and were seeking a way to put him to death, yet they feared him because the whole crowd was astonished at his teaching.
When evening came, they went out of the city.
The Withered Fig Tree. 
Early in the morning, as they were walking along, they saw the fig tree withered to its roots.
Peter remembered and said to him, “Rabbi, look! The fig tree that you cursed has withered.”
Jesus said to them in reply, “Have faith in God.
Amen, I say to you, whoever says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it shall be done for him. 
Therefore I tell you, all that you ask for in prayer, believe that you will receive it and it shall be yours. 
When you stand to pray, forgive anyone against whom you have a grievance, so that your heavenly Father may in turn forgive you your transgressions. [
] ”
The Authority of Jesus Questioned. 
They returned once more to Jerusalem. As he was walking in the temple area, the chief priests, the scribes, and the elders approached him
and said to him, “By what authority are you doing these things? Or who gave you this authority to do them?”
Jesus said to them, “I shall ask you one question. Answer me, and I will tell you by what authority I do these things.
Was John’s baptism of heavenly or of human origin? Answer me.”
They discussed this among themselves and said, “If we say, ‘Of heavenly origin,’ he will say, ‘[Then] why did you not believe him?’
But shall we say, ‘Of human origin’?”—they feared the crowd, for they all thought John really was a prophet.
So they said to Jesus in reply, “We do not know.” Then Jesus said to them, “Neither shall I tell you by what authority I do these things.”","Te Jeruzalea lagxim ietam-ietam, Olivet Dongra kodde Betfage ani Betania pavtôch, Tannem xisam bhitorleam dogank dhaddle
ani tankam sanglem: “Tumchê samkar asa tea gramamt vochat ani, tumi thõi bhitôr sorona fuddem, konnuch ozun tacher bosunk naslelem gaddvachem ek xingrum bandlelem tumkam melltelem; taka sôddat ani hanga haddat.
‘Hem kiteak kortat tumi?’ oxem tumkam konn vicharit zalear, ‘Somiak tachi goroz asa ani To tem rokddoch hanga portun dhaddtolo’ mhonn sangat.”
Te gele ani bhair bidint, eka dara mukhar, ek gaddvachem xingrum bandlelem tãnnim dekhlem ani taka sôddtana,
thõi ubim asleleam kãi zannamnim tankam mhonn’lem: “Tea xingrak soddun tumi kitem kortat?”
Jezun sanglolo zobab tãnnim tankam dilo. Ani team mon’xamnim tankam vhorunk dilem.
Ani xingrak tãnnim Jezu sorxem haddlem. Tacher tãnnim aplim avoronnam ghalim, ani To tacher boslo.
Sobar lokan aplim avoronnam vatter patllailim ani dusrim kãi zannamnim molleamntleo katrun kaddleleo khandiô rostear ximpddaileo.
Ani fuddlean ani pattlean vetalim tim oxi bob martalim: “zôi! zôi! Sorvesporachea nanvan ieta Toch subhagi, Sorvesporak vakhann’ni!
Amchea purvoza, Davidachem ieto raj subhagi, Bhov Vortea Devak zôi! zôi!”

Jezu Jeruzaleant bhitôr sorlo ani Devmondirant gelo. Tannem sogllem chotraien polleun kaddlem; oxench, uxir zal’lo dekhun, To bara zannank gheun Betaniê gelo.

Dusrea disa Betaniê thaun ietana Taka bhuk lagli.
Pois thaun Tannem ek palel’lem anjirachem zhadd dekhlem ani kitem-i foll mellot kai mhonn To polleunk gelo, punn panam bogor kãich Taka mell’lem na; tôr to anjirancho kall nhoi aslo.
Ani Tannem anjirachea zhaddak mhonn’lem: “Hea fuddem kednanch tujem foll konnuch khaunk pavona zaum.” Ani To oxem uloitana Tacheam xisamnim tem aikolem.

Jeruzaleak pavtôch To Devmondirant gelo ani thõi viktale-ghetale tankam bhair ghalunk laglo; vattav-kaddpeanchim mezam ani parve viktoleanchim asonam Tannem omtun uddoilim;
ani Devmondirantlean kitench haddunk-vhorunk To dina zalo.
Ani Tannem tankam xikovnn diun oxem mhonn’lem: “Soglleam porzam khatir, Mhojea Ghor magnneachem Ghor mhonntelim, oxem Povitr Pustokar boroilelem asa nhoi? Punn tumi tem choranchi dhôl kelea.”

Hem mukhel iadnikanchea ani dhormxastreanchea kanar poddlem ani koxê bhaxen Taka nattak korcho kai mhonn te sôdtale. To sogllo lôk Tachê xikovnnek lobdol’lo mhonnon te Taka bhietale.

Ani sanz zatôch Jezu ani Tache xis xarantle bhair gele.

Dusrê sokallim, tevxilean vetana, tem anjirachem zhadd pallam thaun suklelem tãnnim dekhlem.
Pedrun ugddas korun Jezuk mhonn’lem: “Polle, Rab’bi (mhonngê Guruji), Tunvem xiraplelem anjirachem zhadd sukun gelem.”
Jezun zap dili: “Devacher bhavart dovrat.
konn aplea kallzant dubhav dhorinastanam, apunn mhonntat tem zatelem mhonn, bhavart dhorun, hea dongrak mhonntit: ‘Hangasorlo utth ani doriant voch’, tem tanchê sorim ghòddtelem mhonn Hanv tumkam khorench sangtam.
Hea pasot, tumi prarthun magxeat titlem-i tumkam mell’lem mhonn bhavart dhôrat, ani tem tumchench zatelem mhonn Hanv tumkam sangtam.
Ani tumi magnnem korunk ubim ravtat tedna, konnacher add tumkam asot titlem-i bhôgsat ani tumcho Sorgincho Bap tumcheô-i chuki bhôgxitolo.

Te portun Jeruzaleak aile ani Jezu Devmondirant bhonvtastanam mukhel iadnik, dhormxastri ani zannte Tachê sorxem aile.
Tãnnim Taka mhonn’lem: “Oxem tunvem korpak koslo odhikar asa tuka? Vô oxem korpak tuka sot’tea konnem dilea?”
Jezun tankam mhonn’lem: “Hanv tumchê kodde ek vichartam; Mhaka zobab diat, ani tedna koslea odhikaran Hanv oxem kortam tem tumkam sangtolom.
Juanvacho batism khõi thaun ailo? Sorgar thaun ki mon’xam thaun? Sangat, polleum-ia.”
Ani te apnnam bhitôr oxem chintunk lagle: “ ‘Sorgar thaun’, oxem ami mhonn’lem zalear, to vichartolo: ‘Tôr tumi kiteak tacher bhavart tthevlo na?’
Punn ‘mon’xam thaun’, oxem ami mhonntelenv?” — Juanv khoro provadi mhonn sogllo lôk man’talo dekhun te lokak bhiele.
Hea pasot, tãnnim mhonn’lem: “Ami nokllonv.” Ani Jezun tankam mhonn’lem: “Koslea odhikaran Hanv heô vostu kortam, tem Hanv-ui tumkam sanginam.”"
Mark,12,"He began to speak to them in parables. “A man planted a vineyard, put a hedge around it, dug a wine press, and built a tower. Then he leased it to tenant farmers and left on a journey. 
At the proper time he sent a servant to the tenants to obtain from them some of the produce of the vineyard.
But they seized him, beat him, and sent him away empty-handed.
Again he sent them another servant. And that one they beat over the head and treated shamefully.
He sent yet another whom they killed. So, too, many others; some they beat, others they killed.
He had one other to send, a beloved son. He sent him to them last of all, thinking, ‘They will respect my son.’
But those tenants said to one another, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’
So they seized him and killed him, and threw him out of the vineyard.
What [then] will the owner of the vineyard do? He will come, put the tenants to death, and give the vineyard to others.
Have you not read this scripture passage:
‘The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes’?”
They were seeking to arrest him, but they feared the crowd, for they realized that he had addressed the parable to them. So they left him and went away.
Paying Taxes to the Emperor. 
They sent some Pharisees and Herodians to him to ensnare him in his speech. 
They came and said to him, “Teacher, we know that you are a truthful man and that you are not concerned with anyone’s opinion. You do not regard a person’s status but teach the way of God in accordance with the truth. Is it lawful to pay the census tax to Caesar or not? Should we pay or should we not pay?”
Knowing their hypocrisy he said to them, “Why are you testing me? Bring me a denarius to look at.”
They brought one to him and he said to them, “Whose image and inscription is this?” They replied to him, “Caesar’s.”
So Jesus said to them, “Repay to Caesar what belongs to Caesar and to God what belongs to God.” They were utterly amazed at him.
The Question About the Resurrection. 
Some Sadducees, who say there is no resurrection, came to him and put this question to him,
saying, “Teacher, Moses wrote for us, ‘If someone’s brother dies, leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.’ 
Now there were seven brothers. The first married a woman and died, leaving no descendants.
So the second married her and died, leaving no descendants, and the third likewise.
And the seven left no descendants. Last of all the woman also died.
At the resurrection [when they arise] whose wife will she be? For all seven had been married to her.”
Jesus said to them, “Are you not misled because you do not know the scriptures or the power of God?
When they rise from the dead, they neither marry nor are given in marriage, but they are like the angels in heaven.
As for the dead being raised, have you not read in the Book of Moses, in the passage about the bush, how God told him, ‘I am the God of Abraham, [the] God of Isaac, and [the] God of Jacob’? 
He is not God of the dead but of the living. You are greatly misled.”
The Greatest Commandment. 
One of the scribes, when he came forward and heard them disputing and saw how well he had answered them, asked him, “Which is the first of all the commandments?”
Jesus replied, “The first is this: ‘Hear, O Israel! The Lord our God is Lord alone!
You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ 
The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 
The scribe said to him, “Well said, teacher. You are right in saying, ‘He is One and there is no other than he.’
And ‘to love him with all your heart, with all your understanding, with all your strength, and to love your neighbor as yourself’ is worth more than all burnt offerings and sacrifices.” 
And when Jesus saw that [he] answered with understanding, he said to him, “You are not far from the kingdom of God.” And no one dared to ask him any more questions.
The Question About David’s Son. 
As Jesus was teaching in the temple area he said, “How do the scribes claim that the Messiah is the son of David?
David himself, inspired by the holy Spirit, said:
‘The Lord said to my lord,
“Sit at my right hand
until I place your enemies under your feet.”’
David himself calls him ‘lord’; so how is he his son?” [The] great crowd heard this with delight.
Denunciation of the Scribes. 
In the course of his teaching he said, “Beware of the scribes, who like to go around in long robes and accept greetings in the marketplaces,
seats of honor in synagogues, and places of honor at banquets.
They devour the houses of widows and, as a pretext, recite lengthy prayers. They will receive a very severe condemnation.”
The Poor Widow’s Contribution. 
He sat down opposite the treasury and observed how the crowd put money into the treasury. Many rich people put in large sums.
A poor widow also came and put in two small coins worth a few cents.
Calling his disciples to himself, he said to them, “Amen, I say to you, this poor widow put in more than all the other contributors to the treasury.
For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood.”","Ani To tanche kodde voparimnim ulounk laglo: “Eka mon’xan dakancho ek mollo lailo, tachê bhonvtim ek addo ghalo, khonnun êk kollombi toiar keli, êk gopur bandlo ani, to mollo kullvaddeank kumlleak diun, apunn poixilea ganvak gelo.
Ani kall pavtôch, molleachea pikecho aplo vantto kullvaddeam lagcho gheunchê khatir, tannem eka chakrak tanchê-xim dhaddlo.
Tãnnim taka dhorun mar dilo ani rikamo portun dhaddlo.
Dusrê pavtt anink eka chakrak tanchê-xim dhaddlo; tachi tãnnim tokli daddaun, taka beman kelo.
Novean tannem dusrea ekleak dhaddlo, ani tãnnim taka jivexim marlo; ani dhaddleleam sobar zannank oxench kelem; tantleam thoddeank tãnnim boddoile, her dusreank tannim jivexim marle.
Taka ozun ekloch urlolo to tacho chôdd mogacho put. ‘Mhojea putak tori te man ditele’, oxem chintun tannem xekim putak tanchê-xim dhaddlo.
Punn kullvaddeamnim ekamekak mhonn’lem: ‘Ho tacho daiji; ieiat, taka jivexim marum-ia ani daiz amchem zatelem.’
Ani tãnnim taka dhôrlo, tacho jiv kaddlo ani taka mollea bhair kaddun uddoilo.

Atam molleacho dhoni kitem kortolo? To ietolo, kullvaddiancho nas kortolo ani mollo dusreank ditolo.

‘Zo fatôr bandpiamnim soddun
dil’lo
toch zalo konnxea-sondhicho fatôr.
Hem Sorvesporanuch ghoddun
haddlam!’
Tem polleun ami thottak zaleanv.” oxem Povitr Pustokar boroil’lem asa tem tumi vachinaslam?

Tannem hi vopar apnnank lavun sangli mhonn te bore somzole tedna, te Taka dhorunk sôdtale, punn lokak bhiele; ani Taka sanddun gele.

Magir, Jezuk utrak sampddaunk, Farizevantleam ani Herodichea pokxantleam kãi zannank Tachê-xim dhaddle.
Tãnnim lagim sorun Taka oxem mhonn’lem: “Guruji, tum sotan choltai ani tuka konnachich bhidda na mhonn ami zannonv; kiteak mon’xanchem tondd polleun tum uloinãi ani Devachi vatt sotan xikoitai. Tôr Somrazak dôndd farik korunk zai ki na?
Ami to farik korcho ki na?” Punn tanchem ddhongeponn ollkhun Tannem tankam mhonn’lem: “Tumi kiteak Mhaka ho fas manddtat? Êk dinar Mhaka haddun diat, polleum-ia.”
Tãnnim Taka êk haddun dilo. Ani Tannem tankam mhonn’lem: “Hem rup konnachem? ani hem nanv konnachem?” Tãnnim mhonn’lem: “Somrazachem.”
Portipallun Jezun tankam sanglem: “Borem tôr, Somrazachem tem Somrazak diat, ani Devachem tem Devak diat!” Ani Tacho zobab aikun te ojap zale.

Uprant Saduki, punorjivontponn na mhonntat te, Jezu-xim aile ani Tachê kodde tãnnim vicharlem:
“Guruji, Moizesan amkam oxem boroun dovorlam: ‘Bhurgem-ball nastana konn-ekleacho bhav aplê bailek pattlean dovrun morot zalear, hachea bhavan tachê bailê lagim logn zaunchem ani aplea bhavak sonsôt utpon korchi.’
Tôr sat bhav asle. Poilo êkê bailê lagim logn zalo ani sonsôt nastanam melo.
Ani dusro tichê lagim logn zalo ani melo; taka-i sonsôt na zali. Ani tosoch tisro.
Tê jin’xim sat-ui zannamnim bhurgem-ball dovrunk na. Soglleam uprant bail-ui meli.
Tôr sat-ui zannanchi ti potinn zal’li dekhun, punorjivontponnant, mel’lim mon’xam novean jivont zatelim tedna, tanchê bhitorlea konnachi potinn zateli ti?”

Ani Jezun portipallun tankam mhonn’lem: “Povitr Pustokam, nhoi mhonn Devachi podvi, tumi nokllot dekhun, tumi oxe chuktat nhoi?
Punorjivontponnachea somoiar dadle logn zainant ani bailank logn korun dinant, punn tim sorgar asto devdutam sarkim zatat.
Ani mel’leanchea punorjivontponna vixim, ‘Abrahamacho Dev To Hanv, Izakacho Dev To Hanv, Jakobacho Dev To Hanv’, oxem Devan Moizesak sanglem tem, jilkutta-khobrent, tachea pustokar, tumi vachinaslam?
Mel’leancho nhoi To, bogor jivim asloleancho Dev To! Tumi bhov chuktat.”

Ani dhormxastreantlea eklean, tanche vad-vivad choltat te aikun ani Jezun kai borê bhaxen zobab dilo tem polleun, Tachê kodde vicharlem: “Soglleam poros ekdom motvachi adnea ti khõichi?”
Jezun taka zap dili: “Poili adnea hi: Aik, Israela! Amcho Dev To Sorvespor, Ekloch To Sorvespor,
ani sogllea tujea kallzan, sogllea tujea jivan, sogllea tujea monan, ani sogllê tujê sokten Sorvespora Tujea Devacho tuvem môg korcho.
Dusri ti hi: Tuzo môg kortai tosoch tujea peleacho tuvem môg korcho. Hanchê poros motvachi anink her dusri adnea na.”
Ani dhorm-xastrean Taka mhonn’lem: “Borem asa, Guruji! Tunvem sanglãi tem khorem: To Ekloch, ani Tachê bhair anink her dusro na!
Khorench, sogllea kallzan, sogllea monan, sogllea jivan, sogllê xokten Tacho môg korop, ani amcho kortanv tosoch mchea peleacho korop soglleam somorponnam ani bolidanam poros ekdom’ odik vortem.”
Tannem xanneponnan portipall kelo mhonn polleun, Jezun taka mhonn’lem: “Tum Devachea Rajea thaun pois nãi.” Ani tea fuddem kosloch proxn Taka ghalunk konnakuch kalliz zainaslem.

Ani “‘tujeam dusmanank Hanv Tujeam pãiam tolla ghalin porian, Mhojea uzvea hata bos, Sorvesporan Mhojea Somiak mhonn’lem, oxem Povitr Atmeachea preronnan uloun Davidanuch mhonn’lem zalear’, Krist Davidacho Put, dhormxastri mhonntat tem koxem tor?” Hem Devmondirant xikoitana Jezun vicharlem.

Daviduch taka Somi mhonnta; mhonntoch To tacho put koso zaunk zata?” Ani lokacho vhôdd zomo khuxê-monan Taka kan ditalo.

Ani Aplê xikovnnent Jezu tankam mhonntalo: “Dhormxastream vixim chotur ravat; lamb-lamb angavlim ghalun bhonvunk, tinttear apnnank manan kel’le lokache salam’ gheunk,
devsthanamnim voileam-poileam zageancher bosunk, ani jevnnank poileô svatô dhorunk tankam zoboruch borem lagta;
lamb magnneanchem song gheun vidvanchim ghoram-daram te khaun uddoitat. Tankam soglleam-von odik khôr zhôddti asteli.”

Devmondirant dananchê pettê mukhar bosun, lôk koso pettent duddu ghalta tem Jezu polleun aslo. Ani sobar girest mon’xam khup duddu ghaltalim;
tedna êk gorib vidva aili ani tinnem don lepton tantum ghale, mhonngê êk pav as’sarion 
Apleam xisank apoun haddun Tannem mhonn’lem: “Pettent duddu ghaleat team soglleam poros hê gorib vidven odik ghalam;
tôr soglleamnim apnnank ogllem aslem tantlem ghalem; punn hinnem aplea goribponnantlem kaddun aslem titlem-i ghalem, aplea jivak zai aslem tem porian.”"
Mark,13,"As he was making his way out of the temple area one of his disciples said to him, “Look, teacher, what stones and what buildings!” 
Jesus said to him, “Do you see these great buildings? There will not be one stone left upon another that will not be thrown down.”
The Signs of the End. 
As he was sitting on the Mount of Olives opposite the temple area, Peter, James, John, and Andrew asked him privately, 
“Tell us, when will this happen, and what sign will there be when all these things are about to come to an end?”
Jesus began to say to them, “See that no one deceives you. 
Many will come in my name saying, ‘I am he,’ and they will deceive many.
When you hear of wars and reports of wars do not be alarmed; such things must happen, but it will not yet be the end.
Nation will rise against nation and kingdom against kingdom. There will be earthquakes from place to place and there will be famines. These are the beginnings of the labor pains.
The Coming Persecution. 
“Watch out for yourselves. They will hand you over to the courts. You will be beaten in synagogues. You will be arraigned before governors and kings because of me, as a witness before them.
But the gospel must first be preached to all nations. 
When they lead you away and hand you over, do not worry beforehand about what you are to say. But say whatever will be given to you at that hour. For it will not be you who are speaking but the holy Spirit.
Brother will hand over brother to death, and the father his child; children will rise up against parents and have them put to death.
You will be hated by all because of my name. But the one who perseveres to the end will be saved.
The Great Tribulation. 
“When you see the desolating abomination standing where he should not (let the reader understand), then those in Judea must flee to the mountains, 
[and] a person on a housetop must not go down or enter to get anything out of his house, 
and a person in a field must not return to get his cloak.
Woe to pregnant women and nursing mothers in those days.
Pray that this does not happen in winter.
For those times will have tribulation such as has not been since the beginning of God’s creation until now, nor ever will be. 
If the Lord had not shortened those days, no one would be saved; but for the sake of the elect whom he chose, he did shorten the days.
If anyone says to you then, ‘Look, here is the Messiah! Look, there he is!’ do not believe it.
False messiahs and false prophets will arise and will perform signs and wonders in order to mislead, if that were possible, the elect.
Be watchful! I have told it all to you beforehand.
The Coming of the Son of Man. 
“But in those days after that tribulation
the sun will be darkened,
and the moon will not give its light,
and the stars will be falling from the sky,
and the powers in the heavens will be shaken.
 And then they will see ‘the Son of Man coming in the clouds’ with great power and glory,
and then he will send out the angels and gather [his] elect from the four winds, from the end of the earth to the end of the sky.
The Lesson of the Fig Tree. 
“Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near.
In the same way, when you see these things happening, know that he is near, at the gates.
Amen, I say to you, this generation will not pass away until all these things have taken place.
Heaven and earth will pass away, but my words will not pass away.
Need for Watchfulness. 
“But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father.
Be watchful! Be alert! You do not know when the time will come.
It is like a man traveling abroad. He leaves home and places his servants in charge, each with his work, and orders the gatekeeper to be on the watch. 
Watch, therefore; you do not know when the lord of the house is coming, whether in the evening, or at midnight, or at cockcrow, or in the morning.
May he not come suddenly and find you sleeping.
What I say to you, I say to all: ‘Watch!’”","Ani To Devmondirantlo bhair sorun vetastanam, Tacheam xisantleam eklean Taka mhonn’lem: “Guruji, kede vhoddle fator polle ani kedeô bandavolli!”
Zap diun Jezun taka mhonn’lem: “Heô vhoddleô bandavolli tum polletai nhoi? Tancho ek tori fatrar fatôr urcho na, sogllem ghorttann zatelem!”

Ani Olivet Dongrar, Devmondira samkar To bosun astana, Pedrun, Jakoban, Juanvan ani Andren Tachê lagim vicharlem:
“Hem kedna ghòddtelem tem amkam sang. Ani heam soglleam ghòddnneancho vêll pavlo mhonn ollkhunk kosli khunna?”

Ani portipallun Jezu tankam oxem sangunk laglo: “Mhojem nanv gheun, ‘apunnuch to’ mhonnun, sobar zann ietele ani zaiteank fottoitele dekhun.Tumkam konnem fottoinam zaunk chotraien ravat;
Laginch cholteleam loddaiancho gollbôll tumi aikotat tedna ani pois pettleleam zhuzanchi khobor tumkam pavta tedna, tumi akantum nakat; hem oxem ghoddonk zai, toripunn ho ozun xevôtt nhoi.
Kiteak dês desacher ani raj rajeacher uprastelim, ani hanga-thõi bhikamp zateli ani dukôll poddtolo. Hem sogllem porsuttvenninchi survat.

Tumi aple xidduk ravat. Tumkam dhormsobhent dhorun ditelim ani devsthanamnim tumkam boddoitelim. Mhojê pasot razpalanchea ani razanchea fuddeant, tumi tankam govai diunchê khatir, tumkam ube ravchem poddtelem.
Xevotta adim soglleam raxttrank xubhvhortoman porgott zaunk zai.
Ani dhorun diunk tumkam vhortat tedna, kitem ulounchem tê vixim adim-fuddem huskeum nakat; punn uloitele te tumi nhoi, punn Povitr Atmo To dekhun, tê ghoddier Dev tumkam ditolo, tench sangat.
Jivexim marunk bhav bhavak ani bapui putak dhorun ditolo; put-dhuvô avoi-bapaicher kolpun tancho prann kaddunk laitelim.
Mhojea nanva pasot sogllim tumcho dvês kortelim; punn xevottak porian thir ravtit tankam Dev taronn ditolo.

‘Soteanasacho Kanttallo’, taka favonaslelea zagear ubo aslolo tumi polletelim (vachtat tãnnim hem somzunchem). Tedna Judeiant asleleamnim dongrancher pollun vechem;
Aplea ghorantlem kitench vhorunk, pattsar asleleamnim sokla denvchem nhoi vo bhitôr sorchem nhoi;
xetam-molleamnim asleleamnim aplem avoronn vhorunk porot ieunchem nhoi.
Te dis ietôch gorbest bailanchem ani dud diteleanchem kotta!
Hinvalleant hem zaina zaunk magat.
Devan sonvsar rochla tê meren az porian zaunk na ani hea fuddem zauncho na toslo sontap team disamnim ietolo.
Ani Sorvesporan te dis unne korunk nasle zalear konnuch vattavonchim naslim, punn Apnnem vinchun kaddleleam khatir Tannem te unne keleat.

Tedna ‘Polle, Krist hanga asa’ vô ‘Polle, To thõi asa’ , oxem konn-ui tumkam sangtit zalear, tumi tem sotmaninakat;
kiteak lobadde Krist ani lobadde provadi uprastele ani, zata zalear, vinchun kaddleleank porian fosounk puro tosleô khunna ani ochoriam korun dakhoitele.
Mhonntôch chotrai dhôrat, Hanvem tôr tumkam sogllem adinch sangun dovorlam.

Punn team disamnim, to sontap ietôch, suriacher kallôk poddtolo ani chondrim’ aplo uzvadd diuncho na,
ani noketram mollba velim khala poddtelim ani ontralla veleô xokti kolkolteleô.
Ani tedna sogllê podven ani dobajean kupancher ieto Mon’xachea Putak lok dekhtolo.
Ani tedna To Apleam dutank dhaddun char-ui dixam veleam, prithumecheam ximam thaun ontrallacheam ximam porian asteleam, Apnnem vinchleleank zomoitolo.

Anjirachea zhaddachi hi vopar somzun gheiat. Tacheô khandiô rosbhorit zatat ani tankam panam futt’tat tedna, gim’ lagim pavla mhonn tumkam kollon ieta;
têch porim heô vostu ghòddtat mhonn polleun To lagim pavla, darachea umbrear asa mhonn zanno zaiat.

Hanv tumkam khoreponnim sangtam: hem sogllem ghòddlea bogor hi pinddka ontorchi na.
Sôrg ani prithum’ sortelim, punn Mhojim utram kedinch sorchim nant.

Punn ekleach Bapak kaddun, anink konnakuch, sorgincheam dutank vô Putak legun, tea disachi vô ghoddiechi khobor na.
To vêll kedna pavtolo to, tumi nokllot dekhun, chotrai dhôrat, zagrut ravat.
Ek-ekleak ap-aplea vauran, apleam chakrank adhikari diun ani dar-rakhnneak rakhonn korunk laun, aplea ghorantlo bhair sorun ek provas korunk veto konn-eklea mon’xa porim to.
Hea pasot, ghoracho Dhoni kedna ietolo, tin’sanam, modeanir, kombea-sadar, ki fantea-parar, tem tumi nokllot dekhun zagrut tavat;
na zalear, To ovchituch pavot ani tumi Taka nhidlelim mellxeat.
Tumkam sangtam tem soglleank sangtam: zagrut ravat.”"
Mark,14,"The Passover and the Feast of Unleavened Bread were to take place in two days’ time. So the chief priests and the scribes were seeking a way to arrest him by treachery and put him to death.
They said, “Not during the festival, for fear that there may be a riot among the people.”
The Anointing at Bethany. 
When he was in Bethany reclining at table in the house of Simon the leper, a woman came with an alabaster jar of perfumed oil, costly genuine spikenard. She broke the alabaster jar and poured it on his head.
There were some who were indignant. “Why has there been this waste of perfumed oil?
It could have been sold for more than three hundred days’ wages and the money given to the poor.” They were infuriated with her.
Jesus said, “Let her alone. Why do you make trouble for her? She has done a good thing for me.
The poor you will always have with you, and whenever you wish you can do good to them, but you will not always have me.
She has done what she could. She has anticipated anointing my body for burial.
Amen, I say to you, wherever the gospel is proclaimed to the whole world, what she has done will be told in memory of her.”
The Betrayal by Judas. 
Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand him over to them.
When they heard him they were pleased and promised to pay him money. Then he looked for an opportunity to hand him over.
Preparations for the Passover. 
On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?”
He sent two of his disciples and said to them, “Go into the city and a man will meet you, carrying a jar of water. Follow him.
Wherever he enters, say to the master of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’
Then he will show you a large upper room furnished and ready. Make the preparations for us there.”
The disciples then went off, entered the city, and found it just as he had told them; and they prepared the Passover.
The Betrayer. 
When it was evening, he came with the Twelve.
And as they reclined at table and were eating, Jesus said, “Amen, I say to you, one of you will betray me, one who is eating with me.”
They began to be distressed and to say to him, one by one, “Surely it is not I?”
He said to them, “One of the Twelve, the one who dips with me into the dish.
For the Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born.”
The Lord’s Supper. 
While they were eating, he took bread, said the blessing, broke it, and gave it to them, and said, “Take it; this is my body.”
Then he took a cup, gave thanks, and gave it to them, and they all drank from it.
He said to them, “This is my blood of the covenant, which will be shed for many.
Amen, I say to you, I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God.”
Then, after singing a hymn, they went out to the Mount of Olives.
Peter’s Denial Foretold. 
Then Jesus said to them, “All of you will have your faith shaken, for it is written:
‘I will strike the shepherd,
and the sheep will be dispersed.’
But after I have been raised up, I shall go before you to Galilee.”
Peter said to him, “Even though all should have their faith shaken, mine will not be.”
Then Jesus said to him, “Amen, I say to you, this very night before the cock crows twice you will deny me three times.”
But he vehemently replied, “Even though I should have to die with you, I will not deny you.” And they all spoke similarly.
The Agony in the Garden. 
Then they came to a place named Gethsemane, and he said to his disciples, “Sit here while I pray.” 
He took with him Peter, James, and John, and began to be troubled and distressed.
Then he said to them, “My soul is sorrowful even to death. Remain here and keep watch.”
He advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him;
he said, “Abba, Father, all things are possible to you. Take this cup away from me, but not what I will but what you will.”
When he returned he found them asleep. He said to Peter, “Simon, are you asleep? Could you not keep watch for one hour?
Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak.”
Withdrawing again, he prayed, saying the same thing.
Then he returned once more and found them asleep, for they could not keep their eyes open and did not know what to answer him.
He returned a third time and said to them, “Are you still sleeping and taking your rest? It is enough. The hour has come. Behold, the Son of Man is to be handed over to sinners.
Get up, let us go. See, my betrayer is at hand.”
The Betrayal and Arrest of Jesus. 
Then, while he was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd with swords and clubs who had come from the chief priests, the scribes, and the elders.
His betrayer had arranged a signal with them, saying, “The man I shall kiss is the one; arrest him and lead him away securely.”
He came and immediately went over to him and said, “Rabbi.” And he kissed him.
At this they laid hands on him and arrested him.
One of the bystanders drew his sword, struck the high priest’s servant, and cut off his ear.
Jesus said to them in reply, “Have you come out as against a robber, with swords and clubs, to seize me?
Day after day I was with you teaching in the temple area, yet you did not arrest me; but that the scriptures may be fulfilled.”
And they all left him and fled.
Now a young man followed him wearing nothing but a linen cloth about his body. They seized him,
but he left the cloth behind and ran off naked.
Jesus Before the Sanhedrin. 
 They led Jesus away to the high priest, and all the chief priests and the elders and the scribes came together.
Peter followed him at a distance into the high priest’s courtyard and was seated with the guards, warming himself at the fire.
The chief priests and the entire Sanhedrin kept trying to obtain testimony against Jesus in order to put him to death, but they found none.
Many gave false witness against him, but their testimony did not agree.
Some took the stand and testified falsely against him, alleging,
“We heard him say, ‘I will destroy this temple made with hands and within three days I will build another not made with hands.’” 
Even so their testimony did not agree.
The high priest rose before the assembly and questioned Jesus, saying, “Have you no answer? What are these men testifying against you?”
But he was silent and answered nothing. Again the high priest asked him and said to him, “Are you the Messiah, the son of the Blessed One?”
Then Jesus answered, “I am;
and ‘you will see the Son of Man
seated at the right hand of the Power
and coming with the clouds of heaven.’”
At that the high priest tore his garments and said, “What further need have we of witnesses?
You have heard the blasphemy. What do you think?” They all condemned him as deserving to die.
Some began to spit on him. They blindfolded him and struck him and said to him, “Prophesy!” And the guards greeted him with blows.
Peter’s Denial of Jesus. 
While Peter was below in the courtyard, one of the high priest’s maids came along.
Seeing Peter warming himself, she looked intently at him and said, “You too were with the Nazarene, Jesus.”
But he denied it saying, “I neither know nor understand what you are talking about.” So he went out into the outer court. [Then the cock crowed.]
The maid saw him and began again to say to the bystanders, “This man is one of them.”
Once again he denied it. A little later the bystanders said to Peter once more, “Surely you are one of them; for you too are a Galilean.”
He began to curse and to swear, “I do not know this man about whom you are talking.”
And immediately a cock crowed a second time. Then Peter remembered the word that Jesus had said to him, “Before the cock crows twice you will deny me three times.” He broke down and wept.","Don disamnim Paskanchi ani Fug-nasleleam Unddeanchi porob zaunchi asli; ani mukhel iadnik ani dhormxastri Jezuk koso abghatan dhôrcho ani jivexim marcho tem sôdtale.
Tôr te mhonnot: “He porbe-somoim nhoi, na zalear lokachi uchambollai bi zait.”

Jezu Betanient Simanv koddkarachea ghorant jevnnak boslolo astana, êk bail unch molachem osôl zottamanxechem pormollit tel eka chondrokanti aidonant gheun aili ani aidon foddun tinnem tem tel Tachea mathear ôtlem.
Thõi asleleam kãi zannamnim apnnam modem tiddun mhonn’lem: “Kiteak mhonn hea telacho ibadd?
Tôr oslem tel tin’xeam voir dinarank vikunk ani duddu goribank diunk zatem.” Ani tika tannim bexttaili.
Punn Jezun mhonn’lem: “Korum-di tika; tika tumi kiteak tras ditat? Tinnem Mhojê sorim êk bori kornni keli.
Gorib lôk tumchê modem sodankal asach, ani tumkam zai tedna tumchean tankam borem korunk zata; punn Hanv sodanch tumchea sangata ascho nam.
Tichê kodde korunk zatalem tem tinnem kelem; adim-fuddem Mhoji kudd tinnem nikhipinnek makhli.
Khorench tumkam sangtam, akhea sonvsarak hem xubhvhortoman porgott zait titleam-i svatanr jem hinnem kelam tem-i tichea ugddasak porgott zatelem.”

Tedna barantlo eklo, Judas Iskariot, Jezuk mukhel iadnikanchea hatant ghalunk tanchê- xim gelo.
Tachem aikun tankam sontôs bhòglo ani taka duddu diunk te kobul zale. Mhonntoch, Taka tanchea hatant ghalunk êk boro soêg to sôdunk laglo.

Fug-nasleleam Unddeanchea poilea disa, Paskacho menddro martat tedna, Jezucheam xisamnim Taka mhonn’lem: “Tujem Pask-Jevonn korunk khõi vochun ami toiar kel’lem Tuka zai?”
;Mhonntoch “Xarant vochat ani udkacho kollso khandar marun veto tumkam êk monis melltolo; tachê pattlean vochat
ani ‘Mhojeam xisam borabôr Hanvem Pask-Jevonn korunk Mhaka divpacho vosro khõi asa?’, oxem, to bhitôr sorta tea ghorachea dhoniak vicharat.
Ani to tumkam mallier, jevnnak borê bhaxen manddlolo êk vhoddlo vosro dakhoitolo; thõi amkam toiar korat.”, oxem sangun, Tannem Apleam xisantleam dogank dhaddle.
Xis bhair sorun, Xarant gele ani Jezun sanglelem toxench tankam mell’lem ani tãnnim Pask-Jevnnachi toiari keli.

Sanz zatôch, barank gheun Jezu ailo,
ani “Mhojê borabôr jevta to, tumchê bhitorlo eklo, Mhozo ghat ghetolo mhonn Hanv tumkam khorench sangtam.”, oxem ap-aplea zagear bosun te jevtana, Jezun mhonn’lem.
Te bhov khontibhorit zaunk lagle ani “Hanv Ga to?”, oxem eka pattlean dusro Taka vicharunk lagle.
“Mhojê borabôr tattant unddo buddoita to, barantlo eklo to.
Apna vixim boroil’lem asa tea pormannem, Mon’xacho Put xevottak veta khoro; punn zo monis Mon’xachea Putacho ghat gheta, tachem kotta! Zolmunkuch naslo zalear tea mon’xak odik borem zatem.”, oxem Tannem tankam sanglem.

Ani tanchem jevonn cholta astana, Jezun unddo hatant ghetlo, Devak dhin’vasun to môddlo ani to tankam dilo ani mhonn’lem: “Gheiat, hi Mhoji kudd.”
Magir patr ghetlem ani Devak dhin’vasun tem tankam dilem ani soglle tantlem piele.
“somest mon’xam pasot, varoilam tem, hea Korarachem Mhojem rogot hem.
Devachea Rajeant Hanv novo soro piein porian, hea fuddem ho soro Hanv anink pieuncho na mhonn Hanv tumkam khorech sangtam.”, oxem Tannem tankam mhonn’lem.
Ani stotram gailea uprant, Olivetchea Dongrar vochunk te bhair sorle.

“ ‘Hanv gonvlleak jivexim martolom ani xellianchi duspôtt zateli’, oxem Povitr Pustokar oxem boroilelem asa dekhun tumi soglle Mhaka soddun vetelet.
punn Devan Mhaka punorjivont kortôch, Hanv tumche adim Galileiant vetolom.”, oxem Jezun tankam sanglem tedna,
“Sogllech porian Tuka soddun gele zalear, hanv kednanch Tuka sôddcho na!”, ho Pedrun Taka zabab dilo.
Jezun taka sanglem: “Az, aichêch rati, kombean don pavtti sad ghalchê adim, tin pavtti tum Mhaka ollkhonãi mhonn sangtoloi mhonn Hanv tuka sot sangtam.”
Punn tannem odikuch bhasun mhonn’lem: “Tujê borabôr mhaka morunk legun poddlem zalear, hanv Tuka ollkonam mhonn sangchonam!” Heram soglleamnim toxench mhonn’lem.

Getsemani mhonnlelea molleant te pavle. Jezun Apleam xisank mhonn’lem: “Hanvem magnnem korin porian tumi hanga bosat.”
Ani Pedruk, Jakobak ani Juanvak Apnna borabôr vhorun, To thorthorunk ani middmiddunk laglo.
Ani Tannem tankam sanglem: “Morunk pasun puro titlê khontin Hanv buddlam; hangach ravon zagronn korat.”
Ani matso fuddem vochun To dhornnir poddlo ani zata zalear, ho vêll Apnna velo pois vochum mhonn Tannem magnnem kelem.
Tannem mhonn’lem: “Ab’ba, Bapa Mhojea, Tujean kitem-i korunk zata; hem patr Mhojê thaun pois kadd; toripunn Mhaka zai toxem nhoi, Tuka zai toxem zaum-di.”

Ani portun ieilo ani te Taka nhidlele mell’le. Tedna Tannem Pedruk mhonn’lem: “Simanv, tum nhidlai? Êk tas-bhôr tujean zago ravunk zalem na mum?
Tumi tallnnent poddona zaunk zage ravat ani magnnem korat; otmo raji asa khoro, punn kudd osokt.”

Ani novean vochun, tinch utram mhonnun Tannem magnnem kelem.
Porot ieun te Taka nhidlele mell’le; tanche dolle jemen zodd zal’le ani Taka koxi zap diunchi ti te nokllo asle.

Ani Tannem tisrê pavtt ieun tankam mhonn’lem: “Ozun nhidun, visôv ghetat tumi? Puro atam. Vêll pavlo. Polleiat, Mon’xachea Putak patkeanchea hatant ghala.
Utthat, chol ia ami. Mhaka poradhin korpi to lagim asa.”

Oxem uloita astananch Judas, barantlo eklo, thõi pavlo ani tachê sangatim torvari ani tonnke gheun, mukhel iadnikamnim, dhormxastriamnim ani zannteamnim dhaddlolo lokacho êk zomo aslo.
Taka poradhin korpean tankam oxem mhonnun khunna dil’li: “Hanv umo ghetolom to eklo monis, toch to; taka dhôrun rakhonddara khal vhorat.”

Ani iena fuddem, rokddoch Judas Jezu sorxem gelo “Rab’bi!” (mhonngê “Guruji!”), mhonnun Taka umo dilo.
Ani tãnnim Tachea angar hat ghalun Taka dhôrlo;
tedna Tachê borabôr asleleantlea eklean torvar kaddun porom’-iadnikachea chakracher marun tacho kanuch katorlo.
Jezun tankam mhonn’lem: “Hanv ek pundd zal’lea porim torvari ani tonnke gheun tumi Mhaka dhorunk aileat kitem?
Dispotto Devmondirant xikovnn diun tumchê modem Hanv aslom tedna, tumi Mhaka dhôrunk na. Punn Povitr Pustokachim utram pallon ieunk zai.”
Tea vellar soglle xis Taka sanddun pollun gele.
Konn-êk tornnatto, aplem ang fokot êkê olin pangrun, Tachê pattlean vetalo; tãnnim Taka dhôrlo,
punn tanchea hatant ôl soddun diun, to vinglloch pollun gelo.

Ani Jezuk porom’-iadnika mukhar haddlo; ani soglle mukhel iadnik, zannte ani dhormxastri thõi ektthovle.
Pedru pois thaun Tachê pattlean cholun porom’-iadnikachea razangnnant bhitôr porian gelo, ani rakhonddaram borabôr dhogtteak bosun xektalo.
Mukhel iadnik ani akhi Mha-Dhormsobha, Jezuk mornnachem formonn diunchê khatir, Tacher firiad korunk konn-ui aropi melltit gai mhonn sôdtale, punn tankam konnuch mellunk na.
Khorem mhonn’llear, sobar zann Tacher add lottik firiad ditale, punn tancheô firiadi ekamekak zomonasleô.

Ani kãi zann utthun Tacher oxem boglantt ghaltale:
“Mon’xancheam hatamnim bandlelem hem Devmondir hanv môddtolom, ani mon’xancheam hatamnim bandunk naslelem dusrem ek tin disam bhitôr bandtolom’, oxem tannem sanglelem ami aikolam.”
Punn hê-i babtint tanchê firiadichi govaiki zomonasli.

Tedna tanche samkar ubo ravun “Kãich zap dinãi? He tujer add hi firiad ditat tem kitem?”, oxem porom’-iadnikan Jezu kodde vicharlem.
Jezu ogoch ravlo ani Tannem zap kaddli na. “Subhagi Devacho Put To, krist To Tum?”, oxem novean porom’-iadnikan Tachê lagim vicharlem.
Jezun taka sanglem: “Hôi, Hanvunch to! Ani dev-podvechea uzvea hatak boslolo ani sorginchea kupancher ieto Mon’xachea Putak tumi dekhtelet.”
Tedna aplim vostram pinzun porom’-iadnikan mhonn’lem: “Anink sakxidaranchi amkam kosli goroz?
Tuminch devninda aikolea. Tôr tumkam kitem dista?” Moronn favo aslea porim, soglleamnim Tacher formonn marlem.

Tedna ‘Bhakit kor!’, oxem mhonnun, kãi zann Tacher thimpi uddounk lagle, ani, Tachem tondd dhampunk laglim, Tacher thapttam marunk laglim. Ani rakhonddaramnim-i Taka vhorun mar dilo.

Pedru sokla razangnnant astana, porom’-iadnikachi konn-ekli chakornn aili,
ani dhogtteak boslelea Pedruk dekhonam fuddem, taka boro korun polleun tinnem mhonn’lem: “Tum-i Nazaretkar Jezu borabôr astaloi!”
Punn na mhonnun tannem sanglem: “Tum kitem mhonntai tem hanv nokllom; hanv tem somzo-i na.” Ani thõicho koddsorun to fuddlea angnnant bhair sorun gelo. [Tedna kombean sad ghalo.] 
Taka novean polleun ti chakornn thõi bhonvtim asleleank mhonnunk lagli: “Ho monis tache bhitorlo eklo!”
Punn tannem novean na mhonn’lem. Ani matxea vogtan thõi asleleamnim novean Pedruk mhonn’lem: “Dubhava vinnem tum-i tanchê bhitorlo eklo; tum-i Galileikar mum rê!”
Punn to apnnacher xirap ghalunk ani soput gheun mhonnunk laglo: “Tumi sangtat tea mon’xak hanv ollkhoch na!”
Tedna rokddoch kombean dusrê pavtt sad ghalo; ani Jezun sanglelea hea utracho Pedruk ugddas ailo: “Kombean don pavtti sad ghalchê adim tin pavtti tum Mhaka ollkhonãi mhonn sangtoloi.” Ani to dukhamnim roddunk laglo."
Mark,15,"As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council. They bound Jesus, led him away, and handed him over to Pilate.
Pilate questioned him, “Are you the king of the Jews?” He said to him in reply, “You say so.”
The chief priests accused him of many things.
Again Pilate questioned him, “Have you no answer? See how many things they accuse you of.”
Jesus gave him no further answer, so that Pilate was amazed.
The Sentence of Death. 
Now on the occasion of the feast he used to release to them one prisoner whom they requested. 
A man called Barabbas was then in prison along with the rebels who had committed murder in a rebellion.
The crowd came forward and began to ask him to do for them as he was accustomed.
Pilate answered, “Do you want me to release to you the king of the Jews?”
For he knew that it was out of envy that the chief priests had handed him over.
But the chief priests stirred up the crowd to have him release Barabbas for them instead.
Pilate again said to them in reply, “Then what [do you want] me to do with [the man you call] the king of the Jews?”
They shouted again, “Crucify him.”
Pilate said to them, “Why? What evil has he done?” They only shouted the louder, “Crucify him.”
So Pilate, wishing to satisfy the crowd, released Barabbas to them and, after he had Jesus scourged, handed him over to be crucified.
Mockery by the Soldiers. 
 The soldiers led him away inside the palace, that is, the praetorium, and assembled the whole cohort.
They clothed him in purple and, weaving a crown of thorns, placed it on him.
They began to salute him with, “Hail, King of the Jews!”
and kept striking his head with a reed and spitting upon him. They knelt before him in homage.
And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him.
The Way of the Cross. 
They pressed into service a passer-by, Simon, a Cyrenian, who was coming in from the country, the father of Alexander and Rufus, to carry his cross.
The Crucifixion. 
They brought him to the place of Golgotha (which is translated Place of the Skull).
They gave him wine drugged with myrrh, but he did not take it.
 Then they crucified him and divided his garments by casting lots for them to see what each should take.
It was nine o’clock in the morning when they crucified him.
The inscription of the charge against him read, “The King of the Jews.”
With him they crucified two revolutionaries, one on his right and one on his left. [
] 
Those passing by reviled him, shaking their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days,
save yourself by coming down from the cross.”
Likewise the chief priests, with the scribes, mocked him among themselves and said, “He saved others; he cannot save himself.
Let the Messiah, the King of Israel, come down now from the cross that we may see and believe.” Those who were crucified with him also kept abusing him.
The Death of Jesus. 
At noon darkness came over the whole land until three in the afternoon.
And at three o’clock Jesus cried out in a loud voice, “ Eloi, Eloi, lema sabachthani? ” which is translated, “My God, my God, why have you forsaken me?” 
Some of the bystanders who heard it said, “Look, he is calling Elijah.”
One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, “Wait, let us see if Elijah comes to take him down.”
Jesus gave a loud cry and breathed his last.
The veil of the sanctuary was torn in two from top to bottom.
 When the centurion who stood facing him saw how he breathed his last he said, “Truly this man was the Son of God!”
There were also women looking on from a distance. Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome.
These women had followed him when he was in Galilee and ministered to him. There were also many other women who had come up with him to Jerusalem.
The Burial of Jesus. 
When it was already evening, since it was the day of preparation, the day before the sabbath,
Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus.
Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died.
And when he learned of it from the centurion, he gave the body to Joseph.
Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb.
Mary Magdalene and Mary the mother of Joses watched where he was laid.","Ani sokallim fuddem mukhel iadnikamnim zannteam, xastream, ani akhê Mha-Dhormsobhê borabôr bhasabhas korun aplo tharav ghetlo: tãnnim Jezuk bandlo ani Taka vhorun Pilatachea hatant ghalo.
Pilatan Tachê lagim vicharlem: “Judevancho raza tum?” Ani Jezun taka zap diun mhonn’lem: “Tum sangtai toxem.”
Mukhel iadnik jinsovar garannim Tacher ghaltale.
Pilatan Tachê lagim portun vicharlem: “Tum kãich zobab dinãi? Kitlim garannim, polle, tujer ghaltat te!”
Punn Jezun anink zap kaddli na mhonn Pilatak ojap dislem.

Porbechê somoim,lôk magit tea khõichea-i eka koideak, suttka diunchi chal asli.
Tedna bonddaient khun kel’leam fituram modem Barab’bas nanvacho êk monis bondkhonnint aslo.
Lokacho êk zomo voir choddun gelo ani sodanchê chali pormannem Pilat kortalo tench, apnnam khatir kôr mhonn tache kodde to lok magunk laglo.
Ani Pilatan zap diun mhonn’lem: “Judevanchea razak hanvem suttka dil’li tumkam zai?”
Mukhel iadnikamnim Taka nattkaien dhorun dila mhonn to tôr borem zanno aslo.
Punn te bodlek, mukhel iadnikamnim uchambollai korun, tannim Barab’basak soddunk, taka lailo.
Tedna Pilatan novean zap diun tankam mhonn,lem: “Toxem zalear, tumi Judevancho raza mhonntat taka hanvem kitem korchem?”
Tãnnim novean huiêl marli: “Taka khursar mar!”
Torui Pilatan tankam mhonn’lem: “Tôr tannem kitem vaitt kelam?” Punn tim odik vhoddlean huiêl marunk laglim: “Taka khursar mar!”
Mhonntôch lokak khuxi korunk sôdtalo dekhun, tãnnim maglelem toxem, Pilatan Barab’basak suttka dili ani Jezuk jerbond diun khursar marunk tanchê svadhin kelo.

Tedna soinikamnim Taka nitixallechea razangnnant vhelo ani akhi polttônn zomoili.
Taka ek zambllem avoronn ghalem ani, kantteancho êk mukutt vinnun, to Tachea mathear ghalo.
Ani te Taka oso noman korunk lagle: “Noman tuka, Judevanchea raza!”
Ani êk boddi gheun Tachê tokler martale, Tacher thimpi uddoitale ani dimbi moddun Taka nomoskar kortale.
Tachim khebaddam kelea uprant, zambllem avoronn kaddun, tãnnim novean Taka Tachim khaxa angavlim ghalim, ani Taka khursar marunk te Taka gheun gele.

Konn-eklo Ciren’kar Simanv, Aleksandracho ani Rufusacho bapui, gramantlo ieun tê vatten vetalo; taka tãnnim Jezucho khuris vhorunk vettik dhôrlo.
Ani Golgota zagear (mhonngê Kortteachea zagear) Taka vhelo.

Ani tannim gondhrôsan misoll’lolo soro Taka dilo, punn Tannem to gheunk na.
Taka khursar marlea uprant, konnak kitem vhorchem tem tharaunk, sorti ghalun, tannim apnnam modem Tachim vostram vanttlim.
Taka khursar marlo tedna sumar donparcho vêll zal’lo.
Tacher add garanneacho namlekh oso boroun ghal’lo aslo: “Judevancho Raza Ho”.
Ani Tachê borabôr dogam punddank khursar marle, ekak Tachea uzvean ani dusreak davean.

Te vatten pasar zaun ieto-veto lôk apli tokli haloit ani “Devmondir moddcho asloi ani tin disamnim bandcho asloi To tum. khursa velo denv ani Tuzoch jiv vanchoi atam. Aha...ha!”, oxem mhonnit Tacheô kenddnneô kortalo.
Têch porim, borabor mellon, ani “Hannem herank soddoilim khõi, atam tachean apnnakuch soddounk zainam mum rê! Ami polleun tacher bhavart dovorchê khatir, Hea Krista, Israelacho razak atam khursa velo denvum-di!”, oxem mhonnit xastream borabôr mukhel iadnik ekameka lagim uloun Tachim khebaddam kortale.
Tachê borabôr khursar marlole te-i Tacheô kexttaiô kortale.

Don’par zatôch tin vazo porian sogllea desacher kallôk poddlo;
ani sumar tin vaztam “Eloi, Eloi, lama sabakhtani,” mhonngê, “Deva Mhojea, Deva Mhojea, kiteak Tunvem Mhaka sanddloi?”, oxem Jezun vhoddlea tallean mhonn’lem.
Hem aikun,”Ho Elijak apoita!”, oxem thõi ube asleleam kãi zannamnim mhonn’lem.
Konn-eklo dhanvun gelo ani xirkeant alombem buddoun kaddun ani êkê boddiek lavun “Ravat, Elija taka denvounk ieta zalear polleum-ia.”, oxem mhonnun Taka pieunk diunk laglo.
Tedna vhoddlean arddun, Jezun prann sôddlo.

Devmondirantlea Gabhareacho podd’do voir thaun sokol doxim fanttlo.
Tannem oso prann sôddlo mhonn polleun, “Ho monis khoreponnim Devacho Put aslo.”, oxem Tachea samkar aslo tea xotpotin mhonn’lem.

Kãi bailô-i pois ravun polletaleô; tanchê bhitôr Magdalachi Maria, dhakttea Jakobachi ani Joxechi avoi Maria, ani Salome.
To Galileiant astanam Tacho pattlav korun, teô Tachi seva kortaleô. Tea bhair Tachê sangatim Jeruzaleak choddun ail’leô sobar dusreô bailô.

Sanz zalea uprant, Arimateiacho Juze ailo; to Mha-Dhormsobhecho êk xrêxtt vangddi aslo ani Devachea Rajeachi vatt polletalo. To Toiarecho Dis, mhonngê Sabhata adlo dis dekhun, dhir dhorun Pilata-xim vochun tannem Jezuchi kudd magli.
Itlo vegim melo mhonn Pilatak ojap dislem ani, xotpotik apoun haddun, To morun thoddo vell pasar zala zalear tannem vicharun ghetlem.
Xotpoti koddchi sarki khobor ghetôch, Juzek tannem kudd vhorunk dili.
Juzen êk ôl vikti gheun haddli ani Taka denvoun, tê olin revddailo ani khoddpant khonnlelê êkê somadhint Taka dovorlo; magir êk fatôr lonvddun somadhichea tonddak laili.
Mari Magdalen ani Joxetachi avoi Maria Taka khõi dovortat tem polleun asleô."
Mark,16,"When the sabbath was over, Mary Magdalene, Mary, the mother of James, and Salome bought spices so that they might go and anoint him. 
Very early when the sun had risen, on the first day of the week, they came to the tomb.
They were saying to one another, “Who will roll back the stone for us from the entrance to the tomb?”
When they looked up, they saw that the stone had been rolled back; it was very large.
On entering the tomb they saw a young man sitting on the right side, clothed in a white robe, and they were utterly amazed. 
He said to them, “Do not be amazed! You seek Jesus of Nazareth, the crucified. He has been raised; he is not here. Behold, the place where they laid him.
But go and tell his disciples and Peter, ‘He is going before you to Galilee; there you will see him, as he told you.’” 
Then they went out and fled from the tomb, seized with trembling and bewilderment. They said nothing to anyone, for they were afraid.
The Appearance to Mary Magdalene. [
When he had risen, early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons.
She went and told his companions who were mourning and weeping.
When they heard that he was alive and had been seen by her, they did not believe.
The Appearance to Two Disciples. 
After this he appeared in another form to two of them walking along on their way to the country.
They returned and told the others; but they did not believe them either.
The Commissioning of the Eleven. 
[But] later, as the eleven were at table, he appeared to them and rebuked them for their unbelief and hardness of heart because they had not believed those who saw him after he had been raised.
He said to them, “Go into the whole world and proclaim the gospel to every creature.
Whoever believes and is baptized will be saved; whoever does not believe will be condemned.
These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages.
They will pick up serpents [with their hands], and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover.”
The Ascension of Jesus. 
So then the Lord Jesus, after he spoke to them, was taken up into heaven and took his seat at the right hand of God. 
But they went forth and preached everywhere, while the Lord worked with them and confirmed the word through accompanying signs.]
[And they reported all the instructions briefly to Peter’s companions. Afterwards Jesus himself, through them, sent forth from east to west the sacred and imperishable proclamation of eternal salvation. Amen.]","Sabbath sorlea uprant, vochun Jezuchê kuddik lavunk, Mari Magdalen, Jakobachi avoi Maria ani Salome, hãnnim pormollit mosalo vikto gheun haddlo.
Ani satolleachea poilea disa bhov sokallim, suria udetana, teô somadhi-xim aileô.
Teô ekamekak mhonntaleô: “Somadhichea tondda veli fatôr konn amkam dhuklun ditolo?”
Punn nodor mar zalear, ti fatôr, borich vhoddli asun-ui, dhukol’leli tãnnim dekhli.
Somadhint bhitôr vochun, dhovem anglem neslolo êk tornnatto uzvean boslolo tãnnim dekhlo ani teô kampleô.
Punn tannem mhonn’lem: “Bhiem nakat; khursar marlelea Nazaretkar Jezuk tumi sôdtat; Devan Taka punorjivont kelo; To hanga na. Taka dovorleli ti svat polleiat.
Punn To tumchê adim Galileiak veta, ani Tannem sanglelea pormannem, tumi Taka thõi dekhtelet mhonn Tacheam xisank ani Pedruk sangat.
Bhirantin borun ani ojab zaun te somadintlim bhair sorun, teô bailô pollun geleô; tancher bhõi ani kampero suttlolo dekhun tãnnim konnakuch kãi sangunk na.

Satolleachea poilea disa, sokallim punorjivont zaun, Jezu poilo Mari Magdalenak dixtti poddlo; tichê vele Tannem sat devchar kaddlele.
Tinnem vochun Tachê borabôr astalim ani atam dukh korun roddtalim tankam kollit kelem.
Punn To jivo asa ani tika dixtti poddla mhonn tãnnim aikun-ui sotmanunk na.

Hachê uprant tanchê bhitorle dog zann eka ganvant cholun vetale; dusrem ek rup gheun To tankam dixtti poddlo.
Tãnnim ieun herank sanglem, punn hanchem-i tãnnim sotmandunk na.

Xekim, ikra zann jevtastana, tankam To dixtti poddlo. Apnnak punorjivont zal’lo dekhlolo tanchem tãnnim sotmanun ghetlem na dekhun, bhavart dhôrchê svater aplench khorem korun ravle mhonnun Tannem tankam bexttaile.
Ani Tannem tankam sanglem: “Akhea sonvsarak vochat, sogllê rochnnek xubhvhortoman porgôttat.
Bhavart dhôrtit ani batism ghetit tankam soddvônn mellteli; punn bhavart dhôrinam zatit tim khastichem formonn ghetelim.
Bhavart dhôrteleam sovem heô khunna dixtti poddteleô: Mhojea Nanvan devchar kaddtelim, noveô bhasô uloitelim,
sorop dhôrtelim, ani jiv kaddpachem kitem-i tim pietit bi, tankam tem vaitt zaunchem na, piddevontancher hat dovrun tim tankam borim kortelim.

Ani Somia Jezun tanchê kodde uloun sompoitôch, Devan Taka voir sorgar ubarun vhelo ani thõi To Devachea uzveak bosla.
Xisamnim vochun sogllê kodden xubhvhortoman porgôttlem. Somi tanche borabor vaurun, ghodd’talim team vizmitam vorvim, tanchem utor sot mhonn thiraitalo."
Luke,1,"Since many have undertaken to compile a narrative of the events that have been fulfilled among us, 
just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us, 
I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus,
so that you may realize the certainty of the teachings you have received.
Announcement of the Birth of John. 
In the days of Herod, King of Judea, there was a priest named Zechariah of the priestly division of Abijah; his wife was from the daughters of Aaron, and her name was Elizabeth. 
Both were righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly.
But they had no child, because Elizabeth was barren and both were advanced in years. 
Once when he was serving as priest in his division’s turn before God,
according to the practice of the priestly service, he was chosen by lot to enter the sanctuary of the Lord to burn incense. 
Then, when the whole assembly of the people was praying outside at the hour of the incense offering,
the angel of the Lord appeared to him, standing at the right of the altar of incense.
Zechariah was troubled by what he saw, and fear came upon him.
But the angel said to him, “Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John. 
And you will have joy and gladness, and many will rejoice at his birth,
for he will be great in the sight of [the] Lord. He will drink neither wine nor strong drink. He will be filled with the holy Spirit even from his mother’s womb, 
and he will turn many of the children of Israel to the Lord their God.
He will go before him in the spirit and power of Elijah to turn the hearts of fathers toward children and the disobedient to the understanding of the righteous, to prepare a people fit for the Lord.” 
Then Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.”
And the angel said to him in reply, “I am Gabriel, who stand before God. I was sent to speak to you and to announce to you this good news. 
But now you will be speechless and unable to talk until the day these things take place, because you did not believe my words, which will be fulfilled at their proper time.”
Meanwhile the people were waiting for Zechariah and were amazed that he stayed so long in the sanctuary.
But when he came out, he was unable to speak to them, and they realized that he had seen a vision in the sanctuary. He was gesturing to them but remained mute.
Then, when his days of ministry were completed, he went home.
After this time his wife Elizabeth conceived, and she went into seclusion for five months, saying,
“So has the Lord done for me at a time when he has seen fit to take away my disgrace before others.”
Announcement of the Birth of Jesus. 
In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth,
to a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary. 
And coming to her, he said, “Hail, favored one! The Lord is with you.” 
But she was greatly troubled at what was said and pondered what sort of greeting this might be.
Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God.
Behold, you will conceive in your womb and bear a son, and you shall name him Jesus.
He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father,
and he will rule over the house of Jacob forever, and of his kingdom there will be no end.” 
But Mary said to the angel, “How can this be, since I have no relations with a man?” 
And the angel said to her in reply, “The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God. 
And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who was called barren;
for nothing will be impossible for God.” 
Mary said, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” Then the angel departed from her.
Mary Visits Elizabeth. 
During those days Mary set out and traveled to the hill country in haste to a town of Judah,
where she entered the house of Zechariah and greeted Elizabeth.
When Elizabeth heard Mary’s greeting, the infant leaped in her womb, and Elizabeth, filled with the holy Spirit, 
cried out in a loud voice and said, “Most blessed are you among women, and blessed is the fruit of your womb. 
And how does this happen to me, that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.
Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”
The Canticle of Mary. 
And Mary said:
“My soul proclaims the greatness of the Lord;
my spirit rejoices in God my savior.
For he has looked upon his handmaid’s lowliness;
behold, from now on will all ages call me blessed.
The Mighty One has done great things for me,
and holy is his name.
His mercy is from age to age
to those who fear him.
He has shown might with his arm,
dispersed the arrogant of mind and heart.
He has thrown down the rulers from their thrones
but lifted up the lowly.
The hungry he has filled with good things;
the rich he has sent away empty.
He has helped Israel his servant,
remembering his mercy,
according to his promise to our fathers,
to Abraham and to his descendants forever.”
Mary remained with her about three months and then returned to her home.
The Birth of John. 
When the time arrived for Elizabeth to have her child she gave birth to a son.
Her neighbors and relatives heard that the Lord had shown his great mercy toward her, and they rejoiced with her. 
When they came on the eighth day to circumcise the child, they were going to call him Zechariah after his father,
but his mother said in reply, “No. He will be called John.” 
But they answered her, “There is no one among your relatives who has this name.”
So they made signs, asking his father what he wished him to be called.
He asked for a tablet and wrote, “John is his name,” and all were amazed.
Immediately his mouth was opened, his tongue freed, and he spoke blessing God. 
Then fear came upon all their neighbors, and all these matters were discussed throughout the hill country of Judea.
All who heard these things took them to heart, saying, “What, then, will this child be?” For surely the hand of the Lord was with him.
The Canticle of Zechariah. 
Then Zechariah his father, filled with the holy Spirit, prophesied, saying:
“Blessed be the Lord, the God of Israel,
for he has visited and brought redemption to his people.
He has raised up a horn for our salvation
within the house of David his servant,
even as he promised through the mouth of his holy prophets from of old:
salvation from our enemies and from the hand of all who hate us,
to show mercy to our fathers
and to be mindful of his holy covenant
and of the oath he swore to Abraham our father,
and to grant us that,
rescued from the hand of enemies,
without fear we might worship him
in holiness and righteousness
before him all our days.
And you, child, will be called prophet of the Most High,
for you will go before the Lord to prepare his ways,
to give his people knowledge of salvation
through the forgiveness of their sins,
because of the tender mercy of our God
by which the daybreak from on high will visit us
to shine on those who sit in darkness and death’s shadow,
to guide our feet into the path of peace.”
The child grew and became strong in spirit, and he was in the desert until the day of his manifestation to Israel.","Survatek thaun amchê modem zaleat teô ghòddnneô dekhleleam sakxidaramnim ani Sobdacheam sevokamnim amkam sondêx dila tea pormannem, hi kotha boroun dovrunk zaite zann vavurleat.
Hem zanna zaun, mhojê-i pallien, team soglleam ghòddnneanchi mhenotin chovkoxi kelea uprant, tich kotha tuka, xrêxtt Teofila, kroman boroun dovrunk hanvem ievjilem.
Jeam ghòddnneanchi tuka xikovnn mell’lea, ti kitle khatrechi ti tuka tthavem zaunchê khatir, oxem korchem mhonn mhaka dislem.

Judeiacho raza Herod raj choloitalo tedna, Abiasachea vangddacho, Zakarias nanvacho, êk iadnik aslo; tachi potinn, Elizabet nanvachi, Aaronachê sonstechi asli.
Chukoinastana Sorvesporacheô soglleô adnea ani formavnneô pallun, dogam-i Devachê nodrê mukhar nitivont aslim.
Tankam bhurgem-ball naslem, kiteak Elizabet vanztti asli ani dogam-i utar piraiek pavlelim.
Ani oxem ghòddlem: aplea vangddachê pallien Deva mukhar iadnikachi seva korta astana,
iadniki sevechê chali pormannem, tacher sort poddleli dekhun, dhump zollounk to Sorvesporachea Povitr-Sthanant bhitôr gelo.
Dhump zollounchea vellar sogllo lôk bhair ravun magnnem kortalo.
Dhumpa-vedichê uzvê kuxik ubo aslolo Sorvesporacho êk dut taka dixtti poddlo.
Taka polleun, Zakarias ghaborlo ani tacher kampero denvlo.
Punn devdutan mhonn’lem: “Zakarias, tum kamponaka; tujem magnnem Devan mandun ghetlem. Elizabet tujê potinni thaun tuka êk bhurgo zolmotolo, ani Juanv mhonn tum taka nanv ditoloi.
Tum khuxal zaun murgott’toloi ani tachea zolman zaitim zannam khuxal zatelim;
tôr to Sorvespora mukhar vhôdd zatolo; soro ani lagrem kitench to pieuncho na; ani aplê avoichea kusveant thaun to Povitr Atmean bhòrtolo.
Israelacheam zaiteam putam-dhuvank Sorvespora tanchea Deva-xim to portun haddtolo.
Avoi-bapaichim ani tancheam bhurgeanchim kallzam ekameka thãi to vollun haddtolo, fiturank to nitivont mon’xanchi zannvai xikoitolo, ani oxem Sorvesporak purti êk porza toiar korchê khatir, to Tachê fuddem Elijachem mon ani boll gheun choltolo.”

Zakariasan devdutak mhonn’lem: “Hem khorem mhonn mhaka koxem gomtelem? Tôr hanv mhataro zalam ani mhoji potinn utar piraiek pavlea.”
Devdutan zap diun mhonn’lem: “Hanv, Devachea fuddeant ubo asta to Gabriel. Tujê kodde ulounk ani hi bori khobor tuka diunk mhaka Devan tujê-xim dhaddla.
Polle, mhojeam utrancher tunvem bhavart dovrunk nãi mhonnun, heô vostu ghoddo porian tum mono urtoloi, tujean ulounk zaunchem na! Mhojim utram mat tanchea vellar pallon ietelim!”

Itlea mhonnosôr lôk Zakariasak ravtalo ani Povitr-Sthanant taka hedo uxir zalo mhonn polleun ojap zatalo.
To bhair ietôch, tanchê lagim ulounk tachean nozo zalem dekhun, Povitr-Sthanant ek dorxon taka mell’lam mhonn tim somzolim. To tankam fokot kurvô kortalo, ani monoch urlo.

Tache sevadhorm-seveche dis bhòrtôch, to porot aplea ghora gelo.
Thoddeam disamnim, tachi potinn, Elizabet gorbest zali, ani panch mhoine ti bhitôruch ravli.
Tinnem mhonn’lem: “Sorvesporanuch hem kelem. Mhojer Apli doiall dixtt ghalun, mon’xam modem hanvem bhôglolo beman Tannem pois kelo.”

[Elizabetichea gorbestponnachea] sovea mhoineant Nazaret nanvachea Galileiantlea eka nogrant Devan Gabriel dutak
êkê soirik-zal’lê ankvari sorxim dhaddlo. Davidachea Ghoranneantlea eka dadlea lagim tichi soirik zal’li. Tea dadleachem nanv Juze aslem, ani ankvarichem nanv Maria.
Ti asli thõi vochun, devdutan mhonn’lem: “Noman tuka, Devachê chôdd opurbaiechê! Sorvespor tujê sovem asa.”
Hem tachem utor aikun, ti ekdom’ ghaborli ani hem noman koslem zait tem chintunk poddli.
Punn devdutan tika mhonn’lem: “Bhienaka, Mariê! Tum Devachê opurbaiechi.
Aik! Tum gorbest zateli ani eka putak zolm diteli, ani Jezu hem nanv Taka ditelii.
To vhôdd zatolo ani Bhov Vorto Dev Taka Aplo Put mhonntolo, ani Tachea bapai Davidachem xinvason Sorvespor Dev Taka ditolo.
ani To Jakobachea Ghoranneacher sasnnachea sasnnak raj choloitolo, ani Tachem raj kednanch sompchem na.”

Marien devdutak mhonn’lem : “Mhaka dadlea lagim sombond na mhonntôch, hem koxem ghòddtelem?”
Ani devdutan zap diun mhonn’lem: “Povitr Atmo tujer ietolo ani Bhov Vortea Devachi xokti tujer savlli ghalteli. Heach khatir tum zolm diunchi asai tea povitr bhurgeak Devacho Put mhonn Sorvespor nanv ditolo.
Ani polle, tujê soirê Elizabetin utar piraier eka putacho gorb samball’la ani vanztti mhonntalim ti atam sovea mhoineachi asa.
Kiteak Devachean zaina mhonnlelem kãich na.”

Tedna Marien mhonn’lem: “Hi asam hanv Sorvesporachi chakornn: zaum mhojê sovem tujea utra pormannem.” Ani devdut tichê sorxilo koddsorlo.

Team disamnim Maria utthli ani dongri vattarant, Judachea eka nogrant, doddvoddan geli;
ani Zakariasachea ghorant bhitôr sorun, tinnem Elizabetik noman kelem.
Elizabetin Mariechem noman aikona fuddem, tichea kusveant aslelea ballkan uddi marli ani Elizabet Povitr Atmean bhòrli.
Ani vhoddlea tallean udgarun tinnem mhonn’lem: “Ostoream modem subhagi tum, ani subhagi tujê kuxichem foll!
Ani mhojea Somiachi avoi mhojê-xim ieunchi mhonn mhaka khõichean favo zalem?
Tôr polle, tujea nomanacho sad mhojea kanar poddona fuddem, mhojea kusveant asto ballkan khuxalkaien uddi marli.
Ani Devan tuka sanglam tem purnntaien pallon ietelem mhonn tunvem bhavart dhôrloi dekhun tum subhagi!”

Marien mhonn’lem:
“Mhozo otmo Sorvesporak vakhannta,

Deva mhojea Taroka khatir mhozo jiv murgott’ta!

Aplê chakornnichê lhan’vikaiecher Tannem dixtt ghali:
hôi, atanchean soglleô pinddka mhaka subhagi mhonntelêo!

Mhojê khatir vhodd-vhodd vostu keleô Tannem:
Sorvbollixtt To, Povitr Nanv Tachem!

Tachi bhokti korteleank pavta
pinddkechê pinddkent Tachi doia.

Aplea bavlleachi To xokti dakhoita,
kallzant gorv dhôrteleank duspottaita.

Podvedarank To sodram voile xevttita,
hinn-holkeank unch ubarta.

Bhukel’leank To boream-boream denneamnim bhôrta,
girestank rikameam hatamnim porot dhaddta.
Abrahama ani tachê sonsti khatir sorvkallak
amcheam purvozank dil’lea utracho,
Aplê kakluticho, Tannem ugddas kelo
ani Israela, Aplea chakrak, xeronna ghetlo.”

Maria sumar tin mhoine Elizabetichea sangata ravli ani magir aplea ghora portoli.

Itlea mhonnosôr Elizabet porsutt zaunche dis pavle ani tika êk bhurgo zalo.
Devan tichê thãi vhôdd doia dakhoili mhonn aikun, tichim xeza-samarim ani soirim-dhairim tika porbim diunk laglim.

Atthvea disa ballkachi sunôt korunk ailim ani tachea bapaichea nanva pormanem Zakarias mhonn taka nanv diunk sôdtalim,
punn tachê avoin utor ghalun mhonn’lem: “Na, taka Juanv mhonn nanv diunk zai.”
Ani tãnnim tika sanglem: “Tujea gotrant tea nanvacho konnuch na.”
Tedna taka kitem nanv diunchem kai mhonn tachea bapaichi khuxi sodun kaddunk, tãnnim bapai kodde kurvô korun vicharlem.
Ani tannem folli magun gheun ticher boroilem: “Tachem nanv Juanv.” Ani sogllim ojap zalim.
Teach vellar tachem tondd ugòddlem, tachi jib suttli ani Devachi tust korun to ulounk laglo.
Sogllim xezarim thottaklim ani Judeiachea akhea dongri mulkant heô ghòddnneô gaztaleô
ani aikoteleamnim teô aplea monant rigoun mhonn’lem: “Ho bhurgo koslo utortolo-so tumkam dista?” Kiteak Sorvesporacho hat tachê sovem aslo.

Tacho bapui Zakarias, Povitr Atmean bhoron, oxem bhakit korun uloilo:

“Vakhann’nni Sorvesporak,
Israelachea Devak!
Kiteak Aplê porjek Tannem bhett dili,
Tika soddounk To ailo.

Aplea sevoka Davidachea
Ghoranneantlo
Tannem amchê khatir
eka bollvont Tarokak upzoilo.

Amcheam dusmanachea tabeantlim,
ani amcho dvês dhôrteleam soglleancheam hatantlim
Apunn amkam soddoitolo mhonn
Apleam bhoktivont
provadianchê tonddim
magam thaun Tannem bhasaillem.

Amcheam purvozank apunn doia dakhoitolo
ani aplea povitr koraracho
ugddas kortolo mhonn
Tannem sangun dovorlelem.

Amcheam dusmanancheam
hattantlim suttoun,
bhiranti vinnem Tachi bhokti korunk,
Apunn amkam favo kortolo mhonn soput gheun
Tannem amchea bapa, Abrahamak utor dil’lem.

Oxem ami sogllea amchea jivitant
Tachea fuddeant povitr ani
promannik zaunk pavtelenv
mhonn dil’li bhasavnni ti,
Tannem atam pall’li.

Ani ballka mhojea,
Bhov Vortea Devacho Provadi mhonn
lôk tuka pachartolo,
kiteak tum Sorvesporacheô vattô toiar korunk Tachê fuddem vetoloi.

Apleam patkanchem bhogsonnea
udexim aplem taronn zata
ti ollokh tum
Tachê porjek ditoloi:

amchea doiall-maiall Devachea
kallzachem dennem hem.
Amchê voir sorga velo êk Suria
To ude-so kortolo
ani amkam bhett diunk dhaddtolo.

Kallokant ani mornnachê savllent jieteleank
to Suria uzvadd ditolo
ani amchim panvlam xantichea margar ghaltolo.”

Ani bhurgo vaddtam-vaddtam budhin ghôtt zait gelo. Israelak sobhêmazar dixtti poddo-sôr to oronneant ravtalo."
Luke,2,"In those days a decree went out from Caesar Augustus that the whole world should be enrolled.
This was the first enrollment, when Quirinius was governor of Syria.
So all went to be enrolled, each to his own town.
And Joseph too went up from Galilee from the town of Nazareth to Judea, to the city of David that is called Bethlehem, because he was of the house and family of David, 
to be enrolled with Mary, his betrothed, who was with child. 
While they were there, the time came for her to have her child,
and she gave birth to her firstborn son. She wrapped him in swaddling clothes and laid him in a manger, because there was no room for them in the inn.
Now there were shepherds in that region living in the fields and keeping the night watch over their flock.
The angel of the Lord appeared to them and the glory of the Lord shone around them, and they were struck with great fear. 
The angel said to them, “Do not be afraid; for behold, I proclaim to you good news of great joy that will be for all the people.
 For today in the city of David a savior has been born for you who is Messiah and Lord.
And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger.”
And suddenly there was a multitude of the heavenly host with the angel, praising God and saying:
“Glory to God in the highest
and on earth peace to those on whom his favor rests.”
The Visit of the Shepherds. 
When the angels went away from them to heaven, the shepherds said to one another, “Let us go, then, to Bethlehem to see this thing that has taken place, which the Lord has made known to us.”
So they went in haste and found Mary and Joseph, and the infant lying in the manger.
When they saw this, they made known the message that had been told them about this child.
All who heard it were amazed by what had been told them by the shepherds.
And Mary kept all these things, reflecting on them in her heart.
Then the shepherds returned, glorifying and praising God for all they had heard and seen, just as it had been told to them.
The Circumcision and Naming of Jesus. 
When eight days were completed for his circumcision, he was named Jesus, the name given him by the angel before he was conceived in the womb.
The Presentation in the Temple. 
When the days were completed for their purification according to the law of Moses, they took him up to Jerusalem to present him to the Lord, 
just as it is written in the law of the Lord, “Every male that opens the womb shall be consecrated to the Lord,” 
and to offer the sacrifice of “a pair of turtledoves or two young pigeons,” in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the holy Spirit was upon him.
It had been revealed to him by the holy Spirit that he should not see death before he had seen the Messiah of the Lord.
He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him,
he took him into his arms and blessed God, saying:
“Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in sight of all the peoples,
a light for revelation to the Gentiles,
and glory for your people Israel.”
The child’s father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted 
(and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed.”
There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage,
and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer.
And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.
The Return to Nazareth. 
When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. 
The child grew and became strong, filled with wisdom; and the favor of God was upon him.
The Boy Jesus in the Temple. 
Each year his parents went to Jerusalem for the feast of Passover, 
and when he was twelve years old, they went up according to festival custom.
After they had completed its days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it.
Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances,
but not finding him, they returned to Jerusalem to look for him.
After three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions,
and all who heard him were astounded at his understanding and his answers.
When his parents saw him, they were astonished, and his mother said to him, “Son, why have you done this to us? Your father and I have been looking for you with great anxiety.”
And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” 
But they did not understand what he said to them.
He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart. 
And Jesus advanced [in] wisdom and age and favor before God and man.","Sogllea sonvsarachi lôkgonnti korchi mhonn team disamnim Bhov Xrêxtt August Somrazacho hukum’ bhair sorlo.
Hi poilich lôkgonnti Kirin Siriecho razpal astana zali.
Ani sogllim ap-aplem nanv lavun diunk ap-aplea ganvak vetalim.

Apunn Davidachea Ghoranneantlo ani kuttumbantlo mhonntôch, Juze-i Galileiantlea Nazaret nogra thaun Judeiantlea Bethlehem’ mhonnlelea Davidachea nogrant gelo.
Apnna lagim lognachem utor zal’lê ani gorbest aslelê Mariê sangatim aplem nanv lavun diunchê khatir tannem toxem kelem.
Ani thõi astananch tiche porsutt zaunche dis bhòrle
ani tinnem aplea malgoddea Putak zolm dilo; ani tankam khannavollint svat nasli dekhun, tinnem taka falliamnim guttlaun khavnnent dovorlo.

Teach kheddea ganvant rat-paro korun gonvlli aple hindd rakhtale.
Sorvesporacho êk dut tanchê sorxem ubo zalo ani Sorvesporachem tez tanchê bhonvtim porzoll’lem ani te bhieun thorthorle.
Devdutan tankam mhonn’lem: “Bhienakat! Polleiat, vhodda sontosachi khobor hanv tumkam gheun ailam, ani hoch sontôs sogllê porjek bhògtolo;
tôr az Davidachea nogrant tumkam êk Soddvonnar zolmola; Toch To Krist Somi.
Ani hi tumkam khunna: falleamnim guttlail’lo ani khavnnent dovorlolo tumkam êk ballôk melltolo.”

Tedna ovchituch tea devduta borabôr Devachi tust gaito devdutanchi êk urpônz sorgar thaun denvleli dixtti poddli;

“Bhov unchlea sorgar asto Devak mhoima,
ani prithver Tache opurbaiecheam mon’xank
Tachi doia ani xanti!”

Ani devdut tanchê sorxile kaddun sorgar vetôch gonvlli ekamekak mhonnunk lagle: “Ami Bethlehemak vochum-ia ani jem kitem ghòddlam ani Sorvesporan amkam kollit kelam tem polleun ieum-ia.”
Ani vegim-vegim voch zalear, Maria, Juze ani khavnnent dovorlolo ballôk tankam mell’lim.
Ballkak polleun, jem kitem Tachê vixim tankam sanglelem, tem tãnnim porgott kelem.
Ani gonvlliamnim tankam sangleli khobor aikun sogllim ojap zalim.
Maria heô soglleô ghòddnneô aplea kallzant gholloun samballtali.
Ani apnnank sanglelem toxench sogllem aikolea ani pollelea uprant, Devak mhoima diit ani Tachi vakhann’nni korit gonvlli porot aile.

Ballkachi sunôt korunk atth dis bhòrtôch, Jezu mhonn Taka nanv ghalem; hench nanv To Aplê avoichea kusveant sombhovchê adim devdutan Taka ghalchem mhonn sanglelem.

Moizesachê Somurti pormannem tanchi xud’dhi korche dis bhòrle; tedna oxem zalem: “Kusvo ugôddta to dôr-eklo put Sorvesporak bhettoil’lo zatolo”, Sorvesporachê Somurtint boroil’lea hea utracho ugddas korun, ballkak Sorvespora mukhar dovrunk ani, Sorvesporachê Somurtint sanglelem asa tea pormannem, “kovddeanchê zoddiecho, na zalear parveancheam don pileancho” iôdn somorpunk, ballkak Jeruzaleak vhelo.
Tedna Simeianv nanvacho êk promannik ani bhoktivont monis Jeruzaleant aslo; to Israelachê soddvonnechi vatt polletalo ani Povitr Atmo tacher aslo.
Sorvesporachea Kristak pollelea xivai to morcho na mhonn Povitr Atmean taka kollit kel’lem.
To Atmeachea preronnan Devmondirant ailo, ani Somurtichê chali pormannem ballka Jezuk korchem aslem tem korunk, avoibapain Taka bhitôr haddlo tedna,
tannem-i Taka apleam hatamnim ghetlo ani Devachi tust korun mhonn’lem:
“Tunvem mhaka sanglãi toxem,
Tujea hea sevokak, Dhonia,
xantin atam vochunk ditai;

kiteak soglleam raxttram mukhar
Tunvem toiar kel’li soddvônn

mhojêch nodren hanvem dekhli:

porzank uzvaddaito taronnik-Prokas,
Tujê porjê Israel’cho
Tunvench favo kel’lo protap!”

Ani Tachê vixim mhonnot tem aikun tachea avoibapaik ojap distalem.
Tedna Simeianvan tankam axirvad dilo ani Tachê avoi, Mariek tannem mhonn’lem: “Aik, Israelant zaitim zannam bhi poddunk, ani zaitim zannam novean utthunk, toxench konn-konn Tacher add vochunk, êk kuru koxi Devan Taka nemla.
Hea vorvim zaiteanchim gupit chintnam ugtim zatelim. Ani êk torsad tujem kalliz aspas vidhteli.”

Axerachea kullachi, Fanuelachi dhuv, An’na êk provadinn asli; ti utar piraiek pavleli; logn zalea uprant vidva zai-sôr ti sat vorsam aplea ghova borabôr jiel’li;
ani atam piraiechim tika chouraixim vorsam zal’lim. Dis-rat upas ani magnnim korun, ti Devachi bhokti kortali ani Devmondirantuch astali.
Ti-i teach vellar thõi pavun sorun Devak vakhannunk lagli ani Jeruzaleachê soddvonnechi vatt polleun asteleam soglleank ballkachi khobor ti sangunk lagli.

Ani Sorvesporachê Somurti pormannem korchem aslem titlem-i kelea uprant, tim Galileiant, aplea Nazaret nogrant, porot ailim.
Piraien vaddtana, Bhurgo ghôtt zait vetalo ani zannvaien bhortalo; ani Devacho axirvad Tacher aslo.

Tacho avoibapui vorsachea-vorsa Paska-Porbek Jeruzalea vetalo.
Ani To bara vorsancho zalo tedna, tim sodanchê bhaxen Porbek, Jeruzaleak gelim;
ani porbeche dis sorlea uprant, portun ietalim tedna, Tachea avoibapaik kollonastana bhurgo Jezu Jeruzaleant pattim ravlo.
Punn To vattecheam sangateam borabôr astolo mhonn somzun, tim eka disachi vatt cholun ailim ani soiream-dhaiream ani ollkhichea loka modem tãnnim Taka sôdlo.
To mellonam zatôch, Taka sodit-sodit tim portun Jeruzaleak gelim.
Ani tin disam uprant To tankam Devmondirant mell’lo: xastream modem bosun To tanchem aikotalo ani tankam vichar korit aslo.
Tachem aikoteleam somestank Tachea gineanachem ani Tacheam zobabanchem mottem ojap dislem.
Taka thõi polleun tim ojap zalim; ani Tachê avoin Taka mhonn’lem: “Puta, Tunvem amkam oxem kiteak mhonn kelvi? Polle, khonti-huske kaddun Tuzo bapui ani hanv Tuka sôdtaleanv.”
Ani Tannem tankam mhonn’lem: “Tumi kiteak mhonn mhaka sôdtaleat? Tôr Mhojea Bapachea ghorant Hanvem asunk zai mhonn tumi nokllo asleat?”
Punn To uloilo tem tankam somzunk na.

Ani tanchê borabôr To gelo ani Nazaretak portun ailo; thõi To tankam khalto ravlo. Tachi avoi heô soglleô ghòddnneô aplea kallzant samballun dovortali.
Ani Jezu zannvaien, piraien ani kurpen Deva ani mon’xam mukhar vaddot vetalo."
Luke,3,"In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene,
during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the desert.
He went throughout [the] whole region of the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 
as it is written in the book of the words of the prophet Isaiah:
“A voice of one crying out in the desert:
‘Prepare the way of the Lord,
make straight his paths.
Every valley shall be filled
and every mountain and hill shall be made low.
The winding roads shall be made straight,
and the rough ways made smooth,
and all flesh shall see the salvation of God.’”
He said to the crowds who came out to be baptized by him, “You brood of vipers! Who warned you to flee from the coming wrath? 
Produce good fruits as evidence of your repentance; and do not begin to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God can raise up children to Abraham from these stones. 
Even now the ax lies at the root of the trees. Therefore every tree that does not produce good fruit will be cut down and thrown into the fire.”
And the crowds asked him, “What then should we do?”
He said to them in reply, “Whoever has two tunics should share with the person who has none. And whoever has food should do likewise.”
Even tax collectors came to be baptized and they said to him, “Teacher, what should we do?” 
He answered them, “Stop collecting more than what is prescribed.”
Soldiers also asked him, “And what is it that we should do?” He told them, “Do not practice extortion, do not falsely accuse anyone, and be satisfied with your wages.”
Now the people were filled with expectation, and all were asking in their hearts whether John might be the Messiah.
John answered them all, saying, “I am baptizing you with water, but one mightier than I is coming. I am not worthy to loosen the thongs of his sandals. He will baptize you with the holy Spirit and fire.
His winnowing fan is in his hand to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire.” 
Exhorting them in many other ways, he preached good news to the people.
Now Herod the tetrarch, who had been censured by him because of Herodias, his brother’s wife, and because of all the evil deeds Herod had committed,
added still another to these by [also] putting John in prison.
The Baptism of Jesus. 
After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened
 and the holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my beloved Son; with you I am well pleased.”
The Genealogy of Jesus. 
When Jesus began his ministry he was about thirty years of age. He was the son, as was thought, of Joseph, the son of Heli, 
the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph,
the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai,
the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,
the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 
the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er,
the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi,
the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim,
the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 
the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon,
the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, 
the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,
the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah,
the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,
the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
the son of Enos, the son of Seth, the son of Adam, the son of God.","Tiberius Somrazachê razvottkechea pondravea vorsa Pons Pilat Zudeiacho razpal, Herod Galileiacho upraza, ani Lizania Abilenecho upraza astana,
An’nas ani Kaifas porom’-iadnik asle tedna, Zakariasachea puta, Juanvak, oronneant Sorvesporachem utor pavlem.
Patkanchem bhogsonnem mellun gheunchê khatir jivit-mon bodlun batism gheiat mhonn to Jordanachea akhea vattarant porgottit bhonvtalo.
Izaias provadeachea pustokar boroil’lem asa tea pormannem hem zalem. Tem oxem :
“Oronneant arddoto ekleacho tallo to:
Sorvesporacho marôg toiar korat;
Tacheô vattô nitt korat:

dôr-êk gall bhoron ietolo
dôr-êk dongôr ani porvôt sokol poddtolo;
vankdde-tinkdde marog nitt zatele,
ani gunddeam-fatranche asat te sullsullit zatele,

ani akhem mon’xakull
Devachem taronn polletelem”

Apnna koddcho batism gheunk bhair sorun ieto lokachê urponjik Juanv mhonntalo: “Furxeanchi zat tumi! Ieuncho asa to krôdh vattaiat mhonn konnem tumkam xiddkaileant?
Punn tumchem jivit-mon bodòl’lam zalear, tem purteam follamnim dakhoiat, ani ‘amcho bapui Abraham’, oxem tumchê modem mhonnonakat. Tôr hanv tumkam sangtam: heam fatrantli Abrahamak sonsôt utpon korunk Devak tank asa.
Atam legun zhaddanchea mullak kuradd ghal’li asa. Mhonntôch jem-jem zhadd borem foll dinam, tem-tem Dev katortolo ani ujeant ghaltolo.”

Ani puskôll lokan taka vicharlem: “Tôr ami kitem korchem?”
Ani zap diun tannem mhonn’lem: “Don angavlim asat tannem kãich na taka ek diunchem; ani jevunk-khaunk asa tannem toxench korchem.”
Dônddvosuldar-ui batism gheunk aile ani tãnnim taka mhonn’lem: “Guruji, ami kitem korchem?”
Tannem tankam sanglem: “Tumkam tharailam tachê-kui anink kãich ogllem gheum nakat.”
Ani soinikamnim-i taka vicharlem: “Ami mhonn kitem korchem?” Ani tannem tankam oxi zap dili: “Konnak zobordosti korinakat, nhoi mhonn konnacher boglantt ghalinakat, ani tumkam kitem mozuri mellta ti gheun dhadoxi zaiat.”

“Hoch bi Krist nhoi mum?” oso Juanva vixim lôk khup dubhav kaddun ani zonn-eklo aplea monant odmas korun aslo dekhun,
Juanvan tankam somestank zap diun mhonn’lem: “Hanv tumkam udkacho batism ditam khoro, punn mhojê-vôn bollvont konn eklo ieta, ani tacheam vhannanchi vadi soddunk hanv upkarona. Toch Povitr Atmean ani ujean tumkam batism ditolo;
Aplem kholl nitoll korunk ani gonv aplea koddeant bhorunk To Aplea hatant sup gheun asa, punn pol zalear palovna toslea ujeant To lastolo.”

Heô ani dusreô-i zaiteô budhi diun to lokak xubhvhortoman porgôtt’talo.

Herod uprazan aplea bhavachê baile, Herodiasik, apli bail kel’li dekhun, ani tacheam soglleam noxtteam kortubam pasot, Juanv Herodik bexttaitalo;
tedna upraza odik paxtt vost kortub korunk pavlo ti hi: tannem Juanvak bondkhonnint ghalo.

Magir oxem ghòddlem: sogllea lokan batism gheun somptôch, Jezun-ui batism ghetlo; uprant To magnnem korta astana, sôrg ugto zalo
ani Povitr Atmo parveachem rup gheun Tacher denvlo; ani sorgar thaun oso êk tallo gazlo: “Tum Mhozo vhôdd opurbaiecho Put; Tujer Mhojem dhadosponn asa.”

Aplo vavr suru kelo tedna Jezu sumar tis vorsancho aslo ani lôk To Juzecho put mhonn somzotalo. Juzecho bapui Heli;
hacho Mat’that; hacho Levi; hacho Melki; hacho Jan’nai; hacho Juze;
hacho Matatias; hacho Amos; hacho Nahum’; hacho Esli; hacho Nag’gai;
hacho Maat; hacho Matatias; hacho Semein; hacho Joxek; hacho Joda;
hacho Joanan; hacho Resa; hacho Zorobabel; hacho bapui Xalatiel; hacho Neri;
hacho Melki; hacho Ad’di; hacho Kosam’; hacho Elmadam’; hacho Er;
hacho Joxua; hacho Eliejer; hacho Jorim’; hacho Mat’that; hacho Levi;
hacho Simeion; hacho Judas; hacho Juze; hacho Jonam’; hacho Eliakim’;
hacho Meleia; hacho Men’na; hacho Mat’tatha; hacho Natham’; hacho bapui David;
hacho Jes’se; hacho Obed; hacho Boaz; hacho Sala; hacho Naxon;
hacho Aminadab; hacho Admin; hacho Arni; hacho Hesrom’; hacho Fares; hacho Juda;
hacho Jakob; hacho Izak; hacho bapui Abraam’; hacho Thara; hacho Nahor;
hacho Seruk; hacho Reu; hacho Peleg; hacho Eber; hacho Xela;
hacho Kainam’; hacho Arfaxad; hacho Xem’; hacho bapui Noa; hacho Lamek;
hacho Matusala; hacho Enok; hacho Jared; hacho Maleleel; hacho Kainam’;
hacho Enos; hacho Set; hacho Adanv; hacho bapui Dev."
Luke,4,"Filled with the holy Spirit, Jesus returned from the Jordan and was led by the Spirit into the desert
for forty days, to be tempted by the devil. He ate nothing during those days, and when they were over he was hungry. 
The devil said to him, “If you are the Son of God, command this stone to become bread.”
Jesus answered him, “It is written, ‘One does not live by bread alone.’” 
Then he took him up and showed him all the kingdoms of the world in a single instant.
The devil said to him, “I shall give to you all this power and their glory; for it has been handed over to me, and I may give it to whomever I wish. 
All this will be yours, if you worship me.”
Jesus said to him in reply, “It is written:
‘You shall worship the Lord, your God,
and him alone shall you serve.’”
Then he led him to Jerusalem, made him stand on the parapet of the temple, and said to him, “If you are the Son of God, throw yourself down from here,
for it is written:
‘He will command his angels concerning you,
to guard you,’
and:
‘With their hands they will support you,
lest you dash your foot against a stone.’”
Jesus said to him in reply, “It also says, ‘You shall not put the Lord, your God, to the test.’” 
When the devil had finished every temptation, he departed from him for a time.
The Beginning of the Galilean Ministry. 
Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region. 
He taught in their synagogues and was praised by all.
The Rejection at Nazareth.  
He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read
and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:
“The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.”
Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him.
He said to them, “Today this scripture passage is fulfilled in your hearing.” 
And all spoke highly of him and were amazed at the gracious words that came from his mouth. They also asked, “Isn’t this the son of Joseph?” 
He said to them, “Surely you will quote me this proverb, ‘Physician, cure yourself,’ and say, ‘Do here in your native place the things that we heard were done in Capernaum.’” 
And he said, “Amen, I say to you, no prophet is accepted in his own native place.
Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land. 
It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian.” 
When the people in the synagogue heard this, they were all filled with fury.
They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong.
But he passed through the midst of them and went away.
The Cure of a Demoniac. 
Jesus then went down to Capernaum, a town of Galilee. He taught them on the sabbath,
and they were astonished at his teaching because he spoke with authority. 
In the synagogue there was a man with the spirit of an unclean demon, and he cried out in a loud voice,
“Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” 
Jesus rebuked him and said, “Be quiet! Come out of him!” Then the demon threw the man down in front of them and came out of him without doing him any harm.
They were all amazed and said to one another, “What is there about his word? For with authority and power he commands the unclean spirits, and they come out.”
And news of him spread everywhere in the surrounding region.
The Cure of Simon’s Mother-in-Law. 
After he left the synagogue, he entered the house of Simon. Simon’s mother-in-law was afflicted with a severe fever, and they interceded with him about her.
He stood over her, rebuked the fever, and it left her. She got up immediately and waited on them.
Other Healings. 
At sunset, all who had people sick with various diseases brought them to him. He laid his hands on each of them and cured them.
And demons also came out from many, shouting, “You are the Son of God.” But he rebuked them and did not allow them to speak because they knew that he was the Messiah.
Jesus Leaves Capernaum. 
At daybreak, Jesus left and went to a deserted place. The crowds went looking for him, and when they came to him, they tried to prevent him from leaving them.
But he said to them, “To the other towns also I must proclaim the good news of the kingdom of God, because for this purpose I have been sent.” 
And he was preaching in the synagogues of Judea.","Povitr Atmean bhòrlolo Jezu, Jordana thaun koddsorlo. Taka oronneant vhorun, thõisor challis dis Povitr Atmo Taka hanga-thõi bhonvddaitalo ani Devchar Taka naddit aslo. Team disamnim Tannem kãich khelem na, ani te dis zatôch Taka bhuk lagli.

Devcharan taka mhonn’lem: “Tum Devacho Put zalear, hea fatrak unddo zaunk adnea kôr.”
Punn Jezun taka oso portipall kelo: “Povitr Pustokar oxem boroil’lem asa: ‘Unddeanuch monis jiena.’ ”

Magir Devcharan Taka eka unch zagear vhelo ani êkêch ghoddiê bhitôr sonvsarantlim sogllim rajeam Taka dakhoun
mhonn’lem: “Heam soglleancher podvi ani tanchi mhoima hanv tuka ditolom, kiteak mhojê svadhin hem kel’lem asa ani mhaka khuxi asa taka hanv tem ditam;
mhonntôch mhojeam pãiam poddun tum mhaka nomoskar korxi zalear, hem sogllem tujem zatelem.”
Tedna Jezun portipall korun taka mhonn’lem: “Povitr Pustokar oxem boroil’lem asa:
‘Tujea Sorvespora Devak tum bhôztoloi
ani Tachi ekleachich seva kortoloi.’ ”

Magir Devcharan Taka Jeruzaleak vhelo ani Devmondirachea kollsar ubo korun Taka mhonn’lem: “Tum Devacho Put zalear, hanga thaun sokla uddki mar,
kiteak Povitr Pustokar oxem boroilelem asa:
‘Tuzo samball korunk
To Apleam dutank Tujê vixim adnea ditolo;’

ani anink êkê svater:
‘Tuzo pãi fatrak adollna zaunk,
te tuka apleam hatamnim uklun dhôrtele.’ ”

Punn portipall korun Jezun mhonn’lem: “Povitr Pustokar oxem boroil’lem asa:
‘Sorvespora tujea Devachi
tunvem porikxa korum noiê.’ ”

Heam soglleam bhasamnim Taka tall’neant ghalea uprant, Devchar thoddea vellak Tachê sorxilo koddsorun gelo.

Jezu Povitr Atmeachea bollan Galileiak porot gelo ani Tachi kirti akhea prantant gazli.
To tancheam devsthanamnim xikovnn ditalo ani sogllim Tachi vhoddvik sangtalim.

To Nazaretak ailo; thõi To lhan-vhôdd zal’lo. Aplê sonvoiê pormannem Sabbatha disa To devsthanant gelo ani vachunk ubo ravlo.
Izaias provadeachem pustok Taka kaddun dilem ani pustokacho kovllo usoitana oxem boroil’em asa ti svat Taka mell’li:

“Sorvesporacho Atmo mhojer asa,
kiteak goribank bori khobor diunk,
Tannem mhaka Obhixêk kela.
Koidiank suttka porgottunk,
ani kurddeank portun nodor diunk,
zulumak sampoddleleank soddounk,

ani Sorvesporacheam upkaranchem
voros porgott korunk
Tannem mhaka dhaddla.”

Ani pustokacho kovllo revddun ani to sevoka kodde porot diun To boslo. Devsthanant asleleam somestanche dolle Tacher lailele asle.
Tedna Tannem tankam sangunk suru kelem: “Hem xastr-likhit az tumchea kanar poddtanch pallon ailem.”
Ani sogllim Taka xabaski ditalim ani Tachea tonddantlim bhair sortalim tim mannkulim utram aikun ojap zatalim.
Tim mhonnunk laglim: “Juzecho put nhoi rê ho ?!”
Ani Tannem tankam zap dili: “ ‘Voiza, tukach tum boro kôr’, hi mhonn’nni dubhavavinn tumi Mhaka laitelet, ani mhonntelet: ‘Kapernauma tunvem zaitem kelãi mhonn ami aikolam, tem hanga-i tujea khaxa ganv-ghora kôr.’ ”
Tea fuddem Tannem mhonn’lem: “Hanv tumkam khorench sangtam, khõicheach provadeak aplea khaxa ganvant man mell’lo-so na.
Anink ek sot tumkam sangtam: Elijachea kallar, tin vorsam ani sov mhoine Devan sôrg dhampun dovorlolo ani akhea ganvant vhôdd bhuk poddleli tedna, Israelant zaiteô vidva asleô,
punn Sidon mulkantlea Sarepta nograntlê vidvek kaddun, tantlê eklê-i sorxim Devan Elijak dhaddunk na.
Toxench Elizêv provadeachea kallar zaitim koddkar aslim, punn Siriechea Naamanak kaddun, tantlea ekleak-ui Devan nitôll kkorunk na.”

Ani hem aikun devsthanant aslim titlim-i ekdom’ ragar zalim;
ani utthun tãnnim Taka nogra bhair ghalo. Tanchem nogor bandlelem asa tea dongrachea mathear thaun Taka sokla xevttun uddounk, thõi porian tim Taka gheun gelim,
punn sarko tanchê modlean cholun To Aplê vatten gelo.

Ani Galileiantlea Kapernaum’ nogrant To denvun gelo ani Sabbatha disa tankam xikovnn diunk laglo.
To odhikar aslelê porim uloitalo dekhun, Tachê xikovnnê vixim tim bharim ojap zatalim.

Mhello devchar boslolo êk monis devsthanant aslo ani tannem vhoddlean arddun mhonn’lem:
“Ai Saiba! Nazaretkara Jezu, amchê kodde Tuka koslem kam’ asa? Amcho bhosm korunk ailai kitem? Tum konn to hanv zannom: Devacho sonvskarlolo sondexkar Tum!”

Punn Jezun taka dhomkaun mhonn’lem: “Ogo rav ani hea mon’xa velo bhair sor!” Ani soglleam modekot taka dhornnir apttun punn mat-ui dukhoinastana, devchar tachê velo bhair sorun gelo.
Sogllim ojap zalim ani ekamekak mhonnunk laglim: “Koslem mhonn utor hem! Odhikaran ani podven To mhelleam atmeank adnea korta ani te bhair sorun vetat!”
Ani Tachi khobor ganvam-ganvamnim akhea prantant gazli.

Devsthanantlo bhair sorun Jezu Simanvachea ghora gelo. Simanvachi sasu mottea zoran foddfoddtali ani tãnnim tichê pasot Taka vinoti keli,
Ticher oddôv ghalun Tannem zorak hukum’ ghalo ani ticho zôr poddlo; ani rokddich utthun ti tancho poramôs korunk lagli.

Dis dharir poddlea uprant jin’sam-bhasancheam boll’llikarank Tachê sorxem haddlim. Ani ek-ekleacher hat dovrun Tannem tankam borim kelim;
zaiteam zannam vele devchar-ui kaddle ani te bob marun mhonntale: “Tum Devacho Put!” Ani Apunn Krist mhonn te zanno asle dekhun To tankam bobatt korun ulounk dinaslo.

Uzvaddtôch bhair sorun, To eka eksurea zagear gelo. Lôk Taka sodit-sodit To aslo thõi pavlo ani apnnank Tannem soddun vochona zaunk tim proitn kortalim.
Punn Tannem tankam mhonn’lem: “Devachea Rajeachem xubhvhortoman heram-i ganvamnim Hanvem porgottunk zai, tôr heach pasot Devan Mhaka dhaddla.”
Ani Judeiacheam devsthanamnim To provochon korit aslo."
Luke,5,"While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret.
He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets.
Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat.
After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.”
Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.”
When they had done this, they caught a great number of fish and their nets were tearing.
They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking.
When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.”
For astonishment at the catch of fish they had made seized him and all those with him,
and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” 
When they brought their boats to the shore, they left everything and followed him.
The Cleansing of a Leper. 
Now there was a man full of leprosy in one of the towns where he was; and when he saw Jesus, he fell prostrate, pleaded with him, and said, “Lord, if you wish, you can make me clean.”
Jesus stretched out his hand, touched him, and said, “I do will it. Be made clean.” And the leprosy left him immediately.
Then he ordered him not to tell anyone, but “Go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them.” 
The report about him spread all the more, and great crowds assembled to listen to him and to be cured of their ailments,
but he would withdraw to deserted places to pray.
The Healing of a Paralytic. 
One day as Jesus was teaching, Pharisees and teachers of the law were sitting there who had come from every village of Galilee and Judea and Jerusalem, and the power of the Lord was with him for healing.
And some men brought on a stretcher a man who was paralyzed; they were trying to bring him in and set [him] in his presence.
But not finding a way to bring him in because of the crowd, they went up on the roof and lowered him on the stretcher through the tiles into the middle in front of Jesus.
When he saw their faith, he said, “As for you, your sins are forgiven.” 
Then the scribes and Pharisees began to ask themselves, “Who is this who speaks blasphemies? Who but God alone can forgive sins?” 
Jesus knew their thoughts and said to them in reply, “What are you thinking in your hearts? 
Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?
 But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the man who was paralyzed, “I say to you, rise, pick up your stretcher, and go home.”
He stood up immediately before them, picked up what he had been lying on, and went home, glorifying God.
Then astonishment seized them all and they glorified God, and, struck with awe, they said, “We have seen incredible things today.”
The Call of Levi. 
After this he went out and saw a tax collector named Levi sitting at the customs post. He said to him, “Follow me.”
And leaving everything behind, he got up and followed him.
Then Levi gave a great banquet for him in his house, and a large crowd of tax collectors and others were at table with them.
The Pharisees and their scribes complained to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?”
Jesus said to them in reply, “Those who are healthy do not need a physician, but the sick do.
I have not come to call the righteous to repentance but sinners.”
The Question About Fasting. 
And they said to him, “The disciples of John fast often and offer prayers, and the disciples of the Pharisees do the same; but yours eat and drink.”
Jesus answered them, “Can you make the wedding guests fast while the bridegroom is with them?
But the days will come, and when the bridegroom is taken away from them, then they will fast in those days.”
And he also told them a parable. “No one tears a piece from a new cloak to patch an old one. Otherwise, he will tear the new and the piece from it will not match the old cloak.
Likewise, no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins, and it will be spilled, and the skins will be ruined.
Rather, new wine must be poured into fresh wineskins.
[And] no one who has been drinking old wine desires new, for he says, ‘The old is good.’”","Uprant ghòddlem tem hem: Devachem utor aikunk lôk Jezu bhonvtim chenchon aslo ani To Genesaret Tolleachê dodder ubo aslo.
Tedna thõi tolleachê deger Tannem don hoddim pollelim; kharvi denvun rampnni dhutale.
Tantlem ek hoddem Simanvachem aslem; tacher To choddlo ani tem toddik thaun matxem pois vhorunk Tannem maglem; ani hoddear bosun, thõi thaun To lokak xikovnn ditalo.

Uloun zatôch, Tannem Simanvak sanglem: “Khol udkant hoddem bhair vhor ani maslli dhorunk tumcheô rampnni ghalat.”
Taka zap diun Simanvan mhonn’lem: “Guruji, rat-bhôr ami koxtt kele, punn amkam kãich sampoddo naslam; toripunn Tujea utrak hanv rampônn ghaltam.”
Oxem kelea uprant tankam itli khup maslli poddli ki tancheô rampnni pinzunk pavleleô;
ani ieun apnnank adar diunk dusrea hoddeant asleleam bhagidarank tãnnim khunna korun apoile. Te aile ani buddunk pavo-sôr don-ui hoddim bhòrlim.

Tem pollena fuddem Simanv Pedrun Jezucheam pãiam poddon mhonn’lem: “Mhojê sorxilo pelean sor, Saiba: hanv êk patki monis!”
To ani tachê borabôr aslele title-i, poddleli maslli polleun, sarkech thotthakle;
têch porim Simanvache bhagidar aslele te, Zebedevache put, Jakob ani Juanv. Ani Jezun Simanvak mhonn’lem: “Bhienaka, hea fuddem tum mon’xank dhôrtoloi.”
Ani hoddim toddik kaddun, sogllem sanddun, te Tachê pattlean gele.

Jezu nogrant astana, ovchituch koddan bhòrlolo êk monis ailo ani Taka pollena fuddem dhornnir omto poddlo ani Tachê kodde oxem magunk laglo: “Saiba, Tuka zai zalear, Tujean mhaka nitôll korunk zata.”
Ani Jezun Aplo hat soddun taka lailo ani mhonn’lem: “Hôi, Mhaka zai, tum nitôll za!” Têch ghoddier tachem kodd nanch zalem.
Ani Jezun taka adnea keli: “Konnakuch sanginaka, punn voch ani tujem ang iadnikak dakhoi; ani porjek tuji pekovnni ruzu korchê khatir, tum nitôll zalai mhonn Moizesan formail’lem dan bhettoi.”
Punn Tachi khobor odikuch gazot vetali ani Tachem utor aikunk ani aplea piddê-rogantlo boro zaunk urponjimnim lôk ietalo.
Punn To khõi-khõi eksurê svater vochun magnnem kortalo.

Ani êk dis oxem zalem: To xikovnn ditalo ani Galileiacheam ani Judeiacheam ganv-ganvantle ani Jeruzaleantle Farizev ani dhormxastri ieun thõi boslele. Ani lokak boro korunk, Sorvesporachi xokti Tachê sovem asli.
Ovchituch ar zal’lea eka mon’xak antrunna soit gheun kãi dadle aile; ani taka bhitôr haddun Tachea fuddeant dovrunk sôdtale.
Punn lokak lagun khõichêch vatten taka bhitôr haddunk mellonaslem dekhun, te patt’sacher choddle ani, nolle kaddun, antrunna soit tãnnim taka modekot Jezu mukhar denvoilo.
Tancho bhavart polleun Tannem mhonn’lem: “Ixtta, tujim patkam tuka bhògsolim.”
Ani dhormxastri ani Farizev aplea monant mhonnunk lagle. “Ho anink konn rê?! To sangta tem sarkich devninda! Devak ekleakuch soddun, konnachean patkam bhogsunk zatat?”
Tanchem chintop zanno zaun Jezun portipall kelo: “Oslim chintnam tumchea monant kiteak gholloitat tumi?
Heam donantlem khõichem mhonnunk odik sompem: ‘tujim patkam tuka bhògsolim!’, oxem mhonnunk, vô ‘utth ani chol!’, oxem mhonnunk?
Punn Mon’xachea Putak sonvsarant patkam bhogsunk podvi asa mhonn tumi zanno zaunchê khatir,” (Tannem arkarak mhonn’lem:) “Hanv tuka hukum’ ghaltam, utth, ani tujem antrunn uklun tujea ghora voch!.”
Ani rokddoch soglleam hujir utthun, apunn aslolo tem antrunn uklun, Devachi tust korit to aplea ghora gelo.
Ani sogllim ekdom’ thottaklim ani Devak vakhanntalim ani bhirantin bhoron mhonntalim: “Vichitr vostu ami az dekhleô.”

Hachê uprant Jezu bhair sorun gelo ani Levi nanvachea eka dônddvosuldarak manddvir boslolo Tannem dekhlo ani taka mhonn’lem: “Mhojê pattlean ie.”
Ani sogllem sanddun to utthlo ani Tachê pattlean gelo.

Ani Levin aplea ghorant Taka ek vhoddlem jevonn kelem ani dônddvosuldaranchi ani tanchê sangatim jevnnak bosleleam heranchi vhôdd khêtt asli.
Tedna Farizevamnim ani tancheam dhormxastreamnim gunn-gunnun Tacheam xisank mhonn’lem: “Dônddvosuldaram ani patkeam borabôr tumi kiteak khata-pietat?”

Portipall korun Jezun tankam mhonn’lem: “Borim asleleank nhoi, punn vaittakarank ki voizachi goroz.
Tumi promannik mhonn dhôrtat tankam apounk Hanv ie naslam, punn tumi patki mhonn lêkhtat tãnnim aplem jivit-mon bodôlchê khatir, osleank ki Hanv apounk ailam.”

Tedna tãnnim Jezuk mhonn’lem: “Juanvache xis, ani toxech Farizevanche, bhonvn-bhonvn upas ani magnnim kortat, punn tuje xis khaun-pieun khuxal asat tem koxem?”
Ani Jezun tankam mhonn’lem: “Novro pavnneam borabôr astana tumchean tankam upas korunk lavum-iet?
Novreak tanchê modlo kaddun vhorche dis ietele; magir, te dis ietôch, te upas kortele.”

Oxi êk vopar ghalun Tannem tankam sanglem: “Konnuch pornnea vostrak kopo marunk novea vostracho kuddko pinzun kaddina; toxem kelear, novem vostr pinzlem tem pinzlem, tea bhair tacho kaddlolo kuddko pornnea vostrak sori zauncho na.
Ani konnuch novo soro pornneam chambddea-potiamnim bhôrina; bhôrlo zalear, novo soro chambddea-potio foddun uddoitolo ani oton vetolo, ani chambddea-potiancho ibadd zatolo.
Punn novo soro noveam chambddea-potiamnim bhorunk zai.
Ani pornno soro pieun ail’leam konnankuch novo soro rokddoch boro lagona. ‘Pornno soro odik boro’, oxem tim mhonntat.”"
Luke,6,"While he was going through a field of grain on a sabbath, his disciples were picking the heads of grain, rubbing them in their hands, and eating them. 
Some Pharisees said, “Why are you doing what is unlawful on the sabbath?”
Jesus said to them in reply, “Have you not read what David did when he and those [who were] with him were hungry?
[How] he went into the house of God, took the bread of offering, which only the priests could lawfully eat, ate of it, and shared it with his companions.” 
Then he said to them, “The Son of Man is lord of the sabbath.”
On another sabbath he went into the synagogue and taught, and there was a man there whose right hand was withered.
The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him. 
But he realized their intentions and said to the man with the withered hand, “Come up and stand before us.” And he rose and stood there. 
Then Jesus said to them, “I ask you, is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?”
Looking around at them all, he then said to him, “Stretch out your hand.” He did so and his hand was restored.
But they became enraged and discussed together what they might do to Jesus.
The Mission of the Twelve. 
In those days he departed to the mountain to pray, and he spent the night in prayer to God.
When day came, he called his disciples to himself, and from them he chose Twelve, whom he also named apostles:
Simon, whom he named Peter, and his brother Andrew, James, John, Philip, Bartholomew,
Matthew, Thomas, James the son of Alphaeus, Simon who was called a Zealot, 
and Judas the son of James, and Judas Iscariot, who became a traitor.
Ministering to a Great Multitude. 
And he came down with them and stood on a stretch of level ground. A great crowd of his disciples and a large number of the people from all Judea and Jerusalem and the coastal region of Tyre and Sidon
came to hear him and to be healed of their diseases; and even those who were tormented by unclean spirits were cured.
Everyone in the crowd sought to touch him because power came forth from him and healed them all.
Sermon on the Plain. 
And raising his eyes toward his disciples he said:
“Blessed are you who are poor,
for the kingdom of God is yours.
Blessed are you who are now hungry,
for you will be satisfied.
Blessed are you who are now weeping,
for you will laugh.
Blessed are you when people hate you,
and when they exclude and insult you,
and denounce your name as evil
on account of the Son of Man.
Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.
But woe to you who are rich,
for you have received your consolation.
But woe to you who are filled now,
for you will be hungry.
Woe to you who laugh now,
for you will grieve and weep.
Woe to you when all speak well of you,
for their ancestors treated the false prophets in this way.
Love of Enemies. 
“But to you who hear I say, love your enemies, do good to those who hate you, 
bless those who curse you, pray for those who mistreat you. 
To the person who strikes you on one cheek, offer the other one as well, and from the person who takes your cloak, do not withhold even your tunic.
Give to everyone who asks of you, and from the one who takes what is yours do not demand it back.
Do to others as you would have them do to you. 
For if you love those who love you, what credit is that to you? Even sinners love those who love them.
And if you do good to those who do good to you, what credit is that to you? Even sinners do the same.
If you lend money to those from whom you expect repayment, what credit [is] that to you? Even sinners lend to sinners, and get back the same amount. 
But rather, love your enemies and do good to them, and lend expecting nothing back; then your reward will be great and you will be children of the Most High, for he himself is kind to the ungrateful and the wicked. 
Be merciful, just as [also] your Father is merciful.
Judging Others. 
“Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven. 
Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.” 
And he told them a parable, “Can a blind person guide a blind person? Will not both fall into a pit? 
No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher. 
Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own?
How can you say to your brother, ‘Brother, let me remove that splinter in your eye,’ when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother’s eye.
A Tree Known by Its Fruit. 
“A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit.
For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles.
A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil; for from the fullness of the heart the mouth speaks.
The Two Foundations. 
“Why do you call me, ‘Lord, Lord,’ but not do what I command?
I will show you what someone is like who comes to me, listens to my words, and acts on them. 
That one is like a person building a house, who dug deeply and laid the foundation on rock; when the flood came, the river burst against that house but could not shake it because it had been well built.
But the one who listens and does not act is like a person who built a house on the ground without a foundation. When the river burst against it, it collapsed at once and was completely destroyed.”","Eka Sabbatha disa Jezu xetantlean veta astana Tache xis konnsam toddun ani tim talltar murddun khatale.
Kãi Farizevamnim tankam mhonn’lem: “Sabbathachem korum nozo tem kam’ tumi kiteak kortat?”
Ani Jezun zap diun tankam sanglem: “Davidak ani tachea sangata asleleank bhuk lagli tedna tannem kitem kelem tem tumi vachunk na kitem? To Devachea ghorant bhitôr sorlo ani iadnikam bhair konnacheanuch khaum nozo asle te Deva mukhar dovorlele undde tannem kaddun khele ani apleam sangateank-ui dile — hem tumi vachunk na?”
Ani Tannem tankam mhonn’lem: “Tôr Mon’xachea Putak Sabbathacher-ui odhikar asa.”

Dusrea eka Sabbatha disa To devsthanant vochun xikovnn ditalo. Ani uzvea hatak ar zal’lo êk monis thõi aslo.
Jezucho guneanv korchê khatir Sabbatha disa tea mon’xak boro korit kai mhonn dhormxastri ani Farizev Jezuk tellun polletale.
Tanchim chintnam ollkhun, hatak ar zal’leak Tannem mhonn’lem: “Utth ani modekot ieun ubo rav.” To utthlo ani ubo ravlo.
Ani Jezun tanchekodde vicharlem: “Sabbatha disa kitem korum-ieta: borem ki vaitt ? Jiv vanchoum-iet vô kaddum-iet ?”
Tedna tancher soglleancher nodor bhonvddaun Tannem tea mon’xak mhonn’lem: “Tuzo hat sôdd.” Tannem toxem kelem ani adlê bhaxen tacho hat sarko zalo.
Punn tancho rag ekdom’ choddlo ani Jezuk kitem korchem tem te ekameka lagim vicharunk lagle.

Magir oxem zalem: magnnem korunk Jezu eka dongrar gelo ani Devak magnnem korun Tannem akhi rat sarli.
Uzvaddtôch Tannem Apleam xisank apoile, tantleam bara zannank vinchun kaddle ani tankam apostl oxem nanv-ui dilem.
Te he: Simanv — taka Pedru mhonn Tannem nanv dilem — ani tacho bhav Andre, Jakob, Juanv, Filip, Bartolomêv,
Matêv, Tomas, Alfevacho put Jakob, ani Krantikar mhonnlolo Simanv,
Jakobacho put Judas ani ghatki utorlo to Judas Iskariot.

Tanchê borabôr sokla ieun Jezu eka mollar ravlo; thõi Tacheam xisancho vhôdd zomo ektthãi zalo, ani Judeia thaun, Jeruzalea thaun, ani doria-degecheam Tir ani Sidon nogram thaun,
Tachem utor aikunk vô aplea piddê-rogantlo boro zaunk ail’lo puskôll lôk zomlo; ani mhelle atme tras ditale toslim mon’xam borim zatalim.
Tachê koddsun êk gunn bhair sorun tankam borim kortalo dekhun, sogllo lôk Taka hat lavunk sôdtalo.

Dolle ubarun ani Apleam xisank polleun Jezun sanglem:
.3“Gorib tim tumi subhagi,
kiteak Devachem Raj tumchem.

Atam bhukeleant tim tumi subhagi,
kiteak tumkam Dev dhadoxi kortolo.
Atam rudon kortat tim tumi subhagi,
kiteak tumi hansunk pavtelet.

Mon’xachea Putak lagun tumcho dvês kortit ani tumkam sobhentlim bhairaitit tedna, tumkam opman’tit ani vaitt mhonnun tumchea nanvacher xirap ghaltit tedna, tumi subhagi.
Tea disa tumi khuxal zaun uddiô marat, kiteak motti vhoddli mozuri tumkam sorgar mellteli. Tôr tancheam purvo-zamnim provadeank toxench kelem.

Punn tumi girest mon’xamnô,
tumchem kotta,
kiteak tumchem sukh tumkam atanch mell’lem!

Atam dhadoxi asat tim tumi,
tumchem kotta,
kiteak tumi upaxi astelet!
Atam hanstat tim tumi, tumchem kotta,
kiteak tumi roddtelet ani rudon kortelet!

Sogllo lôk tumchem borem uloita tedna kottakotta tumchem, kiteak tanche purvoz fotting provadeank toxench kortale!

Punn tumkam, Mhaka kan diteleank, sangtam: tumcheam dusmanancho môg korat, tumkam zolltat tankam borem korat,
tumcher xirap ghaltat tankam axirvad diat, tumkam vaitt kortat tanchê pasot magat.
Konn tuka eka polear marit zalear, dusro-i polo taka dakhoi; tujem angavlem kaddun gheit taka tuzo jubo-i vhorunk addainaka.
Tujê lagim magit taka di, ani tuji vôst kaddun vhelea tachê koddchi ti portun maginaka.
Heramnim tumchê sorim kel’lem tumkam zai, toxench tumi-i tanchê sorim korat.

Tumcho môg korteleanchoch tumi môg korxeat zalear, tantum tumchem punnem koslem? Tôr patki porian apnnancho môg korteleancho môg kortat.
Ani tumkam borem korteleank tumi borem korxeat zalear, tantum tumchem punnem koslem? Patki porian toxench kortat.
Zanchê lagchem porot ghetelet mhonn tumi ravtat, tankam tumi kitem-i uxnnem dixeat zalear, tantum tumchem punnem koslem? Dilam titlem-i porot gheunchea monan patki-i patkeank uxnnem ditat.

Punn tumi tumcheam dusma-nancho môg korat, tankam borem korat, ani porot gheunchi axa dhorinastana herank uxnnem diat. Tedna tumkam vhoddli mozuri mellteli ani Bhov Vortea Devachim bhurgim tumi zatelet; tôr onupkari ani khotteam mon’xam sorim To konnvallo.
Zoso tumcho Bap doiall, toxinch tumi-i doiall zaiat.

Konnachich nit korinakat ani tumchi-i Dev nit korcho na. Konnakuch guneanvkar korinakat ani tumkam-i Dev guneanvkar korcho na. Dusreank bhôgsat ani tumkam-i Dev bhôgxitolo.
Diat ani tumkam-i Dev ditolo; borem-chikar map, damun-chepun, haloun ani oto-sôr suien bhôrlelem, Dev tumchê unttient ghaltolo; kiteak jea mapan tumi dusreank ditat, teach mapan Dev tumkam-i ditolo.”

Jezun hi-i vopar tankam sangli : “Eka kurdd’deachean dusrea kurdd’deak vatt dakhounk zata? Dog-ui fonddant poddche nant?
Xis aplea guru poros vorto nhoi; xikun purnn zal’lo xis, to ki aplea guru sarko utortolo.

Tujea peleachea dolleant asa tem kisor tum kiteak polletai, ani tujeach dolleant asa ti patti tuka dixtti poddona?
Tujea dolleantli patti tuka disonam, tori tujea peleak mhonntai : ‘Ixtta mhojea, rav; tujea dolleantlem kisor mhaka kaddum-di.’ — oxem tujea peleak mhonnunk koxem tankot tuka? Arê ddhongia, tujea dolleantli patti poili kadd ani magir tujea peleachea dolleantlem kisor kaddunk tuka nivoll dixtti poddtelem.

Borem zhadd vaitt foll diit-xem na; nhoi mhonn vaitt zhadd borem foll diit-xem na.
Tachea folla pormannem dor-ek zhadd ollkhunk mellta. Kantteanchim konnem anjiram kaddleant mhonn na, nhoi mhonn sorantteancheô konnench dakô kaddunk nant.
Boro monis aplea kallzachea borea bhanddarantlem borem kaddun dakhoita; vaitt monis aplea vaitt bhanddarantlem vaitt kaddun dakhoita. Tôr kallzantlem bhoron òt’ta tench tonddantleam utramnim vhanvta.

Mhaka tumi ‘Somia! Somia!’ mhonntat ani Hanv sangtam tem korinant kiteak?
Jim konn Mhojê-xim ietat, Mhojem utor aikotat ani tea pormannem choltat, tim sogllim konna sarkim tem sangtam:
Ghor bandtelea eka mon’xa sarkim tim; tannem khôl khonnun khoddpacher buniad marli. Anvr ailem tedna, tea ghoracher udkacho lôtt boslo, punn tem halounk zaunk na; kiteak tem ghott bandlelem.
Ani jim konn aikotat, punn kãich korinant, tim buniad marinastana aplem ghor dhortorê borabôr bandtelea mon’xa sarkim; anvr ieun tacher udkacho lôtt bosonam fuddem tem rokddench mòddlem ani tachem sarkem ghorttann zalem!”"
Luke,7,"When he had finished all his words to the people, he entered Capernaum. 
A centurion there had a slave who was ill and about to die, and he was valuable to him.
When he heard about Jesus, he sent elders of the Jews to him, asking him to come and save the life of his slave.
They approached Jesus and strongly urged him to come, saying, “He deserves to have you do this for him,
for he loves our nation and he built the synagogue for us.”
And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him, “Lord, do not trouble yourself, for I am not worthy to have you enter under my roof. 
Therefore, I did not consider myself worthy to come to you; but say the word and let my servant be healed.
For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come here,’ and he comes; and to my slave, ‘Do this,’ and he does it.”
When Jesus heard this he was amazed at him and, turning, said to the crowd following him, “I tell you, not even in Israel have I found such faith.”
When the messengers returned to the house, they found the slave in good health.
Raising of the Widow’s Son. 
Soon afterward he journeyed to a city called Nain, and his disciples and a large crowd accompanied him.
As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her. 
When the Lord saw her, he was moved with pity for her and said to her, “Do not weep.”
He stepped forward and touched the coffin; at this the bearers halted, and he said, “Young man, I tell you, arise!”
The dead man sat up and began to speak, and Jesus gave him to his mother. 
Fear seized them all, and they glorified God, exclaiming, “A great prophet has arisen in our midst,” and “God has visited his people.” 
This report about him spread through the whole of Judea and in all the surrounding region.
The Messengers from John the Baptist. 
The disciples of John told him about all these things. John summoned two of his disciples
and sent them to the Lord to ask, “Are you the one who is to come, or should we look for another?” 
When the men came to him, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’”
At that time he cured many of their diseases, sufferings, and evil spirits; he also granted sight to many who were blind.
And he said to them in reply, “Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them. 
And blessed is the one who takes no offense at me.”
Jesus’ Testimony to John. 
When the messengers of John had left, Jesus began to speak to the crowds about John. “What did you go out to the desert to see—a reed swayed by the wind?
Then what did you go out to see? Someone dressed in fine garments? Those who dress luxuriously and live sumptuously are found in royal palaces.
Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 
This is the one about whom scripture says:
‘Behold, I am sending my messenger ahead of you,
he will prepare your way before you.’
I tell you, among those born of women, no one is greater than John; yet the least in the kingdom of God is greater than he.”
(All the people who listened, including the tax collectors, and who were baptized with the baptism of John, acknowledged the righteousness of God;
but the Pharisees and scholars of the law, who were not baptized by him, rejected the plan of God for themselves.)
“Then to what shall I compare the people of this generation? What are they like? 
They are like children who sit in the marketplace and call to one another,
‘We played the flute for you, but you did not dance.
We sang a dirge, but you did not weep.’
For John the Baptist came neither eating food nor drinking wine, and you said, ‘He is possessed by a demon.’
The Son of Man came eating and drinking and you said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.’ 
But wisdom is vindicated by all her children.”
The Pardon of the Sinful Woman. 
A Pharisee invited him to dine with him, and he entered the Pharisee’s house and reclined at table. 
Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee. Bringing an alabaster flask of ointment, 
she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment.
When the Pharisee who had invited him saw this he said to himself, “If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner.”
Jesus said to him in reply, “Simon, I have something to say to you.” “Tell me, teacher,” he said.
“Two people were in debt to a certain creditor; one owed five hundred days’ wages and the other owed fifty.
Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?”
Simon said in reply, “The one, I suppose, whose larger debt was forgiven.” He said to him, “You have judged rightly.”
Then he turned to the woman and said to Simon, “Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair.
You did not give me a kiss, but she has not ceased kissing my feet since the time I entered.
You did not anoint my head with oil, but she anointed my feet with ointment.
So I tell you, her many sins have been forgiven; hence, she has shown great love. But the one to whom little is forgiven, loves little.”
He said to her, “Your sins are forgiven.” 
The others at table said to themselves, “Who is this who even forgives sins?” 
But he said to the woman, “Your faith has saved you; go in peace.”","Hi soglli Apli xikovnn aikotelea lokak dilea uprant, Jezu Kapernauma gelo.
Konn-eklea xotpoticho chakôr, tachê kherit opurbaiecho, piddent poddun mornnachê tonnir pavlolo.
Jezuchi khobor aikotôch, tannem Judevancheam vhoddilank Tachê-xim dhaddle ani ieun aplea chakrak vattai mhonn maglem.
Ani Jezu-xim ieun, te Tachê lagim prarthun oxem magtale: “Tunvem tachê khatir hem korunk favo;
tôr to amchea lokacho môg korta ani tannench amkam devsthan bandun dilam.”
Ani Jezu tanchê borabôr vochunk laglo. Ani To tachea ghora-xim pavunk zobôr pois naslo tedna, xotpotin apleam ixttank Jezuk oxem sangunk Tachê-xim dhaddle: “Saiba, tras ghenaka; tunvem mhojea ghora ieunk mhaka favona;
teach pasot hanv-ui khaxa Tujê-xim ieunk purto nhoi mhonn mhaka dislem. Ek utor mat sang ani mhozo chakôr boro zaum.
Tôr hanv-ui dusreachea hata khal aslolo monis ani mhojê khal soinik asat; ani tantlea ekak hanv ‘voch’ mhonnon zalear, to veta; ani dusreak ‘ie’ mhonnon zalear, to ieta; ani mhojea chakrak ‘omkem kôr’ mhonnon zalear to korta.”
Hem aikun Jezuk tachem ojap dislem ani porton Apnna pattlean ieto lokak Tannem mhonn’lem: “Hanv tumkam sangtam: hedo vhoddlo bhavart Hanvem Israelant porian polleunk na.”
Ani dhaddlele monis ghora porot ie zalear, to chakôr boro zal’lo tankam mell’lo.

Tachê magir oxem zalem: Jezu Nain mhonnlelea eka nogrant gelo ani Tachê borabôr Tache xis ani khup lôk vetalo.
Nograchea darvonttea lagim pavtana, ovchit eka mel’leak purunk vhortalim; to aplê avoicho ekloch put aslo ani ti êk vidva; tichê sangatim nograntlo zaito lôk aslo.
Tika polletôch, tiche churchure korun Jezun tika mhonn’lem: “Roddonaka.”
Ani fuddem vochun Tannem tirddek hat lailo. Tirddi vhorpi thamble, ani Tannem mhonn’lem: “Tornnattea, Hanv tuka sangtam, utth!”
Ani mel’lo to boslo ani ulounk laglo. Ani Jezun taka tachê avoichê adhin kelo.
Sogllim thottaklim ani Devachi tust korun mhonntalim: “Êk vhôdd provadi amchê modem upzola ani Dev Aplê porjek bhett diunk aila.”
Ani hi Tachi khobor akhê Judeia sobhonvtim ganv-bhôr gazli.

Juanvancheam xisamnim hem sogllem taka sanglem ani Juanvan apleam xisantleam dogank apoun haddle
ani oxem vicharunk Somia-xim dhaddle: “Ieuncho asa to tunch, vô ami dusrea konnachi vatt polleunchi?”
Team mon’xamnim ieun mhonn’lem: “ ‘Ieuncho asa to tunch, vô ami dusrea konnachi vatt polleunchi?’ oxem vicharunk Juanv Batistan amkam tujê-xim dhaddleat.”
Teach vellar Tannem sobar zannank piddê-rogantlim, upodreantlim ani vaitt atmeancheam hatantlim soddoilim ani zaiteam kurddeank-ui nodor dili.
Ani zap diun Tannem mhonn’lem: “Tumi pollelam ani aikolam tem vochun Juanvak sangat: kurddim novean polleunk lagtat, thonttim cholunk lagtat, koddkaram nitoll zatat, bherim novean aikotat, mel’lim mon’xam jivont zatat, goribank xubhvhortoman porgott zata.
Ani Mhojê vixim zancho bhavart halona tim mon’xam bhagi.”

Ani Juanvache niropi gelea uprant, Jezu lokak Juanva vixim mhonnunk laglo: “Tumi kitem mhonn oronneant polleunk gel’leat? Varean halta-dolta tosli êk bet?
Na tôr, kitem mhonn tumi polleunk gel’leat? Nazuk-mov vostram nheslolo monis? Na. Vhodd molachim vostram nhestat ani dobajean jietat tim razvaddeamnim astat mhonn tumi zannont.
Mhonntôch tumi kitem mhonn polleunk gel’leat? Eka provadeak? Hôi, ani to eka provadea poros vorto mhonn Hanv tumkam sangtam.
‘Ho polle, tujê mukhar Hanv Mhojea dutak dhaddtam ani to tuji vatt tujê fuddem toiar kortolo’, oxem zachê vixim Povitr Pustokar boroil’lem asa to hoch to.
Tumkam anink ek sangtam: bailank zal’leam soglleam bhurgeam bhitôr Juanv Batista poros vhôdd konn na. Toripunn Devachea Rajeant jim konn soglleam poros lhan, tim tachê-vôn vhodd.
Tachem aikol’lea sogllea lokan, toxench dônddvosuldaramnim, Juanvacho batism gheun, Devachi manddavôll manun ghetli;
punn Farizevamnim ani dhormxastreamnim batism gheunk na dekhun, apnnam vixim Devachi ievzônn tãnnim nirfôll keli.

“Konnank mhonn hê pinddkecheam mon’xank Hanvem sôr korchi? Tim konnam sarkim?
Moidanar bosun ravto ani ap-aplea khella-pongddacheam vangddeank oso ulo korto bhurgeam sarkim tim: ‘Ami tumkam nachpachim songitam vennuncher vazoilim, punn tumi nachunk nant’; ‘Ami tumkam vilapachim gitam gailim, punn tumi roddunk nant.’
Tôr Juanv Batist jevonn-khann chakinastana ani soro pienastana ailo, ani tumi mhonntat: ‘Tacher devchar bosla.’
Mon’xacho Put jevun ani pieun ailo, ani tumi mhonntat: ‘Ho asa pottio ani bebdo, dônddvosuldarancho ani patkeancho ixtt.’
Tori Devachi zannvai ollkhun, tichim bhurgim tika sakxi ditat.”

Farizevantlea konn-eklean apnnager jevnnak ie mhonn Jezu lagim maglem; ani tea Farizevager vochun To jevnnak boslo.
Ani tea nogrant vaitt nanvachi êk bail asli; To Farizevager jevnnak bosla mhonn aikun, ovchit ti chondrokanti aidonant pormollit tel gheun aili.
Tacheam pãiam-xim ti pattlean ravli ani roddun-roddun apleam dukamnim Tache pãi bhizounk lagli; magir tinnem apleam kensamnim te pusun kaddle; ani tanche ume gheun-gheun, tankam ti tel lait asli.
Taka jevnnak apoil’lo to Farizêv hem polleun aplea monant oxem mhonnunk laglo: “Ho monis provadi zal’lo zalear, apnnak afuddta ti konn ani kosli bail ti, to zanno zato aslo; kiteak ti êk patkinn.”
Portipall korun Jezun taka mhonn’lem: “Simanv, Hanvem tuka kitem ek sangchem asa.” Ani tannem mhonn’lem: “Sang, Guruji.”

“Eka savkarak dog rinnkari asle; eklo pãixim dinar devo aslo ani dusro pon’nas.
Farik korunk tankam tank nasli dekhun, tannem dogãik-ui rinn bhôgxilem. Mhonntôch dogantlea konnak tacho odik upkar astolo?”
Simanvan zap diun mhonn’lem: “Odik bhôgxilam taka, oxem mhaka dista.” Ani Tannem mhonn’lem: “Sarkem sangli tunvem.”

Ani bailê vatten vollon Tannem Simanvak mhonn’lem: “Tunvem hê bailek polleleai mum? Hanv tumger ailom, ani Mhoje pãi dhuunk tunvem udok diunk nãi; punn hinnem apleam dukamnim Mhoje pãi bhizoile ani te apleam kensamnim pusle.
Tunvem Mhozo umo gheunk nãi; punn hi, ailea tê meren, Mhojeam pãianche ume gheunuch asa.
Tunvem Mhojea matheak tel ghalunk nãi; hinnem domdomit telan Mhoje pãi makhle.
Hea pasot Hanv tuka sangtam: hinnem kel’leam zaiteam patkanchem bhogsonnem tika mell’lem, oxem mhonn hichea kallzacho vhôdd dhin’vas dakhoun dita. Zankam thoddem bhôgxilam tim thoddo dhin’vas dakhoitat.”
Ani Tannem tika mhonn’lem: “Tujim patkam tuka bhògsolim.”
Ani borabôr jevnnak boslele te apnnam bhitôr oxem mhonnunk lagle: “Patkam legit bhôgxita to konn ho?”
Punn Tannem bailek mhonn’lem: “Tujea bhavartan tuka taronn dilem. Xantin voch atam.”"
Luke,8,"Afterward he journeyed from one town and village to another, preaching and proclaiming the good news of the kingdom of God. Accompanying him were the Twelve
and some women who had been cured of evil spirits and infirmities, Mary, called Magdalene, from whom seven demons had gone out,
Joanna, the wife of Herod’s steward Chuza, Susanna, and many others who provided for them out of their resources.
The Parable of the Sower. 
When a large crowd gathered, with people from one town after another journeying to him, he spoke in a parable. 
“A sower went out to sow his seed. And as he sowed, some seed fell on the path and was trampled, and the birds of the sky ate it up.
Some seed fell on rocky ground, and when it grew, it withered for lack of moisture.
Some seed fell among thorns, and the thorns grew with it and choked it.
And some seed fell on good soil, and when it grew, it produced fruit a hundredfold.” After saying this, he called out, “Whoever has ears to hear ought to hear.”
The Purpose of the Parables. 
Then his disciples asked him what the meaning of this parable might be.
He answered, “Knowledge of the mysteries of the kingdom of God has been granted to you; but to the rest, they are made known through parables so that ‘they may look but not see, and hear but not understand.’
The Parable of the Sower Explained. 
“This is the meaning of the parable. The seed is the word of God. 
Those on the path are the ones who have heard, but the devil comes and takes away the word from their hearts that they may not believe and be saved.
Those on rocky ground are the ones who, when they hear, receive the word with joy, but they have no root; they believe only for a time and fall away in time of trial.
As for the seed that fell among thorns, they are the ones who have heard, but as they go along, they are choked by the anxieties and riches and pleasures of life, and they fail to produce mature fruit.
But as for the seed that fell on rich soil, they are the ones who, when they have heard the word, embrace it with a generous and good heart, and bear fruit through perseverance.
The Parable of the Lamp. 
“No one who lights a lamp conceals it with a vessel or sets it under a bed; rather, he places it on a lampstand so that those who enter may see the light. 
For there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light. 
Take care, then, how you hear. To anyone who has, more will be given, and from the one who has not, even what he seems to have will be taken away.”
Jesus and His Family. 
Then his mother and his brothers came to him but were unable to join him because of the crowd.
He was told, “Your mother and your brothers are standing outside and they wish to see you.”
He said to them in reply, “My mother and my brothers are those who hear the word of God and act on it.”
The Calming of a Storm at Sea. 
One day he got into a boat with his disciples and said to them, “Let us cross to the other side of the lake.” So they set sail,
and while they were sailing he fell asleep. A squall blew over the lake, and they were taking in water and were in danger.
They came and woke him saying, “Master, master, we are perishing!” He awakened, rebuked the wind and the waves, and they subsided and there was a calm.
Then he asked them, “Where is your faith?” But they were filled with awe and amazed and said to one another, “Who then is this, who commands even the winds and the sea, and they obey him?”
The Healing of the Gerasene Demoniac. 
Then they sailed to the territory of the Gerasenes, which is opposite Galilee.
When he came ashore a man from the town who was possessed by demons met him. For a long time he had not worn clothes; he did not live in a house, but lived among the tombs.
When he saw Jesus, he cried out and fell down before him; in a loud voice he shouted, “What have you to do with me, Jesus, son of the Most High God? I beg you, do not torment me!”
For he had ordered the unclean spirit to come out of the man. (It had taken hold of him many times, and he used to be bound with chains and shackles as a restraint, but he would break his bonds and be driven by the demon into deserted places.)
Then Jesus asked him, “What is your name?” He replied, “Legion,” because many demons had entered him.
And they pleaded with him not to order them to depart to the abyss.
A herd of many swine was feeding there on the hillside, and they pleaded with him to allow them to enter those swine; and he let them.
The demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.
When the swineherds saw what had happened, they ran away and reported the incident in the town and throughout the countryside.
People came out to see what had happened and, when they approached Jesus, they discovered the man from whom the demons had come out sitting at his feet. He was clothed and in his right mind, and they were seized with fear.
Those who witnessed it told them how the possessed man had been saved.
The entire population of the region of the Gerasenes asked Jesus to leave them because they were seized with great fear. So he got into a boat and returned.
The man from whom the demons had come out begged to remain with him, but he sent him away, saying,
“Return home and recount what God has done for you.” The man went off and proclaimed throughout the whole town what Jesus had done for him.
Jairus’s Daughter and the Woman with a Hemorrhage. 
When Jesus returned, the crowd welcomed him, for they were all waiting for him.
And a man named Jairus, an official of the synagogue, came forward. He fell at the feet of Jesus and begged him to come to his house,
because he had an only daughter, about twelve years old, and she was dying. As he went, the crowds almost crushed him.
And a woman afflicted with hemorrhages for twelve years, who [had spent her whole livelihood on doctors and] was unable to be cured by anyone,
came up behind him and touched the tassel on his cloak. Immediately her bleeding stopped.
Jesus then asked, “Who touched me?” While all were denying it, Peter said, “Master, the crowds are pushing and pressing in upon you.”
But Jesus said, “Someone has touched me; for I know that power has gone out from me.” 
When the woman realized that she had not escaped notice, she came forward trembling. Falling down before him, she explained in the presence of all the people why she had touched him and how she had been healed immediately.
He said to her, “Daughter, your faith has saved you; go in peace.”
While he was still speaking, someone from the synagogue official’s house arrived and said, “Your daughter is dead; do not trouble the teacher any longer.”
On hearing this, Jesus answered him, “Do not be afraid; just have faith and she will be saved.”
When he arrived at the house he allowed no one to enter with him except Peter and John and James, and the child’s father and mother.
 All were weeping and mourning for her, when he said, “Do not weep any longer, for she is not dead, but sleeping.”
And they ridiculed him, because they knew that she was dead.
But he took her by the hand and called to her, “Child, arise!”
Her breath returned and she immediately arose. He then directed that she should be given something to eat.
Her parents were astounded, and he instructed them to tell no one what had happened.","Hachê uprant provochon korit ani Devachea Rajeachem xubh-vhortoman porgottit Jezu eka-eka nograntlean ani ganvantlean vetalo. Tachê sangatim te bara zann asle,
ani zanchê voile Tannem devchar kaddlele ani zankam piddê-rogantleô Tannem boreô kel’leô kãi bailô; jichê vele sat devchar bhair sorlele Magdalen mhonntat ti Maria;
ani Herodichea karbharea, Kusachi potinn Juana, ani Suzana, ani sobar dusreô bailô. Teô khud’ aplo duddu-addko moddun Tachi seva-chakri kortaleô .

Dor-eka nogrant thaun lôk Jezu sorxem ietalo; oxem êk urpônz ektthãi zali tedna, Tannem vopar ghalun mhonn’lem:

“Konn-eklo vomp’pi aplem bim vompunk gelo. Vomptana thoddem bim vatter poddlem ani lokan tem maddoilem ani mollba veleam suknneamnim ieun tem khelem.
Ani dusrem khoddpacher poddlem; tem kirlolem, punn xêll nasli dekhun suklem.
Her kantteam modem poddlem, ani kantte borabôr vaddle ani tãnnim tem damun dhôrlem.
Her borê zomnir poddlem; ani kirlon xembhôr-pott taka pik zalem.” Ani vhoddlean arddun Tannem mhonn’lem: “Aikunk kan asleleamnim hem aikunchem.”

Tacheam xisamnim hê voparicho ôrth Tachê kodde vicharlo;
ani Tannem mhonn’lem: “Devachea Rajeache gutt ollkhunk tumkam dil’lem asa; punn herank te voparimninch sangpache, kiteak tim’dolleamnim polletat, punn tankam disona, kanamnim aikotat, punn tankam somzona.’

Tôr voparichi somzonni hi: bim Devachem Utor.
Vatter asat tim, tem aikotat tim; punn magir, bhavart dhorina zaun tankam soddvônn mellona zaunk, devchar ieta ani tanchea kallzantlem Utor kaddun vhorta.
Khoddpacher asat tim, Utor aikun tem khuxalkaien manun ghetat tim; punn tankam pallam nant. Tim thoddoch vêll bhavart dhôrtat ani porikxecho vogôt pavtôch, tim pattim sortat.
Kantteam modem poddlam tem, Utor aikotat tim; punn vetam-vetam jivacheam dhastink ani girestkaiank ani mouzank lagun tim damon urtat ani pik diunk pavonant.
Borê zomnir poddlam tem, borea ani udar kallzan Utor aikun tem samballtat ani aplê thiraiek lagun pik ditat tim.

Ponntti pettoun konnuch ti êkê pailê pondak lipoina, vô bajê tolla dovrina, punn bhitôr ietat titleamnim uzvadd polleunchê khatir ti eka peddar dovortat.
Kiteak xekim ugtem zaunchem na toslem atam kãich na liplelem; nhoi mhonn kollchem na vô uzvadda ieunchem nam toslem atam kãich na gupit.
Mhonntôch tumi koxem aikotat tê vixim chotrai dhôrat; kiteak asa tankam Dev odik-ui ditolo, ani na tanchê lagchem, jem asa mhonn tim somzotat, tem-i Dev kaddun ghetolo.”

Jezuk mellunk Tachi avoi ani Tache bhav pavun sorlim. Lokachi khêtt asli dekhun, Tachê sorxem tankam lagim ieunk zainaslem.
Konnem Taka oxem sanglem: “Tuji avoi ani Tuje bhav bhair ravleant ani Tuka polleunk sôdtat.”
Punn Tannem zap diun mhonn’lem: “Devachem utor aikotat ani palltat tim Mhoji avoi ani Mhoje bhav.”

Êk dis Jezu ani Tache xis eka hoddear choddle ani Tannem tankam sanglem: “Poltoddi ia.” Ani te vochunk lagle;
ani te tanddun vetana Jezuk nhid poddli. Tedna doriant ek vadoll-modd upraslem ani udok bhoron te sonkoxttant poddle.
Tea vellar Tachê sorxem ieun tãnnim Taka zago kelo ani mhonn’lem: “Guruji, Guruji, ami mortanv!” Ani utthun, vareak ani uchamboll lharank Tannem bexttailim; ani tim thamblim ani thonnddai zali.
Ani Tannem tankam mhonn’lem: “Khõi pavlo tumcho bhavart?” Bhieun ani ojap zaun te eka-mekak mhonntale: “Ho konn zait tôr?! Kiteak vareak ani doriak To hukum’ ghalta ani te Tachem aikotat!”

Ani Galileia-Tollea samkar asto Gerasenanchea mulkant te khaddik pavle.
Jezu dodder denvlo tedna, tea nograntlo, devchar boslolo konn-êklo monis Taka mellunk ailo; zaito kall to angak kãich ghalinaslo, ani ghorant nhoi, punn somadhim modem biradd korun astalo.
Jezuk pollena fuddem tannem killônch marli ani, Tacheam pãiam poddun, mottea tallean mhonn’lem: “Jezu, Bhov Vortea Devachea Puta, mhojê kodde Tuka koslem kam’ asa? Mhaka dogdainaka mhonn Tujê lagim poratun magtam.”
Kiteak tea mon’xa velo bhair sor mhonn Jezu tea mhellea atmeak hukum’ ghaltalo. Tôr zaitê pavtti devchar taka zôpt kortalo; dekhun khoddeam-sankllimnim taka bandun dovortale; punn devchar, bandpas toddun, taka eksuream zageancher dhanvddaun vhortalo.
Jezun taka vicharlem: “Tujem nanv kitem?” Tannem zap dili: “Loskor!”, kiteak sobar devchar tachê bhitôr riglele.
Ani apnnank patallant vochunk lainaka mhonn te Tachê lagim magtale.

Tedna thõi dongrar khup dukrancho êk hindd chortalo. Apnnank team dukramnim vochun rigum-di mhonn tãnnim Tachê kodde maglem ani Tannem tankam vochunk dilem.
Devchar mon’xantle bhair sorun dukramnim rigle; ani vhôdd nettan vochun kollsa velean doriant xevtton to hindd buddun melo.

Ghòddlelem polleun rakhnne pollun gele ani nogrant ani kheddeam-ganvamnim tãnnim hi khobor kollit keli.
Ani lôk kitem zalam tem polleunk bhair sorun Jezu-xim ie zalear, zachê vele devchar bhair sorlele to monis angavlim nheslolo, toklen sarko zal’lo, Jezucheam pãiam-xim boslolo tankam mell’lo; ani tim ghaborlim.
Devchar bosloleak Tannem koso boro kelo tem khaxa dekhleleamnim herank sanglem.
Tedna thõicho bhair sorun voch mhonn Gerasenanchea mulkantlo sogllo lôk Jezuk poratunk laglo, kiteak tankam motti bhirant lagleli. Hea pasot eka hoddear choddun To porot ailo.
Zachê vele devchar bhair sorlele, to monis apnnak Tachê borabôr ravum-di mhonn Jezu lagim magtalo; punn Jezun taka oxem sangun dhaddlo:
“Tujea ghora voch ani Devan tujê khatir kelam titlem-i herank sang.” Mhonntôch apnna khatir Jezun kel’lem titlem-i tannem vochun nogor-bhôr lokak kollit kelem.

Jezu porot ailo tedna, lokan Taka ievkar dilo kiteak sogllim Tachi vatt polleun aslim.
Ani ovchit eka devsthanacho odhikari, Jairus nanvancho eklo monis ailo ani Jezucheam pãiam poddun apnnager ie mhonn Taka poratunk laglo,
kiteak bara vorsanchi tachi eklich dhuv mornnachê tonnir asli.
Ani veta astana lôk Taka chênchtalo.
Tedna bara vorsam rogt-pat zal’li êk bail asli; sogllo aplo duddu voizank ghalun-ui konnacheach vokhtan ti bori zainasli.
Tea vellar Jezu pattlean ieun Tachea avoronnachê degek tinnem hat lailo ani tichem rogot vetalem tem rokddench thamblem.
Ani Jezun vicharlem: “Mhaka konnem hat lailo?” Apnnem lavunk na mhonn soglleamnim mhonnlea uprant, Pedrun mhonn’lem: “Guruji, Tujê bhonvtim kedi gordi, ani sogllo lôk Tuka chênchta!”
Ani Jezun mhonn’lem: “Konnem-i tori Mhaka hat laila, kiteak Mhojê bhitorlo êk gunn bhair sorla mhonn Mhaka koll’lam.”
Apunn atam sampoddlich mhonn polleun, ti bail kampun aili, ani Tacheam pãiam poddun apnnem kitea pasot Taka hat lailo ani koxi teach vellar apunn bori zali tem, sogllea loka hujir, tinnem sanglem.
Ani Tannem tika mhonn’lem: “Dhuvê, tujea bhavartan tuka bori keli. Xantin voch atam.”

To uloita thõich astana, konn-eklean devsthanachea odhikariager thaun ieun haka sanglem: “Tuji dhuv bhair poddli; Gurujik anink tras dinaka.”
Punn Jezun hem aikun cheddvachea bapaik mhonn’lem: “Bhienaka. Bhavart mat dhôr ani tem borem zatelem.”
Ghora pavtôch, Pedru, Juanv ani Jakob ani cheddvacho avoibapui, hanchê bhair konnakuch Apnna borabôr bhitôr vochunk Tannem diunk na.
Sogllo lôk cheddva khatir roddtalo ani vilap kortalo; punn Jezun mhonn’lem: “Roddonakat; cheddum morunk na; tem nhidlam.”
Ani lôk tem melam mhonn zanno aslo dekhun, Tacheô moskoreô korunk laglo.
Punn cheddvachea hatak dhorun, Tannem mottea tallean mhonn’lem: “Cheddva, utth!”
Ani tacho jiv porot ailo ani tem rokddench utthlem. Tedna taka kitem-i khaunk diat mhonn Jezun sanglem.
Cheddvacho avoibapui thottaklo; punn ghòddlam tem konnank sanginakat mhonn Jezun tankam adnea keli."
Luke,9,"He summoned the Twelve and gave them power and authority over all demons and to cure diseases,
and he sent them to proclaim the kingdom of God and to heal [the sick].
He said to them, “Take nothing for the journey, neither walking stick, nor sack, nor food, nor money, and let no one take a second tunic.
Whatever house you enter, stay there and leave from there. 
And as for those who do not welcome you, when you leave that town, shake the dust from your feet in testimony against them.” 
Then they set out and went from village to village proclaiming the good news and curing diseases everywhere.
Herod’s Opinion of Jesus. 
Herod the tetrarch heard about all that was happening, and he was greatly perplexed because some were saying, “John has been raised from the dead”; 
others were saying, “Elijah has appeared”; still others, “One of the ancient prophets has arisen.”
 But Herod said, “John I beheaded. Who then is this about whom I hear such things?” And he kept trying to see him.
The Return of the Twelve and the Feeding of the Five Thousand. 
When the apostles returned, they explained to him what they had done. He took them and withdrew in private to a town called Bethsaida.
The crowds, meanwhile, learned of this and followed him. He received them and spoke to them about the kingdom of God, and he healed those who needed to be cured.
As the day was drawing to a close, the Twelve approached him and said, “Dismiss the crowd so that they can go to the surrounding villages and farms and find lodging and provisions; for we are in a deserted place here.”
He said to them, “Give them some food yourselves.” They replied, “Five loaves and two fish are all we have, unless we ourselves go and buy food for all these people.”
Now the men there numbered about five thousand. Then he said to his disciples, “Have them sit down in groups of [about] fifty.”
They did so and made them all sit down.
Then taking the five loaves and the two fish, and looking up to heaven, he said the blessing over them, broke them, and gave them to the disciples to set before the crowd. 
They all ate and were satisfied. And when the leftover fragments were picked up, they filled twelve wicker baskets.
Peter’s Confession About Jesus. 
Once when Jesus was praying in solitude, and the disciples were with him, he asked them, “Who do the crowds say that I am?”
They said in reply, “John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.’” 
Then he said to them, “But who do you say that I am?” Peter said in reply, “The Messiah of God.” 
He rebuked them and directed them not to tell this to anyone.
The First Prediction of the Passion. 
He said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.”
The Conditions of Discipleship. 
Then he said to all, “If anyone wishes to come after me, he must deny himself and take up his cross daily and follow me. 
For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it. 
What profit is there for one to gain the whole world yet lose or forfeit himself?
Whoever is ashamed of me and of my words, the Son of Man will be ashamed of when he comes in his glory and in the glory of the Father and of the holy angels. 
Truly I say to you, there are some standing here who will not taste death until they see the kingdom of God.”
The Transfiguration of Jesus. 
About eight days after he said this, he took Peter, John, and James and went up the mountain to pray. 
While he was praying his face changed in appearance and his clothing became dazzling white.
And behold, two men were conversing with him, Moses and Elijah, 
 who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem.
Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him. 
As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents, one for you, one for Moses, and one for Elijah.” But he did not know what he was saying.
While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud.
 Then from the cloud came a voice that said, “This is my chosen Son; listen to him.”
After the voice had spoken, Jesus was found alone. They fell silent and did not at that time tell anyone what they had seen.
The Healing of a Boy with a Demon. 
On the next day, when they came down from the mountain, a large crowd met him.
There was a man in the crowd who cried out, “Teacher, I beg you, look at my son; he is my only child.
For a spirit seizes him and he suddenly screams and it convulses him until he foams at the mouth; it releases him only with difficulty, wearing him out.
I begged your disciples to cast it out but they could not.”
Jesus said in reply, “O faithless and perverse generation, how long will I be with you and endure you? Bring your son here.”
As he was coming forward, the demon threw him to the ground in a convulsion; but Jesus rebuked the unclean spirit, healed the boy, and returned him to his father.
And all were astonished by the majesty of God.
The Second Prediction of the Passion. While they were all amazed at his every deed, he said to his disciples,
“Pay attention to what I am telling you. The Son of Man is to be handed over to men.”
But they did not understand this saying; its meaning was hidden from them so that they should not understand it, and they were afraid to ask him about this saying.
The Greatest in the Kingdom. 
An argument arose among the disciples about which of them was the greatest. 
Jesus realized the intention of their hearts and took a child and placed it by his side
and said to them, “Whoever receives this child in my name receives me, and whoever receives me receives the one who sent me. For the one who is least among all of you is the one who is the greatest.”
Another Exorcist. 
Then John said in reply, “Master, we saw someone casting out demons in your name and we tried to prevent him because he does not follow in our company.”
Jesus said to him, “Do not prevent him, for whoever is not against you is for you.”
Departure for Jerusalem; Samaritan Inhospitality. 
When the days for his being taken up were fulfilled, he resolutely determined to journey to Jerusalem, 
and he sent messengers ahead of him. On the way they entered a Samaritan village to prepare for his reception there,
but they would not welcome him because the destination of his journey was Jerusalem.
When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?” 
Jesus turned and rebuked them,
and they journeyed to another village.
The Would-be Followers of Jesus. 
As they were proceeding on their journey someone said to him, “I will follow you wherever you go.”
Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.”
And to another he said, “Follow me.” But he replied, “[Lord,] let me go first and bury my father.”
But he answered him, “Let the dead bury their dead. But you, go and proclaim the kingdom of God.”
And another said, “I will follow you, Lord, but first let me say farewell to my family at home.”
[To him] Jesus said, “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.”","Jezun bara zannank ektthãi apoun haddle ani soglle devchar kaddunk, toxench pidda-rôg boro korunk, tankam podvi ani odhikar dilo,
ani Devachem Raj porgott korchê khatir ani vaittakarank borim korchê khatir, Tannem tankam daddle.
Tannem tankam oxem sangun dhaddle: “Vattek danddo, poti, khann-jevonn, duddu, kãich vhoronakat; ani don angavlim tumchê kodde aschim nhoi.
Khõichea-i eka ghorant bhitôr sorxeat, tê svatê vele bhair soro porian, thõich ravat.
Konn tumkam ghena zatit zalear, tea nograntle bhair sortana, tancher add govaiki diunchê khatir tumcheam pãianchi dhull porian zhaddun uddoiat.”
Mhonntôch te bhair sorle ani veta thõi xubhvhortoman porgottit ani piddevontank borim korit ganvan-ganv bhonvle.

Herod upraza ghòddtalem titlem-i aikun ghuspolo; kiteak kãi zannam Juanv mel’leantlo jivont zala, oxem mhonnot;
dusrim konn Elija novean dixtti poddla mhonnot; tori her konn-konn adleantlo konn-êk provadi jivo zala, oxem mhonnot.
Punn Herod mhonnunk laglo: “Juanv? Tachem xins hanvem tôr kaplem! Zachê vixim heô khobrô hanv aikotam, to konn tôr?” Ani Taka khaxa polleunk to axetalo.

Apostlamnim porot ieun, apnnem kel’lem titlem-i Jezuk sanglem; magir, ekvodde aschê khatir, Bethsaida mhonnlelea eka zagear To tankam gheun gelo.
Tem aikun lôk Tachê pattlean gelo ani Tannem tankam ievkar dilo. Devachea Rajea vixim To tanchê lagim uloilo ani jeam konnank borim zaunchi goroz asli, tankam Tannem borim kelim.
Dis poddcho vêll zal’lo ani bara xisamnim lagim ieun Taka sanglem : “Lokak dhaddun di. Ami hanga eksurê svater asanv. Mhonntôch tankam bhonvtonncheam nogramnim ani gramamnim vochun biradd sodum-di ani apnnanchea jevnna-khannachem polleum-di.”
Ani Tannem portipall kelo: “Tankam khaunk-jevunk tuminch diat.” Punn tãnnim oxem mhonn’lem : “Panch undde ani don maslleô kaddun, amchê lagim anink kãich na; ami vochun hea sogllea lokak puro-xem jevonn viktem ghetlear bi zait!”
Kiteak sumar panch hozar dadle asle. Punn Tannem Apleam xisank sanglem: “Sumar pon’nas-pon’nasancheam zomeam-zomeamnim tankam jevnnak bosoiat.”
Tãnnim toxem kelem ani soglleank bosoilim.
Tedna Tannem, panch undde ani don maslleô hatant gheun ani sorgar dolle ubarun, Tannem Devak dhinvaslo ani tanche kuddke kele ani lokak vanttunk, Tannem te xisam kodde dile.
Sogllim jevlim ani dhadoxi zalim ani urlele kuddke-tukdde ektthãi korun tãnnim bara panttleô bhorleô.

Apleam xisam mukhar êk dis Jezu ekloch magnnem korun aslo. Tedna Tannem tankam vicharlem : “Lôk Mhaka konn-so dhôrta?”
Ani tãnnim oxi zap dili: “Kãi zann Juanv Batist, dusrim konn Elija ani her konn-konn jivont zal’lo konn-êk adleantlo provadi.”
Tannem vicharlem: “Punn tumi Mhaka konn mhonn dhôrtat?” Zobab diun Pedrun mhonn’lem: “Devacho Krist Tunch!”

Punn hem konnankuch sanginakat mhonn Jezun khoraien tankam adnea keli.

Tannem mhonn’lem: “Mon’xachea Putan zaitem sõsunk zai: zannte, mukhel iadnik ani dhormxastri Taka bhairaitele ani jivexim martele, ani Dev Taka tisrea disa punorjivont kortolo. Hem sogott Tachê vixim Devachi khuxi.”

Magir Tannem soglleam lagim uloun mhonn’lem: “Konnank Mhozo pattlav korchi khuxi asa zait, tãnnim apnnanchêch khuxechi vatt sôddchi, dôr-disa aplo khuris ukôlcho ani Mhojê pattlean ieunchem.
Kiteak aplo jiv samballun dhorunk sôdtat tim aplo jiv hogddaitelim, punn Mhojê khatir aplo jiv hogddaitat tim aplo jiv samballun dhôrtelim.
Mhonntôch akho sonvsar zôddit ani apnnachoch ibadd vô apnnachench ghorttann korit zalear, mon’xak koslo adav?
Tôr Mhoji ani Mhojeam utranchi konnank loz disot zalear, Aplê ani Bapachê ani bhagevont dutanchê mhoimen Apunn ietolo tedna, Mon’xachea Putak-ui tanchi loz disteli.
Hanv tumkam khorench sangtam, Devachem Raj dekhlea bogor morchim nant toslim kãi zannam hanga asat.”

Hem uloun sumar atth dis zatôch, Pedruk, Juanvak ani Jakobak gheun Jezu magnnem korunk eka dongrar choddun gelo.
Magnnem korta astana, Tachea mukhamollachem rup bodòl’lem ani Tachi nhesônn loklokit, dhovi-ful zali.
Ovchituch dog dadle thõi hajir zale: te Tachê lagim uloitale. Te mhonn’lear Moizes ani Elija.
Te mhoimen bhòrlele dixtti poddle ani koxê bhaxen Jezu Jeruzalea Aplem jivit sompadun vecho aslo tê vixim te gozal kortale.
Pedru ani tache sangati jemen zodd zal’le, punn te zagech ravle ani Tachi mhoima tãnnim polleli ani Tachê borabôr ube aslele team dogank-ui dekhle.
He Jezu sorxile koddsorun vetale tedna, Pedrun Taka mhonn’lem : “Guruji, ami hangasoruch ravlear borem ! Mhonntôch tin tombu tãnnum-ia: êk Tuka, êk Moizesak ani êk Elijak.” Apunn kitem mhonnta tem toch nokllo aslo.
Oxem to uloita thõich astana, ek kup ailem ani kupan tancher savlli ghali, ani tea kupant rigtôch xis bhiele.
Ani kupantlo oso ho tallo aikunk ailo: “Ho Mhozo Put, Hanvem vinchun kaddlolo; Tachem aikat!”
Ani ho tallo gaztôch, Jezu ekvoddo tankam dixtti poddlo. Team disamnim, apnnem dekhlelem tê vixim, xis ogech ravle ani tãnnim tem konnakuch kãi sangunk na.

Dusrea disa te dongra vele denvtastana khup lôk tankam mellunk ailo.
Ovchit lokachea zomeantlea eka mon’xan vhoddlean uloun mhonn’lem: “Guruji, doia korun mhojea putak polle mhonn magtam: to mhozo ekloch put.
Ani, polle, devchar taka ghôtt dhôrta, okosmat killônch marta ani tonddantlean fenno kaddi-sôr taka foddfoddaita; ani bhurgeak boroch koxttainastana to sompeponnim bhair sorona.
Taka kaddun uddoiat mhonn hanvem Tujeam xisam kodde maglem, punn tanchean nozo zalem.”
Jezun portipallun mhonn’lem: “Kosli mhonn bhavart-nasleli ani khotti pinddka hi! Anink kitlo mhonn vêll tumchê sorxem Hanvem aschem ani tumkam Hanvem sôschim? Tujea putak hangasôr hadd.”
Ani to bhurgo lagim ieta astanach, devcharan taka foddfoddaun dhornnir apttilo. Punn Jezun mhellea atmeak mottean hukum ghalun bhurgeak boro kelo ani tachea bapaichê adhin dilo.
Devachi thorai polleun sogllim thottaklim.

Jezu kortalo titlea-i vixim soglleank ojap distalem tedna, Tannem Apleam xisank mhonn’lem: “Chotraien tumi him utram ghott monant dhôrat : Mon’xacho Put mon’xanchea hatant poddcho asa.”
Punn Tannem sanglem tem, te somzunk nant, tôr tacho ôrth tankam mellcho nhoi mhonn tanchea gineanak tem lipon urlem; ani tea utra vixim Tachê lagim vicharunk-ui tankam bhem distalem.

Apnnam modem konn vhôdd zait tê vixim tanchê bhitôr êk vad upraslo.
Punn tanchea monant gholltalim tim chintna polleun, Jezun eka bhurgeak ghetlo ani, taka Aplê kuxik dovrun,
tankam mhonn’lem: “Jim konn hea bhurgeak Mhojea nanvan ghetat, tim Mhaka ghetat; ani Mhaka ghetat tim Mhaka dhaddla Taka ghetat. Kiteak tumam-somestam modem zo konn odik lhan toch soglleam poros vhôdd.”

Juanvan tondd ghalun mhonn’lem: “Guruji, amchê sangatim Tuzo pattlav korinaslelea konn-ekleak Tujea nanvan devchar kaddtastanam ami dekhlo ani taka ami mona kelo.”
Ani Jezun taka mhonn’lem: “Taka mona korinakat; kiteak tumcher add nant tim tumchea bhaga asat.”

Jezuk sorgar ubarun vhorche dis bhoron ietale tedna, Tannem Jeruzaleak vechem mhonn Aplem mon thir kelem;
ani Apnna fuddem Tannem niropi dhaddle. Tachê pasot toiari korchê khatir te vochun Samariekaranchea eka ganvant bhitôr sorle.
Punn Jeruzaleak vochunk Tannem tharail’lem dekhun, hãnnim Taka ievkar diunk na.
Tem polleun Tacheam xisam, Jakoban ani Juanvan, vicharlem: “Tankam lasun uddounk hukum’ ghalun sorga velo uzo ami denvoil’lo Tuka zai?”
Ani vollon Tannem tankam bobatt keli
ani te dusrea eka ganvant gele.

Tê vatten cholta astana konn-eklean Taka mhonn’lem: “Tum vexi thõisor Tujê pattlean hanv-ui ietolom.”
Jezun zap dili: “Koleank dholi ani varea veleam suknneank nhidunk zage asat, punn Mon’xachea Putak Apli tokli tenkounk khõisoruch zago na.”

Dusrea konn-ekleak Tannem mhonn’lem : “Mhojê pattlean ie.” Punn tea mon’xan oso zabab dilo: “Poilo vochun hanvem mhojea bapaik matiek lavunk mhaka rojia di.”
Punn Jezun taka zap dili: “Meleant tankam apleam mel’leank matiek lavum-di; punn tum voch ani Devachem Raj porgott kôr.”

Anink eklean mhollem: “Saiba, hanv Tujê pattlean ietam, punn poilim mhaka mhojeam ghorcheank adêus korun ieum-di.”
Taka Jezun sanglem: “Konn-ui nangrak hat ghalea uprant pattlean vollon polletit, tim Devachea Rajeak purtim nhoi.”"
Luke,10,"After this the Lord appointed seventy[-two] others whom he sent ahead of him in pairs to every town and place he intended to visit. 
He said to them, “The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest. 
Go on your way; behold, I am sending you like lambs among wolves. 
Carry no money bag, no sack, no sandals; and greet no one along the way.
Into whatever house you enter, first say, ‘Peace to this household.’ 
If a peaceful person lives there, your peace will rest on him; but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you, for the laborer deserves his payment. Do not move about from one house to another. 
Whatever town you enter and they welcome you, eat what is set before you, 
cure the sick in it and say to them, ‘The kingdom of God is at hand for you.’ 
Whatever town you enter and they do not receive you, go out into the streets and say, 
‘The dust of your town that clings to our feet, even that we shake off against you.’ Yet know this: the kingdom of God is at hand. 
I tell you, it will be more tolerable for Sodom on that day than for that town.
Reproaches to Unrepentant Towns. 
“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty deeds done in your midst had been done in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes.
But it will be more tolerable for Tyre and Sidon at the judgment than for you.
And as for you, Capernaum, ‘Will you be exalted to heaven? You will go down to the netherworld.’ 
Whoever listens to you listens to me. Whoever rejects you rejects me. And whoever rejects me rejects the one who sent me.”
Return of the Seventy-two. 
The seventy[-two] returned rejoicing, and said, “Lord, even the demons are subject to us because of your name.”
Jesus said, “I have observed Satan fall like lightning from the sky. 
Behold, I have given you the power ‘to tread upon serpents’ and scorpions and upon the full force of the enemy and nothing will harm you. 
Nevertheless, do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven.”
Praise of the Father. 
At that very moment he rejoiced [in] the holy Spirit and said, “I give you praise, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. Yes, Father, such has been your gracious will. 
All things have been handed over to me by my Father. No one knows who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son wishes to reveal him.”
The Privileges of Discipleship. 
Turning to the disciples in private he said, “Blessed are the eyes that see what you see.
For I say to you, many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.”
The Greatest Commandment. 
There was a scholar of the law who stood up to test him and said, “Teacher, what must I do to inherit eternal life?” 
Jesus said to him, “What is written in the law? How do you read it?”
He said in reply, “You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself.” 
He replied to him, “You have answered correctly; do this and you will live.”
The Parable of the Good Samaritan. 
But because he wished to justify himself, he said to Jesus, “And who is my neighbor?”
Jesus replied, “A man fell victim to robbers as he went down from Jerusalem to Jericho. They stripped and beat him and went off leaving him half-dead.
A priest happened to be going down that road, but when he saw him, he passed by on the opposite side.
Likewise a Levite came to the place, and when he saw him, he passed by on the opposite side.
But a Samaritan traveler who came upon him was moved with compassion at the sight.
He approached the victim, poured oil and wine over his wounds and bandaged them. Then he lifted him up on his own animal, took him to an inn and cared for him.
The next day he took out two silver coins and gave them to the innkeeper with the instruction, ‘Take care of him. If you spend more than what I have given you, I shall repay you on my way back.’
Which of these three, in your opinion, was neighbor to the robbers’ victim?”
He answered, “The one who treated him with mercy.” Jesus said to him, “Go and do likewise.”
Martha and Mary. 
As they continued their journey he entered a village where a woman whose name was Martha welcomed him.
She had a sister named Mary [who] sat beside the Lord at his feet listening to him speak.
Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.”
The Lord said to her in reply, “Martha, Martha, you are anxious and worried about many things.
There is need of only one thing. Mary has chosen the better part and it will not be taken from her.”","Hachê uprant Somian anink beastôr zannank nemle ani Apunn vecho aslo tea-tea nogrant ani tê-tê svater tankam dogam-dogank Apnna fuddem dhaddle.
Ani Tannem tankam mhonn’lem: “Pik khorench khup, punn vavraddi thodde; hea pasot pikachea dhonia lagim aplê lunvnnê-môllnnek vavraddi dhadd mhonn magat.
Vochat, punn landdgeam modem menddre koxe Hanv tumkam dhaddtam mhonn chotrai dhôrat.
Bhokxem vô bhuti vô vhannô vhoronakat, ani vatter konnakuch hoddkinakat.
Khõichea-i ghorant bhitôr sorxeat zalear, ‘hea ghorak xanti!’ oxem poilench mhonnat.
Xanti favo-aslelim mon’xam thõi astit zalear, tumchi xanti tancher denvteli; na tôr , ti tumchê thãi porot ieteli.
Ekach ghorant ravun, tim kitem-i tunkam ditat tem khaiat ani pieiat, tôr vavraddeak aplo muxaro favo. Ghora-ghorim bhonvonakat;
ani khõichea-i nogrant bhitôr sorxeat ani tim tumkam ievkar ditit zalear, tumkam vaddtat tem jevat.
Thõi astit team vaittakarank borim korat ani ‘Devachem Raj tumchê thãi ieunchem zalem’, oxem sangat.
Punn khõichea-i nogrant bhitôr sorxeat ani tim tumkam ievkar dina zatit zalear, rosteancher vochun mhonnat:
‘Amcheam pãiank lagloli tumchea nograchi dhull porian ami tumcher add zhaddun uddoitanv. Toripunn Devachem Raj ieunchem zalem mhonn zanno zaiat.’
Hanv tumkam sangtam: tea Disa Sodomachi zhôddti toslea nogra itli khôr zaunchi na.

Kotta tujem, Korazin! kotta tujem, Bethsaidê! Tôr tumchê modem keleant tim vismitam Tir ani Sidon nogramnim kel’lim zalear, patkachi dhuk dhorun, aplem jivit-mon bodlun, kamblleachem saka-fottem ghalun ani gobracher bosun tednanchê tednanch tim Devaxim portoto aslim.
Zhôddtechea Disa Tirachi ani Sidon’chi zhôddti tumchê itli khôr zaunchi na.
Ani tum, Kapernauma, voir mollba porian ubaron pavteli mhonn ravtai kitem? Na! patalla porian tum sokla xevttoteli.

Tumchem aikotat tim Mhojem aikotat; tumchi beporva kortat tim Mhoji beporva kortat; ani Mhoji beporva kortat tim Mhaka dhaddla Tachi beporva kortat.”

Te beastôr xis khuxalbhorit zaun porot aile. Tãnnim mhonn’lem: “Saiba, Tujea nanvan devchar porian amkam khalte zale.”
Ani Tannem tankam sanglem: “Viz koso sorgar thaun poddlolo Hanvem Soitanak dekhlo.
Polleiat, sorop ani vinchu ani dusmanachi soglli podvi pãiam tolla mostunk Hanvem tumkam odhikar dila; kãi-ek tumkam vaitt zaunchem na.
Toripunn devchar tumkam khalte zatat mhonn khuxi zaunchê bhaxek, tumchim nanvam sorgar boroil’lim asat mhonn khuxal zaiat.”

Teach vellar Povitr Atmea udexim sontosan bhoron, Tannem mhonn’lem: “Bapa, sorga ani pritumechea Dhonia, heô vostu zannarank ani xanneank lipoun dovorleôi ani supurleam bhurgeank teô ugteô keleôi mhonn Hanv Tuka vakhanntam. Hôi, Bapa, tôr hench Tuka borem dislem.

Sogllem Mhojea Bapan Mhojea hatant ghal’lem asa; ani Put konn to konnuch nokllo bogor Bap; ani Bap konn to konnuch nokllo bogor Put ani zankam Bap dakhoun diunchi Putak khuxi asot tim mon’xam.”
Ani Apleam xisam vatten vollon ani tankam kuxin gheun Tannem mhonn’lem: “Tumi polletat tem polletele dolle bhagi;
tôr Hanv tumkam sangtam: tumi polletat tem polleunk zaite provadi ani patxai axele, punn tankam mellunk na; ani tumi aikotat tem aikunk-ui te axele, punn tankam aikunk mellunk na.”

Tedna Jezuk kosak lavunk eka dhormxastrean utthun oxem vicharlem: “Guruji, sasnnik jivit mellonk, hanvem kitem korunk zai?”
Tannem taka oxi zap dili : “Somurtint kitem boroil’lem asa? Tem koxem vachtai, sangxi?”
Tannem portipallun mhonn’lem: “Sogllea tujea kallzan, sogllea tujea jivachea bollan, sogllê tujê xoktin, ani sogllea tujea monan Sorvespora tujea Devacho tum môg kortoloi, ani tuzo môg kortai tosoch tujea peleacho kortoloi.”
Ani Jezun taka sanglem: “Tuzo zobab sarko asa; toxench kôr ani tuka jivit melltelem.”

Punn aplea vicharak karonn asa mhonn dakhounk tannem Jezuk vicharlem: “Tôr mhozo pelo konn?”
Jezun oso portipall kelo: “Konn-êk monis Jerikeak vochunk Jeruzalea thaun denvun ietalo; vatter to choranchea hatant sampoddlo; tãnnim tachê kodde aslem titlem-i kann gheun, taka ghai poddo-sôr mar ghalo, taka ordo-mel’lo korun sôddlo ani apunn pollun gele.
Tedna oxem ghòddlem: konn-eklo iadnik têch vatten denvun ietalo; tannem taka dekhlo ani dusrê kuxin soron to cholot ravlo.
Tosoch êk levit tevxilean pavun sorlo ani taka polleun, to-i dusrê kuxin soron cholot fuddem gelo.
Punn êk vattsur Samariekar tevxilean vetana tachê sorxem pavlo ani, taka polleun, tea babddeache taka churchure disle.
To lagim ailo, tel ani soro lavun tannem tache ghai bandle, taka aplea gaddvacher ghalo ani êkê khannavollint taka vhorun tacho poramôs kelo.
Dusrea disa tannem don dinar kaddun khannavollkarak dile ani mhonn’lem: ‘Tacho samball kôr ani kitem-i ogllo khôrch tuka zait zalear, hanv porot ietam tedna tuka farik kortolom.’
Team choranchea hatant sampoddleleacho, heam tegam bhitôr konnem apunn pelo zaun dakhoilem-xem tuka dista?”
Tannem zap dili; “Tachi doia korun dakhoili tannem.” Tedna Jezun taka sanglem: “Voch ani tum-vui toxench kôr.”

Magir ghòddlem tem hem: Apli bhonvddi korta astana, Jezu eka ganvant bhitôr sorlo ani Marta nanvachê êkê bailen aplea ghorant Taka soniman kelo.
Tika Maria mhonnleli êk bhoinn asli; ti Somiachem utor aikunk Tacheam pãiam kodde bosun ravli.
Punn Marta ghoracheam rattimnim bharim harpit zatali; Tachea fuddeant ieun tinnem mhonn’lem: “Jevnnacho sogllo bhar mhojê bhoinnin mhojeruch sôddlo mhonn Tuka kãich poddona? Ie ani mhaka adar di mhonn sang mum tika!”
Ani portipallun Somian mhonn’lem: “Marta, Marta, kitleam vostunchi mhonn dhasti tuka?
Thoddeôch vostu puro, khorem mhonn’lear êkuch gorjechi. Marien boro to vantto vinchun kaddla ani konnuch tichê lagcho to kann gheuncho na.”"
Luke,11,"He was praying in a certain place, and when he had finished, one of his disciples said to him, “Lord, teach us to pray just as John taught his disciples.” 
He said to them, “When you pray, say:
Father, hallowed be your name,
your kingdom come.
Give us each day our daily bread
and forgive us our sins
for we ourselves forgive everyone in debt to us,
and do not subject us to the final test.”
Further Teachings on Prayer. 
And he said to them, “Suppose one of you has a friend to whom he goes at midnight and says, ‘Friend, lend me three loaves of bread,
for a friend of mine has arrived at my house from a journey and I have nothing to offer him,’
and he says in reply from within, ‘Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.’
I tell you, if he does not get up to give him the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence.
The Answer to Prayer. 
“And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. 
For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened.
What father among you would hand his son a snake when he asks for a fish?
Or hand him a scorpion when he asks for an egg?
If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the holy Spirit to those who ask him?”
Jesus and Beelzebul. 
He was driving out a demon [that was] mute, and when the demon had gone out, the mute person spoke and the crowds were amazed.
Some of them said, “By the power of Beelzebul, the prince of demons, he drives out demons.” 
Others, to test him, asked him for a sign from heaven. 
But he knew their thoughts and said to them, “Every kingdom divided against itself will be laid waste and house will fall against house.
And if Satan is divided against himself, how will his kingdom stand? For you say that it is by Beelzebul that I drive out demons.
If I, then, drive out demons by Beelzebul, by whom do your own people drive them out? Therefore they will be your judges.
But if it is by the finger of God that [I] drive out demons, then the kingdom of God has come upon you. 
When a strong man fully armed guards his palace, his possessions are safe.
But when one stronger than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils.
Whoever is not with me is against me, and whoever does not gather with me scatters.
The Return of the Unclean Spirit. 
“When an unclean spirit goes out of someone, it roams through arid regions searching for rest but, finding none, it says, ‘I shall return to my home from which I came.’
But upon returning, it finds it swept clean and put in order.
Then it goes and brings back seven other spirits more wicked than itself who move in and dwell there, and the last condition of that person is worse than the first.”
True Blessedness. 
While he was speaking, a woman from the crowd called out and said to him, “Blessed is the womb that carried you and the breasts at which you nursed.” 
He replied, “Rather, blessed are those who hear the word of God and observe it.”
The Demand for a Sign. 
While still more people gathered in the crowd, he said to them, “This generation is an evil generation; it seeks a sign, but no sign will be given it, except the sign of Jonah. 
Just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation.
At the judgment the queen of the south will rise with the men of this generation and she will condemn them, because she came from the ends of the earth to hear the wisdom of Solomon, and there is something greater than Solomon here. 
At the judgment the men of Nineveh will arise with this generation and condemn it, because at the preaching of Jonah they repented, and there is something greater than Jonah here.
The Simile of Light. 
“No one who lights a lamp hides it away or places it [under a bushel basket], but on a lampstand so that those who enter might see the light. 
The lamp of the body is your eye. When your eye is sound, then your whole body is filled with light, but when it is bad, then your body is in darkness.
Take care, then, that the light in you not become darkness.
If your whole body is full of light, and no part of it is in darkness, then it will be as full of light as a lamp illuminating you with its brightness.”
Denunciation of the Pharisees and Scholars of the Law. 
After he had spoken, a Pharisee invited him to dine at his home. He entered and reclined at table to eat. 
The Pharisee was amazed to see that he did not observe the prescribed washing before the meal. 
The Lord said to him, “Oh you Pharisees! Although you cleanse the outside of the cup and the dish, inside you are filled with plunder and evil.
You fools! Did not the maker of the outside also make the inside?
But as to what is within, give alms, and behold, everything will be clean for you.
Woe to you Pharisees! You pay tithes of mint and of rue and of every garden herb, but you pay no attention to judgment and to love for God. These you should have done, without overlooking the others. 
Woe to you Pharisees! You love the seat of honor in synagogues and greetings in marketplaces. 
Woe to you! You are like unseen graves over which people unknowingly walk.”
Then one of the scholars of the law said to him in reply, “Teacher, by saying this you are insulting us too.” 
And he said, “Woe also to you scholars of the law! You impose on people burdens hard to carry, but you yourselves do not lift one finger to touch them.
Woe to you! You build the memorials of the prophets whom your ancestors killed.
Consequently, you bear witness and give consent to the deeds of your ancestors, for they killed them and you do the building.
Therefore, the wisdom of God said, ‘I will send to them prophets and apostles; some of them they will kill and persecute’
in order that this generation might be charged with the blood of all the prophets shed since the foundation of the world,
from the blood of Abel to the blood of Zechariah who died between the altar and the temple building. Yes, I tell you, this generation will be charged with their blood! 
Woe to you, scholars of the law! You have taken away the key of knowledge. You yourselves did not enter and you stopped those trying to enter.” 
When he left, the scribes and Pharisees began to act with hostility toward him and to interrogate him about many things, 
for they were plotting to catch him at something he might say.","Jezu êkê kodden magnnem korun aslo, ani Tannem tem sompoilea uprant, Tacheam xisantlea konn-eklean Taka mhonn’lem: “Somia, Juanvan apleam xisank magnnem korunk xikoilam toxem, Tum-i amkam xikoi.”
Tannem tankam sanglem: “Tumi magnnem kortat tedna oxem mhonnat:
‘Bapa, Tujem nanv Povitr zaum;
Tujem Raj ieum;
Tuji khuxi sorgar zata toxi sonvsarant zaum!

amcho dispotto giras disachea disa amkam di;

ani amchim patkam bhogôs,
kiteak amcher chukleleank ami-i bhôgxitanv;
ani amkam tallnnent poddunk dium naka.”
punn vaitt vignantlim amkam nivar.

Ani Tannem tankam sanglem: “Tumchê modem konn-ekleak êk ixtt asa mhonn somzat; ani ho modianir tachê-xim vochun taka oxem mhonnta: ‘Ixtta, mhaka tin undde uxnne di;
mhozo êk ixtt vattecho pavun sorla ani taka vaddunk mhojê lagim kãich na.”
Ani tea mon’xan bhitôr thaun oxi zap dili: ‘Mhaka tras dinaka; atam darak khill ghali ani mhojim bhurgim ani hanv nhidunk geleanv; mhojean utthun tuka diunk zaina.’
Ani to darar marituch ravot zalear, Hanv tumkam sangtam, to monis ixttagotik lagun utthun dina zalear-ui, tachê korandaiek lagun taka goroz tem kaddun ditolo.
Toxench Hanv tumkam sangtam: magat ani Dev tumkam ditolo, sôdat ani tumkam melltelem, darar marat ani tem tumkam ugòddtelem;
kiteak magtat tim ghetat, sôdtat tankam mellta, ani darar martat tankam tem ugòddtelem.
Maslli magto aplea putak masllechê svater êk sorôp diit toslo tumchê modem konn bapui asa zait?
Vô tantim magit zalear, bapui taka vinchu kaddun diit?
Tumi vaittovim zaun-ui, tumcheam bhurgeank boreô vostu diunk tumi zannont zalear, tea-vôn kitlo odik tumcho sorgincho Bap Apnna lagim magteleank Povitr Atmo diuncho na?”

Mono korun sodd’lo eka monxa velo ek devchar Jezu kaddtalo. Punn to devchar kaddina fuddem to mono ulounk laglo, ani sogllo lôk ojap zalo.
Tori astana tea lokantleam kãi zannamnim mhonn’lem: “Beelzebul, devcharanchea pordhana udexim ho monis devchar kaddta.”
Her konn-konn Tachi porikxa korunk sorga veli êk khunna Tachê kodde magtalim.
Tanchim chintnam ollkhun Jezun oxem tankam mhonn’lem: “Khõichea-i eka rajea bhitôr nagrikanche pongodd ekamekacher uprasun zhuz korunk lagle zalear, tem raj padd zatelem ani ghorar ghor moddon poddtelem.
Mhonntôch Soitanachea rajeant-ui ekamekacher zhuztele pongodd asat tôr, tachem raj koxem mhonn ubem dhòrtelem? Hem Hanv sangtam kiteak Beelzebulachê podven Hanv devchar kaddtam mhonn tumi mhonntat!
Hanv Beelzebulachê podven devchar kaddtam zalear, tumche pattlavdar konnachê podven kaddtat tôr? Mhonntôch tinch tumchi nit kortelim.
Punn Hanv Devachê podven devchar kaddtam zalear, Devachem Raj tumchê thãi khorench pavl’lench asa.

Konn-êk bollixtt monis aplim sogllim hatiaram gheun aplem ghor rakhit zalear, tachê kodde asa titleak-ui kãich bhirant na.
Punn tachê-kui bollixtt dusro eklo ieun taka haroit tedna, jeam hatiarancher to patietalo tim sogllim ho odik bollixtt monis kann ghetolo ani tacho mal vantt’tolo.

Mhojea bhaga nant tim Mhojer add asat; ani Mhojê borabor punzainant tim ximpddaitat.

Mhello atmo mon’xa velo bhair sortôch, sukea soddear visôv sodit bhonvta, ani taka visôv mellona zaun mhonnta: ‘Hanv bhair sorlolom tea mhojea ghora bhitôr hanv porot rigtolom.’
Ani thõi ie zalear, tem zhaddlelem ani nettoil’lem taka mellta.
Tedna to vochun apnna-vôn odik noxtte anink sat atme apnna borabôr gheun ieta; ani bhitôr rigun, thõi te aplem tthikann kortat; ani tea mon’xachi magirli doxa tachê adlê goti poros paxtt zata.”

To oxem uloita thõich astana zomlelea lokantlê konn-êklê bailen vhoddlea tallean Taka mhonn’lem: ‘Tuka samball’lo to kusvo ani Tuka dud dilem tem horddem bhagi.’
Punn Tannem mhonn’lem: “Hem khorem; toripunn Devachem utor aikotat ani samballtat tim odik bhagi!”

Lokachi urpônz Jezu bhonvtonnim vaddot vetali; tedna To oxem mhonnunk laglo: “Hi atanchi pinddka noxtti pinddka; ti êk khunna magta, punn Jonasachi khunna kaddun Dev tika dusri khunna diuncho na;
kiteak zoso Ninivechea lokak Jonas khunna zal’lo, toso Mon’xacho Put hê pinddkek zatolo.
Zhôddtechea Disa Dokhinnechi Ranni hê pinddkecheam mon’xam borabôr ubi zateli ani ticho guneanv dakhoun diteli, kiteak ti pritumecheam ximam thaun Solomanvachem xanneponn aikunk ail’li; ani, polleiat, Solomanva poros vorto hanga asa Eklo!
Ninivecho lôk Zhôddtechea Disa hê pinddkê borabôr ubo zatolo ani ticho guneanv dakhoun ditolo, kiteak Jonasachem provochon aikun tannem aplem jivit-mon bodlun Deva xim porot ailo; ani, polleiat, Jonasa poros vorto hanga asa Eklo!

Ponntti lavun konnuch ti êkê lhan kuddint lipoun dovrinant, nhoi mhonn pailê tolla dovrinant, punn bhitôr sortat tãnnim uzvadd polleunchê khatir ti eka peddar dovortat.

Tujea jivitachi ponn’ti tuzo dollo; tuzo dollo nivôll aslear, sogllem tujem jivit diptibhorit zata; punn tuzo dollo nivôll naslear, tujem jivit-ui kallokant buddon urta.
Mhonntôch tujê bhitôr asa to uzvadd kallôk zaina zaunk chotrai dhôr.
Hea pasot, tujem akhem jivit, kosloch kallôk nastana, diptivont zait zalear, tujer aplim kirnnam ghaltelê ponnttê bhaxen, tujem jivit uzvadduch fankoitelem.”

Jezu uloun thamblo tedna, konn-eklea Farizevan Taka apnnager jevnnak apoilo. Ani To tanger vochun jevnnak boslo.
Jevnna adim Tannem kiteak hat dhuvunk nant tem polleun, to Farizêv aplea monantuch gholloun vichartalo.
Ani Somian taka sanglem: “Arê, tumi Farizev patr ani tatt bhailean nitoll kortat, punn tumi bhitorlean nagovnnen ani khotteponnan bhòrleat.
Kitle mhonn pixe tumi! Bhailem toxench bhitorlem teach Devan kelam nhoi?
Dekhunuch, tumchê kodde asa tantlem kaddun dublleank diat, ani, polleiat, tumchem sogllem nitoll zatelem.

Farizevamnô, kottakotta tumchem! Hortelanv, koddipat, ani sogllê torecho bhaji-palo hancho dhavo vantto tumi Devak mhonn farik kortat, punn neainit ani Devacho môg tumi sôddtat. He kaide ki tumi pallunk zai asle, ani te-i chukounche nhoi asle.

Farizevamnô, kottakotta tumchem! Devsthanamnim poile-voile zage ani tinttear salam’ tumkam zoboruch ruchtat.
Tumchem kotta! Dixtti poddonant ani lôk nokllo zaun tancher cholta tosle fondd tumi.”

Dhormxastreantlea eklean Taka portipallun mhonn’lem: “Guruji, oxem uloun tum amkam-i opman kortai.”
Ani Tannem oxi zap dili: “Dhormxastreamnô, tumchem-i kottakotta! Sõsunk zainant toslim ojim tumi mon’xank vhorunk laitat, punn team ojeank ek bott porian tumi laixat-xe nant.

Kottakotta tumchem! Kiteak provadeank iadgiri bandtat tumi, punn tumcheanch purvozamnim tankam jivexim marle.
Tãnnim tancho jiv kaddlo ani tumi tankam iadgiri bandtat, ani oxem tumcheam purvozanchim kortubam tumi monzur kortat mhonn tumi sarkich govai ditat.
Tea pasot Devachê Zannvaien legun oxem mhonn’lam: ‘Hanv tanchê thãi provadi ani apostl dhaddtolom ani tantleam kãi zannank te jivexim martele ani dhumallo ditele.’

Hea pasot, sonvsar rochla tethun thaun soglleam provadeanchea vikrail’lea rogtacho hê pinddken Devak hixôb diuncho poddtolo.
Abelachea rogta thaun tem vedi ani Devmondira modem jivexim marlelea Zakariasachea rogta porian. Hôi, Hanv tumkam sangtam, hê pinddken Devak hea soglleacho hixôb diunchoch poddtolo!

Dhormxastreamnô, kottakotta tumchem! Kiteak Zannvaiechi chavi tumi gheun geleat; tumi bhitôr sorunk nant te sorunk nant, ani bhitôr sorunk sôdtalim tankam-i tumi bhitôr sorunk diunk na.”

Hem sangun Jezu thõisorlo bhair sorlea uprant, Farizev ani dhormxastri ekdomuch Tacheam pallank lagle ani tonddak tondd zaunchea monan Taka sobar proxn ghalit ravle.
Te Taka fas manddun Tachea tonddantlea koslea-i utracher Taka dhorunk ravtale."
Luke,12,"Meanwhile, so many people were crowding together that they were trampling one another underfoot. He began to speak, first to his disciples, “Beware of the leaven—that is, the hypocrisy—of the Pharisees.
Courage Under Persecution. 
“There is nothing concealed that will not be revealed, nor secret that will not be known. 
Therefore whatever you have said in the darkness will be heard in the light, and what you have whispered behind closed doors will be proclaimed on the housetops.
I tell you, my friends, do not be afraid of those who kill the body but after that can do no more.
I shall show you whom to fear. Be afraid of the one who after killing has the power to cast into Gehenna; yes, I tell you, be afraid of that one.
Are not five sparrows sold for two small coins? Yet not one of them has escaped the notice of God.
Even the hairs of your head have all been counted. Do not be afraid. You are worth more than many sparrows. 
I tell you, everyone who acknowledges me before others the Son of Man will acknowledge before the angels of God.
But whoever denies me before others will be denied before the angels of God.
Sayings About the Holy Spirit. 
“Everyone who speaks a word against the Son of Man will be forgiven, but the one who blasphemes against the holy Spirit will not be forgiven. 
When they take you before synagogues and before rulers and authorities, do not worry about how or what your defense will be or about what you are to say.
For the holy Spirit will teach you at that moment what you should say.”
Saying Against Greed. 
Someone in the crowd said to him, “Teacher, tell my brother to share the inheritance with me.”
He replied to him, “Friend, who appointed me as your judge and arbitrator?” 
Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.”
Parable of the Rich Fool. 
Then he told them a parable. “There was a rich man whose land produced a bountiful harvest.
He asked himself, ‘What shall I do, for I do not have space to store my harvest?’
And he said, ‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods
and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!”’ 
But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’
Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.”
Dependence on God. 
He said to [his] disciples, “Therefore I tell you, do not worry about your life and what you will eat, or about your body and what you will wear.
For life is more than food and the body more than clothing.
Notice the ravens: they do not sow or reap; they have neither storehouse nor barn, yet God feeds them. How much more important are you than birds! 
Can any of you by worrying add a moment to your life-span?
If even the smallest things are beyond your control, why are you anxious about the rest?
Notice how the flowers grow. They do not toil or spin. But I tell you, not even Solomon in all his splendor was dressed like one of them. 
If God so clothes the grass in the field that grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?
As for you, do not seek what you are to eat and what you are to drink, and do not worry anymore.
All the nations of the world seek for these things, and your Father knows that you need them.
Instead, seek his kingdom, and these other things will be given you besides.
Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom. 
Sell your belongings and give alms. Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy. 
For where your treasure is, there also will your heart be.
Vigilant and Faithful Servants. 
“Gird your loins and light your lamps
and be like servants who await their master’s return from a wedding, ready to open immediately when he comes and knocks. 
Blessed are those servants whom the master finds vigilant on his arrival. Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them.
And should he come in the second or third watch and find them prepared in this way, blessed are those servants.
Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into.
You also must be prepared, for at an hour you do not expect, the Son of Man will come.”
Then Peter said, “Lord, is this parable meant for us or for everyone?”
And the Lord replied, “Who, then, is the faithful and prudent steward whom the master will put in charge of his servants to distribute [the] food allowance at the proper time?
Blessed is that servant whom his master on arrival finds doing so.
Truly, I say to you, he will put him in charge of all his property.
But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the menservants and the maidservants, to eat and drink and get drunk,
then that servant’s master will come on an unexpected day and at an unknown hour and will punish him severely and assign him a place with the unfaithful.
That servant who knew his master’s will but did not make preparations nor act in accord with his will shall be beaten severely; 
and the servant who was ignorant of his master’s will but acted in a way deserving of a severe beating shall be beaten only lightly. Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.
Jesus: A Cause of Division. 
“I have come to set the earth on fire, and how I wish it were already blazing!
There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished! 
Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. 
From now on a household of five will be divided, three against two and two against three;
a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law.”
Signs of the Times. 
He also said to the crowds, “When you see [a] cloud rising in the west you say immediately that it is going to rain—and so it does;
and when you notice that the wind is blowing from the south you say that it is going to be hot—and so it is.
You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time?
Settlement with an Opponent. 
“Why do you not judge for yourselves what is right?
If you are to go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into prison.
I say to you, you will not be released until you have paid the last penny.”","Tea mhonnosôr Jezu bhonvtim khup gordi zali ani hozaramnim lôk ekamekak chirdditalo; tedna poilo Apleam xisam lagim uloun Tannem mhonn’lem: “Farizevanchea khomira vixim mhonngê tanchea ddhongeponna vixim chotrai dhorat..
Atam dhamplolem asa titlem-i ugtem zalea xivai ravchem na.
Tôr kallokant tumi sanglam tem disa-uzvadda aikunk ietelem ani khasgi kuddant futfutun tumi uloileant tem pattsancher porgott zatelem.

Tumkam, Mhojeam ixttank, Hanv sangtam: kuddicho jiv kaddtat ani tachê magir anink kãi-ek tanchean korunk zaina, tosleank tumi bhienakat.
Punn tumi konnak bhieunchem tem tumkam sangtam: jiv kaddlea uprant emkonddant uddounk tank asa Taka bhieiat. Hôi, Hanv tumkam sangtam, Taka mat bhieiat.

Don as’sarionank panch xerkam viktat nhoi? Tori astana, tantlea ekleachi-i Devak visôr poddona.
Tumchê tokleche kens porian soglle mêzlele asat. Mhonntôch bhienakat. Xerkanchea bhirea poros tumi odik unch molachim.

Tumkam sangtam: mon’xam hujir konn-ui Mhaka mandun ghetit zalear, tankam Mon’xacho Put-ui Devacheam dutam hujir manun ghetolo.
Punn konn-ui mon’xam hujir Mhaka manun ghena zatit, tankam Devacheam dutam hujir Hanv-ui manun gheuncho na.
Ani konn Mon’xachea Putacher add kitem-i uloitit, Dev tem tankam bhôgxitolo; punn konn Povitr Atmeachi ninda kortit zalear, Dev ti tankam bhôgxicho na.

Tumkam devsthanamnim ani nitidaram vô odhikaream mukhar vhortit tedna, koso ani kitem zobab diuncho, vô kitem ulounchem tem, husko dhorinakat.
Tôr tumi kitem mhonnunk zai tem Povitr Atmo, to vêll ietôch, tumkam xikoitolo.”

Lokachea zomeantlea konn-eklean Jezuk mhonn’lem: “Guruji, amkam poddlam tea daizacho mhozo vantto kuxin kaddun mhaka di mhonn mhojea bhavak sang.”
Punn Tannem taka oxi zap dili: “Mon’xa, tumchê bhitôr neainit vô vanttop korunk Mhaka konnem nemla?”
Magir Tannem tankam sanglem: “Chotrai dhôrat ani dhon-girestkaiechi axa sarkich soddun diat, kiteak konnank puskôll girestkai asli-i zalear, tanchem jivit ticher dhòrlelem na.”

Magir Tannem tankam êk vopar sangli : “Êk girest monis aslo ani tacheam xetam-bhattank khup pik zalem;
tedna to apnnach bhitôr chintunk poddlo: ‘Mhozo pik-paddo bhorun dovrunk mhojê lagim zago na. Hanvem kitem korchem?’
Ani tannem mhonn’lem: ‘Oxem kortolom: mhoje kodde moddun, tanchê-kui vhoddle bandtolom ani mhojeam xetam-bhattanchem sogllem utpon ani mhozo asto-mal tantum bhorun dovortolom.
Magir mhakach oxem mhonntolom: jiva mhojea, sobar vorsank puro-so khup mal tujê adhin asa; visôv ghe, kha-pie ani mouz mar.’
Punn Devan taka mhonn’lem: ‘Arê pixea, az rati tujê koddlo tuzo jiv porot magcho asa. Mhonntôch tunvem toiar korun dovorlãi tem konnank?’
Apnnak ttheve ektthãi kortat punn Deva mukhar girest zaunk nant, tanchi gôt hi!”

Uprant Tannem Apleam xisank mhonn’lem: “Dekhunuch Hanv tumkam sangtam: jiva khatir kitem jevchem-khaunchem, vô kuddi khatir kitem nheschem-pangurchem, tê vixim huskenakat.
Kiteak mhonn’lear jiv jevnna poros odik molacho ani kudd nhesnna poros odik molachi.
Kavlleancher barkaien nodor marat; te vompinant vô lunvinant, ani tanchê lagim kodde ani orôv dovorche zage nant; tori Dev tankam pôsta. Suknneam poros kitlim odik molachim nhoi tôr tumi?!
Ani huske kaddun tumchem auk êk hat-bhôr vaddounk tumchê bhitorlea konnak tank asa?
Itli lhan vôst tumchê kodde ghoddona tôr, kiteak mhonn her vostum vixim tumi huske kaddtat?
Konelam koxim vaddtat tem chintun polleiat. Tim koxtt korinant, sut-ui kaddinant; tôr Hanv tumkam sangtam: Solomanv porian sogllea aplea dobajeant tantlea eka sarko nhesunk na.
Tôr az xetant asa ani faleam kaddun ujeant uddoitat tem tonn hea jin’san Dev nhesoita zalear, tea-vôn kitlo odik tumkam To nettouncho na, holkea bhavartacheam mon’xamnô?
Mhonntôch kitem khaunchem, vô kitem pieunchem, hacho vichar korunk bosonakat, ani monant husko dhorun jienakat.
Oslea soglleacher iklo dovorta sonvsarantlo onbhavarti lôk. Tumkam heam soglleam vostunchi goroz mhonn tumcho Bap tôr zannoch.
Tumi zalear, Devachea Rajeacheam nemam pormannem manddlelea jivitacher tumcho iklo dovrat ani sogllem ier-ui To tumkam ditolo.

Supurlea hindda, kosloch husko dhorum nakat, kiteak tumkam Raj diunchem mhonn tumchea Bapak khuxi zalea.

Tumchê kodde asa tem vikun dhormdan korat. Pornneô zaun pinzonant tosleô potiô, soron-sorona toslo tthevo, sorgar tumkam ballgun dovrat: thõi chôr pavona ani sannôs-ui khaun ibadd korina.
Tuzo tthevo asa thõi tujem kalliz-ui astelem.

Tumchea penkttak bandat ani tumcheam hatamnim pettleleô ponntteô gheun ravat.
Aplo dhoni logna-porbe thaun porot ieun darar marina fuddem, taka dar ugôddchê khatir tachi vatt polleun ravtat tosleam mon’xam porim tumi zaiat.
Dhoni ieta tedna taka zagrut melltit te chakor bhagi! Khorench tumkam sangtam, to aplea penkttak bandtolo, tankam jevnnak bosoitolo, ani apunn tanchê modem bhonvun tanchi seva kortolo.
Ani modianir vô fantea para adim porian to pavot zalear ani te taka toxench melltit tôr, te chakor bhagi!
Hem mat zanno zaiat: khõichea vogtar chôr ietolo to ghoracho dhoni zanno aslo zalear, dubhava-vinn to zagrut ravto aslo ani aplem ghor foddun nagounk diuncho naslo.
Tumi-i toxinch toiar ravat, kiteak chintinaslelea vellar Mon’xacho Put ietolo.”

Tedna Pedrun mhonn’lem: “Somia, amkanch vô heram somestank-ui Tum hi vopar sangtai?”
Somian oxi zap dili: “Ghorant asleleank vogtar jevonn vaddun diunk, dhonian aplea ghorabeacher odhikar dil’lo konn visvaxi ani xanno karbhari zait-so tumkam dista?
Aplo dhoni ieta tea vellar, aplem kam’ korit astam taka mellot to chakôr subhagi.
Hanv tumkam khorench sangtam, apnna kodde asa titleacher-ui to taka odhikar ditolo.
Punn ‘porot ieunk mhozo dhoni lambai korta’, oxem to chakôr apnnach bhitôr mhonnun, heram chakrank ani chakornnink marunk ani apunn khaunk-pieunk ani bebdikai korunk lagot zalear,
to ravonaslelea disa ani to nokllo aslelê ghoddier tea chakracho dhoni pavtolo ani taka mornnachi xikxa laitolo ani bhavart-nasleleam mon’xanchea vangdda taka bhair uddoitolo.
Aplea dhoniachi khuxi kitem ti zanno zaun-ui, ti pallunk toiari porian korunk na toslea chakrak khup sotteancho mar poddtolo.
Ti kitem ti nokllo asleleak, tacheam kortubank khast favo zalear taka thoddech sotte poddtele. Jeam konnank Devan chodd dilam, tanchê koddchem To chodd magtolo; ani jeam konnank Devan chodd patielam, tanchê koddlem To chodd gheunk ravtolo.

Prithumer uzo pettounk Hanv ailam, tori to petton bhogbhogtalo zalear, kitlo mhonn Hanv khuxi zauncho naslom!
Hanvem ek batism gheuncho asa, ani to ghei porian Mhaka koxê bhaxen jivan jiv na zala!

Hanv prithumecher xanti haddunk ailam, oxem tumkam dista? Hanv tumkam sangtam: na, bogor bhêd ghalunk Hanv ailam.
Hea fuddem ekach kuttumbant panch zannam modem oxi futt poddteli: tegam dogancher add ani dogam tegancher add;
bapui putacher add ani put bapaicher add; avoi dhuvecher add ani dhuv avoicher add; sasu sunecher add ani sun sasucher add.”

Tannem lokak anink-ui mhonn’lem: “Ostomtê thaun ek kup choddon manddta tem polleun, tumi rokddinch paus ieta mhonntat, ani toxench ghòddta;
ani dokhinnê thaun varem martôch tumi mhonntat: ‘Borich gormi zateli’, ani toxench ghòddta.
Arê ddhongeamnô, prithumechem ani mollbachem tondd koxem parkunchem tem tumi zannont; ho kall parkunk tumchê lagim koxem zaina tôr?

Nitt-sarkem kitem tem tumchinch tumi kiteak tharainant?
Tujea vadea borabôr odhikarea-xim vetastana, tumcho tontto sompounk vatteruch zata titlem-i kôr; na zalear, tim tuka nitidara-xim oddun vhortit, ani nitidar tuka kosabachea hatant diit, ani kosab tuka bondkhonnint ghalit.
Hanv tuka sangtam, tuzo nimanno lepton tunvem farik kori-sôr thõisorli tuka suttka mellchich na.”"
Luke,13,"At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices.
He said to them in reply, “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? 
By no means! But I tell you, if you do not repent, you will all perish as they did!
Or those eighteen people who were killed when the tower at Siloam fell on them —do you think they were more guilty than everyone else who lived in Jerusalem?
By no means! But I tell you, if you do not repent, you will all perish as they did!”
The Parable of the Barren Fig Tree. 
And he told them this parable: “There once was a person who had a fig tree planted in his orchard, and when he came in search of fruit on it but found none,
he said to the gardener, ‘For three years now I have come in search of fruit on this fig tree but have found none. [So] cut it down. Why should it exhaust the soil?’
He said to him in reply, ‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it;
it may bear fruit in the future. If not you can cut it down.’”
Cure of a Crippled Woman on the Sabbath. 
He was teaching in a synagogue on the sabbath.
And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect.
When Jesus saw her, he called to her and said, “Woman, you are set free of your infirmity.”
He laid his hands on her, and she at once stood up straight and glorified God.
But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, “There are six days when work should be done. Come on those days to be cured, not on the sabbath day.”
The Lord said to him in reply, “Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering? 
This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?” 
When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.
The Parable of the Mustard Seed. 
Then he said, “What is the kingdom of God like? To what can I compare it?
It is like a mustard seed that a person took and planted in the garden. When it was fully grown, it became a large bush and ‘the birds of the sky dwelt in its branches.’”
The Parable of the Yeast. 
Again he said, “To what shall I compare the kingdom of God?
It is like yeast that a woman took and mixed [in] with three measures of wheat flour until the whole batch of dough was leavened.”
The Narrow Door; Salvation and Rejection. 
He passed through towns and villages, teaching as he went and making his way to Jerusalem.
Someone asked him, “Lord, will only a few people be saved?” He answered them,
“Strive to enter through the narrow door, for many, I tell you, will attempt to enter but will not be strong enough. 
After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’ 
And you will say, ‘We ate and drank in your company and you taught in our streets.’
Then he will say to you, ‘I do not know where [you] are from. Depart from me, all you evildoers!’
And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out.
And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God. 
For behold, some are last who will be first, and some are first who will be last.”
Herod’s Desire to Kill Jesus. 
At that time some Pharisees came to him and said, “Go away, leave this area because Herod wants to kill you.”
He replied, “Go and tell that fox, ‘Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose. 
Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.’
The Lament over Jerusalem. 
“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling!
Behold, your house will be abandoned. [But] I tell you, you will not see me until [the time comes when] you say, ‘Blessed is he who comes in the name of the Lord.’”","Thoddeam Galileikarank marun, Pilatan tanchem ani te bhettoitale team bolianchem rogot ek kelem, tê vixim thõi asleleam kãi zannamnim teach vellar Jezuk khobor dili.
Ani portipall diun Tannem mhonn’lem: “Oxem tãnnim bhôgchem poddlem dekhun, soglleam heram Galileikaram poros he Galileiache monis odik patki asle mhonn tumkam dista kitem?
Hanv tumkam sangtam: toxem nhoi! Punn tumi jivit-mon bôdlina zaxeat zalear, tumi-i toxench mortelet.
Siloamacho gopur poddlo tedna jim otthra zannam morun gelim, tim Jeruzaleant ravteleam heram soglleam mon’xam poros odik guneanvkar aslim, oxem tumkam dista?
Hanv tumkam sangtam: toxem nhoi! Punn tumi jivit-mon bôdlinam zaxeat zalear, tumi-i toxinch mortelet.”

Ani Tannem hi vopar sangli: “Konn-eklean aplea dakanchea molleant ek anjirachem zhadd lail’lem, ani to tachem foll sodunk ailo tedna, taka kãi-ek mellunk na.
Tedna tannem mollo vosoiteleak mhonn’lem: ‘Polle, az tin vorsam zalim hanv hea anjirachem foll sodunk ietam ani mhaka ek-ui mellona. Mhonntôch tem katrun uddoi; bexttich kiteak svat addaita?’
Punn tannem oxi zap dili: ‘Dhonia, hem-i aniek voros tem asum-di; tachea mundak allem kaddun, taka hanv sarem ghaltam;
ghoddiek taka foll zait; na tôr, magir katôr.’ “

Jezu, eka Sabbatha disa, eka devsthanant xikovnn ditalo.
Ovchit Tachê mukhar dixtti poddli otthra vorsam devcharan opangull kel’li êk bail; ti samkich pongi zal’li ani tichean tokli uklun nitt ubi ravunk zainaslem.
Jezun tika polleli ani Apnna-xim tika apoun haddun mhonn’lem: “Agê, tujea vaittantli tum suttlii.”
Ani Tannem Aple hat ticher dovrinam fuddem, ti sarki ubi zali ani Devak dhin’vasunk lagli.
Punn Jezun Sabbatha disa pidda-rôg boro kelo dekhun, devsthanacho odhikari pinddollun oso lokak ulounk laglo: “Vavr korunk sô dis dil’le asat; team disamnim ieiat ani borim zaun vochat, Sabbatha disa naka.”
Portipallun Somian taka mhonn’lem: “Arê ddhongeamnô, tumchê bhitorlo zonn-eklo davnnek bandlelea paddeak vô gaddvak soddun, taka Sabbatha disa udkak vhoronam?
Tôr otthra vorsam devcharan bandun dovorlelê hê Abrahamachê dhuvek hea Sabbatha disa sôddchi nhoi asli?”
Oxem To mhonnta astana soglleam Tacheam dusmanank loz zali, punn Tacheô ojapancheô kornneô polleun sogllea lokak motti khôs zali.

Ani Tannem mhonn’lem: “Devachem Raj kitea sarkem mhonnchem? Khõichê vostuk Hanvem tachi sôr korchi?
Tem sansvachea bia sarkem. Eka mon’xan tem ghetlem ani aplea porsant roilem; tem vaddlem ani tachem vhodd zhadd zalem ani varea veleam suknneamnim ieun tacheam khandiamnim vosti keli.”

Tannem anink ek sanglem: “Devachem Raj koslê vostuk sôr korum?
Tem oxem: êkê bailen khomir ghetlo ani, môll’lelea pittachim tin vhoddlim mapam dhorun, tantum to purlo, ani sogllench pitt fuglem.”

Dor-eka nogrant ani ganvant vochun, To xikovnn diit Jeruzaleachi vatt choltalo.
Tedna konn-eklean Tachê lagim vicharlem: “Saiba, soddvônn gheunk pavtelim tim thoddinch kai?” Tannem tankam oxi zap dili:
“Oxir darvontteantlean bhitôr sorunk zata toxem vavrat, kiteak, Hanv tumkam sangtam, zaitim zannam bhitôr vochunk sôdtelim, punn tanchean zaunchem na.

Ghorachea Dhonian bhitôr vochun ekdam dar dhamplea uprant, tumi, bhair ravun, darar marun mhonnunk lagtelet: ‘Dhonia, amkam dar ugôdd.’ Ani To tumkam oxem mhonntolo: ‘Tumi khõichim tim Hanv nokllom.’
Tedna tumi mhonnteleat: ‘Tujea murean ami jevleanv ani pieleanv ani amcheam rosteancher Tunvem xikovnn dileai.’
Ani To tumkam sangtolo: ‘Tumi khõichim tim Hanv nokllom; vaitt korteleamnô, sogllim tumi Mhojê thaun pois sorat!’
Tedna Abraham’, Izak, Jakob ani somest provadi Devachea Rajeant aslele ani tumkam bhair uddoil’lim polleun, koxim mhonn tumi thõi rudon korun ani dant korkoraun astelet!
Udenti, ostomtê, ut’tori ani dokhinnê thaun lôk ietolo ani Devachea Rajeant jevnnak bostolo.
Ani, polleiat, atam nimannim asat tim poilim zatelim ani poilim asat tim nimannim zatelim.”

Têch ghoddier Farizevantle kãi zann Jezuk sangunk lagle: “Hangasorlo bhair sorun voch, tôr Herod tuzo jiv kaddunk sôdta.”
Ani Tannem mhonn’lem: “Vochat ani tea koleak oxem sangat: ‘Chotrai dhôr, Hanv az ani faleam devchar kaddtam ani pidda-rôg boro kortam, ani tisrea disa Mhozo xevôtt zôddtolom.’
Toripunn az, faleam ani porvam Hanvem cholot ravunk zai, tôr Jeruzalea bhair morunk eka provadeak puttovna.

Jeruzalea, Jeruzalea, tum provadeank jivexim martai ani Devan tujê thãi dhaddleleank fatraitai! Kombi apleam pakotteam tolla apleam pilank korta toxem, kitlê pavtti mhonn tujeam bhurgeam-ballank ektthãi korunk Hanv axetalom, punn tem tuka naka zalem!
Chotrai dhôr, tumchem ghor Dev tumkam soddun dita. ‘Sorvesporachea nanvan ieta taka zôi!’ oxem tumi mhonncho vêll pavo-sôr tumi Mhaka anink polleunchim nant mhonn Hanv tumkam sangtam.”"
Luke,14,"On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. 
In front of him there was a man suffering from dropsy. 
Jesus spoke to the scholars of the law and Pharisees in reply, asking, “Is it lawful to cure on the sabbath or not?” 
But they kept silent; so he took the man and, after he had healed him, dismissed him.
Then he said to them, “Who among you, if your son or ox falls into a cistern, would not immediately pull him out on the sabbath day?” 
But they were unable to answer his question.
Conduct of Invited Guests and Hosts. 
He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table.
“When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment to take the lowest place.
Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table.
For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” 
Then he said to the host who invited him, “When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. 
Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.”
The Parable of the Great Feast. 
One of his fellow guests on hearing this said to him, “Blessed is the one who will dine in the kingdom of God.”
He replied to him, “A man gave a great dinner to which he invited many.
When the time for the dinner came, he dispatched his servant to say to those invited, ‘Come, everything is now ready.’
But one by one, they all began to excuse themselves. The first said to him, ‘I have purchased a field and must go to examine it; I ask you, consider me excused.’
And another said, ‘I have purchased five yoke of oxen and am on my way to evaluate them; I ask you, consider me excused.’
And another said, ‘I have just married a woman, and therefore I cannot come.’
The servant went and reported this to his master. Then the master of the house in a rage commanded his servant, ‘Go out quickly into the streets and alleys of the town and bring in here the poor and the crippled, the blind and the lame.’
The servant reported, ‘Sir, your orders have been carried out and still there is room.’
The master then ordered the servant, ‘Go out to the highways and hedgerows and make people come in that my home may be filled.
For, I tell you, none of those men who were invited will taste my dinner.’”
Sayings on Discipleship. 
Great crowds were traveling with him, and he turned and addressed them,
“If any one comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple. 
Whoever does not carry his own cross and come after me cannot be my disciple. 
Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion?
Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him
and say, ‘This one began to build but did not have the resources to finish.’
Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops?
But if not, while he is still far away, he will send a delegation to ask for peace terms.
In the same way, everyone of you who does not renounce all his possessions cannot be my disciple.
The Simile of Salt. 
“Salt is good, but if salt itself loses its taste, with what can its flavor be restored? 
It is fit neither for the soil nor for the manure pile; it is thrown out. Whoever has ears to hear ought to hear.”","Magir oxem zalem: eka Sabbatha disa Farizevanchea konn-eklea mukheliager Jezu jevnnak gel’lo tedna, te Taka tellun polletale.
Udok angant bhoron suzlolo êk monis Tachea mureant aslo.
Dhormxastream ani Farizevam lagim uloun Jezun mhonn’lem: “Sabbatha disa piddevontank borim korum-ieta ki na?”
Punn te ogech ravle. Tedna Tannem taka dhorun boro kelo ani dhaddlo.
Ani tanchê lagim uloun Jezun mhonn’lem: “Tumchea konnachoi put vô paddo bãit poddlo zalear, Sabbath mhonnun rokddoch taka kaddinastana to ravot mum?”
Hea utrak zobab diunk tanchean nozo zalem.

Poile-voile zage koxê bhaxen vinchun kaddtale tem polleun, jevnnak apoil’leank Jezun oxi êk vopar sangli:
“Tuka lognachea jevnnak konn apoit tedna, vochun manachê svater bosonaka; kiteak tujê-vôn odik manadik dusrea konnak tannem ghoddiek apoila zait,
ani tumkam dogãik-ui apoileat to thõi ieun tuka mhonnot: ‘Tuji svat haka di.’ Ani tedna, loz zaun, tunvem nimanni svat gheunchi poddot.
Hea pasot konn tuka jevnnak apoit tedna, vochun nimannê svater bos; hê porim tuka apoila to iet tedna, taka oxem mhonnunk melltelem: ‘Ixtta, voilê svater vochun bos.’ Tedna borabôr jevnnak bosleleam hujir tuka man zatolo.
Kiteak apnnankuch unch kaddtat tankam Dev khala uddoitolo ani apunnuch khaltim zatat tankam Dev unch kaddtolo.”

Ani Apnnak apoil’lo taka-i Jezun sanglem: “Tum donparchem vô ratchem jevonn ditai tedna, tujeam ixttam-ixttinnink, vô bhavam-bhonnink, vô soireank, vô girest xezareank apoinaka, kiteak ghoddiek tim-i tuka porot apnnanger apoitit ani tujem apovnnem bad kortit.
Punn jevonn ditai tedna, dublleank, khoddeank, thontteank ani kurddeank apoi.
Tanchean tujem apovnnem bad korunk zainam mhonntôch, tum bhagi zatoloi; punn promannik mon’xam punorjivont zatelim tedna, tuji tuka mozuri mellteli.”

Hem aikun, borabôr jevnnak bosleleantlea konn-eklean Jezuk mhonn’lem: “Devachea Rajeant jevnnak bostit tim subhagi!”
Punn Jezun taka sanglem: “Konn-eklea mon’xan ek vhoddlem rat-jevonn kelem ani zaitea lokak apoilo.
Jevnnacho vogôt zatôch, ‘Ieiat, sogllem toiar zalam!’, oxem apoil’leank vochun sangunk, tannem aplea chakrak dhaddlo.
Punn sogllech eksarke nibam diunk lagle.
Poilean chakrak mhonn’lem: ‘Hanvem bhatt viktem ghetlam, tem mhaka vochun polleunk zai; dekhun mhaka mafi kôr mhonn upkar magtam.’
Dusrean mhonn’lem: ‘Hanvem paddeanchim panch zotam viktim ghetleant, tim topasunk vetam; dekhun mafi kôr mhonn upkar magtam.’
Tisrean mhonn’lem: ‘Hanv halinch logn zalam, mhonntôch mhaka ieunk zaina.’
Hem sogllem chakran porot ieun aplea dhoniak kollit kelem. Tedna pinddollun ghorkaran aplea chakrak sanglem: ‘Nogracheam rosteancher ani bidimnim vegim voch ani goribank, panglleank, kurddeank ani thontteank hanga gheun ie.’
Magir chakran mhonn’lem: ‘Dhonia, tujea hukuma pormannem kelem; tori astana anink-ui svat asa.’
Ani dhonian chakrak sanglem: ‘Nogra-bhaileam rosteancher ani oddpam modem voch ani mhojem ghor bhòrta toxem lokak bhitôr ieunk boll kôr.
Hanv tumkam sangtam: apoil’leam bhitorlo eklo legun mhojem jevonn chakunk pavcho na.’ ”

Khup lokache zome Jezu borabôr choltale ani Tannem vollon tankam mhonn’lem:
“Zôr konn-ui Mhojê-xim ietit ani aplea bapaicho, avoicho, bailecho, bhurgeancho, bhavancho ani bhoinnincho, ani aplea jivacho porian dvês korina zatit, tankam Mhojeam xisam modem zago na.
Ani jim konn aplo khuris gheun Mhojê pattlean ienant, tankam Mhojeam xisam modem zago na.
Tumchê bhitorlo konn-ui êk gopur bandunk sodit zalear, to sompounk goroz titlo khôrch korunk apnna lagim zait ki na, hacho adim-poilo bosun odmas korcho na gai?

Na tôr, buniad marlea uprant, tem xarti pavounk taka tank na zait zalear, polletat titlim-i tacheô moskoreô korun mhonntelim:
‘Hea mon’xan bandunk addailem, punn tachean sompounk nozo zalem.’
Vô konn raza dusrea eka razacher zhuz korunk vetolo zalear, dha hozar soinik gheun vis hozaranchi fouz haddta taka apnnachean fuddo korunk zata ki na, tem adim-poilem bosun chintina zait?
Zaina tôr, to poisuch astana, niropi dhaddun ‘somadhanachi boli korum-ia’ mhonn magtolo.
Têch bhaxen tumchê modlim konn-ui apnnam lagim asot titlem-i soddun dina zatit zalear, tankam Mhojeam xisam modem zago na.

“Mitt borem; punn mittachi kharsann bigòddli zalear, taka anink kitean portun kharsann diunchi?
Tem zomnik vô gairik-ui upkaronam. Tem kaddun bhair uddoitat. Aikunk kan asleleamnim aikunchem.”"
Luke,15,"The tax collectors and sinners were all drawing near to listen to him,
but the Pharisees and scribes began to complain, saying, “This man welcomes sinners and eats with them.” 
So to them he addressed this parable.
“What man among you having a hundred sheep and losing one of them would not leave the ninety-nine in the desert and go after the lost one until he finds it? 
And when he does find it, he sets it on his shoulders with great joy
and, upon his arrival home, he calls together his friends and neighbors and says to them, ‘Rejoice with me because I have found my lost sheep.’
I tell you, in just the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance.
The Parable of the Lost Coin. 
“Or what woman having ten coins and losing one would not light a lamp and sweep the house, searching carefully until she finds it?
And when she does find it, she calls together her friends and neighbors and says to them, ‘Rejoice with me because I have found the coin that I lost.’
In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents.”
The Parable of the Lost Son. 
Then he said, “A man had two sons,
and the younger son said to his father, ‘Father, give me the share of your estate that should come to me.’ So the father divided the property between them.
After a few days, the younger son collected all his belongings and set off to a distant country where he squandered his inheritance on a life of dissipation. 
When he had freely spent everything, a severe famine struck that country, and he found himself in dire need.
So he hired himself out to one of the local citizens who sent him to his farm to tend the swine.
And he longed to eat his fill of the pods on which the swine fed, but nobody gave him any.
Coming to his senses he thought, ‘How many of my father’s hired workers have more than enough food to eat, but here am I, dying from hunger.
I shall get up and go to my father and I shall say to him, “Father, I have sinned against heaven and against you.
I no longer deserve to be called your son; treat me as you would treat one of your hired workers.”’
So he got up and went back to his father. While he was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him.
His son said to him, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’
But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet.
Take the fattened calf and slaughter it. Then let us celebrate with a feast,
because this son of mine was dead, and has come to life again; he was lost, and has been found.’ Then the celebration began.
Now the older son had been out in the field and, on his way back, as he neared the house, he heard the sound of music and dancing.
He called one of the servants and asked what this might mean.
The servant said to him, ‘Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound.’
He became angry, and when he refused to enter the house, his father came out and pleaded with him.
He said to his father in reply, ‘Look, all these years I served you and not once did I disobey your orders; yet you never gave me even a young goat to feast on with my friends.
But when your son returns who swallowed up your property with prostitutes, for him you slaughter the fattened calf.’
He said to him, ‘My son, you are here with me always; everything I have is yours.
But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found.’”","Dônddvosuldar ani sogllê torechim patki mon’xam Jezuk aikunk Tachê-xim ietalim;
ani Farizev toxe dhormxastri gunngunnun oxem mhonntale: “Ho monis patkiank borê bhaxen gheta ani tanchê borabôr jevta-khata.”
Tedna Tannem tankam oxi êk vopar sangli:

“Tumchê modem xembhôr menddre aslolo konn-êk monis asa mhonn somzat; tantlo ek menddro sanddlo mhonnum-ia; nnoian’nnoi oronneant soddun, sanddla to mello-sôr taka sodunk vochonastam to ravot gai?
Ani to mell’lea uprant, to khuxal zaun taka khandar ghalta
ani, ghora pavtôch, ixttank ani xezareank apoun to mhonnta: ‘Mhojo sanddlolo menddro mell’lo mhonn mhojea vangdda khuxal zaiat.’
Têch bhaxen, Hanv tumkam sangtam, êk patki monis jivit-mon bôdlit zalear, tachê pasot sorgar kedo vhoddlo sontôs zatolo! Jivit-mon bodôlpachi apnnank goroz na mhonn chint’telim nnoian’nnoi promannik mon’xam astit tôr, hanchê pasot sorgar hedo sontôs na mhonn Hanv tumkam sangtam!

Vô rupeache dha nanne asleli konn-êk bail asa mhonn somzat; tantlo êk sanddot zalear, ponntti pettoun, ghorak sarônn marun, to nanno mello-sôr mhenotin to sodinastana ti ravot kai?
Ani to mell’lea uprant, ti apleam ixttinnink ani xezarnnink apoun mhonnta: ‘Mhozo sanddlolo nanno mhaka mell’lo mhonn mhojea vangdda khuxal zaiat.’
Têch porim, Hanv tumkam sangtam, êk patki monis jivit-mon bôdlit zalear, Devache dut sontosbhorit zatele.”

Anink-ui Tannem sanglem: “Konn-eklea mon’xak dog put asle
ani tanchê modlea dhakttean bapaik oxem mhonn’lem: ‘Bapa, mhaka poddta to daizacho vantto mhaka kaddun di.’ Ani tannem tankam daiz vanttun dilem.
Ani thoddeam disam bhitôr dhakttea putan apnnachem aslem titlem-i ektthãi kelem ani ghorantlo bhair sorun to eka poixilea ganvant gelo; ani thõi mostem jivit jieun tannem aplê girestkaiechi vatt laili.

Ani tannem sogllem hogddaun uddoitôch, tea ganvant êk khôr bhuk poddli ani to-i oddchonnik sampoddlo.
Tedna vochun to tea ganvantlea konn-ekleager chakrek ravlo; ani tannem taka aplea xetant dukram chorounk dhaddlo;
ani dukram khatat teô sangô tori khaun aplem pott bhorunk taka khuxi ietali, kiteak konn taka jevnnak kãich dinaslo.
Xekim, soirannar ieun, tannem mhonn’lem: ‘Kitle disvoddeache manai mhojea bapaichea ghorant naka-puro zai-sôr jevun-khaun asat, ani hanv hanga bhuken mortam!
Tôr hanv utthun mhojea bapai-xim vetolom ani taka mhonntolom: ‘Bapa, hanvem sorgacher ani tujer add patok kelam;
mhaka tuzo put mhonnunk anink mhaka favo na; tujeam manaiantlo eklo koso mhaka dhôr.’
Ani utthun to aplea bapai-xim gelo. Poisuch astana tachea bapain taka dekhlo ani tachem kalliz churchurlem; ani dhanvun vochun tannem taka veng marli ani tache ume gheit ravlo.
Putan taka mhonn’lem: ‘Bapa, hanvem sorgacher ani tujer add patok kelam; mhaka tuzo put mhonnunk anink mhaka favo na.’
Tedna bapain apleam chakrank sanglem: ‘Boreantlem borem ek vostr veginchê-vegim haddun taka nhesoiat; tachea bottak mudi ani pãiank vhannô ghalat;
gulgulit paddkulo haddun marat; jevonn korum-ia ani borem-borem khaun-pieun khuxal zaum-ia.
Kiteak ho mhozo put mel’lo, to novean jivont zala; sanddlolo, to porot mell’la.’ Ani tãnnim jevunk suru kelem.

Tedna tacho vhoddlo put xetant aslo ani ieun ghora lagim pavtam-pavtam tannem songit ani nach zatat tim aikolim
ani, eka chakrak apoun, kitem zalam kai mhonn tannem vicharlem.
Chakran zap dili: ‘Tuzo bhav aila, ani to solamoti pavlo mhonn tujea bapain gulgulit paddkulo marla.’
Punn to zobôr ragar zalo ani portipallun tannem bapaik oxem mhonn’lem:
‘Polle, itlim vorsam zalim hanv tuji seva-chakri kortam ani tujem utor hanvem kednanch moddunk na, tori mhojeam ixttam borabôr jevunk-pieunk tunvem mhaka kednanch êk bokddo legun dilo nãi;
punn xindoll bailam borabôr aplem daiz khaun-hogddaun ho tuzo put iena fuddem tunvem tachê pasot datto-motto paddkulo marloi!’

Punn tannem taka sanglem: ‘Puta mhojea, tum sodanch mhojea sangata asai ani jem kitem mhojê lagim asa tem sogllem tujench.
Punn borem jevonn korunk ani khuxal zaunk purtem karonn aslem: tôr ho tuzo bhav mel’lo, to novean jivont zala; sanddlolo, to porot mell’la.”"
Luke,16,"Then he also said to his disciples, “A rich man had a steward who was reported to him for squandering his property.
He summoned him and said, ‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.’
The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg.
I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.’
He called in his master’s debtors one by one. To the first he said, ‘How much do you owe my master?’
He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.’
Then to another he said, ‘And you, how much do you owe?’ He replied, ‘One hundred kors of wheat.’ He said to him, ‘Here is your promissory note; write one for eighty.’
And the master commended that dishonest steward for acting prudently.
Application of the Parable. “For the children of this world are more prudent in dealing with their own generation than are the children of light. 
I tell you, make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings. 
The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. 
If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth?
If you are not trustworthy with what belongs to another, who will give you what is yours?
No servant can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.”
A Saying Against the Pharisees. 
The Pharisees, who loved money, heard all these things and sneered at him.
And he said to them, “You justify yourselves in the sight of others, but God knows your hearts; for what is of human esteem is an abomination in the sight of God.
Sayings About the Law. 
“The law and the prophets lasted until John; but from then on the kingdom of God is proclaimed, and everyone who enters does so with violence. 
It is easier for heaven and earth to pass away than for the smallest part of a letter of the law to become invalid.
Sayings About Divorce. 
“Everyone who divorces his wife and marries another commits adultery, and the one who marries a woman divorced from her husband commits adultery.
The Parable of the Rich Man and Lazarus. 
“There was a rich man who dressed in purple garments and fine linen and dined sumptuously each day.
And lying at his door was a poor man named Lazarus, covered with sores, 
who would gladly have eaten his fill of the scraps that fell from the rich man’s table. Dogs even used to come and lick his sores.
When the poor man died, he was carried away by angels to the bosom of Abraham. The rich man also died and was buried,
and from the netherworld, where he was in torment, he raised his eyes and saw Abraham far off and Lazarus at his side.
And he cried out, ‘Father Abraham, have pity on me. Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am suffering torment in these flames.’
Abraham replied, ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. 
Moreover, between us and you a great chasm is established to prevent anyone from crossing who might wish to go from our side to yours or from your side to ours.’
He said, ‘Then I beg you, father, send him to my father’s house,
for I have five brothers, so that he may warn them, lest they too come to this place of torment.’
But Abraham replied, ‘They have Moses and the prophets. Let them listen to them.’
He said, ‘Oh no, father Abraham, but if someone from the dead goes to them, they will repent.’
Then Abraham said, ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’”","Jezun Apleam xisank oxem sanglem: “Konn-eklo girest monis aslo ani taka êk mukdom’ aslo; ho tachê girestkaiechi vatt laita mhonn konnem tachê sorxem vochun hacher firiad dili.
Haka apoun haddun, dhonian vicharlem: ‘Tujê vixim hanv hem aikotam tem kitem? Tujea karbharacho hixôb di; tôr hea fuddem mhozo mukdom’ zaunk tuka mellchem na!’
Tedna mukdoman apnnach bhitôr mhonn’lem: ‘Mhozo dhoni mhojê koddchem mukdom’ponn kann gheta mhonntôch, hanv atam kitem korum? Khonnunk mhaka sokot na; bhik magunk mhaka loz dista.
Xabas, koll’lem mhaka! Mhaka mukdom’ponna velo nikllailea uprant, konnem tori mhaka apnnager gheunchê khatir hanvem kitem korchem tem mhaka ievzolem!’
Aplea dhoniachea ek-eklea rinnkareak apoun, tannem poilea lagim vicharlem: ‘Mhojea dhoniak tum kitlem devo asai?’
Tannem zap dili: ‘Xembhôr mapam tel.’ Mukdoman taka sanglem: ‘Hem polle tujem lêkhpotr; bos hanga ani vegim tacher pon’nas boroi.’
Magir dusreak vicharlem: ‘Ani tum kitlem devo asai?’ Tannem portipall kelo: ‘Xembhôr khanddiô gonv.’ Mukdoman taka sanglem: ‘Hem polle, tujem lêkhpotr ghe ani oixim boroi.’

Tozviten aplem kam’ kelem mhonn Dhonian tea naddbudhichea mukdomak vornnilo, kiteak sonvsari mon’xam apleam sarkeam lagim cholta-gholltana uzvaddacheam mon’xam poros odik tozvitechim.

Tôr Hanv tumkam sangtam: girestkai sonvsari, punn tumkam ixtt-ixttinni zoddun gheunk ticho upêg korat; oxem, ti ontrun veteli tedna, tim tumkam sasnnacheam biraddamnim svagôt korun ghetelim.

Jim ekdom’ unnea molacheam vostumnim khatrechim, tim unch molacheam vostumnim-i khatrechim; ani jim ekdom’ unnea molacheam vostumnim khottim, tim unch molacheam vostumnim-i khottim.
Mhonntôch, zôr he sonvsari girestkaiecho favo to upêg korunk tumkam patieunk nozo zalem, tôr khori-osôl girestkai tumchea hatant ghalunk konn tumkam patietolo?
Devan tumkam dil’leam tumcheô nhoi team vostumnim tumi zôr visvaxi ravunk nant, tôr tumcheôch zauncheô asat teô vostu Dev koso ditolo tumkam?”

Khõicheach chakran dogam dhonianchi borabôr chakri korum nozo, kiteak to ekleak zolltolo ani dusreacho môg kortolo, vô ekleak chikttun ravtolo ani dusreachi beporva kortolo. Tumchean Devachim ani borabôr girestkaiechim gulam zaum nozo.”

Hem sogllem aikun, dhon-girestkaiek lobhdol’le Farizev Tacheô moskoreo korunk lagle.
Ani Tannem tankam sanglem: “Mon’xanchê nodrek apunn promannik mhonn dakhounk sôdtat te tumich te, punn Dev tumchim kallzam boro ollkhota; tôr mon’xam unch molachem mhonn lêkhtat tem Deva mukhar kanttallo.

Somurt ani Provadeanchi xikovnn Juanvachea kalla porian choltaleô; tê meren Devachem Raj porgott zata ani tantum bhitôr sorunk sogllim nêtt kortat.
Somurtintlem ek kuskutt bhair poddchê poros, sôrg ani prithum’ nopoit zaunk odik sompem.

Zo aplê potinnik soddun dusrê lagim logn zait, to pordvar korta; ani ghovan soddlelê bailê lagim zo logn zait, to-i pordvar korta.”

Konn-êk girest monis aslo; to tambddim ani nazuk sonni vostram nhestalo ani disachea-disa borim-borim jevnnam korun dhadoxi jietalo.
Ani Lazar nanvacho êk bhikari, soglloch chovnamnim bhoron, tachea darvonttea-xim poddon astalo;
girestachea meza velem poddta tem khaun aplem pott bhorunk to axetalo. Sunnim legun ieun tachim chovnam lenvtalim.
Magir êk dis to bhikari melo ani devdutamnim taka Abrahamachea gopant vhorun dovorlo. To girest-ui melo ani taka vhorun purlo.
Iemkonddant attevitte bhôgta astana, tannem aple dolle ubarun Abrahamak ani tache kuxik aslelea Lazarak pois dekhle,
ani oxi bob marli: ‘Abraham’ bapa, mhoje churchure kôr ani aplea bottachi tembi udkant buddoun mhoji jib thôndd korunk Lazarak dhadd, kiteak hea ujeant hanv bharim vollvolltam.’
Ani Abrahaman mhonn’lem: ‘Puta mhojea, tujea jivitant jitlem tunvem sukh bhôglem, titlem Lazaran dukh sôslem mhonn ugddas kôr; mhonntôch atam taka buzvônn mellta ani tum dogdogtai.
Titlench nhoi, konn hanga thaun tumchê-xim vochunk sodit zalear, tachean zaina, nhoi mhonn thõi thaun hanga ieunk-ui zaina, kiteak amchê ani tumchê modem mottem vhoddlem patall thirail’lem asa.’
Tedna tannem mhonn’lem: ‘Toxem zalear, bapa, taka mhojea bapaichea ghora dhadd mhonn tujê lagim poratun magtam;
tôr mhaka panch bhav asat; te-i hê volvolleanchê svater iena zaunk tannem tankam xiddkaunche.’
Punn Abrahaman taka sanglem: ‘Tankam Moizes ani provadi asat; tanchem tãnnim aikunchem.’
Punn tannem portun mhonn’lem: ‘Toxem nhoi, Abraham’ bapa; mel’leantlo konn-ui tanchê-xim vochot zalear, te jivit-mon bodôltele.’
Xekim Abrahaman taka sanglem: ‘Moizesachem ani provadeanchem te aikonant zalear, mel’leantlo konn-ui jivont zalear legun tanchea monant sot rigchem na.”"
Luke,17,"He said to his disciples, “Things that cause sin will inevitably occur, but woe to the person through whom they occur.
It would be better for him if a millstone were put around his neck and he be thrown into the sea than for him to cause one of these little ones to sin.
Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 
And if he wrongs you seven times in one day and returns to you seven times saying, ‘I am sorry,’ you should forgive him.”
Saying of Faith. 
And the apostles said to the Lord, “Increase our faith.”
The Lord replied, “If you have faith the size of a mustard seed, you would say to [this] mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.
Attitude of a Servant. 
“Who among you would say to your servant who has just come in from plowing or tending sheep in the field, ‘Come here immediately and take your place at table’?
Would he not rather say to him, ‘Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished’?
Is he grateful to that servant because he did what was commanded?
So should it be with you. When you have done all you have been commanded, say, ‘We are unprofitable servants; we have done what we were obliged to do.’”
The Cleansing of Ten Lepers. 
As he continued his journey to Jerusalem, he traveled through Samaria and Galilee. 
As he was entering a village, ten lepers met [him]. They stood at a distance from him
and raised their voice, saying, “Jesus, Master! Have pity on us!” 
And when he saw them, he said, “Go show yourselves to the priests.” As they were going they were cleansed. 
And one of them, realizing he had been healed, returned, glorifying God in a loud voice;
and he fell at the feet of Jesus and thanked him. He was a Samaritan.
Jesus said in reply, “Ten were cleansed, were they not? Where are the other nine?
Has none but this foreigner returned to give thanks to God?”
Then he said to him, “Stand up and go; your faith has saved you.”
The Coming of the Kingdom of God. 
Asked by the Pharisees when the kingdom of God would come, he said in reply, “The coming of the kingdom of God cannot be observed, 
and no one will announce, ‘Look, here it is,’ or, ‘There it is.’ For behold, the kingdom of God is among you.”
The Day of the Son of Man. 
Then he said to his disciples, “The days will come when you will long to see one of the days of the Son of Man, but you will not see it.
There will be those who will say to you, ‘Look, there he is,’ [or] ‘Look, here he is.’ Do not go off, do not run in pursuit. 
For just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be [in his day]. 
But first he must suffer greatly and be rejected by this generation. 
As it was in the days of Noah, so it will be in the days of the Son of Man;
they were eating and drinking, marrying and giving in marriage up to the day that Noah entered the ark, and the flood came and destroyed them all.
Similarly, as it was in the days of Lot: they were eating, drinking, buying, selling, planting, building;
on the day when Lot left Sodom, fire and brimstone rained from the sky to destroy them all.
So it will be on the day the Son of Man is revealed.
On that day, a person who is on the housetop and whose belongings are in the house must not go down to get them, and likewise a person in the field must not return to what was left behind. 
Remember the wife of Lot.
Whoever seeks to preserve his life will lose it, but whoever loses it will save it. 
I tell you, on that night there will be two people in one bed; one will be taken, the other left.
And there will be two women grinding meal together; one will be taken, the other left.”

They said to him in reply, “Where, Lord?” He said to them, “Where the body is, there also the vultures will gather.”","Jezun Apleam xisank mhonn’lem: “Bhavart soddun divpacheô tallnneô asteleôch; punn jeam mon’xam udexim teô ietit, tanchem kotta!
Heam lhanantlea ekleak porian tãnnim bhavart soddunk oddun vorchê adim, tankam golleak danteachem pedd bandun doriant uddoilim zalear, tankam odik borem zato aslem.

Chotrai dhôrat: tuzo pelo tujer chuk korit tôr, taka xiddkai; ani to apli chuk ollkhun ghetit zalear, taka bhogôs.
Ani to tujer disak sat pavttim chuk korit ani sat pavttim tujê-xim porot ieun ‘mhozo guneanv zalo’, oxem mhonnot zalear, tunvem taka bhôgsuncho.”

Apostlamnim Somiak mhonn’lem: “Amcho bhavart vaddoi.”
Tedna Somian mhonn’lem: “Sansvachea konnea itlo tumkam bhavart asot zalear, ‘umtton voch ani doriant rigun pallam sôdd’, oxem hea amorichea zhaddak tumchean mhonnunk zatelem, ani tem tumchem aikotelem.

Tumchê modem konn-eka mon’xak êk chakôr asa mhonn somzat; xet kosun vô menddram choroun to chakôr porot ghora ieta tedna ‘chol vegim ani jevnnak bos’, oxem taka dhoni mhonntolo kai? Hachê bhaxek,
‘mhojem jevonn toiar kôr ani hanv khai-pie-sôr, penkttak kas marun mezachem kam’ kôr ani magir tum kha-pie’, oxem to mhonncho na kai?
Apnnem sanglelim kamam chakran kelim dekhun dhoniak chakracho upkar astolo kai?
Toxench, tumkam sanglelem titlem-i kelea uprant, tumi-i mhonnat: ‘Chaltim-bexttim chakor ami; amcho kaido aslo toch ami pall’la.’ ”

Jeruzaleak veta astana, Jezu Samariechê ani Galileiachê ximê velean cholot vetalo.
Eka ganvant bhitôr sortana, kodd futtlele dha zann Taka vatter mell’le; te pois ube ravle
ani, vhoddlean ulo marun, tãnnim mhonn’lem: “Jezu, Guruji, amchi kaklut kôr!”
Tannem tankam polleun mhonn’lem: “Vochat ani iadnikank tumchem ang dakhoiat.” Ani thõi veta astananch te nitoll zale.
Tantlo eklo, apunn boro zalo mhonn dekhona fuddem, Devak vhoddlean vakhannit portun ailo,
ani Jezucheam pãiam-xim sorpottun tannem Tache abhar man’le; ani to êk Samariekar aslo.
Hem polleun Jezun taka oxem mhonn’lem: “Dha-i zann nitoll zale, nhoi? Her nnov khõi pavle tôr?
Hea porkea mon’xa bhair porot ieun Devachi tokhnnai kortolo konnuch na zalo !”
Ani Tannem taka mhonn’lem: “Utth ani voch; tujea bhavartan tuka boro kelo.”

Devachem Raj kedna ieunchem asa tem Farizevamnim Jezu lagim vicharlem tedna, Tannem oxi zap dili: “Nodrek poddtat tosleam khunnamnim Devachem Raj ieunchem na.
‘Hem, polle, hanga asa; tem, polle, thõi asa’, oxem lôk mhonncho na. Tôr zanno zaiat: Devachem Raj tumchê modem asa.”

Ani Tannem Apleam xisank sanglem: “Mon’xachea Putacho êk dis tori polleunk tumi axetelet toslo dis ietolo, punn tumkam to polleunk mellcho na.
Tedna konn tumkam sangtolo: ‘Ho thõi polle!’ vô ‘Hangasôr polle!’ Bhair soronakat ani tanchê pattlean vochonakat.
Zoxem zoglavnnem marta tedna, tacho loklôk ontrallachê êkê ximer thaun dusrê ximer porian poddta, toxench, Tacho Dis ieta tedna, Mon’xachea putachem zatelem.
Punn tea adim To zaitem sôstolo ani hi atanchi pinddka Taka bhairaiteli: hi Devachi khuxi.
Zoxem Noachea kallar zalem, toxench Mon’xachea Putachea kallar zatelem.
Noa tarvant bhitôr sorlo to dis porian lôk khata-pietalo, logn zaun ani logn korun diun aslo; tea mhonnosôr poriallo ailo ani tachê vorvim tim sogllim nattak zalim.
Ani zoxem Lotacheam disamnnim ghòddlem, toxench zatelem. Lôk khata-pietalo, viktalo ani viktem ghetalo, laita-roitalo ani ghoram bandtalo;
punn jea disa Lot Sodomantlo bhair sorlo, tea disa sorgar thaun ujea-gondhokacho pavs poddun tachê vorvim soglleancho bhosm zalo.
Mon’xachea Putachi prokasnni zateli tea disa toxench zatelem.

To Dis ietôch konn pattsar astit ani tanchi mustaiki ghorant asot zalear, ti vhorunk tãnnim sokol ieunchem nhoi; toxench xetant astit tãnnim kiteakuch lagun porot vechem nhoi;
Lotachê bailek kitem ghòddlem tacho ugddas korat.
Aplo jiv samballunk sôdtat tim aplo jiv ibadd kortelim, ani aplo jiv ibadd kortat tim aplo jiv vanchoitelim.
Hanv tumkam sangtam: tê rati dogam zannam eka antrunnar nidlelim astelim, punn tantlea ekleak vhortele ani dusreak sanddtele.
Dogi bailô eka dantear dollun asteleô, punn tantlê eklêk vhortele ani dusrêk sanddtele.” 
Tãnnim Jezu lagim vicharlem: “Saiba, khõi?” Ani Tannem tankam sanglem: “Moddem asot thõi gid-ui ektthovtele.”"
Luke,18,"Then he told them a parable about the necessity for them to pray always without becoming weary. He said,
“There was a judge in a certain town who neither feared God nor respected any human being.
And a widow in that town used to come to him and say, ‘Render a just decision for me against my adversary.’
For a long time the judge was unwilling, but eventually he thought, ‘While it is true that I neither fear God nor respect any human being,
 because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.’”
The Lord said, “Pay attention to what the dishonest judge says.
Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them?
I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?”
The Parable of the Pharisee and the Tax Collector. 
He then addressed this parable to those who were convinced of their own righteousness and despised everyone else. 
“Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector.
The Pharisee took up his position and spoke this prayer to himself, ‘O God, I thank you that I am not like the rest of humanity—greedy, dishonest, adulterous—or even like this tax collector.
I fast twice a week, and I pay tithes on my whole income.’ 
But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, ‘O God, be merciful to me a sinner.’ 
I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.”
Saying on Children and the Kingdom. 
People were bringing even infants to him that he might touch them, and when the disciples saw this, they rebuked them. 
Jesus, however, called the children to himself and said, “Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these.
Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.”
The Rich Official. 
An official asked him this question, “Good teacher, what must I do to inherit eternal life?” 
Jesus answered him, “Why do you call me good? No one is good but God alone.
You know the commandments, ‘You shall not commit adultery; you shall not kill; you shall not steal; you shall not bear false witness; honor your father and your mother.’” 
And he replied, “All of these I have observed from my youth.”
 When Jesus heard this he said to him, “There is still one thing left for you: sell all that you have and distribute it to the poor, and you will have a treasure in heaven. Then come, follow me.”
But when he heard this he became quite sad, for he was very rich.
On Riches and Renunciation. 
Jesus looked at him [now sad] and said, “How hard it is for those who have wealth to enter the kingdom of God!
For it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of God.”
Those who heard this said, “Then who can be saved?”
And he said, “What is impossible for human beings is possible for God.” 
Then Peter said, “We have given up our possessions and followed you.”
He said to them, “Amen, I say to you, there is no one who has given up house or wife or brothers or parents or children for the sake of the kingdom of God
who will not receive [back] an overabundant return in this present age and eternal life in the age to come.”
The Third Prediction of the Passion. 
Then he took the Twelve aside and said to them, “Behold, we are going up to Jerusalem and everything written by the prophets about the Son of Man will be fulfilled. 
He will be handed over to the Gentiles and he will be mocked and insulted and spat upon;
and after they have scourged him they will kill him, but on the third day he will rise.”
But they understood nothing of this; the word remained hidden from them and they failed to comprehend what he said.
The Healing of the Blind Beggar. 
Now as he approached Jericho a blind man was sitting by the roadside begging,
and hearing a crowd going by, he inquired what was happening.
They told him, “Jesus of Nazareth is passing by.”
He shouted, “Jesus, Son of David, have pity on me!”
The people walking in front rebuked him, telling him to be silent, but he kept calling out all the more, “Son of David, have pity on me!”
Then Jesus stopped and ordered that he be brought to him; and when he came near, Jesus asked him,
“What do you want me to do for you?” He replied, “Lord, please let me see.” 
Jesus told him, “Have sight; your faith has saved you.” 
He immediately received his sight and followed him, giving glory to God. When they saw this, all the people gave praise to God.","Sodanch magnnem korchi goroz ani jiv sôddcho nhoi mhonn Jezun xisank hi vopar sangli:
“Eka nogrant konn-êk nitidar aslo; taka Devachi bhirant, nhoi mhonn mon’xachi bhidda-i nasli;
ani tea nogrant konn-ekli vidva-i asli. Tachê-xim ieun-ieun ti oxi magtali: ‘Neai korun mhojea dusmanachea hatantli mhaka nivar.’
Punn zaito kall tannem tichem aikunk na. Tori magir tannem apnnach bhitôr mhonn’lem: ‘Hanv Devak bhienam ani mon’xachi-i bhidda hanv dhorinam khoro;
toripunn hi vidva mhaka tras dita dekhun, hanv tika neai korun ditolom; na zalear ieun-ieun xekim ti mhozo jiv khateli.’ ”

Somian fuddem mhonn’lem: “To khotto nitidar kitem sangta taka chit diat.
Tôr Dev Apnnak dis-rat ulo marteleam Apleam vinchleleank sosnnikaien kan diuncho na ani tancho neai korun tankam nivarcho na?
Hôi, Hanv tumkam sangtam, To tankam veginch nivartolo. Toripunn Mon’xacho Put ietolo tedna, Taka sonvsarant bhavart melltolo kai?”

Apunn promannik mhonn somzun, apnnancheruch patietalim ani herank lekhinaslim tosleam kãi mon’xank Tannem oxi êk vopar sangli:
“Dog monis, eklo Farizêv ani dusro dônddvosuldar, magnnem korunk Devmondirant choddun gele.
To Farizêv nitt ubo ravun oso aplea monant magnnem kortalo: ‘Deva, hanv Tuka dhin’vastam, kiteak hanv heram mon’xam sarko nhoi; te chor-nagovnne, oneaii, pordvari; he-tea dônddvosuldara-i sarko nhoi hanv.
Satolleak don pavttim hanv upas kortam, mhojê kodde asa titleacho-i dhavo vantto farik kortam.’
To dônddvosuldar aplo pois ubo ravlo; dolle porian sorgar lavunk taka kalliz zaina zalem; punn horddem boddoun-boddoun to mhonntalo: ‘Deva, hanv êk patki! mhoji kaklut kôr!’
Hanv tumkam sangtam, ho monis Devak manovlolo zaun aplea ghora portolo, punn to dusro Devak manovlolo zaunk na. Kiteak apnnankuch unch kaddtat tankam Dev khala uddoitolo, apunnuch khaltim zatat tankam Dev unch kaddtolo.”

Bhurgeam-ballank Jezun hat lavchê khatir, Tachê-xim lôk tankam gheun ietalo; hem polleun xis tankam addaunk lagle.
Tedna Jezun team bhurgeank Apnna-xim apoun mhonn’lem: “Bhurgeank Mhojê-xim ieunk diat ani tankam addainakat; kiteak Devachem Raj osleanchench.
Bhurgea bhaxen zaun Devachem Raj mandun ghenant tim tantum bhitôr sorchinch nant.”

Odhikareantlea eklean Jezu lagim oxem vicharlem: “Borea Guruji, Sasnnik Jivit mellun gheunk hanvem kitem korunk zai?”
Jezun taka mhonn’lem: “Mhaka boro kiteak mhonntai? Ekleach Devak kaddun, dusro konnuch boro nhoi.
Tum adnea tôr zannoi: ‘Jivexim marum noiê; pordvar korum noiê; chorum noiê; lottik govai dium noiê; tujea bapaik ani avoik man di.’ ”
Tea mon’xan Taka zobab dilo: “Bhurgeponnim-san hem sogllem hanv pallun ailam.”
Hem aikun Jezun taka sanglem: “Anink ekuch tuka unnem: tujê kodde asa titlem-i vik ani duddu goribank di, ani tuka sorgar tthevo melltolo; magir ie ani Mhozo pattlav kôr.”
Him utram aikun, to bhov khontovlo kiteak to khup girest aslo.

Oso taka polleun Jezun mhonn’lem: “Girestkai asleleank Devachea Rajeant bhitôr sorunk kitlem mhonn kotthin!
Devachea Rajeant êk girest monis bhitôr sorchê poros, eka unttak suiechea birddeantlean vochunk odik sompem.”
Aikoteleamnim mhonn’lem: “Toxem zalear, konnak taronn melltelem?”
Tannem zap dili: “Jem mon’xam kodde ghoddona, tem Deva lagim ghòddta.”

Tedna Pedrun mhonn’lem: “Polle, ami sogllem sanddun Tuzo pattlav kela.”
Jezun taka portipall kelo: “Konn-ui Devachea Rajea pasot ghor-dar vô bail, vô bhav-bhoinni, vô avoi-bapui vô bhurgim-ballam sanddtit zalear, Hanv tumkam khorench sangtam,
tim hea kalla-iugant hachê-kui zaitem ogllem, ani ieta tea kall-iugant sasnnik jivit ghetelim.”

Bara zannank kuxin vhorun, Jezun mhonn’lem: “Ami atam Jeruzaleak choddun vetanv, ani Mon’xachea Puta sombondim provadeam udexim boroil’lem asa titlem-i sompadon ietelem.
Taka videxeanchê adhin kortele, he Tacheô moskoreô kortele, Taka jerbond ditele, Tacher thimpi uddoitele,
ani jerbond dilea uprant Taka jivexim martele, ani tisrea disa To punorjivont zatolo.”
Punn hantlem kãich te somzunk nant ani heam utrancho ôrth tankam lipon urlo ani kitea vixim Jezu oxem uloitalo tem te somzukuch nant.

Jezu Jerikea lagim pavta astanam, konn-eklo kurddo rosteachê deger bhikek bosun aslo.
Khup lôk tevxilean veta tacho avaz aikun, tem kitem gai mhonn tannem vicharlem.
Nazaretkar Jezu tennem veta mhonn taka sangtôch,
to arddun mhonnunk laglo: “Jezu, Davidachea Puta, mhoji kaklut kôr!”
Ani fuddem vetalim tãnnim ogo rav mhonn taka bobatt keli. Punn odikuch arddun to mhonnot ravlo: “Davidachea Puta, mhoji kaklut kôr!”
Jezu thamblo ani taka Apnna-xim haddunk lavun, to lagim sortôch, Tannem Tachê kodde vicharlem:
“Hanvem tuka kitem kel’lem zai?” Tannem mhonn’lem: “Saiba, mhaka novean nodor ie-xi kôr.”
Jezun taka sanglem: “Novean nodor ghe. Tujea bhavartan tuka boro kelo.”
Ani rokddich taka nodor aili ani Devachi tust korit to Tachê pattlean gelo. Ani hem polleun, sogllea lokan Devak vakhannlo."
Luke,19,"He came to Jericho and intended to pass through the town.
Now a man there named Zacchaeus, who was a chief tax collector and also a wealthy man,
was seeking to see who Jesus was; but he could not see him because of the crowd, for he was short in stature.
So he ran ahead and climbed a sycamore tree in order to see Jesus, who was about to pass that way.
When he reached the place, Jesus looked up and said to him, “Zacchaeus, come down quickly, for today I must stay at your house.”
And he came down quickly and received him with joy.
When they all saw this, they began to grumble, saying, “He has gone to stay at the house of a sinner.” 
But Zacchaeus stood there and said to the Lord, “Behold, half of my possessions, Lord, I shall give to the poor, and if I have extorted anything from anyone I shall repay it four times over.” 
And Jesus said to him, “Today salvation has come to this house because this man too is a descendant of Abraham.
 For the Son of Man has come to seek and to save what was lost.”
The Parable of the Ten Gold Coins. 
While they were listening to him speak, he proceeded to tell a parable because he was near Jerusalem and they thought that the kingdom of God would appear there immediately.
So he said, “A nobleman went off to a distant country to obtain the kingship for himself and then to return. 
He called ten of his servants and gave them ten gold coins and told them, ‘Engage in trade with these until I return.’
His fellow citizens, however, despised him and sent a delegation after him to announce, ‘We do not want this man to be our king.’
But when he returned after obtaining the kingship, he had the servants called, to whom he had given the money, to learn what they had gained by trading.
The first came forward and said, ‘Sir, your gold coin has earned ten additional ones.’
He replied, ‘Well done, good servant! You have been faithful in this very small matter; take charge of ten cities.’ 
Then the second came and reported, ‘Your gold coin, sir, has earned five more.’
And to this servant too he said, ‘You, take charge of five cities.’
Then the other servant came and said, ‘Sir, here is your gold coin; I kept it stored away in a handkerchief,
for I was afraid of you, because you are a demanding person; you take up what you did not lay down and you harvest what you did not plant.’
He said to him, ‘With your own words I shall condemn you, you wicked servant. You knew I was a demanding person, taking up what I did not lay down and harvesting what I did not plant;
why did you not put my money in a bank? Then on my return I would have collected it with interest.’
And to those standing by he said, ‘Take the gold coin from him and give it to the servant who has ten.’
But they said to him, ‘Sir, he has ten gold coins.’
‘I tell you, to everyone who has, more will be given, but from the one who has not, even what he has will be taken away. 
Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me.’”
The Entry into Jerusalem. 
After he had said this, he proceeded on his journey up to Jerusalem.
As he drew near to Bethphage and Bethany at the place called the Mount of Olives, he sent two of his disciples. 
He said, “Go into the village opposite you, and as you enter it you will find a colt tethered on which no one has ever sat. Untie it and bring it here. 
And if anyone should ask you, ‘Why are you untying it?’ you will answer, ‘The Master has need of it.’”
So those who had been sent went off and found everything just as he had told them. 
And as they were untying the colt, its owners said to them, “Why are you untying this colt?”
They answered, “The Master has need of it.”
So they brought it to Jesus, threw their cloaks over the colt, and helped Jesus to mount.
As he rode along, the people were spreading their cloaks on the road;
and now as he was approaching the slope of the Mount of Olives, the whole multitude of his disciples began to praise God aloud with joy for all the mighty deeds they had seen.
They proclaimed:
“Blessed is the king who comes
in the name of the Lord.
Peace in heaven
and glory in the highest.”
Some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 
He said in reply, “I tell you, if they keep silent, the stones will cry out!”
The Lament for Jerusalem. 
As he drew near, he saw the city and wept over it, 
saying, “If this day you only knew what makes for peace—but now it is hidden from your eyes. 
For the days are coming upon you when your enemies will raise a palisade against you; they will encircle you and hem you in on all sides. 
They will smash you to the ground and your children within you, and they will not leave one stone upon another within you because you did not recognize the time of your visitation.”
The Cleansing of the Temple. 
Then Jesus entered the temple area and proceeded to drive out those who were selling things, 
saying to them, “It is written, ‘My house shall be a house of prayer, but you have made it a den of thieves.’” 
And every day he was teaching in the temple area. The chief priests, the scribes, and the leaders of the people, meanwhile, were seeking to put him to death, 
but they could find no way to accomplish their purpose because all the people were hanging on his words.","Jezu, Jerikeant bhitôr sorun, nograntlean cholot vetalo.
Zakêv nanvacho mukhel dônddvosuldarantlo eklo ani astik monis ovchituch thõi pavlo.
Jezu konn to, Zakêv polleunk sôdtalo. Punn angan mottvo dekhun, lokachê khettik lagun tachean nozo zalem.
Tea pasot Jezuk polleunchê khatir to fuddem dhanvun vochun eka rumbddichea zhaddar choddlo, kiteak Jezu tê vatten vecho aslo.
Tea zagear pavtôch, Jezun voir nodor marli ani taka polleun mhonn’lem: “Zakêv, vegim denvun ie, tôr az Mhaka tumger vochun ravunk zai.”
Ani to vegim-vegim denvlo ani khuxalkaien Taka apnnager soniman kelo.
Hem polleun sogllea lokan gunngunnun mhonn’lem: “Patki mon’xager ravunk gela mum rê ho!”
Soglleanchê nodrek ubo ravun Zakevan Somiak mhonn’lem: “Saiba, polle, mhaka asa titleacho-i ordo vantto hanv goribank ditam, ani hanvem konnank fosoileant zalear chovpott portun ditam.”
Jezun taka mhonn’lem: “Az hea ghorak taronn ailem, kiteak ho-i Abrahamacho put.
Tôr Mon’xacho Put sanddleleank sodun kaddunk ani taronn diunk aila.”

Lôk hem aikota astana, Tannem anink êk vopar sangli, kiteak To Jeruzaleak lagim pavlolo ani Devachea Rajeachi veginch prokasnni zateli mhonn tim somzotalim.
Mhonntôch Tannem sanglem: “Konn-êk unch kulliecho monis apnnak raza korun gheun porot ieunchê khatir eka poixilea desant gelo.
Apleam dha sevokank apoun haddun, tankam tannem dha bhangra-nanne vanttun dile ani mhonn’lem: ‘Hanv portun ie-sôr, he gheun vepar-dhondo korat!’
Tache ganvbhav taka zolltale ani tachê pattlean tãnnim niropi dhaddun oxem sanglem: ‘Ho monis amcho raza zal’lo amkam naka.”

Toripunn to raza zaun porot ailo, ani jeam sevokank tannem duddu dil’lo, tantlea zonn-eklean kitlo-so veparacho adav kaddlo tem polleunk tannem tankam apounk laile.
Poilean ieun mhonn’lem: ‘Dhonia, tujea eka bhangra-nannean dha bhangra-nanne zôddle.’
Tannem zobab dilo: ‘Xabas, borea sevoka! ilê-xê vostunt tum visvaxi zaloi dekhun hanv tuka dha nograncher odhikar ditam.’
Ani dusrean ieun mhonn’lem: ‘Dhonia, tujea eka bhangra-nannean panch bhangra-nanne zôddle.’
Ani haka-i tannem mhonn’lem: ‘Ani tuka hanv panch nograncher odhikar ditam.’
Magir tisrean ieun mhonn’lem: ‘Dhonia, tujo bhangra-nanno ho polle asa; eka rumalak bandun hanvem to kuxin dovorlolo;
kiteak mhaka tuji bhirant asli, tôr tum khôr monis; tunvem dovrunk nãi tem tum uklun vhortai ani tunvem vompunk nãi tem tum lunvun ubartai.’
Razan taka zap dili: ‘Arê noxttea chakra, tujinch utram dhorun tujer hanv khastichem formonn martam. Hanv khôr monis, hanvem dovrunk na tem hanv uklun vhortam, ani hanvem vompunk na tem hanv lunvun ubartam mhonn tum tôr zanno asloi.
Toxem zalear, mhozo duddu tunvem benkent kiteak ghalo nãi? Porot ieun kolantora soit hanv to gheto aslom.’
Ani thõi asleleank tannem sanglem: ‘Hachê koddcho to bhangra-nanno kaddun gheiat ani dha bhangra-nanne asat taka to diat.’
Ani tãnnim taka mhonn’lem: ‘Dhonia, tachê lagim dha bhangra-nanne asat mum!’
‘Tôr hanv tumkam sangtam: jea konna lagim asa, taka anink-ui melltelem; punn jea konna lagim na, tachê lagchem asa tem-i kann ghetele.
Punn hanv tancho raza zal’lom naka asleleam team mhojeam dusmanank hangasôr haddat ani mhojeam dolleam hujir tancho jiv kaddat.’ ”

Oxem uloilea uprant, Jeruzaleak choddun vochpachi vatt dhorun, Jezu fuddem gelo.
Ani oxem ghòddlem: Olivet mhonntat tea Dongra sorxem asto Betfage ani Bethaniê lagim pavtôch, Tannem dogam Apleam xisank dhaddle
oxem sangun: “Tumchê samkar asto gramant vochat; thõi bhitôr sortanch, ozun porian tacher konnuch bosunk na toslem, ek gaddvachem xingrum, bandlelem tumkam melltelem; tem sôddun hanga haddat.
‘Taka kitea pasot tumi sôddtat?’, oxem konn-ui tumkam vicharit zalear, Somiak tachi goroz asa mhonn taka sangat.”
Dhaddlele te gele ani, sanglelem toxem, ek gaddvachem xingrum tankam mell’lem.
Tea xingrak te sôddtastana, tacheam dhoniamnim tankam mhonn’lem: “Tea xingrak kiteak sôddtat tumi?”
Tãnnim oxi zap dili: “Somiak tachi goroz.”

Ani tãnnim taka Jezu-xim haddlem; aplim avoronnam tea xingracher ghalun, Jezuk tacher bosoilo.
To fuddem veta astana, lôk aplim vostram vatter patllaitalo.
Ani Olivet Dongrachê denvtê lagim pavtôch, Tacheam xisancho vhôdd zomo, apnnem dekhleleam soglleam Tacheam vismitam pasot, vhoddlea tallean, khuxalkaien Devak
oso porkondunk laglo: “Sorvesporachea nanvan ieta tea Razak zôi! Sorgar xanti! Bhov Vortea Devak mhoima!”

Loka modleam kãi Farizevamnim Taka mhonn’lem: “Guruji, Tujeam xisank oge ravat mhonn formai.”
Ani Tannem tankam oso portipall kelo: “Hanv tumkam sangtam: him ogim ravtit zalear, fator porian arddunk lagtele.”

Ani lagim pavtam, Xar nodrek poddtôch, tachê voir dukam golloun
Tannem mhonn’lem: “Aichea disa tori, tuka xantik pavoupacheo vattô tunvem mat ollkhun ghetloleôi zalear! Punn na; tujeam dolleank teô atam liploleô asat.
Hôi, tuje dusman tujê bhonvtim matiechim durgam ubartele, tuka veddho ghaltele, ani soglleam vattamnim tuka chinrgôtt’tele, osle tujer dis ietele;
te tuka ani tujeam kottam bhitôr asleleam tujeam bhurgeam-ballank dhornnir apttitele; ani tujê bhitôr fatrar fatôr ubo urunk te diunche nant; kiteak Dev tuka bhett diunk ailo to dis tunvem ollkholo nãi!”

Ani Devmondirant bhitôr sorun thõi vikri korteleank oxem mhonnun To bhair ghalunk laglo:
“ ‘Mhojem Ghor magnneachem ghor’, oxem Povitr Pustokar boroil’lem asa, punn tem tumi choranchi dhôl kelea.”

Ani dispotto Devmondirant xikoit aslo. Mukhel iadnik, xastri, ani porjeche vhoddil Tacho nas korunk sôdtale;
punn kitem ani koxem korchem tem tankam somzoch naslem, kiteak sogllo lôk Tacheam utrank bhul’lolo."
Luke,20,"One day as he was teaching the people in the temple area and proclaiming the good news, the chief priests and scribes, together with the elders, approached him
and said to him, “Tell us, by what authority are you doing these things? Or who is the one who gave you this authority?” 
He said to them in reply, “I shall ask you a question. Tell me,
was John’s baptism of heavenly or of human origin?” 
They discussed this among themselves, and said, “If we say, ‘Of heavenly origin,’ he will say, ‘Why did you not believe him?’ 
But if we say, ‘Of human origin,’ then all the people will stone us, for they are convinced that John was a prophet.”
So they answered that they did not know from where it came.
Then Jesus said to them, “Neither shall I tell you by what authority I do these things.”
The Parable of the Tenant Farmers. 
Then he proceeded to tell the people this parable. “[A] man planted a vineyard, leased it to tenant farmers, and then went on a journey for a long time. 
At harvest time he sent a servant to the tenant farmers to receive some of the produce of the vineyard. But they beat the servant and sent him away empty-handed.
So he proceeded to send another servant, but him also they beat and insulted and sent away empty-handed.
Then he proceeded to send a third, but this one too they wounded and threw out.
The owner of the vineyard said, ‘What shall I do? I shall send my beloved son; maybe they will respect him.’ 
But when the tenant farmers saw him they said to one another, ‘This is the heir. Let us kill him that the inheritance may become ours.’
So they threw him out of the vineyard and killed him. What will the owner of the vineyard do to them?
He will come and put those tenant farmers to death and turn over the vineyard to others.” When the people heard this, they exclaimed, “Let it not be so!”
But he looked at them and asked, “What then does this scripture passage mean:
‘The stone which the builders rejected
has become the cornerstone’?
Everyone who falls on that stone will be dashed to pieces; and it will crush anyone on whom it falls.”
The scribes and chief priests sought to lay their hands on him at that very hour, but they feared the people, for they knew that he had addressed this parable to them.
Paying Taxes to the Emperor. 
They watched him closely and sent agents pretending to be righteous who were to trap him in speech, in order to hand him over to the authority and power of the governor.
They posed this question to him, “Teacher, we know that what you say and teach is correct, and you show no partiality, but teach the way of God in accordance with the truth. 
Is it lawful for us to pay tribute to Caesar or not?” 
Recognizing their craftiness he said to them,
“Show me a denarius; whose image and name does it bear?” They replied, “Caesar’s.”
So he said to them, “Then repay to Caesar what belongs to Caesar and to God what belongs to God.” 
They were unable to trap him by something he might say before the people, and so amazed were they at his reply that they fell silent.
The Question About the Resurrection. 
Some Sadducees, those who deny that there is a resurrection, came forward and put this question to him, 
saying, “Teacher, Moses wrote for us, ‘If someone’s brother dies leaving a wife but no child, his brother must take the wife and raise up descendants for his brother.’ 
Now there were seven brothers; the first married a woman but died childless.
Then the second
and the third married her, and likewise all the seven died childless.
Finally the woman also died.
Now at the resurrection whose wife will that woman be? For all seven had been married to her.”
Jesus said to them, “The children of this age marry and are given in marriage;
but those who are deemed worthy to attain to the coming age and to the resurrection of the dead neither marry nor are given in marriage.
They can no longer die, for they are like angels; and they are the children of God because they are the ones who will rise. 
That the dead will rise even Moses made known in the passage about the bush, when he called ‘Lord’ the God of Abraham, the God of Isaac, and the God of Jacob; 
and he is not God of the dead, but of the living, for to him all are alive.” 
Some of the scribes said in reply, “Teacher, you have answered well.”
And they no longer dared to ask him anything.
The Question About David’s Son. 
Then he said to them, “How do they claim that the Messiah is the Son of David?
For David himself in the Book of Psalms says:
‘The Lord said to my lord,
“Sit at my right hand
till I make your enemies your footstool.”’
Now if David calls him ‘lord,’ how can he be his son?”
Denunciation of the Scribes. 
Then, within the hearing of all the people, he said to [his] disciples,
“Be on guard against the scribes, who like to go around in long robes and love greetings in marketplaces, seats of honor in synagogues, and places of honor at banquets. 
They devour the houses of widows and, as a pretext, recite lengthy prayers. They will receive a very severe condemnation.”","Êk dis To Devmondirant lokak xikovnn dita ani xubhvhortoman porgôtt’ta astana, mukhel iadnik ani dhormxastri zannteam borabôr ektthãi zaun aile
ani Tachê lagim oxe uloile: “Amkam ek sang: khõichê sot’ten hem tum kortai? Vô konnem dilea tuka hi sot’tea?”
Jezun portipallun tankam mhonn’lem: “Hanv-ui tumchê kodde ekuch vichartam, tem tumi Mhaka sangat:
Juanvacho batism sorgar thaun vô mon’xam thaun ailo?”
Punn te apnnanchêch bhitôr oxem torkunk lagle: “Ami ‘sorgar thaun’ mhonn’lem zalear, to amkam mhonntolo: ‘Toxem zalear, kiteak tumi Juanvak mandun gheunk na?’
Punn ami ‘mon’xam thaun’ mhonn’lem zalear, soglli porza amkam fatraiteli; tôr Juanv êk provadi mhonn tankam dubhavuch na.”
Tea pasot tãnnim oxi zap dili: “To batism khõicho to ami nokllonv.”
Tedna Jezun tankam sanglem: “Tôr khõichê sot’ten Hanv heô vostu kortam, tem Hanv-ui tumkam sangina.”

Tedna Tannem lokak hi vopar sangunk suru keli: “Konn-eka mon’xan êk dakancho mollo lailo ani, kullvaddeank to kumlleak diun, zaito kall apunn poixilea ganvant vochun ravlo.
Vêll pavtôch, molleachea pikacho aplo vantto kullvaddeam koddcho gheunchê khatir tannem eka chakrak tanchê-xim dhaddlo. Tãnnim taka dhorun mar dilo ani rikamo portun dhaddlo.
Novean tannem dusrea eka chakrak dhaddlo; punn tãnnim haka-i mar dilo, beman kelo ani riteam hatamnim portilo.
Tea uprant tisrea eka chakrak dhaddlo; tãnnim taka ghai poddo-sôr marun bhair ghalo.
Tea molleachea dhonian mhonn’lem: ‘Atam kitem korum? Mhojea opurbaiechea putak dhaddtolom; taka polleun te ghoddiek tachi bhidda dhôrtele.’
Punn kullvaddeamnim, putak pollena fuddem, apnnanchê bhitôr chintun mhonn’lem: ‘Ho tacho daiji; taka jivexim marum-ia ani daiz amchem zatelem.’
Ani tãnnim taka dhorun mollea bhair oddun haddlo ani jivexim marlo.
Atam molleacho dhoni tankam kitem kortolo?
Ieun team kullvaddeancho bhosm kortolo ani aplo mollo dusreanchea hatant ditolo.” Hem aikun, tãnnim mhonn’lem: “Dev hem nirmum noiê.”
Punn Tannem tancher nodor marun mhonn’lem: “Mhonntôch oxem boroil’lem asa tem kitem?
‘Zo fatôr bandpeamnim soddun dil’lo
toch zalo konnxea-sondhicho fatôr.’

Jim konn hea fatracher adllun poddtat, tanche kuddkean’kuddke zatele, ani jeam konnancher to fatôr poddot, tanchi pudd zateli.”

Tea vellar mukhel iadnik ani dhormxastri Tacher hat ghalunk sôdtale, punn porjek bhiele; Tannem hi vopar apnnank lavun sanglea mhonn te bore somzole.

Ani razpalanuch Tacher aplo odhikar ani podvi cholounchê khatir, Jezuk utrak sampddaunk ani razpalachê adhin korunk tãnnim ievjilem; dekhun te Taka tellun asle. Oxem astam, satvik mon’xanchem ddhong gheiat mhonn xikoun, tãnnim Tachê-xim bhedi dhaddle.
Hãnnim ieun Tachê lagim oxem vicharlem: “Guruji, tum sarkem tench uloitai ani xikoitai, mon’xanchem tondd pollenãi, ani Devachi vatt khoreponnan xikoitai mhonn ami zannonv.
Amchean Somrazak dôndd farik korum-ieta ki na?”
Punn Tannem tanchi naddvidhea ollkhun oso portipall kelo:
“Êk dinar Mhaka haddun diat, polleum-ia. Hacher asa tem rup konnachem? ani nanv konnachem?” Tãnnim zap dili: “Somrazachem.”
Tedna Tannem tankam sanglem: “Borem tôr, Somrazachem Somrazak diat, ani Devachem tem Devak diat.”

Ani Tachea ulovpant Taka loka hujir sampddaunk tanchê lagim ghòddunk na; ani Tachea zobaba vixim te ojap zale ani ogech ravle.

Ekdam kãi Saduki Jezu-xim aile: te punorjivontponn na mhonntat tosle monis. Tãnnim Taka ho proxn ghalo:
“Guruji, Moizesan oxem amkam boroun dovorlam: ‘Konn-ekleacho logn-zal’lo bhav bhurgem-ball nastana morot zalear, tachea bhavan tachê bailê lagim logn zaunchem ani aplea bhavak sonsôt utpon korchi.’
Tôr sat bhav asle. Poilo logn zalo ani burgem-ball nastana melo.
Magir dusro,
ani tachê uprant tisro tichê lagim logn zalo; têch porim sat-ui zann sonsôt dovrinastana mele.
Soglleam-vôn nimanni, bail-ui meli.
Tôr satam-i zannanchi potinn ti zal’li mhontôch, mel’lim mon’xam punorjivont zatelim tedna, tanchê bhitorlea konnachi potinn zateli ti?”
Jezun tankam sanglem: “Hea kall-iugantlim mon’xam, dadle logn zatat ani bailank logn korun ditat;
punn tea dusrea kalla-iugak ani mel’leantlea punorjivontponnak jim konn purtim zal’lim melltit, tanchê modem logn zavop ani logn korun divop aschench na;
tanchean anink morunk zaina, tim devdutam sarkim, ani punorjivont-ponnachim bhurgim dekhun, tim Devachim bhurgim.
Mel’lim mon’xam portim jivont zatat mhonn Moizesan legun jhilkuttachi khobor sangta thõi dakhoilam; tôr thõi Sorvesporak to Abrahamacho Dev, Izakacho Dev, Jakobacho Dev mhonnta;
mhonntôch, meleleancho nhoi, bogor jiveancho Dev To; Tachê mukhar sogllim jivim.”

Xastreantleam kãi zannamnim mhonn’lem: “Guruji, tunvem borem sangli.”
Ani tea uprant konnakuch ani-anink Tachê kodde kosle-i vichar korunk kalliz zaunk na.

Tannem tankam mhonn’lem: “Krist Davidacho Put mhonn lôk koxem mhonnta?
Tôr Stotranchea Pustokar Daviduch oxem mhonnta:
‘Mhojea Somiak Sorvesporachem utor hem:
Mhojea uzvea hata bos!

Tujeam dusmanank tujeam pãiam tolla ghaltam.’

Mhonntôch David taka aplo Somi mhonnta; toxem zalear, tacho put to koso zata?”

Sogllea lokak aikonk ieta toxem Tannem Apleam xisank sanglem:
“Dhormxastream vixim chotur ravat; lamb-lamb angavlim ghalun bhonvunk, tinttear lokan apnnank manan kel’le salam’ gheunk, devsthanamnim voileam-poileam zageancher bosunk ani ratcheam jevnnank unch-unch svatô vinchunk tankam zoboruch borem lagta;
lamb magnneanchem song gheun, vidvanchim ghoram-daram te khaun uddoitat. Tankam soglleam-vôn odik khôr zhôddti asteli.”"
Luke,21,"When he looked up he saw some wealthy people putting their offerings into the treasury
and he noticed a poor widow putting in two small coins.
He said, “I tell you truly, this poor widow put in more than all the rest;
for those others have all made offerings from their surplus wealth, but she, from her poverty, has offered her whole livelihood.”
The Destruction of the Temple Foretold. 
While some people were speaking about how the temple was adorned with costly stones and votive offerings, he said,
“All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.”
The Signs of the End. 
Then they asked him, “Teacher, when will this happen? And what sign will there be when all these things are about to happen?”
He answered, “See that you not be deceived, for many will come in my name, saying, ‘I am he,’ and ‘The time has come.’ Do not follow them! 
When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end.”
Then he said to them, “Nation will rise against nation, and kingdom against kingdom. 
There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky.
The Coming Persecution. 
“Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name. 
It will lead to your giving testimony.
Remember, you are not to prepare your defense beforehand,
for I myself shall give you a wisdom in speaking that all your adversaries will be powerless to resist or refute.
You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death. 
You will be hated by all because of my name,
but not a hair on your head will be destroyed. 
By your perseverance you will secure your lives.
The Great Tribulation. 
“When you see Jerusalem surrounded by armies, know that its desolation is at hand. 
Then those in Judea must flee to the mountains. Let those within the city escape from it, and let those in the countryside not enter the city, 
for these days are the time of punishment when all the scriptures are fulfilled.
Woe to pregnant women and nursing mothers in those days, for a terrible calamity will come upon the earth and a wrathful judgment upon this people. 
They will fall by the edge of the sword and be taken as captives to all the Gentiles; and Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles are fulfilled.
The Coming of the Son of Man. 
“There will be signs in the sun, the moon, and the stars, and on earth nations will be in dismay, perplexed by the roaring of the sea and the waves. 
People will die of fright in anticipation of what is coming upon the world, for the powers of the heavens will be shaken. 
And then they will see the Son of Man coming in a cloud with power and great glory. 
But when these signs begin to happen, stand erect and raise your heads because your redemption is at hand.”
The Lesson of the Fig Tree. 
He taught them a lesson. “Consider the fig tree and all the other trees.
When their buds burst open, you see for yourselves and know that summer is now near;
in the same way, when you see these things happening, know that the kingdom of God is near.
Amen, I say to you, this generation will not pass away until all these things have taken place. 
Heaven and earth will pass away, but my words will not pass away.
Exhortation to Be Vigilant. 
“Beware that your hearts do not become drowsy from carousing and drunkenness and the anxieties of daily life, and that day catch you by surprise 
like a trap. For that day will assault everyone who lives on the face of the earth.
Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man.”
Ministry in Jerusalem. 
During the day, Jesus was teaching in the temple area, but at night he would leave and stay at the place called the Mount of Olives. 
And all the people would get up early each morning to listen to him in the temple area.","Dhormpettent aplem dan-dennem ghaltalim team astik mon’xank Jezun chotraien pollelim;
ani konn-eklê gorib-dolldirê vidvek-ui don lepton ghaltana Tannem dekhli
ani mhonn’lem: “Hanv tumkam khorench sangtam, hê gorib vidven soglleam poros odik ghalem;
tôr hãnnim somestamnim apnnank ogllem aslem tantlem kaddun Devak somorpil’leam danam modem ghalem, punn hinnem apnnak unnem aslem tantlem, aplea jevnna-khannak nibel zai aslem tem-i ghalem.”

Devmondirachi gozal korun, tem kai-boream fatramnim ani Devak bhettoileam danamnim nettoilam, oxem mhonnteleank Jezun sanglem:
“Tumi jem polletat, tacho fatrar fatôr ubo urcho na tosle dis ietele, tem samkem moddun uddoitele.”

Tãnnim Tachê lagim vicharlem: “Guruji, hem kedna ghòddtelem ani heam ghòddnneancho vêll lagim pavla mhonn ollkhunk kosli khunna zateli?”

Tannem mhonn’lem: “Tumkam konnem fottoina zaunk chotraien ravat; tôr zaite zann Mhojea nanvan ieun ‘Hanvuch to’ ani ‘kall lagim pavlo’, oxem mhonntele; tumi tanchê pattlean vochonakat.
Tumi zhuzanchi ani bonddanchi khobor aikoxeat tedna, akantonakat; hem poilem ghoddonkuch zai khorem, punn xevôtt rokddoch ieuncho na.”
Magir Tannem tankam sanglem: “Raxttracher raxttr ani rajeacher raj uprastelem;
hanga-thõi vhoddleô bhikampi zateleô, hanga-thõi dukôll poddtolo, ani voxeachi pidda posorteli; ontrallar bhirankull ghòddnneô ani vhoddleô khunna dixtti poddteleô.
Punn hem sogllem zaunchê adim, Mhojea nanva khatir tumchea angar hat ghaltelim, tumkam devsthananchê adhin korun, bondkhonnint ghalun, razam ani razpalanchea fuddeant oddun vhorun, tumkam dhumallo ditelim.
Mhojê vixim govai diunk ho tumkam soêg melltolo.
Mhonntôch tumchi rakhônn koxi korchi ti adim-fuddench tumi chintchem nhoi mhonn ghott monan dhôrat.
Tôr Hanv tumkam oxi jib ani zannvai ditolom, ki ti addaunk ani ticher portem ulounk tumcheam soglleam dusmanam kodde ghòddchem na.
Tumcho avoibapui, bhavbhoinn, soirim-dhairim, ixtt-mitr tumkam dhorun ditelim ani tumchê bhitorleam kãi zannank jivexim martelim;
ani Mhojea nanva pasot sogllim tumcho dvês kortelim;
punn tumchea matheachea eka kensacho legun nas zauncho na.
Thir ravat, ani Dev tumkam vattaitolo.

Jeruzaleak foujen veddho ghal’lo tumi polletelet tedna tachem ghorttann pavlem mhonn somzat.
Tedna Judeiant asat tãnnim dongrancher pollun vechem ani Xarant asat tãnnim bhair sorun vechem, ani kheddeam-ganvamnim asat tãnnim Xara bhitôr vechem nhoi;
tôr sudd ghevpache dis he ani boroil’lem asa tem sogllem atam pallon ietelem.
Te dis ietôch gorbest bailanchem ani ballkank dud diteleanchem kotta! Desacher bhoinkor attevitte ietele ani hê pinddkecher krodhachi xirôntt poddteli
ani, videxeancho kall bhoro-sôr, tim torvarin moron poddtelim ani tankam koidi korun soglleam raxttram modem tanchi duspôtt zateli ani videxi Jeruzaleak pãiam tolla mostitele.

Suriacher, chondrimacher ani noketrancher khunna zateleô. Somdir gorozta to aikun ani lharam uchamboll zaleant tim polleun, sonvsarar raxttram sarkinch ghabortelim ani tollmolltelim.
Prithumecher ieunchem asa tachea huskean kampun mon’xancho jiv vetolo virghun, tôr ontrallacheô xokti kolkolteleô.
Tedna Mon’xacho Put podven ani vhoddlê mhoimen eka kupa modem ietana tim dekhtelim.
Hem ghoddonk suru zata tedna ghott ravat ani tumcheô tokleô uklun dhôrat, kiteak tumchi soddvonn lagim pavlea.”

Ani Tannem êk vopar sangli: “Anjirachea zhaddak ani heram soglleam zhaddank polleiat.
Tankam kombreo futt’tat tedna gim’ lagim pavla mhonn tumkam kollon ieta;
toxench heô soglleô vostu ghòddleleô tumi polletôch, Devachem Raj lagim pavlam mhonn zanno zaiat.
Hanv tumkam khorench sangtam: hem sogllem ghòddlea bogor hi pinddka ontorchi na.
Ontrall ani prithum’ sortelim, punn Mhojim utram sorchim nant.

Tumi tumchi chotrai dhôrat; na tôr, kamcharak lobhdon, bebdikai korun, ani hea jivitache huske kaddun, tumchim kallzam zodd zatit ani to Dis tumcher okosmat pavot.
Akhê prithumer asleleam soglleam mon’xancher fas koso to ietolo.
Ieuncheô asat team ghòddnneam modlean surokxitponnim fuddem vochunk ani Mon’xachea Puta mukhar bhiranti vinnem ubim ravunk tumkam ghottai mellchê khatir, sogllea vellar magnnem korun zagrut ravat.”

Heam disamnim Jezu dis-bhôr Devmondirant xikovnn diit aslo, punn rati kaddtalo xara bhair, Olivet mhonnlelea Dongrar.
Tachem utor aikunchê axen fantearuch utthun sogllo lôk Tachê-xim Devmondirant ietalo."
Luke,22,"Now the feast of Unleavened Bread, called the Passover, was drawing near,
and the chief priests and the scribes were seeking a way to put him to death, for they were afraid of the people.
Then Satan entered into Judas, the one surnamed Iscariot, who was counted among the Twelve, 
and he went to the chief priests and temple guards to discuss a plan for handing him over to them.
They were pleased and agreed to pay him money.
He accepted their offer and sought a favorable opportunity to hand him over to them in the absence of a crowd.
Preparations for the Passover. 
When the day of the feast of Unleavened Bread arrived, the day for sacrificing the Passover lamb, 
he sent out Peter and John, instructing them, “Go and make preparations for us to eat the Passover.”
They asked him, “Where do you want us to make the preparations?”
And he answered them, “When you go into the city, a man will meet you carrying a jar of water. Follow him into the house that he enters
and say to the master of the house, ‘The teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’
He will show you a large upper room that is furnished. Make the preparations there.”
Then they went off and found everything exactly as he had told them, and there they prepared the Passover.
The Last Supper. 
When the hour came, he took his place at table with the apostles.
He said to them, “I have eagerly desired to eat this Passover with you before I suffer,
for, I tell you, I shall not eat it [again] until there is fulfillment in the kingdom of God.” 
Then he took a cup, gave thanks, and said, “Take this and share it among yourselves;
for I tell you [that] from this time on I shall not drink of the fruit of the vine until the kingdom of God comes.”
 Then he took the bread, said the blessing, broke it, and gave it to them, saying, “This is my body, which will be given for you; do this in memory of me.”
And likewise the cup after they had eaten, saying, “This cup is the new covenant in my blood, which will be shed for you.
The Betrayal Foretold. 
“And yet behold, the hand of the one who is to betray me is with me on the table;
for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed.”
And they began to debate among themselves who among them would do such a deed.
The Role of the Disciples. 
Then an argument broke out among them about which of them should be regarded as the greatest.
 He said to them, “The kings of the Gentiles lord it over them and those in authority over them are addressed as ‘Benefactors’;
but among you it shall not be so. Rather, let the greatest among you be as the youngest, and the leader as the servant. 
For who is greater: the one seated at table or the one who serves? Is it not the one seated at table? I am among you as the one who serves.
It is you who have stood by me in my trials;
and I confer a kingdom on you, just as my Father has conferred one on me, 
that you may eat and drink at my table in my kingdom; and you will sit on thrones judging the twelve tribes of Israel.
Peter’s Denial Foretold. 
“Simon, Simon, behold Satan has demanded to sift all of you like wheat, 
but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers.”
He said to him, “Lord, I am prepared to go to prison and to die with you.” 
But he replied, “I tell you, Peter, before the cock crows this day, you will deny three times that you know me.”
Instructions for the Time of Crisis. 
He said to them, “When I sent you forth without a money bag or a sack or sandals, were you in need of anything?” “No, nothing,” they replied.
He said to them, “But now one who has a money bag should take it, and likewise a sack, and one who does not have a sword should sell his cloak and buy one.
For I tell you that this scripture must be fulfilled in me, namely, ‘He was counted among the wicked’; and indeed what is written about me is coming to fulfillment.” 
Then they said, “Lord, look, there are two swords here.” But he replied, “It is enough!”
The Agony in the Garden. 
Then going out he went, as was his custom, to the Mount of Olives, and the disciples followed him.
When he arrived at the place he said to them, “Pray that you may not undergo the test.” 
After withdrawing about a stone’s throw from them and kneeling, he prayed, 
saying, “Father, if you are willing, take this cup away from me; still, not my will but yours be done.”  [
And to strengthen him an angel from heaven appeared to him.
He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground.]
When he rose from prayer and returned to his disciples, he found them sleeping from grief.
He said to them, “Why are you sleeping? Get up and pray that you may not undergo the test.”
The Betrayal and Arrest of Jesus. 
While he was still speaking, a crowd approached and in front was one of the Twelve, a man named Judas. He went up to Jesus to kiss him.
Jesus said to him, “Judas, are you betraying the Son of Man with a kiss?”
His disciples realized what was about to happen, and they asked, “Lord, shall we strike with a sword?” 
And one of them struck the high priest’s servant and cut off his right ear. 
But Jesus said in reply, “Stop, no more of this!” Then he touched the servant’s ear and healed him.
And Jesus said to the chief priests and temple guards and elders who had come for him, “Have you come out as against a robber, with swords and clubs? 
Day after day I was with you in the temple area, and you did not seize me; but this is your hour, the time for the power of darkness.”
Peter’s Denial of Jesus. 
After arresting him they led him away and took him into the house of the high priest; Peter was following at a distance. 
They lit a fire in the middle of the courtyard and sat around it, and Peter sat down with them.
When a maid saw him seated in the light, she looked intently at him and said, “This man too was with him.”
But he denied it saying, “Woman, I do not know him.”
A short while later someone else saw him and said, “You too are one of them”; but Peter answered, “My friend, I am not.”
About an hour later, still another insisted, “Assuredly, this man too was with him, for he also is a Galilean.”
But Peter said, “My friend, I do not know what you are talking about.” Just as he was saying this, the cock crowed,
and the Lord turned and looked at Peter; and Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.” 
He went out and began to weep bitterly.
The men who held Jesus in custody were ridiculing and beating him.
They blindfolded him and questioned him, saying, “Prophesy! Who is it that struck you?”
And they reviled him in saying many other things against him.
Jesus Before the Sanhedrin. 
When day came the council of elders of the people met, both chief priests and scribes, and they brought him before their Sanhedrin. 
They said, “If you are the Messiah, tell us,” but he replied to them, “If I tell you, you will not believe, 
and if I question, you will not respond.
But from this time on the Son of Man will be seated at the right hand of the power of God.” 
They all asked, “Are you then the Son of God?” He replied to them, “You say that I am.”
Then they said, “What further need have we for testimony? We have heard it from his own mouth.”","Pask mhonntat ti, Fug-nasloleam Unddeanchi Porob lagim pavtali;
ani mukhel iadnik ani dhormxastri Jezuk koso dhorun jivexim marcho tem polletale, punn tankam porjechi bhirant asli.

Judas, add-nanvan Iskariot, barantlo eklo, hachea kallzant Soitan riglo.
Jezuk koxê bhaxen tanchea hatant dhorun diuncho tê vixim tannem vochun mukhel iadnikam ani Devmondirancheam sordaram kodde gozal-mat keli.
Te khuxal zale ani taka duddu diunk te kobul zale.
Hannem utor dilem; ani lokak kollonastana Taka dhorun diunk boro soêg to polleun aslo.

Xekim Paskacho menddro marun bhettouncho to, Fug-nasloleam Unddeancho dis pavlo.
Pedruk ani Juanvak Jezun oxem sangun dhaddle: “Ami Pask-Jevonn korchê khatir, tumi vochun tem toiar korat.”
Tãnnim vicharlem: “Khõi toiar korchem? Tuji khuxi kitem?”
Tannem tankam sanglem: “Aikat: tumi Xarant bhitôr sortana udkacho kollso gheun veto konn-êk monis tumkam melltolo; to bhitôr sorta tea ghora porian tachê pattlean vochat,
ani tea ghorachea dhoniak oxem mhonnat: ‘Guruji tujê lagim vicharta: Mhojeam xisam borabôr Hanvem Pask-Jevonn korunk soireancho vosro khõi asa?’
Ani to tumkam mall’ier êk vhoddlo borê bhaxen jevnnak manddlolo vosro dakhoitolo; thõi toiar korat.”
Te gele ani Tannem sanglelem toxem tankam mell’lem; ani tãnnim Pask toiar kelem.

Vêll zatôch Jezu jevnnak boslo ani Tachê sangatim Tache apostl.
Tannem tankam sanglem: “Koxtt sõschê adim tumchê sangatim hem Pask-Jevonn korunk Hanv otrekun otrektalom.
Khorench tumkam sangtam: hea Paskachi Devachea Rajeant sompadnni zai-sôr, Hanv hem Pask-Jevonn novean korcho na.”

Ani Tannem patr ghetlem ani Devak dhin’vasun mhonn’lem: “Hem gheiat ani tumchê bhitôr vanttat.
Khorench tumkam sangtam: Devachem Raj ie-sôr dakancheam follanchem hea fuddem Hanv anink pieuncho na.”

Ani Tannem unddo ghetlo, Devak dhin’vasun to môddlo, ani to tankam dilo ani mhonn’lem:
“Hi mhoji kudd: Hanvem ti tumchê pasot somorpilea.
Mhozo ugddas korun hem tumi korat.”

Têch porim, jevonn zatôch, Tannem patr gheun mhonn’lem:
“Hem patr Mhojea rogtan xik’ko
marlolo Devacho novo korar:
hem Mhojem rogot tumchê pasot
Hanvem varoilam.

Tori astana, Mhaka dhorun diteleacho hat Mhojê borabôr hea mezar asa.
Devan tharailam tea pormannem, Mon’xacho Put veta khoro, punn zo monis Tacho ghat gheunk veta, tea mon’xachem kotta!”
Tanchê modlo oxem konn korit kai mhonn te ekamekak vicharunk lagle.

Tanchê bhitôr konnak soglleam poros vhôdd mhonn lêkhcho, hê vixim tanchê modem êk vivad-ui zalo.
Tedna Tannem tankam sanglem: “Raxttranche raza aplea lokacher apli podvi choloitat, ani lokacher odhikar asa tankam ‘borem-dekhto’ mhonntat.
Tumchê modem oxem zaum noiê! Portench zalear, tumchê modem konn vhoddlo asot to soglleam poros dhaktto zal’lê porim zauncho; ani konn odhikari asot to chakôr zal’lê porim zauncho.
Tôr konn vhoddlo, jevnnak bosta to, vô tachi chakri korta to? Jevnnak bosta to ki na? Hanv tôr chakri kortelea sarko tumchê modem asam.

Mhojeam upodreamnim visvaxi-ponnim Mhojea sangata ravleat te tumich;
hea pasot Mhojea Bapan zoxem Mhaka Raj nemun dilam, toxench Hanv tumchê sorim kortam;
tumi Mhojea Rajeant Mhojea mezar khaun-pieun astelet ani Israelacheam bara kullanchi mon’subi korunk xinvaso-nancher bostelet.

Simanv, Simanv, polle, gonva porim tumam soglleank challunk Soitanan sot’tea magun ghetlea;
punn tuzo bhavart ddonvddollna zaunk Hanvem tujê pasot magnnem kelam, ani tum Mhojê thãi porot ietôch tujeam bhavank ghott kôr.”
Tannem mhonn’lem: “Somia, Tujê borabôr bondkhonnintuch vochunk nhoi, punn morunk-ui hanv toiar.”
Punn Tannem mhonn’lem: “Pedru, Hanv tuka sangtam: az, kombean sad ghalchê adim, Mhaka ollkhoch nãi mhonn tin pavttim tum negar vetoloi.”

Ani Tannem tankam mhonn’lem: “Tumkam bhokxem, bhuti ani vhannô nastana Hanvem dhaddle tedna tumkam kitem-punn unnem zalem?” Tãnnim zap dili: “Kãich unnem zaunk na.”
Tannem sanglem: ‘Tôr atam, bhokxem asa tannem tem hatant gheunchem, bhuti asa tannem toxench korchem; torvar na tannem aplem avoronn vikun êk torvar vikti gheunchi.
‘Khotteam modem taka lêkhlo’, oxem jem Povitr Pustokar boroil’lem asa, tem Mhojê sorim sompadon ieunchem mhonn Devachi khuxi. Hôi, Mhojê vixim jem kitem boroil’lem asa, tem pallon ieta.”
Tãnnim mhonn’lem: “Somia, heô polle don torvari asat.” Ani Tannem mhonn’lem: “Puro.”

Ani bhair sorun, Jezu Aplê sonvoiê pormannem Olivet Dongrar vochunk laglo; Tache xis Tachê pattlean vetale.
Tê svater pavtôch, Tannem tankam sanglem: “Tallnnent poddona zaunk tumi magnnem korit ravat.”

Ani fatrachê oddi itlo Apunn tanchê-sun pois gelo ani dimbier poddun oxem magnnem korunk laglo:
“Bapa, Tuji khuxi zalear, Mhojê velem hem patr pois kadd. Toripunn Mhoji khuxi nhoi, Tujich khuxi zaum-di.” [
Tedna Taka dhir diunk sorgar thaun êk devdut Taka dixtti poddlo.
Ani soglloch kollvollon, odik utsuktaien To magnnem korit aslo. Ani dhornnir gollto rogtacheam datt thembeam vori zalo Tacho gham’.] 
Ani magnnem kortôch, dhuki-khontin thokon, xisam sorxem utthun ie zalear, te khontin nidlele Taka mell’le.
Ani Tannem tankam mhonn’lem: “Tumi nidtat kiteak? Tallnnent poddona zaunk utthun magnnem korat.”

Oxem uloita thõich astanam, ovchit khup lôk dixtti poddlo ani barantlo eklo, Judas nanvacho, tanchê fuddem ietalo; to Jezucho umo gheunk lagim sorlo.
Tedna Jezun taka mhonn’lem: “Judas, umo gheun Mon’xachea Putak poradhin kortai mum tum?”
Tachê bhonvtim asleleamnim, kitem zata tem polleun, Taka vicharlem: “Somia, torvar ubarchi?”
Ani tanchê bhitorlea eklean porom’-iadnikachea chakracher apli torsad marun tacho uzvo kanuch katorlo.
Jezun uloun mhonn’lem: “Itlean puro.” Ani tachea kanak hat lavun taka boro kelo.

Apnnak dhorunk ail’leam mukhel iadnikank, Devmondiracheam sordarank ani zannteank Jezun mhonn’lem: “Tumi torsadi ani tonnke gheun ieunk, Hanv konn pundd kitem?
Hanv dispotto tumchê modem Devmondirant aslom tedna, tumi Mhojer hat ghalunk na! Punn ho tumcho vêll ani kallokachi podvi.”

Jezuk dhorun vhelo ani porom’-iadnikager pavoilo. Pedru pois-pois ravun Tachê pattlean vetalo.
Razangnnant modekot dhogtto korun bhonvtim bosleleam modem Pedru vochun boslo.

Konn-eklê chakornnin taka dhogtteak boslolo dekhlo ani boro korun taka polleun mhonn’lem: “Ho-i tachê borabôr aslo.”
Punn tannem na mhonn bhasun portipall kelo: “Agô, hanv taka ollkhoch nam!”
Ani matso vêll uprant, eklean taka polleun mhonn’lem: “Tum-vui team mon’xantloch.” Ani Pedrun mhonn’lem: “Arê mon’xa, hanv nhoi!”
Ani sumar êk hor uprant, anink eklo bhasunk laglo: “Ho-i tachê borabôr aslo mhonn dubhav na; ho-i Galileiacho mum rê!”
Ani Pedrun mhonn’lem: “Arê, tum kitem mhonntai tem hanv nokllom.” Ani rokddoch, to uloita astananch, kombean sad ghalo.
Ani porton, Jezun Pedrucher dixtt ghali. Tedna “kombean sad ghalchê adim tin pavttim tum Mhaka ollkhonãi mhonn sangtoloi”, oxem jem Somian sanglelem, tacho Pedruk ugddas ailo,
ani bhair sorun Pedru dukamnim roddlo.

Jezuk dhorun asle te Taka marun Tacheô chesttaiô-moskoreô korunk lagle.
Tannim Tache dolle bandle ani Tachea tonddar thapttam marun, Tachê lagim vichartale: “Arê provadea! konnem marlo rê tuka? sang, polleum-ia!”
Ani ninda korun, zaitem Tacher add uloit asle.

Dis uzvaddtôch, lokache vhoddil, mukhel iadnik ani xastri ektthãi zale; Taka aplê neaisobhent vhorun,
tãnnim mhonn’lem: “Tum Krist zalear sang amkam.” Ani Tannem tankam mhonn’lem: “Hanv tumkam sangin zalear, tumi Mhaka sotman’cheak nant;
Hanv tumkam êk vichar korin zalear, tumi kãi Mhaka zap diunche nant.
Hea fuddem Mon’xacho Put Dev-podvechea uzveak bosun astolo.”
Tãnnim soglleamnim vicharlem: “Toxem zalear, tum Devacho Put?” Tannem zap dili: “Tumcheach tonddantlem bhair sorlem utor: Hanv Devacho Put!”
Punn tãnnim mhonn’lem: “Anink govai kiteak zai amkam? Tacheach tonddantlem ami tôr aikolem.”"
Luke,23,"Then the whole assembly of them arose and brought him before Pilate.
They brought charges against him, saying, “We found this man misleading our people; he opposes the payment of taxes to Caesar and maintains that he is the Messiah, a king.” 
Pilate asked him, “Are you the king of the Jews?” He said to him in reply, “You say so.” 
Pilate then addressed the chief priests and the crowds, “I find this man not guilty.”
But they were adamant and said, “He is inciting the people with his teaching throughout all Judea, from Galilee where he began even to here.”
Jesus Before Herod. 
On hearing this Pilate asked if the man was a Galilean;
and upon learning that he was under Herod’s jurisdiction, he sent him to Herod who was in Jerusalem at that time. 
Herod was very glad to see Jesus; he had been wanting to see him for a long time, for he had heard about him and had been hoping to see him perform some sign. 
He questioned him at length, but he gave him no answer. 
The chief priests and scribes, meanwhile, stood by accusing him harshly. 
[Even] Herod and his soldiers treated him contemptuously and mocked him, and after clothing him in resplendent garb, he sent him back to Pilate. 
Herod and Pilate became friends that very day, even though they had been enemies formerly.
Pilate then summoned the chief priests, the rulers, and the people
and said to them, “You brought this man to me and accused him of inciting the people to revolt. I have conducted my investigation in your presence and have not found this man guilty of the charges you have brought against him, 
nor did Herod, for he sent him back to us. So no capital crime has been committed by him.
Therefore I shall have him flogged and then release him.” [
]
The Sentence of Death. 
But all together they shouted out, “Away with this man! Release Barabbas to us.”
(Now Barabbas had been imprisoned for a rebellion that had taken place in the city and for murder.)
Again Pilate addressed them, still wishing to release Jesus,
but they continued their shouting, “Crucify him! Crucify him!”
Pilate addressed them a third time, “What evil has this man done? I found him guilty of no capital crime. Therefore I shall have him flogged and then release him.”
With loud shouts, however, they persisted in calling for his crucifixion, and their voices prevailed.
The verdict of Pilate was that their demand should be granted.
So he released the man who had been imprisoned for rebellion and murder, for whom they asked, and he handed Jesus over to them to deal with as they wished.
The Way of the Cross. 
As they led him away they took hold of a certain Simon, a Cyrenian, who was coming in from the country; and after laying the cross on him, they made him carry it behind Jesus.
A large crowd of people followed Jesus, including many women who mourned and lamented him.
Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me; weep instead for yourselves and for your children,
for indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore and the breasts that never nursed.’
At that time people will say to the mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!’ 
for if these things are done when the wood is green what will happen when it is dry?”
Now two others, both criminals, were led away with him to be executed.
The Crucifixion. 
When they came to the place called the Skull, they crucified him and the criminals there, one on his right, the other on his left. 
[Then Jesus said, “Father, forgive them, they know not what they do.”] They divided his garments by casting lots. 
The people stood by and watched; the rulers, meanwhile, sneered at him and said, “He saved others, let him save himself if he is the chosen one, the Messiah of God.” 
Even the soldiers jeered at him. As they approached to offer him wine 
they called out, “If you are King of the Jews, save yourself.”
Above him there was an inscription that read, “This is the King of the Jews.”
Now one of the criminals hanging there reviled Jesus, saying, “Are you not the Messiah? Save yourself and us.”
The other, however, rebuking him, said in reply, “Have you no fear of God, for you are subject to the same condemnation?
And indeed, we have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal.” 
Then he said, “Jesus, remember me when you come into your kingdom.” 
He replied to him, “Amen, I say to you, today you will be with me in Paradise.”
The Death of Jesus. 
It was now about noon and darkness came over the whole land until three in the afternoon
because of an eclipse of the sun. Then the veil of the temple was torn down the middle. 
Jesus cried out in a loud voice, “Father, into your hands I commend my spirit”; and when he had said this he breathed his last. 
The centurion who witnessed what had happened glorified God and said, “This man was innocent beyond doubt.”
When all the people who had gathered for this spectacle saw what had happened, they returned home beating their breasts; 
but all his acquaintances stood at a distance, including the women who had followed him from Galilee and saw these events.
The Burial of Jesus. 
Now there was a virtuous and righteous man named Joseph who, though he was a member of the council,
had not consented to their plan of action. He came from the Jewish town of Arimathea and was awaiting the kingdom of God. 
He went to Pilate and asked for the body of Jesus.
After he had taken the body down, he wrapped it in a linen cloth and laid him in a rock-hewn tomb in which no one had yet been buried. 
It was the day of preparation, and the sabbath was about to begin.
The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it, 
they returned and prepared spices and perfumed oils. Then they rested on the sabbath according to the commandment.","Tedna zomloli soglli sobha utthli ani Jezuk gheun Pilata-xim geli.
Ani te Jezucher oxim garamnim korunk lagle: “Amchea lokak bonddai korunk fuloitanam, Somrazak dôndd farik korunk mona kortana, ani apunn Krist, êk rai mhonn sangtana ami taka dhôrla.”
Pilatan Tachê lagim vicharlem: “Tum Judevancho raza, hôi?” Tannem zap dili: “Oi tum sangtai toxench tem.”
Pilatan mukhel iadnikank ani lokachê zhunddik mhonn’lem: “Hea mon’xacho kosloch guneanv mhaka mellona.”
Punn tãnnim tench zhoroun mhonn’lem: “Ak’khea Judeiant, Galileia meren hangasôr porian, aplê xikovnnen lokak to unchambollaita.”

Oxem mhonnlelem aikotôch, To Galileikar kai mhonn Pilatan vicharlem;
ani, Herodichea odhikara khal To poddta mhonn gomlea uprant, tannem Taka Herodi-xim dhaddlo, Herodi-i team disamnim Jeruzaleak aslo.
Jezuk polleun Herod zobôr khuxi zalo, kiteak Taka polleunk zaito kall-sun to axetalo, karonn Tachi khobor tannem aikol’li, ani Tachea hatantlem koslem-i ek vismit apnnak polleunk melltelem mhonn to ravtalo.
Sobar bhasamnim tannem Jezuk vichar kele, punn Jezu taka kãich zapuch kaddina zalo.
Mukhel iadnik ani dhormxastri Tacher thambo-nastanam guneanv ghalit ravle.
Tedna Herodin apleam soinikam borabôr Taka beman kelo, Taka kenddlo ani sobit dhovem anglem nesoun Taka Pilata-xim porot dhaddlo.
Ani Herod ani Pilat, hachê adim ekamekache dusman asle te, teach disa ixtt zale.

Mukhel iadnikank, vhoddilank ani lokak ektthãi korun
Pilatan mhonn’lem: “Lokak bonddai korunk fuloita mhonnun tumi hea mon’xak mhojê-xim haddla; ani, polleiat, tumchê hujir hanvem tachi chovkoxi keli ani tumi tacher firiad ditat tê vixim mhaka hea mon’xacho êk legun guneanv mell’lo na.
Ani Herodik-ui mell’lo na. Tannem tôr taka amchê-xim porot dhaddla. Ani, tumi zannont, moronn favo toslem kãi-ek tannem korunk na.
Hea pasot taka khast laitam ani sôddtam.”
[17 Porbe somoim Pilatan lokachê khuxê pormannem eka koideak soddun diunk zai aslo.] 
Lokachea akhea zomean huiêl marun mhonn’lem: “Haka kadd ani amkam Barab’basak soddun di.”
Xarant razbhông ani prannghat tannem kel’lo dekhun, Barab’basak bondkhonnint ghal’lo.
Jezuk suttka diunk sôdtalo dekhun, Pilat novean tanchê lagim uloilo,
punn tim odikuch arddunk laglim: “Taka khursar mar! Khursar mar taka!”
Tannem tisrê pavtti tankam mhonn’lem: “Punn tannem kitem vaitt kelam? Moronn favo toslo guneanv tachê sovem mhaka melloch na. Tea pasot khast lavun taka soddun ditam.”
Punn vhoddlean boball korun, Taka khursar marcho mhonn tim thambonastana magtalim; ani tanche talle choddot vetale.

Xekim tim magtat toxem korchem mhonn Pilatan tharailem.
Mhonntôch bonddai ani khun kel’lê khatir bondkhonnint ghal’lea mon’xak, tim magtalim toxem, tannem suttka dili ani tankam zai toxem korunk Jezuk tanchê adhin kelo.

Taka gheun vetastana, konn-eklo Siren’kar, Simanv, gramantlo ietalo; tãnnim taka dhôrlo ani Jezu pattlean khuris gheun vochunk tachea khandar to dilo.
Tachê pattlean lokachi ani toxench Tachê pasot roddun unch tallean vilap korteleam bailanchi vhoddli urpônz choltali.
Tedna tanchê vatten vollon Jezun mhonn’lem: “Jeruzaleacheam dhuvamnô, Mhojê khatir roddonakat, punn tumchê khatir ani tumcheam bhurgeam-ballam khatir roddat.
Tôr, chotrai dhôrat, oxem mhonnpache dis ietele: ‘Bhagi teô vanztteô bailô, bhagi te zolm diunk naslele kusve, bhagi tim dud diunk naslelim hordd’dim!’
Tedna porvotank ‘Amcher poddat!’ ani dongrank ‘Amkam dhampat!’ oxem mhonnunk lagtelim.
Olea lankddak oxem kortat zalear, sukea lankddachem kitem zaunchem na?”
Anink dogam guneanvkarank Tachê borabôr jivexim marunk vhortale.

Ani Kortto mhonntat tea zagear pavtôch, Taka ani team dogam guneanvkarank-ui thõi khursar marle, ekak Tachê uzvê kuxik ani dusreak davê kuxik. [34 Jezun mhonn’lem: “Bapa, tankam bhogôs; apunn kitem kortat tem te nokllot.”] Magir tãnnim sorti ghalun Tachim vostram vanttlim.

Ani lôk ubo ravun polletalo, punn vhoddil Tacheô kenddnneô korun mhonntale: “Hannem dusreank soddoilim; ho Devanuch vinchum kaddlolo Devacho Krist zalear, hannem apnnakuch soddouncho.”
Soinik-ui Tacheô kexttaiô kortale ani lagim ieun ani Taka xirko diun
mhonntale: “Tum Judevancho raza zalear, tukach suttka di!”
Ani Tachea mathea voir boroun marlolo lêkh oso aslo: “Judevancho raza To Hoch.”

Khursar umkollteleam guneanv-karantlea eklean Tachi ninda korun mhonn’lem: “Tum Krist nhoi? Tôr tuka ani amkam-i soddoi!”
Punn dusrean zap diun oxi taka bobatt keli: “Têch khastik tum sampoddlolo astana, tum Devak bhienãi?
Amkam tori hem nitin favo zalam: amcheam kortubam pormannem ami bhôgtanv; punn hannem kãich vaitt korunk na.”
Ani tannem mhonn’lem: “Jezu, raiponnachi podvi gheun tum ietai tedna, mhozo ugddas kôr.”
Jezun taka zap dili: “Hanv tuka khorench sangtam, az tum Mhojea sangata voikunttant astoloi!”

Sumar donpar zal’lo ani tisrea para porian sogllea desacher kallôk poddlo. Suria palovlo;
ani Devmondirantlea Gabhareacho podd’do modekot doxim fanttlo.
Ani vhoddlean arddun Jezun mhonn’lem: “Bapa, Tujea hatant ghaltam Mhozo otmo.” Oxem mhonnun Tannem prann sôddlo.
Ghòddlam tem polleun, xotpotin Devak vakhann’nni diun mhonn’lem: “Khoreaninch ho boro monis aslo.”
Hea dekhaveak zomlolo sogllo lôk, zal’lim ghodditam polleun, hordd’dim boddoit porot vochunk laglo.
Tachê ollkhichim sogllim zannam pois ubim ravun hem polletalim, toxench Galileia thaun Tachê pattlean ail’leô teô bailô.

Ovchit thõi pavlo Juze nanvacho êk dadlo; to Mha-Dhormsobhecho vangddi aslo, êk boro ani nitivont monis.
To Judeiachea Arimateia nograntlo aslo. Tanchê ieuzonnek ani kortubank to kobul zaunk na; ani Devachea Rajeachi vatt to polleun aslo.
Tannem Pilata-xim vochun Jezuchi kudd magli;
ani ti denvoun êkê olin guttlaili ani tethun-ver konnakuch dovrunk naslo toslê khoddop katrun kel’lê somadhint Taka dovorlo.
To dis Toiarecho Dis aslo ani Sabbath suru zauncho vêll pavlolo.

Galileia thaun Tachê borabôr ail’leam bailamnim, pattlean vochun, somadhi polleli ani koxê bhaxen Tachi kudd tantum dovorlea ti, hem-i chotraien polleun ghetlem.

Magir porot vochun pormollache ani makhnneche nog toiar kele. Sabbatha disa kaidea pormannem tãnnim visôv ghetlo."
Luke,24,"But at daybreak on the first day of the week they took the spices they had prepared and went to the tomb.
They found the stone rolled away from the tomb;
but when they entered, they did not find the body of the Lord Jesus.
While they were puzzling over this, behold, two men in dazzling garments appeared to them. 
They were terrified and bowed their faces to the ground. They said to them, “Why do you seek the living one among the dead? 
He is not here, but he has been raised. Remember what he said to you while he was still in Galilee,
that the Son of Man must be handed over to sinners and be crucified, and rise on the third day.” 
And they remembered his words. 
 Then they returned from the tomb and announced all these things to the eleven and to all the others.
The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles, 
but their story seemed like nonsense and they did not believe them.
 But Peter got up and ran to the tomb, bent down, and saw the burial cloths alone; then he went home amazed at what had happened.
The Appearance on the Road to Emmaus. 
Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus, 
and they were conversing about all the things that had occurred.
And it happened that while they were conversing and debating, Jesus himself drew near and walked with them,
 but their eyes were prevented from recognizing him.
He asked them, “What are you discussing as you walk along?” They stopped, looking downcast.
One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?”
And he replied to them, “What sort of things?” They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, 
how our chief priests and rulers both handed him over to a sentence of death and crucified him.
But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place.
Some women from our group, however, have astounded us: they were at the tomb early in the morning
and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive.
Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.”
And he said to them, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke!
Was it not necessary that the Messiah should suffer these things and enter into his glory?”
Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures. 
As they approached the village to which they were going, he gave the impression that he was going on farther.
But they urged him, “Stay with us, for it is nearly evening and the day is almost over.” So he went in to stay with them.
And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them.
With that their eyes were opened and they recognized him, but he vanished from their sight.
Then they said to each other, “Were not our hearts burning [within us] while he spoke to us on the way and opened the scriptures to us?”
So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them
who were saying, “The Lord has truly been raised and has appeared to Simon!” 
Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread.
The Appearance to the Disciples in Jerusalem. 
While they were still speaking about this, he stood in their midst and said to them, “Peace be with you.” 
But they were startled and terrified and thought that they were seeing a ghost. 
Then he said to them, “Why are you troubled? And why do questions arise in your hearts?
Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have.”
And as he said this, he showed them his hands and his feet.
While they were still incredulous for joy and were amazed, he asked them, “Have you anything here to eat?”
They gave him a piece of baked fish; 
he took it and ate it in front of them.
He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.” 
Then he opened their minds to understand the scriptures. 
And he said to them, “Thus it is written that the Messiah would suffer and rise from the dead on the third day
and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. 
You are witnesses of these things. 
And [behold] I am sending the promise of my Father upon you; but stay in the city until you are clothed with power from on high.”
The Ascension. 
Then he led them [out] as far as Bethany, raised his hands, and blessed them.
As he blessed them he parted from them and was taken up to heaven.
They did him homage and then returned to Jerusalem with great joy, 
and they were continually in the temple praising God.","Ani Sabbath zatôch poilea disa, bhov sokallim, apnnem toiar kel’le pormoll gheun teô bailô somadhi-xim aileô;
ani somadhi veli fatôr pelean dhukol’leli tãnnim dekhli.
Punn bhitôr voch zalear, Somia Jezuchi kudd tankam mellunk na.
Ani hê vixim mottea gondhollak sampoddleleô astana, ovchituch loklokit vostram nheslele dog dadle tanchê kuxik ube zale.
Tãnnim bhieun khala man bagaili tedna, hãnnim tankam mhonn’lem: “Jivo asa Taka tumi mel’leam modem kiteak mhonn sôdtat?
To hanga na; Taka Devan punorjivont kela! Galileiant astana To tumchê lagim kitem uloil’lo tacho ugddas korat;
Tannem oxem sanglelem: ‘Mon’xachea Putak Dev patki mon’xanchê adhin kortolo, Taka khursar morunk pavoitolo, ani tisrea disa Taka punorjivont kortolo. Hem sogott Tachê vixim Devachi khuxi.’ ”
Tedna tankam Tacheam utrancho ugddas ailo.

Ani somadhi sorxileô porot vochun, tãnnim team ikra zannank ani heram somestank hem sogllem kollit kelem.
Hi khobor apostlank sangli teô bailô heô: Mari Magdalen, Juana, Jakobachi avoi Maria ani tanchea sangata asleô teô her bailô.
Tankam him utram naka zal’li kanni koxi disli ani tãnnim tanchem sotmanunk na. [12 Punn Pedru utthun somadhi-xim dhanvun gelo ani voddôv ghalun tannem oli mat kuxin dovorleleô dekhleô, ani kitem zalem kai mhonn apnnach bhitôr ojap zaun to porot gelo.]

Teach disa oxem ghòddlem: tanchê bhitorle dog zann Jeruzalea thaun sumar ikra kilometr pois aslelea Emaus nanvachea gramant vetale;
ani heam soglleam ghodditanchi gozal ekameka lagim te korit asle.
Ani oxem zalem: te ekameka lagim uloun bhasabhas kortastana, khud Jezu lagim sorun tanchê borabôr cholunk laglo.
Punn tãnnim Taka ollkhona zaunk tancheam dolleancher sai koxi ail’li.
Tannem tankam mhonn’lem: “Vatter choltana ekameka lagim tumi kortat teô gozali kosleô?” Te thamble; tanchem tondd chintest-dukhest aslem.

Kleopas nanvachea tantlea eklean zap diun mhonn’lem: “Jeruzaleant heam disamnim ghòddlam tachi khobor naslolo tum ekloch hanga iatrekar kitem?”
Hea utrak Tannem mhonn’lem: “Kitem ghòddlam?” Tãnnim Taka mhonn’lem: “Nazaretkara Jezu vixim ghòddlam tem: Deva ani akhê porjê mukhar kornneamnim toso utramnim podven bhòrlolo provadi To aslo.
Amcheam mukhel iadnikamnim ani vhoddilamnim Tacher mornnachem formonn marunk Taka dhorun dilo ani khursar marlo.
Tôr Israelak soddoitolo to Hoch mhonn ami ravtaleanv. Titlench nhoi: heô soglleô vostu ghòddlear az tisro dis.
Tea bhair, amchê bhitorleam kãi bailamnim amkam ghabrailim: uzvaddchê adim Tachê somadhi-xim teô geleô,
punn Tachi kudd tankam mellunk na; thõi apnnank devdut-ui dixtti poddle ani To jivo asa, oxem te sangtat mhonn porot ieun tãnnim amkam khobor dili.
Hea pasot amchê boraborchê kãi zann somadhi-xim gele ani bailamnim sanglelem toxench tankam mell’lem, To mat dixtti poddunk na.”

Tedna Tannem tankam mhonn’lem: “Kitle mhonn gollie tumi! Provade-amnim sanglelem titlem-i sotmanunk kitle mhonn zodd monache monis tumi!
Devachê khuxê pormannem, Kristan hem sogllem sõschem ani oxem Aplê mhoiment provês korcho, mhonn nokllo asleat tumi?”
Magir Moizesa ani soglleam provadeam meren Apnnak lagtat titleam-i xastrancho ôrth To tankam sangunk laglo.

Itlea mhonnosôr, apunn vetale tea grama lagim te pavle, ani Jezun Apunn fuddem veta-xem korun dakhoilem.
Punn tãnnim poratun mhonn’lem: “Amchê-xim rav, tôr sanz zait aili ani dis dharir poddcho zalo.” Ani To tanchê sangatim ravunk bhitôr gelo.
Tanchea sangata jevnnak boslolo astana, Tannem unddo ghetlo, Devak dhin’vaslo ani to moddun tankam dilo.
Tedna tanche dolle ugòddle ani tãnnim Taka ollkholo, punn To tancheam dolleam mukhavelo nanch zalo.
Tedna tãnnim ekamekak mhonn’lem: “To vatter amchê kodde uloitalo ani Povitr Pustokancho ôrth amkam ditalo tedna, amchem kalliz bhitorlê-bhitôr hulpotalem nhoi?”

Ani teach vellar utthun te Jeruzaleak porot gele ani ikra zann ani tanchea sangata ektthovlolim aslim tim tankam mell’lim.
Hãnnim team dogank sanglem: “Somi khoroch punorjivont zala ani Simanvak dixtti poddla.”
Ani team dogamnim vatter ghòddleleachi khobor dili ani koxê bhaxen unddo môddta astana apnnem Taka ollkholo, tem sanglem.

Oxem uloita thõich astana, khud Jezu tanchê modekot ubo zalo; Tannem tankam mhonn’lem: “Xanti tumkam!”
Ghabrun ani bhieun, apunn polletat to êk bhut mhonn tim somzolim.
Punn Tannem tankam mhonn’lem: “Tumi ghaborleat kiteak? ani osle dubhav tumchea monant uprastat te kiteak?
Mhoje hat-pãi polleiat; tôr Hanvuch to. Sanspun polleiat: Mhaka mas ani haddam asat mhonn tumi dekhtat toxem bhutak asonant.”
Oxem uloun Tannem Aple hat ani pãi tankam dakhoile.
Khuxalkaien bhoron, tim ozun dubhavtalim ani itlim thottaklelim dekhun, Tannem vicharlem: “Tumchê kodde hanga kitem tori khaunk asa?”
Tãnnim Taka bhazlelê masllecho kuddko dilo;
to Tannem tanchê hujir khelo.

Ani Tannem tankam sanglem: “Tumchê sangatim Hanv ozun aslom tedna, Hanvem tumkam sanglelem tem hench: Moizesachi Somurt, Provadi ani Stotram, hantum Mhojê vixim jem boroil’lem asa tem sogllem, Devachê khuxê pormannem, sompadon ieunchem aslem.”
Magir xastrancho ôrth somzunk Tannem tanchi môt ugti keli
ani tankam mhonn’lem: “Boroil’lem asa tem oxem: Krist koxtt-moronn sõstolo, tisrea disa To mel’leantlo punorjivont zatolo,
ani Jeruzalea thaun suru korun Tachea nanvan jivit-mon bodlop ani patkanchem bhogsonnem soglleam porzank porgott zatelem.
Tumi heam ghòddnneanchi sakxi diunk zai.
Polleiat, Mhojea Bapan bhasailam tem Hanv tumcher dhaddcho asam; mhonntôch sorga velê xoktin tumi bhoro-sôr xarant ravat.”

Magir Jezu tankam bhair Betaniê porian gheun gelo. Ani hat uklun tancher Tannem axirvad ghalo.
Ani oxem ghòddlem: Tancher axirvad ghalta astana Jezu tanchê sorxilo koddsorlo ani Devan Taka sorgar ubarun vhelo.
Ani saxttangim poddun tãnnim Jezuk nomoskar kelea uprant, vhoddê khuxalkaien tim Jeruzaleak porot gelim
ani thambonastanam Devmondirant Devachi tust ani vhoddvik korit aslim."
John,1,"In the beginning was the Word,
and the Word was with God,
and the Word was God.
He was in the beginning with God.
All things came to be through him,
and without him nothing came to be.
What came to be
through him was life,
and this life was the light of the human race;
the light shines in the darkness,
and the darkness has not overcome it.
A man named John was sent from God. 
He came for testimony, to testify to the light, so that all might believe through him. 
He was not the light, but came to testify to the light. 
The true light, which enlightens everyone, was coming into the world.
He was in the world,
and the world came to be through him,
but the world did not know him.
He came to what was his own,
but his own people did not accept him.
But to those who did accept him he gave power to become children of God, to those who believe in his name,
 who were born not by natural generation nor by human choice nor by a man’s decision but of God.
And the Word became flesh
and made his dwelling among us,
and we saw his glory,
the glory as of the Father’s only Son,
full of grace and truth.
John testified to him and cried out, saying, “This was he of whom I said, ‘The one who is coming after me ranks ahead of me because he existed before me.’”
From his fullness we have all received, grace in place of grace, 
because while the law was given through Moses, grace and truth came through Jesus Christ. 
No one has ever seen God. The only Son, God, who is at the Father’s side, has revealed him.
John the Baptist’s Testimony to Himself. 
And this is the testimony of John. When the Jews from Jerusalem sent priests and Levites [to him] to ask him, “Who are you?”
he admitted and did not deny it, but admitted, “I am not the Messiah.”
So they asked him, “What are you then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” He answered, “No.” 
So they said to him, “Who are you, so we can give an answer to those who sent us? What do you have to say for yourself?”
He said:
“I am ‘the voice of one crying out in the desert,
“Make straight the way of the Lord,”’
as Isaiah the prophet said.”
Some Pharisees were also sent.
They asked him, “Why then do you baptize if you are not the Messiah or Elijah or the Prophet?” 
John answered them, “I baptize with water; but there is one among you whom you do not recognize, 
the one who is coming after me, whose sandal strap I am not worthy to untie.”
This happened in Bethany across the Jordan, where John was baptizing.
John the Baptist’s Testimony to Jesus. 
The next day he saw Jesus coming toward him and said, “Behold, the Lamb of God, who takes away the sin of the world. 
He is the one of whom I said, ‘A man is coming after me who ranks ahead of me because he existed before me.’
I did not know him, but the reason why I came baptizing with water was that he might be made known to Israel.”
John testified further, saying, “I saw the Spirit come down like a dove from the sky and remain upon him.
I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.’ 
 Now I have seen and testified that he is the Son of God.”
The First Disciples. 
The next day John was there again with two of his disciples,
and as he watched Jesus walk by, he said, “Behold, the Lamb of God.” 
The two disciples heard what he said and followed Jesus.
Jesus turned and saw them following him and said to them, “What are you looking for?” They said to him, “Rabbi” (which translated means Teacher), “where are you staying?”
He said to them, “Come, and you will see.” So they went and saw where he was staying, and they stayed with him that day. It was about four in the afternoon. 
Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus.
He first found his own brother Simon and told him, “We have found the Messiah” (which is translated Anointed). 
Then he brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John; you will be called Cephas” (which is translated Peter).
The next day he decided to go to Galilee, and he found Philip. And Jesus said to him, “Follow me.”
Now Philip was from Bethsaida, the town of Andrew and Peter.
Philip found Nathanael and told him, “We have found the one about whom Moses wrote in the law, and also the prophets, Jesus son of Joseph, from Nazareth.” 
But Nathanael said to him, “Can anything good come from Nazareth?” Philip said to him, “Come and see.”
Jesus saw Nathanael coming toward him and said of him, “Here is a true Israelite. There is no duplicity in him.”
 Nathanael said to him, “How do you know me?” Jesus answered and said to him, “Before Philip called you, I saw you under the fig tree.”
Nathanael answered him, “Rabbi, you are the Son of God; you are the King of Israel.” 
Jesus answered and said to him, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than this.”
And he said to him, “Amen, amen, I say to you, you will see the sky opened and the angels of God ascending and descending on the Son of Man.”","Orombak sogllê rochnnê adim, Sôbd aslo,
ani Sôbd Deva sovem aslo
ani Sôbd Dev aslo.

Orombak To Deva sovem aslo;

Tachê vorvim sorv vostu rochleat
ani rochleleam vostum modem
Tachê vinnem rochun ail’lem kãich na.

Tachê sovem jivit aslem,
ani tem jivit zaun aslem mon’xancho uzvadd.

Uzvadd kallokant porzollta,
ani kallokan uzvaddak jikunk zaunk na.

Devan dhaddlolo êk monis dixtti poddlo: tachem nanv Juanv.

Tachê vorvim soglleamnim bhavart dhôrchê khatir
uzvadda vixim govaiki diunk mhonn, to govai koso ailo.

To apunnuch uzvadd nhoi aslo,
punn Uzvadda vixim govaiki diunk to ail’lo.

Zo soglleam mon’xancher prokas
ghalta to khoro Uzvadd sonvsarant ietalo.

To sonvsarant aslo, ani sonvsar
Tannench rochlolo,
tori sonvsaran Taka ollkhun gheunk na.

Apleanch modem To ailo,
ani jim Tachim aslim, tãnnim Taka mandun ghetlo na.

Punn Taka mandun ghetleleank,
Tacher bhavart tthevteleank,
Devachim bhurgim zaunchem
Tannem dennem kelem.

Hankam
mon’xasoimbachê vondovnnen nhoi,
mon’xachê khuxen-ui nhoi,
punn Devan zolm dila.

Sôbd monis zaun dixtti poddlo:
ani oxem Tannem amchê modem tthikann kelem.
Tachi mhoima ami dekhlea:
hi Bapachea ekleach Putachi khaxa mhoima,
doiallaien ani sotan bhòrlolo To dixtti poddlo.

Tachê vixim govai diun, Juanvan arddun mhonn’lem:
“To mhojê uprant ieta khorem,
tori, mhojê adim aslo dekhun, To mhojê-von vhôdd,
oxi hanvem tumkam zachi khobor sanglea to Hoch.”

Ani Tachê doiallaieche bhortentlem ami soglleamnim ghetla,
axirvadacher axirvad.

Kiteak Somurt Devan Moizesa vorvim dil’li,
doiallai ani sot Jezu Krista vorvim aileant.

Devak konnem kodinch polleunk na;
punn Zo Bapachea gopant asa
tea ekleach Putan Tachi ollokh dilea.

Juanvachi govaiki hi: tum konn kai mhonn tachê lagim vicharunk jedna Judevamnim iadnikank ani Levitank Jeruzalea thaun pattoile,
tedna tannem ugteponnim sanglem: “Hanv Krist nhoi.”
Ani tãnnim taka mhonn’lem: “Kitem tôr? Tum Elija?” Tannem tankam mhonn’lem: “Hanv Elija nhoi.” “Tum ami ravtanv to Provadi bi?” Ani tannem mhonn’lem: “Na.”
Tedna tãnnim taka mhonn’lem:”Tum konn tôr? Amkam pattoileat tankam ami kitem sangchem? Tujêch vixim tum kitem mhonntai?”
Juanvan mhonn’lem: “Izaias provadean sangun dovorlam:
‘Sorvesporachi vatt nitt korat,
oso oronneant êk tallo bob marta’, ho tallo hanv.”

Tankam Farizevamnim pattoil’le.
Tãnnim tachê lagim anink-ui vicharlem: “Tum Krist nhoi, Elija nhoi ani Provadi-i nhoi zalear, batism koso ditai?”
Juanvan portipall kelo: “Hanv udkan batism ditam, hem khorem; punn tumi ollkhonaslolo Eklo tumchê modem asa.
To mhojê uprant ietolo, ani Tacheam vhannanchi vadi soddunk mhaka favo na.”
Hem Betanient, Jordanachê poltoddi, Juanv batism ditalo thõi, ghòddlem.

Dusrea disa, Juanvan Jezuk apnna-xim ieta to dekhlo ani mhonn’lem: “Polleiat, ho Devacho Menddro, sonvsarachem pap kaddta to!
Hachich khobor sangun hanvem tumkam oxem mhonn’lem: Mhojê uprant konn-eklo ieta, punn, mhojê adim To aslo dekhun, To mhojê-von vhôdd.
Hanvuch Taka ollkhonaslom, punn Tachi ollokh Israelak diunchê khatir, hanv udkan batism diit ailam.”
Ani Juanvan oxi-i govai dili: “Parvea sarko sorgar thaun Atmo denvlo ani Tacher tharlo To hanvem dekhlo.
Hanvuch Taka ollkhonaslom, punn Zannem mhaka udkan batism diunk dhaddla, Tannem mhaka mhonn’lem: ‘Zacher tum Atmo denvlolo ani tharlolo dekhxi, Toch Povitr Atmean batism ditolo. ’
Hem hanvem dekhlem, ani ho Devacho Put mhonn hanv govai ditam

Dusrea disa Juanv apleam dogam xisam sangatim novean thõi aslo;
ani Jezuk cholun vetalo to tannem dekhlo ani mhonn’lem: “Ho polleiat, Devacho Menddro!”
Him tachim utram aikun, te dog xis Jezu pattlean gele.
Tedna, Apnna pattlean ieteleank vollon polleun, Jezun tankam mhonn’lem: “Tumkam kitem zai?” Tãnnim Taka zobab dilo: “Rab’bi (mhonngê ‘Guruji’), Tum khõi ravtai?”
Tannem tankam mhonn’lem: “Ieiat ani polleiat.” Te gele ani To ravtalo ti svat tãnnim dekhli; ani to dis te Tachê-xim ravle. Sanjechim sumar char zal’lim.

Juanvachim utram aikun, Jezu pattlean gel’le team dogam bhitorlo eklo, Andre nanvacho, Simanv Pedrucho bhav aslo.
Rokddoch Andre aplea bhava Simanvak mellunk gelo; tannem taka mhonn’lem: “Amkam Mesias (mhonngê Krist) mell’la.”
Ani tannem Simanvak Jezu-xim vhelo. Tacher barik nodor ghalun Jezun mhonn’lem: “Juanvacho put, tum Simanv; tujem nanv atam, Kefas (mhonngê Khoddop) zatelem.”

Dusrea disa, Jezun Galileiak vochunk ievjilem; tedna Taka Filip mell’lo; ani Jezun taka mhonn’lem: “Mhojê pattlean ie.”
Filip Bethsaidecho aslo; Andre ani Pedru he-i teach nograntle asle.
Filipak Natanael mell’lo, ani tannem haka mhonn’lem: “Moizesachê Somurtint ani Prova-deanchea Pustokamnim zachi khobor asa, to amkam mell’la: to Nazaretcho Jezu, Juzecho put.”
Natanaelan taka mhonn’lem: “Nazaretantlem kitem-i tori borem ieunk xokta?” Filipan Taka mhonn’lem: “Ie ani polle.”

Apnna-xim ieto Natanaelak polleun, Jezun tachê vixim mhonn’lem: “Polleiat, koslench baskollponn-naslolo khoro Israelkar ho!
Natanaelan Taka mhonn’lem: “Tum mhaka khõi ollkhotai?” Jezun taka zobab dilo: “Filipan tuka apounchê adim, tum anjirachea zhadda tolla asloi tedna, Hanvem tuka dekhlo.”
Natanaelan Taka portipall kelo: “Rab’bi (mhonngê ‘Guruji’), Devacho Put To, Tum; Israelacho Raza To, Tum!”
Jezun taka mhonn’lem: “Tuka anjirachea zhadda tolla Hanvem dekhlo, itlench tuka Hanvem mhonn’lem dekhun, tum bhavart dhôrtai? Heam-vôn odik vhoddleô vostu tum dekhtoloi.”
Ani taka mhonn’lem: “Khorench Hanv tumkam sangtam, sôrg ugto zal’lo tumi dekhtelet, ani Devache dut Mon’xachea Putacher choddtana ani denvtana tumi polletelet.”"
John,2,"On the third day there was a wedding in Cana in Galilee, and the mother of Jesus was there. 
Jesus and his disciples were also invited to the wedding.
When the wine ran short, the mother of Jesus said to him, “They have no wine.”
[And] Jesus said to her, “Woman, how does your concern affect me? My hour has not yet come.” 
His mother said to the servers, “Do whatever he tells you.” 
Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons.
Jesus told them, “Fill the jars with water.” So they filled them to the brim.
Then he told them, “Draw some out now and take it to the headwaiter.” So they took it.
And when the headwaiter tasted the water that had become wine, without knowing where it came from (although the servers who had drawn the water knew), the headwaiter called the bridegroom
and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.”
Jesus did this as the beginning of his signs in Cana in Galilee and so revealed his glory, and his disciples began to believe in him.
After this, he and his mother, [his] brothers, and his disciples went down to Capernaum and stayed there only a few days.
Cleansing of the Temple. 
Since the Passover of the Jews was near, Jesus went up to Jerusalem.
He found in the temple area those who sold oxen, sheep, and doves, as well as the money-changers seated there. 
He made a whip out of cords and drove them all out of the temple area, with the sheep and oxen, and spilled the coins of the money-changers and overturned their tables,
and to those who sold doves he said, “Take these out of here, and stop making my Father’s house a marketplace.” 
His disciples recalled the words of scripture, “Zeal for your house will consume me.”
At this the Jews answered and said to him, “What sign can you show us for doing this?” 
Jesus answered and said to them,  “Destroy this temple and in three days I will raise it up.”
The Jews said, “This temple has been under construction for forty-six years, and you will raise it up in three days?”
But he was speaking about the temple of his body.
Therefore, when he was raised from the dead, his disciples remembered that he had said this, and they came to believe the scripture and the word Jesus had spoken.
While he was in Jerusalem for the feast of Passover, many began to believe in his name when they saw the signs he was doing. 
But Jesus would not trust himself to them because he knew them all,
and did not need anyone to testify about human nature. He himself understood it well.","Tisrea disa, Galileiachea Kana ganvant ek logn aslem, ani Jezuchi avoi thõi asli;
tea lognak Jezuk-ui ani Tacheam xisank apovnnem aslem.
Soro somplo. Tedna Jezuchê avoin Taka mhonn’lem: “Tanchê lagim soro na.”
Jezun tika mhonn’lem: “Ostorê, tuka ani Mhaka hem kiteak poddlam? Mhozo vêll ozun pavunk na.”

Tachê avoin chakrank mhonn’lem: “To sangit titlem-i tumi korat.”

Thõi, Judevanchê xud’dhi korpachê riti pormannem, fatrachim sô donnam aslim; dor-ekant char te sô kollxe zatale.
Jezun tankam mhonn’lem: “Donnam udkan bhôrat.” Ani tãnnim tim oto-sôr bhôrlim.
Tannem tankam mhonn’lem: “Tantlem ilem kaddun logna-porbechea karbhareak vhorun diat.” Tãnnim toxem kelem.
Karbharean soro zal’lem udok chakun pollelem. To soro khõicho ailo tem to nokllo aslo, punn udok kaddlelem te chakor mat zanno asle. Hea pasot karbharean novreak apoun haddlo,
ani taka mhonn’lem: “Soglleanger poilo boro soro ditat, ani lôk borench pietôch, holko to vantt’tat. Punn tunvem boro soro atam porian dovorlai.”

Hi apleam khunnam modli poili khunna Jezun Galileiachea Kana ganvant keli, ani Apli mhoima fankoili; ani Tacheam xisamnim Tacher bhavart tthevlo.

Tea uprant, Aplê avoik, bhavank ani xisank sangatak gheun to Kapernauma denvun gelo; punn tim chodd-xe dis thõi ravunk nant.

Judevanchem Pask lagim pavlelem; Jezu Jeruzaleak choddun gelo.
Devmondirant boil, xelliô ani parve viktale te, ani aplea veparachea manddar boslele savkar Taka sampoddle.
Tannem dorianchi êk soiti keli, ani tankam soglleank, xelliam-boilam soit, Devmondirantle dhanvddaile, savkarancheam nanneancheô raxi xevttun uddoileô ani tanche mandd omtile.
Parve vikteleank Tannem mhonn’lem: “Hem sogllem hangasorlem kaddat; ani Mhojea Bapachem ghor tumi veparachem ghor korinakat.”
“Tujea ghoracho man rakhchê axen lhasta mhojem kalliz”, oxem Povitr Pustokar boroil’lem asa mhonn Tacheam xisank tedna ugddas ieilo.

Judevamnim Taka mhonn’lem: “Oxem korunk Tuka podvi asa mhonn kosli khunna Tujean amkam dakhounk zata?”
Tankam portipall korun Jezun mhonn’lem: “Hem Devmondir tumi môddat, ani tin disamnim Hanv tem novean bandun ditam.”
Judevamnim Taka mhonn’lem: “Hem Devmondir bandunk sovêchallis vorsam laglim ani tin disamnim tem Tum novean bandtoloi?”

Punn To Aplê kuddichea Devmondirachi khobor kortalo.
Jedna Devan Jezuk mel’leantlo punorjivont kelo, tedna Tannem oxem mhonnlelem mhonn Tacheam xisank ugddas ieilo; ani Povitr Pustokacher ani Jezun uloil’lea utracher tãnnim bhavart tthevlo.

Paska-Porbek To Jeruzaleant astana, Tannem kel’leô khunna polleun puskôll lokan Tacher bhavart dovorlo;
punn Jezun zalear Aplo visvas tancher tthevunk na,
kiteak To soglleam mon’xank pok’ko ollkhotalo, konnachêch vixim konnench Taka kitench sangchi goroz nasli; mon’xam bhitôr kitem cholta tem Taka tthavem aslem."
John,3,"Now there was a Pharisee named Nicodemus, a ruler of the Jews. 
He came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God, for no one can do these signs that you are doing unless God is with him.” 
Jesus answered and said to him, “Amen, amen, I say to you, no one can see the kingdom of God without being born from above.”
Nicodemus said to him, “How can a person once grown old be born again? Surely he cannot reenter his mother’s womb and be born again, can he?” 
Jesus answered, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit. 
What is born of flesh is flesh and what is born of spirit is spirit. 
Do not be amazed that I told you, ‘You must be born from above.’
The wind blows where it wills, and you can hear the sound it makes, but you do not know where it comes from or where it goes; so it is with everyone who is born of the Spirit.” 
Nicodemus answered and said to him, “How can this happen?”
Jesus answered and said to him, “You are the teacher of Israel and you do not understand this?
Amen, amen, I say to you, we speak of what we know and we testify to what we have seen, but you people do not accept our testimony. 
If I tell you about earthly things and you do not believe, how will you believe if I tell you about heavenly things? 
No one has gone up to heaven except the one who has come down from heaven, the Son of Man. 
And just as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, 
so that everyone who believes in him may have eternal life.”
For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. 
For God did not send his Son into the world to condemn the world, but that the world might be saved through him. 
Whoever believes in him will not be condemned, but whoever does not believe has already been condemned, because he has not believed in the name of the only Son of God. 
And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.
For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed. 
But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.
Final Witness of the Baptist. 
After this, Jesus and his disciples went into the region of Judea, where he spent some time with them baptizing. 
John was also baptizing in Aenon near Salim, because there was an abundance of water there, and people came to be baptized,
 for John had not yet been imprisoned.
Now a dispute arose between the disciples of John and a Jew about ceremonial washings.
So they came to John and said to him, “Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing and everyone is coming to him.” 
John answered and said, “No one can receive anything except what has been given him from heaven. 
You yourselves can testify that I said [that] I am not the Messiah, but that I was sent before him. 
The one who has the bride is the bridegroom; the best man, who stands and listens to him, rejoices greatly at the bridegroom’s voice. So this joy of mine has been made complete. 
He must increase; I must decrease.”
The One from Heaven. 
The one who comes from above is above all. The one who is of the earth is earthly and speaks of earthly things. But the one who comes from heaven [is above all]. 
He testifies to what he has seen and heard, but no one accepts his testimony. 
Whoever does accept his testimony certifies that God is trustworthy. 
For the one whom God sent speaks the words of God. He does not ration his gift of the Spirit.
The Father loves the Son and has given everything over to him. 
Whoever believes in the Son has eternal life, but whoever disobeys the Son will not see life, but the wrath of God remains upon him.","Nikodem’ nanvacho, Farizevanchea pokxantlo, Judevanchê Mha-Dhormsobhecho vangddi, konn-eklo monis aslo,
To ekdam ratcho Jezu-xim ailo. Tannem Jezuk mhonn’lem: “Rab’bi (mhonngê ‘Guruji’), Tum Deva koddsun ail’lo xastri mhonn ami zannonv, kiteak apnna sovem Dev na zalear, Tum kortai tosleô khunna konnuch korunk xokona.”
Jezun taka portipall kelo; “Khorench khorem Hanv tuka sangtam: novean zolmolea bogor, konnachean Devachem raj polleunk zaina.”
Nikodeman Taka mhonn’lem: “Mhataro zal’lo monis koso mhonn zolmotolo? Tachean anink êk pavtt aplê avoichea kusveant bhitôr sorunk ani zolmunk zait?”
Jezun portipall kelo: “Khorench khorem Hanv tuka sangtam: udka ani Atmea thaun zolmolea xivai, konnuch Devachea Rajeant bhitôr sorunk xokona.
Mon’xa thaun zolmotat tim mon’xa-soimbachim, ani Atmea thaun zolmotat tim Atmeachea soimbachim.
Tumi novean zolmunk zai, oxem Hanvem tuka mhonn’lam dekhun, tum ojap zaum naka.
Varem apnnak zai thõi marta, ani tum tacho avaz aikotai, punn tem khõi thaun ieta vô khõi veta tem tum noklloi; jim konn Atmea thaun zolmoleant tanchê sovem toxench ghòddta.”

Nikodeman Taka porot mhonn’lem: “Hem koxem zaunk xokta?”
Jezun taka zobab dilo: “Tum Israel-porjecho xastri ani tori tum hem noklloi?
Khoreponninch Hanv tuka sangtam: ami zannonv tem uloitanv, ani ami dekhlam tachi sakxi ditanv, punn tumi amchi sakxi manun ghenant.
Tumkam sonvsaracheam vostunchi khobor sangtam tedna tumi sotmaninant; sorgincheam vostunchi khobor sangin tôr, tumi ti koxi sotman’telet?
Sorgar thaun denvlelea Mon’xachea Puta bogor konnuch sorgar choddunk na.

Zoso Moizesan oroneant sorôp ubarlo, tosoch Dev Mon’xachea Putak ubartolo: oxem Putacher bhavart tthevteleam somestank sasnnik jivit astelem.
Khorench, Tacher bhavart tthevta tea dôr-eka mon’xacho nas zaina zaunk punn taka Sasnnik Jivit mellchê khatir, Devan Aplea ekleach Putak dilo: itlo Tannem sonvsaracho môg kelo!.

Kiteak sonvsaracher khastichem formonn marunk nhoi, punn Puta vorvim sonvsarachem taronn zaunchê khatir Devan Taka sonvsarant dhaddlo.

Jim konn Tacher bhavart tthevtat tankam khastichem formonn na; punn jim konn Tacher bhavart tthevinant, tancher khastichem formonn poddlelem asa, kiteak tãnnim Devachea ekleach Putacher bhavart dovrunk na.
Ani hoch to nivaddo: sonvsarant uzvadd ailo, punn mon’xamnim Uzvadda poros kallokacho odik môg kelo, kiteak tanchim kortubam noxttim aslim.
Khorench, khotteponn kortat tim uzvaddak kanttalltat ani aplim kortubam koslim tim kollon iena zaunk uzvaddak ienant.
Punn sota pormannem choltat tim, apleô kornneo Devache khuxê pormannem keleat mhonn ugddapim kollon ieunchê khatir, uzvaddak ietat.”

Uprant Jezu ani Tache xis Judeiachea prantant gele; thõi To tanchea sangata ravlo ani batism ditalo.
Salima lagim, Aenonant, thõi udok chodd dekhun, Juanv-ui batism ditalo; ani lôk thõi vetalo ani batism ghetalo.
Juanvak ozun bondkhonnint ghalunk naslo.

Ekdam Juanvacheam kãi xisamnim eka Judeva lagim xud’dhi vixim vivad suru kelo.
Ani Juanva-xim ieun tãnnim mhonn’lem: “Rab’bi (mhonngê ‘Guruji’) Jordana poltoddi zo tujea sangata aslo ani zachê vixim tunvem govai dilii, to polle apunn-ui batism dita ani sogllo lôk tachê-xim veta.”
Juanvan zap diun mhonn’lem: “Devan dilea xivai konnak kãich mellona.
‘Hanv Krist nhoi, punn Tachê mukhar vochunk Devan mhaka dhaddla, ’ oxem hanvem sanglam mhonn tumich mhojê vixim govaiki ditat.
Hokol mhonn’lear novreachi; taka lagim aslolo novreacho ixtt, novreacho tallo aikun, vhoddê khuxalkaien murgott’ta. Hich mhoji khuxalkai; ti atam bhoron ailea.
To vaddot vochunk zai, punn hanv zalear odik-odik lhan zaunk zai.”

Voir thaun ieta To soglleam-von vorto. Prithumentlim upzotat tim prithumechim, ani tanchem ulovnnem prithumechem. Sorgar thaun ieta To soglleam-von vorto.
Apnnem dekhlam ani aikolam tachi To sakxi dita, toripunn konn Tachi sakxi mandun ghena;
Tachi sakxi mandun ghetat tim Dev sotevont mhonn ruzu kortat,
kiteak zaka Devan pattoila, To Devachim utram uloita: Dev Taka map-mezop nastana Atmo dita.
Bap Putacho môg korta ani Tannem soglleô vostu Tachea hatant dileat.
Putacher bhavart dovortat tanchê sovem sasnnik jivit asa; Putak khaltim zaunk kobul nant tankam jivit mellchem na, punn Devacho krôdh tanchea mathear asa."
John,4,"Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John
(although Jesus himself was not baptizing, just his disciples), 
he left Judea and returned to Galilee.
The Samaritan Woman. 
He had to pass through Samaria.
So he came to a town of Samaria called Sychar, near the plot of land that Jacob had given to his son Joseph. 
Jacob’s well was there. Jesus, tired from his journey, sat down there at the well. It was about noon.
A woman of Samaria came to draw water. Jesus said to her, “Give me a drink.”
His disciples had gone into the town to buy food.
The Samaritan woman said to him, “How can you, a Jew, ask me, a Samaritan woman, for a drink?” (For Jews use nothing in common with Samaritans.)
Jesus answered and said to her, “If you knew the gift of God and who is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water.”
[The woman] said to him, “Sir, you do not even have a bucket and the well is deep; where then can you get this living water?
Are you greater than our father Jacob, who gave us this well and drank from it himself with his children and his flocks?” 
Jesus answered and said to her, “Everyone who drinks this water will be thirsty again;
but whoever drinks the water I shall give will never thirst; the water I shall give will become in him a spring of water welling up to eternal life.” 
The woman said to him, “Sir, give me this water, so that I may not be thirsty or have to keep coming here to draw water.”
Jesus said to her, “Go call your husband and come back.”
The woman answered and said to him, “I do not have a husband.” Jesus answered her, “You are right in saying, ‘I do not have a husband.’
For you have had five husbands, and the one you have now is not your husband. What you have said is true.” 
The woman said to him, “Sir, I can see that you are a prophet. 
Our ancestors worshiped on this mountain; but you people say that the place to worship is in Jerusalem.” 
Jesus said to her, “Believe me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem.
You people worship what you do not understand; we worship what we understand, because salvation is from the Jews. 
But the hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth; and indeed the Father seeks such people to worship him.
God is Spirit, and those who worship him must worship in Spirit and truth.” 
The woman said to him, “I know that the Messiah is coming, the one called the Anointed; when he comes, he will tell us everything.”
Jesus said to her, “I am he, the one who is speaking with you.”
At that moment his disciples returned, and were amazed that he was talking with a woman, but still no one said, “What are you looking for?” or “Why are you talking with her?”
The woman left her water jar and went into the town and said to the people,
“Come see a man who told me everything I have done. Could he possibly be the Messiah?”
They went out of the town and came to him.
Meanwhile, the disciples urged him, “Rabbi, eat.”
But he said to them, “I have food to eat of which you do not know.”
So the disciples said to one another, “Could someone have brought him something to eat?”
Jesus said to them, “My food is to do the will of the one who sent me and to finish his work. 
Do you not say, ‘In four months the harvest will be here’? I tell you, look up and see the fields ripe for the harvest. 
The reaper is already receiving his payment and gathering crops for eternal life, so that the sower and reaper can rejoice together. 
For here the saying is verified that ‘One sows and another reaps.’ 
I sent you to reap what you have not worked for; others have done the work, and you are sharing the fruits of their work.”
Many of the Samaritans of that town began to believe in him because of the word of the woman who testified, “He told me everything I have done.”
When the Samaritans came to him, they invited him to stay with them; and he stayed there two days.
Many more began to believe in him because of his word,
and they said to the woman, “We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world.”
Return to Galilee. 
After the two days, he left there for Galilee.
 For Jesus himself testified that a prophet has no honor in his native place.
When he came into Galilee, the Galileans welcomed him, since they had seen all he had done in Jerusalem at the feast; for they themselves had gone to the feast.
Second Sign at Cana. 
Then he returned to Cana in Galilee, where he had made the water wine. Now there was a royal official whose son was ill in Capernaum.
When he heard that Jesus had arrived in Galilee from Judea, he went to him and asked him to come down and heal his son, who was near death.
Jesus said to him, “Unless you people see signs and wonders, you will not believe.” 
The royal official said to him, “Sir, come down before my child dies.”
Jesus said to him, “You may go; your son will live.” The man believed what Jesus said to him and left. 
While he was on his way back, his slaves met him and told him that his boy would live.
He asked them when he began to recover. They told him, “The fever left him yesterday, about one in the afternoon.”
The father realized that just at that time Jesus had said to him, “Your son will live,” and he and his whole household came to believe.
[Now] this was the second sign Jesus did when he came to Galilee from Judea.","Apunn Juanva poros odik chodd xis korta, ani tankam batism dita, oxem Farizevanchea kanar poddlam mhonn Jezuk gomun ailem.
(Khorem mhonn’lear, Jezu Apunn batism dinaslo, punn batism ditale te Tache xis.)
Tedna To Judeiantlo bhair sorlo ani portun Galileiant gelo.
Taka Samarientlean vechem poddtalem.

Sikar nanvachea Samariechea eka nogrant To pavlo; Jakoban aplea puta Juzek dil’lea xeta laginch hem nogor aslem.
Jakobachi bãi thõi asli, ani Jezu, cholun-cholun thoklolo dekhun, bãichea kanttar boslo. Sumar donpar zal’lo.

Samariechi êk bail udok kaddunk thõi aili. Jezun tika mhonn’lem: “Mhaka ilem pieunk dixi?”
Tache xis jevnnak kitem-i gheunk mhonn nogrant gel’le.
Samariechê bailen Taka mhonn’lem: “Tum Judêv ani hanv Samariekarnn, tôr koso mhonn tum mhojê kodde pieunk magtai?” Khorem mhonn’lear, Judêv lôk ani Samariekar lôk ekamekachim aidonam vaprinant.
Jezun tika portipall kelo:
“Devachem dennem koslem tem tuka tôr gomlelem
ani ‘Mhaka ilem pieunk dixi?, ’ oxem tuka mhonnta
To konn to tum zanno aslii zalear,
tunch Tachê kodde magto aslii
ani To tuka jivem udok dito aslo.”

Bailen Taka mhonn’lem: “Saiba, udok kaddunk tujê lagim xidi kãi na, ani bãi khôl asa; tôr tujê kodde jivem udok khõichem?
Amchea purvoza Jakoba poros tum vhôdd kitem? Tannem amkam hi bãi dili, apunn tichem udok pielo, toxench tachim bhurgim-ballam ani tache hindd.”
Jezun tika mhonn’lem:
“Hem udok pietat tankam soglleank portun tan lagteli,

punn Hanv diin tem udok pietit
tankam kodinch tan lagchi na
Hanv tankam diin tea udkachi tanchê
bhitôr êk zhôr zateli
ani ti tankam Sasnnik Jivit diit vhanvteli.”

Bailen Taka mhonn’lem: “Saiba, tem udok mhaka di, oxi mhaka anink tan lagchi na ani udok kaddunk hanga ieunk-ui poddchem na.”
Jezun tika mhonn’lem: “Voch, tujea ghovak apoun hadd ani hanga ie.”
Bailen zap dili: “Mhaka ghôv na.” Jezun tika portun mhonn’lem: “ ‘Mhaka ghôv na, ’ hem tunvem sarkem sangli,
‘kiteak tuka panch asle ani tujea sangata atam asa to-i tuzo ghôv nhoi; hem tunvem sarkem sangli. ’ ”
Bailen Taka mhonn’lem: “Saiba, Tum provadi mhonn mhaka koll’lem.
Amcheam purvozamnim hea dongrar Devak bhôzlo, punn tumi Taka Jeruzaleantuch bhozunk zai mhonn sangtat.”
Jezun tika mhonn’lem:
“Mhojem aik, bai:
tumi hea dongrar zaum vô
Jeruzaleant zaum
Bapak bhôzchim nant oslo vêll ieuncho zalo.

Tumi ollkhonant Taka bhôztat;
ami zalear ollkhotanv Taka bhôztanv,
kiteak taronn Judêv loka thaun ieta.

Punn oslo vêll ieta,
khorench mhonn’lear ho vêll pavlo,
ki khore bhôzpi atmean ani sotan
Bapachi bhokti kortele,
kiteak mhollear oslech bhôzpi Bap sôdta.

Dev Atmo,
ani Tacheam bhôzpiamnim
Taka atmean ani sotan bhozunk zai.”

Bailen Taka mhonn’lem: “Mesias - mhonngê Krist - ieuncho zalo mhonn hanv zanno. To ietolo tedna amkam sogllem sangtolo.”
Jezun tika mhonn’lem: “Hanvuch to, tujê kodde uloitam to.”

Teach vellar Tache xis thõi pavle. Ani êkê bailê lagim To uloita mhonn tankam ojap dislem, punn “tichem Tuka kitem zai?” vô “tichê kodde Tum kiteak uloitai?” oxem konnench vicharunk na.

Tedna ti bail udkacho kollso thõich sanddun nogrant geli ani lokak mhonnunk lagli: “Hanvem kelam titlem-i konn-eklean mhaka sanglam;
ieiat ani taka polleiat; hoch Krist zait kai?”
To lôk nograntlo bhair sorun Taka mellunk ailo.

Itlea mhonnosôr xis Tachê kodde magtale: “Rab’bi, jêv atam.”
Punn Tannem tankam mhonn’lem: “Mhaka jem khann-jevonn asa, tanchi tumkam ollokh na.”
Dekhun xis ekamekak mhonnunk lagle: “Taka konnem jevunk haddun dilam kai?”
Jezun tankam mhonn’lem:
“Zannem Mhaka pattoila
Tachi khuxi korunk ani Tachem kam’ sompadunk,
hench Mhojem jevonn-khann.

‘Char mhoine, uprant lunvnni’,
oxi tumchê modem mhonn’nni asa nhoi?
Hanv tumkam sangtam: tumche dolle uklun polleiat,
xetam zalim dhovim, lunvchim zalim!

Lunvtat tim apli mozuri ghetat
ani sasnnik jivitak pik ektthãi kortat
ani oxe vomp’pi ani lunvpi borabôr sontostat.

Hanga hi mhonn’nni lagta: ‘eklo vompta, dusro lunvta’:

jea xetache koxtt tumi kaddunk nant,
tea xetant tumkam Hanvem lunvunk dhaddleat;
dusreamnim tache koxtt kaddleat,
ani tancheam koxttanchea follant
tumkam bhag mell’lam.”

“Hanvem kelam titlem-i tannem mhaka sanglam,” oxi tê bailen govai dil’li dekhun, tea nograntleam puskoll Samariekaramnim Tacher bhavart dovorlo.
Hea pasot, Samariekaram Tachê-xim ailim tedna, apnnam-xim rav mhonn tãnnim Tachê kodde maglem; ani thõi To don dis ravlo.

Ani Tachea utrak lagun anink khup-khup zannamnim Tacher bhavart tthevlo.
Tim bailek mhonntalim: “Atam anink tujeam utrank lagun nhoi, punn aminch Taka aikola dekhun ami bhavart dhôrtanv, ani To khoroch sonvsaracho Tarôk mhonn amkam kollon ailam.”

Thõi don dis ravlea uprant, Jezu Galileiak gelo.
“Khõicheach provadeak aplea ganv-ghora man mellona”, oxi Jezunuch govaiki dil’li.
Galileiantlo lôk Porbek gel’lo; Jeruzaleant Porbechea somoiar Jezun kel’lem tem sogllem tãnnim dekhlem; dekhun, To Galileiant ailo tedna, tãnnim Taka boro ievkar diun ghetlo.
Mhonntôch Tannem udkacho soro kel’lo tea Galileiachea Kana ganvant anink êk pavtt To ailo. Ani Kapernau-nt eka raj-odhikareacho put piddent aslo.
Jezu Judeiak thaun Galileiant pavla mhonn aikun, to Taka mellunk gelo. Mornnachê tonnir pavlelea aplea putak boro korunk ie mhonn to Jezu lagim magtalo.
Jezun taka mhonn’lem: “Khunna ani vismitam dekhlea xivai tumi bhavart dhôrpak nant.”
Raj-odhikarean Taka mhonn’lem: “Saiba, mhozo bhurgo morchê adim ie”.
Jezun taka mhonn’lem: “Voch tum, tuzo put jivo asa.” Jezuchea utracher bhavart dovrun to monis aplê vattek laglo.
To vatter astananch, tache chakor taka mellunk aile, ani tacho put jivo asa mhonn tãnnim taka sanglem.
Hea pasot, khõichea vogtar taka borem dislem kai mhonn tannem tankam vicharlem. Tãnnim taka sanglem: “Kal, donparchea eka voracher tacho zôr gelo.”
Jea vellar Jezun apnnak “tuzo put jivo asa”, oxem mhonnlelem, teach vellar hem ghòddlem mhonn bapaik gomun ailem; hea khatir tannem ani tachea akhea ghorabean Jezucher bhavart tthevlo.
Judeiantlo Galileiant portun ietôch hi Jezun kel’li dusri khunna."
John,5,"After this, there was a feast of the Jews, and Jesus went up to Jerusalem. 
Now there is in Jerusalem at the Sheep [Gate] a pool called in Hebrew Bethesda, with five porticoes. 
In these lay a large number of ill, blind, lame, and crippled. [
] 
One man was there who had been ill for thirty-eight years.
When Jesus saw him lying there and knew that he had been ill for a long time, he said to him, “Do you want to be well?”
The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up; while I am on my way, someone else gets down there before me.”
Jesus said to him, “Rise, take up your mat, and walk.” 
Immediately the man became well, took up his mat, and walked.
Now that day was a sabbath.
So the Jews said to the man who was cured, “It is the sabbath, and it is not lawful for you to carry your mat.” 
He answered them, “The man who made me well told me, ‘Take up your mat and walk.’”
They asked him, “Who is the man who told you, ‘Take it up and walk’?”
The man who was healed did not know who it was, for Jesus had slipped away, since there was a crowd there. 
After this Jesus found him in the temple area and said to him, “Look, you are well; do not sin any more, so that nothing worse may happen to you.”
The man went and told the Jews that Jesus was the one who had made him well.
Therefore, the Jews began to persecute Jesus because he did this on a sabbath. 
But Jesus answered them, “My Father is at work until now, so I am at work.”
For this reason the Jews tried all the more to kill him, because he not only broke the sabbath but he also called God his own father, making himself equal to God.
The Work of the Son. 
Jesus answered and said to them, “Amen, amen, I say to you, a son cannot do anything on his own, but only what he sees his father doing; for what he does, his son will do also.
For the Father loves his Son and shows him everything that he himself does, and he will show him greater works than these, so that you may be amazed. 
For just as the Father raises the dead and gives life, so also does the Son give life to whomever he wishes. 
Nor does the Father judge anyone, but he has given all judgment to his Son, 
so that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him.
Amen, amen, I say to you, whoever hears my word and believes in the one who sent me has eternal life and will not come to condemnation, but has passed from death to life. 
Amen, amen, I say to you, the hour is coming and is now here when the dead will hear the voice of the Son of God, and those who hear will live. 
For just as the Father has life in himself, so also he gave to his Son the possession of life in himself. 
And he gave him power to exercise judgment, because he is the Son of Man. 
Do not be amazed at this, because the hour is coming in which all who are in the tombs will hear his voice 
and will come out, those who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation.
“I cannot do anything on my own; I judge as I hear, and my judgment is just, because I do not seek my own will but the will of the one who sent me.
Witnesses to Jesus. 
“If I testify on my own behalf, my testimony cannot be verified.
But there is another who testifies on my behalf, and I know that the testimony he gives on my behalf is true.
You sent emissaries to John, and he testified to the truth. 
I do not accept testimony from a human being, but I say this so that you may be saved. 
He was a burning and shining lamp, and for a while you were content to rejoice in his light. 
But I have testimony greater than John’s. The works that the Father gave me to accomplish, these works that I perform testify on my behalf that the Father has sent me. 
Moreover, the Father who sent me has testified on my behalf. But you have never heard his voice nor seen his form, 
and you do not have his word remaining in you, because you do not believe in the one whom he has sent. 
You search the scriptures, because you think you have eternal life through them; even they testify on my behalf. 
But you do not want to come to me to have life.
Unbelief of Jesus’ Hearers. 
“I do not accept human praise; 
moreover, I know that you do not have the love of God in you. 
I came in the name of my Father, but you do not accept me; yet if another comes in his own name, you will accept him. 
How can you believe, when you accept praise from one another and do not seek the praise that comes from the only God? 
Do not think that I will accuse you before the Father: the one who will accuse you is Moses, in whom you have placed your hope. 
For if you had believed Moses, you would have believed me, because he wrote about me. 
But if you do not believe his writings, how will you believe my words?”","Hachê uprant, Judevanchi êk porob asli ani Jezu Jeruzaleak choddun gelo.
Jeruzaleak, Xelliam-Darvonttea-kodde ek tolloi asa; Hebrêv bhaxen tika Bethsaida mhonntat; hi tichi bandavôll: tika panch tarangnnam asat.
Thôi kurddim, thonttim, aren dhòrlolim, oslim khup piddevont poddlelim astalim; [tim sogllim udok haltelem mhonn ravtalim.
Kiteak Sorvesporacho dut kedna-kedna tollient denvtalo ani udok haloitalo; udok haltôch zo konn heram adim udkant bhitôr sortalo, to koslê-i piddentlo boro zatalo.] 
Thõi êk monis aslo, tachê piddek atthtis vorsam zal’lim.
Jezun taka add poddlolo dekhlo ani, to thõi zaito kall oslê gotir aslo mhonn zanno zaun, taka mhonn’lem: “Tum boro zaunk sôdtai?”
Piddevontan Taka zap dili: “Saiba, udok halta tedna mhaka tollient ghalunk mhozo konn na, ani hanv vetam mhonnosôr, dusro ieun apunn mhojê fuddem denvta.”
Jezun taka mhonn’lem: “Utth, tujem antrunn ukôl ani chol.”
Ani teach vellar to boro zalo ani aplem antrunn uklun cholunk laglo.
To dis Sabbath aslo.
Hea pasot, boro zal’lea mon’xak Judevamnim mhonn’lem: “Az Sabbath, tujean antrunn uklum nozo.”
Tannem tankam zap dili: “Zannem mhaka boro kela, tannem mhaka oxem mhonn’lem: ‘tujem antrunn ukôl ani chol. ’ ”
Tãnnim tachê kodde vicharlem: “ ‘Tujem antrunn ukôl ani chol’, oxem tuka mhonn’lem to monis konn?”
To konn to boro zal’lo monis nokllo aslo; kiteak thõi ji lokachi lutt zal’li, tichê modem Jezu nanch zal’lo.
Uprant to Jezuk Devmondirant mell’lo, ani Jezun taka mhonn’lem: “Polle, tum atam boro zaloi; anink patok korinaka, na tôr tuka anink kitem-i paxtt zait.”
To monis gelo ani apnnak boro kela to Jezu mhonn tannem Judevank sanglem.
Ani Jezu osleô vostu Sabbatha disa kori dekhun, Judev Tachê pattlean laglele.
Jezun tankam mhonn’lem: “Mhozo Bap ozun porian vavr korit asa, toso Hanv vavr korit asam.”
Hea pasot Judev odikuch Taka jivexim marunk sôdtale; karonn, To nhoich Sabbath môddtalo, punn Devak Aplo Bap mhonnun, Apnnakuch Deva sarko kortalo.

Jezun tankam mhonn’lem:
“Khorench khorem Hanv tumkam sangtam:
Apnnachêch osttongim Putachean kãich korunk zaina;
punn Bap korta mhonn jem To polleta, tench To korunk xokta;
ani jem Bap korta tench Put-ui korta.

Karonn Bap Putacho môg korta,
ani Apunn korta titlem-i Putak dakhoita;
ani tumi ojap zaunchê khatir
hanchê-vôn vhodd kortutvam To Taka dakhoitolo.

Zoso Bap mel’leank utthoita ani
tankam Jivit dita,
tosoch Put Apnnak zai tankam Jivit dita.

Zoso Bapak man ditat
tosoch Putak soglleamnim man diuncho mhonn,
Bap konnachich mon’subi korina,
punn Tannem mon’subi korcho sogllo
odhikar Putachea hatant dila.
Jim konn Putak mandinant, tim Taka dhaddla tea Bapak mandinant.

Khorench Hanv tumkam sot tem sangtam;
jim konn Mhojem utor aikotat ani Mhaka dhaddla Tacher bhavart dovortat,
tanchê sovem sasnnik jivit asa;
osleank anink khastichem formonn na,
punn tim mornnantlim jivitak utorlim.

khorench Hanv tumkam sot tem sangtam:
mel’lim mon’xam Devachea Putacho tallo aikotelim,
ani jim konn to aikotat tankam jivit melltelem,
oslo vêll ieuncho zalo - hoch to vêll!

Karonn, zoxem Bapak jivit
Apnnachêch sovem asa,
toxench Putak-ui jivit Tachêch sovem aschem mhonn
Bapan Taka dennem kelam,

ani mon’subi korchi Taka podvi dilea,
kiteak To Mon’xacho Put.

Hachê vixim ojap zaum nakat:
somadhimnim asat tim sogllim
Tacho tallo aikun tantlim bhair sortelim:

zãnnim borem kelam tim jivit bhogunk,
ani zãnnim vaitt kelam tim khast sõsunk utt’telim — oslo vêll ieuncho zalo!

Mhojêch podven Mhojean kãich korunk zaina;
zoso Hanv aikotam toso Hanv nirnnoi ditam;
ani Mhozo nirnnoi niticho,
kiteak Hanv Mhoji khuxi nhoi
punn Mhaka pattoila Tachi khuxi korunk sôdtam.

Hanvuch Mhojê vixim govai diin zalear,
Mhojê govaikek mol na.

Mhojê vixim govai ditolo dusro konn asa,
ani ji govai To Mhojê vixim dita
tika purnn mol asa mhonn Hanv zannom.

Tumi tumcheam niropiank Juanva- xim pattoile,
ani tannem sota vixim govai dili.

Hanv mon’xanchê govaikecher dhòrlolo na;
punn Hanv oso uloitam zalear, tumchea taronna pasot uloitam.

Juanv êk zollti ani loklokit ponntti zaun aslo
ani tachea uzvaddak ilo vêll murgottunk
tumkam borem dislem.

Punn Mhaka asa ti govaiki
Juanvachê govaikê poros vhôdd:
jim kamam Bapan Mhaka sompadunk dileant
— Hanv kortam tinch kamam —
Bapan Mhaka pattoila mhonn
Mhojê vixim govai ditat.

Bapan Mhaka pattoila
ani Tannench Mhojê vixim govai dilea.
Tacho tallo tumi kodinch aikunk na,
Tachem rup-ui tumi kodinch polleunk na,

ani Tacho Sôbd tumchê bhitôr riglolo na,
kiteak Zaka Tannem dhaddla Tacher tumi bhavart tthevinant.

Dhormxastracheam borovpamnim
sasnnik jivit asa mhonn somzun,
tumi tim chit ghalun xiktat;
khorem mhonn’lear tinch Mhojê vixim sakxi ditat;

toripunn tumkam jivit mellchê khatir
Mhojê-xim ieunk tumi raji nant.

Mon’xancho zo man Mhaka mellot,
tachi Hanv porva korich na.

Punn Hanv tumkam pok’kim ollkhotam:
Devacho môg tumchê sovem nanch.

Mhojea Bapachea nanvan Hanv ailam,
tori tumi Mhaka mandun ghenant;
dusro konn apleach nanvan ailo tôr,
taka tumi mandun ghetelet.

Tumkam bhavart koso asum-iet?
Kiteak mhollear tumi ekamekacho man gheun khuxi zatat,
punn ekleach Deva koddcho zo man ieta
tachi tumi porva korich nant.

Bapa mukhar Hanv tumkam lavun
ditolom mhonn somzonakat;
Moizesacher tumi bhorvanso dovortat,
tôr toch Moizes tumkam lavun ditolo.

Tumi Moizesacher bhavart dovorlolo zalear,
Mhojer-ui tumi bhavart dovorto aslet,
karonn tannem boroilam tem Mhojê vixim boroilam.

Punn tacheam borovpancher tumkam
bhavart na zalear,
Mhojeam utrancher koso mhonn
tumkam bhavart asum-iet?”"
John,6,"After this, Jesus went across the Sea of Galilee [of Tiberias]. 
A large crowd followed him, because they saw the signs he was performing on the sick.
Jesus went up on the mountain, and there he sat down with his disciples.
The Jewish feast of Passover was near. 
When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip, “Where can we buy enough food for them to eat?”
He said this to test him, because he himself knew what he was going to do.
Philip answered him, “Two hundred days’ wages worth of food would not be enough for each of them to have a little [bit].” 
One of his disciples, Andrew, the brother of Simon Peter, said to him,
“There is a boy here who has five barley loaves and two fish; but what good are these for so many?” 
Jesus said, “Have the people recline.” Now there was a great deal of grass in that place. So the men reclined, about five thousand in number. 
Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted. 
When they had had their fill, he said to his disciples, “Gather the fragments left over, so that nothing will be wasted.”
So they collected them, and filled twelve wicker baskets with fragments from the five barley loaves that had been more than they could eat.
When the people saw the sign he had done, they said, “This is truly the Prophet, the one who is to come into the world.” 
Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone.
Walking on the Water. 
When it was evening, his disciples went down to the sea,
embarked in a boat, and went across the sea to Capernaum. It had already grown dark, and Jesus had not yet come to them.
The sea was stirred up because a strong wind was blowing.
When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they began to be afraid. 
But he said to them, “It is I. Do not be afraid.”
They wanted to take him into the boat, but the boat immediately arrived at the shore to which they were heading.
The Bread of Life Discourse. 
The next day, the crowd that remained across the sea saw that there had been only one boat there, and that Jesus had not gone along with his disciples in the boat, but only his disciples had left.
Other boats came from Tiberias near the place where they had eaten the bread when the Lord gave thanks.
When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.
And when they found him across the sea they said to him, “Rabbi, when did you get here?”
Jesus answered them and said, “Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled.
Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you. For on him the Father, God, has set his seal.” 
So they said to him, “What can we do to accomplish the works of God?”
Jesus answered and said to them, “This is the work of God, that you believe in the one he sent.”
So they said to him, “What sign can you do, that we may see and believe in you? What can you do? 
Our ancestors ate manna in the desert, as it is written:
‘He gave them bread from heaven to eat.’”
So Jesus said to them, “Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven. 
For the bread of God is that which comes down from heaven and gives life to the world.”
So they said to him, “Sir, give us this bread always.”
Jesus said to them, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst. 
But I told you that although you have seen [me], you do not believe. 
Everything that the Father gives me will come to me, and I will not reject anyone who comes to me,
because I came down from heaven not to do my own will but the will of the one who sent me. 
And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it [on] the last day. 
For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him [on] the last day.”
The Jews murmured about him because he said, “I am the bread that came down from heaven,”
and they said, “Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven’?” 
Jesus answered and said to them, “Stop murmuring among yourselves. 
No one can come to me unless the Father who sent me draw him, and I will raise him on the last day.
It is written in the prophets:
‘They shall all be taught by God.’
Everyone who listens to my Father and learns from him comes to me. 
Not that anyone has seen the Father except the one who is from God; he has seen the Father. 
Amen, amen, I say to you, whoever believes has eternal life.
I am the bread of life.
Your ancestors ate the manna in the desert, but they died; 
this is the bread that comes down from heaven so that one may eat it and not die.
I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.”
The Jews quarreled among themselves, saying, “How can this man give us [his] flesh to eat?”
Jesus said to them, “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.
Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day.
For my flesh is true food, and my blood is true drink.
Whoever eats my flesh and drinks my blood remains in me and I in him.
Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. 
This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”
These things he said while teaching in the synagogue in Capernaum.
The Words of Eternal Life. 
Then many of his disciples who were listening said, “This saying is hard; who can accept it?”
Since Jesus knew that his disciples were murmuring about this, he said to them, “Does this shock you?
What if you were to see the Son of Man ascending to where he was before? 
It is the spirit that gives life, while the flesh is of no avail. The words I have spoken to you are spirit and life.
But there are some of you who do not believe.” Jesus knew from the beginning the ones who would not believe and the one who would betray him. 
And he said, “For this reason I have told you that no one can come to me unless it is granted him by my Father.”
As a result of this, many [of] his disciples returned to their former way of life and no longer accompanied him.
Jesus then said to the Twelve, “Do you also want to leave?”
Simon Peter answered him, “Master, to whom shall we go? You have the words of eternal life.
We have come to believe and are convinced that you are the Holy One of God.” 
Jesus answered them, “Did I not choose you twelve? Yet is not one of you a devil?”
He was referring to Judas, son of Simon the Iscariot; it was he who would betray him, one of the Twelve.","Magir Jezu Galileiachea vô Tiberiasachea Doriachê poltoddi gelo.
Ani lokachi urpônz Tachê pattlean geli, kiteak piddevontam khatir To kortalo teô khunna tãnnim dekhleleô.
Jezu dongrar choddlo ani Apleam xisam sangatim thõi boslo.
Judevanchi Paska-Porob lagim pavleli.
Aple dolle uklun ani lokachi vhôdd urpônz Apnna-xim ieta ti polleun, Tannem Filipak mhonn’lem: “Hea lokak khaunk diunk khõiche mhonn ami undde gheunche?”
Tachi porikxa korunk Tannem hem mhonn’lem, kiteak Apunn kitem korto aslo tem To boro zanno aslo.
Filipan Taka zobab dilo. “Ek-ekleak ilo-so kuddko poddtolo zalear, don’xim dinaranche undde tankam pavche nant.”
Tacheam xisam modlea eklea, Simanv Pedruchea bhava, Andren Taka mhonn’lem:
“Hangasôr konn-eklea bhurgea lagim panch undde ani don maslleo asat; punn itlea lokak hem khõi pavta?”
Jezun mhonn’lem: “Lokak bosoiat.” Tê svater zaitem tonn aslem; mhonntôch lôk boslo: dadlech sumar panch hozar asle.
Tedna Jezun undde ghetle ani Devak dhin’vasun bosleleank te vanttle; têch porim maslleô-i vanttleô. Tankam zai titlem vanttun dilem.
Ani tim dhadoxi zatôch, Tannem Apleam xisank mhonn’lem: “Kuddke urleat te ektthãi korat; kãich ibadd zaum noiê.”
Hea pasot, tanchem khaun zatôch, zovacheam panch unddeanche urlele kuddke tãnnim ektthãi kele, ani oxeô bara panttleô bhòrleô.

Hi Tannem kel’li khunna lokan dekhli tedna, tãnnim mhonn’lem: “Sonvsarant ieuncho asa to Provadi dubhava virêt hoch to!”
Tim ieun Apnnak bollan dhorun raza korunk sôdtalim mhonn Jezu zanno aslo, dekhun To koddsorun Apunn eklo novean dongrar gelo.

Sanz zatôch Tache xis doria-xim denvun gele,
eka hoddear choddle, ani Kapernauma vochunk doria utrunk lagle. Jezu tanchê sorxem pavchê adim kallôk zalo.
Zhonnzhonnit varo suttlo ani doria uchambôll zaunk laglo.
Sumar tin ki char kilometranchi vatt tanddun kaddtôch, tãnnim Jezuk doriacher cholta ani hoddea lagim pavta to dekhlo. Tankam bhem dislem,
punn Tannem tankam mhonn’lem: “Hanv to, bhienakat!”
Tedna te Taka hoddeant gheunk kortale, punn, thõichê-thõich, te vetale tê toddik hoddem laglem.

Dusrea disa, thõi ekuch hoddem aslem ani Jezu Apleam xisam sangatim tea hoddear choddunk naslo, punn fokot Tache xis gel’le: hem sogllem poltoddi ravlelea lokan pollelem.
Somian Devak dhin’vaslea uprant tãnnim undde khel’le tea zagea lagim anink hoddim Tiberiasa thaun pavlelim.
Jezu thõi naslo mhonn lokan dekhlem, ani Tache xis-ui thõi nant mhonn polleun, to lôk hoddeamnim choddun Jezuchê sodik Kapernauma ailo.

To tankam toddir mell’lo; tedna tãnnim Taka mhonn’lem: “Guruji, Tum hanga kedna ailoi?”
Jezun tankam zap diun mhonn’lem:
“Khorench Hanv tumkam sot tem sangtam,
tumi khunna dekhleô mhonn nhoi,
punn undde khaun dhadoxi zaleant dekhun
tumi Mhojê sodik aileant.

Khaun sorta toslea khanna khatir tras gheum nakat,
punn sasnnik jivitak togta toslea
khanna khatir tras gheiat;
oslem khann Mon’xacho Put tumkam ditolo;
karonn khud Deva, Bapan, Tacher
Aplo xik’ko marla.”

Tedna tãnnim Taka mhonn’lem: “Devak zai toslim kamam korunk ami kitem korchem?”
Jezun tankam mhonn’lem:
Zaka Devan dhaddla, Tacher bhavart dovrat:
hench tem Devak zai tem kam’ ”.

Tãnnim Taka mhonn’lem: “Toxem zalear, khunna polleun Tujer ami bhavart dovorchê khatir kosli khunna korun amkam dakhoixi? Kitem kortoloi Tum?
Amcheam purvozamnim oronneant man’na khelo; ‘Tannem tankam sorgincho unddo khaunk dilo’, oxem Povitr Pustokar boroil’lem asa.”

Jezun tankam mhonn’lem:
“Khorench Hanv tumkam sot tem sangtam,
Moizesan tumkam sorgincho unddo diunk na;
Mhozo Bap ki tumkam khoro sorgincho unddo dita,

Kiteak zo sorga thaun denvta ani
sonvsarak jivit dita, toch Devacho unddo.”

Tãnnim Taka mhonn’lem: “Saiba, ho unddo amkam sodam di.”
Jezun tankam mhonn’lem:
“Jivitacho Unddo To Hanv;
Mhojê-xim ietat tankam kodinch bhuk lagchi na,
ani Mhojer bhavart dovortat tankam
kodinch tan lagchi na.

Punn Hanvem tumkam oxem sanglam:
tumi Mhaka dekhla, tori Mhojer tumi bhavart dovrinant.

Mhozo Bap Mhaka dita tim sogllim
Mhojê-xim ietelim;
ani Mhojê-xim ietat tankam Hanv
poro ghalcho na.

Mhoji khuxi korunk nhoi, punn
Mhaka pattoila Tachi korunk
Hanv sorgar thaun denvlam;

ani Mhaka pattoila Tachi khuxi hi:
jim sogllim Tannem Mhaka dileant
tantlea konnakuch Hanvem ibaddcho nhoi,
punn nimannea disa tankam soglleank Hanvem punorjivont korchim.

Hich ti Mhojea Bapachi khuxi:
jim konn Putak polletat ani Tacher bhavart tthevtat,
tankam soglleank sasnnik jivit mellchem,
ani nimannea disa Hanvem tankam punorjivont korchim.”

‘Hanv sorgar thaun denvlolo unddo’, oxem Tannem mhonn’lem dekhun, Judev Tachê vixim gunngunnunk lagle.
Tim mhonntalim: “Ho Jezu nhoi rê, Juzecho put?! Tachea avoibapaik ami ollkhonanv kitem? ‘Hanv sorgar thaun denvlam’, oxem tachean koxem mhonnum-ieta?”
Jezun tankam zap diun mhonn’lem:
“Tumchêch modem gunngunnum nakat.

Bapan Mhaka dhaddla,
ani, Tannem konnak Mhojê-xim
oddun haddlea xivai,
konnacheanuch Mhojê-xim ieunk zaina;
ani Mhojê-xim ieteleank
Hanv nimannea disa punorjivont kortolom.

‘Tim sogllim Devan xikoil’lim
mon’xam zatelim’,
oxem provadeancheam pustokamnim boroil’lem asa.
Jim konn Bapachem aikotat ani xiktat,
tim sogllim Mhojê-xim ietat.

Konnem Bapak dekhla mhonn nhoi,
punn Zo Deva thaun aila,
Tannem mat Bapak dekhla.

Khorench Hanv tumkam sot tem sangtam,
jim konn bhavart tthevtat, tankam sasnnik jivit mellta.

Jivitacho unddo To Hanv.

Tumcheam purvozamnim oronneant
man’na khelo
ani tim morun gelim.

Punn sorgar thaun denvta to unddo ho, osle torecho ki
to khatit tim morchim nant.

Sorgar thaun denvlolo to jivo unddo Hanv;
ho unddo khatat tim sasnnak jivim astelim;
ani sonvsarak jivit mellchê khatir
Hanv ditolom to unddo
Mhojench mas.”

Tedna team Judevam modem vad-vivad zalo; tim ekamekak mhonnunk laglim “Arê, ho anink amkam aplem mas khaunk koso ditolo rê?”
Hea pasot Jezun tankam mhonn’lem:
“Khorench Hanv tumkam sot tem sangtam,
tumi Mon’xachea Putachem mas khelea bogor
ani Tachem rogot pielea xivai,
tumchê sovem jivit asum nozo.

Jim konn Mhojem mas khatat ani
Mhojem rogot pietat,
tanchê sovem sasnnik jivit asa,
ani tankam nimannea disa Hanv
punorjivont kortolom.

Kiteak Mhojem mas khorem khann
ani Mhojem rogot khorem pivonn.

Mhojem mas khatat ani Mhojem rogot pietat
tim Mhojê sovem jietat ani Hanv
tanchê sovem jietam.

Jivea Bapan Mhaka dhaddla
ani Bapa thaun Hanv jivit ghetam;
toxench mhaka khatat tim Mhojê
thaun jivit ghetelim.

Sorgar thaun denvlo to unddo ho;
tumcheam purvozamnim khelo toslo
unddo nhoi ho;
tim morun gelim.
Ho unddo khaun jietat tim sasnnak
jivim astelim.”

Hem Tannem Kapernaumachea
devsthanant xikovnn ditana mhonn’lem.

Hem aikun, Tacheam xisantleam zaiteam zannamnim mhonn’lem: “To sangta tem kotthin lagta; konnachean toslem aikun gheunk zait?”
Aple xis oxe gunngunntat mhonn Apnna bhitôr zanno zaun, Jezun tankam mhonn’lem: “Hem mandun gheunk tumkam zodd lagta?
Ani Mon’xachea Putak poilo aslo thõi choddtana tumi dekhxeat zalear, tedna kitem mhonntelet tumi?

Atmo ki jiv dita,
mas kiteakuch upkarona.
Tumkam hanv uloilam tim utram
Atmo ani Jivit.

Punn tumchê modem bhavart dhorinant toslim kãi zannam asat.” Konn-konn bhavart dhôrchim naslim, ani konn Aplo ghat gheto aslo, tem Jezu poilinch thaun zanno aslo.
Ani Tannem mhonn’lem: “Dekhunuch Hanvem oxem sanglam: Bapan hem dennem favo kelea bogor, konnuch Mhojê-xim ieunk xokona.”

Hea uprant, Tacheam xisantlim zaitim zannam koddsorun gelim, ani Tachea sangata anink bhonvona zalim.
Jezun bara zannank mhonn’lem: “Tumi-i vochunk sôdtat bi?”
Simanv Pedrun Taka zobab dilo: “Saiba, konna-xim mhonn vetelenv ami? Tujim utram sasnnik jivitachim!
Ami bhavart dhôrtanv, ani Tum Devan sonvskarlolo mhonn amkam khatri zalea.”
Jezun tankam zobab dilo: “Tumkam bara zannank Hanvem vinchun kaddleat ki na? tori tumchê modlo eklo devchar.”
Simanv Iskariotacho put Judas, hachê vixim Tannem oxem mhonn’lem, kiteak ho, barantlo eklo zaun-ui, Tacho ghat gheuncho aslo."
John,7,"After this, Jesus moved about within Galilee; but he did not wish to travel in Judea, because the Jews were trying to kill him. 
But the Jewish feast of Tabernacles was near. 
So his brothers said to him, “Leave here and go to Judea, so that your disciples also may see the works you are doing.
No one works in secret if he wants to be known publicly. If you do these things, manifest yourself to the world.” 
For his brothers did not believe in him.
So Jesus said to them, “My time is not yet here, but the time is always right for you.
The world cannot hate you, but it hates me, because I testify to it that its works are evil. 
You go up to the feast. I am not going up to this feast, because my time has not yet been fulfilled.”
After he had said this, he stayed on in Galilee.
But when his brothers had gone up to the feast, he himself also went up, not openly but [as it were] in secret.
The Jews were looking for him at the feast and saying, “Where is he?”
And there was considerable murmuring about him in the crowds. Some said, “He is a good man,” [while] others said, “No; on the contrary, he misleads the crowd.”
Still, no one spoke openly about him because they were afraid of the Jews.
The First Dialogue. 
When the feast was already half over, Jesus went up into the temple area and began to teach.
 The Jews were amazed and said, “How does he know scripture without having studied?”
Jesus answered them and said, “My teaching is not my own but is from the one who sent me.
Whoever chooses to do his will shall know whether my teaching is from God or whether I speak on my own. 
Whoever speaks on his own seeks his own glory, but whoever seeks the glory of the one who sent him is truthful, and there is no wrong in him.
Did not Moses give you the law? Yet none of you keeps the law. Why are you trying to kill me?” 
The crowd answered, “You are possessed! Who is trying to kill you?” 
Jesus answered and said to them, “I performed one work and all of you are amazed 
because of it. Moses gave you circumcision—not that it came from Moses but rather from the patriarchs—and you circumcise a man on the sabbath. 
If a man can receive circumcision on a sabbath so that the law of Moses may not be broken, are you angry with me because I made a whole person well on a sabbath? 
Stop judging by appearances, but judge justly.”
So some of the inhabitants of Jerusalem said, “Is he not the one they are trying to kill?
And look, he is speaking openly and they say nothing to him. Could the authorities have realized that he is the Messiah?
But we know where he is from. When the Messiah comes, no one will know where he is from.” 
So Jesus cried out in the temple area as he was teaching and said, “You know me and also know where I am from. Yet I did not come on my own, but the one who sent me, whom you do not know, is true. 
I know him, because I am from him, and he sent me.” 
So they tried to arrest him, but no one laid a hand upon him, because his hour had not yet come. 
But many of the crowd began to believe in him, and said, “When the Messiah comes, will he perform more signs than this man has done?”
Officers Sent to Arrest Jesus. 
The Pharisees heard the crowd murmuring about him to this effect, and the chief priests and the Pharisees sent guards to arrest him.
So Jesus said, “I will be with you only a little while longer, and then I will go to the one who sent me. 
You will look for me but not find [me], and where I am you cannot come.” 
So the Jews said to one another, “Where is he going that we will not find him? Surely he is not going to the dispersion among the Greeks to teach the Greeks, is he?
What is the meaning of his saying, ‘You will look for me and not find [me], and where I am you cannot come’?”
Rivers of Living Water. 
On the last and greatest day of the feast, Jesus stood up and exclaimed, “Let anyone who thirsts come to me and drink. 
Whoever believes in me, as scripture says:
‘Rivers of living water will flow from within him.’”
He said this in reference to the Spirit that those who came to believe in him were to receive. There was, of course, no Spirit yet, because Jesus had not yet been glorified.
Discussion About the Origins of the Messiah. 
Some in the crowd who heard these words said, “This is truly the Prophet.” 
Others said, “This is the Messiah.” But others said, “The Messiah will not come from Galilee, will he?
Does not scripture say that the Messiah will be of David’s family and come from Bethlehem, the village where David lived?” 
So a division occurred in the crowd because of him.
Some of them even wanted to arrest him, but no one laid hands on him.
So the guards went to the chief priests and Pharisees, who asked them, “Why did you not bring him?”
The guards answered, “Never before has anyone spoken like this one.”
So the Pharisees answered them, “Have you also been deceived?
Have any of the authorities or the Pharisees believed in him? 
But this crowd, which does not know the law, is accursed.”
Nicodemus, one of their members who had come to him earlier, said to them, 
“Does our law condemn a person before it first hears him and finds out what he is doing?” 
They answered and said to him, “You are not from Galilee also, are you? Look and see that no prophet arises from Galilee.”","Tea uprant, Apnnak Judev jivexim marunk sôdtale dekhun, mud’dom Judeiant bhonvonastana, Jezu Galileiant bhonvunk laglo.
Judevanchea Tombunchi Porob lagim pavleli,
hea pasot Tacheam bhavamnim Taka mhonn’lem: “Hangasorlo bhair sor ani Judeiant voch, ani Tum kortai tim kamam thõisorleam-i Tujeam xisank polleum-di.
Konn apli ollokh ugddapim diunk sôdta tôr, to aplim kamam guptim korina. Tum oslim kamam kortai zalear, Tum khaxa sobhêmazar dixtti podd.”
Tacheam bhavamnim porian Tacher bhavart dhorunk na.
Jezun tankam mhonn’lem: “Mhozo vêll ozun pavunk na, punn tumcho vêll sodanch pavlolo asa.
Sonvsarachean tumcho dvês korunk zaina, punn to Mhozoch dvês korta, kiteak Hanv tachim kortubam vaitt mhonn sakxi ditam.
Tumi Porbek choddun vochat; Hanv hea Porbek choddun vochona, kiteak Mhozo vêll ozun pavunk na.”
Oxem mhonnun, To Galileiant ravlo.

Punn Tachim bhav Porbek choddun vetôch, Jezu Apunn-ui gelo, ugteponnim nhoi, punn konnak kollonastana.
Porbechea somoiar Judev Taka sôdtale ani mhonntale: “To khõi asa?”
Ani Tachê vixim lôk zaitem futfut’talo. Konn-konn mhonno: “To boro monis.” Ani konn-konn mhonno: “Na, to lokak fosoita.”
Toripunn, Judevanchê bhirantin konn Tachê vixim ugteponnim uloinaslo.
Porob modem-xi pavtôch, Jezu Devmondirant choddun gelo ani xikounk laglo.
Hem polleun, Judev ojap zaun mhonntale: “Haka zannvai khõichi rê? Xikxonn kãi na taka.”
Jezun tankam portipall kelo:
“Mhoji xikovnn Mhoji nhoi, punn
Mhaka pattoila Tachi;

konn Tachi khuxi korunk raji asat zalear,
Mhoji xikovnn Devachi vô Mhojeach monantli,
tem tankam kollon ietelem.

Apleach monantlem kaddun uloitat tim
aplich vhoddvik sôdtat;
punn apnnank dhaddla tachi
vhoddvik sôdtat tim
sota pormannem choltat;
osleam mon’xam sovem lottikponn na.

Moizesan tumkam Somurt dilea ki na?
Toripunn tumchê modlo konnuch
Somurt samballina.
Kiteak mhonn Mhaka jivexim marunk sôdtat tumi?”
Lokan mhonn’lem: “Tujer devchar bosla! Konn Tuka jivexim marunk sôdta ?”
Zap diun, Jezun tankam sanglem: “Hanvem ek kam’ kelam ani tem polleun tumi sogllim ojap zatat.
Chintun polleiat: Moizesan tumkam sunôt korcho kaido ghalo (ti Moizesa koddchi mhonn nhoi, punn purvozam koddchi ailea) ani Sabbatha disa tumi mon’xachi sunôt kortat.
Moizesachi Somurt môddina zaunk konn-eka mon’xachi Sabbatha disa sunôt zata zalear, Hanvem Sabbatha disa eka mon’xachem sogllem ang borem kelam dekhun, kiteak mhonn tumi Mhaka zolltat?
Voilea-voir polleun nit korinakat, punn nitivontponnan nit korat.”

Jeruzaleantleam kãi zannamnim mhonn’lem: “Jivexim marunk sôdtat to monis ho nhoi?
Ani ho polle To sot’ten uloita ani te Taka kãich mhonnonant! Khoreponnim Krist To Hoch mhonn amcheam vhoddilank kollon ailam kai?
Tori Ho khõicho To ami zannonv; punn Krist ietolo tedna, To khõicho To konnak kollchem na.”

Hea pasot Devmondirant xikoitana Jezun arddun mhonn’lem:
“Tumi Mhaka ollkhotat khorem?
ani Hanv khõicho ailam, tem-i tumi zannont?
Khorem mhollear, Hanv Mhojêch
osttongim ieunk na;
Mhaka pattoila To sotevont,
ani Taka tumi ollkhonant.

Hanv zalear Taka ollkhotam,
kiteak Hanv Tachê thaun ailam ani
Tannem Mhaka pattoila.”

Te Taka dhorunk sôdtale; punn konnench Tacher hat ghalunk na, kiteak Tacho vêll ozun pavunk naslo.
Tori loka modlean zaiteamnim Tacher bhavart dovorlo; tim mhonntalim: “Krist ietolo tedna, hannem keleat tanchê-vôn odik chodd khunna kortolo kai?”

Tachê vixim futfutun lôk osleô gozali korta mhonn Farizevamnim aikolem. Mukhel iadnikamnim ani Farizevamnim Taka dhorun haddunk chovkidarank pattoile.
Tedna Jezun mhonn’lem:
“Anink ilo vêll Hanv tumchê modem asam
ani uprant Mhaka pattoila Tachê-xim vetam;

tumi Mhaka sôdtelet, punn Hanv
tumkam mellcho na.
Hanv astolom thõi tumchean ieunk zaina.”

Judevamnim ekamekak mhonn’lem: “Amkam mellona zaunk Ho khõi vochunk korta kai? Zõi videxeam modem amcho lôk ximpoddla, thõi videxeank xikovnn diunk vetolo kai?
‘Tumi Mhaka sôdtelet ani hanv tumkam mellcho na’, ani ‘hanv astolom thõi tumchean ieunk zaina’, oxem to mhonnta tacho ôrth kitem?”

Porbechea nimannea ani dobajik disa, ubo ravun Jezun arddun mhonn’lem:
“Konnank zôr tan laglea, tãnnim
Mhojê-xim ieunchem,

ani Mhojer bhavart tthevtat tãnnim pieunchem.”
Povitr Pustok oxem mhonnta: “Tachê bhitorleô jivea udkacheô zhori ghosghoxit vhanvteleô.”
Jim konn Jezucher bhavart tthevto aslim, tankam Atmo mellcho aslo, hachê vixim Tannem oxem mhonn’lem. Jezu ozun mhoimevont zaunk naslo, dekhun Devan ozun Atmo diunk naslo.

Him utram aikun, kãi zannamnim mhonn’lem: “Khorench ho êk provadi.”
Dusreamnim mhonn’lem: “Hoch to Krist.” Punn heramnim mhonn’lem: “Krist Galileiantlo ievpacho na, oxem nhoi?
Krist Davidachê sonstintlo ani Davidachea Bethlehem’ nograntlo ietolo mhonn Povitr Pustok sangina?”
Oxi Tachê vixim loka modem futt poddli.
Kãi zann Taka dhorunk sôdtale, punn konnench Tacher hat ghalunk na.

Tedna chovkidar mukhel iadnikam ani Farizevam sorxim portun gele. Hãnnim tankam mhonn’lem: “Tumi taka kiteak dhorun haddunk na?”
Chovkidaramnim mhonn’lem: “Ho monis uloita tê bhaxen kodinch konn ulounk na!”
Farizevamnim tankam zobab dilo: “Tumi-i fosovleat kitem?
Vhoddilantlea ani Farizevantlea konnem tori tacher bhavart dovorlo mhonn asa?
Punn hi zat Xastrachi ollokh nasleli, xirap poddleli!”
Tanchê modlea eklea, Jezu-xim adim ail’lo, tea Nikodeman, tankam mhonn’lem:
“Eka mon’xachem poilem aikolea bogor, ani to kitem korta tachi ollokh ghetlea xivai, amchem Xastr tachi mon’subi korta zait?”
Tãnnim mhonn’lem: “Tum-i bi Galileikar kitem? Chovkoxi korun polle ani eklo-i provadi Galileiantlo upzona mhonn tuka kollon ietelem.” [
Te ap-aplea ghora portole."
John,8,"while Jesus went to the Mount of Olives.  
But early in the morning he arrived again in the temple area, and all the people started coming to him, and he sat down and taught them.
Then the scribes and the Pharisees brought a woman who had been caught in adultery and made her stand in the middle.
They said to him, “Teacher, this woman was caught in the very act of committing adultery.
Now in the law, Moses commanded us to stone such women. So what do you say?” 
They said this to test him, so that they could have some charge to bring against him. Jesus bent down and began to write on the ground with his finger. 
But when they continued asking him, he straightened up and said to them, “Let the one among you who is without sin be the first to throw a stone at her.”
Again he bent down and wrote on the ground.
And in response, they went away one by one, beginning with the elders. So he was left alone with the woman before him.
Then Jesus straightened up and said to her, “Woman, where are they? Has no one condemned you?” 
She replied, “No one, sir.” Then Jesus said, “Neither do I condemn you. Go, [and] from now on do not sin any more.”]
The Light of the World. 
Jesus spoke to them again, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” 
So the Pharisees said to him, “You testify on your own behalf, so your testimony cannot be verified.”
Jesus answered and said to them, “Even if I do testify on my own behalf, my testimony can be verified, because I know where I came from and where I am going. But you do not know where I come from or where I am going. 
You judge by appearances, but I do not judge anyone. 
And even if I should judge, my judgment is valid, because I am not alone, but it is I and the Father who sent me. 
Even in your law it is written that the testimony of two men can be verified. 
I testify on my behalf and so does the Father who sent me.” 
So they said to him, “Where is your father?” Jesus answered, “You know neither me nor my Father. If you knew me, you would know my Father also.” 
He spoke these words while teaching in the treasury in the temple area. But no one arrested him, because his hour had not yet come.
Jesus, the Father’s Ambassador. 
He said to them again, “I am going away and you will look for me, but you will die in your sin. Where I am going you cannot come.” 
So the Jews said, “He is not going to kill himself, is he, because he said, ‘Where I am going you cannot come’?”
He said to them, “You belong to what is below, I belong to what is above. You belong to this world, but I do not belong to this world. 
That is why I told you that you will die in your sins. For if you do not believe that I AM, you will die in your sins.” 
So they said to him, “Who are you?” Jesus said to them, “What I told you from the beginning.
I have much to say about you in condemnation. But the one who sent me is true, and what I heard from him I tell the world.” 
They did not realize that he was speaking to them of the Father.
So Jesus said [to them], “When you lift up the Son of Man, then you will realize that I AM, and that I do nothing on my own, but I say only what the Father taught me. 
The one who sent me is with me. He has not left me alone, because I always do what is pleasing to him.”
Because he spoke this way, many came to believe in him.
Jesus and Abraham. 
Jesus then said to those Jews who believed in him, “If you remain in my word, you will truly be my disciples,
and you will know the truth, and the truth will set you free.” 
They answered him, “We are descendants of Abraham and have never been enslaved to anyone. How can you say, ‘You will become free’?” 
Jesus answered them, “Amen, amen, I say to you, everyone who commits sin is a slave of sin. 
A slave does not remain in a household forever, but a son always remains. 
So if a son frees you, then you will truly be free.
I know that you are descendants of Abraham. But you are trying to kill me, because my word has no room among you.
I tell you what I have seen in the Father’s presence; then do what you have heard from the Father.”
They answered and said to him, “Our father is Abraham.” Jesus said to them, “If you were Abraham’s children, you would be doing the works of Abraham.
But now you are trying to kill me, a man who has told you the truth that I heard from God; Abraham did not do this.
You are doing the works of your father!” [So] they said to him, “We are not illegitimate. We have one Father, God.” 
Jesus said to them, “If God were your Father, you would love me, for I came from God and am here; I did not come on my own, but he sent me. 
Why do you not understand what I am saying? Because you cannot bear to hear my word.
You belong to your father the devil and you willingly carry out your father’s desires. He was a murderer from the beginning and does not stand in truth, because there is no truth in him. When he tells a lie, he speaks in character, because he is a liar and the father of lies. 
But because I speak the truth, you do not believe me.
Can any of you charge me with sin? If I am telling the truth, why do you not believe me? 
Whoever belongs to God hears the words of God; for this reason you do not listen, because you do not belong to God.”
The Jews answered and said to him, “Are we not right in saying that you are a Samaritan and are possessed?”
Jesus answered, “I am not possessed; I honor my Father, but you dishonor me.
I do not seek my own glory; there is one who seeks it and he is the one who judges. 
Amen, amen, I say to you, whoever keeps my word will never see death.” 
[So] the Jews said to him, “Now we are sure that you are possessed. Abraham died, as did the prophets, yet you say, ‘Whoever keeps my word will never taste death.’
Are you greater than our father Abraham, who died? Or the prophets, who died? Who do you make yourself out to be?” 
Jesus answered, “If I glorify myself, my glory is worth nothing; but it is my Father who glorifies me, of whom you say, ‘He is our God.’
You do not know him, but I know him. And if I should say that I do not know him, I would be like you a liar. But I do know him and I keep his word. 
Abraham your father rejoiced to see my day; he saw it and was glad. 
So the Jews said to him, “You are not yet fifty years old and you have seen Abraham?” 
Jesus said to them, “Amen, amen, I say to you, before Abraham came to be, I AM.”
So they picked up stones to throw at him; but Jesus hid and went out of the temple area.","Ani Jezu Olivet Dongrar gelo.
Ani bhov sokallim To novean Devmondirant ailo; sogllo lôk Tachê-xim zomlo ani bosun To tankam xikounk laglo.
Dhormxastreamnim ani Farizevamnim pordvarant sampoddlelê êkê bailek haddli ani tancheam soglleam modem ubi keli.
Tãnnim Taka mhonn’lem: “Guruji, hi bail atanch pordvar korta thõich astana sampoddlea.
Xastrant Moizesan osleam bailank fatraun marunk amkam formailam. Tôr tum kitem mhonntai?”
Jezuk Tachea zobabant dhorun Tacher arôp manddchê khatir tãnnim oxem vicharlem. Voddôv ghalun Jezu Aplea bottan zomnir borounk laglo.
Ani te Tachê kodde vicharit ravle dekhun, ubo ravun Tannem tankam mhonn’lem: “Tumchê modem zaka patok na, to ticher fatôr marunk poilo zauncho.”
Anink êk pavtt voddôv ghalun To zomnir boroit ravlo.
Hem aikun, te soglle, eka pattlean êk, koddsorunk lagle; odik zannte te poile gele. Ekloch urlo Jezu ani modem, ubi asli thõich, ti bail.
Novean, nitt zaun, Jezun tika mhonn’lem: “Bai, te khõi asat? Konnench tujer khastichem formonn marunk na mum?”
Tinnem mhonn’lem: “Konnench na, Saiba.” Ani Jezun mhonn’lem: “Hanv-ui tuka atam guneanvkarnn mhonnona. Voch ani hea fuddem anink patok korinaka.”]

Uprant Jezun novean loka kodde uloun mhonn’lem:
“Hanv sonvsaracho Uzvadd.
Mhozo pattlav kortat tim kallokant cholchim nant,
punn tankam Jivitacho Uzvadd astolo.”

Tedna Farizevamnim Taka mhonn’lem: “Tum Tujêch vixim govai dita; Tujê govaikek mol na.”

Jezun portipall kelo:
“Hanv Mhojêch vixim govai ditam zalear-ui,
Mhoji govaiki osôl-khori;
karonn Hanv khõicho ailam ani khõi
vetam tem Hanv zannom;
punn Hanv khõicho ailam ani khõi
vetam tem tumi nokllot.

Tumi mon’xasoimbachê nodren
mon’subi kortat;
Hanv konnachich mon’subi korina.

Punn mon’subi korin zalear,
Mhoji mon’subi osôl-khori;
kiteak Hanv ekloch na:
Zannem Mhaka pattoila
to Mhozo Bap Mhojê borabôr asa.

Dogam mon’xanchê govaikek mol asa,
oxem tumchea xastrant boroil’lem asa.

Hanv Mhojêch vixim govai ditam,
ani Zannem Mhaka pattoila
to Mhozo Bap Mhojê vixim govai dita.”

Tea pasot tãnnim Taka mhonn’lem: “Tuzo bap? Khõi asa rê to?” Jezun zap diun mhonn’lem:
“Tumi Mhaka ollkhonant
ani Mhojea Bapak-ui ollkhonant;
tumi Mhaka ollkhol’lo zalear,
Mhojea Bapak-ui ollkhoto aslet.”

Him utram Devmondirant xikoitana dananchê pettê-xim To uloilo; punn Tacho vêll ozun pavunk naslo dekhun, konnench Taka dhôrlo na.

Anink êk pavtt Jezun tankam mhonn’lem:
“Hanv chol’lom, ani tumi Mhaka sôdtelet
ani tumchea patkant tumi mortelet.
Hanv vetam thõi tumchean ieunk zaina.”

Judevamnim mhonn’lem: “ ‘Hanv vetam thõi tumchean ieunk zaina’, oxem to sangta mhonntôch, to aploch jiv ditolo mhonn to sangunk sôdta gai?”
Tannem tankam mhonn’lem:
“Tumi sokoilim, Hanv voilo;
tumi hea sonvsarantlim, Hanv hea sonvsarantlo nhoi.

Tumi tumcheam patkamnim mortelet mhonn
Hanvem tumkam sanglam,
kiteak ASAM TO HANVUCH mhonn
tumi bhavart dhorina zaxeat zalear,
tumcheam patkamnim tumi mortelet.”

Tãnnim Taka mhonn’lem:
“Tum konn tôr?” Jezun tankam zobab dilo:
“Poilinch thaun Hanvem tumkam sanglam Toch.

Tumchê vixim zaitem sangchem ani nivaddchem asa;
punn Mhaka pattoila To sotevont,
ani jem Hanvem Tachê koddsun aikolam
tench Hanv sonvsarak sangtam.”

To Bapachi khobor sangta mhonn tim somzunk nant.
Tea pasot Jezun mhonn’lem:
“Tumi Mon’xachea Putak ubartelet tedna,
tumkam hem kollon ietelem,
ki ASAM TO HANVUCH.
ani Mhojêch osttongim Hanv kãi korina,
punn zoxem Bapan Mhaka xikoila
toxem Hanv uloitam.

Ani Zannem Mhaka pattoila
To Mhojê sovem asa;
Tannem Mhaka eklo sanddunk na,
kiteak Taka man’ta tench Hanv sodam kortam.”

To oxem uloilo tedna, zaiteamnim
Tacher bhavart dovorlo.

Apnnacher bhavart dovorlo team Judevank Jezun mhonn’lem:
“Tumi Mhojem utor tumchê bhitôr
rigun dovorxeat zalear,
tumi khoreponnim Mhoje xis zatelet.

Ani tumkam sot kollon ietelem
ani sot tumkam svotontr kortelem.”

Tãnnim Taka mhonn’lem: “Ami Abrahamachi sonsôt, ani konnachinch gulamam ami kednanch zaunk nanv. ‘Tumi svotontr zatelet’, oxem tum koso mhonntai tôr?”
Jezun tankam portipall kelo:
“Hanv tumkam sot sangtam,
patok kortat tim patkachim gulam.

Gulam’ sodanch ghorabeant urona;
put to sodanch ghorabeachoch.

Hea pasot Put zôr tumkam svotontr korit,
tôr tumi khoreponnim svotontr zatelet.

Tumi Abrahamachi sonsôt mhonn
Hanv zannom;
tori Mhojem utor tumchê bhitôr rigona dekhun,
tumi Mhozo jiv kaddunk sôdtat.

Jem Hanvem Mhojea Bapa sovem dekhlam
tem Hanv sangtam,
ani jem tumi tumchea bapaichem aikolam
tem tumi kortat.”

Tãnnim Taka portipall kelo: “Abraham’ amcho bap.” Jezun tankam mhonn’lem:
“Tumi Abrahamacheô put-dhuvô zal’leat zalear,
jem Abrahaman kelem tem tumi korto aslet.

Punn Deva koddsun aikol’lem sot
Hanvem tumkam sanglam,
tori astana tumi Mhozo jiv kaddunk sôdtat.
Abrahaman oxem korunk na.

Tumi kortat tim kamam tumchea bapaichim.”
Tãnnim Taka mhonn’lem: “Kamcharan ami zolmak ieunk nanv; amkam ekloch Bap asa, to mhollear Dev.
Jezun tankam mhonn’lem:
“Dev tumcho Bap zal’lo zalear,
tumi Mhozo môg korto aslet,
kiteak Hanv Deva thaun upzolam ani ailam;
Mhojêch khuxen Hanv ieunk na,
punn Tannem Mhaka dhaddla.

Hanv sangtam tem tumi kiteak somzun ghenant?
Kiteak Mhojem utor tumchean kanar gheunk zaina.

Tumcho bap devchar,
ani tumchea bapaik zai tem korunk tumchi khuxi.
Mullak thaun to prannghatki,
to kednanch sotant riglo na,
kiteak tachê sovem sot na.
To lottikponnam sangta tedna
aplea soimba pormannem uloita,
kiteak to fottkiro ani fottincho bapui.

Punn Hanv sot uloitam dekhunuch,
tumi Mhojer bhavart dovrinant.

Tumchê bhitorlo konn-ui
Mhaka patok asa mhonn dakhoit?
Hanv tumkam sot sangtam zalear,
kiteak Mhojer tumi bhavart dovrinant?

Jim konn Devachim, tim Devachim
utram aikun ghetat;
tumi Devachim nhoi dekhun,
tumi tim aikun ghenant.”

Judevamnim Taka portipall kelo: “Tum Samariekar ani tujer devchar bosla, oxem ami mhonntanv tem sarkem zalem na?”
Jezun portipall kelo:
“Mhojer devchar na,
punn Mhojea Bapak Hanv man ditam
ani tumi Mhaka beman kortat.

Tori Hanv Mhoji khaxachi vhoddvik sodina;
ti sôdtolo ani nit kortolo Eklo Konn asa.

Khorench Hanv tumkam sot tem sangtam:
jim konn Mhojem utor samballtat,
tim kodinch morchim nant.”

Judevamnim Taka mhonn’lem: “Tujer devchar asa mhonn atam amkam sarkench koll’lem. Abraham’ melo ani provadi-i morun gele; ani tum amkam sangtai: ‘jim konn mhojem utor samballtat, tim kodinch morchim nant! ’
Amcho bap Abraham’ morun gelo; tachê poros tum vhôdd kitem? Ani provadi-i morun gele. Tum apunn konn mhonn sangunk sôdtai?”
Jezun portipall kelo:
“Hanv Mhojich vhoddvik korin zalear
Mhoji vhoddvik kãich nhoi;
Mhoji vhoddvik korpi Mhozo Bap asa,
tumi tumcho Dev mhonntat Toch;

tori tumi Taka ollkhunk na.
Punn Hanv Taka ollkhotam;
Taka ollkhonam mhonn Hanvem mhonnlelem zalear,
tumchê bhaxen Hanv-ui fottkiro zato aslom.
Punn Hanv Taka ollkhotam
ani Tachem utor samballtam.

Mhozo Dis polleunchê axen
Abraham’ tumcho bap khuxal zalo;
tannem to dekhlo
ani taka khup anond zalo.”

Tedna Judevamnim Taka mhonn’lem: “Tuka ozun pon’nas vorsam zaunk nant, ani tunvem Abrahamak dekhloi?”
Jezun tankam portipall kelo:
“Khorench Hanv tumkam sot tem
sangtam: Abraham’ aschê adim HANV ASAM!”

Hea pasot tãnnim Tacher fator marunk ukôl’le; punn Jezu liplo ani Devmondirantlo bhair sorun gelo."
John,9,"As he passed by he saw a man blind from birth. 
His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”
Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him. 
We have to do the works of the one who sent me while it is day. Night is coming when no one can work. 
While I am in the world, I am the light of the world.” 
When he had said this, he spat on the ground and made clay with the saliva, and smeared the clay on his eyes, 
and said to him, “Go wash in the Pool of Siloam” (which means Sent). So he went and washed, and came back able to see.
His neighbors and those who had seen him earlier as a beggar said, “Isn’t this the one who used to sit and beg?”
Some said, “It is,” but others said, “No, he just looks like him.” He said, “I am.”
So they said to him, “[So] how were your eyes opened?”
He replied, “The man called Jesus made clay and anointed my eyes and told me, ‘Go to Siloam and wash.’ So I went there and washed and was able to see.”
And they said to him, “Where is he?” He said, “I don’t know.”
They brought the one who was once blind to the Pharisees.
Now Jesus had made clay and opened his eyes on a sabbath. 
So then the Pharisees also asked him how he was able to see. He said to them, “He put clay on my eyes, and I washed, and now I can see.”
So some of the Pharisees said, “This man is not from God, because he does not keep the sabbath.” [But] others said, “How can a sinful man do such signs?” And there was a division among them. 
So they said to the blind man again, “What do you have to say about him, since he opened your eyes?” He said, “He is a prophet.”
Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight.
They asked them, “Is this your son, who you say was born blind? How does he now see?”
His parents answered and said, “We know that this is our son and that he was born blind.
We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for himself.”
 His parents said this because they were afraid of the Jews, for the Jews had already agreed that if anyone acknowledged him as the Messiah, he would be expelled from the synagogue.
For this reason his parents said, “He is of age; question him.”
So a second time they called the man who had been blind and said to him, “Give God the praise! We know that this man is a sinner.” 
He replied, “If he is a sinner, I do not know. One thing I do know is that I was blind and now I see.”
So they said to him, “What did he do to you? How did he open your eyes?”
He answered them, “I told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?”
They ridiculed him and said, “You are that man’s disciple; we are disciples of Moses!
We know that God spoke to Moses, but we do not know where this one is from.” 
The man answered and said to them, “This is what is so amazing, that you do not know where he is from, yet he opened my eyes.
We know that God does not listen to sinners, but if one is devout and does his will, he listens to him. 
It is unheard of that anyone ever opened the eyes of a person born blind.
If this man were not from God, he would not be able to do anything.” 
They answered and said to him, “You were born totally in sin, and are you trying to teach us?” Then they threw him out.
When Jesus heard that they had thrown him out, he found him and said, “Do you believe in the Son of Man?”
He answered and said, “Who is he, sir, that I may believe in him?”
Jesus said to him, “You have seen him and the one speaking with you is he.” 
He said, “I do believe, Lord,” and he worshiped him.
Then Jesus said, “I came into this world for judgment, so that those who do not see might see, and those who do see might become blind.”
Some of the Pharisees who were with him heard this and said to him, “Surely we are not also blind, are we?” 
Jesus said to them, “If you were blind, you would have no sin; but now you are saying, ‘We see,’ so your sin remains.","Vetam-vetam Jezun eka zolmachea kurdd’deak dekhlo.
Ani Tacheam xisamnim Tachê kodde vicharlem: “Guruji, konnachea patkak lagun ho monis kurddo zolmolo? tachea vô tachea avoibapaichea patkak lagun?”
Jezun zobab dilo: “Hea mon’xan vô tachea avoibapain patok kelem mhonn nhoi, punn Devachim kortutvam tachê sovem porgott zaunchim mhonn to oso zolmolo.

Disacho uzvadd astana,
Zannem Mhaka pattoila,
Tachim kamam Hanvem korunk zai;
rat ieta tedna konnachean vavr korunk zaina.

Hanv sonvsarant aso-sôr,
Hanv sonvsaracho Uzvadd.”

Oxem uloun Tannem zomnir luti uddoili, lutien chiktti keli, ani ti chiktti kurdd’deachea dolleank kaddli,
ani taka mhonn’lem:” Voch ani Siloamachê tollient dhu (Siloam’ mhonngê ‘Dhaddlolo’).” Kurdd’dean vochun dhulem, ani taka nodor aili, magir to portun ailo.

Tachim xeza-samarim ani taka adim bhik magtana pollel’lo tim mhonnunk laglim: “Bhik magunk bostalo to ho nhoi?”
Konn-konn mhonntalim: “Hoch to”. Dusrim mhonntalim : “Na; punn ho tachê bhaxen dista.” Tannem mhonn’lem: “Hanvuch to.”
Tãnnim taka vicharlem: “Tuje dolle koxe ugòddle?”
Tannem zobab dilo: “Jezu nanvachea mon’xan chiktti keli ani mhojeam dolleank kaddli ani mhaka mhonn’lem: ‘Siloam’ tollient vochun dhu. ’ Mhonntôch hanv gelom, hanvem dhulem ani mhaka nodor aili.”
Tãnnim taka mhonn’lem: “To khõi asa?” Tannem zap dili: “Hanv nokllom.”

Adim kurdd’do asleleak tãnnim Farizevam-xim haddlo.
Jezun chiktti korun tache dolle ugôddlele to dis Sabbath aslo.
Taka nodor koxi aili kai mhonn Farizevamnim novean vicharlem. Ani tannem tankam mhonn’lem: “Tannem chiktti mhojeam dolleank kaddli, hanvem dhulem ani atam mhaka dixtti poddta.”
Farizevantleam kãi zannamnim mhonn’lem: “Ho monis Devacho khoro bhokt nhoi. To Sabbath pallina.” Punn dusreamnim mhonn’lem: “Patki monis osleô khunna koxeô korunk xokot?” Tanchê modem veg-vegllim motam zalim.

Hea pasot adim kurdd’do asleleak anink êk pavtt tãnnim mhonn’lem: “Tuje dolle ugôddleat tachê vixim tum kitem mhonntai?” Tannem sanglem: “To êk provadi.”

To kurdd’do aslolo ani magir taka nodor aili mhonn Judev sotmaninam zale; hea pasot nodor ail’leachea avoibapaik apoun haddun,
tãnnim tanchê kodde vicharlem: “Ho tumcho put? To kurddo zolmol’lo mhonn tumi sangtat, to atam koso polleta tôr?”
Tachea avoibapain zap dili: “Ho amcho put ani to kurdd’do zolmol’lo mhonn ami zannonv;
punn to atam koso polleta tem ami nokllonv, ani konnem tache dolle ugôddleat tem-i bi ami nokllonv. Tachê kodde vicharat; taka apli pirai asa; to aplem sangtolo.”
Tacho avoibapui Judevank bhietalo dekhun tãnnim oxem sanglem; kiteak Jezu Krist mhonn konnem-i mandun ghetlem zalear, taka devsthanantlo bhair ghalcho mhonn tãnnim tharail’lem.
Tea pasot tachea avoibapain mhonn’lem: ‘Taka apli pirai asa, tachê kodde vicharat. ’

Tedna, adim kurdd’do aslelea mon’xak tãnnim dusrê pavtti apoilo ani taka sanglem: “Devak mhoima di. To monis patki mhonn ami zannonv.”
Tannem zobab dilo: “To patki zalear mhaka khobor na; hanv zannom tem itlench: hanv adim kurddo aslom, punn atam mhaka dixtti poddta.”
Tãnnim taka novean vicharlem: “Tannem tuka kitem kelem? Tuje dolle tannem koxe ugôddle?”
Tannem tankam zap dili: “Hanvem tumkam atanch sanglam, ani tumi tem kanar ghenant. Anink êk pavtt kiteak aikunk sôdtat? Tumi-i tache xis bi zaunk sôdtat?”
Te taka oxe hinddsunk lagle: “Tum za tacho xis! Ami zalear Moizesache xis!
Dev Moizesa kodde uloilo mhonn ami zannonv, punn ho monis khõicho to ami nokllonv.”
Tea mon’xan zobab diun mhonn’lem: “Ojap tem hem! To khõicho to tumi nokllot, ani tori tannem mhoje dolle ugôddle.
Dev patkeanchem aikona mhonn ami zannonv, punn konn Devachi bhokti kortat ani Tachi khuxi palltat zalear, Dev tanchem aikota.
Sonvsar ghôddleleak konnem kurddo zolmol’leache dolle ugôddleat mhonn kodinch konnench aikunk na.
Ho monis Devacho khoro bhôkt nhoi aslo zalear, tachean kitench korunk zaunchem naslem.”
Tãnnim taka portipall kelo: “Tum nibêl patkant zolmolai ani amkam xikounk ailai?” Ani tãnnim taka bhair ghalo.

Tãnnim taka bhair ghalo mhonn Jezuchea kanar poddlem, ani Taka to mell’lo tedna Jezun taka vicharlem: “Tum Mon’xachea Putacher bhavart dovortai?”
Tannem portun zap dili: “Saiba, hanvem Tacher bhavart tthevunk, To konn To mhaka sang.”
Jezun mhonn’lem: “Tunvem Taka dekhlai ani tujê lagim uloita Toch To.”
Tannem mhonn’lem: “Saiba, hanv bhavart dhôrtam.” Ani pãiam poddun, tannem Jezuk nomoskar kelo.

Jezun mhonn’lem:
“Nit korunk Hanv hea sonvsarant ailam:
zankam dixtti poddona tankam nodor mellchê khatir,
ani zankam dixtti poddta
tim kurdd’dim zaunchê khatir Hanv ailam.”

Tachê sorxim asleleam thoddeam Farizevamnim hem aikun Taka mhonn’lem: “Ami-i kurdde bi?”
Jezun tankam mhonn’lem:
“Tumi kurdd’de zal’leat zalear,
tumkam guneanv ascho naslo;
punn atam ‘amkam dixtti poddta, ’
oxem tumi mhonntat dekhun,
tumi patkantuch asat."
John,10,"“Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber.
But whoever enters through the gate is the shepherd of the sheep.
The gatekeeper opens it for him, and the sheep hear his voice, as he calls his own sheep by name and leads them out.
When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice.
But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.”
Although Jesus used this figure of speech, they did not realize what he was trying to tell them.
So Jesus said again, “Amen, amen, I say to you, I am the gate for the sheep.
All who came [before me] are thieves and robbers, but the sheep did not listen to them.
I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture.
A thief comes only to steal and slaughter and destroy; I came so that they might have life and have it more abundantly.
I am the good shepherd. A good shepherd lays down his life for the sheep. 
A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them. 
This is because he works for pay and has no concern for the sheep.
I am the good shepherd, and I know mine and mine know me,
just as the Father knows me and I know the Father; and I will lay down my life for the sheep. 
I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd. 
This is why the Father loves me, because I lay down my life in order to take it up again. 
No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. This command I have received from my Father.”
Again there was a division among the Jews because of these words. 
Many of them said, “He is possessed and out of his mind; why listen to him?” 
Others said, “These are not the words of one possessed; surely a demon cannot open the eyes of the blind, can he?”
Feast of the Dedication. 
The feast of the Dedication was then taking place in Jerusalem. It was winter. 
And Jesus walked about in the temple area on the Portico of Solomon.
So the Jews gathered around him and said to him, “How long are you going to keep us in suspense? If you are the Messiah, tell us plainly.” 
Jesus answered them, “I told you and you do not believe. The works I do in my Father’s name testify to me. 
But you do not believe, because you are not among my sheep. 
My sheep hear my voice; I know them, and they follow me.
I give them eternal life, and they shall never perish. No one can take them out of my hand. 
My Father, who has given them to me, is greater than all, and no one can take them out of the Father’s hand. 
The Father and I are one.”
The Jews again picked up rocks to stone him. 
Jesus answered them, “I have shown you many good works from my Father. For which of these are you trying to stone me?”
The Jews answered him, “We are not stoning you for a good work but for blasphemy. You, a man, are making yourself God.” 
Jesus answered them, “Is it not written in your law, ‘I said, “You are gods”’?
If it calls them gods to whom the word of God came, and scripture cannot be set aside,
can you say that the one whom the Father has consecrated and sent into the world blasphemes because I said, ‘I am the Son of God’? 
If I do not perform my Father’s works, do not believe me;
but if I perform them, even if you do not believe me, believe the works, so that you may realize [and understand] that the Father is in me and I am in the Father.” 
[Then] they tried again to arrest him; but he escaped from their power.
He went back across the Jordan to the place where John first baptized, and there he remained. 
Many came to him and said, “John performed no sign, but everything John said about this man was true.”
And many there began to believe in him.","Hanv tumkam khoreponnim sot sangtam:
zo menddranchea oddpant darantlean nhoi
punn dusrê vatten choddun bhitôr sorta,
to chôr ani nagovnno;

punn zo darantlean bhitôr sorta,
to menddrancho gonvlli.

Taka dar-rakhnno dar ugôddta;
menddram tacho tallo aikotat
ani apleam menddrank to ap-aplea nanvan ulo korta
ani tankam bhair vhorta.

Apleam menddrank bhair haddtôch to
tanchê fuddem cholta,
ani tacho tallo ollkhotat dekhun,
menddram tachê pattlean vetat.

Porkea pattlean tim vochonant,
punn tachê sorxilim tim pollun vetat,
kiteak porkeancho tallo tim ollkhonant.”

Jezun tankam hi vopar sangli, punn jem To tankam sangtalo, tacho ôrth tankam mell’lo na.

Hea pasot Jezun anink êk pavtt tankam mhonn’lem:
“Hanv tumkam khoreponnim sot sangtam:
Hanv menddranchem dar.

Mhojê adim aileat te soglle chor ani nagovnne,
punn menddramnim tankam lekhunk na.

Hanv dar; Mhojeantlean jim konn bhitôr sortat,
tanchem taronn zatelem:
tim bhair-bhitôr sortelim
ani tankam chorôv melltolo.

Chôr ieta to fokot chorunk,
marun uddounk ani ibadd korunk ieta;
Hanv ailam to
tankam jivit mellchê khatir,
poripunn jivit mellchê khatir ailam.

Hanv boro Gonvlli.
Boro gonvlli menddram pasot aplo jiv dita.

Êk muxarekar, to khoro gonvlli nhoi mhonn,
ani menddram tachim khaxachim nhoi mhonn,
landdgo ieta to polleta ani menddrank
soddun dita ani apunn par kaddta;
ani landdgo tankam ubarun vhorta ani duspottaita.

To muxarekar
ani taka menddranchem kãi poddunk na dekhun,
to par kaddta.

14 a Hanv boro Gonvlli;
Zoso Bap Mhaka ollkhota
ani Hanv Bapak ollkhotam,
toso Hanv Mhojeank ollkhotam ani
Mhojim tim Mhaka ollkhotat,
ani Mhojeam menddram pasot Hanv
Mhozo jiv ditam.

Ani Mhaka anink-ui menddram asat;
tim hea oddpantlim nhoi;
tankam-i Hanvem haddunk zai.
Tim-i Mhozo tallo aikotelim.
Ani oso êkuch hindd zatolo ani êkuch Gonvlli.

Hanv Mhozo jiv ditam
ani uprant to portun ghetam dekhun,
Bap Mhozo môg korta.

Konn Mhozo jiv zhombun kaddina,
punn ap-khuxen Hanv
Mhozo jiv ditam. Mhozo jiv diunk
Mhaka podvi asa
ani to portun gheunk-ui Mhaka podvi asa;
hi adnia Mhojea Bapa koddli Hanvem ghetlea.”

Heam utrank lagun anink êk pavtt Judevam modem veg-vegllim motam zalim.
Tanchê modleam zaiteamnim mhonn’lem: “Tacher devchar bosla, tachi môt firlea; tachem kiteak aikotat tumi?”
Dusreamnim mhonn’lem: “Devchar laglolo monis oso uloina. Devchar kurddeanche dolle ugte korunk xokta?”

Hinvalleachea somoiar Jeruzaleant Bhettovnnechi Porob choltali;
Jezu Devmondirant Solomanvachea Tarangnnant bhonvtalo.
Tedna Tachê bhonvtonnim ektthãi zaun, Judevamnim Taka mhonn’lem: “Kedna porian Tum amkam dubhavant dovortoloi? Tum Krist zalear, amkam sarkem sang.”

Jezun tankam portipall kelo:
“Tumkam Hanvem sanglam, tori tumi
bhavart dhorinant.
Mhojea Bapachê nanvim Hanv
kortam tim kamam
Mhojê vixim govai ditat;

punn tumi bhavart dhorinant,
kiteak tumi Mhojeam menddrantlim nhoi.

Mhojim menddram tim Mhozo tallo aikotat
ani Hanv tankam ollkhotam,
ani tim Mhozo pattlav kortat;

ani tankam Hanv sasnnik jivit ditam,
ani tim sasnnak ibadd zaunchim nant,
ani tankam Mhojeam hatantlim konn zhombun vhorcho na.

Tankam Mhojea Bapan Mhaka dileant,
To soglleam-vôn vhôdd,
ani Mhojea Bapachea hatantlim
tankam konnacheanuch zhombun vhorunk zaina.

Hanv ani Bap êk.”

Tedna Jezuk fatraunk Judevamnim novean fator ukôl’le.
Jezun tankam sanglem: “Bapachê podven zaiteô boreô kornneô Hanvem tumcheam dolleam mukhar korun dakhoileat; tantlê khõichê kornnê pasot tumi Mhaka fatraunk sôdtat?”
Judevamnim Taka zobab dilo: “Borê kornnek lagun ami tuka fatraunk sodinanv, punn tujê devnindê pasot: kiteak tum monis zaun apnnakuch Dev kortai.”
Jezun tankam zap dili:
“ ‘Tumi dèv mhonn Hanvem sanglam’,
oxem tumchea Xastrant boroil’lem asa ki na?

Mhonntôch, zankam Devachem utor pavlam,
tankam tumchem Xastr ‘dèv’ mhonnta
— ani Povitr Pustok moddum nozo.

Ani atam, Bapan Mhaka sonvskarla
ani sonvsarant dhaddla mhonn,
‘Hanv Devacho Put’
oxem Mhojean mhonnunk zaina?
Tôr tumchean Mhaka ‘tum devninda kortai’,
oxem koxem mhonnum-ieta?

Hanv Mhojea Bapacheô kornneô korina zalear,
tumi Mhojer bhavart dovrinakat;

punn Hanv teô kortam zalear,
tumi Mhojer bhavart dovrinant zalearui,
team kornneancher tori bhavart dovrat;
ani, oxem, Bap Mhojê sovem asa
ani Hanv Bapa sovem asam mhonn
tumkam khatren kollon ietelem.”

Tea vellar Taka te novean dhorunk sôdtale, punn To tancheam hatantlo sutton gelo.
Juanv poilim Jordana poltoddi batism ditalo thõi Jezu porot vochun ravlo.
Zaiteam zannamnim Tachê-xim ieun mhonn’lem: “Juanvan koslich khunna korunk na, punn hea mon’xa vixim tannem sanglam titlem-i khorem zalem.”
Ani thõi zaiteam zannamnim Jezucher bhavart tthevlo."
John,11,"Now a man was ill, Lazarus from Bethany, the village of Mary and her sister Martha.
Mary was the one who had anointed the Lord with perfumed oil and dried his feet with her hair; it was her brother Lazarus who was ill.
So the sisters sent word to him, saying, “Master, the one you love is ill.”
When Jesus heard this he said, “This illness is not to end in death, but is for the glory of God, that the Son of God may be glorified through it.” 
Now Jesus loved Martha and her sister and Lazarus.
So when he heard that he was ill, he remained for two days in the place where he was.
Then after this he said to his disciples, “Let us go back to Judea.”
The disciples said to him, “Rabbi, the Jews were just trying to stone you, and you want to go back there?” 
Jesus answered, “Are there not twelve hours in a day? If one walks during the day, he does not stumble, because he sees the light of this world. 
But if one walks at night, he stumbles, because the light is not in him.” 
He said this, and then told them, “Our friend Lazarus is asleep, but I am going to awaken him.”
So the disciples said to him, “Master, if he is asleep, he will be saved.”
But Jesus was talking about his death, while they thought that he meant ordinary sleep. 
So then Jesus said to them clearly, “Lazarus has died.
And I am glad for you that I was not there, that you may believe. Let us go to him.”
So Thomas, called Didymus, said to his fellow disciples, “Let us also go to die with him.”
When Jesus arrived, he found that Lazarus had already been in the tomb for four days.
Now Bethany was near Jerusalem, only about two miles away.
And many of the Jews had come to Martha and Mary to comfort them about their brother. 
When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home.
Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 
[But] even now I know that whatever you ask of God, God will give you.”
Jesus said to her, “Your brother will rise.”
Martha said to him, “I know he will rise, in the resurrection on the last day.” 
Jesus told her, “I am the resurrection and the life; whoever believes in me, even if he dies, will live, 
and everyone who lives and believes in me will never die. Do you believe this?”
 She said to him, “Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world.”
When she had said this, she went and called her sister Mary secretly, saying, “The teacher is here and is asking for you.”
As soon as she heard this, she rose quickly and went to him.
For Jesus had not yet come into the village, but was still where Martha had met him.
So when the Jews who were with her in the house comforting her saw Mary get up quickly and go out, they followed her, presuming that she was going to the tomb to weep there.
When Mary came to where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”
When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed and deeply troubled,
and said, “Where have you laid him?” They said to him, “Sir, come and see.”
And Jesus wept. 
So the Jews said, “See how he loved him.”
But some of them said, “Could not the one who opened the eyes of the blind man have done something so that this man would not have died?”
So Jesus, perturbed again, came to the tomb. It was a cave, and a stone lay across it.
Jesus said, “Take away the stone.” Martha, the dead man’s sister, said to him, “Lord, by now there will be a stench; he has been dead for four days.”
Jesus said to her, “Did I not tell you that if you believe you will see the glory of God?”
So they took away the stone. And Jesus raised his eyes and said, “Father, I thank you for hearing me.
I know that you always hear me; but because of the crowd here I have said this, that they may believe that you sent me.” 
And when he had said this, he cried out in a loud voice, “Lazarus, come out!”
The dead man came out, tied hand and foot with burial bands, and his face was wrapped in a cloth. So Jesus said to them, “Untie him and let him go.”
Session of the Sanhedrin. 
Now many of the Jews who had come to Mary and seen what he had done began to believe in him. 
But some of them went to the Pharisees and told them what Jesus had done.
So the chief priests and the Pharisees convened the Sanhedrin and said, “What are we going to do? This man is performing many signs. 
If we leave him alone, all will believe in him, and the Romans will come and take away both our land and our nation.”
But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing,
nor do you consider that it is better for you that one man should die instead of the people, so that the whole nation may not perish.”
He did not say this on his own, but since he was high priest for that year, he prophesied that Jesus was going to die for the nation,
and not only for the nation, but also to gather into one the dispersed children of God. 
So from that day on they planned to kill him.
So Jesus no longer walked about in public among the Jews, but he left for the region near the desert, to a town called Ephraim, and there he remained with his disciples.
The Last Passover. 
Now the Passover of the Jews was near, and many went up from the country to Jerusalem before Passover to purify themselves. 
They looked for Jesus and said to one another as they were in the temple area, “What do you think? That he will not come to the feast?”
For the chief priests and the Pharisees had given orders that if anyone knew where he was, he should inform them, so that they might arrest him.","Betaniecho, Lazar nanvacho konn-eklo monis piddent aslo. Taka dog bhoinni asleô: Maria ani Marta.
Somiak pormollit telan makhlo ani Tache pãi apleam kensamnim pusle ti Maria hi. Ticho bhav Lazar boro naslo.
Hea pasot bhoinnimnim Jezuk sangun dhaddlem: “Somia, Tuzo ixtt boro na.”
Hi khobor aikun, Jezun mhonn’lem: “Hê pidden to morcho na; ti Devachê mhoimê khatir ailea; tichê vorvim Devachea Putak-ui mhoima mellteli!”
Marta, tichi bhoinn Maria ani Lazar, hancho Jezu môg kori.
Toripunn to boro na mhonn Taka khobor pavli tedna, aslo têch svater Jezu anink don dis ravlo.
Tea uprant, Tannem xisank mhonn’lem: “Anink êk pavtt Judeiant vochum-ia.”
Xisamnim zobab dilo: “Guruji, niktech porian Judev Tuka fatraunk kortale, ani Tum porot thõi vetai?”

Jezun portipall kelo:
“Eka disak bara horam asat ki na?
Disachim choltat tanche pãi adollnant,
kiteak tim hea sonvsaracho uzvadd polletat.

Punn konn ratchim choltat zalear,
tanche pãi adolltat, kiteak tankam uzvadd na!”

Oxem uloun zatôch, Tannem tankam mhonn’lem: “Amcho ixtt Lazar nhidla, punn Hanv taka utthounk vetam.”
Xisamnim Taka sanglem: “Somia, to nhidla zalear, boro zatolo.”
Jezun tachea mornnachi khobor kel’li, punn To nhidechea visovachi khobor sangtalo mhonn tankam dislem.
Tedna Jezun tankam spoxtt sanglem: “Lazar melo;
ani Hanv thõi naslom mhonn, tumchê pasot khuxal zatam, kiteak atam tumcho bhavart ghôtt zatolo. Punn chol-ia, tachê-xim vochum-ia.”
Zonvllo mhonnlelea Tomasan apleam vangddeam xisank mhonn’lem: “Ami-i vochum-ia, Tachê borabor ami-i morum-ia.”

Jezu pavlo tedna, Lazarak somadhint ghalear char dis zale mhonn Taka koll’lem.
Betania Jeruzaleak laginch asli, sumar tin kilometranchi vatt.
Ani zaitim Judeikar Martak ani Mariek, tanchea bhava pasot, pacharunk ail’lim.

Jezu ieta mhonn aikun, Marta Taka mellunk geli, punn Maria ghorant bosun ravli.
Martan Jezuk mhonn’lem: “Somia, Tum hangasôr asloi zalear, mhozo bhav morcho naslo.
Ani ozun porian Tum Deva lagim magxi titlem-i Dev Tuka ditolo mhonn hanv zannom.”
Jezun tika mhonn’lem: “Tuzo bhav novean jivo zatolo.”
Martan Taka mhonn’lem: “To nimannea disa, punorjivontponnachea somoiar, novean jivont zatolo mhonn hanv zannom.”

Jezun tika portipall kelo:
“Punorjivontponn ani Jivit Hanvuch.
Jim konn Mhojer bhavart dovortat,
tim melim zalear-ui jivim astelim;

ani jim konn jivim asat
ani Mhojer bhavart dovortat
tim sasnnak morchim nant.
Ho bhavart asa mum tuka?”

Tinnem taka mhonn’lem: “Hôi, Somia, sonvsarant ieuncho aslo to Krist Devacho Put to Tunch mhonn mhaka bhavart asa.”

Oxem mhonntôch, ti aplê bhoinni Mariek apounk geli, ani tika kuxin vhorun mhonn’lem: “Guruji hanga asa ani tuka apoita.”
Hem aikun, ti rokddich utthli ani Tachê sorxem geli.
Jezu ozun gramant pavunk naslo, punn Marta Taka mell’leli thõich aslo.
Tika ghorant buzvônn ditalim tim Judeikaram, Maria veginch utthta ani bhair veta tem polleun, ti somadhi sorxem roddunk veta mhonn chintun, tichê pattlean gelim.

Jezu aslo thõi pavtôch, Taka polleun Maria Tacheam pãiam poddli; tinnem mhonn’lem: “Somia, Tum hanga asloi zalear, mhozo bhav morcho naslo.”
Maria roddtali ti ani tichê sangatim ail’lim tim Judeikaram roddtalim tim polleun, Jezu bhov kollvoll’lo ani soglloch thorthorlo.
Tannem vicharlem: “Taka tumi khõi ghala?” Tãnnim Taka sanglem: “Somia, ie ani polle.”
Jezuk roddlo.
Hea pasot Judeikaramnim mhonn’lem: “Polleiat, ho tacho kitlo môg kori!”
Punn tanchê bhitorleam thoddeamnim mhonn’lem: “Kurddeache dolle ugôddle te, Hannem nhoi rê te? tôr tachean haka mornnantlo nivarunk zainaslo?”

Tedna novean soglloch kollvollon, Jezu somadhi-xim ailo; ti êk dhôl asli ani tichea tonddar êk fatôr ôddleli.
Jezun mhonn’lem: “Fatôr kuxin kaddat.” Mel’leachê bhoinni, Martan, Taka mhonn’lem: “Somia, atam taka ghann marteli; taka char dis zale.”
Jezun tika sanglem: “Tum bhavart dhôrxi zalear, Devachi mhoima polleteli mhonn Hanvem tuka sangunk na?”
Mhonntôch tãnnim fatôr kuxin kaddli. Tedna dolle ubarun Jezun mhonn’lem:
“Bapa, Mhojem aikoli dekhun
Hanv Tuka dhin’vastam.

Mhojem sodanch aikotai mhonn Hanv zannom aslom,
punn bhonvtonnim aslelea loka pasot,
Tunvem Mhaka dhaddlai mhonn
tãnnim bhavart dhôrchê khatir
Hanv oso uloilam.”

Hem mhonnlea uprant to vhoddlean oso arddolo: “Lazar, bhair sor!”
Mel’lo to bhair ailo, tache hat ani pãi falliamnim bandlele, ani tachem tondd rumalan dhamplelem. Jezun tankam sanglem: “Tache bandpas sôddat, taka vochum-di.”

Tannem kel’lem tem polleun, Mariê-xim ail’leam Judeikarantleam zaiteam zannamnim Tacher bhavart tthevlo.
Punn tanchê bhitorleam kãi zannamnim Farizevam-xim vochun, Jezun kel’lem tem tankam kolloilem.
Mhonntôch mukhel iadnikamnim ani Farizevamnim Mha-Dhormsobhechi boska apoili. Tãnnim mhonn’lem: “Ho monis zaiteô khunna korun dakhoita ani ami kitem kortanv?
Ami taka osoch sôddlo zalear, sogllo lôk tacher bhavart dovortolo, ani Romi odhikari ietele ani amchea Devmondiracho ani amchea raxttracho bhosm kortele.”
Tanchê modlo eklo, Kaifas nanvacho, tea vorsacho porom’-iadnik aslo; tannem tankam mhonn’lem: “Tumi kãich somzonant.
Amchea ak’kea raxttracho bhosm zaunchê poros, porjê pasot eklo melear, tumkam odik faideachem: hem tumi somzoch nant.”
Hem tannem apleach monantlem sangunk na; punn tea vorsacho porom’-iadnik koso tannem oxem bhakit kelem, ki Jezu porjê pasot morcho aslo,
ani nhoi fokot porjê pasot, punn Devacheam ais-pois ximpoddleleam bhurgeank zoma korun êk korchê pasot.
Tea disa thaun Taka jivexim marunk tãnnim tharav ghetlo.

Hea pasot Jezu Judeikaram modem ugteponnim bhonvona zalo, punn thõisorlo bhair sorun oronnea lagim aslelea prantant, Efraim’ nanvachea nogrant, gelo ani thõi Apleam xisam borabôr ravlo.

Judevanchem Pask lagim pavlelem. Paska adim apli xud’dhi korunk zaito lôk ganv-ganvam thaun Jeruzaleak choddun gel’lo.
Tim Jezuk sôdtalim ani Devmondirant ekamekak mhonntalim: “Tumkam kitem dista? To Porbek ietolo ki na?”
Jezuk dhorchê khatir to khõi asa ti konnak khobor asot zalear apnnank tem kollounchem mhonn mukhel ladnikamnim ani Farizevamnim hukum ghalo."
John,12,"Six days before Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 
They gave a dinner for him there, and Martha served, while Lazarus was one of those reclining at table with him. 
Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus and dried them with her hair; the house was filled with the fragrance of the oil. 
Then Judas the Iscariot, one [of] his disciples, and the one who would betray him, said,
“Why was this oil not sold for three hundred days’ wages and given to the poor?”
He said this not because he cared about the poor but because he was a thief and held the money bag and used to steal the contributions. 
So Jesus said, “Leave her alone. Let her keep this for the day of my burial. 
You always have the poor with you, but you do not always have me.”
[The] large crowd of the Jews found out that he was there and came, not only because of Jesus, but also to see Lazarus, whom he had raised from the dead. 
And the chief priests plotted to kill Lazarus too,
because many of the Jews were turning away and believing in Jesus because of him.
The Entry into Jerusalem. 
On the next day, when the great crowd that had come to the feast heard that Jesus was coming to Jerusalem,
they took palm branches and went out to meet him, and cried out:
“Hosanna!
Blessed is he who comes in the name of the Lord,
[even] the king of Israel.”
Jesus found an ass and sat upon it, as is written:
“Fear no more, O daughter Zion;
see, your king comes, seated upon an ass’s colt.”
His disciples did not understand this at first, but when Jesus had been glorified they remembered that these things were written about him and that they had done this for him. 
So the crowd that was with him when he called Lazarus from the tomb and raised him from death continued to testify.
This was [also] why the crowd went to meet him, because they heard that he had done this sign.
So the Pharisees said to one another, “You see that you are gaining nothing. Look, the whole world has gone after him.”
The Coming of Jesus’ Hour. 
Now there were some Greeks among those who had come up to worship at the feast. 
They came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we would like to see Jesus.” 
Philip went and told Andrew; then Andrew and Philip went and told Jesus. 
Jesus answered them, “The hour has come for the Son of Man to be glorified.
Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit.
Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. 
Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.
“I am troubled now. Yet what should I say? ‘Father, save me from this hour’? But it was for this purpose that I came to this hour. 
Father, glorify your name.” Then a voice came from heaven, “I have glorified it and will glorify it again.” 
The crowd there heard it and said it was thunder; but others said, “An angel has spoken to him.” 
Jesus answered and said, “This voice did not come for my sake but for yours. 
Now is the time of judgment on this world; now the ruler of this world will be driven out. 
And when I am lifted up from the earth, I will draw everyone to myself.” 
He said this indicating the kind of death he would die.
So the crowd answered him, “We have heard from the law that the Messiah remains forever. Then how can you say that the Son of Man must be lifted up? Who is this Son of Man?” 
Jesus said to them, “The light will be among you only a little while. Walk while you have the light, so that darkness may not overcome you. Whoever walks in the dark does not know where he is going. 
While you have the light, believe in the light, so that you may become children of the light.”
Unbelief and Belief Among the Jews. After he had said this, Jesus left and hid from them.
 Although he had performed so many signs in their presence they did not believe in him,
in order that the word which Isaiah the prophet spoke might be fulfilled:
“Lord, who has believed our preaching,
to whom has the might of the Lord been revealed?”
For this reason they could not believe, because again Isaiah said:
“He blinded their eyes
and hardened their heart,
so that they might not see with their eyes
and understand with their heart and be converted,
and I would heal them.”
Isaiah said this because he saw his glory and spoke about him. 
Nevertheless, many, even among the authorities, believed in him, but because of the Pharisees they did not acknowledge it openly in order not to be expelled from the synagogue. 
For they preferred human praise to the glory of God.
Recapitulation. 
Jesus cried out and said, “Whoever believes in me believes not only in me but also in the one who sent me, 
and whoever sees me sees the one who sent me. 
I came into the world as light, so that everyone who believes in me might not remain in darkness. 
And if anyone hears my words and does not observe them, I do not condemn him, for I did not come to condemn the world but to save the world. 
Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day, 
because I did not speak on my own, but the Father who sent me commanded me what to say and speak. 
And I know that his commandment is eternal life. So what I say, I say as the Father told me.”","Paskachê Porbek sô dis asat mhonn’lear, Jezu Betaniek ailo; Tannem mel’leantlo jivont kel’lo to Lazar hanga ravtalo.
Thõi Taka ek jevonn kelem; Marta poramôs kortali ani Tachê borabôr jevnnak bosleleam modem Lazar aslo.
Osôl zottamanxechem chodd molachem êk rat-bhôr pormollit tel gheun, Marien Jezuche pãi makhle ani apleam kensamnim te pusle, ani telachea domdomit pormollan ghor bhòrlem.
Tedna Tacheam xisam modlo eklo, Tacho ghat gheuncho aslo to, Judas Iskariot, hannem mhonn’lem:
“Kiteak mhonn hem pormollit tel tin’xim dinarank vikunk na ani tache poixe kiteak mhonn goribank diunk nant?”
Taka goribanchem poddlelem mhonn nhoi, punn to chôr aslo dekhun tannem toxem mhonn’lem; tachê lagim pongtichi gantt astali ani tantum lôk ghaltalo tem to apnnak kaddi.
Jezun mhonn’lem: “Asum-di tika! Mhojea nikhipinneachea disak tika ho pormôll samballum-di.
Dubllim sodanch tumchê modem asat, punn Hanv tumchê modem sodanch na.”

Jezu thõi asa mhonn Judei-karantleam zaiteam zannank koll’lem. Mhonntôch tim thõi ailim Jezuchêch pasot mhonn nhoi, punn Tannem mel’leantlo novean jivont kel’lea Lazarak-ui polleunk.
Mhonn’toch mukhel iadnikamnim Lazarak-ui jivexim marunk tharailem,
kiteak, taka lagun, zaitim Judeikaram tankam soddun Jezucher bhavart tthevtalim.

Dusrea disa, Porbek ail’lea zaitea lokan Jezu Jeruzaleak ieta mhonn aikolem.
Hea pasot, maddancheô chuddtiô gheun Taka mellunk to lôk bhair sorlo ani oso arddunk laglo: “Zôi! Zôi! Sorvesporachea nanvan ieta Taka zôi! Israelachea Raiak zôi!”
Ani Jezuk ek lhan–xem gaddum mell’lem ani tacher To boslo; kiteak oxem boroil’lem aslem:

“Zionachê porjê, bhieum naka;
ho polle tuzo Raza ieta,
gaddvachea poracher bosun ieta!”

Tache xis poilim heô vostu somzunk nant, punn jedna Devan Jezuk mhoimevont kelo, tedna Tachê vixim oxem boroil’lem aslem mhonn ani Taka oxem kel’lem mhonn tankam ugddas ailo.

Lazarak somadhintlo bhair apoilo ani taka mel’leantlo utthoilo tedna Jezu borabôr aslo to lôk hê ghòddnê vixim govai ditalo.
Heach pasot lokachi urpônz Taka mellunk bhair sorli: Jezun hi khunna kel’li mhonn tãnnim aikol’lem.
Tedna Farizevamnim ekamekak mhonn’lem: “Pollelem mum? Amchem kãich cholona: akho sonvsar tachê pattlean chol’lo!”

Porbechea somoiar, Devak bhozunk Jeruzaleak choddun ail’leam modem thoddo Grik lôk aslo.
Galileiantlê Bethsaidechea Filipa sorxim ieun, tãnnim oxi magnni keli: “Saiba, ami Jezuk polleunk sôdtanv.”
Filipan vochun Andrek sanglem; Andren ani Filipan borabôr Jezuk sanglem.

Jezun tankam portipall kelo:
“Devan Mon’xachea Putak
mhoimevont korcho vêll pavlo.

Hanv tumkam khoreponnim sot sangtam:
gonvacho konno zomnir poddun moronam zalear,
to tosoch urta;
punn morot zalear, zaitem pik dita.

Jim konn aplea jivacho môg kortat,
tim aplo jiv ibaddtat;
ani jim konn hea sonvsarant aplea jivacho dvês kortat
tim aplo jiv sasnnik jivitak samballtat.

Konn-ui Mhoji seva kortat zalear,
tãnnim Mhozo pattlav korunk zai;
ani zõi Hanv asam, thõi Mhojim sevok-ui astelim.
Konn-ui Mhoji seva kortat zalear,
Mhozo Bap tankam man ditolo.”

“Atam Mhojea jivacher akant aila.
Hanvem kitem mhonnchem?
Bapa, hea vellantlo Mhaka nivar, oxem mhonnum?
Na, heach pasot Hanv hea vellak pavlam.

Bapa, Tujea Nanvak mhoima zoddun ghe.”
Tedna sorgar thaun êk tallo ailo:
“Hanvem Mhojea Nanvak mhoima zoddun ghetlea
ani novean mhoima zoddun ghetolom.”

Hem aikun, lagim aslelea lokan mhonn’lem: “Gôddgôdd marla.” Dusreamnim mhonn’lem: “Êk devdut Tachê kodde uloila.”
Jezun portipall kelo:
“Ho tallo Mhojê pasot nhoi, tôr tumchê pasot aila.

Atam hea sonvsarachi mon’subi zata;
atam hea sonvsarachea odhikareak
Dev bhair ghaltolo.

Ani jedna Mhaka zomni velo ubartit,
tedna Hanv soglleam mon’xank
Mhojê-xim oddun haddtolom.”

Oxem mhonnun, Apunn koslê torechem moronn bhôgcho aslo, tem Tannem khunnailem.
Lokan Taka zobab dilo: “Krist sodankal jivo astolo mhonn ami Xastrantlem aikolam. Mon’xachea Putak ubarunk zai mhonn tum koso sangtai tôr? Konn to Mon’xacho Put?”
Jezun tankam mhonn’lem:
“Anink iloch vêll tumchê sovem uzvadd asa.
Uzvadd astana cholot ravat,
na tôr tumi kallokak sampoddtelet;
kallokant choltat tim apunn khõi vetat tem nokllot.

Tumi uzvaddachim bhurgim zaunchê khatir
tumkam uzvadd astana uzvaddacher bhavart dovrat.”
Oxem sangun, Jezu tanchê sorxilo gelo ani liplo.
Zori Tannem itleô khunna tanchê hujir kel’leô, tori tãnnim Tacher bhavart tthevunk na;
Izaias provadean sangun dovorlelem tem ghoddon ieunchê khatir hem oxem zalem; tachim utram him asat:
“Sorvespora, ami porgôttlea ti khobor konn sotmandit?
Ani hê ghòddnnent Sorvesporacho bollixtt hat
konnak tori dokhôl zala zait?”

Khorench tanchean sot-manunk zaunk na, kiteak mhonn’lear oxem-i Izaiasan sangun dovorlelem:

“Apleam dolleamnim tãnnim pollena zaunk,
aplea monan tankam somzona zaunk
ani Hanvem tankam borim korchê khatir
tim Mhojê-xim portun iena zaunk,
tanche dolle Tannem kurdde keleat
ani tanchem kalliz datt nibor kelam.”

Jezuchi mhoima dekhli tedna Tachê sombondim Izaias oso uloil’lo.

Tori astana, odhikareantleam zaiteam zannamnim Tacher bhavart dovorlo, punn te hem bhailean dakhoinasle, kiteak tankam Farizevanchi bhirant asli ani apnnank devsthanantle bhair ghaltit mhonn te bhietale;
karonn, Devachê mhoimê poros, mon’xam modem zôddlolê vhoddvikechi te odik porva kortale.

Jezun vhoddlean mhonn’lem:
“Mhojer bhavart tthevtat tim Mhojeruch nhoi,
bogor Mhaka pattoila Tacher bhavart tthevtat.

Ani Mhaka polletat tim Mhaka
pattoila Taka polletat.

Hanv sonvsarant uzvadd koso ailam;
dekhun Mhojer bhavart dovortat tim
kallokant urchim nant.

Mhojim utram aikoleam astana konn- ui tim pallinant zalear,
Hanv tanchi mon’subi korina,
kiteak sonvsarachi mon’subi korunk Hanv ieunk na,
punn sonvsarachem taronn korunk ailam.

Jim konn Mhoji beporva kortat ani
Mhojim utram manun ghenant,
tanchi mon’subi korunk asa konn:
jem utor Hanv uloilam tench
nimannea disa tanchi mon’subi kortelem.

Kiteak Mhojêch osttongim Hanv ulounk na;
Bapan Mhaka pattoila
ani Hanvem kitem sangchem ani kitem ulounchem,
hachê vixim Tannench Mhaka adnea dilea.

Ani Tachê adnê pormannem Hanv uloitam tem
sasnnik jivit haddta mhonn Hanv zannom.
Mhonntôch jem kitem Hanv uloitam,
tem Bapan Mhaka sanglam toxench uloitam.”"
John,13,"Before the feast of Passover, Jesus knew that his hour had come to pass from this world to the Father. He loved his own in the world and he loved them to the end. 
The devil had already induced Judas, son of Simon the Iscariot, to hand him over. So, during supper, 
fully aware that the Father had put everything into his power and that he had come from God and was returning to God, 
he rose from supper and took off his outer garments. He took a towel and tied it around his waist.
Then he poured water into a basin and began to wash the disciples’ feet and dry them with the towel around his waist.
He came to Simon Peter, who said to him, “Master, are you going to wash my feet?”
Jesus answered and said to him, “What I am doing, you do not understand now, but you will understand later.”
Peter said to him, “You will never wash my feet.” Jesus answered him, “Unless I wash you, you will have no inheritance with me.” 
Simon Peter said to him, “Master, then not only my feet, but my hands and head as well.”
Jesus said to him, “Whoever has bathed has no need except to have his feet washed, for he is clean all over; so you are clean, but not all.” 
For he knew who would betray him; for this reason, he said, “Not all of you are clean.”
So when he had washed their feet [and] put his garments back on and reclined at table again, he said to them, “Do you realize what I have done for you?
You call me ‘teacher’ and ‘master,’ and rightly so, for indeed I am. 
If I, therefore, the master and teacher, have washed your feet, you ought to wash one another’s feet.
I have given you a model to follow, so that as I have done for you, you should also do. 
Amen, amen, I say to you, no slave is greater than his master nor any messenger greater than the one who sent him. 
If you understand this, blessed are you if you do it.
I am not speaking of all of you. I know those whom I have chosen. But so that the scripture might be fulfilled, ‘The one who ate my food has raised his heel against me.’ 
From now on I am telling you before it happens, so that when it happens you may believe that I AM.
Amen, amen, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”
Announcement of Judas’s Betrayal. 
When he had said this, Jesus was deeply troubled and testified, “Amen, amen, I say to you, one of you will betray me.”
The disciples looked at one another, at a loss as to whom he meant.
One of his disciples, the one whom Jesus loved, was reclining at Jesus’ side. 
So Simon Peter nodded to him to find out whom he meant.
He leaned back against Jesus’ chest and said to him, “Master, who is it?” 
Jesus answered, “It is the one to whom I hand the morsel after I have dipped it.” So he dipped the morsel and [took it and] handed it to Judas, son of Simon the Iscariot.
After he took the morsel, Satan entered him. So Jesus said to him, “What you are going to do, do quickly.” 
[Now] none of those reclining at table realized why he said this to him.
Some thought that since Judas kept the money bag, Jesus had told him, “Buy what we need for the feast,” or to give something to the poor. 
So he took the morsel and left at once. And it was night.
The New Commandment. 
When he had left, Jesus said, “Now is the Son of Man glorified, and God is glorified in him.
[If God is glorified in him,] God will also glorify him in himself, and he will glorify him at once. 
My children, I will be with you only a little while longer. You will look for me, and as I told the Jews, ‘Where I go you cannot come,’ so now I say it to you. 
I give you a new commandment: love one another. As I have loved you, so you also should love one another. 
This is how all will know that you are my disciples, if you have love for one another.”
Peter’s Denial Predicted. 
Simon Peter said to him, “Master, where are you going?” Jesus answered [him], “Where I am going, you cannot follow me now, though you will follow later.” 
Peter said to him, “Master, why can’t I follow you now? I will lay down my life for you.”
Jesus answered, “Will you lay down your life for me? Amen, amen, I say to you, the cock will not crow before you deny me three times.”","Paskache Porbe adim, Jezu hea sonvsarantlo bhair sorun Bapa-xim vecho Aplo vêll pavlo mhonn zanno aslo. Sonvsarant asleleam Apleancho Tannem sodanch môg kel’lo, punn hea vellar Tannem sopurnnaien tancho môg korun dakhoilo.

Tanchem rat-jevonn choltalem. Jezucho ghat gheuncho mhonn devcharan Simanvachea puta, Judas Iskariotachea monant ghal’lem.
Sogllem Aplea hatant Bapan dilam, Apunn Deva thaun aila ani Deva-xim veta mhonn zanno zaun,
Jezu jevnna velo utthlo, Tannem Aplem avoronn kaddlem ani êk rumal gheun to Aplea penkttak bandlo.
Uprant, eka tostant udok otun, To xisanche pãi dhuvunk laglo, ani Apnnak bandlolo tea rumalak te pusunk laglo.

To Simanv Pedru sorxem gelo; Pedrun Taka mhonn’lem: “Somia, Tum mhoje pãi dhutai?!”
Jezun Taka portipall kelo: “Hanv kortam tem tuka atam somzona, punn magir somzotelem.”
Pedrun Taka mhonn’lem: “Mhoje pãi dhuvunk hanv Tuka kodinch diuncho na!” Jezun taka portun mhonn’lem: “Hanv tuka dhuinam zalear, Mhojea vangdda tuka kãich aschem na.”
Simanv Pedrun portipall kelo: “Toxem zalear, Somia, mhoje pãich nhoi, bogor mhoje hat ani mhoji tokli-i dhu.”
Jezun taka mhonn’lem: “Nhala tannem fokot pãi dhulear puro: to soglloch nitôll asa; tumi tôr nitoll asat, punn soglle nitoll nant.”
Apnnacho ghat konn gheto aslo tem To zanno aslo; tea pasot Tannem mhonn’lem: “soglle tumi nitoll nant.”

Tanche pãi dhuun zatôch, Aplim vostram ghalun, Jezu Aplê svater portun ailo. Tannem mhonn’lem: “Hanvem tumkam kitem kelam tem tumi somzoleat mum?
Tumi Mhaka Guru ani Somi mhonntat; ani tumi sarkem uloitat, kiteak Hanv khorench Guru ani Somi.
Mhonntôch, tumcho Somi ani Guru zaun-ui, Hanvem tumche pãi dhule zalear, tumi-i ekamekache pãi dhuunk zai.
Hanvem tumkam dêkh dilea: Hanvem tumkam kelam toxench tumi-i korat.
Hanv tumkam sot sangtam: aplea dhonia-vôn gulam’ vhôdd nhoi; toxench pattoil’lo konn apnnak pattoila tachê-vôn vhôdd nhoi.
Hem zanno zaun, tumi toxench korxeat zalear, tumi subhagi!

Hanv tumchi soglleanchi khobor korinam; konnank Hanvem vinchun kaddleat te Hanv zannom; punn Povitr Pustokantlem hem utor pallon ieunk zai: ‘Zo mhojê borabôr jevnnak boslolo asa, tannench Mhojer khôntt ubarli. ’
Hem ghoddon ietelem tedna, Hanvuch to mhonn tumi bhavart dhôrchê khatir, hem ghòddchê adinch Hanv tumkam sangun dovortam.
Hanv tumkam sot sangtam: Hanv dhaddtam tankam mandun ghetat tim Mhaka manun ghetat, ani Mhaka manun ghetat tim Mhaka pattoila Taka manun ghetat.”

Oxem uloun zatôch, Jezu soglloch thorthorlo ani ugteponnim Tannem mhonn’lem: “Hanv tumkam sot sangtam: tumchê bhitorlo eklo Mhozo ghat ghetolo.”
To konnachi khobor kortalo kai mhonn dubhavun, xis ekamakak polleunk lagle.
Tacheam xisam modlo eklo, Jezu môg kori to, Jezuchê kuxik jevnnak bosun aslo;
Khunna korun, Simanv Pedrun hea xisak mhonn’lem: “To konnachi khobor korta?”
Tannem Jezuchea horddear bagavon Taka mhonn’lem: “Somia, to konn?”
Jezun portipall kelo: “Zaka Hanv unddeacho kuddko buddoun ditolom, toch to.” Ani Tannem unddeacho kuddko ghetlo ani to buddoun, Simanv Iskariotachea puta, Judasak, dilo.
Unddeacho kuddko ghetlea uprant, tachê bhitôr Soitan riglo. Jezun taka mhonn’lem: “Tum korunk vetai tem veginch kôr.”
Kitea pasot Tannem oxem taka mhonn’lem, hem jevnnak boslelea dusrea konnakuch somzonk na.
Judasa lagim pongtichi gantt asli dekhun, Jezu taka oxem mhonnta mhonn kãi zannank dislem: “Porbek amkam gorjechem tem ghe” vô “goribank kitem-i ghal.”
Mhonntôch, unddeacho kuddko ghetlea uprant, to rokddoch bhair sorun gelo. Rat zal’li.

To bhair vetôch, Jezun mhonn’lem:
“Atam Mon’xachea Putak mhoima mell’lea
ani Tachê sovem Devak mhoima mell’lea.

Devak Tachê sovem mhoima mell’lea zalear,
Dev-ui Taka Apnna sovem mhoima ditolo,
ani rokddoch Taka mhoimevont kortolo.

Mhojeam supurleam bhurgeamnô,
anink thoddoch vêll Hanv tumchê sangatim asam.
Tumi Mhaka sôdtelet; ani zoxem
Hanvem Judeikarank mhonn’lam,
toxem Hanv atam tumkam-i sangtam:
Zõi Hanv vetam thõi tumchean ieunk zaina.

Êk novi adnea tumkam ditam;
ekamekacho môg korat;
Hanvem tumcho môg kela,
tosoch tumi-i ekamekacho môg korat.

Ekamekacho môg korxeat zalear,
tumi Mhoje xis mhonn
soglleam mon’xank kolltelem.”

Simanv Pedrun Taka vicharlem: “Somia, Tum khõi vetai?” Jezun portipall kelo: “Hanv vetam thõi tujean atam Mhojê pattlean ieunk zaina, punn magir, Mhojê pattlean ietoloi.”
Pedrun Taka vicharlem: “Somia, kitea pasot mhojean atam Tujê pattlean ieunk zaina? Tujê pasot hanv mhozo jiv diunk toiar!”
Jezun zobab dilo: “Hôi? Mhojê pasot tum jiv diunk toiar asai? Hanv tuka sot sangtam, kombean sad ghalchê adim, tin pavtti tum Mhaka ollkhonãi mhonn sangtoloi.”"
John,14,"“Do not let your hearts be troubled. You have faith in God; have faith also in me.
In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you?
And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be. 
Where [I] am going you know the way.” 
Thomas said to him, “Master, we do not know where you are going; how can we know the way?”
Jesus said to him, “I am the way and the truth and the life. No one comes to the Father except through me. 
If you know me, then you will also know my Father. From now on you do know him and have seen him.” 
Philip said to him, “Master, show us the Father, and that will be enough for us.” 
Jesus said to him, “Have I been with you for so long a time and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? 
Do you not believe that I am in the Father and the Father is in me? The words that I speak to you I do not speak on my own. The Father who dwells in me is doing his works. 
Believe me that I am in the Father and the Father is in me, or else, believe because of the works themselves. 
Amen, amen, I say to you, whoever believes in me will do the works that I do, and will do greater ones than these, because I am going to the Father. 
And whatever you ask in my name, I will do, so that the Father may be glorified in the Son. 
If you ask anything of me in my name, I will do it.
The Advocate. 
“If you love me, you will keep my commandments. 
And I will ask the Father, and he will give you another Advocate to be with you always, 
the Spirit of truth, which the world cannot accept, because it neither sees nor knows it. But you know it, because it remains with you, and will be in you. 
I will not leave you orphans; I will come to you. 
In a little while the world will no longer see me, but you will see me, because I live and you will live. 
On that day you will realize that I am in my Father and you are in me and I in you. 
Whoever has my commandments and observes them is the one who loves me. And whoever loves me will be loved by my Father, and I will love him and reveal myself to him.” 
Judas, not the Iscariot, said to him, “Master, [then] what happened that you will reveal yourself to us and not to the world?” 
Jesus answered and said to him, “Whoever loves me will keep my word, and my Father will love him, and we will come to him and make our dwelling with him. 
Whoever does not love me does not keep my words; yet the word you hear is not mine but that of the Father who sent me.
“I have told you this while I am with you.
The Advocate, the holy Spirit that the Father will send in my name—he will teach you everything and remind you of all that [I] told you. 
Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid. 
You heard me tell you, ‘I am going away and I will come back to you.’ If you loved me, you would rejoice that I am going to the Father; for the Father is greater than I.
And now I have told you this before it happens, so that when it happens you may believe. 
I will no longer speak much with you, for the ruler of the world is coming. He has no power over me,
but the world must know that I love the Father and that I do just as the Father has commanded me. Get up, let us go.","“Tumchim kallzam uchamboll zaunk dium nakat.
Devacher visvas dovrat,
tosoch Mhojer-ui dovrat.

Mhojea Bapachea ghorant ravunk puskoll svatô asat;
oxem nhoi aslem zalear,
Hanv tumkam svat toiar korunk vetam mhonn
tumkam sangto aslom?

Ani vochun tumkam svat toiar kelea uprant,
Hanv novean ietolom ani tumkam
Mhojê-xim vhortolom;
oxem, zõi Hanv asam, thõi tumi-i astelet.

Ani Hanv vetam, ti vatt tumi zannont.”

Tomasan Taka mhonn’lem: “Somia, Tum khõi vetai tem ami nokllonv, tôr vatt koxi zanno zatelenv?”
Jezun taka oxi zap dili:
“Vatt, Sot ani Jivit Hanvuch;
Konnuch Bapa-xim vochona bogor Mhojê-vorvim.

Tumkam Mhoji ollokh asli zalear,
Mhojea Bapachi-i ollokh tumkam asto asli;
atanchean tumi Taka ollkhotat
ani tumi Taka dekhla.”

Filipan Taka mhonn’lem: “Somia, amkam Bap dakhoi: itlench amkam puro!”
Jezun taka portipall kelo:
“Filip, itlo vêll tumchê sangatim asam,
ani ozun tumi Mhaka ollkhunk na?
Jim konn Mhaka polletat, tim Mhojea
Bapak polletat;
tôr ‘amkam Bap dakhoi’, oxem tujean
koxem mhonnum-ieta?

Hanv Bapa sovem asam ani Bap Mhojê
sovem asa mhonn
tuka bhavart na? J
em kitem Hanv tumkam sangtam,
tem Hanv Mhojêch osttongim uloina;
punn Mhojê sovem asa to Bap Aplim kortutvam korit asa.

Mhojer bhavart dovrat:
Hanv Bapa sovem asam,
ani Bap Mhojê sovem asa;
kortutvank lagun tori bhavart dhôrat.

Khorench Hanv tumkam sot tem sangtam:
jim konn Mhojer bhavart dovortat,
tim Hanv kortam tim kortutvam apunn-ui kortelim,
ani tanchê poros xrextt kortutvam kortelim,
kiteak Hanv Bapa-xim vetam.

Tumi Mhojea nanvan magxeat
titlem-i Hanv kortolom,
ani oxi Puta sovem Bapak mhoima mellteli;

tumi kitem-i Mhojê nanvim magxeat zalear,
Hanv tem kortolom.

Tumi Mhozo môg kortat zalear,
Mhojeô adnea samballtelet.

Ani Hanv Bapa kodde magtolom
ani To tumkam anink êk Xerati ditolo
ani Ho tumchê sovem sodankal astolo.

Toch to Deva sombondim sot
ugddapem korta to Atmo.
Sonvsar Taka gheunk xokona,
kiteak sonvsarak To dixtti poddona
ani sonvsar Taka ollkho-i na;
Punn tumi Taka ollkhotat, kiteak
To tumchê sangatim asa,
ani To tumchê bhitôr ravtolo.

Hanv tumkam onath koxe sanddcho nam;
punn tumchê-xim ietolom.

Anink thoddoch vêll,
sonvsar Mhaka anink polleuncho na,
punn tumi Mhaka polletelet,
kiteak Hanv jivo asam dekhun,
tumi-i jive astelet.

Hanv Mhojea Bapa sovem asam mhonn,
toxench tumi Mhojê sovem asat
ani Hanv tumchê sovem asam mhonn
tea disa tumkam kollon ietelem.

Mhojeô adnea ghetat ani palltat tinch
Mhozo môg kortat;
ani Mhozo môg kortat tancho Mhozo Bap môg kortolo,
ani Hanv-ui tancho môg kortolom ani
tankam Mhoji ollokh ditolom.”

Judasan (ho Iskariot nhoi, punn dusro) Taka mhonn’lem: “Somia, Tum sonvsarak Tuji ollokh diuncho nãi punn amkam ditoloi, hem oxem kitem?”

Jezun taka portipall kelo:
“Mhozo môg kortat tim
Mhojem utor samballtelim,
ani Mhozo Bap tancho môg kortolo,
ani Ami tanchê thãi ietelenv
ani tanchê sovem tthikann kortelenv.

Mhozo môg korinant tim Mhojim
utram samballinant;
ani tumi aikotat tem utor Mhojem nhoi,
punn Mhaka pattoila tea Bapachem.

Tumchê modem astana,
Hanvem tumkam heô vostu sangleat.

Punn Bap Mhojê nanvim tumkam dhaddtolo
to Xaroti, mhonngê Povitr Atmo,
tumkam sogllem xikoitolo
ani Hanvem tumkam sanglam tem sogott
tumchea monant haddtolo.

Xanti tumkam dovortam,
Mhoji xanti tumkam ditam;
sonvsar dita toxi Hanv ti tumkam dinam.
Tumchem kalliz uchamboll zaunk dium nakat,
soglli bhirant sôddat.

Hanv vetam ani Hanv tumchê-xim ietam,
oxem Hanvem tumkam sanglam mhonn tumi aikolam.
Tumi Mhozo môg kel’lo zalear,
Hanv Bapa-xim vetam mhonn
tumi sontosbhorit zato aslet;
kiteak Bap Mhojê-vôn vhôdd.

Hem ghoddon ailea uprant tumi
bhavart dhôrchê khatir,
atam hem ghòddchê adim Hanvem tumkam sanglam.

Anink tumchê lagim chodd Hanv ulouncho nam.
Hea sonvsaracho odhikari ieuncho zalo;
Mhojê voir taka koslich podvi na;

punn Hanv Bapacho môg kortam mhonn
ani Bapan Mhaka dilea ti adnea
Hanv sarki palltam mhonn
sonvsarak kollon ieunk zai.
Utthat tôr! hangasorle vochum-ia!”"
John,15,"“I am the true vine, and my Father is the vine grower. 
He takes away every branch in me that does not bear fruit, and every one that does he prunes so that it bears more fruit.
You are already pruned because of the word that I spoke to you. 
Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me.
I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing.
 Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned.
If you remain in me and my words remain in you, ask for whatever you want and it will be done for you. 
By this is my Father glorified, that you bear much fruit and become my disciples. 
As the Father loves me, so I also love you. Remain in my love. 
If you keep my commandments, you will remain in my love, just as I have kept my Father’s commandments and remain in his love.
“I have told you this so that my joy may be in you and your joy may be complete. 
This is my commandment: love one another as I love you. 
No one has greater love than this, to lay down one’s life for one’s friends.
You are my friends if you do what I command you.
I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, because I have told you everything I have heard from my Father. 
It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you. 
This I command you: love one another.
The World’s Hatred. 
“If the world hates you, realize that it hated me first. 
If you belonged to the world, the world would love its own; but because you do not belong to the world, and I have chosen you out of the world, the world hates you. 
Remember the word I spoke to you, ‘No slave is greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. 
And they will do all these things to you on account of my name, because they do not know the one who sent me. 
If I had not come and spoken to them, they would have no sin; but as it is they have no excuse for their sin. 
Whoever hates me also hates my Father. 
If I had not done works among them that no one else ever did, they would not have sin; but as it is, they have seen and hated both me and my Father. 
But in order that the word written in their law might be fulfilled, ‘They hated me without cause.’
“When the Advocate comes whom I will send you from the Father, the Spirit of truth that proceeds from the Father, he will testify to me. 
And you also testify, because you have been with me from the beginning.","“Hanv khori Dak-Vêl ani Mhozo Bap kullvaddi,
Mhojê sovem riglolo na zaun follam dina
to dôr-êk fantto To katrun uddoita;
ani follam dita to dôr-êk fantto,
tannem odik follam diunchê khatir,
To bhênddta.

Hanv tumchê lagim uloilam tea utra
vorvim tumi nitoll zaleat.

Mhojê sovem rigun ravat ani
Hanv-ui tumchê sovem rigun ravtam.
Zoxem êk fantto dak-velint rigun ravlea xivai,
tachean apnnachêch osttongim
follam diunk zainant,
toxench tumi Mhojê sovem rigun ravlea xiva,
tumchean-ui follam diunk zainant.

Hanv Dak-Vêl, tumi fantte.
Jim konn Mhojê sovem rigun ravtat
ani zanchê sovem Hanv rigun ravtam,
tim subham’ follam ditat;
kiteak Mhojê virêt tumchean kãich korunk zaina.

Mhojê sovem rigun ravonant tim
eka katrun uddoil’lea fanttea sarkim suktat;
osle fantte zoma kortat ani ujeant
uddoitat, ani te lastat.

Tumi Mhojê sovem rigun ravxeat
ani Mhojim utram tumchê sovem
rigun ravtit zalear,
tumkam zai tem magat ani tumkam
tem ghòddtelem.

Tumi subham’ follam diunchim,
ani Mhoje xis tumi zaunche,
hantum Mhojea Bapak mhoima mellta.

Zoso Bapan Mhozo môg kela,
toso Hanvem-i tumcho kela:
Mhojea mogant ravat.

Zoxem Hanvem Mhojea Bapacheô
adnea samball’leat
ani oso Tachea mogant Hanv asam,
toxench tumi-i, Mhojeô adnea tumi
samballxeat zalear,
Mhojea mogant ravtelet.

Mhoji khuxalkai tumchê sovem aschê khatir
ani tumchi khuxalkai purnn zaunchê pasot
Hanvem tumkam heô vostu sangleat.

Mhoji adnea hi: zoso Hanvem tumcho môg kela,
tosoch tumi-i ekamekacho korat.

Konnem zôr apleam ixttam pasot aplo jiv dilo,
hachê poros vhôdd môg konnak na!

Mhojê adnea pormannem tumi cholxeat zalear,
tumi Mhoje ixtt.

Hea fuddem Hanv tumkam chakor mhonncho na,
kiteak aplo dhoni kitem korta tem chakôr nokllo;
punn Hanv tumkam ixtt mhonntam,
kiteak Mhojea Bapa koddchem
Hanvem aikolam titlem-i
Hanvem tumkam kolloilam.

Tumi Mhaka vinchun kaddunk na:
Hanvem ki tumkam vinchun kaddleat.
Ani hea pasot tumkam nemleat
ki tumi vechem ani follam diunchim,
togtat toslim follam.
Oxem Mhojê nanvim Bapa kodde tumi magtat titlem-i
To tumkam ditolo.

Hi Mhoji adnea tumkam: ekamekacho môg korat.

Sonvsar tumkam zollta zalear,
tumkam zollchê adim to Mhaka
zoll’la mhonn zanno zaiat.

Tumi sonvsarache asleat tôr,
sonvsar tumkam aple mhonn manun
tumcho môg korto aslo.
Punn tumi sonvsarache nhoi mhonn
ani Hanvem tumkam sonvsarantle
vinchun kaddleat dekhun,
sonvsar tumkam zollta.

Chakôr aplea dhonia poros vhôdd nhoi:
oxem Hanvem tumkam sanglam tea
utracho ugddas dhôrat.
Tãnnim Mhaka dhumallo dila zalear,
tim tumkam-i dhumallo ditelim;
tãnnim Mhojem utor samball’lam zalear,
tumchem-i samballtelim.

Punn hem sogllem Mhojea nanva
pasot tim tumkam kortelim,
kiteak Mhaka pattoila Tachi tankam ollokh na.

Hanv ieunk naslom
ani tankam Mhozo sondêx Hanvem
diunk naslo zalear,
tankam patok aschem naslem;
punn atam tanchem patok tancher thapina zaunk
tankam nimituch na.

Mhaka zolltat tim Mhojea Bapak-ui zolltat.

Dusrea khõicheach mon’xan korunk
nant tosleô kornneô
Hanvem tanchê modem korunk nasleô zalear,
tankam patok aschem naslem;
punn atam tãnnim hem sogllem pollelam,
tori astam tim Mhaka ani Mhojea Bapak-ui zolltat.

‘Karonn nastana Mhozo dvês kelo’,
hem tanchea xastrant boroil’lem utor
ghoddonk zai mhonn oxem zalem.

Hanv Bapa koddsun tumchê-xim êk
Xerati pattoitolom;
To Bapa-sun nipzota
ani Deva sombondim sot ugddapem korta to Atmo:
To ietolo tedna, To Mhojê vixim sakxi ditolo;

ani survatek thaun tumi Mhojê
sangatim asat dekhun,
tumi-i Mhoje sakxi zatelet."
John,16,"“I have told you this so that you may not fall away.
They will expel you from the synagogues; in fact, the hour is coming when everyone who kills you will think he is offering worship to God. 
They will do this because they have not known either the Father or me. 
I have told you this so that when their hour comes you may remember that I told you.
Jesus’ Departure; Coming of the Advocate. “I did not tell you this from the beginning, because I was with you.
But now I am going to the one who sent me, and not one of you asks me, ‘Where are you going?’ 
But because I told you this, grief has filled your hearts.
But I tell you the truth, it is better for you that I go. For if I do not go, the Advocate will not come to you. But if I go, I will send him to you.
And when he comes he will convict the world in regard to sin and righteousness and condemnation:
sin, because they do not believe in me; 
righteousness, because I am going to the Father and you will no longer see me;
condemnation, because the ruler of this world has been condemned.
“I have much more to tell you, but you cannot bear it now.
But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears, and will declare to you the things that are coming.
He will glorify me, because he will take from what is mine and declare it to you.
Everything that the Father has is mine; for this reason I told you that he will take from what is mine and declare it to you.
“A little while and you will no longer see me, and again a little while later and you will see me.” 
So some of his disciples said to one another, “What does this mean that he is saying to us, ‘A little while and you will not see me, and again a little while and you will see me,’ and ‘Because I am going to the Father’?”
So they said, “What is this ‘little while’ [of which he speaks]? We do not know what he means.”
Jesus knew that they wanted to ask him, so he said to them, “Are you discussing with one another what I said, ‘A little while and you will not see me, and again a little while and you will see me’?
Amen, amen, I say to you, you will weep and mourn, while the world rejoices; you will grieve, but your grief will become joy. 
When a woman is in labor, she is in anguish because her hour has arrived; but when she has given birth to a child, she no longer remembers the pain because of her joy that a child has been born into the world. 
So you also are now in anguish. But I will see you again, and your hearts will rejoice, and no one will take your joy away from you. 
On that day you will not question me about anything. Amen, amen, I say to you, whatever you ask the Father in my name he will give you. 
Until now you have not asked anything in my name; ask and you will receive, so that your joy may be complete.
 “I have told you this in figures of speech. The hour is coming when I will no longer speak to you in figures but I will tell you clearly about the Father.
On that day you will ask in my name, and I do not tell you that I will ask the Father for you. 
For the Father himself loves you, because you have loved me and have come to believe that I came from God.
I came from the Father and have come into the world. Now I am leaving the world and going back to the Father.” 
His disciples said, “Now you are talking plainly, and not in any figure of speech.
Now we realize that you know everything and that you do not need to have anyone question you. Because of this we believe that you came from God.” 
Jesus answered them, “Do you believe now?
Behold, the hour is coming and has arrived when each of you will be scattered to his own home and you will leave me alone. But I am not alone, because the Father is with me. 
I have told you this so that you might have peace in me. In the world you will have trouble, but take courage, I have conquered the world.”","Tumcho bhavart ddonvddollna zaunk hem Hanvem tumkam sanglam.

Tim tumkam devsthanantle bhairaitelim;
khorem mhollear oslo vêll pavot ailo,
ki jim konn tumkam jivexim martat,
tim apunn Devachi bhokti kortat
mhonn somzotelim.

Ani tãnnim Bapak ani Mhaka-i
ollkhunk na dekhun,
tim oxem kortelim.

Tancho vêll pavtôch
Hanvem tumkam heô vostu sangleleô
mhonn tumkam ugddas zaunchê khatir,
Hanvem teô tumkam sangleat.
Hanv tumchea sangata aslom dekhun,
survatek thaun Hanvem tumkam
heô vostu sangunk nant.

Punn atam Hanv Mhaka pattoila Tachê- xim vetam;
tori Tum khõi vetai kai mhonn
tumchê bhitorlo eklo-i Mhaka vicharina.

Punn Hanvem tumkam heô vostu
sangleat dekhun,
tumchim kallzam khontin bhòrleant.

Tori astam, Hanv tumkam sot sangtam:
Hanv gelom zalear, tumkam adavachem;
Hanv vochona zain zalear,
Xerati tumchê thãi ieuncho na;
punn Hanv gelom zalear,
Taka tumchê thãi dhaddtolom.

Ani To ietolo tedna,
patka vixim,
Devak manonvto goti vixim,
ani Devachea nirnnoia vixim,
hem sogott dakhoun To sonvsaracho
guneanv-sid’d kortolo.

Monxank tanchem patok To Povitr
Atmo dakhoitolo,
kiteak tim Mhojer bhavart dovrinant;

Devak manovto goti vixim
To mon’xank dakhoitolo,
kiteak Hanv Bapa-xim vetam
ani tumi Mhaka anink polleunchim nant;

Devacho nirnnoi konn to, Toch Povitr
Atmo dakhoitolo,
kiteak hea sonvsarachea odhikariacher
Devan khastichem formonn marlem.

Ozun zaiteô vostu Hanvem tumkam sangcheô asat,
punn teô tumchean atam monant gheunk zainant.

Deva sombondim sot ugddapem korta
to Atmo ietolo tedna,
To tumkam purnn sotachê vatten choloitolo,
kiteak To Aplea podorchem ulouncho na,
punn jem kitem To aikota tem To sangtolo,
ani ghòddchem asa tem sogllem tumkam kolloitolo.

To Mhaka mhoima ditolo,
kiteak jem To tumkam kolloitolo,
tem To Mhojê koddsun ghetolo.

Jem Bapachem tem sogllem Mhojem;
hea pasot Hanvem oxem mhonn’lam:
jem To tumkam kolloitolo,
tem To Mhojê koddsun ghetolo.

Thoddeach vellan tumi Mhaka polleunche nant;
ani uprant thoddea vellan tumi
Mhaka novean polletelet.”

Tacheam xisantleam kãi zannamnim ekamekak mhonn’lem: “To sangta: ‘thoddeach vellan tumi Mhaka polleunche nant, ani uprant thoddea vellan tumi Mhaka novean polletelet, ani ‘Hanv Bapa-xim vetam’—hem To amkam mhonnta tem kitem?”
Tôr te mhonntale: “To ‘ thoddo vêll’ mhonnta tem kitem? To sangta tem amkam somzonam.”
Te Apnna kodde vicharunk kortale mhonn zanno zaun, Jezun mhonn’lem:
“ ‘Thoddeach vellan tumi Mhaka polleunche nant
ani uprant thoddea vellan tumi
Mhaka novean polletelet’,
oxem Hanvem mhonn’lem tacho ôrth
tumi ekameka kodde vichartat?

Hanv tumkam sot sangtam:
tumi roddtelet ani pinrgotelet,
punn sonvsar khuxalbhorit zatolo;
tumi khontibhorit zatelet,
punn khontichê bodlek tumkam melltolo sontôs.

Êk bail, porsutt zaunchea vellar,
aplo vogôt pavlo mhonn khontibhorit zata,
punn bhurgeak zolm ditôch
sonvsarant êk monis zolmola mhonn sontosun,
tika anink khonticho ugddas zaina.

Toxench tumkam atam khônt zalea,
punn Hanv tumkam novean polletolom,
ani tumchem kalliz khuxalborit zatelem,
ani tumchi khuxalkai konnuch
tumchê thaun kaddun vhorcho na.

To dis ietolo tedna, tumi Mhaka kãi vicharche nant.
Hanv tumkam sot sangtam: Mhojea
nanvan Bapa lagim tumi kitem-i
magxeat zalear,
To tumkam ditolo.

Ozun porian tumi Mhojê nanvim
kitench magunk na.
Magat ani tumkam melltelem,
ani oso tumcho anond purnn zatolo.”

“Hem sogllem Hanvem tumkam
voparimnim sanglam;
punn oslo vêll pavot ailo,
ki Hanv anink tumchê kodde
voparimnim ulouncho na,
punn Bapa vixim ugddapim uloitolom.

Tea disa tumi Mhojê nanvim magtelet;
ani tumchê khatir Hanv Bapa lagim
magtolom mhonn
Hanv tumkam sangina;

karonn Bap khaxa tumcho môg korta,
kiteak tumi Mhozo môg kela
ani Hanv Tachech-sun upzolam
mhonn tumi bhavart dhôrla.

Hanv Bapa-sun upzolam ani
sonvsarant ailam;
atam Hanv sonvsar sôddtam ani
Bapa-xim vetam.”

Tacheam xisamnim mhonn’lem: “Atam ki Tum ugddapim uloitai, ani koslich vopar vaprinãi.
Tum sogllem zannoi mhonn atam amkam koll’lem ani konnem kitench vicharchi Tuka goroz na; hea pasot Tum Deva thaun ailai mhonn ami bhavart dhôrtanv.”

Jezun tankam portipall kelo:
“Atam tori tumi bhavart dhôrtat?

Oslo vêll pavot ailo, khoreponnim to pavlo,
ki tumi soglle ap-aplê vatten
ximpoddtelet
ani Mhaka ekloch sanddtelet.
Khorench mhollear, Hanv eklo na,
kiteak Mhojea sangata Bap asa.

Mhojê sovem tumkam xanti mellchê khatir
Hanv tumchê kodde heô vostu uloilam.
Sonvsarant tumkam khônt astelich;
punn kalljidar zaiat! Hanvem
sonvsaracher zoit vhelem!”"
John,17,"When Jesus had said this, he raised his eyes to heaven and said, “Father, the hour has come. Give glory to your son, so that your son may glorify you, 
just as you gave him authority over all people, so that he may give eternal life to all you gave him.
Now this is eternal life, that they should know you, the only true God, and the one whom you sent, Jesus Christ.
I glorified you on earth by accomplishing the work that you gave me to do.
Now glorify me, Father, with you, with the glory that I had with you before the world began.
“I revealed your name to those whom you gave me out of the world. They belonged to you, and you gave them to me, and they have kept your word.
Now they know that everything you gave me is from you,
because the words you gave to me I have given to them, and they accepted them and truly understood that I came from you, and they have believed that you sent me.
I pray for them. I do not pray for the world but for the ones you have given me, because they are yours, 
and everything of mine is yours and everything of yours is mine, and I have been glorified in them. 
And now I will no longer be in the world, but they are in the world, while I am coming to you. Holy Father, keep them in your name that you have given me, so that they may be one just as we are.
When I was with them I protected them in your name that you gave me, and I guarded them, and none of them was lost except the son of destruction, in order that the scripture might be fulfilled. 
But now I am coming to you. I speak this in the world so that they may share my joy completely. 
I gave them your word, and the world hated them, because they do not belong to the world any more than I belong to the world. 
I do not ask that you take them out of the world but that you keep them from the evil one.
They do not belong to the world any more than I belong to the world.
Consecrate them in the truth. Your word is truth. 
As you sent me into the world, so I sent them into the world. 
And I consecrate myself for them, so that they also may be consecrated in truth.
“I pray not only for them, but also for those who will believe in me through their word,
so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me. 
And I have given them the glory you gave me, so that they may be one, as we are one,
I in them and you in me, that they may be brought to perfection as one, that the world may know that you sent me, and that you loved them even as you loved me.
Father, they are your gift to me. I wish that where I am they also may be with me, that they may see my glory that you gave me, because you loved me before the foundation of the world. 
Righteous Father, the world also does not know you, but I know you, and they know that you sent me. 
I made known to them your name and I will make it known, that the love with which you loved me may be in them and I in them.”","Oxem uloilea uprant, Aple dolle
sorgak lavun Jezun mhonn’lem:
“Bapa, vêll pavlo:
Putan Tuka mhoima diunchê pasot,
Tujea Putak mhoimevont kôr.

Tunvem Taka dil’leam somestank
Tannem sasnnik jivit diunchê khatir,
akhea mon’xakullacher Tunvem Taka odhikar dilai.

Tuka, ekleach khorea Devak,
ani Zaka Tunvem pattoilai tea Jezu Kristak ollkhun ghevop,”
hench tem sasnnik jivit.

Hanvem Tuka prithumecher mhoima dili;
Tunvem Mhaka korunk dil’lem kam’
Hanvem sompadlem.

Atam, Bapa, sonvsar aschê adim
ji Mhaka Tujea sangata mhoima asli,
têch mhoimen Mhaka bhôr.

Sonvsarantle kaddun Tunvem Mhaka
dileai team mon’xank
Hanvem Tuka ollkhunk pavoile;
te Tuje asle, ani Tunvem te Mhaka dilei,
ani tãnnim Tujem utor samball’lam.

Jem sogllem Tunvem Mhaka dilãi
tem Tujê koddsun ieta mhonn atam tankam koll’lem.

Ji xikovnn Tunvem Mhaka dileai
ti Hanvem tankam dilea,
ani tãnnim ti mandun ghetlea,
ani Hanv Tujê-sun ailam mhonn
tãnnim khoreponnim ollkhun ghetlam;
ani Tunvench Mhaka pattoilai mhonn
tãnnim bhavart dhôrla.

Tanchê pasot Hanv magtam;
sonvsara pasot magina,
punn Tunvem Mhaka dileai tanchê pasot magtam,
kiteak te Tuje.

Jem Mhojem tem sogllem Tujem,
ani jem Tujem tem sogllem Mhojem;
ani tanchê vorvim Mhaka mhoima mell’lea.

Ani atam Hanv anink sonvsarant na,
punn te sonvsarant asat,
ani Hanv Tujê-xim ietam.
Povitr Bapa,
Tunvem Mhaka dileai te Amchê vori
êk zaunchê khatir,
tankam Tujê Nanvim samball.

Tanchê sangatim astana,
Tunvem Mhaka dileai tancho
Tujê Nanvim Hanvem samball kelo.
Hanvem tankam rakhle,
ani Povitr Pustokantlem utor khorem
zaunchê khatir,
zachem nisontton zaunk zai aslem
taka ekleakuch bhairaun,
tanchê bhitorlo konnuch ibadd zalo na.

Punn atam Hanv Tujê sorxim ietam,
ani Mhozo sontôs tankam
sopurnnaien mellchê pasot,
Ozun sonvsarant astana heô vostu uloitam.

Hanvem Tujem utor tankam dilam;
ani zoso Hanv sonvsaracho nhoi,
toxe te-i sonvsarache nhoi dekhun,
sonvsar tancho dvês korta.

Tum tankam sonvsarantle kadd
mhonn Hanv magina,
punn Noxtteachea hatantle tankam
rakh mhonn magtam.

Zoso Hanv sonvsaracho nhoi, toxe
te-i sonvsarache nhoi.

Sota vorvim tankam sonvskarlole kô:
Tujem utor-uch tem sot.

Zoxem Tunvem Mhaka sonvsarant pattoilai,
toxench Hanvem-i tankam sonvsarant pattoileat.

Ani te sota vorvim sonvskarlole zaunchê khatir,
tanchê pasot Hanv Mhakach sonvskartam.

Hanv magnnem kortam tem hanchêch pasot nhoi,
tôr jim konn tanchea utra vorvim
Mhojer bhavart dovortelim,
team-i mon’xam pasot.

Tim sogllim êk zaum.
Zoxem Tum, Bapa, Mhojê sovem asai
ani Hanv Tujê sovem asam,
toxench tim-i Amchê sovem êk zaum,
ani, hê porim, Tunvem Mhaka
pattoilai mhonn sonvsar bhavart dhorum.

Zoxem Ami Êk, toxim tim êk zaunchê khatir,
Tunvem Mhaka dileai ti mhoima
Hanvem tankam dilea.

Hanv tanchê sovem ani Tum Mhojê sovem asun
tim sopurnnaien êk zaum;
oxem, Tunvem Mhaka pattoilai mhonn,
ani zoso Tunvem Mhozo môg kelai,
tosoch Tunvem tancho môg kelai mhonn
sonvsar ollkhun gheum.

Bapa, zõi Hanv asam,
thõi Tunvem Mhaka dileãi tim-i
aschim mhonn Mhoji khuxi,
ani oxem Tunvem Mhaka dileai ti
mhoima tãnnim polleunchi,
kiteak sonvsar rochchê adim Tunvem
Mhozo môg keloi.

Nitivont Bapa,
sonvsaran Tuka ollkhun gheunk na,
punn Hanv Tuka ollkhotam
ani Tunvem Mhaka pattoilai mhonn
hãnnim ollkhun ghetlam.

Hanvem tankam Tuji ollokh dilea ani
ozun ditolom;
hê porim, jea mogan Tunvem Mhozo
môg kelai toch môg tanchê sovem astolo;
ani Hanv-ui tanchê sovem astolom.”"
John,18,"When he had said this, Jesus went out with his disciples across the Kidron valley to where there was a garden, into which he and his disciples entered. 
Judas his betrayer also knew the place, because Jesus had often met there with his disciples.
So Judas got a band of soldiers and guards from the chief priests and the Pharisees and went there with lanterns, torches, and weapons. 
Jesus, knowing everything that was going to happen to him, went out and said to them, “Whom are you looking for?”
They answered him, “Jesus the Nazorean.” He said to them, “I AM.” Judas his betrayer was also with them.
When he said to them, “I AM,” they turned away and fell to the ground.
So he again asked them, “Whom are you looking for?” They said, “Jesus the Nazorean.”
Jesus answered, “I told you that I AM. So if you are looking for me, let these men go.”
 This was to fulfill what he had said, “I have not lost any of those you gave me.”
Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus. 
Jesus said to Peter, “Put your sword into its scabbard. Shall I not drink the cup that the Father gave me?”
So the band of soldiers, the tribune, and the Jewish guards seized Jesus, bound him,
and brought him to Annas first. He was the father-in-law of Caiaphas, who was high priest that year. 
It was Caiaphas who had counseled the Jews that it was better that one man should die rather than the people.
Peter’s First Denial. 
Simon Peter and another disciple followed Jesus. Now the other disciple was known to the high priest, and he entered the courtyard of the high priest with Jesus.
But Peter stood at the gate outside. So the other disciple, the acquaintance of the high priest, went out and spoke to the gatekeeper and brought Peter in.
Then the maid who was the gatekeeper said to Peter, “You are not one of this man’s disciples, are you?” He said, “I am not.”
Now the slaves and the guards were standing around a charcoal fire that they had made, because it was cold, and were warming themselves. Peter was also standing there keeping warm.
The Inquiry Before Annas. 
The high priest questioned Jesus about his disciples and about his doctrine.
Jesus answered him, “I have spoken publicly to the world. I have always taught in a synagogue or in the temple area where all the Jews gather, and in secret I have said nothing. 
Why ask me? Ask those who heard me what I said to them. They know what I said.”
When he had said this, one of the temple guards standing there struck Jesus and said, “Is this the way you answer the high priest?” 
Jesus answered him, “If I have spoken wrongly, testify to the wrong; but if I have spoken rightly, why do you strike me?”
Then Annas sent him bound to Caiaphas the high priest.
Peter Denies Jesus Again. 
Now Simon Peter was standing there keeping warm. And they said to him, “You are not one of his disciples, are you?” He denied it and said, “I am not.”
One of the slaves of the high priest, a relative of the one whose ear Peter had cut off, said, “Didn’t I see you in the garden with him?”
Again Peter denied it. And immediately the cock crowed.
The Trial Before Pilate. 
Then they brought Jesus from Caiaphas to the praetorium. It was morning. And they themselves did not enter the praetorium, in order not to be defiled so that they could eat the Passover.
So Pilate came out to them and said, “What charge do you bring [against] this man?”
They answered and said to him, “If he were not a criminal, we would not have handed him over to you.”
At this, Pilate said to them, “Take him yourselves, and judge him according to your law.” The Jews answered him, “We do not have the right to execute anyone,” 
in order that the word of Jesus might be fulfilled that he said indicating the kind of death he would die.
So Pilate went back into the praetorium and summoned Jesus and said to him, “Are you the King of the Jews?”
Jesus answered, “Do you say this on your own or have others told you about me?”
Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?” 
Jesus answered, “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants [would] be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.” 
So Pilate said to him, “Then you are a king?” Jesus answered, “You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” 
Pilate said to him, “What is truth?”
When he had said this, he again went out to the Jews and said to them, “I find no guilt in him.
But you have a custom that I release one prisoner to you at Passover. Do you want me to release to you the King of the Jews?”
They cried out again, “Not this one but Barabbas!” Now Barabbas was a revolutionary.","Oxem uloitôch, Jezu Apleam xisam sangatim Kedron gallachê poltoddi gelo. Thõi êk bag asli; tantum To Apleam xisam borabôr bhitôr sorlo.
Ghatki Judas-ui hea zageachi khobor zanna aslo, kiteak sobar pavtti Jezu thõi Apleam xisam borabôr vocho.
Soinikancho êk zomo ani mukhel iadnikamnim ani Farizevamnim dhaddleleam chovkidarank gheun, Judas ailo: lampianv ani chuddô ani ostram-xostram gheun te thõi pavle.
Tedna Jezu, Apnnak kitem ghòddto aslem tem sogllem zanno zaun, fuddem sorlo; Tannem tankam mhonn’lem: “Konnak sodunk aileat tumi?”
Tãnnim Taka zobab dilo: “Nazaretkara Jezuk.” Jezun tankam mhonn’lem: “Hanv To.”
Ani ghatki Judas tanchê borabôr ubo aslo.
“Hanv To.” Jezun mhonn’lem tedna, te pattim sorle ani zomnir xevttole.
Novean Tannem tanchê kodde vicharlem: “Konnak sodunk aileat tumi?” Ani tãnnim mhonn’lem: ‘Nazaretkara Jezuk. ’
Jezun portipall kelo: “Nazaretkar Jezu”, “To Hanv.” mhonn Hanvem tumkam sanglem; “Mhonntôch, tumi Mhaka sodunk aileat zalear, hankam vochum-di.”
“Tunvem Mhaka dileai tanchê bhitorlea ekleak legun Hanvem ibadd zaunk diunk na.”, oxem Tannem mhonnlelem tem utor ghoddon ieunk zai aslem.
Simanv Pedru kodde êk torsad asli, ti tannem bhair kaddli, ani porom’-iadnikachea chakracher marun tacho uzvo kanuch katorlo. Tea chakrachem nanv Malku.
Jezun Pedruk mhonn’lem: “Tuji torsad poteant ghal; Bapan Mhaka dilam tem patr pieunchem nhoi Hanvem?”

Soinikanchea sordara soit, tanchea zomean, ani Zudevancheam chovki-daramnim Jezuk dhôrlo ani bandlo.
Tãnnim Taka poilo An’nasager vhelo, tea vorsachea porom’-iadnika, Kaifasacho to sasro aslo.
Porjê khatir eklo monis melear odik faideachem mhonn Zudevank budh dil’li to hoch to Kaifas.

Simanv Pedru ani dusro eklo xis Jezu pattlean gele. Ho xis, porom’-iadnikachê ollkhicho aslo dekhun, Jezu borabôr porom’-iadnikachea angnnant bhitôr sorlo,
punn Pedru dara bhair ravlo. Porom’-iadnikachê ollkhicho aslo tea dusrea xisan dar-rakhnnê kodde utor ghalem ani tinnem Pedruk bhitôr vochunk dilem,
punn teach dar-rakhnnê cheddvan Pedruk mhonn’lem: “Tum-i hea mon’xacheam xisantlo nhoi?” Tannem mhonn’lem: “Hanv nhoi.”
Itlea mhonnosôr, hinv khatalem dekhun, kollxeancho dhogtto kel’lo tachê bhonvtim ravun chovkidar ani chakram xektalim; Pedru-i tanchê borabôr ubo aslo ani xektalo.

Porom’-iadnik, Jezuk kãi vichar ghalun, Tacheam xisam ani xikovnnê vixim Tachi chovkoxi korunk laglo.
Jezun taka zobab dilo: “Hanv sobhêmazar spoxtt uloilam; sodanch Hanvem devsthanant ani Devmondirant, sogllo Judêv lôk ektthãi zata thõi, xikovnn dilea; guptim Hanv kitench ulounk na.
Mhojê lagim kiteak vichartai? Hanvem kitem mhonn’lam tem Mhaka aikolam tanchê lagim vichar; Hanvem sanglam tem tim borim zannont.”
Tannem oxem mhonnona fuddem, thõi ubo aslelea eka chovkidaran Jezucher thapott marlem ani mhonn’lem: “Porom’-iadnikak tum oso zobab ditai?”
Jezun oxi zap dili: “Hanv vankddem uloilam zalear, vankddem kitem tem dakhoi; punn zôr Hanv sarkem uloilam, zalear kiteak mhonn tum Mhaka martai?”

Tedna Anasan Taka bandun, porom’-iadnika, Kaifasager pattoilo.

Simanv Pedru ozun thõi ubo aslo ani xektalo. Tãnnim taka mhonn’lem: “Tum-i tacheam xisantlo nhoi?” Tannem na mhonn’lem: “Hanv nhoi.”
Porom’-iadnikachea eka chakran Pedruk mhollem: “Arê! hanvem tuka tachê borabôr bagent polleunk nam rê?” (Ho chakôr Pedrun kan katorlolo tacho soiro aslo).
Pedrun anink êk pavtt na mhonn’lem, ani tednanch kombean sad ghalo.

Sokall zatôch tãnnim Kaifasager thaun Jezuk nitixallent vhelo. Apunn battona zaunk, punn apnnank Pask-Jevonn korunk mellchê khatir, te nitixallent bhitôr vochunk nant.
Hea pasot, apunnuch tanchê-xim bhair ieun, Pilatan mhonn’lem: “Hea mon’xacher tumi koslo arôp gheun aileat?”
Tãnnim taka zobab dilo: “Ho monis noxtto nhoi aslo zalear, ami taka tujê adhin korche naslenv.”
Pilatan tankam mhonn’lem: “Tumich taka vhorat ani tumchê Somurti pormannem tachi nit korat.” Judevamnim taka mhonn’lem: “Amchean konnachoch jiv kaddum nozo.”
Apunn koso mortolo aslo, hachê vixim jem Jezun sangun dovorlelem, tem khorem zaunchê khatir oxem ghòddlem.

Pilat novean nitixallent gelo ani Jezuk apoun tannem Taka vicharlem: “Judevancho raza tum?”
Jezun portipall kelo. “Hem tum tujêch osttongim mhonntai vô dusreamnim tuka Mhojê vixim oxem sanglam?”
Pilatan mhonn’lem: “Hanv Judêv tôr? Tujeach lokan ani mukhel iadnikamnim tuka mhojê adhin kela. Kitem kelãi tôr tunvem?”
Jezun portipall kelo: “Mhojem raj hea sonvsarantlem nhoi; Mhojem raj hea sonvsarantlem zal’lem zalear, Hanv Judevanchea hatant poddona zaunk Mhoje sevok zhuzto asle; punn Mhojem raj hangasorlem nhoi.”
Pilatan Taka mhonn’lem: “Mhonntôch, raza tum?” Jezun zobab dilo: “Hanv Raza mhonn tunvench sangli tem sarkem asa. Heach pasot Hanv zolmolam ani sotak govai diunk sonvsarant ailam. Jim konn sot mandun gheunk toiar asat, tim Mhozo tallo aikotat.”
Pilatan Taka vicharlem: “Sot mhonngê kitem?”
Oxem uloun, novean Judevam sorxem bhair vochun, tankam mhonn’lem: “Mhaka tacho kosloch guneanv mellona.
Punn Paskachea somoiar, tumchi chal asa tea pormonnem tumche khatir hanvem sodanch eklea koideak suttka dil’lea dekhun Judevanchea patxaiak hanvem suttoil’lo tumkam zai?”
Tãnnim porot bob marun mhonn’lem: “Haka soddinaka, punn Barab’basak!” (Barab’bas mhollear êk pundd aslo.)"
John,19,"Then Pilate took Jesus and had him scourged.
And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak,
and they came to him and said, “Hail, King of the Jews!” And they struck him repeatedly.
Once more Pilate went out and said to them, “Look, I am bringing him out to you, so that you may know that I find no guilt in him.” 
So Jesus came out, wearing the crown of thorns and the purple cloak. And he said to them, “Behold, the man!” 
When the chief priests and the guards saw him they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him. I find no guilt in him.” 
The Jews answered, “We have a law, and according to that law he ought to die, because he made himself the Son of God.”
Now when Pilate heard this statement, he became even more afraid,
and went back into the praetorium and said to Jesus, “Where are you from?” Jesus did not answer him. 
So Pilate said to him, “Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?”
Jesus answered [him], “You would have no power over me if it had not been given to you from above. For this reason the one who handed me over to you has the greater sin.” 
Consequently, Pilate tried to release him; but the Jews cried out, “If you release him, you are not a Friend of Caesar. Everyone who makes himself a king opposes Caesar.”
When Pilate heard these words he brought Jesus out and seated him on the judge’s bench in the place called Stone Pavement, in Hebrew, Gabbatha.
It was preparation day for Passover, and it was about noon. And he said to the Jews, “Behold, your king!”
They cried out, “Take him away, take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The chief priests answered, “We have no king but Caesar.”
Then he handed him over to them to be crucified.
The Crucifixion of Jesus. So they took Jesus,
and carrying the cross himself he went out to what is called the Place of the Skull, in Hebrew, Golgotha.
There they crucified him, and with him two others, one on either side, with Jesus in the middle.
Pilate also had an inscription written and put on the cross. It read, “Jesus the Nazorean, the King of the Jews.”
Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek.
So the chief priests of the Jews said to Pilate, “Do not write ‘The King of the Jews,’ but that he said, ‘I am the King of the Jews.’” 
Pilate answered, “What I have written, I have written.”
When the soldiers had crucified Jesus, they took his clothes and divided them into four shares, a share for each soldier. They also took his tunic, but the tunic was seamless, woven in one piece from the top down.
So they said to one another, “Let’s not tear it, but cast lots for it to see whose it will be,” in order that the passage of scripture might be fulfilled [that says]:
“They divided my garments among them,
and for my vesture they cast lots.”
This is what the soldiers did.
 Standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala.
When Jesus saw his mother and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.” 
Then he said to the disciple, “Behold, your mother.” And from that hour the disciple took her into his home.
After this, aware that everything was now finished, in order that the scripture might be fulfilled, Jesus said, “I thirst.” 
There was a vessel filled with common wine. So they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth.
When Jesus had taken the wine, he said, “It is finished.” And bowing his head, he handed over the spirit.
The Blood and Water. 
Now since it was preparation day, in order that the bodies might not remain on the cross on the sabbath, for the sabbath day of that week was a solemn one, the Jews asked Pilate that their legs be broken and they be taken down. 
So the soldiers came and broke the legs of the first and then of the other one who was crucified with Jesus.
But when they came to Jesus and saw that he was already dead, they did not break his legs,
 but one soldier thrust his lance into his side, and immediately blood and water flowed out.
An eyewitness has testified, and his testimony is true; he knows that he is speaking the truth, so that you also may [come to] believe. 
For this happened so that the scripture passage might be fulfilled:
“Not a bone of it will be broken.”
And again another passage says:
“They will look upon him whom they have pierced.”
The Burial of Jesus. 
After this, Joseph of Arimathea, secretly a disciple of Jesus for fear of the Jews, asked Pilate if he could remove the body of Jesus. And Pilate permitted it. So he came and took his body.
Nicodemus, the one who had first come to him at night, also came bringing a mixture of myrrh and aloes weighing about one hundred pounds. 
They took the body of Jesus and bound it with burial cloths along with the spices, according to the Jewish burial custom.
Now in the place where he had been crucified there was a garden, and in the garden a new tomb, in which no one had yet been buried.
So they laid Jesus there because of the Jewish preparation day; for the tomb was close by.","Tedna Pilatan Jezuk dhorun Tacher jerbond marunk laile.
Soinikamnim kantteancho êk mukutt vinnlo ani Tachea mathear bosoilo, ani Tacheam bhuzancher ek zambllem avoronn uddoilem.
Te Tachê-xim ieun mhonntale: “Noman, Judevanchea raza!” ani Tacher thapttam martale.
Novean bhair ieun, Pilatan tankam mhonn’lem: “Polleiat, tacho mhaka kosloch guneanv mellonam mhonn tumkam kollon ieunchê pasot hanv taka bhair haddtam.”
To kantteancho mukutt ani tem zambllem anglem ghalun Jezu bhair ailo. Pilatan tankam mhonn’lem: “Polleiat, ho asa to monis!”
Taka pollena fuddem, mukhel iadnikamnim ani chovkidaramnim oxi bob marli: “Taka khursar mar! khursar mar Taka!” Pilatan tankam mhonn’lem: “Tumich taka vhorat ani khursar marat; mhaka tacho kosloch guneanv mellona.”
Judevamnim taka portipall kelo: “Amkam xastr asa, ani amchea xastra pormannem taka moronn favo, karonn to apnnakuch Devacho Put korta.”
Him utram aikolim tedna, Pilat odik bhielo.
Porot nitixallent vochun, tannem Jezuk vicharlem: “Tum khõicho ga?” Punn Jezun taka zabab diunk na.
Tea pasot Pilatan Taka mhonn’lem: “Tum mhojê kodde uloinãi? Tuka soddunk ani tuka khursar marunk mhaka odhikar asa mhonn tum noklloi?”
Jezun taka portipall kelo: “To tuka voir sorgar thaun diunk naslo zalear, Mhojer tuka kosloch odhikar ascho naslo; hea pasot zannem Mhaka tujea hatant dila, taka odik vhôdd guneanv asa.”

Hê ghoddiê meren Pilat Taka soddunk kosli-i tori vatt sôdtalo, punn Zudevamnim bob marli: “Hea mon’xak sôddxi zalear, tum Somrazacho ixtt nhoi; apnnakuch raza korta to monis Somrazacho virodhi zata!”
Pilatan him utram aikolim tedna, tannem Jezuk bhair haddlo ani Chirebondi mhonntat tê svater (Aramaik bhaxen Gab’bata) apunn nitisodrer boslo.
To dis Paskachê toiarecho dis aslo; sumar don’par zal’lo. Pilatan Zudevank mhonn’lem: “Ho polleiat tumcho raza!”
Tim arddunk laglim: “Taka nanch kôr! Taka nanch kôr! Taka khursar mar!” Pilatan tankam mhonn’lem: “Tumchea razak hanv khursar marum?” Mukhel iadnikamnim zobab dilo: “Somraza bogor amkam dusro raza na!”
Tedna Taka khursar marunk Pilatan Jezuk tanchê adhin kelo.
Tednam tãnnim Jezuk aplea tabeant ghetlo.
Ani to Aplo khuris gheun Kortt’to mhonnlelea zagear vochunk bhair sorlo: hea zageachem nanv Aramaik bhaxen Golgota.
Thõi Taka ani Tachê borabôr anink dogank tãnnim khursar marle: Jezuk modem ani team dogank Tachê êk-êkê kuxik.
Pilatan êk namlêkh boroilo ani to khursa voir ghalo; tacher oxem boroil’lem aslem: “Nazaretkar Jezu, Judevancho Raza Ho.”
Jezuk khursar marlo ti svat xara lagim asli dekhun, zaiteam Judeikaramnim to namlêkh vachlo; to Aramaik, Latin ani Grik bhasamnim boroil’lo. 
Tedna Judevancheam mukhel iadnikamnim Pilatak mhonn’lem: “Judevancho Raza mhonn boroinaka. Punn ho monis apunn Judevancho Raza mhonntalo mhonn boroi.”
Pilatan zobab dilo: “Hanvem boroilam tem boroun urlem.”

Jezuk khursar martôch, soini-kamnim Tachim vostram ghetlim ani tanche char vantte kele, dôr soinikak êk vantto. Toxench Tachem anglem ghetlem. Angleak xivônn nasli; tem voir-tem sokol eksarkem vinnlelem;
hea pasot tãnnim ekamekak mhonn’lem: “Ami tem pinzchem nhoi, punn sorti ghalun tem konnak poddta tem polleum-ia.” Hê porim Povitr Pustokantlim him utram ghoddon ailim:
“Tãnnim mhojim vostram apnnam modem vanttlim
ani mhojea angleacher sorti ghaleô.”
Oxem soinikamnim kelem.

Jezuchea khursa sorxim Tachi avoi, Tachê avoichi bhoinn Kleofasachi potinn Maria, ani Magdalachi Maria, heô ubeô asleô.
Aplê avoik ani tichê kuxik ubo aslelea mogachea xisak polleun, Jezun avoik mhonn’lem: “Ostriê, ho tuzo put!”
Uprant xisak mhonn’lem: “Hi tuji avoi!” Ani tea vellar thaun tea xisan tika apnnager ravunk vheli.

Hea uprant, sogllem sompadlem mhonn zanno zaun, Povitr Pustok sopurnnaien pallon ieunchê khatir, Jezun mhonn’lem: “Mhaka tan laglea.”
Xirkean bhòrlelem donddul thõi aslem; tãnnim xirkeant buddoil’lem ek allombem boddiek lavun Tachea tondda-xim pavoilem.
Xirko chaklo tedna, Jezun mhonn’lem: “Sompadlem!” Ani, tokli bagaun, Tannem prann sôddlo.

To Toiarecho dis aslo, ani kherit dobajeacho Sabbath lagim pavlolo. Sabbatha disa kuddi khursar uronk tankam naka aslem dekhun, tanche pãi môddche ani tancheô kuddi kaddun vhorcheô mhonn Judevamnim Pilata kodde maglem.
Soinik aile ani Jezu borabôr khursar marleleanche, poileache toxench dusreache-i, tãnnim pãi môddle;
punn Jezu-xim pavtôch, To melo mhonn polleun tãnnim Tache pãi môddle nant.
Punn eka soinikan êk bhalo gheun Tachi kus vidhli, ani rokddench rogot ani udok vhanvlim.
Zannem hem khaxa pollelem, tannench, tumi-i bhavart dhôrchê pasot, hi govaiki dilea: tachi govaiki khori ani apunn sot uloita mhonn to zanno.

Povitr Pustok oxem mhonnta: “Tachem ek-punn hadd môddchim nant.” Hem utor khorem zaunchê khatir heô vostu ghòddleô.
Povitr Pustok oxem-i mhonnta: “Tannim aspas vidhleleak tinch polletelim.”

Hachê uprant, Judevanchê bhirantin guptim ravlelea, Jezuchea xisa, Arimateiachea Juzen Jezuchi kudd kaddun vhorunk Pilata kodde maglem. Pilatan rojia dili. Tannem ieun Jezuchi kudd kaddun vheli.
Ani Nikodem’-ui (Jezu-xim poilim ratcho ail’lo to) sumar xembhôr rat gondhrosachi ani musambhorachi misollnni gheun ailo.
Tãnnim Jezuchi kudd ghetli, ani Judevanchê nikhipinneachê riti pormannem, pormoll lavun ti olimnim guttlaili.
Taka khursar marlolo tê svater êk bag asli, ani tê bagent ozun konnak ghalunk naslo tosli ek novi somadhi asli.
To Judevancho Toiarecho dis aslo mhonnun ani ti somadhi laginch asli dekhun, tãnnim Jezuk thõi ghalo."
John,20,"On the first day of the week, Mary of Magdala came to the tomb early in the morning, while it was still dark, and saw the stone removed from the tomb. 
So she ran and went to Simon Peter and to the other disciple whom Jesus loved, and told them, “They have taken the Lord from the tomb, and we don’t know where they put him.”
So Peter and the other disciple went out and came to the tomb.
They both ran, but the other disciple ran faster than Peter and arrived at the tomb first;
he bent down and saw the burial cloths there, but did not go in.
When Simon Peter arrived after him, he went into the tomb and saw the burial cloths there,
and the cloth that had covered his head, not with the burial cloths but rolled up in a separate place. 
Then the other disciple also went in, the one who had arrived at the tomb first, and he saw and believed.
 For they did not yet understand the scripture that he had to rise from the dead.
Then the disciples returned home.
The Appearance to Mary of Magdala. 
But Mary stayed outside the tomb weeping. And as she wept, she bent over into the tomb
and saw two angels in white sitting there, one at the head and one at the feet where the body of Jesus had been.
And they said to her, “Woman, why are you weeping?” She said to them, “They have taken my Lord, and I don’t know where they laid him.”
When she had said this, she turned around and saw Jesus there, but did not know it was Jesus. 
Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” She thought it was the gardener and said to him, “Sir, if you carried him away, tell me where you laid him, and I will take him.”
Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni,” which means Teacher.
Jesus said to her, “Stop holding on to me, for I have not yet ascended to the Father. But go to my brothers and tell them, ‘I am going to my Father and your Father, to my God and your God.’” 
Mary of Magdala went and announced to the disciples, “I have seen the Lord,” and what he told her.
Appearance to the Disciples. 
On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.”
When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. 
[Jesus] said to them again, “Peace be with you. As the Father has sent me, so I send you.”
And when he had said this, he breathed on them and said to them, “Receive the holy Spirit.
 Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
Thomas. 
Thomas, called Didymus, one of the Twelve, was not with them when Jesus came.
So the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger into the nailmarks and put my hand into his side, I will not believe.” 
Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, “Peace be with you.” 
Then he said to Thomas, “Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.”
 Thomas answered and said to him, “My Lord and my God!”
Jesus said to him, “Have you come to believe because you have seen me? Blessed are those who have not seen and have believed.”
Conclusion. 
Now Jesus did many other signs in the presence of [his] disciples that are not written in this book. 
But these are written that you may [come to] believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name.","Satolleachea poilea disa, Mari Magdalen bhov sokallim, ozun kallôk astana, somadhi-xim aili. Tinnem somadhi veli fatôr kaddleli polleli.
Mhonnun, Simanv Pedru ani Jezu môg kortalo to dusro xis asle thõi vochun, tinnem mhonn’lem: “Somiak soma-dhintlo kaddun vhelo ani Taka khõi ghala tem ami nokllonv.”
Dekhun Pedru ani dusro xis borabôr bhair sorle ani somadhi-xim vochunk gele.
Te dog-ui dhanvunk lagle, punn to dusro xis Pedru poros vegim dhanvlo ani somadhi-xim poilo pavlo;
ani, voddôv ghalun, tannem zomnir asleleô oli polleleô, punn to bhitôr vochunk na.
Tedna tachê pattlean Simanv Pedru-i pavlo ani somadhint bhitôr gelo; ani, polle zalear, thõi zomnir oli asleô teô tannem polleleô,
ani Tachê tokler ghal’lo to rumal, olim sorxem dovorlolo nhoi, punn kuxin kovoll’lolo.
Tedna somadhi-xim poilo pavlolo to-i xis bhitôr sorlo, ani tannem pollelem ani bhavart dhôrlo.
Povitr Pustoka pormannem To mel’leantlo punorjivont zaunk zai aslo mhonn te ozun nokllo asle.
Uprant xis ghora portole.

Punn Maria somadhi lagim bhair ubi ravun roddtali, ani roddtana voddôv ghalun somadhint polle zalear,
dhovim angavlim nheslele dog devdut tinnem pollele: zõi Jezuchi kudd dovorleli, thõi te bosun asle, eklo toklê vattten ani dusro pãiam vatten.
Hãnnim tika mhonn’lem: “Bai, tum kiteak roddtai?” Tinnem tankam mhonn’lem: “Kiteak mhojea Somiak kaddun vhelo ani Taka khõi ghala to hanv nokllom.”
Oxem mhonnlea uprant, pattlean vollon polle zalear, tinnem Jezuk thõi ubo aslo to pollelo. Punn To Jezu mhonn tinnem Taka ollkhunk na.
Jezun tika mhonn’lem: “Bai, tum kiteak roddtai? konnak sôdtai tum?” To mali mhonn chintun, tinnem Taka mhonn’lem: “Saiba, tunvem Taka kaddun vhelai zalear, Taka khõi ghalai to mhaka sang, ani hanv Taka kaddun vhortelim.”
Jezun tika mhonn’lem: “Mariê!” Tinnem vollon Judeikaranchê bhaxen Taka mhonn’lem: “Rab’buni!” (mhonngê “Guruji!”).
Jezun tika mhonn’lem: “Mhaka dhorun ravonaka! Hanv ozun Bapa sorxim choddunk na. Te bodlek mhojeam bhavam-xim vochun tankam oxem sang: ‘Mhojea Bapa ani tumchea Bapa-xim, Mhojea Deva ani tumchea Deva-xim, Hanv choddun vetam. ’ ”
Mari Magdalen geli ani apnnem Somiak pollela ani Tannem apnnak oxem-oxem sanglam mhonn tinnem xisank kolloilem.

Têch sanjê, mhonngê satolleachea poilea disa, xis zomlole asle thõichim daram Judevanchê bhirantin bond korun dovorlelim; Jezu bhitôr sorlo ani tanchê modem ubo ravlo. Tannem tankam mhonn’lem: “Xanti tumkam!”
Hem mhonnun, Tannem tankam Aple hat ani Apli kus dakhoilim. Somiak polleun, xis khuxal zale.
Novean Jezun tankam mhonn’lem: “Xanti tumkam! Zoso Bapan Mhaka pattoila, tosoch Hanv tumkam pattoitam.”
Oxem uloun, Tannem tancher svas sôddlo ani tankam mhonn’lem: “Povitr Atmo gheiat.
Tumi mon’xanchim patkam bhogxixeat zalear, Dev tim tankam bhogxita; ani tumi tim bhogxina zaxeat zalear, Dev tankam tim bhogxicho na.

Jezu ailo tedna, Baram modlo eklo, Zonvllo mhonnlolo Tomas, tanchê borabôr naslo.
Hea pasot dusream xisamnim taka mhonn’lem: “Ami Somiak pollela.” Punn tannem tankam mhonn’lem: “Tacheam hatancher hanvem khilleanchi khunna pollelea xivai, ani khilleanchê svater mhojem bott ghalea bogor, ani mhozo hat Tachê kuxint ghalina zain zalear, hanv sotman’cheak na.”

Atth disam uprant, xis novean ghorant asle, ani tanchê borabôr Tomas. Daram bond astana, Jezu bhitôr ailo, ani tanchê modem ubo ravun Tannem mhonn’lem: “Xanti tumkam!”
Uprant tannem Tomasak mhonn’lem: “Tujem bott hanga ghal: he polle asat Mhoje hat! Tuzo hat lagim hadd ani Mhojê kuxint ghal! Hea fuddem bhavart-naslolo zaum naka, punn bhavart dhôr.”
Tomasan Taka zap diun mhonn’lem: “Mhojea Somia ani mhojea Deva!”
Jezun taka mhonn’lem: “Mhaka polleloi mhonn tunvem bhavart dhôrloi; pollenastana bhavart dhôrtat tim khorench subhagi!”

Jezun xisam hujir kel’leô anink zaiteô khunna hea pustokar boroun dovrunk nant;
punn Jezu khore-ponnim Krist ani Devacho Put mhonn tumi bhavart dhôrchê khatir ani, bhavart dhorun, Tachea Nanva vorvim tumkam Jivit mellchê pasot, heô vostu boroun dovorleat."
John,21,"After this, Jesus revealed himself again to his disciples at the Sea of Tiberias. He revealed himself in this way. 
Together were Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, Zebedee’s sons, and two others of his disciples.
Simon Peter said to them, “I am going fishing.” They said to him, “We also will come with you.” So they went out and got into the boat, but that night they caught nothing. 
When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus. 
Jesus said to them, “Children, have you caught anything to eat?” They answered him, “No.” 
So he said to them, “Cast the net over the right side of the boat and you will find something.” So they cast it, and were not able to pull it in because of the number of fish.
So the disciple whom Jesus loved said to Peter, “It is the Lord.” When Simon Peter heard that it was the Lord, he tucked in his garment, for he was lightly clad, and jumped into the sea.
The other disciples came in the boat, for they were not far from shore, only about a hundred yards, dragging the net with the fish.
 When they climbed out on shore, they saw a charcoal fire with fish on it and bread.
Jesus said to them, “Bring some of the fish you just caught.”
So Simon Peter went over and dragged the net ashore full of one hundred fifty-three large fish. Even though there were so many, the net was not torn. 
Jesus said to them, “Come, have breakfast.” And none of the disciples dared to ask him, “Who are you?” because they realized it was the Lord.
Jesus came over and took the bread and gave it to them, and in like manner the fish. 
This was now the third time Jesus was revealed to his disciples after being raised from the dead.
Jesus and Peter. 
When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”
He then said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Tend my sheep.”
He said to him the third time, “Simon, son of John, do you love me?” Peter was distressed that he had said to him a third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” [Jesus] said to him, “Feed my sheep. 
Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.”
He said this signifying by what kind of death he would glorify God. And when he had said this, he said to him, “Follow me.”
The Beloved Disciple. 
Peter turned and saw the disciple following whom Jesus loved, the one who had also reclined upon his chest during the supper and had said, “Master, who is the one who will betray you?” 
When Peter saw him, he said to Jesus, “Lord, what about him?”
Jesus said to him, “What if I want him to remain until I come? What concern is it of yours? You follow me.” 
So the word spread among the brothers that that disciple would not die. But Jesus had not told him that he would not die, just “What if I want him to remain until I come? [What concern is it of yours?]”
Conclusion. 
It is this disciple who testifies to these things and has written them, and we know that his testimony is true. 
There are also many other things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written.","Tea uprant, Tiberiasachea Doria- xim Jezu novean xisank dixtti poddlo. Hê porim To dixtti poddlo:
Simanv Pedru, Zonvllo mhonnlolo Tomas, Galileiantlea Kanacho Natanael, Zebedevache put, ani Tacheam xisam modle anink dog ektthãi asle.
Simanv Pedrun tankam mhonn’lem: “Hanv maslli marunk vetam.” Tãnnim taka mhonn’lem: “Ami-i tujê borabôr ietanv.” Te gele ani hoddeant choddle; punn tê rati tankam kãich mell’lem na.
Sokall zatôch Jezu veller ubo aslo; to Jezu mhonn xisank kollunk na.
Jezun tankam mhonn’lem: “Arê babamnô, maslli kitem tori poddlea mum?” Tãnnim Taka zobab dilo: “Kãich na.”
Tannem tankam sanglem: “Hoddeachê uzvê vatten rampônn ghalat ani tumkam maslli poddteli.” Tãnnim rampônn ghali, ani maslli ekdom’ chôdd poddli dekhun, tanchean rampônn oddunk zaina zali.
Jezu môg kori tea xisan Pedruk mhonn’lem: “To Somi!” To Somi mhonn aikun, Simanv Pedrun aplem voilem anglem penkttak bandlem (kiteak to sarko nheslolo naslo) ani doriant uddki marli.
Punn ier xis hoddear bosun ani masllen bhòrloli rampônn oddit-oddit aile; te toddik laginch asle, sumar deddxem hat bhair.
Toddir pavle tedna, tãnnim thõi kollxeanchea ujear dovorloli maslli ani unnddo dekhlim.
Jezun tankam mhonn’lem: “Tumi atam dhôrlea tantli maslli hanga haddat.”
Hoddear choddun Simanv Pedrun rampônn toddir oddun haddli. Ti ekxem trepon’n vhoddleam maslliamnim bhòrleli asli; ani itleô maslleô astanam-i, rampônn pinzunk na.
Jezun tankam mhonn’lem: “Nasteak ieiat.” Tum konn kai mhonn vicharunk nasteak bosleleantlea konnakuch kalliz zaunk na; To Somi mhonn te zanno asle.
Tedna Jezun fuddem sorun unddo ghetlo ani tankam dilo; toxench maslli-i dili.

Mel’leantlo punorjivont zalea uprant Jezu xisank dixtti poddlo ti hi tisri pavtt.

Nasto zatôch Jezun Simanv Pedruk mhonn’lem: “Ximanv, Juanvachea puta, hanchê poros odik Mhozo môg kortai mum tum?” Tannem Taka mhonn’lem: “Hôi, Somia, hanv Tuzo môg kortam mhonn Tum zannoi!” Jezun taka mhonn’lem: “Mhojeam menddrank chorvak vhor.”
Dusrê pavtti Tannem taka vicharlem: “Simanv, Juanvachea puta, Tum mhozo môg kortai?” Tannem Taka zobab dilo: “Hôi, Somia, hanv Tuzo môg kortam mhonn Tum zannoi.” Jezun mhonn’lem: “Mhojeam xelliank rakh.”
Tannem taka tisrê pavtti vicharlem: “Simanv, Suanvachea puta, Mhozo môg kortai mum tum?” ‘Mhozo môg kortai mum tum?’, oxem apnnak tisrê pavtt vicharlem dekhun Pedruk khônt zali, ani tannem oso portipall kelo: “Somia, Tum sogllem zannoi; hanv Tuzo môg kortam mhonn Tum zannoi.” Jezun taka mhonn’lem: “Mhojeam xelliank chorvak vhor.
Khorench khorem Hanv tuka sangtam:
tum lhan asloi tedna,
tujea penkttak bandtaloi
ani tuka zai thõi tum vetaloi;
punn tum mhataro zatôch,
tuje hat vistartoloi
ani dusro konn tujea penkttak bandtolo
ani tuka naka thõi tuka gheun vetolo.”

Koslea mornna vorvim to Devak mhoima diuncho aslo tem dakhounk, Jezun toxem mhonn’lem. Tea uprant mhonn’lem: “Mhojê pattlean ie.”

Pedru voll’lo ani Jezucho mogacho xis apnna pattlean ieto tannem pollelo; heach xisan, ratchea jevnnar Jezuchea horddeak tenkun, Taka mhonnlelem: “Somia, Tuzo ghat ghetolo to konn?”
Taka pollelo tedna, Pedrun Jezuk mhonn’lem: “Somia, hachem kitem?”
Jezun taka mhonn’lem: “Hanv ie-sôr to ravlolo Mhaka zai zalear, tuka kiteak poddlam? Tum Mhojê pattlean ie.”
Ho xis morcho na mhonn bhavam-bhoinnim modem khobor zali; punn “to morcho na”, oxem Jezun Pedruk mhonnunk na, punn “Hanv ie-sôr to ravlolo Mhaka zai zalear, tuka kiteak poddlam?”

Hoch xis heam vostunchi govai dita: tannench heô vostu boroun dovorleat; ani tachi govaiki khori mhonn ami zannonv.

Jezun kel’leô anink-ui zaiteô vostu asat; teô soglleô ekan-êk boroun dovorleleô zalear, borounk poddtelim aslim tim pustokam dovrunk sonvsar legun pavcho naslo mhonn mhaka dista."
Acts,1,"In the first book, Theophilus, I dealt with all that Jesus did and taught
until the day he was taken up, after giving instructions through the holy Spirit to the apostles whom he had chosen. 
He presented himself alive to them by many proofs after he had suffered, appearing to them during forty days and speaking about the kingdom of God. 
While meeting with them, he enjoined them not to depart from Jerusalem, but to wait for “the promise of the Father about which you have heard me speak; 
for John baptized with water, but in a few days you will be baptized with the holy Spirit.”
The Ascension of Jesus. 
When they had gathered together they asked him, “Lord, are you at this time going to restore the kingdom to Israel?”
He answered them, “It is not for you to know the times or seasons that the Father has established by his own authority.
But you will receive power when the holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth.”
When he had said this, as they were looking on, he was lifted up, and a cloud took him from their sight. 
While they were looking intently at the sky as he was going, suddenly two men dressed in white garments stood beside them. 
They said, “Men of Galilee, why are you standing there looking at the sky? This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.” 
Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away.
The First Community in Jerusalem. 
When they entered the city they went to the upper room where they were staying, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, Simon the Zealot, and Judas son of James.
All these devoted themselves with one accord to prayer, together with some women, and Mary the mother of Jesus, and his brothers.
The Choice of Judas’s Successor. 
During those days Peter stood up in the midst of the brothers (there was a group of about one hundred and twenty persons in the one place). He said,
“My brothers, the scripture had to be fulfilled which the holy Spirit spoke beforehand through the mouth of David, concerning Judas, who was the guide for those who arrested Jesus. 
He was numbered among us and was allotted a share in this ministry.
He bought a parcel of land with the wages of his iniquity, and falling headlong, he burst open in the middle, and all his insides spilled out. 
This became known to everyone who lived in Jerusalem, so that the parcel of land was called in their language ‘Akeldama,’ that is, Field of Blood.
For it is written in the Book of Psalms:
‘Let his encampment become desolate,
and may no one dwell in it.’
And:
‘May another take his office.’
Therefore, it is necessary that one of the men who accompanied us the whole time the Lord Jesus came and went among us,
beginning from the baptism of John until the day on which he was taken up from us, become with us a witness to his resurrection.” 
So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias.
Then they prayed, “You, Lord, who know the hearts of all, show which one of these two you have chosen
to take the place in this apostolic ministry from which Judas turned away to go to his own place.”
 Then they gave lots to them, and the lot fell upon Matthias, and he was counted with the eleven apostles.","Jezun Aplo vavr suru kelo tedna thaun Devan Taka sorgar ubarun vhelo tea disa porian Tannem kelem ani xikoilem titleachi-i khobor, mogall Teofila, mhojea poilea pustokar hanvem boroun dovorlea; toxench Apnnem vinchun kaddleleam apostlank Povitr Atmeachea bollan Tannem dil’leam updesanchi-i khobor thõi hanvem dilea.
Aplea koxttam-mornna uprant Apunn jivo asa mhonn jin’nsavar purave diun Tannem tankam dakhoilem; challis dis To tankam dixtti poddlo ani Devachea Rajea vixim tanchê kodde uloilo.
Tanchê sangatim jevnnar astana, Jeruzaleantle koddsoronam zaunk, punn Bapan kel’lê bhasavnnek ravunk Jezun tankam formailem. Jezun sanglem: “Hi bhasavnni kosli ti Mhojeach tonddantli tumi aikolea:
Juanvan udkan batism dila, punn thoddeanch disamnim tumkam Povitr Atmean batism melltolo.”

Te zomlele astana, tãnnim Jezu kodde vicharlem: “Somia, atam Israel-raxttrachi razvoddki Tum novean sthapun ditoloi to vêll pavlo kai?”
Jezun tankam zobab dilo: “Bapan Aplea odhikaran nemlole kall ani ghoddiô zanno zaunk tumkam poddlem na.
Punn tumcher denvun ietolo tea Povitr Atmeachem boll tumi ghetelet ani Jeruzaleant, akhea Judeiant ani Samarient ani sonvsaracheam ximam porian tumi Mhoje govai zatelet.”
Hem sanglea uprant, te polletat thõich astana, Jezuk Devan voir-voir ubarun vhelo ani tancheam dolleam mukhavelo eka kupan Taka lipoilo.
To choddun veta astana, te aple dolle sorgak lavunuch asle. Ovchit dhovim vostram ghalun dog dadle tanchê kuxik ube zale.
Tãnnim mhonn’lem: “Galileikaramnô, tumi oxe sorgak nodor lavunuch kiteak ube asat? Tumchê modlo Devan voir ubarun vhela toch Jezu, tumi sorgar vetana pollelo tosoch, porto ietolo.”

Olivet mhonnlelea dongrar thaun te Jeruzaleak portole; ho dongôr sumar êk kilometr Jeruzalea thaun pois asa. 
Xarant bhitôr sortôch, apunn ravtale tea unchlea vosreant te gele. Te mhonn’lear he: Pedru, Juanv, Jakob, Andre, Filip, Tomas, Bartolomêv, Matêv, Alfevacho put Jakob, krantikar Simanv ani Jakobacho put Judas.
Te soglle ekach monan magnnem korit asle; tanchea vangdda aslo êk bailancho zomo; hanchê modem Jezuchi avoi Maria, ani tea bhair Tache bhav.

Hachê uprant kãi disamnim, sumar ekxem-vis bhavarteam modem ubo ravun, Pedrun mhonn’lem:
“Bhavam-bhoinnimnô, Judasa vixim Povitr Atmean Davidachê tonddim adim-fuddench sangun dovorlelem Povitr Pustokantlem utor pallon ieunk zai aslem. To amchea vangdda aslo ani he sevent taka-i vantto mell’lolo; punn Jezuk dhorunk aile tankam vatt dakhounk to fuddem sorlo.
Aplea khotteponnachi mozuri gheun tannem ek xet viktem ghetlelem; ani tondd zomnir apttota toxem to xevttolo, ani pott futton tacheô soglleô antkiddiô bhair sorun ximpoddleô.
Jeruzaleant ravteleam soglleank hachi khobor pavli, ani oxem hea xetak tanchê khaxa bhaxen ‘Hakeldama’ mhonngê ‘Rogtachem Xet’ mhonn nanv poddlem.
Stotranchea Pustokar oxem boroil’lem asa:
‘Tachem ghor padd zaum
ani tantum ravunk konnuch urona zaum.’
Hea bhair oxem-i boroil’lem asa:
‘Tachi zutti anink konn gheum.’

Hea pasot, Somi Jezu punorjivont zala mhonn amchea vangdda sakxi divpi dusro eklo amkam zai. Somi Jezu amchê modem dixtti poddlo ani bhonvlo team disamnim, mhonngê Juanv batism ditalo tedna-san, Jezuk amchê thaun Devan ubarun vhelo to dis porian, hea sogllea kallar amchea vangdda asle team dadleam modlo eklo to zaunk zai.”

Tedna tãnnim doganchim nanvam suchoilim: Barsab’bas mhonnlolo Juze, addnanvan Nitivont, ani Matias.
Magir tãnnim oxem magnnem kelem: “Somia, soglleanchim kallzam Tum ollkhotai; tôr aplea khaxa zagear vochunk Judasan soddun dilo te sevecho vavr ani apostlanchem kam’ korunk heam dogam bhitorlea konnak Tunvem vinchun kaddlai to amkam dakhoi.”
Tedna tãnnim sorti ghaleô ani sort Matiasacher poddli. Ani ikra apostlam modem taka lêkhlo."
Acts,2,"When the time for Pentecost was fulfilled, they were all in one place together. 
And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. 
Then there appeared to them tongues as of fire, which parted and came to rest on each one of them. 
And they were all filled with the holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim.
Now there were devout Jews from every nation under heaven staying in Jerusalem.
At this sound, they gathered in a large crowd, but they were confused because each one heard them speaking in his own language.
They were astounded, and in amazement they asked, “Are not all these people who are speaking Galileans? 
Then how does each of us hear them in his own native language?
We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia,
Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome,
both Jews and converts to Judaism, Cretans and Arabs, yet we hear them speaking in our own tongues of the mighty acts of God.” 
They were all astounded and bewildered, and said to one another, “What does this mean?”
But others said, scoffing, “They have had too much new wine.”
Peter’s Speech at Pentecost. 
Then Peter stood up with the Eleven, raised his voice, and proclaimed to them, “You who are Jews, indeed all of you staying in Jerusalem. Let this be known to you, and listen to my words.
These people are not drunk, as you suppose, for it is only nine o’clock in the morning.
No, this is what was spoken through the prophet Joel:
‘It will come to pass in the last days,’ God says,
‘that I will pour out a portion of my spirit
upon all flesh.
Your sons and your daughters shall prophesy,
your young men shall see visions,
your old men shall dream dreams.
Indeed, upon my servants and my handmaids
I will pour out a portion of my spirit in those days,
and they shall prophesy.
And I will work wonders in the heavens above
and signs on the earth below:
blood, fire, and a cloud of smoke.
The sun shall be turned to darkness,
and the moon to blood,
before the coming of the great and splendid day of the Lord,
and it shall be that everyone shall be saved who calls on the name of the Lord.’
You who are Israelites, hear these words. Jesus the Nazorean was a man commended to you by God with mighty deeds, wonders, and signs, which God worked through him in your midst, as you yourselves know. 
This man, delivered up by the set plan and foreknowledge of God, you killed, using lawless men to crucify him. 
But God raised him up, releasing him from the throes of death, because it was impossible for him to be held by it. 
For David says of him:
‘I saw the Lord ever before me,
with him at my right hand I shall not be disturbed.
Therefore my heart has been glad and my tongue has exulted;
my flesh, too, will dwell in hope,
because you will not abandon my soul to the netherworld,
nor will you suffer your holy one to see corruption.
You have made known to me the paths of life;
you will fill me with joy in your presence.’
My brothers, one can confidently say to you about the patriarch David that he died and was buried, and his tomb is in our midst to this day.
But since he was a prophet and knew that God had sworn an oath to him that he would set one of his descendants upon his throne, 
he foresaw and spoke of the resurrection of the Messiah, that neither was he abandoned to the netherworld nor did his flesh see corruption. 
God raised this Jesus; of this we are all witnesses.
Exalted at the right hand of God, he received the promise of the holy Spirit from the Father and poured it forth, as you [both] see and hear. 
For David did not go up into heaven, but he himself said:
‘The Lord said to my Lord,
“Sit at my right hand
until I make your enemies your footstool.”’
Therefore let the whole house of Israel know for certain that God has made him both Lord and Messiah, this Jesus whom you crucified.”
Now when they heard this, they were cut to the heart, and they asked Peter and the other apostles, “What are we to do, my brothers?” 
Peter [said] to them, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit. 
For the promise is made to you and to your children and to all those far off, whomever the Lord our God will call.” 
He testified with many other arguments, and was exhorting them, “Save yourselves from this corrupt generation.” 
Those who accepted his message were baptized, and about three thousand persons were added that day.
Communal Life. 
They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers. 
Awe came upon everyone, and many wonders and signs were done through the apostles. 
All who believed were together and had all things in common; 
they would sell their property and possessions and divide them among all according to each one’s need.
Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart,
praising God and enjoying favor with all the people. And every day the Lord added to their number those who were being saved.","Pon’nasvea Disachea Porbechea somoiar tim sogllim êkêch svater zomlelim aslim.
Ovchituch zonnzonnit varea sarko sorga velo êk avaz aikunk ailo; hea avazan tim aslim tem ak’khem ghor bhòrlem.
Ani ujeacheô koxeô jibô tankam dixtti poddleô; teô fanttleô ani tancher ek-ekleacher bosleô.
Tim sogllim Povitr Atmean bhòrlim ani, Atmean tankam dil’lo ulovpacho gunn gheun, tim veg-veglleam bhasamnim ulounk laglim.

Mollba khala aslelea dor-eka raxttrachim bhoktivont Judev mon’xam Jeruzaleak vostek ail’lim aslim.
Ho avaz aikun khup lôk ekttaim zalo ani apli zonn ekleachi bhas tim uloitat tem aikun to lôk ghuspolo.
Thottakon ani ojap zaun to lôk mhonnunk laglo: “Him uloitat tim sogllim Galileikaram nhoi?
Amchê modlea zonn-ekleachê avoi-bhaxen tim uloitat mhonn ami aikotanv tem koxem tôr?
Ami Parthi, Medi ani Elamit; ami Mezopotamientlo, Judeiantlo ani Kapadoxientlo lôk; ami Pontusant, Aziechea prantant,
Frijient ani Panfilient, Ejiptant ani Sirena bhonvtim aslelea Libiechea prantant ravpi; ami Roma thaun-ui ail’lo
Judêv lôk ani tanchim novxisam; tea bhair Kretkaram ani Arbi. Tori Devachim xrextt kortutvam, amcheam zonn ekleacheam bhasamnim tim porgôtto, ami aikotanv tem koxem tor?!”
Tim sogllim tthottaklim ani sarkinch ghuspon ekamekak mhonnunk laglim: “Hem anink kitem?!”
Punn dusrim moskoreô korun mhonntalim: “Him mon’xam novo soro pieun borinch lal zaleant.”

Tedna Pedru Ikram borabôr ubo ravun ani aplo tallo ubarun oso uloilo: “Judevamnô, ani Jeruzaleant vostek asleleam somestamnô, hem zanno zaiat ani hanv sangtam taka chit diat.
Tumi somzotat toxem him mon’xam bebdim zaunk nant, kiteak atam sokallchim novuch voram zaleant.
Punn Joel provadea vorvim jem Devan sanglelem tem atam ghoddon ieta:

‘Nimanneam disamnim — uloita to Sorvespor —
sogllea mon’xakullacher Hanv Mhozo
Atmo ghaltolom,
tumcheô put-dhuvô sondêx ditelim,
tumchim tornnattim dorxonam dekhtelim,
ani tumchim zanntim sopnam sopnetelim.

Ani khorench team disamnim
Mhojeam gulamancher porian,
dadleancher toxem bailancher,
Hanv Mhozo Atmo ghaltolom,
ani tim sondêx ditelim.

Voir mollbar Hanv vizmitam korun
dakhoitolom
ani sokla prithumer khunna-ojapam:
rogot, uzo ani dhunvrachim kupam.

Xrêxtt ani tezvont Sorvesporacho Dis
udeunchê adim
suriacho zatolo kallôk
ani chondrimachem zatolem rogot.

Tedna Sorvesporachem Nanv ghetat
team soglleank soddvonn mellteli.’

Israel-porjecheam bhavam-bhoinnimnô, him mhojim utram chitan aikat! Devan tumchê modem Nazaretkar Jezu Apnnak manovlolo monis mhonn dakhoilo: To tumchê modem aslo tedna, Tachê udexim Devan ochoriam ani vismitam ani khunna kelim – hi soglli khobor tumi zannont.
Aplê tharail’lê ievzonnê pormannem, sogllem adim-fuddench zanno zaun, Devan Jezuk poradhin kelo, ani tumi Taka Somurt-nasleleam mon’xanchê adhin korun khursar umkollailo ani jivexim marlo. Punn Devan Taka mornnachea bandpasantlo soddoun Taka punorjivont kelo.
Kiteak Taka aplea chopkeant dhorunk mornnak koxêch bhaxen podvi asum nozo asli.
Tôr Tachê vixim David oxem mhonnta:
‘Hanv Sorvesporak sodanch
mhojeam dolleam mukhar dovortam,
To mhojea uzveak asa mhonntôch,
Hanv kodinch halonam.

Dekhun mhojem kalliz murgott’ta,
mhoji jib ul’lasta,
mhoji kudd porian bhorvanxean sust zateli,

kiteak Tum mhozo jiv Norkant
sanddcho nãi
ani Tujea visvaxi bhoktacho vinas
zaunk diuncho nãi.

Tum mhaka jivitachi vatt dakhoitoloi,
Tujê mukhar mhaka mellteli
anondachi bhorti.’

Bhavam-bhoinnimnô, hem mhojean tumkam khatren amchea porzapoti Davida vixim sangum-ieta: to melo ani taka purlo ani tachi somadhi aichea disa porian amchê modem asa.
Mhonntôch, provadi zaun, apnnak Devan kel’lê bhasavnnechi Davidak khobor asli: tachê sonstichea ekleak tachea xinvasonar Apunn bosoitolo mhonn khud Devan taka soput dil’lo.
Hea pasot tannem Kristachem punorjivontponn adim-fuddench pollelem ani oxem porgott kelem. Devan norkant sanddunk na to Hoch! Jicho Devan vinas zaunk diunk na, ti kudd Hachich!

Hea Jezuk Devan punorjivont kelo ani ami soglle Tache govai.
Devan Taka Aplê podven sorgar ubarun vhelea uprant, bhasail’lo Povitr Atmo Tannem Bapa koddlo ghetlo ani amcher dhaddlo. Tumi polletat ani aikotat tem hench!
Kiteak David sorgar choddunk na; tori tannem mhonn’lam:
‘Mhojea Somiak Sorvesporachem utor hem:
Mhojea uzvea hatak bos,
tujeam dusmanank Hanv tujeam
pãiam tolla ghaltam.’

Mhonntôch tumi khursar marlo tea Jezuk Devan Somi ani Krist kelo mhonn Israelachem ak’khem ghorannem sogllê khatren zanno zaunchem.”

Him utram aikolim tankam vhôdd khônt bhògli ani Pedruk ani heram Apostlank tãnnim mhonn’lem: “Bhavamnô, ami kitem korchem?”
Pedrun zap diun mhonn’lem: “Jivit-mon bôdlat, ani tumcheam patkanchem bhogsonnem gheunk zonn-eklean Jezu Kristachea nanvan batism gheuncho, ani tumkam Povitr Atmeachem dennem melltelem.
Kiteak ji Devan bhasavnni kelea, ti tumchê khatir ani tumcheam bhurgeam-ballam khatir ani pois asleleam somestam khatir, amcho Sorvespor Dev Apnna-xim apoun haddtolo titleam-i khatir.”

Zaitem her sangun tannem apli govaiki dili ani tankam oso ulo kelo: “Hê noxttê pinddkentli tumkam soddvonn mellun gheiat.”
Tedna tãnnim tachem utor mandun batism ghetlo. Tea disa sumar tin hozar lôk tanchea zomeant bhitôr sorlo.

Tim apostlanchi xikovnn gheunk, bhavponnacho ekchar samballunk, toxench unddeachê môddnnent ani magnneannim vantto gheunk kodinch chukonaslim.

Sogllo lôk thottak zatalo, kiteak apostlam vorvim puskoll vismitam ani khunna ghòddtalim.
Bhavarti sogllim ekvottant jietalim ani tanchem sogllem bhaga aslem;
tim aplim bhattam-vit’tam viktalim ani vikrecho duddu zonn-ekleachê gorjê pormannem vantt’talim.
Ekach monan dispottim tim Devmondirant vetalim ani unddo moddunk tanchea eka-eka ghorant ektthãi zatalim, ani khuxalkaien ani kallzachea bholeponnan
tim Devak vakhanntalim ani sogllea lokak manovtalim. Zankam taronn mellchem aslem, tankam tanchea vangdda haddun, disan’dis Sorvespor tancho ank choddoitalo."
Acts,3,"Now Peter and John were going up to the temple area for the three o’clock hour of prayer. 
And a man crippled from birth was carried and placed at the gate of the temple called “the Beautiful Gate” every day to beg for alms from the people who entered the temple.
When he saw Peter and John about to go into the temple, he asked for alms.
But Peter looked intently at him, as did John, and said, “Look at us.”
He paid attention to them, expecting to receive something from them.
Peter said, “I have neither silver nor gold, but what I do have I give you: in the name of Jesus Christ the Nazorean, [rise and] walk.” 
Then Peter took him by the right hand and raised him up, and immediately his feet and ankles grew strong.
He leaped up, stood, and walked around, and went into the temple with them, walking and jumping and praising God. 
When all the people saw him walking and praising God,
they recognized him as the one who used to sit begging at the Beautiful Gate of the temple, and they were filled with amazement and astonishment at what had happened to him.
Peter’s Speech. 
As he clung to Peter and John, all the people hurried in amazement toward them in the portico called “Solomon’s Portico.” 
When Peter saw this, he addressed the people, “You Israelites, why are you amazed at this, and why do you look so intently at us as if we had made him walk by our own power or piety? 
The God of Abraham, [the God] of Isaac, and [the God] of Jacob, the God of our ancestors, has glorified his servant Jesus whom you handed over and denied in Pilate’s presence, when he had decided to release him. 
You denied the Holy and Righteous One and asked that a murderer be released to you. 
The author of life you put to death, but God raised him from the dead; of this we are witnesses. 
And by faith in his name, this man, whom you see and know, his name has made strong, and the faith that comes through it has given him this perfect health, in the presence of all of you.
Now I know, brothers, that you acted out of ignorance, just as your leaders did; 
but God has thus brought to fulfillment what he had announced beforehand through the mouth of all the prophets, that his Messiah would suffer. 
Repent, therefore, and be converted, that your sins may be wiped away, 
and that the Lord may grant you times of refreshment and send you the Messiah already appointed for you, Jesus, 
whom heaven must receive until the times of universal restoration of which God spoke through the mouth of his holy prophets from of old.
For Moses said:
‘A prophet like me will the Lord, your God, raise up for you
from among your own kinsmen;
to him you shall listen in all that he may say to you.
Everyone who does not listen to that prophet
will be cut off from the people.’
Moreover, all the prophets who spoke, from Samuel and those afterwards, also announced these days.
You are the children of the prophets and of the covenant that God made with your ancestors when he said to Abraham, ‘In your offspring all the families of the earth shall be blessed.’ 
For you first, God raised up his servant and sent him to bless you by turning each of you from your evil ways.”","Ekdam Pedru ani Juanv sanjecheam tin voranchea prarthonak Devmondirant vetale.
Tedna eka mon’xak ubarun vhortalim. To zolma thaun opangull aslo; ani Devmondirant bhitôr sortoleam lagim tannem bhik magchê khatir, Devmondirachea Sundôr mhonnlelea Darvonttea sorxim dispottim taka dovortalim.
Pedru ani Juanv Devmondirant bhitôr sortat tem polleun tannem tanchê lagim bhik magli. Pedrun ani Juanvan tacher dolle laile ani Pedrun taka mhonn’lem:
“Amkam polle.” Apnnak tanchem kitem-i tori melltelem mhonn chintun, to axen tanchê vatten polleunk laglo.
Punn Pedrun mhonn’lem: “Mhojê lagim rupem na, bhangar-ui na,
punn jem kitem mhojê lagim asa tem hanv tuka ditam: Nazaretkar Jezu Kristachea nanvan utth ani cholunk lag.”
Tedna Pedrun tachea uzvea hatak dhorun taka ubo kelo. Thõichê-thõich tacheam pãiank ani khubeank ghottai mell’li;
uddi marun to ubo ravlo ani cholunk laglo; ani cholot ani uddiô marit ani Devak vakhannit to tanchê borabôr Devmondirant bhitôr sorlo.
To cholta ani Devak vakhannta mhonn soglleamnim pollelem.
Devmondi-rachea Sundôr Darvonttea sorxem bosun bhik magi to hoch mhonn tãnnim taka ollkholo ani tea mon’xak ghòddlem tê vixim tim ojapun tthottaklim.

To monis Pedruchi ani Juanvachi patt sôddinaslo; itlea mhonnosôr, Solomanvacho Darvontto mhonnlelea zagear sogllo lôk ojap zaun, dhanvun-dhanvun ailo.
Lokak polleun Pedru oso uloilo: “Israel-porjecheam bhavam-bhoinnimnô, tumi hachê vixim kiteak mhonn ojap zatat vô kiteak mhonn amcher dolle lavunuch asat? Ami amchê khaxa podven vô bhoktiponnan hea mon’xak cholunk xokti dilea kitem?
Amcheam purvozam, Abrahamachea, Izakachea ani Jakobachea Devan, Aplea sevoka Jezuk mhoimevont kelo; tumi Taka mon’subidarachê adhin kelo ani, Pilatan Taka soddunk tharail’lem tedna, tachêch mukhar, Jezu apnnank naka mhonn tumi sanglem.
Jezu bhoktivont ani Promannik aslo, tori To tumkam naka zalo; eka khuniak mafi diun soddouncho mhonn tumi apnnank upkar maglo, punn Jivit-Datarak tumi jivexim marlo.
Tori Devan Taka mel’leantlo punorjivont kelo ani hache ami govai.

Tumi hanga hea mon’xak polletat ani taka boro ollkhotat. Tôr Jezuchea Nanvan, Tacher ami bhavart dovorlo dekhun, hea mon’xak ghottai dili; Tacher tthevlolea bhavartan ki hea mon’xak sarko boro kelo mhonn tumi sogllim polletat.
Punn hanv zannom, bhavam-bhoinnimnô, jem tumi kelam, tem tumi ani tumcheam fuddareamnim nennarponnan kelam.
Punn Aplea Kristan koxtt- dogd bhogunk zai mhonn soglleam provadeam vorvim jem Devan adim sanglelem, tem Tannem hê bhaxen xarti pavoilem.
Mhonntôch, jivit -mon bodlun tumi Deva sorxim portun ieiat; hê porim tumcheam patkanchem bhogsonnem tumkam melltelem
ani Sorvespora koddsun tumkam xanti-somadhanacho kall ietolo. Tedna Apnnem tumchê khatir nemlelea Kristak, mhonngê Jezuk, To tumchê-xim pattoitolo;
kiteak Apleam bhoktivont provadeamchê tonddim Devan orombak thaun porgott kela to soglleam vostunchê novsornnecho kall ie porian Jezu sorgar asunk zai.

Moizesan tôr oxem sanglam: ‘Tumcheam bhavam-bhoinnim modlo mhojê sarko êk provadi Sorvespor Dev tumchê khatir upzoitolo; to sangit titlem-i tumi chitan aikunchem.
Jim konn tea provadeak aikonant, tankam porjentlim bhairaunchim.’

Khorench, Samuela thaun suru korun je soglle provadi uloun geleat, tãnnim heam disanchi khobor sangun dovorlea.
Team provadeamchim tumich tim bhurgim ani Devan amcheam purvozam kodde kel’lea korarachim daiji. Kiteak Abrahamak Devan oxem mhonn’lem: ‘Tujê sonsti vorvim prithumecheam soglleam kuttumbank axirvad melltolo.’
Tôr tumchea khotteponnantlim soddoun, tumkam soglleank axirvad diunk, Devan Aplea Sevokak punorjivont korun poilo tumchê-xim dhaddlo.”"
Acts,4,"While they were still speaking to the people, the priests, the captain of the temple guard, and the Sadducees confronted them,
disturbed that they were teaching the people and proclaiming in Jesus the resurrection of the dead. 
They laid hands on them and put them in custody until the next day, since it was already evening.
But many of those who heard the word came to believe and [the] number of men grew to [about] five thousand.
Before the Sanhedrin. 
On the next day, their leaders, elders, and scribes were assembled in Jerusalem,
with Annas the high priest, Caiaphas, John, Alexander, and all who were of the high-priestly class.
They brought them into their presence and questioned them, “By what power or by what name have you done this?”
Then Peter, filled with the holy Spirit, answered them, “Leaders of the people and elders: 
If we are being examined today about a good deed done to a cripple, namely, by what means he was saved,
then all of you and all the people of Israel should know that it was in the name of Jesus Christ the Nazorean whom you crucified, whom God raised from the dead; in his name this man stands before you healed.
He is ‘the stone rejected by you, the builders, which has become the cornerstone.’
 There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved.”
Observing the boldness of Peter and John and perceiving them to be uneducated, ordinary men, they were amazed, and they recognized them as the companions of Jesus.
Then when they saw the man who had been cured standing there with them, they could say nothing in reply.
So they ordered them to leave the Sanhedrin, and conferred with one another, saying,
“What are we to do with these men? Everyone living in Jerusalem knows that a remarkable sign was done through them, and we cannot deny it.
But so that it may not be spread any further among the people, let us give them a stern warning never again to speak to anyone in this name.”
So they called them back and ordered them not to speak or teach at all in the name of Jesus.
Peter and John, however, said to them in reply, “Whether it is right in the sight of God for us to obey you rather than God, you be the judges. 
It is impossible for us not to speak about what we have seen and heard.”
After threatening them further, they released them, finding no way to punish them, on account of the people who were all praising God for what had happened.
For the man on whom this sign of healing had been done was over forty years old.
Prayer of the Community. 
After their release they went back to their own people and reported what the chief priests and elders had told them.
And when they heard it, they raised their voices to God with one accord and said, “Sovereign Lord, maker of heaven and earth and the sea and all that is in them,
you said by the holy Spirit through the mouth of our father David, your servant:
‘Why did the Gentiles rage
and the peoples entertain folly?
The kings of the earth took their stand
and the princes gathered together
against the Lord and against his anointed.’
Indeed they gathered in this city against your holy servant Jesus whom you anointed, Herod and Pontius Pilate, together with the Gentiles and the peoples of Israel, 
to do what your hand and [your] will had long ago planned to take place.
And now, Lord, take note of their threats, and enable your servants to speak your word with all boldness,
as you stretch forth [your] hand to heal, and signs and wonders are done through the name of your holy servant Jesus.”
As they prayed, the place where they were gathered shook, and they were all filled with the holy Spirit and continued to speak the word of God with boldness.
Life in the Christian Community. 
The community of believers was of one heart and mind, and no one claimed that any of his possessions was his own, but they had everything in common.
With great power the apostles bore witness to the resurrection of the Lord Jesus, and great favor was accorded them all.
There was no needy person among them, for those who owned property or houses would sell them, bring the proceeds of the sale,
and put them at the feet of the apostles, and they were distributed to each according to need.
Thus Joseph, also named by the apostles Barnabas (which is translated “son of encouragement”), a Levite, a Cypriot by birth,
sold a piece of property that he owned, then brought the money and put it at the feet of the apostles.","Pedru ani Juanv loka lagim uloitat thõich astana, iadnik ani Devmondiracho karbhari ani Saduki tanchê-xim aile.
He apostl lokak xikoitale ani mel’leantlo punorjivont zal’lea Jezu vorvim sogllim punorjivont zatelim mhonn te porgôtt’tale dekhun, tankam borench vaitt dislem.
Tãnnim tankam dhôrle ani, sanz zali mhonn, dusrea disa porian tankam bond-khonnint dovorle.
Punn tanchem utor aikol’lem tantleam zaiteam zannamnim bhavart dhôrlo ani dadleanchoch ank sumar panch hozarancher pavlo.

Dusrea disa Judevanche fuddari, zannte ani xastri Jeruzaleant zomle ani tanchê borabôr porom’-iadnik An’nas, Kaifas, Juanv, Aleksandr ani porom’-iadnikanchea ghoranneantle soglle.
Apostlank modem ube korun, tãnnim vicharlem: “Konnachê podven vô konnachea nanvan tumi hem kelam?”
Tedna, Povitr Atmean bhoron, Pedrun tankam mhonn’lem: “Porjecheam fuddareamnô ani zantteamnô!
Eka piddevonta thãi ami êk doiall kornni keli mhonn tumi az amchi zhôddti kortat ani to konnachê podven boro zalo tem tumi zanno zaunk sôdtat.
Tôr soglle tumi ani Israelache akhe porje, hem zanno zaunchem: tumi khursar marlo punn Devan mel’leantlo punorjivont kelo tea Nazaretkar Jezu Kristachea nanvan ani Tachêch podven ho monis hanga tumchê mukhar boro zaun ubo asa.
Tumi bandpeamnim soddun dil’lo fatôr To, punn atam khorem mhonn’lear Taka Devan konnxea-sondhicho fatôr kela.
Ani dusrea konnachêch vorvim soddvonn mellunk xokona, kiteak amkam soddvonn diunk xokta toslem anink dusrem nanv mollba khala Devan mon’xank diunk na!”

Pedruchem ani Juanvachem kalljidarponn polleun sobheche vangddi ojap zatale, kiteak te oxikxit ani chalte monis mhonn te somzotale; punn te Jezu borabôr astale mhonn tankam khobor asli.
Punn boro kel’lea ani tanchê modem ubo aslelea mon’xak polleun tanchean kãich add sangunk zainaslem.
Tãnnim tankam Mha-Dhorm-sobhentle bhair ravunk hukum’ ghalo ani magir te apnnam modem oxi bhasabhas korunk lagle:
“Heam mon’xank ami kitem korum-ia? Tanchê vorvim ghòddlam tem mottem vismit Jeruzaleant ravteleam soglleank kollit zalam ani amchean tem na mhonnunk zaina.
Punn hi khobor loka modem anink ximpoddnam zaunchê khatir, hea nanvan konnakuch anink uloina zaunk ami tankam dhomkavnni dium-ia.”
Tankam bhitôr apoun, Jezuchea Nanvan koxêch bhaxen anink uloina zaunk ani xikovnn dinam zaunk tãnnim tankam formailem.

Punn Pedrun ani Juanvan porti-pallun mhonn’lem: “Tumkam aikun Devak aikonam zaunk, hem Devacheam dolleam mukhar sarkem zalear tumich nirnnoi diat.
Ami kitem dekhlam ani aikolam tem porgott korinastana amchean ravunk zaina.”
Tãnnim tankam anink êk pavtt dhomkaile ani sôddle; khõichêch vatten tankam khast lavunk mellonasli, kiteak sogllo lôk ghòddlam tachê khatir Devak vakhanntalo.
Vismita vorvim boro zal’lo tea mon’xak challis vorsam voir aslim.

Pedruk ani Juanvak sôddlea uprant, te aplea zomea-xim gele ani mukhel-iadnikamnim ani zantteamnim tankam sanglelem titlem-i tãnnim tankam kollit kelem.
Tem aikolea uprant, tãnnim soglleamnim borabôr aplo tallo Devak ubarun mhonn’lem: “Dhonia, sôrg, prithum’, somdir ani tachê bhitôr asa titlem-i Tunvem rochlãi.
Ani Povitr Atmea vorvim, amchea bapa Tujea sevoka Davidachê tonddim sanglãi:
‘Raxttram kiteak challovtat?
Kiteak heô porza bextteô
gunngunntat, kunnkunntat?

Pritumeche raza uprastat,
Sorvesporacher ani Tachea Kristacher
kunvor guddmêll kortat.’

Khorench, Herod ani Pons Pilat raxttram ani Israelachê porjê borabôr ektthãi zaun, Jezucher, Tunvem makhlelea Sevokacher, add guddmêll kelo,
ani oxem, jem ghòddchem mhonn Tujê podven ani zannvaien Tunvem adim-fuddench tharail’li, tem tãnnim xarti pavoilem.
Ani atam, Sorvespora, tancheô dhomkavnneô Tum polle ani sogllea kalljidarponnan Tuzo nirôp porgottunk Tujeam sevokank nirmi;
ani Tujea povitr Sevoka Jezuchê nanvim pidda kaddun uddounk ani ochoream ani vismitam korunk Tujea hatachi podvi dakhoi.”
Oxem magnnem kortastanam tim zomlelim ti dhornn kampli, tim sogllim Povitr Atmean bhòrlim ani kalljidarponnan Devachem utor porgottit ravlim.

Bhavarteancho akho zomo eka kallzacho ani eka monacho aslo; apnna lagim kitem aslem tem apnnachench mhonn konn dhorinaslo, punn tanchê lagim aslem tem sogllem soglleanchem mhonn tim dhôrtalim.
Apostl vhodda bollan Somia Jezuchea punorjivont-ponnak govai ditale ani tankam soglleank vhôdd man aslo.
Tanchê modem gorjek sampoddlelim konn naslim, kiteak, zanchê lagim bhattam vô ghoram aslim, tim vikun tim tancho vikrecho duddu haddun
apostlan-cheam pãiam-xim dovortalim. Magir zonn-ekleak ap-aplê gorjê pormannem ho duddu vantt’talim.

Oxem Juze nanvacho Xiprusacho êk Levit aslo; taka apostlamnim Barnabas (mhonngê “dhir divpi”) mhonn nanv ghalem.
Tacho êk bhattacho kuddko aslo to tannem viklo ani vikrecho duddu haddun apostlancheam pãiam-xim dovorlo."
Acts,5,"A man named Ananias, however, with his wife Sapphira, sold a piece of property.
He retained for himself, with his wife’s knowledge, some of the purchase price, took the remainder, and put it at the feet of the apostles.
But Peter said, “Ananias, why has Satan filled your heart so that you lied to the holy Spirit and retained part of the price of the land? 
While it remained unsold, did it not remain yours? And when it was sold, was it not still under your control? Why did you contrive this deed? You have lied not to human beings, but to God.”
When Ananias heard these words, he fell down and breathed his last, and great fear came upon all who heard of it.
The young men came and wrapped him up, then carried him out and buried him.
After an interval of about three hours, his wife came in, unaware of what had happened.
Peter said to her, “Tell me, did you sell the land for this amount?” She answered, “Yes, for that amount.”
Then Peter said to her, “Why did you agree to test the Spirit of the Lord? Listen, the footsteps of those who have buried your husband are at the door, and they will carry you out.”
At once, she fell down at his feet and breathed her last. When the young men entered they found her dead, so they carried her out and buried her beside her husband.
And great fear came upon the whole church and upon all who heard of these things.
Signs and Wonders of the Apostles. 
Many signs and wonders were done among the people at the hands of the apostles. They were all together in Solomon’s portico. 
None of the others dared to join them, but the people esteemed them.
Yet more than ever, believers in the Lord, great numbers of men and women, were added to them.
Thus they even carried the sick out into the streets and laid them on cots and mats so that when Peter came by, at least his shadow might fall on one or another of them. 
A large number of people from the towns in the vicinity of Jerusalem also gathered, bringing the sick and those disturbed by unclean spirits, and they were all cured.
Trial Before the Sanhedrin. 
Then the high priest rose up and all his companions, that is, the party of the Sadducees, and, filled with jealousy, 
laid hands upon the apostles and put them in the public jail.
But during the night, the angel of the Lord opened the doors of the prison, led them out, and said, 
“Go and take your place in the temple area, and tell the people everything about this life.”
When they heard this, they went to the temple early in the morning and taught. When the high priest and his companions arrived, they convened the Sanhedrin, the full senate of the Israelites, and sent to the jail to have them brought in.
But the court officers who went did not find them in the prison, so they came back and reported,
“We found the jail securely locked and the guards stationed outside the doors, but when we opened them, we found no one inside.”
When they heard this report, the captain of the temple guard and the chief priests were at a loss about them, as to what this would come to.
Then someone came in and reported to them, “The men whom you put in prison are in the temple area and are teaching the people.”
Then the captain and the court officers went and brought them in, but without force, because they were afraid of being stoned by the people.
When they had brought them in and made them stand before the Sanhedrin, the high priest questioned them,
“We gave you strict orders [did we not?] to stop teaching in that name. Yet you have filled Jerusalem with your teaching and want to bring this man’s blood upon us.” 
But Peter and the apostles said in reply, “We must obey God rather than men. 
The God of our ancestors raised Jesus, though you had him killed by hanging him on a tree.
God exalted him at his right hand as leader and savior to grant Israel repentance and forgiveness of sins. 
We are witnesses of these things, as is the holy Spirit that God has given to those who obey him.”
When they heard this, they became infuriated and wanted to put them to death.
But a Pharisee in the Sanhedrin named Gamaliel, a teacher of the law, respected by all the people, stood up, ordered the men to be put outside for a short time, 
and said to them, “Fellow Israelites, be careful what you are about to do to these men.
Some time ago, Theudas appeared, claiming to be someone important, and about four hundred men joined him, but he was killed, and all those who were loyal to him were disbanded and came to nothing.
After him came Judas the Galilean at the time of the census. He also drew people after him, but he too perished and all who were loyal to him were scattered.
So now I tell you, have nothing to do with these men, and let them go. For if this endeavor or this activity is of human origin, it will destroy itself.
But if it comes from God, you will not be able to destroy them; you may even find yourselves fighting against God.” They were persuaded by him.
After recalling the apostles, they had them flogged, ordered them to stop speaking in the name of Jesus, and dismissed them. 
So they left the presence of the Sanhedrin, rejoicing that they had been found worthy to suffer dishonor for the sake of the name. 
And all day long, both at the temple and in their homes, they did not stop teaching and proclaiming the Messiah, Jesus.","Ananias mhonnlolo êk monis aslo; tachê bailechem nanv Safira. Tannem aplea bhattacho êk kuddko viklo
ani, tachi bail bhedi asun, vikrechea duddvancho êk vantto lipoun dovorlo ani urlolo vantto haddun apostlancheam pãiam-xim dovorlo.
Pedrun taka mhonn’lem: “Ananias, Soitanak tujea kallzant kiteak itlo rigunk dilai tunvem, ki vikrechea duddvancho êk vantto lipoun dovrun Povitr Atmeak fôtt marunk pavloi?
Bhatt vikchê adim tem tujench aslem. Toxem tem viklea uprant, vikrecho duddu-i tuzoch nhoi? Osli khotti kornni tujea kallzant koxi mhonn ievzon aili? Tunvem fôtt marleai ti mon’xank nhoi punn Devak.”
Him utram aikonam fuddem, Ananias bhi poddlo ani melo. Ani hem aikolem titleancher-ui vhôdd bhirant aili.
Uprant kãi tornnatte aile ani tachem pret êkê olin revddailem ani bhair vhorun purlem.

Sumar tin voram uprant tachi bail bhitôr aili, punn kitem-kat ghòddlem tachi tika kãi khobor nasli.
Pedrun tika vicharlem: “Tumi viklam tem bhatt itleach molak viklam?” Tinnem zobab dilo: “Hôi, titleakuch.”
Tedna Pedrun tika mhonn’lem: “Somiachea Atmeachi porikxa korunk koxem mhonn tumi dogam-i zannam kobul zaleant? Polle, tujea ghovak purun aileat tanche pãi darachea umbrearuch asat ani te tuka-i vhortele.”
Thõichê-thõich ti tacheam pãiam-xim poddli ani meli. Tedna tornnatte bhitôr aile ani ti tankam meleli mell’li; ani tika bhair vhorun tichea ghovachê kuxik tãnnim purli.
Hi khobor aikun akhê povitr-sobhecher ani heram soglleancher vhôdd bhirant aili.

Porjê modem apostlamnim khup khunna ani ojapam kelim. Tim sogllim eka monan Solomanvachea Tarangnnant ektthãi zatalim.
Lôk tankam vakhanntalo, punn anink konnuch tanchea zomeant bhitôr sorunk fuddem soronaslo.
Somiacher bhavart dovorteleam dadleam ani bailanchi sonkia choddon-vaddon vetali.
Ani oxem zatalem ki, Pedru choltana, tachi savlli punn konnam-konnancher poddun tim ap-aplê piddentlim borim zaunchim mhonn lôk piddevontank choukancher vhoro ani khattincher ani antrunnancher tankam dovri.
Jeruzalea bhonvtonncheam nograntlo-i lôk zomeamnim ietalo ani apnnam borabôr piddevontank ani mhelle otme bosloleank haddtalo, ani tim sogllim borim zatalim.

Tedna porom-iadnik ani tache soglle bhageli, mhonngê Sadukinchea pokxache vangddi, nirdukaien bhòrle,
ani Apostlank dhorun tãnnim tankam êkê sarvzonnik bondkhonnint ghale.
Punn tê rati Sorvesporachea dutan bondkhonnichim daram ugôddlim ani tankam bhair kaddun oxem mhonn’lem:
“Vochat ani Dev-mondirant ube ravat ani porjek hea Jivitachi soglli khobor kolloiat.”
Tankam sanglolê pormannem, dis uzvaddchê adim te Devmondirant gele ani xikovnn diunk lagle.
Porom’-iadnik ani tanche bhageli pavle tedna, tãnnim Mha-Dhormsobha zomoili, mhonngê Israel-porjecheam zantteanchi ak’khi sobha, ani apostlank bondkhonnintle haddunk laile.
Punn subedar bondkhonnint pavle tedna, bhitôr tankam konn mellunk na; dekhun, portun ieun tãnnim sanglem:
“Amkam bondkhônn sarki dhampleli mell’lea, ani paredar daram mukhar paro korun ube asle; punn ti ugôddtôch bhitôr amkam konnuch mellunk na.”
Hi khobor aikun, Devmondiracho sordar ani mukhel iadnik tankam kitem ghòddlem kai mhonn chintunk poddle.
Tednach konn-eklo hi khobor gheun ailo: “Tumi bondkhonnint ghal’le te monis he polleiat Devmondirant ube asat ani porjek xikovnn ditat.”
Tedna sordar apleam subedarank gheun gelo, punn, lôk apnnank fatrait mhonn bhieun, boll korinastanam tãnnim tankam haddle.

Tankam Mha-Dhormsobhê mukhar haddun ube kortôch, porom’ -iadnikan tankam oxem vicharlem:
“Hea nanvan anink xikovnn dina zaunk ami tumkam khôr xiddkavnni dil’li, tori, polleiat, tumchê xikovnnen tumi Jeruzalem bhôrlam ani hea mon’xachea mornnachi zobabdari tumi amcher ghalunk sôdtat.”
Portipall korun, Pedrun ani apostlamnim oxem mhonn’lem: “Mon’xanchi adnea nhoi, punn Devachi adnea ki ami pallunk zai.
Eka rukhar umkollavun tumi jivexim marlo tea Jezuk amcheam purvozanchea Devan punorjivont kelo.
Taka Fuddari ani Soddvonnar korunk ani Tachê vorvim Israelak jivit-mon bodlop ani patkanchem bhogsonnem diunk, Aplê podven Devan Taka voir ubarlo.
Heam soglleam ghòddnneanche ami govai asanv ani Devan Apleô adnea pallteleank zo Povitr Atmo dila, To-i amchê borabôr govai.”

Hem aikun, tancho rag itlo pettlo ki te tankam nattak korunk sôdtale.
Tedea vellar Mha-Dhormsobhecho êk vangddi ubo zalo: to Gamaliel nanvacho êk Farizêv, ani nanvvosto xastri mhonn akhi porza taka lekhtali. Team mon’xank thoddo vêll bhair kaddat mhonn tannem maglem.
Magir Mha-Dhormsobhek heam utramnim to uloilo: “Israel porjecheam mon’xamnô, heam mon’xam vixim tumi kitem korunk sôdtat tachi tumi borich chotrai dhôrat.
Tumi zannont, hea adim Teudas nanvacho konn-eklo upzolo ani apunn konn mhotvacho mhonn sangunk laglo; ani sumar charxim monis tachê pattlean gele; punn taka jivexim marlo ani tache pattlavdar ximpoddle ani nanch zale.
Uprant, lôkgonntechea somoiar, Galileikar Judas upraslo ani apnna pattlean zaitea lokak tannem ôddlo; taka-i jivexim marlo ani tache-i xis zollim-mollim ximpoddle.
Tôr hanv tumkam sangunk sôdtam tem hem: heam mon’xam thaun pois sorat ani tankam sôddat.
Kiteak hem kam’ mon’xam thaun upzolam zalear, tem apxinch fiskotton vetelem; punn tem Deva thaun ieta zalear, tumchean tem nattak korunk zaunchem na; tea bhair, tumi Devacher add zhuzunk pavxeat.”
Tachem tãnnim manun ghetlem.
Tãnnim apostlank apounk dhaddle, tankam mar dilo, Jezuchea Nanvan anink uloina zaunk tankam xiddkaile ani sôddle.
Jezuchea Nanva pasot beman sõsunk apnnank bhag mell’lem mhonn khuxal zaun, te Mha-Dhormsobhentle bhair sorun gele.
Te dispottim Devmondirant ani ghoram-ghoramnim xikovnn diit ani Jezu Kristachem xubhvhortoman porgottit ravle."
Acts,6,"At that time, as the number of disciples continued to grow, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution. 
So the Twelve called together the community of the disciples and said, “It is not right for us to neglect the word of God to serve at table. 
Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task,
whereas we shall devote ourselves to prayer and to the ministry of the word.”
The proposal was acceptable to the whole community, so they chose Stephen, a man filled with faith and the holy Spirit, also Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch, a convert to Judaism.
They presented these men to the apostles who prayed and laid hands on them. 
The word of God continued to spread, and the number of the disciples in Jerusalem increased greatly; even a large group of priests were becoming obedient to the faith.
Accusation Against Stephen. 
Now Stephen, filled with grace and power, was working great wonders and signs among the people.
Certain members of the so-called Synagogue of Freedmen, Cyrenians, and Alexandrians, and people from Cilicia and Asia, came forward and debated with Stephen,
but they could not withstand the wisdom and the spirit with which he spoke. 
Then they instigated some men to say, “We have heard him speaking blasphemous words against Moses and God.” 
They stirred up the people, the elders, and the scribes, accosted him, seized him, and brought him before the Sanhedrin.
They presented false witnesses who testified, “This man never stops saying things against [this] holy place and the law.
For we have heard him claim that this Jesus the Nazorean will destroy this place and change the customs that Moses handed down to us.” 
All those who sat in the Sanhedrin looked intently at him and saw that his face was like the face of an angel.","Tedna, xisancho ank vaddot vetana, Grik bhas ulovpi Judev mon’xam Hebrêv bhas ulovpi Judevancher gungunnunk laglim, kiteak dispottim jevonn vaddtanam tancheam vidvanchi favo tê fikirin seva zainasli.
Hea khatir bara apostlamnim xisanchi êk zomat apoili ani tankam mhonn’lem: “Devachem utor kuxin dovrun, jevonn vaddchi seva amkam bori sobonam.
Tea pasot tumi, bhavam-bhoinnimnô, tumchê modleam sat dadleank sodun kaddat: te boro man aslele ani Povitr Atmean ani zannvaien bhòrlele zaunche; ani hi jevnnachi seva ami tanchea hatant sompoitelenv.
Magir ami sogllo amcho vêll prarthon korunk ani Devachem utor porgottunk bhettoitelenv”.
Hi ievzônn sogllê sobhen mandun ghetli, ani bhavartan ani Povitr Atmean bhòrlelea Istevak vinchun kaddlo, ani tachê borabôr Filipak, Prokorak, Nikanorak, Timonak, Parmenasak ani Antiokiechea novxisa, Nikolavak.
Hankam tãnnim apostlam mukhar ube kele ani hãnnim magnnem korun tancher hat dovorle.

Sorvesporachem utor ximpddot vetalem ani Jeruzaleant xisancho ank vaddot-choddot vetalo, ani puskoll iadnikamnim porian bhavart manun ghetlo.

Devacheam subham’ denneamnim ani bollan bhòrlolo Istêv loka modem vhoddleô khunna ani vismitam kortalo.
“Svotontr zal’leam mon’xanchem devsthan”, hea nanvachem ek devsthan aslem; hache vangddi asle Sirenache, Aleksandrieche, Silisieche ani Aziechea Prantantle kãi Judev. Tea devsthanantle kãi zann fuddem sorle ani Isteva kodde vad-vivad korunk lagle.
Punn to zannvaien ani Atmean bhoron uloitalo dekhun, taka fuddo korunk tanchê lagim ghoddonaslem.
Tea pasot, tãnnim thoddeam mon’xank sodun kaddle ani tankam oxem mhonnunk xikoilem: “To Moizesacher ani Devacher ninda uloita tem ami aikolam.”
Oxem tãnnim lokak ani zantteank ani xastreank fuloile. Te soglle aile ani Istevak dhorun tãnnim taka Mha-Dhormsobhê mukhar vhelo.
Ani thõi oxem sangunk lottik sakxidarank tãnnim ube kele: “Ho monis hea Povitr Zageacher ani Somurticher add uloit asa. ‘Nazaretkar Jezu hea Povitr Zageachem nisontton kortolo ani Moizesan dil’leô riti-rovisô bodôltolo’ — oxem tannem mhonnlelem ami amcheach kanamnim aikolam.”
Ani tellun tacher nodor mar zalear, neaisobhent boslole tankam tachem mukhamoll eka devdutachem mukhamoll koxem distalem."
Acts,7,"Then the high priest asked, “Is this so?”
And he replied, “My brothers and fathers, listen. The God of glory appeared to our father Abraham while he was in Mesopotamia, before he had settled in Haran,
and said to him, ‘Go forth from your land and [from] your kinsfolk to the land that I will show you.’ 
So he went forth from the land of the Chaldeans and settled in Haran. And from there, after his father died, he made him migrate to this land where you now dwell. 
Yet he gave him no inheritance in it, not even a foot’s length, but he did promise to give it to him and his descendants as a possession, even though he was childless. 
And God spoke thus, ‘His descendants shall be aliens in a land not their own, where they shall be enslaved and oppressed for four hundred years;
but I will bring judgment on the nation they serve,’ God said, ‘and after that they will come out and worship me in this place.’ 
Then he gave him the covenant of circumcision, and so he became the father of Isaac, and circumcised him on the eighth day, as Isaac did Jacob, and Jacob the twelve patriarchs.
“And the patriarchs, jealous of Joseph, sold him into slavery in Egypt; but God was with him 
and rescued him from all his afflictions. He granted him favor and wisdom before Pharaoh, the king of Egypt, who put him in charge of Egypt and [of] his entire household. 
Then a famine and great affliction struck all Egypt and Canaan, and our ancestors could find no food; 
but when Jacob heard that there was grain in Egypt, he sent our ancestors there a first time. 
The second time, Joseph made himself known to his brothers, and Joseph’s family became known to Pharaoh. 
Then Joseph sent for his father Jacob, inviting him and his whole clan, seventy-five persons; 
and Jacob went down to Egypt. And he and our ancestors died 
and were brought back to Shechem and placed in the tomb that Abraham had purchased for a sum of money from the sons of Hamor at Shechem.
“When the time drew near for the fulfillment of the promise that God pledged to Abraham, the people had increased and become very numerous in Egypt, 
until another king who knew nothing of Joseph came to power [in Egypt]. 
He dealt shrewdly with our people and oppressed [our] ancestors by forcing them to expose their infants, that they might not survive.
At this time Moses was born, and he was extremely beautiful. For three months he was nursed in his father’s house; 
but when he was exposed, Pharaoh’s daughter adopted him and brought him up as her own son. 
Moses was educated [in] all the wisdom of the Egyptians and was powerful in his words and deeds.
“When he was forty years old, he decided to visit his kinsfolk, the Israelites.
When he saw one of them treated unjustly, he defended and avenged the oppressed man by striking down the Egyptian.
He assumed [his] kinsfolk would understand that God was offering them deliverance through him, but they did not understand.
The next day he appeared to them as they were fighting and tried to reconcile them peacefully, saying, ‘Men, you are brothers. Why are you harming one another?’
Then the one who was harming his neighbor pushed him aside, saying, ‘Who appointed you ruler and judge over us?
Are you thinking of killing me as you killed the Egyptian yesterday?’
Moses fled when he heard this and settled as an alien in the land of Midian, where he became the father of two sons.
“Forty years later, an angel appeared to him in the desert near Mount Sinai in the flame of a burning bush.
When Moses saw it, he was amazed at the sight, and as he drew near to look at it, the voice of the Lord came,
‘I am the God of your fathers, the God of Abraham, of Isaac, and of Jacob.’ Then Moses, trembling, did not dare to look at it.
But the Lord said to him, ‘Remove the sandals from your feet, for the place where you stand is holy ground.
I have witnessed the affliction of my people in Egypt and have heard their groaning, and I have come down to rescue them. Come now, I will send you to Egypt.’
This Moses, whom they had rejected with the words, ‘Who appointed you ruler and judge?’ God sent as [both] ruler and deliverer, through the angel who appeared to him in the bush. 
This man led them out, performing wonders and signs in the land of Egypt, at the Red Sea, and in the desert for forty years. 
It was this Moses who said to the Israelites, ‘God will raise up for you, from among your own kinsfolk, a prophet like me.’ 
It was he who, in the assembly in the desert, was with the angel who spoke to him on Mount Sinai and with our ancestors, and he received living utterances to hand on to us.
“Our ancestors were unwilling to obey him; instead, they pushed him aside and in their hearts turned back to Egypt, 
saying to Aaron, ‘Make us gods who will be our leaders. As for that Moses who led us out of the land of Egypt, we do not know what has happened to him.’ 
So they made a calf in those days, offered sacrifice to the idol, and reveled in the works of their hands.
Then God turned and handed them over to worship the host of heaven, as it is written in the book of the prophets:
‘Did you bring me sacrifices and offerings
for forty years in the desert, O house of Israel?
No, you took up the tent of Moloch
and the star of [your] god Rephan,
the images that you made to worship.
So I shall take you into exile beyond Babylon.’
Our ancestors had the tent of testimony in the desert just as the One who spoke to Moses directed him to make it according to the pattern he had seen. 
Our ancestors who inherited it brought it with Joshua when they dispossessed the nations that God drove out from before our ancestors, up to the time of David, 
who found favor in the sight of God and asked that he might find a dwelling place for the house of Jacob. 
But Solomon built a house for him. 
Yet the Most High does not dwell in houses made by human hands. As the prophet says:
‘The heavens are my throne,
the earth is my footstool.
What kind of house can you build for me?
says the Lord,
or what is to be my resting place?
Did not my hand make all these things?’
Conclusion. 
“You stiff-necked people, uncircumcised in heart and ears, you always oppose the holy Spirit; you are just like your ancestors.
Which of the prophets did your ancestors not persecute? They put to death those who foretold the coming of the righteous one, whose betrayers and murderers you have now become. 
You received the law as transmitted by angels, but you did not observe it.”
Stephen’s Martyrdom. 
When they heard this, they were infuriated, and they ground their teeth at him.
But he, filled with the holy Spirit, looked up intently to heaven and saw the glory of God and Jesus standing at the right hand of God, 
and he said, “Behold, I see the heavens opened and the Son of Man standing at the right hand of God.”
But they cried out in a loud voice, covered their ears, and rushed upon him together.
They threw him out of the city, and began to stone him. The witnesses laid down their cloaks at the feet of a young man named Saul. 
As they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.” 
Then he fell to his knees and cried out in a loud voice, “Lord, do not hold this sin against them”; and when he said this, he fell asleep.","Porom’-iadnikan Istevak vicharlem: “Te sangtat tem khorem?”
Istevan portipall kelo: “Mhojeam bhavamnô, mhojeam vhoddilamnô, mhojem utor aikat: Harran ganvant tthikann korunk vechê adim, Mezopotamient astana, amchea bapa Abrahamak mhoimecho Dev dixtti poddlo.
Tannem taka mhonn’lem: ‘Tuzo dês sôdd, tujea ghoranneantlo bhair sor, ani Hanv tuka dakhoitolom tea desant voch.’
Tedna to Kaldeikaranchea desantlo bhair sorlo ani Harran ganvant ravunk gelo. Ani tacho bapui mortôch, Devan taka thõisorlo bhair kaddlo ani hea tumi atam ravtat tea desant haddlo.
Tori hea desant êk vet bhôr porian taka daiz dilem na. Punn taka ozun bhurgo naslo tedna, taka ani tachê uprant tachê sonstik Apunn to dês ditolo mhonn Devan bhasailem.
Tôr Dev Abrahama kodde oso uloilo: ‘Tuji sonsôt porkea desant videxi koxi jieteli. To lôk tankam charxim vorsam gulam’ponnant dovrun dogdaitolo.’
Sorvesporan anink-ui mhonn’lem: ‘Jem raxttr tankam gulam’ponnant dovortelem, tea raxttrachi Hanv nit kortolom, ani uprant tim thõisorlim bhair sortelim ani hê svater tim Mhaka bhôztelim.’
Ani Devan Abrahamak sunoticho korar dilo; ani hê porim Izak tacho put zolmotôch, atthvea disa tannem tachi sunôt keli: magir Izakan Jakobachi sunôt keli, ani uprant Jakoban bara porzapotinchi sunôt keli.

He porzapoti, aplea bhava Juzechê nattkaien bhoron, taka gulam’ koso viklo ani oso to Ejiptak pavlo, punn Dev tachê sovem aslo;
ani Tannem taka soglleam vignantlo vattailo ani Ejiptachea raza Farao mukhar itlo taka axirvadan bhôrlo ani xanno kelo, ki Faraon Ejiptacho ani aplea akhea ghoranneacho karbhar tachea hatant ghalo.
Tedna akhea Ejiptant ani Kanaanant dukôll poddun, lokak zaite hal ani upodre bhògche poddle, ani amcheam purvozank jevonn-khann mellona zalem.
Punn Ejiptant orôv asa mhonn Jakobachea kanar poddlem tedna, poilê pavtti amcheam purvozank tannem thõi pattoile.
Dusrê pavtti gele tedna, Juzen apleam bhavank apunn konn to dakhoun dilem, ani Juzechea kuttumbachi soglli khobor Faraok gomli.
Tedna Juzen aplea bapaik Jakobak ani soglleam apleam soiream-dhaireank apounk dhaddlim; tim sogllim mellun ponchastôr zannam aslim.
Ani Jakob Ejiptak denvun gelo; ani uprant, to ani amche purvoz mele.
Tancheô kuddi Xekem’ ganvant porteô vheleô ani Abrahaman thõi Xekemant kimôt farik korun Hemoracheam putam koddli vikti ghetleli tê somadhint teô ghaleô.

Devan Abrahamak bhasail’lo kall lagim pavtam-pavtam, Ejiptant porjecho ank vaddot-choddot gelo.
Itlean Ejiptant dusro eklo raza razvoddki cholounk laglo; taka Juzechi khoboruch nasli.
Tannem amchê porjek naddbudhin vagoili ani amcheam purvozank itli piddapidd dili, ki nigtech zolmol’leam ballank, te vanchche nhoi mhonn, osadd ghalunk tankam hukum’ ghalo.
Oslea vellar Moizes zolmolo ani Devak manovlo: tin mhoine porian taka aplea bapaichea ghorant pôslo.
Magir, taka osadd ghalchea vellar, Faraochê dhuven taka apnnailo ani aploch put koso taka lhan-vhôdd kelo.
Ejiptkaranchi vidhya asli titli-i Moizesak xikoili ani to utramnim ani kornneamnim bollvont zalo.

Challis vorsanchê piraier, apleam bhavam-bhoinnink, mhonngê Israelacheam putam-dhuvank, bhett diunk tachea monant ailem.
Tanchê modlea ekleak konn-eklo Ejiptkar zulum’ kortalo mhonn polleun, Moizes tachea adarak gelo ani, Ejiptkarak jivexim marun, piddapidd bhôgloleacho tannem sudd ghetlo.
Apnna vorvim Dev tankam suttka diunk veta mhonn aplim bhavbhoinn somzotelim mhonn Moizes chint’talo; punn khorench mhollear hem tankam somzonk na.
Dusrea disa, dog zann Israelkar zhogoddtale tedna, Moizes novean thõi dixtti poddlo, ani tanchê modem xanti korunk mhonn tannem mhonn’lem: ‘Ixttamnô, tumi ekamekache bhav; kiteak tôr ekamekak dukhoitat tumi?’
Punn aplea bhavak opman kortalo tea mon’xan Moizesak dhuklun uddoilo ani mhonn’lem: ‘Amchê voir fuddari ani nitidar tuka konnem nemla?
Kal tea Ejiptkarak jivexim marloi tosoch mhaka-i bi marunk sôdtai kitem?’
Hem aikun Moizes pollun gelo ani Madian ganvant ravlo; thõi taka dog put zolmole.

Challis vorsam bhòrlea uprant, Sinai dongra lagchea oronneant, eka zolltea jhilkuttantlea agtteant eka devdutachem taka dorxon mell’lem.
Tem polleun Moizesak ojap dislem. Bariksannen polleunk lagim voch zalear,
Sorvesporacho tallo taka aikunk ailo: ‘Tujeam purvozam, Abrahamacho, Izakacho ani Jakobacho Dev Hanv.’ Moizes koddkoddlo ani tea fuddem mhenotin polleunk taka kalliz zalem na.
Tedna Sorvesporan taka mhonn’lem: ‘Tujeam pãiancheô vhannô kadd, kiteak tum ubo asai ti svat povitr.
Mhoji porza Ejiptant kitli piddapidd bhôgta ti Hanvem dekhlea ani tancheô huieli Hanvem aikoleat ani tika suttka diunk Hanv denvun ailam. Atam ie, Hanv tuka Ejiptant dhaddunk vetam.’

‘Tuka fuddari ani nitidar konnem nemla?’, oxem mhonnun pois kel’lo to konnak? Moizesak nhoi? Tori jhilkuttant devdut konnak dixtti poddlo? Ani tea devduta vorvim Devan konnak mhonn porjecho fuddari ani soddvonnar zaunk dhaddlo? Teach Moizesak!
Ejiptant ani Tambddea Doriant ani challis vorsam bhôr odbhutam ani vismitam korun konnem tankam bhair kaddlim? Teach Moizesan.
‘Tumcheam bhavam-bhoinnim modlo mhojê sarko êk provadi tumchê khatir Dev upzoitolo’, oxem Israel porjek uloilo to konn? Toch Moizes.
Sinai Dongrar devdut uloilo to konna kodde uloilo? Moizesa kodde nhoi? Ani oronneant sobha bhòrtali tedna, porje borabôr, amcheam purvozam borabôr ani devduta borabôr aslo to konn? Ani jivitachim utram, amkam diunk, ghetlim to konn? To toch Moizes!

Tori amche purvoz taka aikunk kobul na zale, tãnnim taka patt keli, ani portun Ejiptak vochpachi khuxi dakhoun tãnnim Aaronak sanglem:
‘Amchê mukhar vochunk amkam dèv korun di; kiteak amkam Ejiptantlim bhair kaddlim tea Moizesachem kitem zalam tachi amkam khoboruch na.’
Tedna tãnnim êk paddkulo kelo ani hê murtik iôdn bhettoilo. Apleanch hatamnim kel’lea kamam pasot tim murgottlim.
Punn Devan tankam patt vôll’li ani ontralla velê foujechi puza korunk tankam soddun dilim.
Tôr oxem provadianchea pustokar
boroil’lem asa:
‘Israelachea Ghorannea, challis
vorsam porian
oronneant boliô ani bolidanam
tunvem Mhaka bhettoileant? Na.

Punn Molokacho tombu ani Refan
devachem noketr
tumcheam khandar tumi vhelim,
heôch teô bhozunk kel’leô murti.
Tôr atam, Babiloniê pelean Hanv tumkam
pordesant dhaddunk vetam.’

Amcheam purvozam sangatim oronneant Govaikecho Tombu aslo; Devan Moizesak formail’lem toxem ani taka nomuno dakhoil’lo tea pormannem, to Tombu kel’lo.
Magir to gheun, amcheam purvozamnim pinddkê-pinddkent samball’lo; xekim, jedna amcheam purvozank zago diunk, Devan tanchea fuddeant raxttrank dhanvddailim ani team raxttrancho dês amchea purvozanchea tabeant kelo, tedna Joxuachea fuddariponna khal to Tombu hea desant bhitôr kaddlo. Davidachea kalla porian to hanga aslo.
David Devak manovlo ani Jakobachea Deva khatir ek mondir toiar korunk tannem maglem,
punn hem mondir Solomanvan Taka bandlem.

Toripunn Bhov-Vorto Dev mon’xancheam hatamnim bandleleam mondiramnim ravona, kiteak provadi oxem mhonnta:

‘Sôrg Mhojem xinvason
ani prithvi Mhojeam pãianchi monnoi:
Koslem mhonn mondir tumi Mhaka
bandtelet?
oxem mhonnta Sorvespor.
Vô Hanvem visôv gheunchê khatir
koslo mhonn zago tumi Mhaka toiar
kortelet?

Heô soglleô vostu Mhojea hatan
vrochleat ki na?’

Tumchem kanttem kitlem mhonn nibor! Tumchim kallzam ani kan Devachea Korarak ovisvaxi! Tumi tôr Povitr Atmeak sodam virôdh kortat; tumcheam purvozamnim kelem toxench tumi-i kortat.
Khõichea tori provadeak tumcheam purvozamnim dhumallo dinastana dovorla? Devak Manovlolo a ieuncho asa mhonn adim-fuddem porgôtt’tale tankam tãnnim jivexim marle. Ani atam tuminch, Tacho ghat gheun, Taka jivexim marlo.
Devdutam udexim tumi Somurt ghetleli, tori ti pallunk na te tumich!”

Hem aikun tanchea kallzant rag xiztalo ani te tacher add aple dant korkoraunk lagle.
Punn Istêv, Povitr Atmean bhòrlolo zaun, sorgak tellun polleunk laglo ani tannem Devachem tez dekhlem, ani Devachea uzvea hatak ubo aslolo Jezuk tannem pollelo.
Tannem mhonn’lem: “Ho polleiat, sôrg ugto zal’lo ani Mon’xacho Put Devachea uzveak ubo aslolo mhaka dixtti poddta.”
Punn tãnnim vhoddlean huieli marleô, hatamnim aple kan dhample, ani soglle borabôr tachea angar gele.
Uprant taka Xara bhair oddun vhelo ani fatramnim marunk lagle. Ani sakxidaramnim aplim avoronnam Saulu nanvachea eka tornnatteacheam pãiam-xim dovorlim.
Istevak fatramnim martale tedna, tannem oxem magnnem kelem: “Somia Jezu, mhozo otmo Tujea hatant ghe.”
Magir, dimbi ghalun, vhoddlea tallean tannem oxi bob marli: “Somia, tankam hea patkache guneanvkar korinaka.” Ani hem mhonnun to ontorlo."
Acts,8,"Now Saul was consenting to his execution.
Persecution of the Church. On that day, there broke out a severe persecution of the church in Jerusalem, and all were scattered throughout the countryside of Judea and Samaria, except the apostles. 
Devout men buried Stephen and made a loud lament over him.
Saul, meanwhile, was trying to destroy the church; entering house after house and dragging out men and women, he handed them over for imprisonment.
Philip in Samaria. 
Now those who had been scattered went about preaching the word. 
Thus Philip went down to [the] city of Samaria and proclaimed the Messiah to them. 
With one accord, the crowds paid attention to what was said by Philip when they heard it and saw the signs he was doing.
For unclean spirits, crying out in a loud voice, came out of many possessed people, and many paralyzed and crippled people were cured. 
There was great joy in that city.
Simon the Magician. 
A man named Simon used to practice magic in the city and astounded the people of Samaria, claiming to be someone great.
All of them, from the least to the greatest, paid attention to him, saying, “This man is the ‘Power of God’ that is called ‘Great.’”
They paid attention to him because he had astounded them by his magic for a long time,
but once they began to believe Philip as he preached the good news about the kingdom of God and the name of Jesus Christ, men and women alike were baptized. 
Even Simon himself believed and, after being baptized, became devoted to Philip; and when he saw the signs and mighty deeds that were occurring, he was astounded.
Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John,
who went down and prayed for them, that they might receive the holy Spirit,
for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus. 
Then they laid hands on them and they received the holy Spirit.
When Simon saw that the Spirit was conferred by the laying on of the apostles’ hands, he offered them money
and said, “Give me this power too, so that anyone upon whom I lay my hands may receive the holy Spirit.”
But Peter said to him, “May your money perish with you, because you thought that you could buy the gift of God with money.
You have no share or lot in this matter, for your heart is not upright before God.
Repent of this wickedness of yours and pray to the Lord that, if possible, your intention may be forgiven.
For I see that you are filled with bitter gall and are in the bonds of iniquity.”
Simon said in reply, “Pray for me to the Lord, that nothing of what you have said may come upon me.”
So when they had testified and proclaimed the word of the Lord, they returned to Jerusalem and preached the good news to many Samaritan villages.
Philip and the Ethiopian. 
Then the angel of the Lord spoke to Philip, “Get up and head south on the road that goes down from Jerusalem to Gaza, the desert route.”
So he got up and set out. Now there was an Ethiopian eunuch, a court official of the Candace, that is, the queen of the Ethiopians, in charge of her entire treasury, who had come to Jerusalem to worship, 
and was returning home. Seated in his chariot, he was reading the prophet Isaiah.
The Spirit said to Philip, “Go and join up with that chariot.”
Philip ran up and heard him reading Isaiah the prophet and said, “Do you understand what you are reading?”
He replied, “How can I, unless someone instructs me?” So he invited Philip to get in and sit with him. 
This was the scripture passage he was reading:
“Like a sheep he was led to the slaughter,
and as a lamb before its shearer is silent,
so he opened not his mouth.
In [his] humiliation justice was denied him.
Who will tell of his posterity?
For his life is taken from the earth.”
Then the eunuch said to Philip in reply, “I beg you, about whom is the prophet saying this? About himself, or about someone else?”
Then Philip opened his mouth and, beginning with this scripture passage, he proclaimed Jesus to him.
As they traveled along the road they came to some water, and the eunuch said, “Look, there is water. What is to prevent my being baptized?” [
] 
Then he ordered the chariot to stop, and Philip and the eunuch both went down into the water, and he baptized him.
When they came out of the water, the Spirit of the Lord snatched Philip away, and the eunuch saw him no more, but continued on his way rejoicing. 
Philip came to Azotus, and went about proclaiming the good news to all the towns until he reached Caesarea.","Hea khunak Sauluchi soglli maniotai asli.
Tedna Jeruzaleant aslelê povitr-sobhecher add êk vhôdd piddapidd suru zali ani sogllim, apostl mat bhairaun, Judeiachê ani Samariechê bhonvtonn-cheam ganvamnim ximpo-ddlim.
Bhoktivont mon’xamnim Istevak nikhipilo ani tachê pasot motto vilap kelo.

Povitr-sobhechem nisontton korunk Saulu vavurtalo; ghora-ghorant bhitôr sorun, dadleank toxem bailank bhair kaddun to bondkhonnint ghaltalo.

Punn ximpoddlelim tim zollim-mollim xubhvhortoman porgottit gelim.
Oso Filip Samariechea eka nogrant gelo ani tanchê modem Kristak porgôtt kelo.
Tacheam vismitanchi khobor aikun ani khaxa tim polleun sogllea lokan Filip porgôtt’talo to sondêx eka monan mandun ghetlo.
Zaiteam devchar-bosleleam thaun mhelle atme bob marun bhair sortale ani puskoll ar-zal’lim ani thonttim borim zatalim.
Haka lagun tea nogrant vhôdd sontos vostalo.

Teach nogrant Simanv nanvacho êk monis ravtalo ani ghaddiponnam korun Samariekar lokak bhuloitalo. To apunnuch vhôdd mhonn dakhoun uloitalo.
Sogllim, vhoddam toxinch lhanam, tachem chitan aikotalim ani mhonntalim: “Devachi xrêxtt podvi mhonntat to hoch.”
Tim taka chitan aikotalim kiteak zaito kall thaun aplê ghaddividien to tankam bhuloitalo.
Punn Filipan Devachea Rajeachem ani Jezu Kristachea nanvachem xubhvhortoman porgôttlem tedna, dadleamnim toxem bailamnim bhavart dhôrlo ani batism ghetlo.
Simanvan-ui bhavart dhôrlo ani, batism ghetlea uprant, to Filipachi patt sôddinaslo. Khunna ani vhoddlim vismitam zalim tim polleun, to ojap zalo.

Samariechea lokan Devachem utor manun ghetlem mhonn Jeruzaleant asleleam apostlamnim aikolem; ani Pedruk ani Juanvak tanchê-xim dhaddle.
Thõi denvun pavlea uprant, bhavarteank Povitr Atmo mellum mhonn tãnnim magnnem kelem,
karonn tanchê modlea ekleacher porian Povitr Atmo ozun denvunk naslo; tankam fokot Somia Jezuchea nanvan batism dil’lo.
Tedna Pedrun ani Juanvan tancher hat dovorle ani tãnnim Povitr Atmo ghetlo.

Apostlanchê hat-dovornnê vorvim tankam Povitr Atmo mell’lo mhonn Simanvan pollelem tedna, Pedruk ani Juanvak tannem poixe dile
ani mhonn’lem: “Jeam konnancher hanv hat dovrin, tankam Povitr Atmo mellcho mhonn mhaka-i osli podvi diat.”
Punn Pedrun taka zobab dilo: “Devan funkea dil’lem dan poixeamnim viktem gheunk zata mhonn tum somzoloi dekhun tuka ani tujeam poixeank uzo lai.
Hea denneant tuka bhag na, vantto na, kiteak Deva mukhar tujem mon soroll nhoi.
Tujea khotteponnak patt kôr ani tujea monant jem kitem tunvem chintlãi tachem Somia lagim bhogsonnem mag.
Koddu pintachem vik tunvem ghetlãi ani patkacho gulam’ tum zalai mhonn hanv polletam.”
Simanvan zobab diun mhonn’lem: “Tumi sanglam tantlem kãi mhojer iena zaunk mhojê pasot Somia lagim magat.”

Apli govaiki dilea uprant ani Somiacho sondêx porgôtt kortôch, te portun Jeruzaleak gele. Ani Samarie-karancheam zaiteam gramamnim tãnnim xubhvhortoman porgôttlem.

Tedna, Sorvesporachea dutan Filipak uloun mhonn’lem: “Utth ani dokhinnek Jeruzalea thaun Gaza denvun veto margan voch.” Hea margan atam konn vochona.
Mhonntôch to utthun aplê vattek laglo. Ovchituch taka êk Etiopiekar dixtti poddlo; ho êk hizddo ani Etiopiechê Kandaki Ranniechea akhea bhanddaracho odhikari aslo. To Devak bhozunk Jeruzaleak gel’lo ani
aplê gaddier bosun to ghora portotalo. Vatter Izaias provadeachem pustok to vachtalo.
Atmean Filipak mhonn’lem: “Voch ani gaddiê lagim sor.”
Filip dhanvlo ani to Etiopiekar Izaias provadeachem pustok vachta tem aikun tannem vicharlem: “Tum vachtai tem somzotai mum?”
Tannem portipall kelo: “Mhaka somzonni diunk konn na zalear, mhojean koxem somzunk zait?” Mhonntôch, gaddient choddun apnna-xim bos mhonn tannem Filipa lagim maglem.
Povitr Pustokantlo to vachtalo to bhag ho aslo:
“Marunk vhortat toslea lhan
menddrea sarko,
apnnak tastelea mukhar ogich ravtelê
xelliê bhaxen,
tachea tonddantli zap bhair sorunk na!

Tachea hinnponnant tachi nit korun
ghetolo konn na zalo.
Tachem jivit hea sonvsarant veginch
toddun kaddlem;
Dekhun tachê pinddkechi khobor
konn sangunk xoktolo?”

Tedna tea hizddean Filipak mhonn’lem: “Ho provadi apnnachêch vixim vô dusrea konna vixim uloita, tem tum mhaka sangxi?”
Tedna aplem tondd ugddun ani Povitr Pustokantlim tinch utram dhorun Filipan taka Jezucho xubh sondêx porgôttlo.
Fuddem vetam-vetam te udka-xim pavle ani hizddean mhonn’lem: “Polle, hanga thoddem udok asa; hanvem batism gheunk kosli add-khôll asa?” 
Tannem gaddi thamboili ani te dog-ui, Filip ani hizddo, udkant denvle ani Filipan taka batism dilo.
Udkantle voir sortôch, Sorvesporachea Atmean Filipak ubarun vhelo ani hizddean taka anink polleunk na; ani sogllo sontosbhorit zaun, tannem aplo fuddlo rosto dhôrlo.
Punn Filip Azotak pavlo ani, soglleam nogramnim bhonvun, Xezareiak vocho porian xubhvhortoman porgottit ravlo. S1 Sauluchem Porivorton"
Acts,9,"Now Saul, still breathing murderous threats against the disciples of the Lord, went to the high priest 
and asked him for letters to the synagogues in Damascus, that, if he should find any men or women who belonged to the Way, he might bring them back to Jerusalem in chains.
On his journey, as he was nearing Damascus, a light from the sky suddenly flashed around him. 
He fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting me?” 
He said, “Who are you, sir?” The reply came, “I am Jesus, whom you are persecuting. 
Now get up and go into the city and you will be told what you must do.” 
The men who were traveling with him stood speechless, for they heard the voice but could see no one. 
Saul got up from the ground, but when he opened his eyes he could see nothing; so they led him by the hand and brought him to Damascus. 
For three days he was unable to see, and he neither ate nor drank.
Saul’s Baptism. 
There was a disciple in Damascus named Ananias, and the Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.”
The Lord said to him, “Get up and go to the street called Straight and ask at the house of Judas for a man from Tarsus named Saul. He is there praying, 
and [in a vision] he has seen a man named Ananias come in and lay [his] hands on him, that he may regain his sight.”
But Ananias replied, “Lord, I have heard from many sources about this man, what evil things he has done to your holy ones in Jerusalem. 
And here he has authority from the chief priests to imprison all who call upon your name.” 
But the Lord said to him, “Go, for this man is a chosen instrument of mine to carry my name before Gentiles, kings, and Israelites, 
and I will show him what he will have to suffer for my name.”
So Ananias went and entered the house; laying his hands on him, he said, “Saul, my brother, the Lord has sent me, Jesus who appeared to you on the way by which you came, that you may regain your sight and be filled with the holy Spirit.”
Immediately things like scales fell from his eyes and he regained his sight. He got up and was baptized,
and when he had eaten, he recovered his strength.
Saul Preaches in Damascus. He stayed some days with the disciples in Damascus,
and he began at once to proclaim Jesus in the synagogues, that he is the Son of God. 
All who heard him were astounded and said, “Is not this the man who in Jerusalem ravaged those who call upon this name, and came here expressly to take them back in chains to the chief priests?”
But Saul grew all the stronger and confounded [the] Jews who lived in Damascus, proving that this is the Messiah.
Saul Visits Jerusalem. 
After a long time had passed, the Jews conspired to kill him,
but their plot became known to Saul. Now they were keeping watch on the gates day and night so as to kill him,
but his disciples took him one night and let him down through an opening in the wall, lowering him in a basket.
When he arrived in Jerusalem he tried to join the disciples, but they were all afraid of him, not believing that he was a disciple.
Then Barnabas took charge of him and brought him to the apostles, and he reported to them how on the way he had seen the Lord and that he had spoken to him, and how in Damascus he had spoken out boldly in the name of Jesus.
He moved about freely with them in Jerusalem, and spoke out boldly in the name of the Lord.
He also spoke and debated with the Hellenists, but they tried to kill him.
And when the brothers learned of this, they took him down to Caesarea and sent him on his way to Tarsus.
The Church at Peace. 
The church throughout all Judea, Galilee, and Samaria was at peace. It was being built up and walked in the fear of the Lord, and with the consolation of the holy Spirit it grew in numbers.
Peter Heals Aeneas at Lydda. 
As Peter was passing through every region, he went down to the holy ones living in Lydda.
There he found a man named Aeneas, who had been confined to bed for eight years, for he was paralyzed.
Peter said to him, “Aeneas, Jesus Christ heals you. Get up and make your bed.” He got up at once.
And all the inhabitants of Lydda and Sharon saw him, and they turned to the Lord.
Peter Restores Tabitha to Life. 
Now in Joppa there was a disciple named Tabitha (which translated means Dorcas). She was completely occupied with good deeds and almsgiving.
Now during those days she fell sick and died, so after washing her, they laid [her] out in a room upstairs.
Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him with the request, “Please come to us without delay.”
So Peter got up and went with them. When he arrived, they took him to the room upstairs where all the widows came to him weeping and showing him the tunics and cloaks that Dorcas had made while she was with them.
Peter sent them all out and knelt down and prayed. Then he turned to her body and said, “Tabitha, rise up.” She opened her eyes, saw Peter, and sat up. 
He gave her his hand and raised her up, and when he had called the holy ones and the widows, he presented her alive.
This became known all over Joppa, and many came to believe in the Lord.
 And he stayed a long time in Joppa with Simon, a tanner.","Itlea mhonnosôr, Saulu Somia- cheam xisancho apunn jiv kaddtolo mhonn tankam bhenkddaunk bhonvtalo ani hê axen tacheach jivak thar naslo. To porom’-iadnika-xim gelo
ani hê Vattecheam apnnak melltit team pattlavdarank, dadleank toxench bailank, dhorun Jeruzaleak haddunk Damaska-devsthanancheam vhoddilank diunchim tannem potram maglim.
Damaskachê vatter, xara lagim pavtam-pavtam, ovchit sorga velo êk uzvadd tachê sobhonvtim porzoll’lo.
To dhornnir xevttolo ani tedna tannem êk tallo aikolo. To Taka oxem mhonntalo: “Saulu, Saulu, kiteak mhonn tum Mhaka piddapidd ditai?”
Tannem vicharlem: “Tum konn, Saiba?” Tallean zap dili: “Hanv Jezu, ani Mhakach tum piddapidd ditai.
Atam utth ani xarant voch ani tunvem kitem korunk zai tem konn tuka sangtolo.”
Tachê borabôr provas kortale te thottakun mone zale, kiteak tãnnim tallo aikol’lo khorem, punn konnakuch polleunk naslo.
Saulu zomni velo utthlo ani, tache dolle ugte asun-ui, taka kãich disonaslem. Tea pasot Damaska porian tãnnim taka hatak dhorun vhelo.
Tin dis porian tachean kãich polleunk nozo aslem ani to kãi jevunk na ani pieunk-ui na.

Damaskant Ananias nanvacho êk xis aslo. Dorxonant Somi apnna kodde oxem uloita mhonn tannem aikolem: “Ananias!” Tedna tannem zap dili: “Ho polle hanv asam, Somia.” Somian taka mhonn’lem:
“Utth ani Ubo mhonntat tea Rostean voch ani Judasachea ghorant, Tarsusachea Saulu mhonnlelea konn-ekleachi khobor kadd; to magnnem korta.”
Ani apnnak novean nodor mellunk Ananias mhonnlolo konn-eklo bhitôr ieun apnnacher hat dovorta mhonn Saulun dorxonant pollelem.
Tedna Ananiasan mhonn’lem: “Somia, hea mon’xa vixim ani Jeruzaleant Tujeam bhoktank tannem kitle koxtt dileat tê vixim zaiteam zannam koddchem hanvem aikolam.
Ani Tujem nanv gheteleam somestank dhorunk mhonn mukhel iadnikanchi podvi gheun to hanga aila.”
Somian taka zobab dilo: “Tori astana tum voch, kiteak, raxttram toxench razam mukhar ani Israel-porjê mukhar, Mhojem nanv porgottunk ho monis Mhojem vinchun kaddlelem hatiar.
Mhojea Nanva pasot tannem kitlem sõsunk poddtelem tem Hanv taka dakhoitolom.”

Tedna Ananias gelo. To ghorant bhitôr sorlo ani rokddench Saulucher aple hat dovrun tannem mhonn’lem: “Saulu bhava, tuji nodor tuka porti mellche khatir ani tum Povitr Atmean bhorche khatir, tum ietaloi tê vatter tuka dixtti poddlo tea Somia Jezun mhaka dhaddla.”
Thõichê-thõich Saulu-cheam dolleantlim khovollam koxim bhi poddlim ani taka novean nodor aili; ani utthun tannem batism ghetlo.
Jevlea uprant taka novean ghottai mell’li.
Damaskant xisam borabôr thodde dis sarlea uprant,
Jezu Devacho Put mhonn to devsthanamnim rokddoch porgottunk laglo.
Taka aikotalim tim sogllim ojap zaun mhonntalim: “Hem Nanv ucharteleancho Jeruzaleant bhosm korunk vavurtalo to ani hanga asleleam xisank dhorun mukhel iadnikam fuddem vhorunk hangasôr ail’lo to monis hoch nhoi?”

Punn Saulu odik-odik bollixtt zait vetalo ani, Jezu Krist mhonn ruzu korun, Damaskant ravteleam Judevank gondhollak ghaltalo.

Zaiteam disam uprant, Judeva-mnim Sauluk jivexim marunk guddmêll kelo;
punn hi khobor Sauluk pavli. Tacho prann kaddunk darvonntteam-xim te rat-dis paro korun asle,
punn xisamnim taka vhelo ani êkê panttlent ghalun taka ratcho kotta velean denvoilo.

Jeruzaleant pavlo tedna, xisanchea zomeak ektthãi zaunk to proitn kortalo, punn tim sogllim taka bhietalim: to khorench êk xis zala mhonn sotmanunk tim pattim sortalim.
Barnabasan taka ghetlo ani apostlam-xim vhelo, ani vatter astana Somi Sauluk koso dixtti poddlo ani kitlea kalljidarponnan Saulun Damaskant Jezuchea nanvan xubhvhortoman porgôttlem, hem sogllem Barnabasan tankam sanglem.
Tedna Saulu tanchê borabôr Jeruzaleant bhonvunk laglo ani hurben Somiachea nanvan tannem provochon korunk suru kelem.
Punn Grik bhas ulovpi Judevam kodde uloun vad-vivad zalea uprant, te taka jivexim marunk ievjitale.
Hem aikun bhavam-bhoinnimnim taka Xezareiak vhelo ani hanga thaun taka porot Tarsusak dhaddun dilo.

Ak’kea Judeiant, Galileiant, ani Samarient povitr-sobha sovosthaien jietali ani Somiachi bhokti korun ani Povitr Atmeachê ghottaien ani urben bhoron ti vaddot vetali.

Ganvam-ganvamnim bhett diunk vochun Pedru xekim Lid’dent ravteleam bhoktam-xim pavlo.
Thõi taka Eneias nanvacho êk arkar mell’lo; atth vorsam to khattir poddlolo aslo.
Pedrun taka mhonn’lem: “Eneias, Jezu Krist tuka boro korta. Utth ani tujem bixannem sarkem kôr.” Ani to rokddoch utthlo.
Lid’dent ani Xaronant ravteleamnim taka dekhlo ani tim sogllim Somiachim pattlavdar zalim.

Jop’pa nogrant Tabita nanvachi êk bhavarti asli (tichea nanvacho ôrth chitoll). Aplea jivitant ti sodanch khup doiall kornneo kortali ani bhik ditali.
Team disamnim ti bori na zali, ani meli; tãnnim tika dhuli ani uprant voilea vosreant dovorli.
Lid’da Jop’pak lagim mhonntôch, Pedru thõi asa mhonn xisamnim aikolem tedna, “Vegim-vegim amchê-xim ie.”, oxem sangun dogam dadleank tachê-xim pattoile.
Pedru utthlo ani tanchê borabôr gelo. Thõi pavona fuddem taka tãnnim unchlea vosreant vhelo. Taka veddho ghalun soglleô vidva roddtaleô ani apnnank Tabitan anglim ani avoronnam kel’lim tim taka dakhounk lagleô.
Pedrun tankam soglleank bhair dhaddleô ani dimbier ravun magnnem kelem; uprant mel’lê kuddi vatten porton, tannem mhonn’lem: “Tabita, utth!” Tinnem aple dolle ugôddle ani Pedruk polleun ti bosli.
Hat diun tannem tika ubi keli ani uprant bhavarteank ani vidvank apoilim ani tankam ti jivi zal’li dakhoili.
Hi khobor sogllea Jop’pak gazli ani zaiteamnim Somiacher bhavart dovorlo.
Ani Pedru konn-eka Simanv chamarager Jop’pant zaite dis ravlo."
Acts,10,"Now in Caesarea there was a man named Cornelius, a centurion of the Cohort called the Italica, 
devout and God-fearing along with his whole household, who used to give alms generously to the Jewish people and pray to God constantly.
One afternoon about three o’clock, he saw plainly in a vision an angel of God come in to him and say to him, “Cornelius.”
He looked intently at him and, seized with fear, said, “What is it, sir?” He said to him, “Your prayers and almsgiving have ascended as a memorial offering before God.
Now send some men to Joppa and summon one Simon who is called Peter.
He is staying with another Simon, a tanner, who has a house by the sea.” 
When the angel who spoke to him had left, he called two of his servants and a devout soldier from his staff,
explained everything to them, and sent them to Joppa.
The Vision of Peter. 
The next day, while they were on their way and nearing the city, Peter went up to the roof terrace to pray at about noontime. 
He was hungry and wished to eat, and while they were making preparations he fell into a trance.
He saw heaven opened and something resembling a large sheet coming down, lowered to the ground by its four corners.
In it were all the earth’s four-legged animals and reptiles and the birds of the sky.
A voice said to him, “Get up, Peter. Slaughter and eat.”
But Peter said, “Certainly not, sir. For never have I eaten anything profane and unclean.” 
The voice spoke to him again, a second time, “What God has made clean, you are not to call profane.” 
This happened three times, and then the object was taken up into the sky.
While Peter was in doubt about the meaning of the vision he had seen, the men sent by Cornelius asked for Simon’s house and arrived at the entrance.
They called out inquiring whether Simon, who is called Peter, was staying there.
As Peter was pondering the vision, the Spirit said [to him], “There are three men here looking for you. 
So get up, go downstairs, and accompany them without hesitation, because I have sent them.”
Then Peter went down to the men and said, “I am the one you are looking for. What is the reason for your being here?”
They answered, “Cornelius, a centurion, an upright and God-fearing man, respected by the whole Jewish nation, was directed by a holy angel to summon you to his house and to hear what you have to say.” 
So he invited them in and showed them hospitality.
The next day he got up and went with them, and some of the brothers from Joppa went with him.
On the following day he entered Caesarea. Cornelius was expecting them and had called together his relatives and close friends.
When Peter entered, Cornelius met him and, falling at his feet, paid him homage.
Peter, however, raised him up, saying, “Get up. I myself am also a human being.”
While he conversed with him, he went in and found many people gathered together
and said to them, “You know that it is unlawful for a Jewish man to associate with, or visit, a Gentile, but God has shown me that I should not call any person profane or unclean. 
And that is why I came without objection when sent for. May I ask, then, why you summoned me?”
Cornelius replied, “Four days ago at this hour, three o’clock in the afternoon, I was at prayer in my house when suddenly a man in dazzling robes stood before me and said,
‘Cornelius, your prayer has been heard and your almsgiving remembered before God.
Send therefore to Joppa and summon Simon, who is called Peter. He is a guest in the house of Simon, a tanner, by the sea.’
So I sent for you immediately, and you were kind enough to come. Now therefore we are all here in the presence of God to listen to all that you have been commanded by the Lord.”
Peter’s Speech. 
Then Peter proceeded to speak and said, “In truth, I see that God shows no partiality. 
Rather, in every nation whoever fears him and acts uprightly is acceptable to him.
You know the word [that] he sent to the Israelites as he proclaimed peace through Jesus Christ, who is Lord of all, 
what has happened all over Judea, beginning in Galilee after the baptism that John preached, 
how God anointed Jesus of Nazareth with the holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him. 
We are witnesses of all that he did both in the country of the Jews and [in] Jerusalem. They put him to death by hanging him on a tree.
This man God raised [on] the third day and granted that he be visible,
not to all the people, but to us, the witnesses chosen by God in advance, who ate and drank with him after he rose from the dead. 
He commissioned us to preach to the people and testify that he is the one appointed by God as judge of the living and the dead. 
To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name.”
The Baptism of Cornelius. 
While Peter was still speaking these things, the holy Spirit fell upon all who were listening to the word. 
The circumcised believers who had accompanied Peter were astounded that the gift of the holy Spirit should have been poured out on the Gentiles also,
for they could hear them speaking in tongues and glorifying God. Then Peter responded,
“Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?” 
He ordered them to be baptized in the name of Jesus Christ.
Then they invited him to stay for a few days.","Xezareiant Kornel nanvacho êk monis aslo. Romi loskorachê “Italiani” mhonnlolê Polttonnecho to xotpoti aslo.
To bhoktivont monis aslo ani aplea ghorabeacheam soglleam mon’xam borabôr Devak bhôztalo. Lokak to zaito adar ditalo ani sodanch Devak magnnem kortalo.
Êk dis, sanjecheam sumar tin vorancher, Devacho êk dut aplea ghorant bhitôr sortalo ani “Kornel” mhonnun apnnak ulo kortalo to tannem dorxonant sarko dekhlo.
Devdutak polleun to koddkoddlo. Tannem mhonn’lem: “Kitem ga, Saiba?” Devdutan portipall kelo: “Tuzo ugddas koso, tujim magnnim ani tujim danam Deva mukhar choddun pavleant.
Atam Pedru mhonnlolea konn-eka Simanvak apounk Jop’pa nogrant mon’xank dhadd.
To eka Simanv chamarager vostek asa ani hachem ghor doriachê kinarer asa.”
Tachê lagim uloilo to devdut vetôch, Kornelan dogam chakrank ani aplê sevek asleleantlea eka bhoktivont soinikak apoile,
ani, kitem ghòddlelem tem tankam sangun, tankam Jop’pak dhaddle.

Dusrea disa, te apli vatt cholun, nogra lagim pavtana, don’parchea vellar prarthon korunk Pedru pattosar choddlo.
Taka bhuk lagli ani to jevnnak ravtalo, punn jevonn toiar zatanam, Povitr Atmeacho bhar tacher ailo.
Sôrg ugto zal’lo tannem dekhlo ani char-ui konnxeamnim dhôrloli ani sorgar thaun zomni porian denvoil’li êk vhoddli ôl koxi kitem tannem dekhlem.
Ticher asleô sonvsarantleô char pãiancheô soglleô mon’zati ani jivannim ani ontralla velim suknnim ticher aslim.
Tedna taka oxem mhonntalo to êk tallo tannem aikolo: “Pedru, utth, mar ani kha.”
Punn Pedrun zobab dilo: “Na, Saiba, kodinch na! Opovitr ani mhellem kitench hanvem kednanch khaunk na.”
Anink êk pavtt tea tallean taka mhonn’lem: “Devan xud’dh kelam tem tum opovitr mhonnonaka.”
Hem oxem tin pavtti ghòddlem ani rokddench sogllem portun sorgar ubaron gelem.

Hea dorxonachi somzonni kitem kai mhonn to chintunk poddlo. Itlea mhonnosôr, Kornelan dhaddlele monis pavle. Simavachem ghor khõi asa tem sodun kaddlem ani te darachea umbrear thamble.
Ani ulo korun Pedru mhonnlolo Simanv thõi vostek asa kai mhonn tãnnim vicharlem.
Pedruchem lokx ozun dorxonacher astana, Atmean taka mhonn’lem: “He polle, teg monis tuka sôdtat.
Utth, sokol denv ani tanchê borabôr voch; pattim-fuddem sorum naka, kiteak Hanvench tankam dhaddleat.”
Sokla denvun vochun, Pedrun team mon’xank mhonn’lem: “Tumi sôdtat to monis hanvuch; kiteak aileat tumi?”
Tãnnim zobab dilo: “Kornel xotpoti êk promannik ani Devachi bhokti korpi monis; taka Judevanchi akhi porza man dita. Tuka apnnager apoi mhonn ani tunvem taka kitem sangchem asa tem aikun ghe mhonn Devan taka Aplea povitr duta vorvim sanglam.”
Pedrun team mon’xank bhitôr apoile ani tankam vostek dovorle.
Dusrea disa to tanchê borabôr vattek laglo ani tanchê sangatim Jop’pache thodde bhav-ui gele.
Anink eka disan te Xezareiak pavle. Apleam soiream ani lagxileam ixttam sangatim Kornel tankam ravtalo.
Ani Pedru ghorachea umbrea-xim pavtôch, Kornel taka mellunk gelo ani pãiam poddun taka nomoskar kelo.
Punn Pedrun taka oxem mhonnun utthoilo: “Utth, tôr hanv-ui êk monis.”
Uloit-uloit te bhitôr gele ani hanga ektthãi zal’lo to khup lôk tankam mell’lo.
Tannem tankam oxem mhonn’lem: “Eka Judêv mon’xan eka videxeak ektthovunk ani tanger ravunk kitlem vittechem tem tumi zannont. Punn khõicheach mon’xak hanvem opovitr ani mhello mhonncho nhoi mhonn Devan mhaka dakhoilam.
Heach pasot tunvem mhaka apounk dhaddtôch hanv pattim-fuddem soronastana ailam. Tôr hanv tujê lagim vichartam: tunvem mhaka kiteak mhonn apounk dhaddlai?”

Kornelan zobab dilo: “Tin dis zale, hêch ghoddier, mhojea ghorant sanjecheam tin voranchem hanv magnnem kortalom; ovchit zhogzhogit vostr ghalun êk monis mhojea fuddeant ubo zalo.
Tannem mhaka oxem mhonn’lem: ‘Kornel, Devan tujem magnnem aikun ghetlem ani tujeam danancho Deva mukhar ugddas zalo.
Tôr Jop’pak aslelea Simanv mhonntat tea Pedruk apounk dhadd. To Simanv chamarager ravta ani tachem ghor doriachê kinarer asa.’
Tea pasot hanvem tuka rokddoch apounk dhaddlo ani tunvem ieun borem kelem. Tôr polle, hanga ami tujê mukhar ektthãi zal’lim asanv, Sorvesporan tuka kitem sangunk formailam tem aikunk ami toiar asanv.”

Tondd ugddun Pedrun ulounk suru kelem. Tannem mhonn’lem: “Dev tonddak polleun mon’xam modem ontôr korina: hem sot mhonn mhaka tthavem zalem;
punn konn-ui monis, khõichea-i raxttracho to zaum, Devachi bhokti korta ani Devachê khuxê pormannem cholta tôr, to ki Devak manovta.
Devan Jezu Krista vorvim xantichem xubhvhortoman porgottunk Israelacheam putam-dhuvank nirôp dhaddlo; Toch soglleancho Somi.
Akhea Judeiant kitem ghòddlam tem tumi zannont: Juanvan batism porgôttlo tethun thaun, Jezun Galileia-sun Aplem kam’ suru kelem.
Devan hea Nazaretchea Jezuk Povitr Atmean ani xoktin makhlo. Veta thõi Tannem borem kelem ani devcharachê podvê khal asleleank suttka dili, kiteak Dev Tachê sovem aslo.
Judeikaranchea prantant ani Jeruzaleant Tannem keleô team soglleam vostunche ami govai. Eka lankddar umkollaun tãnnim Taka jivexim marlo.
Punn tisrea disa Devan Taka punorjivont kelo ani To dixtti poddunk nirmilem:
Sogllea lokak nhoi, punn Devan adim-fuddem nemleleam govaiank; amich te govai, To mel’leantlo punorjivont zatôch Tachê borabôr jevleanv ani pieleanv te.
Jiveam ani mel’leancho Mon’subidar Apnnak Devan nemla mhonn lokak porgottunk ani haka govai diunk Tannem amkam adnea dilea.
Tacher bhavart dovortat tim sogllim Tachea nanvan patkanchem bhogsonnem ghetat mhonn soglle provadi govai ditat.”

Pedru oxem uloita thõich astana, tachem utor aikoteleam soglleancher Povitr Atmo denvun ailo.
Videxeank porian Devan Povitr Atmeachem dennem favo kelem mhonn Pedru borabôr ail’le te sunôt kel’le soglle bhavarti thottakle.
Kiteak tim atveô bhasô uloitalim ani Devak vakhanntalim mhonn tankam aikum ietalem.
Tedna Pedrun mhonn’lem: “Amkam mell’lo toch Povitr Atmo tankam-i mell’lo mhonntôch, tankam udkacho batism diunk konnachean addaum-ieta?”
Tannem tankam Jezu Kristachea nanvan batism diunk formailem. Uprant, thodde dis apnnam-xim rav mhonn tãnnim tachê kodde maglem."
Acts,11,"Now the apostles and the brothers who were in Judea heard that the Gentiles too had accepted the word of God.
So when Peter went up to Jerusalem the circumcised believers confronted him,
saying, “You entered the house of uncircumcised people and ate with them.”
Peter began and explained it to them step by step, saying,
“I was at prayer in the city of Joppa when in a trance I had a vision, something resembling a large sheet coming down, lowered from the sky by its four corners, and it came to me.
Looking intently into it, I observed and saw the four-legged animals of the earth, the wild beasts, the reptiles, and the birds of the sky.
I also heard a voice say to me, ‘Get up, Peter. Slaughter and eat.’
But I said, ‘Certainly not, sir, because nothing profane or unclean has ever entered my mouth.’
But a second time a voice from heaven answered, ‘What God has made clean, you are not to call profane.’
This happened three times, and then everything was drawn up again into the sky.
Just then three men appeared at the house where we were, who had been sent to me from Caesarea.
The Spirit told me to accompany them without discriminating. These six brothers also went with me, and we entered the man’s house.
He related to us how he had seen [the] angel standing in his house, saying, ‘Send someone to Joppa and summon Simon, who is called Peter, 
who will speak words to you by which you and all your household will be saved.’
As I began to speak, the holy Spirit fell upon them as it had upon us at the beginning, 
and I remembered the word of the Lord, how he had said, ‘John baptized with water but you will be baptized with the holy Spirit.’ 
If then God gave them the same gift he gave to us when we came to believe in the Lord Jesus Christ, who was I to be able to hinder God?” 
When they heard this, they stopped objecting and glorified God, saying, “God has then granted life-giving repentance to the Gentiles too.”
The Church at Antioch. 
Now those who had been scattered by the persecution that arose because of Stephen went as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but Jews. 
There were some Cypriots and Cyrenians among them, however, who came to Antioch and began to speak to the Greeks as well, proclaiming the Lord Jesus.
The hand of the Lord was with them and a great number who believed turned to the Lord.
The news about them reached the ears of the church in Jerusalem, and they sent Barnabas [to go] to Antioch.
When he arrived and saw the grace of God, he rejoiced and encouraged them all to remain faithful to the Lord in firmness of heart,
for he was a good man, filled with the holy Spirit and faith. And a large number of people was added to the Lord.
Then he went to Tarsus to look for Saul,
and when he had found him he brought him to Antioch. For a whole year they met with the church and taught a large number of people, and it was in Antioch that the disciples were first called Christians.
The Prediction of Agabus. 
At that time some prophets came down from Jerusalem to Antioch,
and one of them named Agabus stood up and predicted by the Spirit that there would be a severe famine all over the world, and it happened under Claudius. 
So the disciples determined that, according to ability, each should send relief to the brothers who lived in Judea.
This they did, sending it to the presbyters in care of Barnabas and Saul.","Videxeamnim-i Devachem utor mandun ghetlem mhonn Judeiant asleleam apostlamnim ani bhavam-bhoinnimnim aikolem ani,
Pedru Jeruzaleak ailo tedna, sunôt kel’leamnim tachi ttika korun mhonn’lem:
“Sunôt korunk naslo-leanger kiteak ravloi tum, ani tanchê borabôr kiteak mhonn jevloi?”

Tedna, zobab diun, Pedrun ekan-ek viskuttaun sanglem:
Êk dis hanv Jop’pa nogrant aslom tedna, magnnem kortam astana Povitr Atmeacho bhar mhojer ailo; tedna eka dorxonant char-ui konnxeamnim dhôrleli sorgar thaun zomni porian denvoil’li êk vhoddli ôl koxi kitem hanvem dekhlem. Hem nitt mhojê-xim denvun ailem.
Hanvem tancher barik nodor marli ani sonvsarantleô mon’zati, zonavoram ani jivannim ani varea velim suknnim hanvem pollelim.
Tedna oxem mhaka mhonntalo to êk tallo hanvem aikolo: ‘Pedru, utth, mar ani kha!’
Punn hanvem mhonn’lem: ‘Na, Saiba! Koxench na! opovitr ani mhellem kodinch mhojea tonddant bhitôr sorunk na!’
Anink êk pavtt tea sorga velea tallean mhaka mhonn’lem: ‘Devan nitoll kelam tem tum opovitr mhonn lekhinaka.’
Hem oxem tin pavtti ghòddlem ani uprant sogllem portun sorgar ubaron gelem.

Tednanch ovchit hanv ravtalom tea ghorachea umbrea-xim teg monis ube zale. Xezareia thaun mhaka mellunk tankam dhaddlele.
Ani tanchê borabôr vochunk pattim-fuddem soronaka mhonn Povitr Atmean mhaka sanglem. Tedna sô bhav mhojê borabôr aile ani ami tea mon’xachea ghora geleanv.
Aplea ghorant êk devdut ubo aslolo apnnak dixtti poddlo ani apnnak oxem mhonn’lem mhonn tannem amkam sanglem: ‘Jop’pak Pedru mhonnlelea Simanvak apounk dhadd;
to uloitolo team utram vorvim tuka ani tujea akhea kuttumbak taronn melltelem.’
Hanvem ulounk suru kelem tedna, survatek amcher denvlolo toch Povitr Atmo tancher denvlo.
Tedna mhaka Somiacheam heam utrancho ugddas ailo: ‘Juanvan udkan batism dilo, punn tumkam Povitr Atmeacho batism melltolo.’
Somia Jezu Kristacher ami bhavart tthevlo tedna Devan amkam dilam tench dennem Tannem tankam-i dilem zalear, Devak addkhôll ghalunk hanv konn?”
Hem aikun te oge poddle ani Devak vakhannun tãnnim oxem mhonn’lem: “Mhonntôch, Jivitak pavoita toslem jivit-mon bodlop videxeank-ui Devan dilem.”

Isteva pasot piddapidd diunk suru kelem tedna zollim-mollim ximpoddlo to bhavarti lôk Fenixiek, Xiprusak ani Antiokiek porian pavlo, punn, Judevam bhair, tim anink konnankuch Devachem utor porgottinaslim.
Tantle thodde Xiprusache ani Xirenache dadle Antiokiek gele ani thõi Grikank-ui Somia Jezuchem xubhvhortoman porgottunk tãnnim suru kelem.
Somian tankam adar dilo ani zaitim zannam bhavart dhorun Somia-xim portolim.

Hi tanchi khobor Jeruzaleachê povitr-sobhechea kanar poddli ani tãnnim Barnabasak Antiokiek dhaddlo.
Thõi pavtôch, Devachem dennem polleun, to kuxal zalo ani kallzant thaun Somiak visvaxi ravunk tannem tankam hurba dili.
Kiteak to êk boro ani Povitr Atmean ani bhavartan bhòrlolo monis aslo. Ani Somiacho pattlav korteleancho ank zaito choddlo.

Uprant Barnabas Pauluk sodunk Tarsusak gelo ani,
to mell’lea uprant, tannem taka Antiokiek haddlo. Ek akhem voros thõichê povitr-sobhê modem te jiele ani puskôll lokak tãnnim xikovnn dili. Ani oxem Antiokient xisank poilêch pavtti “Kristanv” mhonn addnanv poddlem.

Tedna thodde provadi Jeruzaleak thaun Antiokiek aile.
Tanchê modlo eklo, Agabus mhonnlolo, utthlo ani akhea sonvsarar dukôll poddtolo mhonn Atmeachea preronnan sangunk laglo. Ani Klaudius somrazachea kallar toxem ghòddlem.
Zonn-ekleak tankta tea pormannem Judeiant ravteleam bhavam-bhoinnink modôt diunchi mhonn xisamnim tharav ghetlo.
Ani tãnnim oxem kelem ani Barnabasachea ani Sauluchea hatant ghalun tãnnim zannteank adar pattoun dilo."
Acts,12,"About that time King Herod laid hands upon some members of the church to harm them.
He had James, the brother of John, killed by the sword,
and when he saw that this was pleasing to the Jews he proceeded to arrest Peter also. (It was [the] feast of Unleavened Bread.)
He had him taken into custody and put in prison under the guard of four squads of four soldiers each. He intended to bring him before the people after Passover.
Peter thus was being kept in prison, but prayer by the church was fervently being made to God on his behalf.
On the very night before Herod was to bring him to trial, Peter, secured by double chains, was sleeping between two soldiers, while outside the door guards kept watch on the prison.
Suddenly the angel of the Lord stood by him and a light shone in the cell. He tapped Peter on the side and awakened him, saying, “Get up quickly.” The chains fell from his wrists.
The angel said to him, “Put on your belt and your sandals.” He did so. Then he said to him, “Put on your cloak and follow me.”
So he followed him out, not realizing that what was happening through the angel was real; he thought he was seeing a vision.
They passed the first guard, then the second, and came to the iron gate leading out to the city, which opened for them by itself. They emerged and made their way down an alley, and suddenly the angel left him.
Then Peter recovered his senses and said, “Now I know for certain that [the] Lord sent his angel and rescued me from the hand of Herod and from all that the Jewish people had been expecting.”
When he realized this, he went to the house of Mary, the mother of John who is called Mark, where there were many people gathered in prayer. 
When he knocked on the gateway door, a maid named Rhoda came to answer it.
She was so overjoyed when she recognized Peter’s voice that, instead of opening the gate, she ran in and announced that Peter was standing at the gate.
They told her, “You are out of your mind,” but she insisted that it was so. But they kept saying, “It is his angel.”
But Peter continued to knock, and when they opened it, they saw him and were astounded.
He motioned to them with his hand to be quiet and explained [to them] how the Lord had led him out of the prison, and said, “Report this to James and the brothers.” Then he left and went to another place.
At daybreak there was no small commotion among the soldiers over what had become of Peter. 
Herod, after instituting a search but not finding him, ordered the guards tried and executed. Then he left Judea to spend some time in Caesarea.
Herod’s Death. 
He had long been very angry with the people of Tyre and Sidon, who now came to him in a body. After winning over Blastus, the king’s chamberlain, they sued for peace because their country was supplied with food from the king’s territory.
On an appointed day, Herod, attired in royal robes, [and] seated on the rostrum, addressed them publicly.
The assembled crowd cried out, “This is the voice of a god, not of a man.”
At once the angel of the Lord struck him down because he did not ascribe the honor to God, and he was eaten by worms and breathed his last.
But the word of God continued to spread and grow.
Mission of Barnabas and Saul. 
After Barnabas and Saul completed their relief mission, they returned to Jerusalem, taking with them John, who is called Mark.","Teach kallar povitr-sobhe- cheam thoddeam vangddeank Herod raza piddapidd diunk laglo.
Juanvachea bhava, Jakobak tannem torsadin jivexim marlo.
Judevank hem man’lem mhonn polleun, tannem Pedruk-ui dhorunk lailo. Hem Fug-nasleleam Unddeanche Porbecheam disamnim ghòddlem.
Pedruk dhôrlea uprant, tannem taka bondkhonnint ghalo ani chougam-chougam soinikanche char pongodd tacher paro korunk bosoile. Pask-Porbe uprant porjê mukhar to Pedruk ubo korunk sôdtalo.
Pedru bondkhonnint aslo titlo-i vêll povitr-sobha tachê pasot thambonastanam Devak vinoti korit asli.

Herod Pedruk porjê mukhar ubo korunk sôdtalo tea disachê adlê rati, Pedru dogam soinikam modem nhidlolo aslo; taka don sankllimnim bandlolo ani paredar bondkhonnichem dar rakhtale.
Ovchituch Sorvesporacho êk dut ubo zalo ani tem bondkhonni-kudd uzvaddan bhòrlem. Pedrucheam bhuzancher hat marun devdutan taka utthoilo ani mhonn’lem: “Vegim utth!” Thõichê-thõich tacheam hatancheô sanklli bhuim poddleô.
Tedna devdutan taka mhonn’lem: “Tuzo pott’tto band ani tujeô vhannô ghal.” Pedrun toxem kelea uprant devdutan taka mhonn’lem: “Tujem avoronn ghal ani mhojê pattlean ie.”
Pedru tachê pattlean gelo, punn devdut kortalo tem khoreponnim ghòddta mhonn to nokllo aslo, kiteak apunn fokot êk dixttavo polleta mhonn to chint’talo.
Pareachi poili ani dusri chouki utrun, Xarant pavoita tea lokhonddachea darvonttea-xim te pavle. To apxinch tankam ugto zalo. Ani bhair sorun te êk akho rosto chol’le ani thõichê-thõich devdut tachê thaun koddsorun gelo.

Tedna, soirannar ieun, Pedrun mhonn’lem: “Somian Aplea dutak dhaddlo ani Herodichea hatantlo ani Judevancho lôk ravtalo tantuntlo Tannem mhaka vattailo mhonn atam mhaka khorench kollon ailem.”
Apunn khõi asa tem taka gomlea uprant, to nitt Marku-i mhonnlelea, Juanvachê avoi Mariechea ghora gelo; thõi zaito lôk ektthovl’lo ani magnnem kortalo.
Pedrun darar marlem tedna, Roda nanvachem ek cheddum, konn darar marta tem polleunk dara-xim gelem.
Tannem Pedrucho tallo ollkholo ani itlem khuxal tem zalem ki dar ugddinastanam bhitôr dhanvun vochun Pedru darar ubo asa mhonn tannem sanglem.
Tãnnim taka mhonn’lem: “Tum pixem zalãi.” Punn to khoroch aila mhonn tem portun-portun sangunk laglem tedna, tãnnim mhonn’lem: “To tacho devdut zaunk zai.”
Tea mhonnosôr Pedru darar marit ravlo. Xekim tãnnim dar ugôddlem ani taka polleun tim thottaklim.
Ogim ravat mhonn tannem aplea hatan khunna keli ani koxê bhaxen Somian apnnak bonkhonnintlo bhair kaddlo tem sanglem, ani mhonn’lem: “Jakobak ani amcheam bhavam-bhoinnink hem kollit korat.” Magir to bhair sorun dusrê kodden gelo.

Sokall zatôch soinikam modem boroch ghuspagondhôll zalo. Pedruk kitem ghòddlem tem tankam kãich somzona zalem.
Taka sodun kaddunk Herodin hukum’ ghalo, punn to tankam mellunk na. Hea khatir paro korteleanchi tãnnim barik vaspus korunk ani tankam jivexim marunk laile. Magir to Judeia thaun Xezareiak gelo ani thõi ravlo.

Tir ani Sidon’chea lokacher Herod raza tiddlolo aslo dekhun, tantle kãi zann ek mot korun taka mellunk gele. Blastus hea raz-mhalantlea karbhareachi ixttagôt zoddun, tãnnim xanti korunk magli, kiteak tancho dês Herod razachea desantlo orôv vhortalo.

Eka nemlolea disa Herodin aplim raiponnachim vostram ghalim ani eka xinvasonar bosun tannem porjek êk boli keli;

Lôk gorozlo: “Uloita to êk dêv, to monis nhoi.”
Punn teach vellar thõichê-thõich Sorvesporachea dutan taka xikxa dili, kiteak tannem Devak man diunk na; ani kiddeamnim khaun to melo.

Devachem utor ximpoddtalem ani vaddtalem.

Apli seva sompoitôch Barnabas ani Saulu Jeruzalea thaun portole ani Marku mhonnlelea Juanvak tãnnim apnnam borabôr haddlo."
Acts,13,"Now there were in the church at Antioch prophets and teachers: Barnabas, Symeon who was called Niger, Lucius of Cyrene, Manaen who was a close friend of Herod the tetrarch, and Saul.
While they were worshiping the Lord and fasting, the holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.”
Then, completing their fasting and prayer, they laid hands on them and sent them off.
First Mission Begins in Cyprus. 
So they, sent forth by the holy Spirit, went down to Seleucia and from there sailed to Cyprus.
When they arrived in Salamis, they proclaimed the word of God in the Jewish synagogues. They had John also as their assistant.
When they had traveled through the whole island as far as Paphos, they met a magician named Bar-Jesus who was a Jewish false prophet. 
He was with the proconsul Sergius Paulus, a man of intelligence, who had summoned Barnabas and Saul and wanted to hear the word of God.
But Elymas the magician (for that is what his name means) opposed them in an attempt to turn the proconsul away from the faith.
But Saul, also known as Paul, filled with the holy Spirit, looked intently at him
and said, “You son of the devil, you enemy of all that is right, full of every sort of deceit and fraud. Will you not stop twisting the straight paths of [the] Lord?
Even now the hand of the Lord is upon you. You will be blind, and unable to see the sun for a time.” Immediately a dark mist fell upon him, and he went about seeking people to lead him by the hand.
When the proconsul saw what had happened, he came to believe, for he was astonished by the teaching about the Lord.
Paul’s Arrival at Antioch in Pisidia. 
From Paphos, Paul and his companions set sail and arrived at Perga in Pamphylia. But John left them and returned to Jerusalem. 
They continued on from Perga and reached Antioch in Pisidia. On the sabbath they entered [into] the synagogue and took their seats.
After the reading of the law and the prophets, the synagogue officials sent word to them, “My brothers, if one of you has a word of exhortation for the people, please speak.”
Paul’s Address in the Synagogue. 
So Paul got up, motioned with his hand, and said, “Fellow Israelites and you others who are God-fearing, listen.
The God of this people Israel chose our ancestors and exalted the people during their sojourn in the land of Egypt. With uplifted arm he led them out of it
and for about forty years he put up with them in the desert. 
When he had destroyed seven nations in the land of Canaan, he gave them their land as an inheritance 
at the end of about four hundred and fifty years. After these things he provided judges up to Samuel [the] prophet. 
Then they asked for a king. God gave them Saul, son of Kish, a man from the tribe of Benjamin, for forty years. 
Then he removed him and raised up David as their king; of him he testified, ‘I have found David, son of Jesse, a man after my own heart; he will carry out my every wish.’ 
From this man’s descendants God, according to his promise, has brought to Israel a savior, Jesus. 
John heralded his coming by proclaiming a baptism of repentance to all the people of Israel; 
and as John was completing his course, he would say, ‘What do you suppose that I am? I am not he. Behold, one is coming after me; I am not worthy to unfasten the sandals of his feet.’
“My brothers, children of the family of Abraham, and those others among you who are God-fearing, to us this word of salvation has been sent.
The inhabitants of Jerusalem and their leaders failed to recognize him, and by condemning him they fulfilled the oracles of the prophets that are read sabbath after sabbath.
For even though they found no grounds for a death sentence, they asked Pilate to have him put to death, 
and when they had accomplished all that was written about him, they took him down from the tree and placed him in a tomb. 
But God raised him from the dead, 
and for many days he appeared to those who had come up with him from Galilee to Jerusalem. These are [now] his witnesses before the people. 
We ourselves are proclaiming this good news to you that what God promised our ancestors
he has brought to fulfillment for us, [their] children, by raising up Jesus, as it is written in the second psalm, ‘You are my son; this day I have begotten you.’ 
And that he raised him from the dead never to return to corruption he declared in this way, ‘I shall give you the benefits assured to David.’ 
That is why he also says in another psalm, ‘You will not suffer your holy one to see corruption.’ 
Now David, after he had served the will of God in his lifetime, fell asleep, was gathered to his ancestors, and did see corruption. 
But the one whom God raised up did not see corruption.
You must know, my brothers, that through him forgiveness of sins is being proclaimed to you, [and] in regard to everything from which you could not be justified under the law of Moses,
in him every believer is justified. 
Be careful, then, that what was said in the prophets not come about:
‘Look on, you scoffers,
be amazed and disappear.
For I am doing a work in your days,
a work that you will never believe even if someone tells you.’”
As they were leaving, they invited them to speak on these subjects the following sabbath.
After the congregation had dispersed, many Jews and worshipers who were converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to remain faithful to the grace of God.
Address to the Gentiles. 
On the following sabbath almost the whole city gathered to hear the word of the Lord.
When the Jews saw the crowds, they were filled with jealousy and with violent abuse contradicted what Paul said.
Both Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first, but since you reject it and condemn yourselves as unworthy of eternal life, we now turn to the Gentiles. 
For so the Lord has commanded us, ‘I have made you a light to the Gentiles, that you may be an instrument of salvation to the ends of the earth.’”
The Gentiles were delighted when they heard this and glorified the word of the Lord. All who were destined for eternal life came to believe,
and the word of the Lord continued to spread through the whole region.
The Jews, however, incited the women of prominence who were worshipers and the leading men of the city, stirred up a persecution against Paul and Barnabas, and expelled them from their territory.
So they shook the dust from their feet in protest against them and went to Iconium. 
The disciples were filled with joy and the holy Spirit.","Antiokiechê povitr-sobhent provadi ani xastri asle te he: Barnabas, Kallo mhonnlolo Simanv, Xirenacho Luxius, Herod up-razachea vangdda raznivasant lhan-vhôdd zal’lo Manaen, ani Saulu.
Êk dis, te upas kortale ani Somiak bhozunk ektthãi asle tedna, Povitr Atmean tankam mhonn’lem: “Barnabasak ani Sauluk kuxin kaddat: eka kherit kama khatir Hanvem tankam apoileat.”
Tedna upas ani magnnem korun, tãnnim tancher hat dovorle ani tankam dhaddle.

Hê bhaxen Povitr Atmean tankam pattoitôch, te dog-ui Xeleuxiek gele ani thõi thaun, tarvar bosun, Xiprusachi vatt tãnnim dhôrli.
Salamisak pavtôch, Judevancheam devsthanamnim Devachem utor tãnnim porgôttlem; aplea vavrant adhar diunk tãnnim Juanv Markuk bhaga ghetlolo.
Te ak’kho zunvo bhonvle ani Pafosak pavtôch, Bar Jezu nanvacho êk Judêv tankam mell’lo; to ghaddi ani khotto provadi aslo.
To razpalachê sevek aslo. Razpal tedna Sergius Paulu aslo, gineanan huxar monis. Devachem utor aikunk sôdtalo dekhun, hannem Barnabasak ani Sauluk apnna-xim apounk dhaddle.
Bar Jezu ghaddi mhonnun, taka Elimas mhonntalim (kiteak ghaddi Grik bhaxen Elimas). To tankam addaunk vavurtalo kiteak to razpalak Kristi bhavarta thaun pois dovrunk proitn kortalo.
Punn Saulun — haka Paulu-i mhonn nanv aslem – Povitr Atmean bhoron, nitt tea ghaddiak tellun
mhonn’lem: “Arê todd’ddokea, arê fottinga, devcharachea pora, Devachê sogllê taronnik ievzonnechea dusmana, Sorvesporache nitt roste vankdde korchem kam’ tum sôddchoch nãi?
Ani atam Sorvesporachea hatak tum sampoddloi, tum kurddo zatoloi ani thoddo vêll tuka dixtti poddchem na.” Teach vellar, tacher kallôk-gidd poddlo ani apnnak hatak dhorunk konn mellot kai mhonn to sodunk laglo.
Hem ghòddlem tem polleun, ani Somia vixim ji xikovnn taka mell’li tichê pasot soglloch ojap zaun, razpalan bhavart dhôrlo.

Paulu ani tache sangati Pafosa thaun tarvar bosun Panfiliechea Pergak gele; punn tankam thõich dovrun, Juanv Mark Jeruzaleak portolo.
Her, Pergantlean bhonvun, choltam-choltam Pixidiechê Antiokient pavle. Ani Sabbatha disa, devsthanant bhitôr sorun, te thõi bosle.
Somurtintlim ani Provadeancheam pustokantlim vachpam zatôch, devsthanacheam vhoddilamnim tankam oso nirôp dhaddlo: “Bhavamnô, porjek dhir divpachim don utram sangunk tumkam khuxi zalear, upkar korun sangat.”
Paulu ubo ravlo ani, ogim ravunk hatan khunna korun, ulounk laglo:
“Israelacheam mon’xamnô, ani Devachi bhokti kortoleamnô, aikat!
Amchê Israel porjechea Devan amcheam purvozank vinchun kaddle ani, te Ejiptant pordexi koxe asle tedna, tanchê thaun Tannem êk porza utpon keli; ani vhoddlê podven tankam thõisorlim bhair kaddlim ani
challis vorsam oronneant tancho Tannem samball kelo.
Saddê-charxim vorsam bhòrtat mhonnosôr, Khanaanant sat raxttrancho bhosm korun hanche ganv, daiz koxem Tannem tanchê adhin kele.
Hea uprant, Samuel provadi porian, Tannem tankam fuddari dile.

Magir tãnnim êk raza maglo ani Devan Benjaminachea kullacho êk dadlo, Kixacho put Saulu, tankam dilo; hannem challis vorsam razvôtt choloili.
Taka nikllailea uprant, Devan Davidak tancho raza zaunk voir kaddlo ani tachê vixim govai diun mhonn’lem: ‘Mhojea Kallza sarko Mhaka David, Jes’secho put, mell’la; soglleô Mhojeô khuxeô to kortolo.’
Aplê bhasavnnê pormannem, Davidachê sonstintlo Devan Israelak Jezu Soddvonnar upzoilo.
Jezu ieunchê adim, akhê Israelachê porjek jivit-bodôlpacho batism Juanv porgott’talo.
Aplem kam’ sompounchea vellar, Juanv mhonntalo: ‘Tumi chint’tat to hanv nhoi; punn, polleiat, mhojê pattlean Konn-Eklo ieta ani Tacheam vhannancheô vadiô soddunk mhaka favonam.’

Mhojeam bhavam-bhoinnimnô, Abrahamachê kulliecheam putam-dhuvamnô, ani Devachi bhokti kortoleam heramnô, ho soddvonnecho nirôp Devan tumkam dhaddla.
Jeruzaleachea lokan ani tancheam fuddariamnim Jezuk ollkhonastanam, nhoi mhonn Sabbathachea Sabbatha vachtat tim provadeanchim utram somzonastanam, Tacher mornnachem formonn marlem ani tim ghoddon ie-xim kelim.
Taka jivexim marunk tankam koslench karonn mellunk na, tori tãnnim Tacher mornnachem formonn Pilata kodde marun ghetlem.
Tachê vixim boroil’lem aslem titlem-i xarti pavoilea uprant, tãnnim Taka lankdda velo denvoilo ani êkê somadhint dovorlo.
Punn Devan Taka mel’leantlo utthoilo.
Ani Galileia thaun Tachê borabôr Jeruzaleak gel’lim tankam zaite dis To dixtti poddlo; ani porjê mukhar him ozun Tachim sakxidaram.
Devan amcheam purvozank bhasavnni kel’li, tich ti bori khobor tumkam ami porgôtt kortanv.
ti Tannem, Jezuk punorjivont korun, amam, tancheam bhurgeam thãi pallun dili. Khoreponnim oxem Dusrea Stotrant boroil’lem asa:
‘Tum Mhozo put:
Hanvem Tuka aichea disa zolm dila.’

Taka Devan mel’leantlo punor-jivont korun Tacho kednanch vinas zauncho na mhonn khud Devan heam utramnim adinch sangun dovorlelem:
‘Davidak bhasail’lim khorim
ani povitr dennim
Hanv tumkam ditolom.’

Heach khatir anink êkê svater oxem mhonnlelem asa:
‘Tujea visvaxi bhoktacho
vinas zaunk diuncho nãi.’

Aplea jivitant Devachi ievzônn pall’lea uprant, David melo; tacheam purvozank to ektthovlo ani tachê kuddicho vinas zalo.
Punn Zaka Devan punorjivont kela, Tacho vinas zaunk na.
Tôr, mhojeam bhavam-bhoinnimnô, Jezu vorvim tumkam patkanchem bhogsonnem porgott zata mhonn tumi zanno zaiat; Moizesachê Somurti vorvim team soglleam patkanchem bhogsonnem tumchean gheunk zaunk na,
punn atam Tacher bhavart dovortat tim sogllim Devak manovlelim zatat.
Jem provadeamnim sanglam tem tumchê-xim ghoddonam zaunk chotrai dhôrat:

‘Moskoriô kortoleamnô, polleiat,
ojapat, ani nanch zaiat!
Tumcheam disamnim, Hanv kitem
korunk fuddem sorlam,
tachi ollokh legun tumkam dilear,
tem tumi sotman’cheak nant!’

Paulu ani Barnabas devsthanantle bhair sorun vetana, fuddlea Sabbathak heam vostum vixim novean uloiat mhonn lokan tanchê lagim maglem.
Sobha utthlea uprant, Judêv lokantlim ani Devak bhôzpi novxisantlim zaitim zannam Paulu ani Barnabasa pattlean gelim, ani hãnnim tanchê kodde uloun Devachea denneak visvaxi ravunk tankam nettan ulo kelo.

Dusrea Sabbatha ogllem-unnem akhem xar Devachem utor aikunk ektthãi zalem.
Itli urpônz polleun Judêv lôk nattkaien bhòrlo ani ninda korun Paulu sangtalo tacher addvem-tiddvem ulounk laglo.
Tedna Paulun ani Barnabasan kalljidarponnan mhonn’lem: “Devachem utor ami poilem tumkam porgott korunk zai aslem, punn tumi tem manun ghenant dekhun ani Sasnnik Jivit tumkam favo nhoi mhonn tumich nivaddo ghetat dekhun, atam ami videxeanchê vatten chol’leanv.
Kiteak oxem amkam Sorvesporan formailam:
‘Prithumecheam ximam porian
Mhojem taronn pavchê khatir,
raxttrancho uzvadd Hanvem tuka nemla.’ ”

Hem aikun videxi khuxal zalim ani Somiachea sondexak lagun tãnnim Taka vakhannlo, ani sasnnik jivit gheunk adim-fuddem nemlelim aslim titleamnim bhavart dhôrlo.

Hê porim Somiachem utor soglleam ganvamnim ximpoddtalem.
Punn Judevamnim unch kulliecheam kãi bhoktivont bail-novxisank ani xarantleam vhoddam-vhoddam mon’xank uchambollailim ani Pauluk ani Barnabasak piddapidd diunk fuloilim, ani tankam apleam prantantle bhair ghale.
Punn tancher add aplea pãiancho dhul’lo fafddun te Ikoniumak gele.
Punn xis khuxalkaien ani Povitr Atmean bhòrle."
Acts,14,"In Iconium they entered the Jewish synagogue together and spoke in such a way that a great number of both Jews and Greeks came to believe,
although the disbelieving Jews stirred up and poisoned the minds of the Gentiles against the brothers.
So they stayed for a considerable period, speaking out boldly for the Lord, who confirmed the word about his grace by granting signs and wonders to occur through their hands. 
The people of the city were divided: some were with the Jews; others, with the apostles.
When there was an attempt by both the Gentiles and the Jews, together with their leaders, to attack and stone them, 
they realized it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding countryside,
where they continued to proclaim the good news.
Paul and Barnabas at Lystra. 
At Lystra there was a crippled man, lame from birth, who had never walked.
He listened to Paul speaking, who looked intently at him, saw that he had the faith to be healed,
and called out in a loud voice, “Stand up straight on your feet.” He jumped up and began to walk about.
When the crowds saw what Paul had done, they cried out in Lycaonian, “The gods have come down to us in human form.” 
They called Barnabas “Zeus” and Paul “Hermes,” because he was the chief speaker.
And the priest of Zeus, whose temple was at the entrance to the city, brought oxen and garlands to the gates, for he together with the people intended to offer sacrifice.
The apostles Barnabas and Paul tore their garments when they heard this and rushed out into the crowd, shouting,
“Men, why are you doing this? We are of the same nature as you, human beings. We proclaim to you good news that you should turn from these idols to the living God, ‘who made heaven and earth and sea and all that is in them.’ 
In past generations he allowed all Gentiles to go their own ways; 
yet, in bestowing his goodness, he did not leave himself without witness, for he gave you rains from heaven and fruitful seasons, and filled you with nourishment and gladness for your hearts.” 
Even with these words, they scarcely restrained the crowds from offering sacrifice to them.
However, some Jews from Antioch and Iconium arrived and won over the crowds. They stoned Paul and dragged him out of the city, supposing that he was dead.
But when the disciples gathered around him, he got up and entered the city. On the following day he left with Barnabas for Derbe.
End of the First Mission. 
After they had proclaimed the good news to that city and made a considerable number of disciples, they returned to Lystra and to Iconium and to Antioch.
They strengthened the spirits of the disciples and exhorted them to persevere in the faith, saying, “It is necessary for us to undergo many hardships to enter the kingdom of God.” 
They appointed presbyters for them in each church and, with prayer and fasting, commended them to the Lord in whom they had put their faith.
Then they traveled through Pisidia and reached Pamphylia.
After proclaiming the word at Perga they went down to Attalia.
From there they sailed to Antioch, where they had been commended to the grace of God for the work they had now accomplished. 
And when they arrived, they called the church together and reported what God had done with them and how he had opened the door of faith to the Gentiles.
Then they spent no little time with the disciples.","Ikoniumant pavtôch, Paulu ani Barnabas borabôr Judevan-cheam devsthanamnim gele ani itlea nettan uloile ki Judevanchea ani Grikanchea puskôll lokan bhavart dhôrlo.
Punn bhavart dhorunk na team Judevamnim videxeank uchambollailim ani tanchem mon amcheam bhavam-bhoinnincher add vikailem.
Tori Paulu ani Barnabas borech-xe dis thõi ravle, ani, Somia koddcho dhir gheun, bhiranti vinnem tãnnim apli sakxi dili. Tãnnim dil’lo sondêx khoro mhonn dakhounk, Somian tanchê vorvim ojapam ani khunna kelim.

Nograntlea loka modem futt poddli: konn-konn Judevanchê vatten ani konn-konn Apostlanchê vatten ravlim.
Tedna odhikareancho tenko gheun, apostlank piddapidd diunk ani fatraun marunk Judevanchi ani videxeanchi ucham-bollai zali.
Apostlank hem gomtôch, te Likaoniek pollun gele, ani thõicheam Listra ani Derbe nogramnim ani bhonvtonncheam ganvamnim
tãnnim xubhvhortoman porgôttlem.

Listrant êk opangull monis bosun aslo; to zolman thontto zaun kednanch cholunk naslo.
Paulu provochon kortalo tem tannem aikolem. Paulun apli nodor tacher laili ani, boro zaunk taka bhavart asa to polleun,
tannem vhoddlea tallean mhonn’lem: “Tujeam pãiancher nitt ubo rav!” Ani uddi marun to cholunk laglo.
Paulun kelem tem lokanchê urponjin pollena fuddem, Likaoniechê bhaxen tãnnim vhoddlean mhonn’lem: “Mon’xanchea rupan dèv amchê modem denvleat.”
Barnabasak tãnnim Zeus mhonn nanv ghalem ani, Paulu mukhêl ulovpi dekhun, taka Hermes mhonn nanv dilem.
Xara fuddem aslelea Zeusachea mondirachea iadnikan har ghalun nettoil’le padde darvonttea-xim haddle ani loka sangatim to iôdn bhettounk sôdtalo.
Hem aikun, Barnabasan ani Paulun aplim avoronnam pinzlim ani, loka-xim dhanvun vochun, tãnnim arddun mhonn’lem:
“Ixttamnô, tumi kitem mhonn korunk fuddem sorleat? Ami-i fokot monis, tumchêch mon’xagotiche. Punn tumkam ami bori khobor gheun aileanv; heam polkeam vostunk patt korun, jivea Deva-xim tumkam vollun haddunk ami aileanv: tôr sôrg ani sonvsar ani somdir ani tanchê bhitôr asa titlem-i Tannench rochlam.
Adleam pinddkamnim soglleam videxeank ap-apli vatt dhorunk Tannem nirmilem.
Tori astana, bholeponnan tumkam zaite upkar korun, Apnnakuch govai dinastana To ravunk na: sorgar thaun To paus dhaddta, somoiam pormannem follam utpon korta, tumkam jevunk-khaunk dita ani tumchim kallzam dhadoxi korta.”
Itlem sangun-ui, apnnank iôdn korinam zaunk, lokak addaunk tankam bhov avghodd zalem.

Tedna Antiokiê and Ikoniuma thaun kãi Judev aile; lokak khubdaun, tãnnim Pauluk fatrailo ani to melo mhonn somzun taka xara bhair oddun vhelo.
Punn xis ieun tachê bhonvtim extthovle tedna, to utthlo ani portun xarant gelo. Ani dusrea disa to Barnabasa borabôr Derbek gelo.

Tea xarant xubhvhortoman porgottun zaite xis kelea uprant, Paulu ani Barnabas Listrek, Ikoniumak ani Antiokiek portole.
Tãnnim xisank ghottai dili ani bhavartant thir ravat mhonn sanglem. “Devachea Rajeant bhitôr sorunk zaite koxtt-dogd ami sõsunk zai”, oxem te mhonntale.
Dôr-êkê povitr-sobhek tãnnim zannte nemle ani, magnnim ani upas korun, jea Somiak tãnnim bhavartan mandun ghetlolo, tea Somiachê adhin tankam kele.

Pixidia prantantlean te Pamfiliek pavle.
Pergant Devachem utor porgôtt’tôch, te Ataliek denvun gele.
Ani thõi thaun tarvar bosun te Antokiek pavle. Hea xara thaun te bhair sorlele tedna, Paulun ani Barnabasan atam sompoil’lea vavra pasot thõichea bhavarteanchea zomean tankam Devachi mozôt magun, Tacheach hatant ghal’le.
Hanga pavtôch, thõichi povitr-sobha tãnnim zomoili ani apnnam vorvim Devan kelem titleachi-i khobor tankam dili, ani koxê bhaxen videxeank Tannem bhavartachem dar ugôddlem, tem bi tankam sanglem.
Xisam borabôr te thõi zaito kall ravle."
Acts,15,"Some who had come down from Judea were instructing the brothers, “Unless you are circumcised according to the Mosaic practice, you cannot be saved.” 
Because there arose no little dissension and debate by Paul and Barnabas with them, it was decided that Paul, Barnabas, and some of the others should go up to Jerusalem to the apostles and presbyters about this question.
They were sent on their journey by the church, and passed through Phoenicia and Samaria telling of the conversion of the Gentiles, and brought great joy to all the brothers.
When they arrived in Jerusalem, they were welcomed by the church, as well as by the apostles and the presbyters, and they reported what God had done with them.
But some from the party of the Pharisees who had become believers stood up and said, “It is necessary to circumcise them and direct them to observe the Mosaic law.”
The apostles and the presbyters met together to see about this matter.
After much debate had taken place, Peter got up and said to them, “My brothers, you are well aware that from early days God made his choice among you that through my mouth the Gentiles would hear the word of the gospel and believe. 
And God, who knows the heart, bore witness by granting them the holy Spirit just as he did us. 
He made no distinction between us and them, for by faith he purified their hearts. 
Why, then, are you now putting God to the test by placing on the shoulders of the disciples a yoke that neither our ancestors nor we have been able to bear? 
On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they.” 
The whole assembly fell silent, and they listened while Paul and Barnabas described the signs and wonders God had worked among the Gentiles through them.
James on Dietary Law. 
After they had fallen silent, James responded, “My brothers, listen to me.
Symeon has described how God first concerned himself with acquiring from among the Gentiles a people for his name.
The words of the prophets agree with this, as is written:
‘After this I shall return
and rebuild the fallen hut of David;
from its ruins I shall rebuild it
and raise it up again,
so that the rest of humanity may seek out the Lord,
even all the Gentiles on whom my name is invoked.
Thus says the Lord who accomplishes these things,
known from of old.’
It is my judgment, therefore, that we ought to stop troubling the Gentiles who turn to God,
but tell them by letter to avoid pollution from idols, unlawful marriage, the meat of strangled animals, and blood. 
For Moses, for generations now, has had those who proclaim him in every town, as he has been read in the synagogues every sabbath.”
Letter of the Apostles. 
Then the apostles and presbyters, in agreement with the whole church, decided to choose representatives and to send them to Antioch with Paul and Barnabas. The ones chosen were Judas, who was called Barsabbas, and Silas, leaders among the brothers.
This is the letter delivered by them: “The apostles and the presbyters, your brothers, to the brothers in Antioch, Syria, and Cilicia of Gentile origin: greetings.
Since we have heard that some of our number [who went out] without any mandate from us have upset you with their teachings and disturbed your peace of mind,
we have with one accord decided to choose representatives and to send them to you along with our beloved Barnabas and Paul,
who have dedicated their lives to the name of our Lord Jesus Christ.
So we are sending Judas and Silas who will also convey this same message by word of mouth:
‘It is the decision of the holy Spirit and of us not to place on you any burden beyond these necessities,
namely, to abstain from meat sacrificed to idols, from blood, from meats of strangled animals, and from unlawful marriage. If you keep free of these, you will be doing what is right. Farewell.’”
Delegates at Antioch. 
And so they were sent on their journey. Upon their arrival in Antioch they called the assembly together and delivered the letter.
When the people read it, they were delighted with the exhortation.
Judas and Silas, who were themselves prophets, exhorted and strengthened the brothers with many words.
After they had spent some time there, they were sent off with greetings of peace from the brothers to those who had commissioned them. [
] 
But Paul and Barnabas remained in Antioch, teaching and proclaiming with many others the word of the Lord.
Paul and Barnabas Separate. 
After some time, Paul said to Barnabas, “Come, let us make a return visit to see how the brothers are getting on in all the cities where we proclaimed the word of the Lord.”
Barnabas wanted to take with them also John, who was called Mark,
but Paul insisted that they should not take with them someone who had deserted them at Pamphylia and who had not continued with them in their work. 
So sharp was their disagreement that they separated. Barnabas took Mark and sailed to Cyprus.
But Paul chose Silas and departed after being commended by the brothers to the grace of the Lord.
He traveled through Syria and Cilicia bringing strength to the churches.","Tedna Judeiak thaun kãi monis ieun amcheam bhavam-bhoinnink oxem xikounk lagle: “Moizesan sthaplelê chali pormannem tumi sunôt kelea xivai, tumi taronn gheunk xokonant.”
Hê vixim he monis Paulucher ani Barnabasacher uprasle ani tanchê modem motto vad-vivad zalo. Xekim Paulun ani Barnabasan ani tanchê modleam thoddeam zannamnim Jeruzaleak vochun hea tonttea vixim apostlam ani zannteam kodde bhasabhas korchi mhonn tharav zalo.

Mhonntôch povitr-sobhen tankam pattoile, ani Fenixientlean ani Samarientlean vetana, koxê bhaxen videxeamnim bhavart dhôrlo tem te sangit gele; ani hi khobor aikun, soglleam bhavam-bhoinnink vhôdd khuxalkai bhògli.
Te Jeruzaleak pavle tedna, tankam povitr-sobhen, apostlam-nim ani zannteamnim ievkar dilo; ani tãnnim apnnam vorvim Devan kelem titleachi-i khobor sangli.
Punn Farizevanchea pongddantleam kãi bhavarteamnim oxi addkhôll haddli: “Tanchi-i sunôt korunk zai ani tankam Moizesachi Somurt samballunk lavunk zai.”

Hea tonttea vixim bhasabhas korunk apostl ani zannte ektthãi zale.
Motto vad-vivad zalea uprant, ubo ravun Pedrun tankam mhonn’lem: “Bhavam-bhoinnimnô, videxeamnim mhojea tonddantlem xubhvhortoman aikunk ani bhavart dhorunk poileam disam thaun tumche modem Devan mhaka vinchun kaddlo mhonn tumi zannont.
Ani soglleanchim kallzam ollkhota tea Devan amkam dil’lo tosoch tankam-i Povitr Atmo diun, tim-i Apnnak man’tat mhonn dakhoun dilem.
Bhavarta vorvim tanchim kallzam nitoll korun, amchê ani tanchê modem koslich ontôr Tannem korunk na.
Mhonntôch amchean, nhoi mhonn amcheam purvozamnim, vhorunk zaum naslam toslem zum xisanchê manir ghalun, tumi kiteak mhonn Devachi porikxa korunk sôdtat?
Punn Somia Jezuchea dennean amkam toxench tankam taronn mellta mhonn ami sotman’tanv.”

Zomlolo sogllo lôk ogo ravlo; ani apnnam vorvim Devan videxeam modem kel’leam soglleam khunnanchi ani vizmitanchi ji khobor Barnabas ani Paulu sangtale, ti akhê sobhen aikoli.

Tanchem ulovop zatôch, Jakoban oxem aplem mot sanglem: “Bhavam-bhoinnimnô, mhojem aikat:
Aplea nanvak bhettoil’li videxeam modli êk porza survatek thaun vinchun kaddunk Devachi khuxi mhonn Simeianvan tumkam atanch sanglam.
Ani hem provadeancheam utram pormannem asa, kiteak oxem boroil’lem asa:

‘Hea uprant, Hanv portun ietolom,
ani Davidacho moddon poddlolo tombu
Hanv novean tanntolom.
To Hanv ghorttannantlo ubo kortolom
ani novean bandtolom.

Tedna sogllim mon’xam Sorvesporak
sôdtelim,
Mhojea nanvak bhettoil’lim asat tim
sorv raxttram.

Zannem zaitea kalla thaun hem kollit kelam,
to Sorvespor oxem sangta.’

Mhonntôch mhojem mot oxem: Deva-xim portun ietat team videxeanchem jivit ami odik avghodd korchem nhoi.
Punn tankam oxem ami boroun dhaddchem: murtim-puttleank bhettoun bhoxttail’leô vostu tãnnim khauncheô nhoi, Somurticheam kaideam virudh logn korchem nhoi, ani gomtti pillun marlelê mon’zatichem mas khaunchem nhoi ani rogot xevchem nhoi.
Karonn adlea kallar thaun soglleam nogramnim Moizesachi Somurt porgôtt korpi asat ani dôr Sabbatha devsthanamnim ti vachtat.”

Tedna apnnam modleam thoddeam mon’xank vinchun kaddunk ani Paulu ani Barnabasa sangatim Antiokiek dhaddunk apostlamnim ani zannteamnim akhê povitr-sobhê borabôr tharav ghetlo. Judas, add-nanvan Barsab’bas ani Silas, hankam tãnnim vinchun kaddle; he bhavarteam modem mhotvache monis asle.
Tanchê kodde diun oxem ek potr tãnnim dhaddlem:
“Apostl ani zannte, tumche bhav, Antiokient, Sirient ani Xilixient videxeam modlim amchim bhavbhoinn zaleant tankam noman kortat.
Amchê modleam thoddeam bhavamnim aplê xikovnnen tumkam ghuspailim ani tumchim monam uchamboll kelim mhonn ami aikolam. Oxem korunk tankam amchi rojea nasli.
Hea pasot ami êk sobha apoili, ani amchê-modleam thoddeank vinchun kaddun amcheam mogacheam Barnabasa ani Paulu borabôr tumchê-xim dhaddunk ami soglleamnim tharailem.
Jezu Kristachea, amchea Somiachea, nanva khatir Barnabas ani Paulu aplo jiv sonkottant ghalunk pattim sorle nant.
Mhonntôch tanchê borabôr Judasak ani Silasak ami tumchê-xim dhaddtanv: hea potrar ami boroilam tench te tumkam tonddan sangtele.
Heam gorjecheam kaideam bhair anink koslench vozon tumcher ghalina zaunk Povitr Atmeak ani amkam borem dislem:
murtim-puttleank bhettoil’lem jevonn tumi jevchem nhoi, rogot xevchem nhoi, ani gomtti pillun marlelê mon’zatichem mas khaunchem nhoi; Somurticheam kaideancher add logn korchem nhoi. Heam vostunk patt korun tumi borea rostear astelet. Noman.”

Tedna tankam dhaddle ani te Antiokiek gele; hanga sobhek apoun tãnnim tem potr dilem.
Sobhen tem vachlem ani tachê vorvim apnnak ghottai mell’li mhonn khuxal zali.
Judasan ani Silasan, apunnuch provadi zaun, loka lagim zaitem uloun bhavam-bhoinnink ghottai ani thirai dili.
Thõi thodde dis kaddlea uprant, bhavam-bhoinnincho nirôp gheun, apnnank dhaddlele tanchê-xim te xantin portun gele.

Punn Paulu ani Barnabas Antiokiek ravle ani thõi zaiteam dusream borabôr tãnnim xikovnn dili ani Somiachem utor porgôttlem.

Thoddeam disamnim Paulun Barnabasak mhonn’lem: “Atam ami portun vochun Somiachem utor porgôttlelem team soglleam nogramnim amcheam bhavam-bhoinnink bhett korum-ia ani tim koxim-kat choltat tem polleum-ia.”
Tanche borabôr Marku mhonnlelea Juanvak-ui vhorunk Barnabasan khuxi dakhoili.
Punn tanchê borabôr vavr soddun Panfilient tanchê thaun koddsorlolo teach mon’xak novean bhagak gheuncho nhoi mhonn Pauluchem mot aslem.
Tôr hê vixim tanchê bhitôr huzôt zali ani te ekameka thaun koddsorle, ani Markuk gheun Barnabas tarvar bosun Xiprusak gelo.
Paulun Silasak aplea bhagak ghetlo ani, bhavam-bhoinnimnim tachê khatir Somiachi mozôt maglea uprant, to bhair sorlo.
Povitr-sobhank ghottai diun to Xirientlean ani Xilixientlan bhonvot gelo."
Acts,16,"He reached [also] Derbe and Lystra where there was a disciple named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek. 
The brothers in Lystra and Iconium spoke highly of him, 
and Paul wanted him to come along with him. On account of the Jews of that region, Paul had him circumcised, for they all knew that his father was a Greek.
As they traveled from city to city, they handed on to the people for observance the decisions reached by the apostles and presbyters in Jerusalem.
Day after day the churches grew stronger in faith and increased in number.
Through Asia Minor. 
They traveled through the Phrygian and Galatian territory because they had been prevented by the holy Spirit from preaching the message in the province of Asia.
When they came to Mysia, they tried to go on into Bithynia, but the Spirit of Jesus did not allow them,
so they crossed through Mysia and came down to Troas.
During [the] night Paul had a vision. A Macedonian stood before him and implored him with these words, “Come over to Macedonia and help us.”
When he had seen the vision, we sought passage to Macedonia at once, concluding that God had called us to proclaim the good news to them.
Into Europe. 
We set sail from Troas, making a straight run for Samothrace, and on the next day to Neapolis,
and from there to Philippi, a leading city in that district of Macedonia and a Roman colony. We spent some time in that city.
On the sabbath we went outside the city gate along the river where we thought there would be a place of prayer. We sat and spoke with the women who had gathered there.
One of them, a woman named Lydia, a dealer in purple cloth, from the city of Thyatira, a worshiper of God, listened, and the Lord opened her heart to pay attention to what Paul was saying.
After she and her household had been baptized, she offered us an invitation, “If you consider me a believer in the Lord, come and stay at my home,” and she prevailed on us.
Imprisonment at Philippi. 
As we were going to the place of prayer, we met a slave girl with an oracular spirit, who used to bring a large profit to her owners through her fortune-telling.
She began to follow Paul and us, shouting, “These people are slaves of the Most High God, who proclaim to you a way of salvation.”
She did this for many days. Paul became annoyed, turned, and said to the spirit, “I command you in the name of Jesus Christ to come out of her.” Then it came out at that moment.
When her owners saw that their hope of profit was gone, they seized Paul and Silas and dragged them to the public square before the local authorities.
They brought them before the magistrates and said, “These people are Jews and are disturbing our city
and are advocating customs that are not lawful for us Romans to adopt or practice.”
The crowd joined in the attack on them, and the magistrates had them stripped and ordered them to be beaten with rods.
After inflicting many blows on them, they threw them into prison and instructed the jailer to guard them securely.
When he received these instructions, he put them in the innermost cell and secured their feet to a stake.
Deliverance from Prison. 
About midnight, while Paul and Silas were praying and singing hymns to God as the prisoners listened,
there was suddenly such a severe earthquake that the foundations of the jail shook; all the doors flew open, and the chains of all were pulled loose.
When the jailer woke up and saw the prison doors wide open, he drew [his] sword and was about to kill himself, thinking that the prisoners had escaped.
But Paul shouted out in a loud voice, “Do no harm to yourself; we are all here.”
He asked for a light and rushed in and, trembling with fear, he fell down before Paul and Silas.
Then he brought them out and said, “Sirs, what must I do to be saved?”
And they said, “Believe in the Lord Jesus and you and your household will be saved.”
So they spoke the word of the Lord to him and to everyone in his house.
He took them in at that hour of the night and bathed their wounds; then he and all his family were baptized at once.
He brought them up into his house and provided a meal and with his household rejoiced at having come to faith in God.
But when it was day, the magistrates sent the lictors with the order, “Release those men.”
The jailer reported the[se] words to Paul, “The magistrates have sent orders that you be released. Now, then, come out and go in peace.”
But Paul said to them, “They have beaten us publicly, even though we are Roman citizens and have not been tried, and have thrown us into prison. And now, are they going to release us secretly? By no means. Let them come themselves and lead us out.” 
The lictors reported these words to the magistrates, and they became alarmed when they heard that they were Roman citizens. 
So they came and placated them, and led them out and asked that they leave the city.
When they had come out of the prison, they went to Lydia’s house where they saw and encouraged the brothers, and then they left.","Magir Paulu Derbek ani uprant Listrak gelo. Thõi Timot nanvacho êk xis aslo; tachi avoi bhavart dhôrleli Judêv bail, punn tacho bapui Grik.
Listrent ani Ikoniumant aslim tim amchim bhavbhoinn tachem borem uloitalim.
Paulun taka apnna borabôr vhorunk ievjilem. Hea pasot thõi jieteleam Judevam pasot tannem tachi sunôt keli, kiteak tacho bapui Grik mhonn sogllim zanno aslim.
Nogram-nogramnim bhonvtanam, Jeruzaleak apostlamnim ani zannteamnim tharav ghetlele tanchi khobor tannem tankam dili ani te pallunk zai mhonn sanglem.
Hê bhaxen teô povitr-sobha odik-odik bhavartan mozbut zaleô ani disan’dis tancho ank-ui vaddon gelo.

Frijient ani Galaxiechea prantant bhonvle punn Devachem utor Aziechea prantant porgott korunk Povitr Atmean tankam addvarle.
Mixiechê ximer te pavle tedna, ti utrun te Bitinient vochunk kortale, punn Jezuchea Atmean tankam vochunk diunk na.
Mhonntôch Mixientlean bhonvon te Troasak gele.
Ani êkê rati Paulun êk dixttavo dekhlo: Maxedoniecho êk monis ubo aslo ani tachê lagim oxem magtalo: “Maxedoniek ieun amkam adar di.”
Ho dixttavo dekhlea uprant, rokddench Maxedoniek vochunk ami bondabôst keli, karonn tankam xubhvhortoman diunk Dev amkam apoita mhonn amkam khatri zali.

Troasa thaun tarvar bosun ami nitt Samotraxiek geleanv ani dusrea disa Neapolik.
Ani hanga thaun ami Filipik pavleanv; tea Maxedoniechea jilheachem tem mukhel xar aslem ani Romkarancho êk zomo thõi ravtalo. Hea xarant thodde dis ravlea uprant,
Sabbatha disa ami tea xarachea darvonttea bhair nodi-xim geleanv; kiteak ti magnnem korchi svat mhonn ami aikol’lem. Ami thõi bosleanv ani zomatik ail’leam bailam kodde ulounk lagleanv.
Tanchê modem Lidia nanvachi Devak bhôzpi êk bail amkam aikotali; ti Tiatira nograntli asli ani thõi zambllea-rongacheam lugttancho dhondo kortali. Paulu sangtalo tem aikunk Somian tichem kalliz ugôddlem.
Tika ani tichea kuttumbak batism dilea uprant, tinnem amchê lagim oxem maglem: “Hanv khoreponnim Somiacher bhavart tthevtam mhonn tumi manun ghetlam zalear, amger ravunk ieiat.” Ani ami ieunkuch zai mhonn tinnem nêtt kelo.

Êk dis ami magnnem korunk vetana, amkam ek gulam’-cheddum mell’lem; hea cheddvak parkhuncho gunn aslo. Ani noxib parkhun apleam dhoniank tannem khup duddu zôddlolo.
Pauluchê ani amchê pattlean ieun tem bob marun mhonnunk laglem: “He monis Bhov-Vortea Devache chakor. Soddvonnechi vatt te tumkam porgôtt kortat.”
Zaite dis tem oxem korit aslem. Xekim Paulu bejar zalo ani vollon tea atmeak mhonn’lem: “Jezu Kristachea nanvan hanv tuka hukum’ ghaltam, tachê velo bhair sor!” Ani teach vellar to bhair sorlo.
Tea cheddva vorvim anink duddu zomouncho aplo bhorvanso somplo tem polleun, tacheam dhoniamnim Pauluk ani Silasak dhôrle ani chouker odhikariam-xim oddun vhele ani
tankam mon’subidaram mukhar ube korun mhonn’lem: “He monis Judev ani xarant te uchambollai kortat.
Ani ami Romkar mhonntôch, amchean mandun gheunk zainant, nhoi mhonn pallunk zainant, tosleô riti-sonvoiô xikoitat.”
Urpônz Pauluchea ani Silasachea angar aili; mon’su-bidaramnim tanchim vostram pinzun kaddlim ani tankam jerbond marunk laile.
Khup mar dilea uprant, tankam bhondkhonnint ghale ani tanchi borê bhaxen rakhônn korunk bondkhon-nichea rakhonndarak formailem.
Hukuma pormannem tannem tankam bondkhonnichea bhitorlea kuddant dovorle ani tanche pãi lankdda-khoddeamnim ghalun ghott kele.

Sumar modianir Paulu ani Silas magnnem kortale ani gaionam korun Devak vakhanntale tem dusream koideamnim aikolem.
Ovchit êk vhôdd dhornnkamp zali ani bondkhônn buniadi soit hal’li. Rokddinch sogllim daram ugtim zalim ani soglleancheô sanklli poddleô.
Bondkhonnicho rakhonndar zago zalo ani bondkhon-nichim daram ugtim zal’lim polleun ani koidi pollun gele mhonn somzun, torvar bhair kaddun to aplo jiv kaddunk sôdtalo.
Punn Paulun vhoddlea tallean mhonn’lem: “Tuka kãich vaitt korinaka, ami soglle hangach asanv.”
Rakhonndaran dive haddunk laile; magir to taktin bhitôr gelo ani soglloch koddkoddun Paulucheam ani Silasacheam pãiam poddlo.
Ani tankam bhair haddun, tannem mhonn’lem: “Saibamnô, mhaka taronn mellunk hanvem kitem korunk zai?”
Tãnnim taka sanglem: “Somia Jezucher bhavart dovor ani tuka ani tujea kuttumbak taronn melltelem.”
Tedna taka ani tachea ghorant asleleam soglleank Somiachem utor tãnnim porgôttlem.
Ratchea teach vellar tankam vhorun tannem tanchim chovnnam dhulim; ani thõichê-thõich tannem ani sogllea tachea kuttumban batism ghetlo.
Uprant tannem tankam aplea ghora vhele ani jevonn vaddlem ani, Devacher bhavart dovrunk apnnak favo zalem dekhun, sogllea aplea kuttumba borabôr sontoslo.

Dusrea disa mon’subidaramnim ho hukum’ diun naikank dhaddle: “Team mon’xank sôddat.”
Rakhonndaran Pauluk sanglem: “Tumkam sôddat mhonn sangun mon’subidaramnim hukum’ dhaddla, mhonntôch atam bhair sorun tumi xantin vochat.”
Punn Paulun tankam mhonn’lem: “Ami Romi nagrik zaun-ui, tãnnim amkam sobhêmazar mar dilo, nit korinastana amkam bondkhonnint ghale, ani atam guptim amkam soddunk sôdtat? Oxem zaum nozo! Apunnuch ieun tãnnim amkam bhair kaddche.”
Naikamnim hem mon’subidarank kolloilem; ani Paulu ani Silas Romi nagrik mhonn tankam gomtôch, te bhiele.
Ani, apunn khaxa ieun, tãnnim tankam bondkhonnintle bhair kaddle ani tem xar soddun vochat mhonn maglem.
Bondkhonnintle bhair sorun, Paulu ani Silas Lidiechea ghora gele. Thõi bhavam-bhoinnink te mell’le ani tankam dhir diun tãnnim apli vatt dhôrli."
Acts,17,"When they took the road through Amphipolis and Apollonia, they reached Thessalonica, where there was a synagogue of the Jews. 
Following his usual custom, Paul joined them, and for three sabbaths he entered into discussions with them from the scriptures,
expounding and demonstrating that the Messiah had to suffer and rise from the dead, and that “This is the Messiah, Jesus, whom I proclaim to you.” 
Some of them were convinced and joined Paul and Silas; so, too, a great number of Greeks who were worshipers, and not a few of the prominent women.
But the Jews became jealous and recruited some worthless men loitering in the public square, formed a mob, and set the city in turmoil. They marched on the house of Jason, intending to bring them before the people’s assembly.
When they could not find them, they dragged Jason and some of the brothers before the city magistrates, shouting, “These people who have been creating a disturbance all over the world have now come here,
and Jason has welcomed them. They all act in opposition to the decrees of Caesar and claim instead that there is another king, Jesus.” 
They stirred up the crowd and the city magistrates who, upon hearing these charges,
took a surety payment from Jason and the others before releasing them.
Paul in Beroea. 
The brothers immediately sent Paul and Silas to Beroea during the night. Upon arrival they went to the synagogue of the Jews.
These Jews were more fair-minded than those in Thessalonica, for they received the word with all willingness and examined the scriptures daily to determine whether these things were so. 
Many of them became believers, as did not a few of the influential Greek women and men.
But when the Jews of Thessalonica learned that the word of God had now been proclaimed by Paul in Beroea also, they came there too to cause a commotion and stir up the crowds.
So the brothers at once sent Paul on his way to the seacoast, while Silas and Timothy remained behind. 
After Paul’s escorts had taken him to Athens, they came away with instructions for Silas and Timothy to join him as soon as possible.
Paul in Athens. 
While Paul was waiting for them in Athens, he grew exasperated at the sight of the city full of idols.
So he debated in the synagogue with the Jews and with the worshipers, and daily in the public square with whoever happened to be there.
Even some of the Epicurean and Stoic philosophers engaged him in discussion. Some asked, “What is this scavenger trying to say?” Others said, “He sounds like a promoter of foreign deities,” because he was preaching about ‘Jesus’ and ‘Resurrection.’
They took him and led him to the Areopagus and said, “May we learn what this new teaching is that you speak of? 
For you bring some strange notions to our ears; we should like to know what these things mean.”
Now all the Athenians as well as the foreigners residing there used their time for nothing else but telling or hearing something new.
Paul’s Speech at the Areopagus. 
Then Paul stood up at the Areopagus and said:
“You Athenians, I see that in every respect you are very religious.
For as I walked around looking carefully at your shrines, I even discovered an altar inscribed, ‘To an Unknown God.’ What therefore you unknowingly worship, I proclaim to you.
The God who made the world and all that is in it, the Lord of heaven and earth, does not dwell in sanctuaries made by human hands, 
nor is he served by human hands because he needs anything. Rather it is he who gives to everyone life and breath and everything.
He made from one the whole human race to dwell on the entire surface of the earth, and he fixed the ordered seasons and the boundaries of their regions,
so that people might seek God, even perhaps grope for him and find him, though indeed he is not far from any one of us. 
For ‘In him we live and move and have our being,’ as even some of your poets have said, ‘For we too are his offspring.’
Since therefore we are the offspring of God, we ought not to think that the divinity is like an image fashioned from gold, silver, or stone by human art and imagination. 
God has overlooked the times of ignorance, but now he demands that all people everywhere repent
because he has established a day on which he will ‘judge the world with justice’ through a man he has appointed, and he has provided confirmation for all by raising him from the dead.”
When they heard about resurrection of the dead, some began to scoff, but others said, “We should like to hear you on this some other time.”
And so Paul left them.
But some did join him, and became believers. Among them were Dionysius, a member of the Court of the Areopagus, a woman named Damaris, and others with them.","Anfipolisantlean ani Apolon- ientlean vatt dhorun, te Tesalonikek pavle; hanga Judevanchem ek devsthan aslem.
Aplê sodanchê sonvoiê pormannem, Paulu tanchê zomatik gelo. Ani tin Sabbatha porian tannem tanchê lagim Povitr Pustok dhorun bhasabhas keli;
ani Kristan sõsunk zai aslem ani To mel’leantlo punorjivont zaunk zai aslo mhonn tankam somzonni diun tannem dakhoilem. To oxem sangtalo: “Hanv tumkam porgôtt kortam to Jezu, hoch To Krist!”
Tantleam thoddeam zannamnim hem mandun ghetlem, ani Pauluk ani Silasak tim ektthovlim; hanchê bhair, Devak bhôztelea Grik lokachea eka vhoddlea chombean ani unch kulliecheam zaiteam bailamnim toxench kelem.

Punn Judev nirddukaien bhòrle, rostea veleam kãi noxtteam mon’xank tãnnim ektthãi kele ani êk chumbo toiar korun akhea nogrant uchambollai ximpddaili. Pauluk ani Silasak sodunk ani uprant tankam loka fuddem ube korunk mhonn te Jasonachea ghora gele.
Punn te tankam thõi mellunk nant dekhun, Jasonak ani thoddeam amcheam bhavank nogracheam mon’subidaram-xim haddle ani oxi bobatt marli: “He monis akho sonvsar uchambollaitat ani atam hangasôr pavleat.
Tankam Jasonan apnnager biradd dilam, ani Jezu mhonnlolo anink eklo raza asa mhonnun, Somrazache soglle kaide te môddtat.”
Him utram aikun lôk ani nograche mon’subidar challvole,
punn Jasonachi ani heranchi zamin’ki ghetlea uprant tãnnim tankam sôddle.

Kallôk zatôch, bhavam-bhoin-nimnim Pauluk ani Silasak rokddech Bereiak dhaddle. Thõi pavtôch te Judevanchea devsthanant gele.
Hea ganvcho Judêv lôk Tesalonikecheam Judevam poros odik ugtea monacho aslo; tãnnim sondêx vhoddê utsuktaien aikolo, ani to khoro zalear polleunk tim dôr-disa Povitr Pustok barkaien topastalim.
Tanchê modleam zaiteam zannamnim bhavart dhôrlo ani Grik lokantleam unch kulliecheam bailamnim ani puskoll dadleamnim toxench kelem.
Bereiant-ui Paulu Devachem utor porgôtt’ta mhonn Tesalonikecheam Judevank gomtôch, lokak challvounk ani uchamboll korunk te thõi gele.
Tedna bhavam-bhoinnimnim rokddoch Pauluk doriachê kinarer dhaddun dilo, punn Silas ani Timot thõi pattim ravle.
Pauluk vatter rakhunk gel’le tãnnim taka Aten porian pavoilo, ani Silasan ani Timotan zata titlê vegim apnna-xim ieunchem mhonn Paulucho nirôp gheun te porot aile.

Paulu apunn Atenant tanchi vatt polleun ravlo, ani hem xar puttleam-murtimnim bhòrlelem polleun, to soglloch kanttall’lo.
Judevam lagim ani Devak bhôzteleam kodde to devsthanant toxench ttintteamnim ieto-veto loka kodde bhasabhas kortalo;
Thodde Epikuri ani Istoiki totvgineani tachê lagim huzôt kortale. Kãi zann oxem mhonntale: “Ho boddboddio kitem sangunk sôdta?” Dusre konn mhonntale: “To porkeam devam vixim porgott korta dista.” Karonn Paulu Jezucho ani punorjivontponnacho tankam prochar kortalo.
Tãnnim Pauluk dhorun Areiopagachê Mha-Sobhê fuddem vhelo ani tachê lagim vicharlem: “Tum novê xikovnnecho prochar kortai: ti kosli ti amkam sangxi?
Tum sangtai tantleô thoddeô vostu amkam atveôch lagtat, mhonntôch ami tancho ôrth kitem to zanno zaunk sôdtanv.”
Sogllim Aten’karam ani xarant vostek ravpi bhailo lôk noveam-noveam kolponanchi khobor sangun vô aikun aplo vêll sartalo.

Paulu Areiopagachê Mha-Sobhê fuddem ubo ravlo ani oso uloilo: “Aten’karamnô, sogllêch vatten tumi ekdom’ dhormik mon’xam mhonn hanv polletam.
Tôr tumchea xarant bhonvtana ani tumcheô dharmik iadgiri ekan-êk polletana, ‘Onollkhi devak’ ho boroil’lo namlêkh asleli êk vedi-i hanvem dekhli. Borem tôr: tumi ollkhonastanam bhôztat toch Dev hanv tumkam porgôtt kortam.
Sonvsar ani tachê bhitôr asa titlem-i rochlam to Dev, sorgacho ani prithumecho Dhoni zaun, mon’xancheam hatamnim bandlelea mondirant ravona,
nhoi mhonn kiteachich Apnnak goroz asa mhonn mon’xanchi sevachakri To ghena; ufrattim, soglleank jivit ani svas ani soglleô vostu dita to Toch.
Akhi prithum’ bhorunk ekach mon’xa thaun sogllem mon’xakull Tannem utpon kelem. Hea bhair, ek-ek raxttr kitlo kall togchem tem Tannem tharailam ani tea-tea raxttrachea desak ximô ghaleat.
Heam vostum vorvim sanspun-sanspun zal’lê porim mon’xamnim Apnnak sodun kaddunk Devan oxem kelam. Tori To amchê thaun pois na,
kiteak ‘Tachê sovem ami jietanv, bhonvtanv ani asanv’. Oxench tumchê-modleam kãi koveamnim sangun dovorlam:
‘Ami sogllim khoreponnim Tachim bhurgim.’

Ami Devachim bhurgim mhonntôch, Dev mon’xanchê kolen ani hikmotin kel’lê bhangarachê, rupeachê ani fatrachê murti sarko mhonn ami somzunk favona.
Oslea nennar-ponnachea kallacher Devan lokx ghalunk na, punn atam sogllê kodden asleleam soglleam mon’xamnim jivit -mon bodôlchem mhonn To porgott korta.
Kiteak sonvsarachi nitivont-ponnan nit korunk Tannem êk dis tharaila ani eka Mon’xak Nitidar nemla; ani hea Mon’xak mel’leantlo punorjivont korun, tachi khatri Tannem amkam soglleank dilea.”

Mel’leanchea punorjivontponnachi khobor aikona fuddem, thoddeamnim tacheô moskoreô keleô, ani dusreamnim mhonn’lem: “Hê vixim ami dusrê pavtti tujem aikunk sôdtanv.”
Oso Paulu tanchê modlo koddsorlo.
Tori kãi zannamnim taka ektthovon bhavart dhôrlo. Hanchê modem aslo Dioniz nanvacho Areiopagachê Mha-Sobhecho êk vangddi, Damaris nanvachi êk bail ani tanchê borabôr anink-ui dusrim."
Acts,18,"After this he left Athens and went to Corinth.
There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla because Claudius had ordered all the Jews to leave Rome. He went to visit them
and, because he practiced the same trade, stayed with them and worked, for they were tentmakers by trade.
Every sabbath, he entered into discussions in the synagogue, attempting to convince both Jews and Greeks.
When Silas and Timothy came down from Macedonia, Paul began to occupy himself totally with preaching the word, testifying to the Jews that the Messiah was Jesus.
When they opposed him and reviled him, he shook out his garments and said to them, “Your blood be on your heads! I am clear of responsibility. From now on I will go to the Gentiles.” 
So he left there and went to a house belonging to a man named Titus Justus, a worshiper of God; his house was next to a synagogue. 
Crispus, the synagogue official, came to believe in the Lord along with his entire household, and many of the Corinthians who heard believed and were baptized.
One night in a vision the Lord said to Paul, “Do not be afraid. Go on speaking, and do not be silent,
for I am with you. No one will attack and harm you, for I have many people in this city.”
He settled there for a year and a half and taught the word of God among them.
Accusations Before Gallio. 
But when Gallio was proconsul of Achaia, the Jews rose up together against Paul and brought him to the tribunal,
saying, “This man is inducing people to worship God contrary to the law.” 
When Paul was about to reply, Gallio spoke to the Jews, “If it were a matter of some crime or malicious fraud, I should with reason hear the complaint of you Jews;
but since it is a question of arguments over doctrine and titles and your own law, see to it yourselves. I do not wish to be a judge of such matters.”
And he drove them away from the tribunal.
They all seized Sosthenes, the synagogue official, and beat him in full view of the tribunal. But none of this was of concern to Gallio.
Return to Syrian Antioch. 
Paul remained for quite some time, and after saying farewell to the brothers he sailed for Syria, together with Priscilla and Aquila. At Cenchreae he had his hair cut because he had taken a vow. 
When they reached Ephesus, he left them there, while he entered the synagogue and held discussions with the Jews.
Although they asked him to stay for a longer time, he did not consent,
but as he said farewell he promised, “I shall come back to you again, God willing.” Then he set sail from Ephesus.
Upon landing at Caesarea, he went up and greeted the church and then went down to Antioch.
After staying there some time, he left and traveled in orderly sequence through the Galatian country and Phrygia, bringing strength to all the disciples.
Apollos. 
A Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus. He was an authority on the scriptures. 
He had been instructed in the Way of the Lord and, with ardent spirit, spoke and taught accurately about Jesus, although he knew only the baptism of John.
He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained to him the Way [of God] more accurately.
And when he wanted to cross to Achaia, the brothers encouraged him and wrote to the disciples there to welcome him. After his arrival he gave great assistance to those who had come to believe through grace.
He vigorously refuted the Jews in public, establishing from the scriptures that the Messiah is Jesus.","Tea uprant, Atenantlo bhair sorun Paulu Korintak gelo.
Thõi zolman Pontusacho, Akuila nanvacho, êk Judêv taka mell’lo; to aplê bailê Prixil’la borabôr niktoch Italiê thaun ail’lo, kiteak soglleam Judevamnim Roma xarantle bhair sorchem mhonn Klaudiusan hukum’ ghal’lo. Paulu tankam bhett diunk gelo.
Ani aplea sarko tim dhondo kortalim dekhun, tanchea sangata to ravlo ani tanchê borabôr vavr kortalo, kiteak tim-i tachê bhaxen tombu-korpi.
Dôr Sabhata devsthanant to vad-vivad choloitalo ani Judevank toxem Grikank bhavartak jikun gheunk sôdtalo.

Silas ani Timot Maxedoniê thaun pavle tedna, sogllo vêll Devachem utor to porgottit aslo ani Jezu Krist mhonn Judevank govai ditalo.
Punn te tacher kolpole ani taka nindechim utram ulounk lagle tedna, aplim vostram fafddun tannem mhonn’lem: “Tumi zôr Deva thaun koddsorun poddxeat, hi tumchich zobabdari; mhaka zalear, hantum koslich zobabdari na. Atam thaun hanv videxeank sondêx diunk vetolom.”
Thõisorlo bhair sorun, to Tixius Justus mhonnlelea konn-ekleager gelo. Ho Devak bhôztalo ani tachem ghor devsthana lagim aslem.
Devsthanachea vhoddila, Krispan ani tachea akhea kuttumban Somiacher bhavart dovorlo. Korintkarantleam zaiteam zannamnim Pauluchem aikun bhavart dhôrlo ani batism ghetlo.

Êkê rati, Somian Pauluk dorxonant mhonn’lem: “Bhienaka, punn uloi ani ogo ravonaka,
kiteak Hanv tujea sangata asam. Hea xarant Mhojê vatten khup lôk asa, mhonntôch tuka vaitt korunk konn fuddem sorcho na.”
Oso Paulu Korintant dedd voros ravlo ani Devachem utor tanchê modem porgottit aslo.

Punn Galion Akaiecho odhikari aslo tedna, soglle Judev ekmotan Paulucher kolpole ani taka neaisobhê mukhar ubo kelo.
Tãnnim mhonn’lem: “Ho monis lokak Somurticheam nemancher add Devak bhôzat mhonn aplê xikovnnen ôddta.”
Paulu ulounk vetalo, punn tea adinch Galionan Judevank mhonn’lem: “Judevamnô, aikat: Koslea khotteponnacho vô opradacho proxn zal’lo zalear, tumcho arôp hanv favo tê porim aikoto aslom;
punn ho tontto utrancho ani nanvancho ani tumchê somurti vixim dekhun, tumich to suttavo korat. Osleam vostunchi nit korunk mhaka khuxi na.”
Uprant tannem tankam neaixallentle bhair sorunk laile.
Tãnnim soglleamnim devsthanachea vhoddila, Sostenesak ghôtt dhôrlo ani neaixallê mukhar taka boddoilo. Ani team gollbollanchi Galionan porva keli na.

Borech-xe dis Korintant ravlea uprant, bhavam-bhoinnincho nirôp gheun, Prixil’la ani Akuila borabôr tarvan Paulu Siriek gelo. Kenkresak pavtôch, apnnem êk angovnn kel’li ti pallunk, Paulun aple kens tasle.
Efezak pavtôch, Paulun tankam thõi sanddlim ani devsthanant vochun Judevam kodde to bhasabhas korunk laglo.
Thõi anink thodde dis rav mhonn tãnnim tachê lagim maglem tedna, tannem hem mandun gheunk na,
punn tancho nirôp ghetanam mhonn’lem: “Devak zai zalear, hanv portun ietolom.” Oso to tarvar bosun Efezantlo bhair sorun gelo.

Xezareiak pavlo tedna, povitr-sobhek bhett kortôch to Antiokiek gelo.

Hanga thoddo vêll ravtôch, Galaxiechea prantantlean ani Frijientlean bhonvun Paulu soglleam xisank ghottai ditalo.

Zolman Aleksandriecho, Apol’lo nanvacho, êk Zudêv Efezak pavlo. To ulovpant bhov huxar aslo ani Povitr Pustokam vixim bori zannvai aslolo.
Somiachê Vattechi taka bori xikovnn mell’leli ani to kallzachê vhoddê hurben uloitalo ani barkaien Jezu vixim xikovnn ditalo; punn taka fokot Juanvachea batismachi khobor asli.
Devsthanant to vhodda kalljidarponnan xikounk laglo; Prixil’lan ani Akuilan taka aikolo tedna, tãnnim taka apnnam-xim vhelo ani Somiachê Vattechi taka odik barik somzonni dili.
Akaiek vochunk Apol’lon khuxi dakhoili tedna, bhavam-bhoinnimnim taka hurba dili ani taka borê bhaxen gheiat mhonn xisank boroilem. To thõi pavlo tedna, Devachea dennean bhavarti zal’leank tannem khup adar dilo.
Sobhêmazar to Judevam kodde bollan vad-vivad choloitalo ani Jezu To Krist mhonn to tankam Povitr Pustokantlean dakhoitalo."
Acts,19,"While Apollos was in Corinth, Paul traveled through the interior of the country and came [down] to Ephesus where he found some disciples.
He said to them, “Did you receive the holy Spirit when you became believers?” They answered him, “We have never even heard that there is a holy Spirit.”
He said, “How were you baptized?” They replied, “With the baptism of John.”
Paul then said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.” 
When they heard this, they were baptized in the name of the Lord Jesus.
And when Paul laid [his] hands on them, the holy Spirit came upon them, and they spoke in tongues and prophesied. 
Altogether there were about twelve men.
He entered the synagogue, and for three months debated boldly with persuasive arguments about the kingdom of God.
But when some in their obstinacy and disbelief disparaged the Way before the assembly, he withdrew and took his disciples with him and began to hold daily discussions in the lecture hall of Tyrannus.
This continued for two years with the result that all the inhabitants of the province of Asia heard the word of the Lord, Jews and Greeks alike.
So extraordinary were the mighty deeds God accomplished at the hands of Paul
that when face cloths or aprons that touched his skin were applied to the sick, their diseases left them and the evil spirits came out of them.
The Jewish Exorcists. 
Then some itinerant Jewish exorcists tried to invoke the name of the Lord Jesus over those with evil spirits, saying, “I adjure you by the Jesus whom Paul preaches.”
When the seven sons of Sceva, a Jewish high priest, tried to do this,
the evil spirit said to them in reply, “Jesus I recognize, Paul I know, but who are you?”
The person with the evil spirit then sprang at them and subdued them all. He so overpowered them that they fled naked and wounded from that house.
When this became known to all the Jews and Greeks who lived in Ephesus, fear fell upon them all, and the name of the Lord Jesus was held in great esteem.
Many of those who had become believers came forward and openly acknowledged their former practices.
Moreover, a large number of those who had practiced magic collected their books and burned them in public. They calculated their value and found it to be fifty thousand silver pieces.
Thus did the word of the Lord continue to spread with influence and power.
Paul’s Plans. 
When this was concluded, Paul made up his mind to travel through Macedonia and Achaia, and then to go on to Jerusalem, saying, “After I have been there, I must visit Rome also.” 
Then he sent to Macedonia two of his assistants, Timothy and Erastus, while he himself stayed for a while in the province of Asia.
The Riot of the Silversmiths. 
About that time a serious disturbance broke out concerning the Way.
There was a silversmith named Demetrius who made miniature silver shrines of Artemis and provided no little work for the craftsmen.
He called a meeting of these and other workers in related crafts and said, “Men, you know well that our prosperity derives from this work.
As you can now see and hear, not only in Ephesus but throughout most of the province of Asia this Paul has persuaded and misled a great number of people by saying that gods made by hands are not gods at all. 
The danger grows, not only that our business will be discredited, but also that the temple of the great goddess Artemis will be of no account, and that she whom the whole province of Asia and all the world worship will be stripped of her magnificence.”
When they heard this, they were filled with fury and began to shout, “Great is Artemis of the Ephesians!”
The city was filled with confusion, and the people rushed with one accord into the theater, seizing Gaius and Aristarchus, the Macedonians, Paul’s traveling companions. 
Paul wanted to go before the crowd, but the disciples would not let him,
and even some of the Asiarchs who were friends of his sent word to him advising him not to venture into the theater.
Meanwhile, some were shouting one thing, others something else; the assembly was in chaos, and most of the people had no idea why they had come together.
Some of the crowd prompted Alexander, as the Jews pushed him forward, and Alexander signaled with his hand that he wished to explain something to the gathering.
But when they recognized that he was a Jew, they all shouted in unison, for about two hours, “Great is Artemis of the Ephesians!”
Finally the town clerk restrained the crowd and said, “You Ephesians, what person is there who does not know that the city of the Ephesians is the guardian of the temple of the great Artemis and of her image that fell from the sky?
Since these things are undeniable, you must calm yourselves and not do anything rash.
The men you brought here are not temple robbers, nor have they insulted our goddess.
If Demetrius and his fellow craftsmen have a complaint against anyone, courts are in session, and there are proconsuls. Let them bring charges against one another.
If you have anything further to investigate, let the matter be settled in the lawful assembly,
for, as it is, we are in danger of being charged with rioting because of today’s conduct. There is no cause for it. We shall [not] be able to give a reason for this demonstration.” With these words he dismissed the assembly.","Apol’lo Korintant astana, Paulu ut’toricheam desamnim bhonvun Efezak pavlo; hanga taka thodde xis mell’le.
Tannem tanchê kodde vicharlem: “Tumi bhavart dhôrlo tedna, Povitr Atmo tumi gheunk na?” Tãnnim zobab dilo: “Na. Povitr Atmo asa mhonn porian ami aikunk na.”
Tannem tankam vicharlem: “Tôr tumim koslo batism ghetlo?” Tãnnim portipall kelo: “Juanvacho,”
Paulun mhonn’lem: “Apnna pattlean ieuncho asa Tacher, mhonngê Jezucher, porjen bhavart dovrunk zai mhonn sangun, Juanvan jivit-mon bodôlpacho batism dil’lo.”
Him utram tãnnim aikolea uprant, Somia Jezuchea nanvan tankam batism dilo.
Paulun tancher hat dovorle tedna, tancher Povitr Atmo denvlo ani te porkeô bhasô ani Devacho sondêx diunk lagle.
Te soglle mellun sumar bara dadle asle.

Devsthanant bhitôr sorun, tin mhoine to kalljidarponnan uloit aslo ani Devachea Rajea vixim tanchê lagim vad-vivad kortalo ani khatri diunk vavurtalo.
Punn tantuntlim thoddim, aplea vadeachim zaun, bhavart dhorunk kobul naslim, punn sobhêmazar hê novê Vattê vixim vaitt ulounk laglim. Hea pasot, Paulun tankam sanddlim ani apleam xisank tanchê modle kuxin kaddle ani tankam gheun konn–eklea Tiranusachê xallent to dispottim vad-vivad kortalo.
Hem oxem don vorsam tannem kelem ani hea pasot Aziechea prantant jietalo to lôk, zaum Judêv, zaum Grik, Somiachem utor aikunk pavlo.

Paulu udexim Dev itlim bhov vichitr vismitam kortalo, ki
to vaportalo te rumal ani tachê katik laglolim vostram lokan piddevontank lailim tôr, tancheô pidda boreô zataleô ani mhelle atme bhair sorun vetale.
Punn bhut kaddpi kãi vattsur Judev mhelle atme bosleleancher Somia Jezuchem nanv gheunk sôdtale; te oxem mhonntale: “Paulu porgôtt’ta tea Jezuchea nanvan tumkam hukum’ ghaltam.”
Oxench kortale konn-eka Skiva nanvachea Judevanchea mha-iadnikache sat put.
Punn mhellea atmean tankam mhonn’lem: “Jezuk hanv ollkhotam, Pauluk-ui hanv ollkhotam, punn tumi konn?”
Ani mhello atmo boslolo to monis tancher upraslo ani eka pattlean ekak tannem tankam domaile ani itlea bollan tankam boddoile ki te sarkech vinglle zaun ani boroch mar khelea uprant gaiall zaun, tea ghorantle pollun gele.
Efezant ravteleam soglleam Judevank ani Grikank hê ghòddnnechi khobor pavli tedna, tim sogllim bhirantin bhòrlim, ani Somia Jezuchea nanvak vhôdd man mell’lo.
Bhavarti zal’lim tantlim puskoll zannam fuddem sorlim ani apunn kosleô-kosleô achari chali palltalim teô sobhêmazar sangunk laglim.
Ani jadu korteleam modleam zaiteam zanna-mnim aplim pustokam punzaun haddlim ani soglleam hujir tankam uzo lailo. Heam pustokanchem mol pon’nas hozar rupeache nanne zatele mhonn odmas kelo.
Oxem vhodda nettan Somiachem utor odik-odik ximpodd-talem ani ghott zatalem.

Heam soglleam ghòddnneam uprant, Atmeachea preronnan Paulun Maxedonientlean ani Akaientlean Jeruzaleak vochunk ievjilem. Tannem oxem mhonn’lem: “Thõi gelea uprant, hanvem Romak-ui bhett korunk zai.”
Hea pasot apleam dogam adaream, Timotak ani Erastusak, tannem apnna fuddem Maxedoniek dhaddle ani apunn thoddo kall Aziechea prantant ravlo.

Hea kallar, Somiachê Vattek lagun borech gollboll zale.
Demetrius mhonnlolo êk xêtt Artemis devichim rupeachim murti-pettulam kortalo, ani hea tachea dhondea vorvim tacheam kamdarank khup faido melltalo.
Soglleam apleam kamdarank ani tachê oslo dhondo korteleam herank tannem ektthãi kele ani mhonn’lem: “Ixttamnô, amchi zôdd hea dhondea vorvim ieta mhonn tumi zannont.
Jem kitem ho Paulu sangta, tem tumi pollelam ani aikolam. Mon’xancheam hatamnim kel’le dèv dèvuch nhoi mhonn sangun, Efezantuch nhoi, punn akhê Aziechea prantant Paulun zaiteam zannanchem mon bodôl’lam.
Amcho dhondoch poddot mhonn nhoi, punn xrêxtt Artemis devichea mondiracho dobazo buddon vochot mhonn bhirant asa. Ani oxem ak’khê Aziechea prantant ani akhea sonvsarant tika vhôdd man asa to ubon vetolo.”

Hem aikun te ragan bhòrle ani oxeô bobô marunk lagle: “Xrêxtt-vorti amchi Efezkaranchi Artemis!”
Akhem xar gollboll’lem. Xarant nattkancho ugto zago aslo; thõi sogllo lôk borabôr lotton gelo, ani Paulucheam bhonvddê-sangateam, Maxedoniekaram, Gaiusak ani Aristarkak tãnnim thõi porian borborit oddun vhele.
Zomlelea loka fuddem vochun, Paulu tankam ulo korunk sôdtalo, punn xisamnim taka addailo. Tannem nattkanchea zagear dixtti poddchench nhoi mhonn budh diun,
Aziechea prantacheam odhikaream modleam tacheam thoddeam ixttamnim Pauluk nirôp dhaddlo.
Itlea mhonnosôr zoma zal’lea loka modem gondhôll odikuch vaddtalo: zonn-eklo veg-vegllê bhaxen huiêl martalo, ani tantlim zaitim zannam kiteak ektthovleant tem porian nokllo aslim.
Kãi zannam konn-eka Aleksandrak fuddem sorun uloi mhonn suchounk laglim; tedna Judevamnim taka mukhar lôttlo. Aple hat ubarun ogim ravat mhonn to lokak somzaunk sôdtalo.
Punn to Judêv mhonn lokak gomtôch, sogllim ekach tallean don voram sumar oxi huiêl marit ravlim: “Xrêxtt-vorti amchi Efezkaranchi Artemis! “

Xevttim xarachea karkunan urponjik somadhan korun oxem mhonn’lem: “Efezkaramnô, xrêxtt Artemixichea mondirachi ani sorgar thaun poddlelê tichê murtichi rakhônn, Efezkaranchem xar korta mhonn sonvsarant konn nokllo zait?
Konnacheanuch hem na mhonnum nozo. Mhonntôch tumi xant ravat ani uttavollaien kãich korinakat.
Heam mon’xank tumi hanga haddleat, punn tãnnim amchim mondiram chorunk nant, nhoi mhonn amchê devicher add kãi ninda te ulounk nant.
Demetriusacho ani tacheam kolakarancho konnacher virudh arôp asa zalear, neaisobha bhòrtat ani xarache odhikari asat thõi tãnnim arop dakhounche.
Hachê bhair tumkam anink kitem vicharpachem asa zalear, kaideaxir sobhent ho proxn tumchean voir kaddum ieta.
Aiz ghòddlam tea bonddachi zobabdari amcher poddunk xokta, kiteak ho oslo gollbôll korunk koslench karonn na.”
Oxem sangun tannem zomlolea lokak portun dhaddlo."
Acts,20,"When the disturbance was over, Paul had the disciples summoned and, after encouraging them, he bade them farewell and set out on his journey to Macedonia. 
As he traveled throughout those regions, he provided many words of encouragement for them. Then he arrived in Greece,
where he stayed for three months. But when a plot was made against him by the Jews as he was about to set sail for Syria, he decided to return by way of Macedonia.
Return to Troas. 
Sopater, the son of Pyrrhus, from Beroea, accompanied him, as did Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from Asia
who went on ahead and waited for us at Troas. 
We sailed from Philippi after the feast of Unleavened Bread, and rejoined them five days later in Troas, where we spent a week.
Eutychus Restored to Life. 
On the first day of the week when we gathered to break bread, Paul spoke to them because he was going to leave on the next day, and he kept on speaking until midnight.
There were many lamps in the upstairs room where we were gathered,
and a young man named Eutychus who was sitting on the window sill was sinking into a deep sleep as Paul talked on and on. Once overcome by sleep, he fell down from the third story and when he was picked up, he was dead.
Paul went down, threw himself upon him, and said as he embraced him, “Don’t be alarmed; there is life in him.”
Then he returned upstairs, broke the bread, and ate; after a long conversation that lasted until daybreak, he departed.
And they took the boy away alive and were immeasurably comforted.
Journey to Miletus. 
We went ahead to the ship and set sail for Assos where we were to take Paul on board, as he had arranged, since he was going overland.
When he met us in Assos, we took him aboard and went on to Mitylene.
We sailed away from there on the next day and reached a point off Chios, and a day later we reached Samos, and on the following day we arrived at Miletus.
Paul had decided to sail past Ephesus in order not to lose time in the province of Asia, for he was hurrying to be in Jerusalem, if at all possible, for the day of Pentecost.
Paul’s Farewell Speech at Miletus. 
From Miletus he had the presbyters of the church at Ephesus summoned.
When they came to him, he addressed them, “You know how I lived among you the whole time from the day I first came to the province of Asia.
I served the Lord with all humility and with the tears and trials that came to me because of the plots of the Jews,
and I did not at all shrink from telling you what was for your benefit, or from teaching you in public or in your homes.
I earnestly bore witness for both Jews and Greeks to repentance before God and to faith in our Lord Jesus.
But now, compelled by the Spirit, I am going to Jerusalem. What will happen to me there I do not know,
except that in one city after another the holy Spirit has been warning me that imprisonment and hardships await me. 
Yet I consider life of no importance to me, if only I may finish my course and the ministry that I received from the Lord Jesus, to bear witness to the gospel of God’s grace.
“But now I know that none of you to whom I preached the kingdom during my travels will ever see my face again.
And so I solemnly declare to you this day that I am not responsible for the blood of any of you,
for I did not shrink from proclaiming to you the entire plan of God.
Keep watch over yourselves and over the whole flock of which the holy Spirit has appointed you overseers, in which you tend the church of God that he acquired with his own blood.
I know that after my departure savage wolves will come among you, and they will not spare the flock. 
And from your own group, men will come forward perverting the truth to draw the disciples away after them. 
So be vigilant and remember that for three years, night and day, I unceasingly admonished each of you with tears. 
And now I commend you to God and to that gracious word of his that can build you up and give you the inheritance among all who are consecrated.
I have never wanted anyone’s silver or gold or clothing.
You know well that these very hands have served my needs and my companions. 
In every way I have shown you that by hard work of that sort we must help the weak, and keep in mind the words of the Lord Jesus who himself said, ‘It is more blessed to give than to receive.’”
When he had finished speaking he knelt down and prayed with them all.
They were all weeping loudly as they threw their arms around Paul and kissed him,
for they were deeply distressed that he had said that they would never see his face again. Then they escorted him to the ship.","Uchambollai thambtôch, xisank ektthãi korun ani tankam xiddkavnni diun, Paulun tancho nirôp ghetlo ani Maxedoniek vochunk to bhair sorlo.
Thõisorleam ganvam-ganvamnim bhonvddi martôch ani zaitem sangun tankam dhir ditôch, to Akaiek portolo ani
hanga tin mhoine to ravlo; thõi thaun Siriek tarvan vochunk to toiari korta mhonnosôr, Judev aplo ghat gheunk sôdtat mhonn taka gomlem. Tea khatir tannem Maxedonientlean porot vochunk ievjilem.
Tachê borabôr gele te he: Bereiecho Sopater, Pirrucho put; Tesalonikeche Aristark ani Sekundus; Derbecho Gaius; Timot; ani Aziechea prantantle Tikikus ani Trofim’.
Te amchê mukhar gele ani Troasant amkam ravle.
Fug-nasleleam Unddeanche dis zatôch, Filipi thaun tarvar bosun ami bhair sorleanv ani panch disam uprant tankam Troasant mell’leanv; hanga ami ek satollem sarlem.

Satolleachea poilea disa ami ekchara-jevnnak ektthovleanv. Paulun tankam êk boli keli ani to sokallim vecho aslo dekhun modianir porian tannem aplem ulovop chalu dovorlem.
Ami ektthãi zal’leanv tea unchlea vosreant zaiteô ponntteo lail’leô.
Eutik nanvacho êk tornnatto zonelacher boslolo; Paulu uloitam-uloitam, taka borich nhid poddli ani nhidechê bhormen to tisrê malloier thaun zomnir poddlo ani tankam melolo mell’lo.
Paulu sokol denvlo ani tacher add poddun ani taka vengoun mhonn’lem: “Bhienakat, taka ozun jiv asa.”
Uprant voir vochun tannem unddo môddlo ani khelo. Magir tanchê lagim khup uloilo ani fantear thõicho bhair sorun gelo.
Jivo kel’lea tornnatteak tãnnim ghora vhelo ani tankam zaiti khuxalkai bhògli.

Ani amchi fuddli vatt dhorun doriantlean ami As’sosak geleanv; hanga Paulu amchea tarvar choddcho aslo, kiteak tannem adim oxem tharail’lem ani to thõi porian ganvantlean cholun ieuncho aslo.
To amkam As’sosant mell’lea uprant, taka ami tarvar ghetlo ani Mitilenak vochunk ami bhair sorleanv.
Thõi thaun amchem tarum fuddem gelem ani Khiosa mukhar thamblem. Dusrea disa ami Samosak pavun thambleanv, ani tisrea disa Miletak pavleanv.
Aziechea prantant thambun vogôt korina zaunk, Efez soddun Paulun fuddem vochunk tharailem, karonn Pon’nasvea Disache Porbek, zata zalear, Jeruzaleak pavunk to takit kortalo.

Mileta thaun Paulun Efezachê povitr-sobhecheam zannteank apounk dhaddle ani,
te pavle tedna, tannem tankam oxem mhonn’lem:
‘Aziechea prantant hanvem pãi dovorlo tea poilea disa thaun hanv tumchê modem aslom titlo-i vêll koso vaglam tem tumi zannont;
Judevancheam addkam-naddkank lagun mhojer ail’leam koxttam modem dukam golloun, sogllê lhan’vikaien hanvem Somiachi seva kelea.
Tumkam kitench boreak poddta tem porgott korunk hanv kednanch pattim sorunk nam. Hanvem tumkam nirop porgôtt kela ani sobhêmazar ani tumcheam ghoramnim hanvem tumkam xikovnn dilea.
Deva-xim portun ieiat ani amchea Somia Jezucher bhavart dovrat mhonn Judevank ani Grikank hanvem ulo marla.

Ani atam, polleiat, Atmo mhaka Aplo koidi korun vhorta mhonn hanv Jeruzaleak vetam; thõi mhaka kitem ghòddtelem tem hanvuch nokllom,
punn mhaka bondkhônn ani koxtt ravtat mhonn Povitr Atmo dor-eka xarant mhaka kolloit asa.
Punn mhojea jivak koslench mol na mhonn hanv dhôrtam. Devachê doiallaiechea xubhvhortomanak sakxi diunchi seva Somia Jezu koddchi hanvem ghetlea ti xarti pavounk ani oxem mhojem jivit sompounk — hi êkuch mhoji axa.

Hanvem tumchê modem bhonvun Raj porgôttlam khorem, tori atam tumi sogllim novean mhojem tondd polleunchim nant mhonn hanv boro zannom.
Hea pasot aichea disa hanv tumkam khochit sangtam: tumam-soglleam modem konnacho-i ibadd zalo zalear, hanv zobabdar nhoi,
kiteak Devachi akhi ievzônn tumkam kollit korunk hanv pattim sorunk na.

Devachê povitr-sobhecho samball korunk Povitr Atmean tumkam odhikari keleat, tôr tumchê vixim ani akhea hindda vixim tumi zagrut ravat; hi povitr-sobha Tannem Apleach Putachea rogta vorvim Apli kelea.

Hanv gelea uprant tumchê modem krur landdge rigtele ani hindd ibadd korun sôddtele mhonn hanv borem zannom.
Apnnam pattlean xisank oddun vhorchê pasot, khotti xikovnn diunk tumchêch bhitorle monis upzotele.
Tea khatir zagrut ravat, ani hanvem dukam varoun tin vorsam porian thambonastanam dis-rat tumchê modlea zonn-ekleak budh dilea ani xiddkaila mhonn ugddas dhôrat.

Ani atam Devachea hatant tumkam ghaltam ani Tachê doiallaiechea utrak tumkam patietam; tumkam bandun haddunk ani soglleam povitr kel’leam borabôr tumkam daiz diunk tea utrak podvi asa.

Hanvem konnacheach rupeachi, vô bhangarachi, vô nhesnnechi axa dhorunk na.
Heam mhojeam hatamnim vavr korun mhojeam ani mhojeam boraborcheancheam gorzank hanv pavlam mhonn tumkam khobor asa.
‘Dusream koddchem gheunchê poros dusreank divop odik vhodd sontosachem — heam Somia Jezucheam khaxa utrancho ugddas dhorun, koxtt korun osoktank adar diunk zai mhonn sogllê bhaxen hanvem tumkam dakhoilam.”

Hem uloilea uprant, tanchê borabôr dimbier ravun Paulun magnnem kelem.
Te soglle dukamnim roddunk lagle ani Pauluk veng marun tacho umanv ghetlo.
Te anink kednanch tachea tonddar nodor ghalunk pavche nant mhonn tannem sangil’lean, tankam bhov vhôdd khônt bhògli. Uprant tarvar porian te taka pavounk gele."
Acts,21,"When we had taken leave of them we set sail, made a straight run for Cos, and on the next day for Rhodes, and from there to Patara.
Finding a ship crossing to Phoenicia, we went on board and put out to sea.
We caught sight of Cyprus but passed by it on our left and sailed on toward Syria and put in at Tyre where the ship was to unload cargo.
There we sought out the disciples and stayed for a week. They kept telling Paul through the Spirit not to embark for Jerusalem.
At the end of our stay we left and resumed our journey. All of them, women and children included, escorted us out of the city, and after kneeling on the beach to pray,
we bade farewell to one another. Then we boarded the ship, and they returned home.
Arrival at Ptolemais and Caesarea. 
We continued the voyage and came from Tyre to Ptolemais, where we greeted the brothers and stayed a day with them.
On the next day we resumed the trip and came to Caesarea, where we went to the house of Philip the evangelist, who was one of the Seven, and stayed with him. 
He had four virgin daughters gifted with prophecy.
We had been there several days when a prophet named Agabus came down from Judea.
He came up to us, took Paul’s belt, bound his own feet and hands with it, and said, “Thus says the holy Spirit: This is the way the Jews will bind the owner of this belt in Jerusalem, and they will hand him over to the Gentiles.” 
When we heard this, we and the local residents begged him not to go up to Jerusalem.
Then Paul replied, “What are you doing, weeping and breaking my heart? I am prepared not only to be bound but even to die in Jerusalem for the name of the Lord Jesus.”
Since he would not be dissuaded we let the matter rest, saying, “The Lord’s will be done.”
Paul and James in Jerusalem. 
After these days we made preparations for our journey, then went up to Jerusalem.
Some of the disciples from Caesarea came along to lead us to the house of Mnason, a Cypriot, a disciple of long standing, with whom we were to stay.
When we reached Jerusalem the brothers welcomed us warmly.
The next day, Paul accompanied us on a visit to James, and all the presbyters were present.
He greeted them, then proceeded to tell them in detail what God had accomplished among the Gentiles through his ministry.
They praised God when they heard it but said to him, “Brother, you see how many thousands of believers there are from among the Jews, and they are all zealous observers of the law.
They have been informed that you are teaching all the Jews who live among the Gentiles to abandon Moses and that you are telling them not to circumcise their children or to observe their customary practices.
What is to be done? They will surely hear that you have arrived.
So do what we tell you. We have four men who have taken a vow. 
Take these men and purify yourself with them, and pay their expenses that they may have their heads shaved. In this way everyone will know that there is nothing to the reports they have been given about you but that you yourself live in observance of the law.
As for the Gentiles who have come to believe, we sent them our decision that they abstain from meat sacrificed to idols, from blood, from the meat of strangled animals, and from unlawful marriage.” 
So Paul took the men, and on the next day after purifying himself together with them entered the temple to give notice of the day when the purification would be completed and the offering made for each of them.
Paul’s Arrest. 
When the seven days were nearly completed, the Jews from the province of Asia noticed him in the temple, stirred up the whole crowd, and laid hands on him,
shouting, “Fellow Israelites, help us. This is the man who is teaching everyone everywhere against the people and the law and this place, and what is more, he has even brought Greeks into the temple and defiled this sacred place.” 
For they had previously seen Trophimus the Ephesian in the city with him and supposed that Paul had brought him into the temple.
The whole city was in turmoil with people rushing together. They seized Paul and dragged him out of the temple, and immediately the gates were closed.
While they were trying to kill him, a report reached the cohort commander that all Jerusalem was rioting.
He immediately took soldiers and centurions and charged down on them. When they saw the commander and the soldiers they stopped beating Paul.
The cohort commander came forward, arrested him, and ordered him to be secured with two chains; he tried to find out who he might be and what he had done.
Some in the mob shouted one thing, others something else; so, since he was unable to ascertain the truth because of the uproar, he ordered Paul to be brought into the compound.
When he reached the steps, he was carried by the soldiers because of the violence of the mob,
 for a crowd of people followed and shouted, “Away with him!”
Just as Paul was about to be taken into the compound, he said to the cohort commander, “May I say something to you?” He replied, “Do you speak Greek?
So then you are not the Egyptian who started a revolt some time ago and led the four thousand assassins into the desert?” 
Paul answered, “I am a Jew, of Tarsus in Cilicia, a citizen of no mean city; I request you to permit me to speak to the people.”
When he had given his permission, Paul stood on the steps and motioned with his hand to the people; and when all was quiet he addressed them in Hebrew.","Xekim tancho nirôp gheun tankam sanddtôch, tarvar bosun ami nitt geleanv ani Kosak pavleanv; dusrea disa Rodesak pavleanv ani thõi thaun Patarak geleanv.
Fenixiek vetalem tem ek tarum hanga amkam mell’lem; tea tarvar choddun ami fuddem geleanv.
Xiprus dixtti poddtôch, ho zunvo amchea dhaveak sanddun ami Siriek geleanv ani Tirachea bondrar utorleanv: thõi tea tarvantlo mal denvouncho aslo.
Thõisôr thodde xis amkam gavle ani tanchea sangata ek satollem ami ravleanv. Jeruzaleak vochonaka mhonn Atmeachea preronnan tim portun-portun Pauluk sangtalim.
Punn amcho vogôt pavtôch, ami amchi fuddli vatt dhôrli. Ami xara bhair pavo porian, dadle apleam bailank-bhurgeank gheun amkam pavounk aile. Veller pavtôch dimbier ravun ami magnnem kelem.
Ekamekacho nirôp ghetôch ami tarvar choddleanv ani tim aplea ghora portolim.

Tira thaun doriantlean amcho provas somptôch, ami Ptolemaisak utorleanv. Hanga ami bhavam-bhoinnink bhettleanv ani tanchê modem êk dis ravleanv.
Dusrea disa ami bhair sorleanv ani Xezareiak pavleanv. Thõi xubhvhortoman porgôttnnara Filipager ravleanv; to team satam modlo eklo.
Taka char ankvar dhuvô asleô ani hankam Devacho sondêx divpacho vorgunn aslo.

Ami thõi borech-xe dis ravlea uprant, Agabos nanvacho Judeiantlo êk provadi thõi pavlo.
To amchê-xim ailo ani Paulucho pott’tto kaddun tannem aplech hat ani pãi bandle; magir to oso uloilo: “Povitr Atmo oxem mhonnta: hea pott’tteachea dhoniak Judev Jeruzaleant oxe bandtele ani taka videxeanchê adhin kortele.”
Hem aikun, ami ani thõisorlea lokan Jeruzaleak vochonaka mhonn Paulu kodde vinoti korun maglem.
Tedna Paulun oso zobab dilo: “Oxem roddun ani mhojem kalliz dukhoun, tumi kitem kortat? Hanv zalear, Somia Jezuchea nanva khatir Jeruzaleant bondkhonnint poddunkuch nhoi, punn morunk porian toiar asam.”
Amchem aikunk to bilkul kobul zaina mhonn polleun, ami taka somzav-pachem sôddlem; ami mhonn’lem: “Somiachi khuxi zaum.”

Thoddeam disam uprant, ami amchi toiari korun Jeruzaleak geleanv.
Xezareiache thodde xis amchê borabôr aile; ami biddarak vetaleanv tea mon’xager tãnnim amkam pavoile. Ho êk Xipruskar aslo, poileam xisam modlo eklo; tachem nanv Mnason.

Ami Jeruzaleak pavleanv tedna, bhavam-bhoinnimnim amkam khuxal-kaien ievkar dilo.
Dusrea disa, amchê borabôr Paulu Jakobak bhett korunk gelo; soglle zannte thõi zomlele asle.
Tankam noman kortôch, aplea vavra vorvim videxeam modem Devan kitem-kitem kelem, tem sogott Paulun tankam sanglem.
Hem aikun tãnnim Devak vakhannlo ani Pauluk mhonn’lem: “Polle, bhava, Judevam modem hozaramnim bhavart dhôrla ani tim sogllim Somurt hurben samballpi ani rakhpi mon’xam.
Videxeam modem jieteleam soglleam Judevamnim Moizesak soddun diuncho, mhonngê apleam putanchi sunôt korchi nhoi ani Judevancheô chali-riti pallcheô nhoi, oxem tum xikoitai mhonn tãnnim tujê vixim aikolam.
Tôr atam kitem korum-ia? Lôk ektthãi zalea bogor ravcho na, kiteak tum hanga pavlai mhonn tankam khobor pavtelich.
Tôr ami tuka sangtanv toxem tum kôr. Amchê modem apnnam vixim Somurti pormonnem Devak bhas dil’le choug dadle hanga asat.
Tankam tujê borabôr vhor, tanchea sangata tuji xud’dhi kôr ani tãnnim aple kens tasunk tum poixe farik kôr. Tedna tujê vixim tãnnim aikolam tem sarki fôtt mhonn ani tunch tujeam kornneamnim Somurt samballtai mhonn soglleank kollon ietelem.
Punn bhavart dhôrla team videxeamnim murtim-puttleank bhettoil’lem mas, rogot ani gomtti pillun marleleô mon’zati khauncheô nhoi; Somurticheam kaideam virudh logn korchem nhoi: oxem ami tharailam tachi khobor diun tankam boroun dhaddlam.”
Tedna Paulun team chougam dadleank apnna borabôr ghetle ani dusrea disa tanchê sangatim xud’dhichi rit pall’li. Uprant to Devmondirant gelo ani xud’dhiche dis sompoun khõichea disa ek-eklean apnna khatir iôdn somorpunk zai mhonn tannem sanglem.

Te sat dis somptat mhollear, Aziecheam prantantleam Judevamnim Pauluk Devmondirant pollelo. Tãnnim sogllê urponjik khubdaili ani Pauluk dhorun bob marli:
“Israelkaramnô, pavat! Sogllê kodden ani soglleank amchê porjecher, Somurticher ani hea zageacher add xikoita to monis ho! Itlench nhoi, videxeank tannem Devmondirant bhitôr haddle ani ho Povitr Zago bhoxttailo.”
Tãnnim oxem mhonn’lem, kiteak Efezkara, Trofim’ak Paulu borabôr tãnnim Xarant pollel’lo ani Paulunuch taka Devmondirant bhitôr kaddlolo mhonn te somzole.

Sogllem xar uchamboll zalem ani sogllê koddcho lôk dhanvun ailo; tãnnim Pauluk dhôrlo ani taka bôrbôrit ôddun Devmondira bhair kaddlo ani rokddinch Devmondirachim daram dhamplim.
Pauluk jivo marunk toiar zatale tedna, akhem Jeruzalem uchamboll zalam mhonn polttonnechea sordarak khobor pavli.
Kãi xotpotink ani soinikank gheun sordar porjê-xim dhanvun gelo. Sordarak ani soinikank polleun, Pauluk boddoitale te thamble.
Tedna sordar Paulu-xim ailo, tannem taka dhôrlo, ani doddeam sankllimnim taka bandunk lailo; magir to konn ani kitem kelam kai mhonn to vicharunk laglo.
Chombeantlo lôk bob marun veg-vegllem sangtalo. Ani hea gondhollant taka sarkich mhaiti mellona zaun, sordaran Pauluk kottant vhorunk formailem.
Paulu panvddeancher pavlo tedna, urpônz itli uchambôll zali ki soinikamnim taka uklun vhorcho poddlo.
Soglli urpônz tanchê pattlean vetali ani oxi bob martali: “Taka jivexim marat!”

Pauluk kottant bhitôr kaddchê adim, tannem sordarak mhonn’lem: “Tujê kodde mhojean ek utor uloum-ieta?” Sordaran zobab dilo: “Tum Grik bhas zannoi tôr?
Thoddo kall adim, ek bondd upzoun, char hozar punddank oronneant vhel’le to Ejiptkar nhoi tum?”
Paulun zobab dilo: “Hanv êk Judêv, Xilixientlea Tarsus ganvcho; hea fanki xaracho hanv nagrik. Hea loka kodde ulounk mhaka porvangi di mhonn hanv tujê kodde magtam.”
Sordaran rojea ditôch, Paulu panvddeancher ubo ravlo ani aplo hat ubarun tannem lokak ogi ravpak khunna keli. Sogllim sarkim ogim ravlim tedna, tannem Hebrêv bhaxen oxem ulounk suru kelem:"
Acts,22,"“My brothers and fathers, listen to what I am about to say to you in my defense.”
When they heard him addressing them in Hebrew they became all the more quiet. And he continued,
“I am a Jew, born in Tarsus in Cilicia, but brought up in this city. At the feet of Gamaliel I was educated strictly in our ancestral law and was zealous for God, just as all of you are today. 
I persecuted this Way to death, binding both men and women and delivering them to prison. 
Even the high priest and the whole council of elders can testify on my behalf. For from them I even received letters to the brothers and set out for Damascus to bring back to Jerusalem in chains for punishment those there as well.
“On that journey as I drew near to Damascus, about noon a great light from the sky suddenly shone around me. 
I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 
I replied, ‘Who are you, sir?’ And he said to me, ‘I am Jesus the Nazorean whom you are persecuting.’ 
My companions saw the light but did not hear the voice of the one who spoke to me. 
I asked, ‘What shall I do, sir?’ The Lord answered me, ‘Get up and go into Damascus, and there you will be told about everything appointed for you to do.’ 
Since I could see nothing because of the brightness of that light, I was led by hand by my companions and entered Damascus.
“A certain Ananias, a devout observer of the law, and highly spoken of by all the Jews who lived there,
came to me and stood there and said, ‘Saul, my brother, regain your sight.’ And at that very moment I regained my sight and saw him.
Then he said, ‘The God of our ancestors designated you to know his will, to see the Righteous One, and to hear the sound of his voice;
for you will be his witness before all to what you have seen and heard.
Now, why delay? Get up and have yourself baptized and your sins washed away, calling upon his name.’
“After I had returned to Jerusalem and while I was praying in the temple, I fell into a trance
and saw the Lord saying to me, ‘Hurry, leave Jerusalem at once, because they will not accept your testimony about me.’
But I replied, ‘Lord, they themselves know that from synagogue to synagogue I used to imprison and beat those who believed in you. 
And when the blood of your witness Stephen was being shed, I myself stood by giving my approval and keeping guard over the cloaks of his murderers.’ 
Then he said to me, ‘Go, I shall send you far away to the Gentiles.’”
Paul Imprisoned. 
They listened to him until he said this, but then they raised their voices and shouted, “Take such a one as this away from the earth. It is not right that he should live.” 
And as they were yelling and throwing off their cloaks and flinging dust into the air,
the cohort commander ordered him to be brought into the compound and gave instruction that he be interrogated under the lash to determine the reason why they were making such an outcry against him.
But when they had stretched him out for the whips, Paul said to the centurion on duty, “Is it lawful for you to scourge a man who is a Roman citizen and has not been tried?” 
When the centurion heard this, he went to the cohort commander and reported it, saying, “What are you going to do? This man is a Roman citizen.”
Then the commander came and said to him, “Tell me, are you a Roman citizen?” “Yes,” he answered.
The commander replied, “I acquired this citizenship for a large sum of money.” Paul said, “But I was born one.”
At once those who were going to interrogate him backed away from him, and the commander became alarmed when he realized that he was a Roman citizen and that he had had him bound.
Paul Before the Sanhedrin. 
The next day, wishing to determine the truth about why he was being accused by the Jews, he freed him and ordered the chief priests and the whole Sanhedrin to convene. Then he brought Paul down and made him stand before them.","“Mhojeam bhavam-bhoinnimnô, mhojeam vhoddilamnô, mhoji rakhônn korunk tumchê mukhar hanvem atam kitem sangchem asa tem chit diun aikat.”
To Hebrêv bhaxen uloitalo tem aikun, lôk odikuch ogo ravlo ani Paulun aplem ulovp suru kelem.

“Hanv êk Judêv; Xilixiechea Tarsusant hanv zolmolom, punn hea Xarant hanv lhan-vhôdd zalom. Amcheam purvozanchi Somurt Gamalielacheam pãiam-xim hanv bariksannen xiklam; zoxem tumi sogllim aiz hurba dakhoitat, toxench hanvem sogllê hurben Devachi seva kelea.
Novê Vattecheam pattlavdarank hanvem mornnak pavoi-sôr dhumallo dila; dadleank toxem bailank sankllimnim bandun hanvem bondkhonnint ghaleant.
Ani hachêch vixim porom’-iadnik ani zannteancho akho zomo mhaka govai diunk xoktat; kiteak tanchê koddchim, Damaskant asleleam Judev bhavank hanvem potram ghetlim ani heam mon’xank kheast lavchê pasot tankam dhorunk ani sankllimnim bandun Jeruzaleant haddunk mhonn hanv Damaskak vetalom.

Provas kortanam ani Damaskak lagim pavtam-pavtam, don’parchea vellar sorgar thaun ovchit vhôdd uzvadd mhojê bhonvtim porzoll’lo; tedna hanv zomnir poddlom ani oxem sangto êk tallo hanvem aikolo:
‘Saulu, Saulu, kiteak mhonn tum Mhaka dhumallo ditai?’
Hanvem vicharlem: ‘Saiba, konn ga tum?’ Tannem mhaka zobab dilo: ‘Hanv Nazaretkar Jezu, ani Mhakach tum piddapidd ditai.’
Mhojê borabôr asle tãnnim uzvadd pollelo, punn mhojê lagim uloitalo tacho tallo tãnnim aikunk na.
Hanvem vicharlem: ‘Somia, kitem korum hanv?’ Somian mhaka sanglem: ‘Utth, Damaskant voch ani tunvem kitem korunk zai tem sogllem konn thõi tuka sangtolo.’
Tea uzvaddachea loklokan mhaka kãi ek dixtti poddona zalem, dekhun mhojeam sangateamnim mhaka hatak dhorun Damaskak vhelo.

Thõi Ananias mhonnlolo konn-eklo Somurti pormannem bhoktivont monis jietalo ani taka tea xarantlo sogllo Judêv lôk man ditalo;
to mhaka bhettunk ailo; mhojê-xim ubo ravun tannem mhonn’lem: ‘Saulu bhava, novean polleunk lag.’ Thõichê-thõich hanv taka polleunk laglom.
Uprant tannem mhaka mhonn’lem: ‘Amcheam purvozanchea Devan tuka adim-fuddench nivddun kaddla: Apli ievzônn konn ti ollkhunk, Devak Manovleleak polleunk, ani tacheach tonddantlim utram aikunk Devan tuka vinchla.
Kiteak tunvem dekhlãi ani aikolãi tem sangun soglleam mon’xam mukhar tum Tacho sakxidar zatoloi.
Ani atam anink ravchem kiteak? Utth ani batism ghe ani Tachem Nanv gheun tujim patkam dhuun kadd.’

Hanv Jeruzaleak portotôch, Devmondirant magnnem kortana,
Povitr Atmeacho bhar mhojer ailo ani hanvem Somiak pollelo. Tannem Mhaka oxem mhonn’lem: ‘Jeruzaleantlo vegim bhair sor; kiteak Mhojê vixim tum govai ditoloi ti tim mandun gheunchim nant.’
Hanvem zobab dilo: ‘Somia, dor devsthanant bhonvun, Tujer bhavart dovorteleank hanv bondkhonnint ghaltalom ani mar-far kortalom mhonn tim borim zannont.
Tujea sakxidara Istevachem rogot varoilem tedna, hanv khud thõi aslom, tacho khun hanvem mandun ghetlo ani taka jivo marteleanchim angavlim hanvem rakhlim!’
Tedna Tannem mhaka mhonn’lem: ‘Voch, Hanv tuka pois asleleam videxeam-xim dhaddtolom.’ ”

Itlo vêll porian tãnnim tachem aikolem; uprant, vhoddlea tallean tãnnim oxi huiêl marli: “Oslea mon’xak prithumê velo nanch korat! Taka anink jivo dovrunk favona.”
Lôk bobô-huieli martalo ani aplim avoronnam voir kaddun haloitalo ani dhull varear uboitalo.
Tedna sordaran taka kottant vhorunk formailem ani Judêv lôk oxeô bobô-huieli kiteak martat tem zanno zaunchê khatir, taka soitincho mar ghalun tachi chovkoxi korunk hukum’ ghalo.
Taka doramnim bandtôch, thõi ubo asto xotpotik Paulun mhonn’lem: “Tumchea kaidea pormannem, koslich zhôddti korinastana eka Romi nagrikacher tumchean jerbond marum-ietat?”
Hem aikun xotpoti sordara-xim gelo ani taka vicharlem: “Kitem mhonn kortai tum? To monis êk Romi nagrik!”
Paulu-xim vochun, sordaran mhonn’lem: “Tum Romi nagrik zalear mhaka sang.” Paulun zobab dilo: “Hôi.”
Sordaran mhonn’lem: “Khup duddu moddun hem nagrikponn mhaka mell’lam.” Paulun portun mhonn’lem: “Mhaka zalear, zolmanuch tem mhojem.”
Mhonntôch vichar korun Pauluchi chovkoxi korche asle te rokddea-rokdde pattim sorle, ani sankllimnim apnnem bandlolo to êk Romi nagrik mhonn lokak gomlea uprant, sordar-ui bhielo.

Dusrea disa, Judev Paulucher koslo arôp ghaltat to sarko zanno zaunk sôdtalo dekhun, sordaran Pauluk soddunk lailo ani mukhel iadnikanchi ani akhê Mha-Dhormsobhechi zomat apoili. Uprant Pauluk haddlo ani tanchê mukhar ubo kelo."
Acts,23,"Paul looked intently at the Sanhedrin and said, “My brothers, I have conducted myself with a perfectly clear conscience before God to this day.” 
The high priest Ananias ordered his attendants to strike his mouth.
Then Paul said to him, “God will strike you, you whitewashed wall. Do you indeed sit in judgment upon me according to the law and yet in violation of the law order me to be struck?” 
The attendants said, “Would you revile God’s high priest?”
Paul answered, “Brothers, I did not realize he was the high priest. For it is written, ‘You shall not curse a ruler of your people.’”
Paul was aware that some were Sadducees and some Pharisees, so he called out before the Sanhedrin, “My brothers, I am a Pharisee, the son of Pharisees; [I] am on trial for hope in the resurrection of the dead.” 
When he said this, a dispute broke out between the Pharisees and Sadducees, and the group became divided.
For the Sadducees say that there is no resurrection or angels or spirits, while the Pharisees acknowledge all three. 
A great uproar occurred, and some scribes belonging to the Pharisee party stood up and sharply argued, “We find nothing wrong with this man. Suppose a spirit or an angel has spoken to him?”
The dispute was so serious that the commander, afraid that Paul would be torn to pieces by them, ordered his troops to go down and rescue him from their midst and take him into the compound.
 The following night the Lord stood by him and said, “Take courage. For just as you have borne witness to my cause in Jerusalem, so you must also bear witness in Rome.”
Transfer to Caesarea. 
When day came, the Jews made a plot and bound themselves by oath not to eat or drink until they had killed Paul.
There were more than forty who formed this conspiracy.
They went to the chief priests and elders and said, “We have bound ourselves by a solemn oath to taste nothing until we have killed Paul.
You, together with the Sanhedrin, must now make an official request to the commander to have him bring him down to you, as though you meant to investigate his case more thoroughly. We on our part are prepared to kill him before he arrives.”
The son of Paul’s sister, however, heard about the ambush; so he went and entered the compound and reported it to Paul.
Paul then called one of the centurions and requested, “Take this young man to the commander; he has something to report to him.”
So he took him and brought him to the commander and explained, “The prisoner Paul called me and asked that I bring this young man to you; he has something to say to you.”
The commander took him by the hand, drew him aside, and asked him privately, “What is it you have to report to me?”
He replied, “The Jews have conspired to ask you to bring Paul down to the Sanhedrin tomorrow, as though they meant to inquire about him more thoroughly,
but do not believe them. More than forty of them are lying in wait for him; they have bound themselves by oath not to eat or drink until they have killed him. They are now ready and only wait for your consent.”
As the commander dismissed the young man he directed him, “Tell no one that you gave me this information.”
Then he summoned two of the centurions and said, “Get two hundred soldiers ready to go to Caesarea by nine o’clock tonight, along with seventy horsemen and two hundred auxiliaries.
Provide mounts for Paul to ride and give him safe conduct to Felix the governor.”
Then he wrote a letter with this content:
“Claudius Lysias to his excellency the governor Felix, greetings. 
This man, seized by the Jews and about to be murdered by them, I rescued after intervening with my troops when I learned that he was a Roman citizen. 
I wanted to learn the reason for their accusations against him so I brought him down to their Sanhedrin.
I discovered that he was accused in matters of controversial questions of their law and not of any charge deserving death or imprisonment. 
Since it was brought to my attention that there will be a plot against the man, I am sending him to you at once, and have also notified his accusers to state [their case] against him before you.”
So the soldiers, according to their orders, took Paul and escorted him by night to Antipatris.
The next day they returned to the compound, leaving the horsemen to complete the journey with him.
When they arrived in Caesarea they delivered the letter to the governor and presented Paul to him.
When he had read it and asked to what province he belonged, and learned that he was from Cilicia,
he said, “I shall hear your case when your accusers arrive.” Then he ordered that he be held in custody in Herod’s praetorium.","Paulun Mha-Dhormsobhek tellun polleun mhonn’lem: “Mhojeam bhavamnô, aiz porian Deva mukhar nitoll ontoskornnan hanv chol’lam.”
Hea vellar Ananias porom’-iadnikan apleam sevokank Pauluchea tonddar thapott marunk lailem.
Paulun taka mhonn’lem: “Chunno kaddloli vonnôt tum! Dev tuka martoloch! Somurti pormannem mhoji nit korunk tum boslai ani Somurticheruch add mhaka marunk laitai?”
Sevokamnim taka mhonn’lem “Kitem? Devachea porom’–iadnikak okman kortai tum?”
Paulun zobab dilo: “Bhavamnô, to porom’–iadnik mhonn mhaka khobor nasli, kiteak oxem boroil’lem asa: ‘Tujê porjechea fuddareacher tum xirap ghalcho nãi.’ “

Tanchê modem êk pôkx Sadukincho ani dusro Farizevancho aslo mhonn zanno zaun, Paulun Mha-Dhormsobhent mhonn’lem: “Bhavamnô, hanv êk Farizêv, Farizevancho put hanv. Mel’lim mon’xam punorjivont zatat mhonn hanv bhorvanso dhôrtam dekhun, mhoji aiz zhôddti zata.”
Oxem mhonnona fuddem Farizevam ani Sadukim modem vad-vivad suru zalo ani sobha don vantteamnim futtli.
Punorjivontponn, devdut ani atmo asat mhonn Saduki sotmaninant, punn Farizev tin-ui manun ghetat.
Haka lagun motti bobatt zali ani Farizevam modle thodde xastri ube ravun nettan nixêd marunk lagle: “Hea mon’xa sovem amkam kãich vaitt mellonam. Tachê kodde êk atmo vô êk devdut uloila zalear konn zanno!”
Huzôt odikuch vaddli ani Pauluche pinzun kuddkean’-kuddke kortit mhonn sordar bhielo dekhun, apleam soinikank dhaddun, Pauluk tanchê modlo bollan kaddun kottant vhorat mhonn tannem formailem.

Dusrê rati, Somi Paulu-xim ieun ubo zalo; Tannem mhonn’lem: “Ghôtt rav, tunvem Mhojê vixim Jeruzaleant sakxi dileai, toxich atam Romant-ui diunk zai.”

Dis uzvaddtôch, Judevamnim guddmêll kelo ani Paulucho jiv kaddlea xivai apunn jevche nant, nhoi mhonn pieunche nant mhonn tãnnim soput ghetlo.
Ho soput ghetlele te sumar challis-am voir asle.
Uprant mukhel iadnikam-xim ani zannteam-xim vochun, tãnnim mhonn’lem: “Pauluk jivexim marlea xivai ami kãich chakche nanv mhonn ami khôr soput ghetla.
Pauluchi sarki topasnni korchê khatir mhonn nib dhorun, taka tumchê-xim dhadd mhonn tumi Mha-Dhormsobhê borabôr sordarak sangunk dhaddat. To hanga pavchê adinch tacho jiv kaddunk ami amchê pallien toiar asanv.”
Punn Pauluchê bhoinnichea putan hi moslôt aikoli ani kottant vochun soglli khobor Pauluk sangli.
Tedna Paulun eka xotpotik apnna-xim apounk dhaddlo ani taka mhonn’lem: “Hea tornnatteak sordara-xim vhor, to taka kitem sangunk sôdta.”
Xotpotin taka sordara-xim vhorun mhonn’lem: “Bhondkhonnint aslelea Paulun mhaka apounk dhaddlo ani hea tornnatteak tujê-xim vhor mhonn mhojê lagim maglem; ho tuka kitem sangunk sôdta.”
Sordaran tachea hatak dhôrlo ani kuxin vhorun vicharlem: “Kitem sangunk sôdtai tum mhaka?”
Tannem mhonn’lem: “Pauluchi odik bori choukoxi korchi mhonn nib dhorun, taka faleam Mha-Dhormsobhê fuddeant tunvem dhaddun diuncho mhonn tujê lagim magunk Judevamnim tharailam.
Punn tum tanchem aikum naka, kiteak tanchê modem challis-am voir monis tacho ghat gheunk sôdtat ani taka jivexim marlea xivai apunn jevche nant nhoi mhonn pieunche nant mhonn tãnnim soput ghetla. Hem korunk te toiar asat ani tujê maniotaiek ravtat.”
Apnnak gomoilea ti khobor anink konnakuch tannem sangchi nhoi mhonn sordaran taka formailem ani taka dhaddlo.

Magir sordaran dogam xotpotink apoile ani mhonn’lem: “Ratcheam tin vorancher thaun, Xezareiak vochunk don’xim soinikank, sot’tôr ghoddes-varank ani don’xim bhalekarank toiar korat.
Pauluk bosunk thodde ghodde toiar korat ani taka Feliks razpala fuddeant borê bhaxen vhorat.”
Ani tannem oxem ek potr boroilem:

“Klaudius Lixias xrêxtt Feliks razpalak noman korta.
Judevamnim hea mon’xak dhôrlo ani te taka jivexim marunk asle. To êk Romi nagrik mhonn mhaka khobor pavli mhonnun, mhojeam soinikank gheun hanv taka tancheam hatantlo soddunk gelom.
Te tacher kosle arop ghaltale te hanv zanno zaunk sôdtalom dekhun, hanvem tanchê Mha-Dhormsobhê mukhar taka vhelo.
Tacher mornnachem formonn marunk vô taka bondkhonnint ghalunk koslench karonn na mhonn mhaka gomlem; tacher arôp aslo to fokot tanchê Somurticheam proxnam vixim.
Taka jivexim marunk Judev moslôt kortat mhonn mhaka khobor pavli, dekhun taka tujê-xim dhaddun diunk hanvem tharailem. Tacher koslem garannem asa zalear, tem tujê mukhar dokhol korat mhonn tancheam aropeank-ui hanvem sanglam. Noman.”

Apnnank ghal’lo hukum’ soinikamnim pall’lo. Ratiam tãnnim Pauluk Antipatris porian vhelo.
Dusrea disa ghoddesvarank Paulu borabôr vochunk dovrun soinik porte kottant aile.
Xezareiak pavtôch tãnnim tem potr razpala kodde dilem ani Pauluk tachea fuddeant ubo kelo.
Razpalan potr vachlem ani to khõichea prantantlo kai mhonn Paulu kodde vicharlem; to Xilixiecho mhonn taka gomtôch,
tannem taka mhonn’lem: “Tuje aropi ietôch hanv tuka aikotolom.” Ani Pauluk Herodin bandlolea razvaddeant dovrunk tannem formailem."
Acts,24,"Five days later the high priest Ananias came down with some elders and an advocate, a certain Tertullus, and they presented formal charges against Paul to the governor.
When he was called, Tertullus began to accuse him, saying, “Since we have attained much peace through you, and reforms have been accomplished in this nation through your provident care,
we acknowledge this in every way and everywhere, most excellent Felix, with all gratitude.
But in order not to detain you further, I ask you to give us a brief hearing with your customary graciousness.
We found this man to be a pest; he creates dissension among Jews all over the world and is a ringleader of the sect of the Nazoreans. 
He even tried to desecrate our temple, but we arrested him. [
] 
If you examine him you will be able to learn from him for yourself about everything of which we are accusing him.”
The Jews also joined in the attack and asserted that these things were so.
Then the governor motioned to him to speak and Paul replied, “I know that you have been a judge over this nation for many years and so I am pleased to make my defense before you.
As you can verify, not more than twelve days have passed since I went up to Jerusalem to worship.
Neither in the temple, nor in the synagogues, nor anywhere in the city did they find me arguing with anyone or instigating a riot among the people.
Nor can they prove to you the accusations they are now making against me.
But this I do admit to you, that according to the Way, which they call a sect, I worship the God of our ancestors and I believe everything that is in accordance with the law and written in the prophets. 
I have the same hope in God as they themselves have that there will be a resurrection of the righteous and the unrighteous. 
Because of this, I always strive to keep my conscience clear before God and man. 
After many years, I came to bring alms for my nation and offerings. 
While I was so engaged, they found me, after my purification, in the temple without a crowd or disturbance. 
But some Jews from the province of Asia, who should be here before you to make whatever accusation they might have against me—
or let these men themselves state what crime they discovered when I stood before the Sanhedrin,
unless it was my one outcry as I stood among them, that ‘I am on trial before you today for the resurrection of the dead.’”
Then Felix, who was accurately informed about the Way, postponed the trial, saying, “When Lysias the commander comes down, I shall decide your case.”
He gave orders to the centurion that he should be kept in custody but have some liberty, and that he should not prevent any of his friends from caring for his needs.
Captivity in Caesarea. 
Several days later Felix came with his wife Drusilla, who was Jewish. He had Paul summoned and listened to him speak about faith in Christ Jesus.
But as he spoke about righteousness and self-restraint and the coming judgment, Felix became frightened and said, “You may go for now; when I find an opportunity I shall summon you again.”
At the same time he hoped that a bribe would be offered him by Paul, and so he sent for him very often and conversed with him.
Two years passed and Felix was succeeded by Porcius Festus. Wishing to ingratiate himself with the Jews, Felix left Paul in prison.","Panch disam uprant, Ananias porom’–iadnik kãi zannteank ani vokila, Tertulak gheun Xezareiak gelo. Te razpala mukhar gele ani Paulucher add tãnnim aple arop manddle.
Pauluk bhitôr haddlo ani Tertulan tacher add heam utramnim garannem suru kelem:
“Bhov xrêxtt Feliksa, tuka ani tujea huxar karbharak lagun nirontôr xanti ami bhogunk pavleanv. Ani amchea raxttra khatir kel’leô khub sudharnneô teô tujeach durdorxiponnak lagun amkam favo zaleat. Hea sogtta pasot, sodanch ani sogllê kodden, ami tuka bhov abhari asanv.
Tuzo chôdd vêll hanv kaddunk sodinam ani dekhun mhojim donuch utram upkar korun aik mhonn magtam.
Ho monis êk noxtti pidda mhonn amkam gomun ailam. Akhea sonvsarar ximpoddleleam soglleam Judevam modem to bonddai upzoita ani Nazaretanchea pongddacho to mukhêl fuddari.
Devmondir porian bhoxttaunk tannem proitn kele tedna, taka ami dhôrlo. [Ami amchê Somurti pormannem tachi nit korunk sôdtaleanv, punn
Lixias sordar hea tontteant bhitôr sorlo ani bollan amcheam hatantlo taka kaddun ghetlo;
tacher arôp ghaltat tãnnim tujê mukhar ieunk zai mhonn tannem hukum’ ghalo]. Tunch tachê lagim vicharxi zalear, amchea aropant sot asa mhonn tuka gomtelem.”
Judevamnim Tertulak palôv dilo ani hem sogllem khorem mhonn sanglem.

Paulun uloum-ieta mhonn razpalan khunna keli tedna, tannem mhonn’lem: “Khup vorsam thaun hea raxttracher mon’subidaracho odhikar tum choloit ailai mhonn hanv zannom, dekhun tujê mukhar visvasan mhozo khottlo manddtam.
Bara dis zaunk nant, Devak bhozunk hanv Jeruzaleak gel’lom, ani Devmondirant vô devsthan-amnim vô Xarant konnachêch kodde vad-vivad kortana vô lokak khubdaitana hanv tankam sampddonk na: hem sogott tujean ruzu korum-ieta.
Mhojer atam thaptat team guneanvanche legun tuka purave diunk te xokonant.
Punn ek mat khorem mhaka sangchem asa: Xastracher virodhi pôkx mhonn te sangtat tê Vattecho pattlav korun amcheam purvozanchea Devak hanv bhôztam. Somurtint ani provadean-cheam pustokamnim boroun dovorlelem asa tem sogllem hanv sotman’tam.
Ani boream toxench vaitt mon’xanchem punorjivontponn astelem mhonn tanchê bhaxen hanv Devacher bhorvanso dovortam.
Hea pasot Deva ani mon’xam mukhar sodanch nitoll ontoskornnan bhonvunk hanv bharim vavurtam.

Atam khup vorsamnim mhojê porjek danam diunk ani iôdn bhettounk hanv ail’lom.
Hench hanv kortalom tedna, hanv tankam Devmondirant mell’lom; mhoji xud’dhi hanvem kel’li; mhojê bhonvtim konn lôk naslo ani kosloch gollbôll zaunk naslo.
Aziechea prantantle kãi Judev thõi asle. Tankam mhojer kitem-i aslem zalear, tech hanga tujê mukhar mhojer arôp ghalunk asche asle.
Hanv Mha-Dhormsobhê mukhar aslom tedna, mhojê vixim koslo guneanv tankam mell’la zalear, hanga hajir asat tãnnim sangchem.
Tanchê modem aslom tedna, bob marun hem mat hanvem mhonn’lem dekhun zalear: ‘Mel’lim mon’xam punorjivont zatelim mhonn hanv sotman’tam dekhun, az tumi mhoji nit kortat.’ “

Feliksak hê novê Vattechi ekdom’ bori ollokh asli; tannem aikunchem fuddem vhelem ani mhonn’lem: “Lixias sordar hanga ietôch, hanv tumcho khottlo topastolom.”
Pauluk bondkhonnint dovorcho, punn ili sot’tea taka diunchi ani tacheam ixttantlea konnakuch tachi seva korunk addauncho nhoi mhonn Feliksan xotpotik hukum’ ghalo.

Thoddeam disam uprant, Feliks aplê bailê Druxil’lachea sangata ailo. Ti êk Judêv bail asli. Tannem Pauluk apounk lailo ani Jezu Kristacher bhavarta vixim Paulu uloilo tem tannem aikolem.
Punn promannik jivitachi chal, apdomavnni ani ieunchi asa ti zhôddti, hanchê vixim Paulu sangtalo tem aikun, Feliks bhielo. Tannem mhonn’lem: “Borem, sod’deak puro, tujean vochum-ieta; mhaka borem dista tedna, hanv tuka novean apounk dhaddtolom.”
Teach borabôr, Paulu apnnak duddu-i ditolo mhonn to ravtalo ani heach khatir sobar pavtti to taka apounk dhaddtalo ani tachê lagim gozal kortalo.

Don vorsam somplea uprant, Feliksachê svater Porxius Festus ailo. Judevank manunk sôdtalo dekhun, tannem Pauluk bondkhonnintuch dovorlo."
Acts,25,"Three days after his arrival in the province, Festus went up from Caesarea to Jerusalem
where the chief priests and Jewish leaders presented him their formal charges against Paul. They asked him
as a favor to have him sent to Jerusalem, for they were plotting to kill him along the way.
Festus replied that Paul was being held in custody in Caesarea and that he himself would be returning there shortly.
He said, “Let your authorities come down with me, and if this man has done something improper, let them accuse him.”
After spending no more than eight or ten days with them, he went down to Caesarea, and on the following day took his seat on the tribunal and ordered that Paul be brought in.
When he appeared, the Jews who had come down from Jerusalem surrounded him and brought many serious charges against him, which they were unable to prove.
In defending himself Paul said, “I have committed no crime either against the Jewish law or against the temple or against Caesar.”
Then Festus, wishing to ingratiate himself with the Jews, said to Paul in reply, “Are you willing to go up to Jerusalem and there stand trial before me on these charges?”
Paul answered, “I am standing before the tribunal of Caesar; this is where I should be tried. I have committed no crime against the Jews, as you very well know.
If I have committed a crime or done anything deserving death, I do not seek to escape the death penalty; but if there is no substance to the charges they are bringing against me, then no one has the right to hand me over to them. I appeal to Caesar.”
Then Festus, after conferring with his council, replied, “You have appealed to Caesar. To Caesar you will go.”
Paul Before King Agrippa. 
When a few days had passed, King Agrippa and Bernice arrived in Caesarea on a visit to Festus.
Since they spent several days there, Festus referred Paul’s case to the king, saying, “There is a man here left in custody by Felix. 
When I was in Jerusalem the chief priests and the elders of the Jews brought charges against him and demanded his condemnation.
I answered them that it was not Roman practice to hand over an accused person before he has faced his accusers and had the opportunity to defend himself against their charge.
So when [they] came together here, I made no delay; the next day I took my seat on the tribunal and ordered the man to be brought in.
His accusers stood around him, but did not charge him with any of the crimes I suspected.
Instead they had some issues with him about their own religion and about a certain Jesus who had died but who Paul claimed was alive.
Since I was at a loss how to investigate this controversy, I asked if he were willing to go to Jerusalem and there stand trial on these charges.
And when Paul appealed that he be held in custody for the Emperor’s decision, I ordered him held until I could send him to Caesar.”
Agrippa said to Festus, “I too should like to hear this man.” He replied, “Tomorrow you will hear him.”
The next day Agrippa and Bernice came with great ceremony and entered the audience hall in the company of cohort commanders and the prominent men of the city and, by command of Festus, Paul was brought in.
And Festus said, “King Agrippa and all you here present with us, look at this man about whom the whole Jewish populace petitioned me here and in Jerusalem, clamoring that he should live no longer.
I found, however, that he had done nothing deserving death, and so when he appealed to the Emperor, I decided to send him.
But I have nothing definite to write about him to our sovereign; therefore I have brought him before all of you, and particularly before you, King Agrippa, so that I may have something to write as a result of this investigation.
For it seems senseless to me to send up a prisoner without indicating the charges against him.”","Prantant pavtôch tin disam uprant, Festus Xezareiak thaun Jeruzaleak choddun gelo.
Thõi mukhel iadnik ani Judevanche fuddari Paulucher add apli firiad gheun aile.
Pauluk Jeruzaleak dhaddun diun apnnank upkar kôr mhonn tãnnim Festusa lagim maglem. Khorem mhollear, ghatkeponnim vatteruch te tacho jiv kaddunk sôdtale.
Festusan oso zobab dilo: “Pauluk Xezareiak koidi koso dovrunk zai ani hanvuch thoddeam disamnim thõi portun vetolom.
Tumcheam fuddareank mhojê-xim ieum-di ani tea mon’xacho koslo guneanv asa zalear, tãnnim arôp manddcho.”

Tanchê modem Festusan anink atth vô dha dis sarle ani uprant to Xezareiak gelo. Dusrea disa to neaisobhent aplê sodrer boslo ani Pauluk bhitôr haddunk lailo.
Paulu pavlo tedna, Jeruzaleak thaun ail’leam Judevamnim taka veddho ghalo ani te tacher sobar gombhir guneanv thapunk lagle, punn heam guneanvanche tanchean purave diunk zaunk na.
Tedna apli rakhônn korunk Paulun mhonn’lem: “Judevanchê Somurticher, Devmondiracher vô Somrazacher koslich chuk hanvem korunk na.”
Festus Judevank manunk sôdtalo dekhun, tannem Pauluk mhonn’lem: “Hanvem heam aropam vixim tuji nit korunk Jeruzaleak vechi tuka khuxi asa?”
Punn Paulun zobab dilo: “Somrazachea fuddeant hanv ubo ravtam, thõi ki mhoji nit zaunk zai. Judevank hanvem koslench vaitt korunk na mhonn tum boro zannoi.
Hanv khoro guneanvkar zalear, vô moronn favo toslo koslo-i oprad hanvem kela zalear, hanv morunk pattim sorona. Mhojer thaptat team aropamnim sot na zalear, fokot tankam man’chê pasot konnacheanuch mhaka tanchê adhin korum nozo. Hanv Somrazacho nirnnoi magtam.”
Tedna, apleam budhvon-tanchê monddolli lagim gozal kortôch, Festusan zobab dilo: “Tunvem Somrazacho nirnnoi maglai, tôr Somraza fuddeant tum ubo ravtoloi.”

Thoddeam disam uprant, Festusak bhett korunk Agripa raza ani Bernis Xezareiak ailim.
Tim hanga zaite dis ravlim ani Festusan Paulucho proxn raza fuddean ghalun oxem mhonn’lem: “Hanga Feliksan koidi korun dovorlolo êk monis asa.
Hanv Jeruzaleak aslom tedna, Judevancheam mukhel iadnikamnim ani zannteamnim tacher arop ghale ani kheastichem formonn mar mhonn mhojê lagim maglem.
Guneanvkar ani aropi ekamekak mell’lea bogor ani zacher guneanv thaptat te xid’d korunk guneanvkarak sondhi dilea bogor, taka khastichem formonn diunk Romkaram modem sonvoi na mhonn hanvem tankam sanglem.
Mhonntôch, te hanga mhojê boglek aile ani, vêll ibaddinastana, dusrea disa neaisodrer bosun hanvem tea mon’xak bhitôr haddunk lailo.
Tacheam aropeamnim taka veddho ghalo, punn hanv ravtalom tosle arop tãnnim tacher thapunk nant.
Punn tanchea dhorma vixim ani Jezu mhonnlelea konn-eklea mel’lea vixim tachê kodde tanchi huzôt zali, kiteak ho Jezu jivo asa mhonn Paulu khatren sangtalo.
Ho tontto koso suttavo korcho to nokllo zaun, hê vixim Jeruzaleak vochun thõi nit korun gheunchi khuxi asa gai mhonn hanvem Paulu kodde vicharlem.
Punn bhovxrêxtt Somrazan apnna vixim choukoxi korun nirnnoi diuncho mhonn Paulun maglem dekhun, taka Somraza-xim dhaddi-sôr bondkhonnint dovrunk hanvem formailem.”
Agripan Festusak mhonn’lem: “Hea mon’xak aikunk mhaka-i khuxi asli.” Festusan zobab dilo: “Tum taka faleam aikotoloi.”

Tôr dusrea disa Agripa ani Bernis vhodda dobajean ailim ani, sordaram ani nogracheam mukhel mon’xam borabôr, neaisobhent bhitôr sorlim. Festusan Pauluk bhitôr haddunk lailo
ani mhonn’lem: “Agripa Raza, ani soglleam amchê borabôr asleleamnô, tumi hanga polletat tea mon’xa vixim Jeruzaleak toxem hangasôr-ui Judevanchi porza firiad gheun mhojê-xim aili. Taka anink jivo dovrunk favonam mhonn tãnnim huieli marun maglem.
Punn mornnachem formonn favo toslem tannem kel’lem kãi ek mhaka mellunk na. Punn bhovxrêxtt Somraza mukhar apli nit zaunchi mhonn tannem maglem dekhun, hanvem taka Somraza-xim dhaddun diunk ievjilem.
Tachê vixim sarkem kitem-kat amchea bhovxrêxtt Dhoniak borounchem mhollear mhaka kãich na: hea pasot hanvem taka tumchê mukhar ani kheritponnim, Agripa Raza, tujê fuddean haddla; tachi choukoxi kelea uprant, mhaka kitem-i tori borounk melltelem mhonn hanv ravtam.
Eka koideacher arop ghaltat te dakhoinastana taka dhaddun divop, hem ginean-naslelea mon’xachem kam’ mhonn mhaka dista.”"
Acts,26,"Then Agrippa said to Paul, “You may now speak on your own behalf.” So Paul stretched out his hand and began his defense.
“I count myself fortunate, King Agrippa, that I am to defend myself before you today against all the charges made against me by the Jews,
especially since you are an expert in all the Jewish customs and controversies. And therefore I beg you to listen patiently.
My manner of living from my youth, a life spent from the beginning among my people and in Jerusalem, all [the] Jews know.
They have known about me from the start, if they are willing to testify, that I have lived my life as a Pharisee, the strictest party of our religion.
But now I am standing trial because of my hope in the promise made by God to our ancestors.
Our twelve tribes hope to attain to that promise as they fervently worship God day and night; and on account of this hope I am accused by Jews, O king.
Why is it thought unbelievable among you that God raises the dead?
I myself once thought that I had to do many things against the name of Jesus the Nazorean,
and I did so in Jerusalem. I imprisoned many of the holy ones with the authorization I received from the chief priests, and when they were to be put to death I cast my vote against them. 
Many times, in synagogue after synagogue, I punished them in an attempt to force them to blaspheme; I was so enraged against them that I pursued them even to foreign cities.
“On one such occasion I was traveling to Damascus with the authorization and commission of the chief priests.
At midday, along the way, O king, I saw a light from the sky, brighter than the sun, shining around me and my traveling companions. 
We all fell to the ground and I heard a voice saying to me in Hebrew, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goad.’ 
And I said, ‘Who are you, sir?’ And the Lord replied, ‘I am Jesus whom you are persecuting. 
Get up now, and stand on your feet. I have appeared to you for this purpose, to appoint you as a servant and witness of what you have seen [of me] and what you will be shown. 
I shall deliver you from this people and from the Gentiles to whom I send you, 
to open their eyes that they may turn from darkness to light and from the power of Satan to God, so that they may obtain forgiveness of sins and an inheritance among those who have been consecrated by faith in me.’
“And so, King Agrippa, I was not disobedient to the heavenly vision.
On the contrary, first to those in Damascus and in Jerusalem and throughout the whole country of Judea, and then to the Gentiles, I preached the need to repent and turn to God, and to do works giving evidence of repentance.
That is why the Jews seized me [when I was] in the temple and tried to kill me.
But I have enjoyed God’s help to this very day, and so I stand here testifying to small and great alike, saying nothing different from what the prophets and Moses foretold, 
that the Messiah must suffer and that, as the first to rise from the dead, he would proclaim light both to our people and to the Gentiles.”
Reactions to Paul’s Speech. 
While Paul was so speaking in his defense, Festus said in a loud voice, “You are mad, Paul; much learning is driving you mad.”
But Paul replied, “I am not mad, most excellent Festus; I am speaking words of truth and reason.
The king knows about these matters and to him I speak boldly, for I cannot believe that [any] of this has escaped his notice; this was not done in a corner. 
King Agrippa, do you believe the prophets? I know you believe.”
Then Agrippa said to Paul, “You will soon persuade me to play the Christian.”
Paul replied, “I would pray to God that sooner or later not only you but all who listen to me today might become as I am except for these chains.”
Then the king rose, and with him the governor and Bernice and the others who sat with them.
And after they had withdrawn they said to one another, “This man is doing nothing [at all] that deserves death or imprisonment.”
And Agrippa said to Festus, “This man could have been set free if he had not appealed to Caesar.”","Agripan Pauluk mhonn’lem: “Tuji rakhônn korunk tujean atam uloum-ieta.” Tedna, aplo hat soddun, Paulu apnna khatir ulounk laglo:

“Judev mhojer arop ghaltat tancher add az tujê mukhar, Agripa Raza, mhoji rakhônn korunk mhaka darzonnem mhonn hanv somzotam.
Kiteak Judevancheô chali ani tanche vad-vivad tum ekdom’ boro ollkhotai; tea pasot sosnnikaien mhojem aikun ghe mhonn hanv tujê lagim prarthun magtam.

Bhurgeponnar thaun mhojem jivit koslem zalem tem, ani survatek thaun mhojea khaxa loka modem ani uprant Jeruzaleant hanv koso jielom tem, soglle Judev bore zannont.
Zaitim vorsam porian tãnnim mhaka ollkhola ani amchea dhormachea soglleam poros odik khôr pokxa pormannem êk Farizêv koso hanv jielom mhonn tanchean govai diunk zata.
Devan amcheam purvozank kel’lê bhasavnnecher hanvem bhorvanso dovorlo dekhun, hanv hanga zhôddtek ubo asam. Amchim bara kullam, hi bhasavnni xarti pavtoli mhonn bhorvanso dhorun, sogllê fikirin dis-rat Devak bhôztat. Bhovxrêxtt Raza, hea bhorvanxea pasot Judev mhojer arop ghaltat!
Mel’leank Dev punorjivont korta, hem koxêch bhaxen sotmanunk zaina mhonn kiteak dista tumkam?
Nazaretkara Jezuchea nanvacher add zata titlem zhuzunk mhozo kaido mhonn hanv ekdam somzotalom.
Jeruzaleant astana hench hanvem kelam. Mukhel iadnikancho hukum’ gheun hanvem zaiteam bhoktank bondkhonnint ghaleant ani, tancher mornnachem formonn martale tedna, hanvem tancher virudh mot dilam.
Toxench khup pavtti soglleam devsthanamnim gelam ani, tankam piddapidd diun, Jezucher dovortalim to bhavart soddunk hanvem tankam boll kelam. Tancher mhozo rag itlo pettlolo ki porkeam nogramnim porian hanv tancheam pallank laglolom.

Oso êk pavtt mukhel iadnikancho odhikar ani rojea gheun, hanv Damaskak vetalom.
Ani don’parchea vellar, hanv mhojê vatten choltanam, Bhovxrêxtt Raza, suria poros loklokit sorgar thaun êk uzvadd hanvem pollelo; mhojê ani mhojeam sangateanchê bhonvtonnim to jhigjhiglo.
Ami soglle zomnir xevttoleanv; tedna hanvem êk tallo aikolo, to mhojê kodde Hebrêv bhaxen oxem uloilo: “Saulu, Saulu, kiteak mhonn tum Mhaka piddapidd ditai? Eka kantteacher khôntt marun tunch dukhovtai.”
Hanvem vicharlem: ‘Tum konn Saiba?’ Somian zobab dilo: ‘Hanv Jezu, ani Mhakach tum piddapidd ditai.
Punn utth atam ani tujeam pãiancher ubo rav! Hea dorxonant tunvem Mhaka pollelai ani fuddleam-i dorxonamnim tum Mhaka polletoloi, tôr Mhozo sevôk ani sakxidar tuka nemchê khatir, Hanv tuka dixtti poddlam.
Tujech porjecheam hatantlo ani videxeancheam hatantlo Hanv tuka vattaitolom ani heanch raxttram-xim Hanv tuka dhaddunk vetam:
kallokantlim bhair sorun tim uzvaddak ieunchim ani Soitanachea rajeantlim sutton Deva-xim portun ieunchim mhonn, tanche dolle ugddunk Hanv tuka dhaddtam: Mhojer bhavart dovrun ki tim apleam patkanchem bhogsonnem ghetelim ani bhoktanchem daiz bhogunk pavtelim.’

Mhonntôch, Agripa Raza, hea sorginchea dorxonak pallo dinastana mhojean ravunk zaina zalem.
Hea pasot, poilim Damaskachea lokak, uprant Jeruzaleant ravteleank ani Judeiachea akhea prantachea lokak, ani toxench videxeank hanv ho sondêx porgottunk laglom. Tãnnim jivit-mon bodôlchem ani Deva-xim portun ieunchem ani bodôl’lelea jivitachim purtim kamam korchim mhonn hanv tankam updês ditalom.
Hea pasot Judevamnim mhaka Devmondirant dhôrlo ani te mhozo jiv kaddunk sôdtale.
Punn Devacho adar mhaka favo zal’lean, aiz porian lhanank toxem vhoddank hanv sakxi diit asam ani provadeamnim ani khud Moizesan ghòddtelem mhonn sanglam, tachê bhair hanv kãich sanginam:
mhonngê Krist koxtt sôscho aslo ani, mel’leantlo soglleam-vôn poilo punorjivont zaun, amchê porjek ani videxi raxttrank-ui uzvadd fanklo mhonn to porgott korcho aslo.”

Oxi Paulu apli rakhônn kortana, Festusan vhoddlean mhonn’lem: “Paulu, tum piso zalai. Chôdd xiklai mhonn tuji môt firlea.”
Paulun zobab dilo: “Bhovxrêxtt Festusa, hanv piso zaunk na, punn sot tem uloitam, ok’kol aslim utram mhojim.
Kiteak raza heô vostu boro zanno ani dekhun sogllea visvasan hanv tachê lagim uloitam; hantlem kitench taka liplelem na mhonn mhaka khatri asa, kiteak heô vostu khõichea eka konnxeak ghoddonk nant.
Agripa Raza, provadeancher tum bhavart dovortai? Tum dovortai mhonn hanv zannom.”
Agripan Pauluk mhonn’lem: “Thoddea bhitôr tum mhaka Kristanv kortoloi mhonn dista tuka?” Paulun zobab dilo:
“Thoddea bhitôr mhonn vô chodda bhitôr mhonn, tukach nhoi, tôr aiz mhaka aikoteleam soglleank Dev mhojê sarkim korum; punn mhojeô sanklli mat konnak sõsunk poddcheô nhoi!”

Tedna raza, razpal ani Bernis, ani tanchê borabôr bosun aslim tim utthlim.
Ani kuxin sorun, apnnam modem tim oxem ulounk laglim: “Moronn vô bondkhônn favo zaunk hea mon’xan kãich korunk na.”

Agripan Festusak mhonn’lem: “Hea mon’xan Somrazak ulo marunk naslo zalear, taka soddum-ietalo.”"
Acts,27,"When it was decided that we should sail to Italy, they handed Paul and some other prisoners over to a centurion named Julius of the Cohort Augusta. 
We went on board a ship from Adramyttium bound for ports in the province of Asia and set sail. Aristarchus, a Macedonian from Thessalonica, was with us. 
On the following day we put in at Sidon where Julius was kind enough to allow Paul to visit his friends who took care of him.
From there we put out to sea and sailed around the sheltered side of Cyprus because of the headwinds,
and crossing the open sea off the coast of Cilicia and Pamphylia we came to Myra in Lycia.
Storm and Shipwreck. 
There the centurion found an Alexandrian ship that was sailing to Italy and put us on board.
For many days we made little headway, arriving at Cnidus only with difficulty, and because the wind would not permit us to continue our course we sailed for the sheltered side of Crete off Salmone.
We sailed past it with difficulty and reached a place called Fair Havens, near which was the city of Lasea.
Much time had now passed and sailing had become hazardous because the time of the fast had already gone by, so Paul warned them, 
“Men, I can see that this voyage will result in severe damage and heavy loss not only to the cargo and the ship, but also to our lives.”
The centurion, however, paid more attention to the pilot and to the owner of the ship than to what Paul said.
Since the harbor was unfavorably situated for spending the winter, the majority planned to put out to sea from there in the hope of reaching Phoenix, a port in Crete facing west-northwest, there to spend the winter.
A south wind blew gently, and thinking they had attained their objective, they weighed anchor and sailed along close to the coast of Crete.
Before long an offshore wind of hurricane force called a “Northeaster” struck.
Since the ship was caught up in it and could not head into the wind we gave way and let ourselves be driven.
We passed along the sheltered side of an island named Cauda and managed only with difficulty to get the dinghy under control.
They hoisted it aboard, then used cables to undergird the ship. Because of their fear that they would run aground on the shoal of Syrtis, they lowered the drift anchor and were carried along in this way.
We were being pounded by the storm so violently that the next day they jettisoned some cargo,
and on the third day with their own hands they threw even the ship’s tackle overboard.
Neither the sun nor the stars were visible for many days, and no small storm raged. Finally, all hope of our surviving was taken away.
When many would no longer eat, Paul stood among them and said, “Men, you should have taken my advice and not have set sail from Crete and you would have avoided this disastrous loss.
I urge you now to keep up your courage; not one of you will be lost, only the ship.
For last night an angel of the God to whom [I] belong and whom I serve stood by me
and said, ‘Do not be afraid, Paul. You are destined to stand before Caesar; and behold, for your sake, God has granted safety to all who are sailing with you.’ 
Therefore, keep up your courage, men; I trust in God that it will turn out as I have been told.
We are destined to run aground on some island.”
On the fourteenth night, as we were still being driven about on the Adriatic Sea, toward midnight the sailors began to suspect that they were nearing land.
They took soundings and found twenty fathoms; a little farther on, they again took soundings and found fifteen fathoms.
Fearing that we would run aground on a rocky coast, they dropped four anchors from the stern and prayed for day to come.
The sailors then tried to abandon ship; they lowered the dinghy to the sea on the pretext of going to lay out anchors from the bow.
But Paul said to the centurion and the soldiers, “Unless these men stay with the ship, you cannot be saved.”
So the soldiers cut the ropes of the dinghy and set it adrift.
Until the day began to dawn, Paul kept urging all to take some food. He said, “Today is the fourteenth day that you have been waiting, going hungry and eating nothing.
I urge you, therefore, to take some food; it will help you survive. Not a hair of the head of anyone of you will be lost.”
When he said this, he took bread, gave thanks to God in front of them all, broke it, and began to eat. 
They were all encouraged, and took some food themselves.
In all, there were two hundred seventy-six of us on the ship.
After they had eaten enough, they lightened the ship by throwing the wheat into the sea.
When day came they did not recognize the land, but made out a bay with a beach. They planned to run the ship ashore on it, if they could.
So they cast off the anchors and abandoned them to the sea, and at the same time they unfastened the lines of the rudders, and hoisting the foresail into the wind, they made for the beach.
But they struck a sandbar and ran the ship aground. The bow was wedged in and could not be moved, but the stern began to break up under the pounding [of the waves].
The soldiers planned to kill the prisoners so that none might swim away and escape,
but the centurion wanted to save Paul and so kept them from carrying out their plan. He ordered those who could swim to jump overboard first and get to the shore,
and then the rest, some on planks, others on debris from the ship. In this way, all reached shore safely.","Tarvar bosun ami Italiek vechem mhonn tharav zatôch, Pauluk ani ieram thoddeam koidiank Juliusachê adhin kele. “Somrazachi Polttonn” mhonnlelê polttonnecho ho xotpoti aslo.
Adramitiuma thaun ail’lea tarvar ami choddleanv ani vattek lagleanv; hem tarum Aziechea prantacheam bondrank lagchem aslem. Amchê borabôr Tesalonikecho Maxed-oniekar Aristark aslo.
Dusrea disa ami Sidonak pavleanv. Juliusan Pauluk moipas dakhoilo ani apleam ixttank mellunk vochunk ani tanchi seva-chakri gheunk tannem Pauluk rojea dili.
Thõiche bhair sortôch, amcher virudh varo martalo dekhun, ami Xiprusachê asro-ditolê kinarê vatten fuddem geleanv;
tea uprant, Xilixia ani Pamfilia heam prantanchê kinarê bhailea doriantlean vochun, Lixiechea prantachea Mirak ami pavleanv.
Thõi ek Aleksandriechem tarum xotpotik gavlem, tem Italiek vetalem; tantum amkam tannem choddoile.

Khup dis amchem tarum bhov sovkas chol’lem ani oxem Knidusachea bondra samkar porian pavunk amkam kotthin zalem. Varo amkam fuddem vochunk dinaslo dekhun, Salmona samkar pavtôch ami Kretachi asro-dito kinari dhorun fuddem chol’leanv,
ani vhoddê avghoddaien kinari dhorunuch Laxeia nogra-xim Surokxit Bondram mhonnlelea zagear ami pavleanv.

Oxem amcho khup vêll ibaddon gel’lo, ani tarvar bosun poinn korop hea kallar surokxit nhoi aslem, kiteak patkanchem bhogsonnem mellchê khatir bhettoil’lo Judevancho upas porian bollandlolo: voros itlem fuddem pavlelem. Hea pasot Paulun tankam oxe xiddkaile:
“Ixttamnô, hem poinn atam amkam chodd sonkoxttachem mhonn hanv polletam; amchea samonnak ani amchea tarvakuch nhoi, punn amchea jivak porian mottem nuksann zatelem.”
Punn xotpotin Pauluchê xiddkavnnê poros kopitacher ani tarvacher odik visvas dovorlo.
Ani hinvallo sarunk tem bondir upkaronaslem dekhun, Feniksak hinvallo kaddunk zatolem mhonn bhorvanso dhorun, fuddem vechem mhonn chôdd lokachem mot zalem. Feniks bondir Kretachê dokhinn-ostomtek ani ut’tôr-ostomtek fuddo korun aslem.

Oxem dokhinnechem xitoll varem suttlem tedna, apli ievzônn xarti pavtolich mhonn somzun, nangor uklun tãnnim tarum sôddlem ani tem Kretachê kinarê kuxik vochunk laglem.

Punn rokddem tea zunveantlean “Ut’tôr-Udenticho Varo” nanvachem ek mottem vadoll suttlem.
Tarum vadollak sampoddlem, ani oslea vareak amchean fuddo korunk zaina zaun, tarum ami vadollak soddun dilem, ani varean amkam lottun vhelim.
Kauda mhonnlelea eka dhakttea zunveachê kuxik ami dhanvleanv ani kotthin proitn korun tarvacho ponêll ghôtt dhorunk ami pavleanv.
To tãnnim tarvacher voir kaddlo ani tarva bhonvtonnim razu ghott bandle. Libiê samkar renvecheam battiamnim tarum rombon xirkon urot mhonn te bhiele ani xiddam denvoun tãnnim tarvak varean lotton vochunk dilem.
Tufan tarvak itlea bollan lottun vhortalem dekhun, tantlem thoddem samon doriant uddoilem ani
tisrea disa apleanch hatamnim tarvachim thoddim autam legun doriant uddoilim.
Zaite dis porian suria ani noketram dixtti poddonaslim ani varem têch khoraien martalem; xekim jivim urpacho sogllo bhorvanso ami sôddlo.

Zaite dis porian tãnnim kãich jevunk-khaunk na; tedna tanchê modem ubo ravun, Paulun mhonn’lem: “Ixttamnô, tumi khorench mhojem aikunk zai aslem ani Kreta thaun tarum soddunk favo naslem. Oxem ho sogllo sonkoxtt ani nuksann tumchean vattaunk zatalem.
Punn zalem tem zalem, atam hanv tumkam sangtam tem aikat, kalliz soddum nakat. Tumchê modlea konnacheach jivacho ibadd zauncho na, punn fokot tarvacho.
Jea Devacho hanv bhôkt ani Zachi hanv seva kortam, Tachea dutan kal rati mhaka dixtti poddun sanglem:
“Paulu, bhienaka, Somraza fuddean tum ubo ravunk zai. Tujê borabôr poinn kortoleam soglleancho jiv Devan tujê pasot vhoddê korunnaien samball’la.’
Tôr, ixttamnô, kalliz ghott dhôrat, mhaka sanglam toxem zatelem mhonn mhaka Devacher bhavart asa.
Punn ami eka zunvear poddche asanv.”

Chovdavê rati hevtten-tevtten ami Adriatik doriant lottot asleanv tedna, sumar modianir eka ganvak apunn lagim pavtat mhonn tarvotteank dubhav poddlo.
Tãnnim kholaiecho tthav ghetlo ani sumar sat’tis metr mell’le; ile fuddem vetôch, novean tthav gheun sumar otth’tthavis metr mell’le.
Ami êkê khoddpi kinarer vochun poddunk asanv mhonn bhieun, tãnnim tarvachê pattlê vatten char nangor sôddle ani dis vegim uzvaddum mhonn te axetale.
Jedna tarvotti, tarvachê fuddlê vatten nangor ghaltat mhonn nib diun, tarvacho ponêll denvoun pollun vochunk sôdtale, tedna
Paulun xotpotik ani tacheam soinikank sanglem: “He monis tarvar ravonant zalear, tumi vattavonchech nant.”
Tedna soinikamnim ponellachim doram katorlim ani ponêll poddunk sôddlo.

Jhenzunttear, soglleamnim kitem-i khaunchem mhonn Paulun oxem prarthun maglem: “Chovda dis legun tumi zagrut ravleat, kãich khainastana tumi upas kela.
Hea pasot hanv tumchê lagim magtam, tumi kitem-i tori jevat, kiteak tem tumche jiv vanchounk gorjechem. Konnachêch toklecho êk kens porian ibadd zauncho na.”
Hem mhonnun, tannem unddo ghetlo, soglleam hujir Devak dhin’vaslo ani to moddun to khaunk laglo.
Tankam boll mell’lem ani te-i jevunk lagle.
Tea tarvar soglleank dhorun ami don’xim xeastôr lôk asleanv.
Zai titlem jevlea uprant, gonv doriant uddoun tem tarum tãnnim hollu kelem.

Dis uzvaddtôch to ganv khoincho to tãnnim ollkhunk na, punn vêll asleli doriachi êk khaddi tankam dixtti poddli.
Ani thõi ghòddta zalear tarum toddik kaddunk tãnnim ievjilem. Tea khatir tãnnim nangor doriant soddun dile, teach borabôr vereanchim doram sôddlim. Magir mukhailem xidd vareak voir kaddun tarum kinarechê vattek lailem.
Punn tarum renvechê êkê battient romblem ani zomnik laglem. Tarvacho fuddlo bhag ghôtt rombon halona zalo, punn futt’to lharamnim boddovon-boddovon tacho pattlo bhag mòddlo.

Koidi penvun pollun vochtit mhonn soinikamnim tankam jivexim marunk ievjilem.
Punn xotpoti Paulucho jiv samballunk sôdtalo dekhun, tanem tankam addaile. Penvunk zata tãnnim poili doriant uddki marchi ani thoddik vechem mhonn tannem hukum’ ghalo.
Punn urleleam konn-konn mòddlelea tarvacheam veg-veglleam kuddkeancher bosun toddik vechim mhonn tannem formailem; hê porim sogllim solamoti toddik pavlim."
Acts,28,"Once we had reached safety we learned that the island was called Malta.
The natives showed us extraordinary hospitality; they lit a fire and welcomed all of us because it had begun to rain and was cold.
Paul had gathered a bundle of brushwood and was putting it on the fire when a viper, escaping from the heat, fastened on his hand.
When the natives saw the snake hanging from his hand, they said to one another, “This man must certainly be a murderer; though he escaped the sea, Justice has not let him remain alive.”
But he shook the snake off into the fire and suffered no harm.
They were expecting him to swell up or suddenly to fall down dead but, after waiting a long time and seeing nothing unusual happen to him, they changed their minds and began to say that he was a god. 
In the vicinity of that place were lands belonging to a man named Publius, the chief of the island. He welcomed us and received us cordially as his guests for three days.
It so happened that the father of Publius was sick with a fever and dysentery. Paul visited him and, after praying, laid his hands on him and healed him.
After this had taken place, the rest of the sick on the island came to Paul and were cured.
They paid us great honor and when we eventually set sail they brought us the provisions we needed.
Arrival in Rome. 
Three months later we set sail on a ship that had wintered at the island. It was an Alexandrian ship with the Dioscuri as its figurehead.
We put in at Syracuse and stayed there three days,
and from there we sailed round the coast and arrived at Rhegium. After a day, a south wind came up and in two days we reached Puteoli.
There we found some brothers and were urged to stay with them for seven days. And thus we came to Rome.
The brothers from there heard about us and came as far as the Forum of Appius and Three Taverns to meet us. On seeing them, Paul gave thanks to God and took courage.
When he entered Rome, Paul was allowed to live by himself, with the soldier who was guarding him.
Testimony to Jews in Rome. 
Three days later he called together the leaders of the Jews. When they had gathered he said to them, “My brothers, although I had done nothing against our people or our ancestral customs, I was handed over to the Romans as a prisoner from Jerusalem. 
After trying my case the Romans wanted to release me, because they found nothing against me deserving the death penalty. 
But when the Jews objected, I was obliged to appeal to Caesar, even though I had no accusation to make against my own nation. 
This is the reason, then, I have requested to see you and to speak with you, for it is on account of the hope of Israel that I wear these chains.” 
They answered him, “We have received no letters from Judea about you, nor has any of the brothers arrived with a damaging report or rumor about you.
But we should like to hear you present your views, for we know that this sect is denounced everywhere.”
So they arranged a day with him and came to his lodgings in great numbers. From early morning until evening, he expounded his position to them, bearing witness to the kingdom of God and trying to convince them about Jesus from the law of Moses and the prophets.
Some were convinced by what he had said, while others did not believe.
Without reaching any agreement among themselves they began to leave; then Paul made one final statement. “Well did the holy Spirit speak to your ancestors through the prophet Isaiah, saying:
‘Go to this people and say:
You shall indeed hear but not understand.
You shall indeed look but never see.
Gross is the heart of this people;
they will not hear with their ears;
they have closed their eyes,
so they may not see with their eyes
and hear with their ears
and understand with their heart and be converted,
and I heal them.’
Let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.” [
]
He remained for two full years in his lodgings. He received all who came to him,
and with complete assurance and without hindrance he proclaimed the kingdom of God and taught about the Lord Jesus Christ.","Ami surokxit suttlea uprant hea zunveachem nanv Malta mhonn amkam gomun ailem.
Tea ganvchea lokan amkam khup moipas dakhoilo. Paus poddtalo ani hinv khatalem dekhun, tãnnim ek agttem pettoilem ani tachê bhonvtonnim amkam soglleank soniman kelo.
Paulun xirputtanchi êk bhori haddun ujeant ghaltalo tedna, gormek lagun tantlem ek furxem bhair sorlem ani tachea hatak chablem.
Tachea hata thaun tem jivannem umkolltalem tem polleun, tea ganvcheam mon’xamnim ekamekak mhonn’lem: “Khorench, ho monis êk khuni; to doriantlo suttlo khoro, tori Devachi nit taka jieunk dina.”
Punn tannem tem ujeant fafuddlem ani taka kãich vaitt zaunk na.
To suztolo vô ovchit bhi poddun mortolo mhonn tim somzotalim. Punn zaito vêll ravlea uprant ani taka kãich vaitt zaina tem polleun, tãnnim aplem mot bodôl’lem ani to êk dêv mhonn tim sangunk laglim.

Thõi laginch tea zunveachea odhikariachim bhattam-vit’tam aslim. Tachem nanv Publius. Tannem amkam soniman kelo ani tin dis porian ixttagotin amcho poramôs kelo.
Publiusacho bapui zoran foddfoddtalo ani taka rogtachim bhairam zatalim. Paulun taka bhett keli ani magnnem korun tacher hat dovorle ani taka boro kelo.
Tea uprant tea zunveachim sogllim piddevontam ailim ani tim borim zalim.
Tea lokan amkam zaiteam bhasamnim man dakhoilo ani tarvan provas korchea vellar goroz teô vostu tãnnim amkam dileô.

Tin mhoineam uprant, ami eka tarvar choddleanv; hem tarum tea zunvear hinvallo sartalem; tem Aleksandriechem aslem ani tacher asli “Zonvlleam Devanchi” khunna.
Ami Sirakusak thambleanv ani tin dis thõi ravleanv.
Uprant, kinarê bhonvtonnim vochun, ami Rejiumak pavleanv; eka disa uprant dokhinnchem varem marlem ani don disamnim ami Puteolisak pavleanv.
Hanga amkam amchim thoddim bhavbhoinn mell’lim ani apnnanchea sangata sat dis ravunk amchê lagim maglem.
Xekim ami Romak pauleanv
Thõi amcheam bhavam-bhoinnink amchi khobor mell’li ani tim Ap’piusacho Bazar ani Tin Khannavolli hanga porian amkam mellunk ailim. Tankam polleun Paulun Devak dhinvasun dhir ghetlo.

Ami Romak pavtôch eka khasgi ghorant ravunk Pauluk rojia mell’li ani taka rakhunk êk soinik dovorlo.

Tin disam uprant, tannem Judevancheam fuddareank apoile. Te ektthãi zatôch tannem tankam mhonn’lem: “Bhavamnô, amchea lokacher ani amcheam purvozancheam chalim-ritincher add hanvem kãich korunk na, tori Jeruzaleant mhaka koidi kelo ani Romkaranchea hatant ghalo.
Tãnnim mhoji choukoxi kortôch mhojer mornnachem formonn marunk mhojê sovem tankam kãich mellunk na dekhun, te mhaka soddunk sôdtale.
Punn Judevamnim ozun virôdh kelo; dekhun, zori mhojê porjecher add mhojem koslench garannem naslem, tori hanvem mhoji zhôddti korunk Somrazak ulo marcho poddlo.
Ani heach pasot tumkam polleunk ani tumchê kodde ili-xi gozal mhaka korunk diat mhonn hanvem maglem, kiteak Israelachea bhorvanxeak lagun heam sankllimnim hanv bandlolo asam.”
Tãnnim taka zobab dilo: “Judeiak thaun tujê vixim amkam koslinch potram ieunk nant ani amcheam bhavam-bhoinnim modlea konnench thõi thaun hanga ieun tujê vixim kosloch vaitt nirôp haddunk na vô koslich vaitt gozal amkam sangunk na.
Toripunn tujea monant asa titlem-i amkam sang: tem tujê koddchem ami aikunk axetanv, kiteak hea pokxacher veta thõi virôdh asa, hem ami zannonv.”

Tedna tãnnim êk dis tharailo and Paulu ravtalo tea ghorant zaitim zannam taka mellunk ailim. Tanchê kodde uloun, tannem Devachea Rajeak sakxi dili ani Moizesachê Somurtint ani provadeancheam pustokancher jem Jezu vixim boroil’lem asa, tachi to sokallim thaun sanjê porian tankam khatri diunk proitn korit ravlo.
To sangtalo tem thoddeamnim mandun ghetlem, punn heramnim tem mandun gheunk na.
Tanchê modem ek mot zaunk na; dekhun, tim bhair sortana, Paulun tankam hem nimannem utor sanglem: “Izaias provadea vorvim Povitr Atmean tumcheam purvozank sangleant tim utram khorench sarkim asat:

‘Hê porjê-xim voch ani tankam sang:
Aikat, aikot ravat, punn tumkam kãi
somzochem na;
polleiat, polleit ravat, punn tumkam
kãich dixtti poddchem na.
Hê porjechem kalliz nibor zalam.

Dolleamnim tankam disona zaunk,
kanamnim tankam sarkem aikona zaunk,
monan tankam somzo iena zaunk,
ani tim Mhojê-xim portun ieun
Hanvem tankam borim korina zaunk,
tanche kan bhere zaleat,
tãnnim aple dolle ghott dhampleat.’

Mhonntôch hem zanno zaiat: Aplea taronnacho nirôp Devan videxeank dhaddla. Tim to aikotolim.”

Don akhim vorsam Paulu bhaddeachea ghorant ravlo, apnnak mellunk ietalim titleank-ui to borê bhaxen ghetalo ani
kalljidarponnan ani koslich addkhôll nastana Devachem Raj porgôtt’talo ani Somia Jezu Krista vixim xikovnn ditalo."
Romans,1,"Paul, a slave of Christ Jesus, called to be an apostle and set apart for the gospel of God, 
which he promised previously through his prophets in the holy scriptures, 
the gospel about his Son, descended from David according to the flesh, 
but established as Son of God in power according to the spirit of holiness through resurrection from the dead, Jesus Christ our Lord. 
Through him we have received the grace of apostleship, to bring about the obedience of faith, for the sake of his name, among all the Gentiles, 
among whom are you also, who are called to belong to Jesus Christ; 
to all the beloved of God in Rome, called to be holy. Grace to you and peace from God our Father and the Lord Jesus Christ.
Thanksgiving. 
First, I give thanks to my God through Jesus Christ for all of you, because your faith is heralded throughout the world. 
God is my witness, whom I serve with my spirit in proclaiming the gospel of his Son, that I remember you constantly, 
always asking in my prayers that somehow by God’s will I may at last find my way clear to come to you. 
For I long to see you, that I may share with you some spiritual gift so that you may be strengthened, 
that is, that you and I may be mutually encouraged by one another’s faith, yours and mine.
I do not want you to be unaware, brothers, that I often planned to come to you, though I was prevented until now, that I might harvest some fruit among you, too, as among the rest of the Gentiles. 
To Greeks and non-Greeks alike, to the wise and the ignorant, I am under obligation;
that is why I am eager to preach the gospel also to you in Rome.
God’s Power for Salvation. 
For I am not ashamed of the gospel. It is the power of God for the salvation of everyone who believes: for Jew first, and then Greek. 
For in it is revealed the righteousness of God from faith to faith; as it is written, “The one who is righteous by faith will live.”
Punishment of Idolaters. 
The wrath of God is indeed being revealed from heaven against every impiety and wickedness of those who suppress the truth by their wickedness.
For what can be known about God is evident to them, because God made it evident to them. 
Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. As a result, they have no excuse;
for although they knew God they did not accord him glory as God or give him thanks. Instead, they became vain in their reasoning, and their senseless minds were darkened. 
While claiming to be wise, they became fools
and exchanged the glory of the immortal God for the likeness of an image of mortal man or of birds or of four-legged animals or of snakes.
Therefore, God handed them over to impurity through the lusts of their hearts for the mutual degradation of their bodies. 
They exchanged the truth of God for a lie and revered and worshiped the creature rather than the creator, who is blessed forever. Amen. 
Therefore, God handed them over to degrading passions. Their females exchanged natural relations for unnatural,
and the males likewise gave up natural relations with females and burned with lust for one another. Males did shameful things with males and thus received in their own persons the due penalty for their perversity. 
And since they did not see fit to acknowledge God, God handed them over to their undiscerning mind to do what is improper.
They are filled with every form of wickedness, evil, greed, and malice; full of envy, murder, rivalry, treachery, and spite. They are gossips
and scandalmongers and they hate God. They are insolent, haughty, boastful, ingenious in their wickedness, and rebellious toward their parents.
They are senseless, faithless, heartless, ruthless.
Although they know the just decree of God that all who practice such things deserve death, they not only do them but give approval to those who practice them.","Mon’xasoimban To Davidachê kullientlo; punn povitr korta tea Atmeachê podven Taka mel’leantlo punorjivont korun, Devan Taka Aplo bollvont Put mhonn sthapun porgôtt kelo tea Amchea Somia, Tachea Puta, Jezu Krista vixim Apleam provadeam udexim Povitr Pustokamnim Devan adim-fuddem bhasail’le, Devache Bore Khobre pasot kuxin kaddlolo, Devan ek apostl zaunk apoilolo, Jezu Kristacho sevôk, hanv Paulu, Jezuchea nanvak man zoddun gheunk sogllim videxi raxttram bhavartan Devak khaltim zaunchê khatir, Tachê vorvim favo zalem amkam hem vortem dennem, mhonngê apostlachem sevokponn ani tanche modem tumam-somestam, Romak asleleam, Jezu Kristachim zaunk apoileant tankam hem potr boroitam. Tumi Devachea mogachim ani Tachi povitr porza zaunk apoilelim.
Tôr Deva amchea Bapachi ani Somia Jezu Kristachi doiallai ani xanti tumkam favo zaum.

Poilê svater, tumchea bhavartachi khobor sogllea sonvsarar gazot asa dekhun, Jezu Krista udexim, tumam-somestam pasot mhojea Devak hanv dhin’vastam.
Tachea Putachem xubhvhortoman porgottun mhojea otmean hanv Devak bhôztam; hanv thambonastanam tumcho ugddas kortam mhonn toch Dev mhozo govai.
Tumche xim ieunk, atam nimnne kodden, Devachi khuxen mhaka koxei baxen vatt ugtti zaunk hanv Taka sodanch vinoti korit asam.
Mhojê bhettê vorvim Devachea Atmeachem dennem tumkam mellun tumi ghott zaunchim mhonn hanv tumkam polleunk axetam;
odik borem oxem sanglear: mhaka ani tumkam asa tea ekach bhavarta vorvim ami ekamekak dhir diuncho mhonn mhoji axa.

Bhavam-bhoinnimnô, zoxem heram videxeam modem mhaka fôll mell’la, toxench tumchê-i modem koslo tori fôll mhaka melltolo mhonn patieun, tumkam bhett diunk sobar pavttim mhojem mon aslem mhonn tumi zanno zal’lim mhaka zai; punn hê vô tê addkhollik lagun tem mhojê lagim ozun porian ghòddlem na.
Grik mon’xam sorim toxench heram sorim, zannaram toxench nennaram sorim mhaka toch kaido asa,
hea pasot, mhojean zata tê bhaxen, Romak asleleam tumkam-i xubhvhortoman porgottunk mhaka vhôdd hurba asa.

Bhavart dhôrtoleam soglleam mon’xank, poilim Judevank, uprant Grikank-ui xubhvhortoman taronn divpi Devachi xokti dekhun, xubhvor-tomanacho mhaka purnn visvas asa,
Hea pasot, “Dev Apnnak manovlolo korta to monis bhavartan jietolo”, oxem boroilelem asa tea pormonnem, tantunt Jezuche Bore Khobrent, bhavarta sun bhavartak Devan Apnnak manovto korop ugddapem zalam.

Khorench, khotteponnan sot damun dhôrtat team dêv-bhokti nasleleam mon’xanchea sorv khotte-ponnacher Devacho krôdh sorgar thaun denvlolo dixtti poddun ieta.
Karonn Deva vixim jem ollkhunk zata, tem tim borim zannont, kiteak Devanuch tankam tem ugtem kelam.
Tôr polleunk zainant te Tache gunn, mhonngê Tachi sasnnik podvi ani devponn, sonvsar rochla tê meren rochleleam vostum vorvim gineanacheam dolleank nivoll dixtti poddtat; dekhun hê aplê vagnnukecho apnnank guneanv na mhonn koxêch bhaxen tanchean mhonnunk zaina.
Kiteak mhonn’lear, Devak ollkhun-ui favo to man tãnnim Taka diunk na. Tache upkar-ui tãnnim attounk nant; punn tanchem sogllem chintopuch holkem-polkem zalem ani tanchem ok’kol-naslelem ginean kallokant buddlem.
Apunn xannim mhonn dakhounk sôdtat, punn khorem mhonn’lear tim pixim;
ani ovinaxi Devachi mhoima soddun, vinaxi mon’xancheam, suknneancheam, chovpãii mon’zatincheam ani sorpancheam rupnneamnim murti-puttle tãnnim korun ghetle.

He khatir, tãnnim ekameka lagim apleanch kuddincho man hogddauncho mhonn, tancheam kallzancheam vondovnneam pormannem Devan tankam pozoddponnachê adhin sôddlim;
ani Deva vixim sota bodlek tãnnim fôtt mandun ghetli, ani Rochnnarak bhôzchê bodlek tim rochnnek bhôzlim. Hea Rochnnarak sasnnak vakhann’nni. Amen!

Heach pasot, Devan tankam lojecheam khor vondovnneanchê adhin sôddlim; tôr tancheô bailô legun, soimbacho linga-sombond sanddun, soimbacher add sombond dhôrtat;
toxench dadle bailam lagim soimbacho linga-sombond sôddtat ani ekameka lagim kamcharachea ujean lastat: dadle dadleam lagim kanttalleachim kortubam kortat ani aplê khottê vagnnukecho purto muxaro apleach mathear ghetat.

Heach khatir, Devak lekhunk tim kobul zalim nant dekhun, Devan tankam apleam khotteam chintpam pormannem cholunk ani sobonam tosli jivitachi chal dhorunk sôddleant.
Tim sogllea torechea khotteponnan, mhonngê kusddaien, apsvartan, noxtteponnan, buddlolim asat; nattkaien, khunamnim, zhogddeamnim, fottingponnamnim, vikottaien, bhòrlam tanchem jivit; tim zaleant chaddio sangpi,
ekamekacher boglanttam ghalpi; Devacho dvês dhôrpi; urmottaiechi, gorvachi ani mijaxichi tanchi chal; vaitt korpacheô manddnneô tim sodun kaddit asat; avoibapaik man dinant;
somjikai naslelim, patieum-zainaslim, mog naslelim, kakut naslelim tim zaleant, dil’lem utor tim pallinant;
Oxem vagtoleank Devachea nirnnoia pormannem moronn favo mhonn tim besborim zannont; tori, nhoich apunn toslim kortubam korit ravtat, punn toxench vagteleank-ui borê bhaxen manun ghetat."
Romans,2,"Therefore, you are without excuse, every one of you who passes judgment. For by the standard by which you judge another you condemn yourself, since you, the judge, do the very same things.
We know that the judgment of God on those who do such things is true.
Do you suppose, then, you who judge those who engage in such things and yet do them yourself, that you will escape the judgment of God? 
Or do you hold his priceless kindness, forbearance, and patience in low esteem, unaware that the kindness of God would lead you to repentance? 
By your stubbornness and impenitent heart, you are storing up wrath for yourself for the day of wrath and revelation of the just judgment of God,
who will repay everyone according to his works: 
eternal life to those who seek glory, honor, and immortality through perseverance in good works,
but wrath and fury to those who selfishly disobey the truth and obey wickedness. 
Yes, affliction and distress will come upon every human being who does evil, Jew first and then Greek.
But there will be glory, honor, and peace for everyone who does good, Jew first and then Greek.
 There is no partiality with God.
Judgment by the Interior Law. 
All who sin outside the law will also perish without reference to it, and all who sin under the law will be judged in accordance with it. 
For it is not those who hear the law who are just in the sight of God; rather, those who observe the law will be justified. 
For when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law. 
They show that the demands of the law are written in their hearts, while their conscience also bears witness and their conflicting thoughts accuse or even defend them
on the day when, according to my gospel, God will judge people’s hidden works through Christ Jesus.
Judgment by the Mosaic Law. 
Now if you call yourself a Jew and rely on the law and boast of God 
and know his will and are able to discern what is important since you are instructed from the law, 
and if you are confident that you are a guide for the blind and a light for those in darkness, 
that you are a trainer of the foolish and teacher of the simple, because in the law you have the formulation of knowledge and truth—
then you who teach another, are you failing to teach yourself? You who preach against stealing, do you steal? 
You who forbid adultery, do you commit adultery? You who detest idols, do you rob temples?
You who boast of the law, do you dishonor God by breaking the law?
For, as it is written, “Because of you the name of God is reviled among the Gentiles.”
Circumcision, to be sure, has value if you observe the law; but if you break the law, your circumcision has become uncircumcision. 
Again, if an uncircumcised man keeps the precepts of the law, will he not be considered circumcised? 
Indeed, those who are physically uncircumcised but carry out the law will pass judgment on you, with your written law and circumcision, who break the law.
One is not a Jew outwardly. True circumcision is not outward, in the flesh. 
Rather, one is a Jew inwardly, and circumcision is of the heart, in the spirit, not the letter; his praise is not from human beings but from God.","Ixtta mhojea, dusreancher tum nitichem formonn martai? Karonn dusrim mon’xam kortat tinch kortubam tum-i adartai; mhonntôch, team dusreanchi tum zhôddti kortai tedna, tum tujeruch tujea guneanvachem khastichem formonn martai dekhun, konn-ui tum zaxi, tuka koslench nib na.
Oslim kortubam kortoleancher Dev khastichem formonn marta tedna, Tachem formonn nitichem mhonn ami zannonv.
Ani oslim kortubam korteleancher nivaddo ditai ani tinch kortubam tum kortai tedna, O monxa, Devachi khast vattaitoloi mhonn dista tuka?
Vô Jivit-mon bodlunk tuka oddun haddto Devachi konnvallaiechi khobor nastana, To subham’ konnvallaiecho, vhôdd sosnnikaiecho ani mhatme-ponnacho mhonn, tum Tachi beporva kortai?
Tujem kalliz nibor korun jivit bodlunk tum kobul zainãi; oxem korun, Devacho niticho nirnnoi porgôtt zatolo tea Tachea krodhachea Disak Tachea krodhacho bhar tujea mathear tum vaddoit asai.
Tea disa To zonn-ekleak ap-apleam kornneam pormannem farik kortolo:
jim konn borem tem korit ravtat ani mhoima ani man ani ovinaxiponn sôdtat, tankam To sasnnik jivit ditolo;
punn jim konn aploch adav sôdtat, sot mandun ghenant ani khotteponnak lobhdol’lim asat, tankam krodhacho uzo dovorlolo asa.
Vaitt adartelea zonn-eklea mon’xak Koxtt ani tollmolle ravtat — Judevank poilê svater, punn Grikank-ui;
mhoima ani man ani xanti borem kortolea zonn-ekleak - Judevank poilê svater, punn Grikank-ui.
Tôr Dev hachem-tachem tondd polleun Aplo nirnnoi dina.

Zãnnim Somurti virêt patok kelam, team mon’xancho Somurti virêt nas zatolo; zãnnim Somurt gheun patok kelam, tanchi Somurti pormannem mon’subi zateli.
Somurti vixim aikopi konnuch Devak manov-lelim zainant; punn Somurt palltat tankam ki Dev Apnnak manovlolim kortolo.
Somurt naslolim videxi mon’xam soimbachea uzvaddan Somurti pormannem choltat tedna, zorui tankam Somurt na, torui tim apnnankuch somurt zatat.
Somurt formaita tem apleam kallzancher boroil’lem asa mhonn tim aplê chalin dakhoitat; tanchem ontoskornn hakach govai dita, kiteak mhollear tanchinch chintnam kedna-kedna tim opradi mhonn ani kedna-kedna tim niropradi mhonn tankam dakhoitat.
Hanv porgôtt’tam tea xubhvhortomana porma-nnem, Jezu Krista vorvim mon’xan-cheam gupit chintnam-bhavnanchi porian Dev, tea Disa, mon’subi kortolo.

Atam tujem kitem? Tum apunn Judêv mhonntai, Somurticher tum patieun asai, tujea Devacho tuka obhiman asa,
Tachi khuxi tum ollkhotai, ani Somurt xiklai dekhun vaitt soddun kitem borem vinchun kaddchem tem tum somzotai;
tum kurddeank vatt dakhovpi, kallokant asleleancho tum uzvadd,
budh-nasleleancho tum xikovpi, sadeam-bholeancho tum guru mhonn tuka tujich khatri zalea, kiteak Somurtint soglli zannvai ani sogllem sot attaplolim tuka melltat.
Tum herank tôr xikoitai, tukach kiteak xikoinãi? Chorchem noiê mhonn dusreank updês ditai, tôr tunch chôrtai?
Pordvar korum noiê mhonn sangtai to tum, ani tunch pordvar kortai? Murtim-puttleancho kanttallo dhôrtai to tum ani tunch devllam nagoitai?
Somurtichi vhoddvik sangtai to tum tor tunch Somurt môddtai mhonntôch, ti somurt moddun tum Devak okman kortai?
Tôr Povitr Pustokar oxench boroilolem asa: “Raxttram modem Devachea Nanvachi ninda zata ti tumkanch lagun.”

Tum Somurt samballtai zalear, sunôt tuka upkarta khori; punn Somurt môddtai zalear, sunôt tunvem kelea astam-i, ti korinaslelê porim zaloi.
Sunôt korunk na to videxi monis Somurtiche kaide pallta zalear, Deva mukhar to sunôt kel’lea Judêv mon’xa sarko zauncho na?
Boroileli Somurt hatant gheun ani sunôt korun-ui tum Judêv Somurt môddtai mhonntôch, aplê kuddichi sunôt korunk na to videxi monis Somurt pallun tum opradi mhonn dakhoun ditolo.
Judev mhonn’lear bhailean dista to nhoi; ani sunot mhonn’lear bhailean, kuddicher asa ti nhoi.
Portench zalear, bhitorlean zaun aspi, to ki khoro Judev; ani khori sunot, kallzachi, nhoi boroilele somurtichi, punn Devachea Atmeachem kam’ tem. Oslea mon’xak her dusream koddchi nhoi, bogor Devakoddchi vakhann’ni mellta."
Romans,3,"What advantage is there then in being a Jew? Or what is the value of circumcision?
Much, in every respect. [For] in the first place, they were entrusted with the utterances of God. 
What if some were unfaithful? Will their infidelity nullify the fidelity of God? 
Of course not! God must be true, though every human being is a liar, as it is written:
“That you may be justified in your words,
and conquer when you are judged.”
But if our wickedness provides proof of God’s righteousness, what can we say? Is God unjust, humanly speaking, to inflict his wrath? 
Of course not! For how else is God to judge the world?
But if God’s truth redounds to his glory through my falsehood, why am I still being condemned as a sinner?
And why not say—as we are accused and as some claim we say—that we should do evil that good may come of it? Their penalty is what they deserve.
Universal Bondage to Sin. 
Well, then, are we better off? Not entirely, for we have already brought the charge against Jews and Greeks alike that they are all under the domination of sin, 
as it is written:
“There is no one just, not one,
there is no one who understands,
there is no one who seeks God.
All have gone astray; all alike are worthless;
there is not one who does good,
[there is not] even one.
Their throats are open graves;
they deceive with their tongues;
the venom of asps is on their lips;
their mouths are full of bitter cursing.
Their feet are quick to shed blood;
ruin and misery are in their ways,
and the way of peace they know not.
There is no fear of God before their eyes.”
Now we know that what the law says is addressed to those under the law, so that every mouth may be silenced and the whole world stand accountable to God, 
since no human being will be justified in his sight by observing the law; for through the law comes consciousness of sin.
Justification Apart from the Law. 
But now the righteousness of God has been manifested apart from the law, though testified to by the law and the prophets, 
the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction; 
all have sinned and are deprived of the glory of God. 
They are justified freely by his grace through the redemption in Christ Jesus, 
whom God set forth as an expiation, through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed, 
through the forbearance of God—to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus.
What occasion is there then for boasting? It is ruled out. On what principle, that of works? No, rather on the principle of faith. 
For we consider that a person is justified by faith apart from works of the law. 
Does God belong to Jews alone? Does he not belong to Gentiles, too? Yes, also to Gentiles, 
for God is one and will justify the circumcised on the basis of faith and the uncircumcised through faith. 
Are we then annulling the law by this faith? Of course not! On the contrary, we are supporting the law.","Mhonntôch Judêv zaun ogllo adav koslo? Vô sunôt korun upêg koslo?
Khup, soglleam vattamnim. Poilê svater, Devan Aplo sondêx tanchê svadhin kelo.
Tanchê bhitorlim thoddim zannam ovisvaxi zalim zalear, kitem zalem? Tim ovisvaxi zalim mhonnun, Devachem-i visvaxiponn bhongtolem kitem?
Na ki na! Sogllim mon’xam fottkirim zalear-ui, Dev sotevont zaunkuch zai; tôr Povitr Pustokar oxem boroil’lem asa: “Mhojer formonn martai tedna, Tujem formonn nitichem; mhoji zhôddti kortai tedna, chuki virêt Tuji zhôddti.”

Punn zôr jitlim ami onitivont zatanv titlo odik Dev Tachê doiallaien nitivont mhonn dokhol zata, tôr ami kitem mhonnchem? Mon’xachê chaltê bhaxen vichartam: Aplea krodhachi xikxa Dev amcher tapta tedna, To oneai korta mhonn amchean sangum-ieta?
Na ki na! Dev zôr onit korta, koso mhonn To sonvsaracho Mon’subidar zatolo?
Zôr hanv fottkiro dekhun Dev sotevont mhonn odikuch dokhol zata ani oxi Tachi mhoima vaddta, tor mon’subent hanv guneanvkar mhonn mhojer formonn kiteak?
Oxem zal’lem tôr, borem kitem utpon zaunchê khatir kiteak vaitt korchem nhoi? Oxench hanv xikoitam mhonn sangun mhojer kãi zannam boglanttam ximpddaitat. Osleam mon’xank ki guneanv asa mhonn sanglear onit na.

Mhonntôch kitem? Videxeanchê poros Judevanchi poristhiti odik bori? Kednanch na. Judev ani Grik, sogllinch ami patkachê adhin asanv mhonn hanvem tôr spoxtt sangun dakhoilam.
Povitr Pustokar oxem boroilolem asa:
“Boro mhonnlolo monis eklo porian na,

Somzota toslo konnuch na, Devak
sôdta to konn-êklo na!

Sogllim kuxin sorleant,
soglleanchi chal zaun gelea noxtti.
Borem korta to konnuch na,
na, eklo porian na!

Ugtea fondda sarko tancho gollo,
tanchê jiber fokot ghatki utram.
Onttantlean gollta furxeachem vikh;

tanchem tondd xirapamnim
ani koddsannin bhòrlam.

Niropradi rogot vikraunk
tanche pãi suddsuddit dhanvtat,

vetat thõisôr fokot nisonttonn ani
odruxtt.

Xantichea margachi tankam
khoboruch na,

tancheam dolleam mukhar
Devachi bhirant mhonn’lear nanch!”

Apleam kortubank konnench koslinch nibam diunk zaina zaunk ani soglleam mon’xamnim Devachê mon’subecho nirnnoi gheunchê khatir, Somurt sangta titlem-i Somurtichê adhin asat tankanch lagu zata mhonn ami zannonv.
Somurti udexim patkachi ollok asta dekhun, Somurtichim kortubam korun, konnuch Devak manovlelim zainant.

Punn atam Somurtichê manddavolli bhair, Jezucher bhavart dhorteleam monxank, Dev Apnnak manovlelim korta tem zalam ani te vixim Somurtin ani Provadeamnim-i govai dilea.
Dev koslich ontôr korina dekhun, tench Devachê doiallaiechem nitivontponn Jezu Kristacher bhavart tthevtoleam somestank pavta.
Khorench, sogllim patki zalim, ani Aplê mhoiment vantto gheunk jem Devan mon’xank nirmil’lem tem tankam chuklem.
Atam, Devachê funkott-doiall kurpen, Jezu Kristan mon’xank dil’le suttke udexim, tim funkea Devak manovlelim zatat.
Bhavart dhôrteleam khatir Devan Jezuk Aplê rogot varoun bhogsonnem divpachi boli zaunk nemla: oxem korun Tannem Aplem doiallaiechem nitivont-ponn porgott kelem, poilê svater adlea kallar kel’leam patkam pasot, kiteak tea kallar Tannem sosnnikai dhorun patkank favo asleli xikxa lavunk na;
ani toxench atam hea amchea kallar kel’leam patkam pasot, kiteak Aplem nitivontponn doiallaiechem mhonn ani Jezucher bhavart tthevteleam somestank Apunnuch Apnnak manovlelim korta mhonn Dev dokhol korta.

Mhonntôch boddai anink khõi asa tor? Ti kuxin dovorli. Kosle somurti vorvim? Vaura-korneam somurti vorvim? Na. Bhavartach vorvim.
Kiteak Somurtiche kaide pallun nhoi, punn bhavarta udexim ki mon’xam Devak manovlolim zatat: hi amchi khatri.
Dev Judevanchoch Dev tôr? Videxiancho-i nhoi To? Videxiancho-i to Dev mhonn dubhavuch na.
Kiteak Dev Ekloch: To sunôt kel’leank, tanchea bhavartak lagun, Apnnak manovloeim korta; ani Toch sunôt korunk na tankam-i, tanchea bhavarta udexim, Apnnak manovlelim korta.
Mhonntôch kitem? Bhavart bhitôr kaddun ami Somurticho ôrth bhair martanv? Na ki na! Ufrattim, ami Somurticho khoro ôrth dakhoun ditanv."
Romans,4,"What then can we say that Abraham found, our ancestor according to the flesh? 
Indeed, if Abraham was justified on the basis of his works, he has reason to boast; but this was not so in the sight of God.
For what does the scripture say? “Abraham believed God, and it was credited to him as righteousness.” 
A worker’s wage is credited not as a gift, but as something due. 
But when one does not work, yet believes in the one who justifies the ungodly, his faith is credited as righteousness.
So also David declares the blessedness of the person to whom God credits righteousness apart from works:
“Blessed are they whose iniquities are forgiven
and whose sins are covered.
Blessed is the man whose sin the Lord does not record.”
Does this blessedness apply only to the circumcised, or to the uncircumcised as well? Now we assert that “faith was credited to Abraham as righteousness.” 
Under what circumstances was it credited? Was he circumcised or not? He was not circumcised, but uncircumcised.
And he received the sign of circumcision as a seal on the righteousness received through faith while he was uncircumcised. Thus he was to be the father of all the uncircumcised who believe, so that to them [also] righteousness might be credited, 
as well as the father of the circumcised who not only are circumcised but also follow the path of faith that our father Abraham walked while still uncircumcised.
Inheritance Through Faith. 
It was not through the law that the promise was made to Abraham and his descendants that he would inherit the world, but through the righteousness that comes from faith. 
For if those who adhere to the law are the heirs, faith is null and the promise is void. 
For the law produces wrath; but where there is no law, neither is there violation. 
For this reason, it depends on faith, so that it may be a gift, and the promise may be guaranteed to all his descendants, not to those who only adhere to the law but to those who follow the faith of Abraham, who is the father of all of us, 
as it is written, “I have made you father of many nations.” He is our father in the sight of God, in whom he believed, who gives life to the dead and calls into being what does not exist. 
He believed, hoping against hope, that he would become “the father of many nations,” according to what was said, “Thus shall your descendants be.”
He did not weaken in faith when he considered his own body as [already] dead (for he was almost a hundred years old) and the dead womb of Sarah.
He did not doubt God’s promise in unbelief; rather, he was empowered by faith and gave glory to God
and was fully convinced that what he had promised he was also able to do. 
That is why “it was credited to him as righteousness.” 
But it was not for him alone that it was written that “it was credited to him”;
it was also for us, to whom it will be credited, who believe in the one who raised Jesus our Lord from the dead, 
who was handed over for our transgressions and was raised for our justification.","Rogta-masa pormannem amchea purvoza, Abrahamak kitem mell’lem ami mhonnchem?
Zôr apleam kornniam udexim Abraham’ Devak manovlolo zal’lo, tôr tannem boddai dakhoum-iet, punn Deva mukhar nhoi.
Tôr Povitr Pustok kitem sangta? “Abrahaman Devacher bhavart dovorlo ani, hea tachea bhavartak lagun, taka Devan Apnnak manovlolo kelo.”
Apnnem kel’leam kamancho konn muxaro ghetat tôr, ho tancho muxaro funkeachem dennem mhonn konnuch lekhinant, punn to tankam devo mhonn lêkhtat.
Ufrattim, konnui, apnnem kel’lim kamank lagun nhoi mhonn, ani patkeank porian Dev Apnnak manovlelim korta mhonn hea Devacher bhavart dovortat, toslea tanchea bhavartak lagun, Dev tankam Apnnak manovlelim korta.
Mhonn’toch, Dev Apnnak manovlolim korta tem, tancheam korneam-vaurak lagon nhoi mhonn, Devacher bhavart dortat tim bhagi mhonn, David oso uloita:

“Guneanvachem bhogsonnem zôr
mell’lem,
patkachem khot zôr dhuun kaddlem,
monis kitlo bhagi!

Zancher Dev tancho guneanv tapina,
tim mon’xam kitlim mhonn bhagi!”

Hem bhagiem konnank lagta? Sunôt kel’leankuch, vô sunôt korunk na tankam-i? Tôr ‘Abrahamak tachea bhavartak lagun Devan Apnnak manovlolo kelo’, oxem ami mhonntanv.
Hem kedna ghòddlem? Tannem sunôt kelea uprant, ki korchê adim? Kelea uprant nhoi, punn ti korchê adim;
Sunot korche adim, apnnak aslolo tea bhavartak lagun, Devan apnnak manovlolo korpacho ek xik’ko koso sunotichi khunna tannem ghetli. Sunot korche adim bhavart dhortat ani Dev Apnnak manovlelim korta tancho to purvoz zaunche khatir Devan oxem kelem.
Ani sunôt kel’leancho bapui, nhoi fokot sunôt kel’lim asat tancho, punn bogor sunot korche adim amchea puvoza, Abrahamak aslo tea bhavartan choltat tancho-i bapui to.

Abrahaman Somurt pall’leli mhonn nhoi, punn tannem Devacher tthevlelea bhavartak lagun taka Devan funkea Apnnak manovlolo kelo dekhun, sonvsar tanchem daiz zatelem mhonn Devan Abrahamak ani tachê sonstik bhasavnni keli.
Kiteak daiz Somurt palltat tanchench zait zalear, bhavart zalo polko ani bhasavnni zali ôrth-nasleli.
Khorench Somurt fokot Devachea krôdhak zago korta; punn Somurt zôr na, thõi Somurt moddunk konnuch xokona.
Mhonntôch Devachi bhasavnni bhavartak lagun mellta; oxi ti ek funkeachem dennem tem ani Abrahamachê sogllê sonstichi ti jerul zata - mhonngê fokot Devachi Somurt pavlea tanchich nhoi, punn Abrahama porim bhavart dhôrtat tanchi-i ti zata, kiteak Abraham amam-somestancho bapui.
Tôr Povitr Pustokar oxem boroilolem asa: “Khub raxttrancho Hanvem tuka bapui kela.” Khorench, zo Dev mel’leank jivit dita ani nant teô vostu aso-xeô korta, Tea Deva mukhar Abrahaman bhavart dhorlo.

“Tuji sonsôt itli vhôdd zateli”, oxem taka Devan dil’lea utra pormannem, bhorvanxeachem ek kirnn porian asum nozo aslem tedna, “khub raxttrancho bapui” apunn zatolo mhonn tannem bhorvanso dhorun, bhavart dhorlo.
Taka ogllim-unnim xembhôr vorsam zal’lim; tôr apli kudd mel’lea mon’xachê kuddi sarki zalea ani tosoch Saracho kusvo jiv-naslolo zala mhonn polleun-ui, tacho bhavart donvddoll’lo na;
Devachê bhasavnnê mukhar dubhavun to pattim-fuddem sorlo na; punn bhavartantli tannem ghottai ghetli ani Devak vakhann’nni dili.
Tôr Apnnem bhasailam titlem-i xarti pavounk Devak podvi asa mhonn taka purnn khatri asli;
Heach pasot, hea tachea bhavartak lagun, Abrahamak Devan Apnnak manovlolo kelo.

Punn “bhavartak lagun taka Devan Apnnak manovlolo kelo”, oxem jem Povitr Pustokar boroilolem asa, tem tachêch pasot nhoi,
punn amchê-i pasot. Amchea Somia Jezuk mel’leantlo punorjivont kela Tacher ami bhavart dovortanv ani haka lagun amkam-i Dev Apnnak manovlelim kortolo;
kiteak khorem mhollear amcheam opradank lagun Devan Taka mornnachê adhin kelo ani amkam Apnnak manovlelim korchê pasot Taka punorjivont kelo."
Romans,5,"Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ, 
through whom we have gained access [by faith] to this grace in which we stand, and we boast in hope of the glory of God. 
Not only that, but we even boast of our afflictions, knowing that affliction produces endurance,
and endurance, proven character, and proven character, hope, 
and hope does not disappoint, because the love of God has been poured out into our hearts through the holy Spirit that has been given to us. 
For Christ, while we were still helpless, yet died at the appointed time for the ungodly.
Indeed, only with difficulty does one die for a just person, though perhaps for a good person one might even find courage to die. 
But God proves his love for us in that while we were still sinners Christ died for us. 
How much more then, since we are now justified by his blood, will we be saved through him from the wrath. 
Indeed, if, while we were enemies, we were reconciled to God through the death of his Son, how much more, once reconciled, will we be saved by his life. 
Not only that, but we also boast of God through our Lord Jesus Christ, through whom we have now received reconciliation.
Humanity’s Sin Through Adam. 
Therefore, just as through one person sin entered the world, and through sin, death, and thus death came to all, inasmuch as all sinned —
for up to the time of the law, sin was in the world, though sin is not accounted when there is no law. 
But death reigned from Adam to Moses, even over those who did not sin after the pattern of the trespass of Adam, who is the type of the one who was to come.
Grace and Life Through Christ. 
But the gift is not like the transgression. For if by that one person’s transgression the many died, how much more did the grace of God and the gracious gift of the one person Jesus Christ overflow for the many.
And the gift is not like the result of the one person’s sinning. For after one sin there was the judgment that brought condemnation; but the gift, after many transgressions, brought acquittal.
For if, by the transgression of one person, death came to reign through that one, how much more will those who receive the abundance of grace and of the gift of justification come to reign in life through the one person Jesus Christ.
In conclusion, just as through one transgression condemnation came upon all, so through one righteous act acquittal and life came to all. 
For just as through the disobedience of one person the many were made sinners, so through the obedience of one the many will be made righteous. 
The law entered in so that transgression might increase but, where sin increased, grace overflowed all the more, 
so that, as sin reigned in death, grace also might reign through justification for eternal life through Jesus Christ our Lord.","Bhavarta vorvim Devan amkam Apnnak manovlelim keleant dekhun, amchea Somia Jezu Krista udexim Deva thaim ami xantin jietanv;
tôr ami atam onnbhovtanv ti Devachi doiallai Tannench amkam bhavarta vorvim bhogunk pavoileant; ani Takach lagun Devachi mhoima amkam mellteli mhonn bhorvanso dhorun ami murgott’tanv.
Titlench nhoi; dhumalleam thaun sosnnikai upzota, sosnnikaiê vorvim amchi topasnni zaun Devak ami manonk pavtanv; ani topasnnen Devak manovleanv mhonntôch, amcheam kallzamnim bhorvanso upzota mhonn zanna zaun. ami dimalleamnim murgott’tanv
Amkam dil’lea Povitr Atmea udexim, Devan amcheam kallzamnim Aplo môg ôtla dekhun, bhorvanso amkam fottoina,
Zorui amchean samkench kainch korunk zainaslem torui Kristan, Aplo nemlolo vêll pavtôch, khotteam pasot Aplo jiv dilo.
Eka promannik mon’xa pasot legun jiv diunk konnak-ui kotthin; tori eka borea mon’xa pasot konn-êk eka vellar morunk fuddem sortolo.
Punn ami patki zaunui, Krist amchê pasot melo te vixim Dev amkam Aplea mogacho puravo dita.
Tachea bolidanik mornnak udexim Devak ami atam manovlelim zaleanv mhonntôch, Taka lagun, Aplea krodhantlim Dev amkam odikuch nivartolo.
Ami dusman asleanv tedna tor, Aplea Putachea mornna udexim Devan amkam Aplea mogachê vengent portun ghetlim tor; amkam Aplea mogachê vengent portun ghetlea uprant, teach Aplea Putachea jivita udexim To amkam purnn taronn ditolo.
Itlaenuch nhoi, punn Tachê vorvim amkam atam Aplea mogachê vengent portun ghetleant mhonn amchea Somia Jezu Krista udexim Deva sovem ami sontostanv ani murgott’tanv!

Hea pasot, eka mon’xa udexim patok hea sonvsarant bhitôr sorlem ani patka udexim moronn; ani oxem, soglleamnim patok kelem dekkhun soglleam mon’xank moronn pavlem.
Devan Somurt diunchê adim patok sonvsarant aslem. Somurt nasli mhonntôch, Somurt môddlea mhonn konnachoch guneanv korunk zainaslo.
Tori astanam, dil’lo kaido mon’xamnim Adanva porim moddunk nastanam-i, Adanva thaun Moizesa porian mornnan somestancher raj choloilem. Adanv mhollear ieuncho aslo tea Mon’xacho purv-rupkar.

Adanvachem patok ani Devachi funkea dakhoiloli doiallai, hanchê modem sôr korunkuch zaina. Eka mon’xachea guneanvan soglleam mon’xank moronn pavlem zalearui, eka mon’xa Jezu Krista vorvim somest mon’xank tea von odik subham’ponnan funkea favo kel’lem, Devachê doiallaiechem tem dennem zalem!
eka mon’xachea guneanvan monxank kitem mell’lem tem, Devachea dennean monxank kitem mell’lem taka sôr korunkuch zainam! Kiteak mhonn’lear, eklea mon’xachea patka uprant zhôddti zali ani khastichem formonn poddlem, punn khub-khub guneanvam uprant, mon’xank Devak manovlelim korta tem funkea Devan dil’lem dennem ailem!
Eka mon’xa vorvim, tachea opradak lagun, somestancher mornnan raj choloilem zalearui, Ekleach Jezu Krista udexim Aple subham’ doiallien Devan Apnnak manovlelim korta tim somest monxam tea von odik chodd jivitchem raj choloitelim.
Mhonntôch, zoxem eka mon’xachea guneanvan somest mon’xancher khastichem formonn poddlem, tech porim, eka mon’xache Devak monovto purnn kornne udexim Dev Apnnak monovlelim korta tem funkea dennem somest mon’xank mell’lem.
Eklo monis Devachê adneak khalto ravlo na dekhun sogllim mon’xam patki zalim; toxench eklo monis Devachê khuxek khalto ravun, sogllim mon’xam Devak manovlelim zatelim.

Somurt bhitôr sorli ki guneanv choddon-vaddon gelo; punn zõi patok choddlem-vaddlem, thõi Devachi doiallai tachê-von odik choddli-vaddli;
hê porim, zoxem patkan mornna vorvim raj choloilem, toxench atam Devachi doiallai, amchea Somia Jezu Krista udexim, amkam Sasnnik Jivitak pavoita ani amkam Devak manovlelim korun raj choloita."
Romans,6,"What then shall we say? Shall we persist in sin that grace may abound? Of course not! 
How can we who died to sin yet live in it? 
Or are you unaware that we who were baptized into Christ Jesus were baptized into his death? 
We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.
For if we have grown into union with him through a death like his, we shall also be united with him in the resurrection. 
We know that our old self was crucified with him, so that our sinful body might be done away with, that we might no longer be in slavery to sin. 
For a dead person has been absolved from sin.
If, then, we have died with Christ, we believe that we shall also live with him. 
We know that Christ, raised from the dead, dies no more; death no longer has power over him. 
As to his death, he died to sin once and for all; as to his life, he lives for God. 
Consequently, you too must think of yourselves as [being] dead to sin and living for God in Christ Jesus.
Therefore, sin must not reign over your mortal bodies so that you obey their desires. 
And do not present the parts of your bodies to sin as weapons for wickedness, but present yourselves to God as raised from the dead to life and the parts of your bodies to God as weapons for righteousness. 
For sin is not to have any power over you, since you are not under the law but under grace.
What then? Shall we sin because we are not under the law but under grace? Of course not! 
Do you not know that if you present yourselves to someone as obedient slaves, you are slaves of the one you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 
But thanks be to God that, although you were once slaves of sin, you have become obedient from the heart to the pattern of teaching to which you were entrusted. 
Freed from sin, you have become slaves of righteousness.
I am speaking in human terms because of the weakness of your nature. For just as you presented the parts of your bodies as slaves to impurity and to lawlessness for lawlessness, so now present them as slaves to righteousness for sanctification.
For when you were slaves of sin, you were free from righteousness. 
But what profit did you get then from the things of which you are now ashamed? For the end of those things is death. 
But now that you have been freed from sin and have become slaves of God, the benefit that you have leads to sanctification, and its end is eternal life. 
For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.","Mhonntôch, ami kitem mhonnchem? Devachi doiallai odik subham’ zaunchê khatir, ami patkantuch ravchem?
Na ki na! Patkak meleanv tim ami koxim mhonn ami ozun patkantuch jietoleanv?
Jezu Kristachea ekovottant batism ghetla titlim-im ami sogllim Tachea mornant batism ghetla mhonn nokllot tumi?
Tea passot, batisma udexim, Tachea vangdda Tacheach mornnant amkam nikhipileant tem, zoso Bapan Aplê mhoimêbhorit podven Kristak mel’leantlo punorjivont kelo, toxench ami-i jivitache nove chalin ami cholchê khatir.

To mela toso morun, ami Tache bori ek zaleanv zalear, To jivont zala toso ami-i jivont zaun, Tache bori ek zatelenv.
Hea amchea patki soimbacho bhosm korchê khatir ani patkachea gulam’ponnantli amkam suttka mellchê pasot, amchea adlem-pornnem soimb khursar marlam mhonn ami zannonv.
Kiteak meleant tim mon’xam patkachê podventlim suttleant.
Punn Krista borabôr ami meleanv zalear, Tachê borabôr ami jietelenv mhon amkam bhavart asa.
Kiteak Kristak Devan mel’leantlo punorjivont kelo mhonntôch, Taka ani-anink moronn na; mornnak Tacher ani-anink koslich podvi na mhonn ami zannonv.
Ani oso To melo dekhun, patkak ani-anink Tacher podvi na, ani To atam jieta tem jivit sogllench Devachea ekcharant jieta.
Tôr tumchê-i vixim oxench somzat ki tumi-i patkachê podvek mel’lim zaleant, ani Krista Jezu udexim Devachea ekcharant tumchem-i jieop.

Hea pasot tumi tumcheam kuddicheam vondovnneank pallo diunk poddona zauncheak, tumchê mornnadik kuddicher patkan ani-anink raj cholounchem nhoi.
nhoi mhonn tumchê kuddiche sande patkachea khotteponnachim hatiaram zaunk dinakat, portench zalear, mornnantlim jivim zal’lim koxim Devak tumchench somorponn korat ani tumche sande Devan Apnnak manovlelim kel’lea bhesachim hatiaram koxim Devak somorponn korat.
ani tedna khoreponnim patok anink tumcher apli podvi cholounchem na, kiteak tumi Somurtichê adhin nhoi, punn Devachê doiallaiechê adhin asat.

Mhonntôch kitem? Ami Somurtichê adhin nhoi, punn Devachê doiallaiechê adhin asanv dekhun, ami atam patok korchem? Na ki na!
Jea konn-ekleacheô adnea pallunk tumi tumkanch gulam’ koxim ditat tedna, tea-ekleachim, zaum mornnak vhorto patkachim, zaum Apnnak monovlelim kel’lea bhesak vhorto adnea-pallnnêchim gulam tumi zatat mhonn nokllot tumi?
Ekdam patkachim gulam’ zaunui, tumkam dil’lê bhavartachê xikovnnek kallzant thaun tumi khaltim zaleant mhonn Devak un-unit argam;
Patkachea gulam’po-nnantlim sutton, tumi Devak man’ta toslea jivitachê chakrek lagleant.
Tumchea soimbachê osoktaiek lagun, mon’xancheam chalteam utramnim uloitam: khotteponnache ani odik fuddem vhorto khotteponnache gulam koxe tumchê kuddiche sandhe vompun dil’le, mhonn’toch povitrponnak lagun Devan Apnnak manovlelim kel’lea bhesache gulam koxe tumche sande vompun diat.

Tumi patkache gulam’ asleat tedna, Dev Apnnak manovlelim korta tea bhesa vixim tumi aplê sot’techim asleat.
Tumkam atam loz dista team kortubancho tumi tedna koslo fôll kaddlo? Moronn xevôtt tancho.
Atam patkantlim mekllim zaun ani Devachê sevek laglea uprant, tumcho fôll povitrtai ani hicho xevôtt Sasnnik Jivit.
Patok dita to muxaro moronn; Dev dita tem funkeachem dennem amchea Somia Jezu Kristachea ekvottant Sasnnik Jivit."
Romans,7,"Are you unaware, brothers (for I am speaking to people who know the law), that the law has jurisdiction over one as long as one lives?
Thus a married woman is bound by law to her living husband; but if her husband dies, she is released from the law in respect to her husband. 
Consequently, while her husband is alive she will be called an adulteress if she consorts with another man. But if her husband dies she is free from that law, and she is not an adulteress if she consorts with another man.
In the same way, my brothers, you also were put to death to the law through the body of Christ, so that you might belong to another, to the one who was raised from the dead in order that we might bear fruit for God.
For when we were in the flesh, our sinful passions, awakened by the law, worked in our members to bear fruit for death. 
But now we are released from the law, dead to what held us captive, so that we may serve in the newness of the spirit and not under the obsolete letter.
Acquaintance with Sin Through the Law. 
What then can we say? That the law is sin? Of course not! Yet I did not know sin except through the law, and I did not know what it is to covet except that the law said, “You shall not covet.” 
But sin, finding an opportunity in the commandment, produced in me every kind of covetousness. Apart from the law sin is dead. 
I once lived outside the law, but when the commandment came, sin became alive;
then I died, and the commandment that was for life turned out to be death for me. 
For sin, seizing an opportunity in the commandment, deceived me and through it put me to death. 
So then the law is holy, and the commandment is holy and righteous and good.
Sin and Death. 
Did the good, then, become death for me? Of course not! Sin, in order that it might be shown to be sin, worked death in me through the good, so that sin might become sinful beyond measure through the commandment. 
We know that the law is spiritual; but I am carnal, sold into slavery to sin. 
What I do, I do not understand. For I do not do what I want, but I do what I hate.
Now if I do what I do not want, I concur that the law is good.
So now it is no longer I who do it, but sin that dwells in me.
For I know that good does not dwell in me, that is, in my flesh. The willing is ready at hand, but doing the good is not. 
For I do not do the good I want, but I do the evil I do not want.
Now if [I] do what I do not want, it is no longer I who do it, but sin that dwells in me.
So, then, I discover the principle that when I want to do right, evil is at hand.
For I take delight in the law of God, in my inner self,
but I see in my members another principle at war with the law of my mind, taking me captive to the law of sin that dwells in my members. 
Miserable one that I am! Who will deliver me from this mortal body?
Thanks be to God through Jesus Christ our Lord. Therefore, I myself, with my mind, serve the law of God but, with my flesh, the law of sin.","(Somurtichi ollokh asa tankam hanv uloitam dekhun), monis jivo asot porian, Somurtik tacher odhikar asa mhonn nokllot tumi, bhavam-bhoinnimnô?
Oxem ek kazari bail aplo ghôv jivo asot porian, ti bail tea aplea ghôvak somurti pomonnem bandon urta. Punn to ghôv morot zalear, ti ghôv-bailechea kaidea meklli zata.
Mhonntôch aplo ghôv jivo astana dusrea dadlea lagim ti vochot zalear, tika lôk pordvarinn mhonntolo; punn ticho ghôv melo zalear, ti ghôv-bailechea kaidea meklli zata, ani dusrea dadlea lagim ti kazar zait zalear ti pordvarinn zaina.
Toxench, mhojeam bhavam-bhoinninmô, tumi dusreakodde, mhonngê Devak foll uttpon korchê pasot, mel’leantlo punorjivont zala Tachim tumi zauncheak Kristachê kuddi udexim tumi-i Somurti sorim mel’lim zaleant.
Ami amchea mon’xasoimba pormannem jietaleanv tedna, amchem jivit mornnachê sevek upkartalem zaunk, Somurtin zagoiloleô patki vondovnneô amcheam kuddicheam sandheamnim vavurtaleô.
Punn boroiloleam nemanchê adlê manddavolli pormannem nhoi, punn Povitr Atmeachê novê manddavolli pormannem ami chakri korchê pasot, Amkam bandun dovortali tê Somurtik morun, tê Somurtintlim ami atam suttleanv.

Tôr kitem mhonnchem atam? Somurtuch patok, oxem mhonnchem? Na ki na! Ji mhaka patkachi ollokh mell’lea, ti Somurti udexinch mell’lea, kiteak “axa dhorum noiê”, oxem zôr Somurtin mhonnunk naslem, tôr axa kitem tem mhaka gomchem naslem.
Somurti bhair patkak jivuch na dekhun, adneachi sondi dhorun, patkan sogllê torecheô axa mhojê bhitôr upzoileô.

Adim, Somurt nasli tedna, hanv jivo aslom; adnea aili tedna, patkak jiv ailo,
ani hanv melom. Jiv diunchê khatir dil’lê adneanuch mhaka zalear mornnak pavoilo.
He adneachi ek sondi dhorun, patkan mhaka fosoilo ani adnea udexim mhozo jiv kaddlo.

Mhonntôch Somurt povitr mhonn dubhav na, ani adnea-i povitr, neaii ani bori.
Tôr kitem borem tench mhaka mornnachem karonn zalem? Na ki na! Patok tem patok mhonn zanna zaunchê khatir borê vostucho—mhonngê adneacho— upêg korun, patkan mhaka moronn haddlem; ani hê porim, adnea udexim patkan sogllea mapa-bhaili apli bhoikôr patki podvi choloili.

Somurt atmik mhonn ami zannonv, punn hanv zalear patkachea gulam’ponnant vikun soddlolo masa-rogtacho monis.
Hanv kortam tem mhaka somzonam; tôr jem borem mhaka zai, tem hanv korinam; punn jem vaitt mhaka bilkul naka, tench hanv kortam;
mhaka naka tench hanv kortam zalear, Somurt bori mhonn hanv man’tam-xem zalem.
Punn khorem mhonnlear, kitem kortam tem, hanv nhoi toxem zalem, punn mhojê bhitôr rigun ravlam tem patok.
Jem kitem borem tem mhojê bhitôr, mhonngê mhojea mon’xasoimbant, tthikann korun ravona mhonn hanv zannom; kiteak boreachi axa dhorunk mhojea hatant asa khorem, punn tem korunk hanv xokona;
mhonntôch jem borem korunk hanv axetam, tem hanv korina; punn jem vaitt mhaka naka, tench hanv kortam.
Mhaka naka tem hanv kortam zalear, mhojea kallzant rigun ravlam tem patok ki tem korta; hanv ani-anink nhoi to.

Hea pasot, ho nêm’ mhojea jivitant cholta mhonn hanv dekhtam: borem korunk sôdtam tedna, vaitt tench hanv vinchun kaddtam.
Devachê Somurti pasot mhojem mon anondan bhoron ieta;
punn mhojea mon’xasoimbant êk veglloch nêm’ hanv polletam: mhojea gineanan hanv mandun ghetam tê Somurticher to zhuz korta ani mhojea mon’xasoimbant asa tea patkachea nemacho mhaka koidi korta.

Kitlo nirbhagi monis hanv! Mhaka mornnachê vatten oddun vhorta tea mon’xasoimbantlo konn mhaka nivarunk xoktolo?
Amchea Somia Jezu Krista udexim Ekloch Dev! Taka vakhann’nni!
Mhonntôch hi mhoji gôt: ginean aslolo monis koso Devachê Somurticho chakôr zaunk hanv kobul; punn hanv patki mon’xasoimbacho dekhun, patkachea nemacho hanv gulam’."
Romans,8,"Hence, now there is no condemnation for those who are in Christ Jesus.
For the law of the spirit of life in Christ Jesus has freed you from the law of sin and death. 
For what the law, weakened by the flesh, was powerless to do, this God has done: by sending his own Son in the likeness of sinful flesh and for the sake of sin, he condemned sin in the flesh, 
so that the righteous decree of the law might be fulfilled in us, who live not according to the flesh but according to the spirit. 
For those who live according to the flesh are concerned with the things of the flesh, but those who live according to the spirit with the things of the spirit.
The concern of the flesh is death, but the concern of the spirit is life and peace. 
For the concern of the flesh is hostility toward God; it does not submit to the law of God, nor can it; 
and those who are in the flesh cannot please God. 
But you are not in the flesh; on the contrary, you are in the spirit, if only the Spirit of God dwells in you. Whoever does not have the Spirit of Christ does not belong to him. 
But if Christ is in you, although the body is dead because of sin, the spirit is alive because of righteousness. 
If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you.
Consequently, brothers, we are not debtors to the flesh, to live according to the flesh.
For if you live according to the flesh, you will die, but if by the spirit you put to death the deeds of the body, you will live.
Children of God Through Adoption. 
For those who are led by the Spirit of God are children of God. 
For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, through which we cry, “Abba, Father!” 
The Spirit itself bears witness with our spirit that we are children of God, 
and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him.
Destiny of Glory. 
I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us. 
For creation awaits with eager expectation the revelation of the children of God;
for creation was made subject to futility, not of its own accord but because of the one who subjected it, in hope
that creation itself would be set free from slavery to corruption and share in the glorious freedom of the children of God. 
We know that all creation is groaning in labor pains even until now; 
and not only that, but we ourselves, who have the firstfruits of the Spirit, we also groan within ourselves as we wait for adoption, the redemption of our bodies. 
For in hope we were saved. Now hope that sees for itself is not hope. For who hopes for what one sees? 
But if we hope for what we do not see, we wait with endurance.
In the same way, the Spirit too comes to the aid of our weakness; for we do not know how to pray as we ought, but the Spirit itself intercedes with inexpressible groanings.
And the one who searches hearts knows what is the intention of the Spirit, because it intercedes for the holy ones according to God’s will.
God’s Indomitable Love in Christ. 
We know that all things work for good for those who love God, who are called according to his purpose. 
For those he foreknew he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers. 
And those he predestined he also called; and those he called he also justified; and those he justified he also glorified.
What then shall we say to this? If God is for us, who can be against us? 
He who did not spare his own Son but handed him over for us all, how will he not also give us everything else along with him? 
Who will bring a charge against God’s chosen ones? It is God who acquits us. 
Who will condemn? It is Christ [Jesus] who died, rather, was raised, who also is at the right hand of God, who indeed intercedes for us. 
What will separate us from the love of Christ? Will anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword?
As it is written:
“For your sake we are being slain all the day;
we are looked upon as sheep to be slaughtered.”
No, in all these things we conquer overwhelmingly through him who loved us. 
For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, 
nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord.","Mhonntôch, Jezu Kristachea ekvottant asat tankam atam koslench khastichem formonn na.
Kiteak Jezu Kristachea jivit dito Atmeachê Somurtin patkachê ani mornnachê Somurtintlim tumkam nivarlim.
Mon’xasoimbachê osoktaiek lagun jem Somurti kodde ghodd-onaslem, tem Devan kelem: Tannem Apleach Putak dhaddlo. Ho Put, patkacho nas korchê khatir, patki mon’xasoimb gheun ailo ani patka khatir Apunnuch boli zalo. Oxem mon’xa-soimbachea patkacher Devachê khastichem formonn poddlem.
Ami atam patki mon’xasoimb vondaita tê vatten nhoi, punn Povitr Atmo oddun vhorta tê vatten cholun jietanv, tem promannikponn Somurticho hetu, amche sovem pallon ieunchem kam Aplea Putak daddun, Devan kelem.
Jim konn mon’xasoimbacheam vondov-nneam pormannem jietat, tancho iklo mon’xasoimbak avoddta tacheruch dovorlolo asa; punn jim konn Povitr Atmo oddun vhorta tê vatten cholunk axetat, tancho êkuch iklo: Atmeak avoddtat teô vostu.
Mon’xasoimbacher iklo dovorlear, tuka mellta fokot moronn; punn Povitr Atmeacher to dovorlo zalear, tuka mellta jivit ani xanti.
Monxasoimbacher iklo dovortat tim Devachim dusmanam zatat, kiteak amchem mon’xasoimb Devachê khuxek khaltem ravonam, nhoi mhonn tachean khaltem ravunk zaina.
Mon’xasoim-bacheam vondovnniam pormannem choltat tanchean Devak manom nozo;
punn tumchem jivit mon’xasoim-bacheam vondovnniam pormannem nhoi; Devacho Atmo tumchê sovem tthikann korun jieta mhonntôch, tumchem jivit Atmean choloilolem jivit. Khorench, jeam mon’xam sovem Kristacho Atmo na, tim Kristachim nhoi.
Punn zôr Krist tumchê sovem asa, tumchi kudd patkak lagun melear-ui, Apnnak manovlelim Devan tukam korun, jivim dovrunk tumchê sovem Atmo asa.
Zannem Jezuk mel’leantlo punorjivont kela, Tacho Atmo tumchê bhitor rigun asa zalear Zannem Jezu Kristak mel’leantlo punorjivont kela, Toch, tumchê sovem jietelea Aplea Atmea vorvim, tumcheô vinaxi kuddi novean jivont kortolo.

Mhonntôch bhavam-bhoinnimnô, amkam kaido asa khoro, punn mon’xasoimbacheam vondovnneam pormannem jieunchem mhonn amkam mon’xasoimba sorim kaido na.
Kiteak mon’xasoimbacheam vondovnneam pormannem jiexeat zalear, tumi mortelet; punn Atmeachea bollan mon’xasoimbacheam vondovnn-eanchem boll môddxeat zalear, tumkam Jivit astelem.

Zankam Devacho Atmo choloita, tim sogllim Devachim bhurgim.
Tumkam anink êk pavtt bhirantin bhôrta toslo gulam’ponnacho atmo tumi gheunk na; khorem mhonn’lear, tumkam Devachim apnnailelim bhurgim korta to Atmo ki tumi ghetla; Tachê udexim ‘Ab’ba!’ mhonngê ‘Bapa’, oso ami ulo martanv.
Ani oxem ami Devachim bhurgim mhonn Povitr Atmo, amchea otmea borabôr, Apunnuch govai dita.
Bhurgim mhonntôch ami daiji; hôi, daiji-bhurgim Devachim ani daiji-bhavbhoinn Kristachim: Tachê mhoimechim ami bhagidar zatelenv zalear, Tacheam koxttanchim-i ami bhagidar zaunk zai.

Hea kallache koxtt-dogd ani Dev amkam ugddapi kortolo ti mhoima, hanchê bhitôr koslich sôr zaina, oxem mhaka dista;
kiteak Devacheam bhurgeanchê prokasnnek ak’khi rochnna otrekun otrekta.
Aplo xevôtt xarti pavounk rochnnechean nozo zalem tem tichêch khuxen nhoi, punn Apli ievzônn pallun haddchea bhorvanxean Devanuch oso nirnnoi ghetlo.
Ho to bhorvanso: Apleam bhurgeanchea mhoimêbhorit svadhinponnant rochnnek vantto diunchê pasot, khud Dev tika kusddeponnachea gulam’ponnantli soddoun svotontr kortolo.
Akhi rochnna ballontiche vollvolle ozun porian bhôgta mhonn ami zannonv;
ani fokot rochnna nhoi: bogor ami-i amchêch bhitôr pirgon asanv, kiteak Devan Aplo Atmo prothom’ foll mhonn amkam dila, ani tea pasot To amkam sopurnnaien Aplim bhurgim kortolo, mhonngê amcheam kuddink suttka ditolo tea disachi vatt ami polleun asanv.
Kiteak mhollear, bhorvanxean amkam taronn mell’lam; ravtanv tem dixtti poddlelem zalear, tantum bhorvanso na; tôr dixtti poddta tacho konn anink bhorvanso dhôrta?
Punn dixtti poddonam tacho ami bhorvanso dhôrtanv tedna, sosnnikaien ami tachi vatt polleun ravtanv.

Têch porim, ami osokt mhonnun, Povitr Atmo amchea adarak ieta. Favo tê bhaxen kitem magchem tem ami nokllonv dekhun, utramnim ucharunk zainant tosle haskar-suskar soddun, Atmo amchê khatir Apunnuch vinoti korta.
Dev kallzam topasun ollkhota, ani Povitr Atmeachi axa konn ti To borem zanno, kiteak Devachêch khuxê pormannem povitr kel’leam pasot To vinovnni korta.

Jim konn Tacho môg kortat ani jeam konnank Tannem Aplê ievzonnê pormannem apoileant, tanchê borabôr soglleam vostumnim Dev tanchea boreak vavurta mhonn ami zannonv.
Mon’xamnim Devachea Putacho rupkar gheunchê khatir ani oso To somest bhavam-bhoinnim modlo Malgoddo zaunchê khatir, Devan tankam adim-fuddench mogan ollkhun kaddleant ani nemleant.
Jeam konnank adim-fuddem Tannem nemleant, tankam Tannem apovnnem-i kelam; jeam konnank Tannem apovnnem kelam, tankam Tannem Apnnak manovlelim-i keleant; jeam konnank Tannem Apnnak manovlelim keleant, tankam Tannem mhoimevont-ui keleant.

Hem sogllem dolleam mukhar dovrun, atam ami kitem mhonnchem? Dev zôr amchê vatten asa, amcher add konn asot?
Aplea khaxa Putak legun Devan vattaunk na, punn amam-somestam pasot Taka dilo mhonntôch, Tachê borabôr koso To amkam sogott funkea diuncho na?
Devan vinchun kaddleant tancho konn guneanv kortolo? Tim atam guneanva-mekllim mhonn khud Dev nirnnoi dita nhoi? Tôr khastichem formonn martolo konn?
Khastichem formonn marpi to konn? Amchê khatir melo Jezu Krist nhoi? Itlench nhoi, To punorjivont-ui zala, ani atam To Devachea uzvea hatak bosla ani Deva mukhar amchê khatir vinoti-i korta.
Mhonntôch Kristachea moga thaun konn amkam toddun kaddit? Upodre toddun kaddtele? Oddchonni vô dhumallo bi? bhuk ani vinglleponn? sonkoxtt vô torvar bi?
Oxem tôr Povitr Pustokar boroil’lem asa:
“Tujêch pasot amkam dis-bhôr
vollvollaun martat,
marunk toiar kel’leam xelliam vori
amkam lêkhtat.”

Punn amcho môg kela Taka lagun heam sorv ghodditamnim ami bharim zoitivont.
Khorench, Jezu Krista amchea Somia udexim Devacho môg ami onnbhovunk pavleanv tea moga koddsun zaum moronnachean vô jivitachean, devdutchean vô ontralla veleô xokti ani podveo asat tanchean, sonvsarant atam ghòddta ani fuddarak ghoddon iet titleaichean, prithvê voir vô prithvê pondak asa tea sogttachean amkam toddun kaddunk koxêch bhaxen zaunchem na mhonn mhaka dubhavuch na!"
Romans,9,"I speak the truth in Christ, I do not lie; my conscience joins with the holy Spirit in bearing me witness 
that I have great sorrow and constant anguish in my heart.
For I could wish that I myself were accursed and separated from Christ for the sake of my brothers, my kin according to the flesh. 
They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; 
theirs the patriarchs, and from them, according to the flesh, is the Messiah. God who is over all be blessed forever. Amen.
God’s Free Choice. 
But it is not that the word of God has failed. For not all who are of Israel are Israel, 
nor are they all children of Abraham because they are his descendants; but “It is through Isaac that descendants shall bear your name.” 
This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as descendants. 
For this is the wording of the promise, “About this time I shall return and Sarah will have a son.” 
And not only that, but also when Rebecca had conceived children by one husband, our father Isaac —
before they had yet been born or had done anything, good or bad, in order that God’s elective plan might continue,
not by works but by his call—she was told, “The older shall serve the younger.” 
As it is written:
“I loved Jacob
but hated Esau.”
What then are we to say? Is there injustice on the part of God? Of course not! 
For he says to Moses:
“I will show mercy to whom I will,
I will take pity on whom I will.”
So it depends not upon a person’s will or exertion, but upon God, who shows mercy. 
For the scripture says to Pharaoh, “This is why I have raised you up, to show my power through you that my name may be proclaimed throughout the earth.” 
Consequently, he has mercy upon whom he wills, and he hardens whom he wills.
You will say to me then, “Why [then] does he still find fault? For who can oppose his will?” 
But who indeed are you, a human being, to talk back to God? Will what is made say to its maker, “Why have you created me so?”
Or does not the potter have a right over the clay, to make out of the same lump one vessel for a noble purpose and another for an ignoble one?
What if God, wishing to show his wrath and make known his power, has endured with much patience the vessels of wrath made for destruction? 
This was to make known the riches of his glory to the vessels of mercy, which he has prepared previously for glory,
namely, us whom he has called, not only from the Jews but also from the Gentiles.
Witness of the Prophets. 
As indeed he says in Hosea:
“Those who were not my people I will call ‘my people,’
and her who was not beloved I will call ‘beloved.’
And in the very place where it was said to them, ‘You are not my people,’
there they shall be called children of the living God.”
And Isaiah cries out concerning Israel, “Though the number of the Israelites were like the sand of the sea, only a remnant will be saved;
for decisively and quickly will the Lord execute sentence upon the earth.”
And as Isaiah predicted:
“Unless the Lord of hosts had left us descendants,
we would have become like Sodom
and have been made like Gomorrah.”
Righteousness Based on Faith. 
What then shall we say? That Gentiles, who did not pursue righteousness, have achieved it, that is, righteousness that comes from faith; 
but that Israel, who pursued the law of righteousness, did not attain to that law? 
Why not? Because they did it not by faith, but as if it could be done by works. They stumbled over the stone that causes stumbling, 
as it is written:
“Behold, I am laying a stone in Zion
that will make people stumble
and a rock that will make them fall,
and whoever believes in him shall not be put to shame.”","Kristachea ekvottant asun hanv sot uloitam, fôtt sangina; Povitr Atmea udexim mhojem ontoskornn-ui mhaka govai dita:
jim masa-rogta pormannem mhojêch porjechim, team mhojeam bhavam-bhoinnim pasot, mhaka êk vhôdd khônt asa ani thar dina tosli dukh mhojea kallzant asa. Hea pasot tankam upkarot zalear, Devacho xirap mhojer poddun mhakach Krista thaun toddun kadd mhonn hanv magtalom.
Tim Israelkar, tankam Devan Aplim bhurgm korun ghetleant, tankam Aple mhoiment vantto dila, tanche lagim korar keleat; Somurt tanchea hatant ghalea, Devachi bhozonn tankam xikoilea, ani tankam bhasavnneo keleat;
porzapoti tanche, ani tanche thaun rogta-masa pormannem Krist utpon zala: To sogtta-sorvam poros vorto Dev, Taka sasnnachea sasnnak vakhann’ni! Amen!

Devan dil’lem utor nirfôll zal’lea porim nhoi tem. Zolman Israelachê kulliechim tim sogllinch khori Israel-porza nhoi. Toxench Abrahamachê sonstichim tim sogllinch tacheô put-dhuvô nhoi, punn “Heach somoiar Hanv portun ietolom ani tedna Sarak bhurgo zatolo.”, heam utramnim bhasavnni kel’li asa dekhun, “Izaka vorvim tujê sonstik tujem nanv melltolem.” Mhonngê masa-rogta pormannem zolmol’lim bhurgim Devachim bhurgim nhoi, punn bhasavnnê pormannem zolmol’lim bhurgim ki khori sonsôt mhonn lekhun ietelim. Kiteak bhasavnni heam utramnim kel’li asa: “Heach somoiar Hanv portun ietolom ani tedna Sarak bhurgo zatolo.”
Itlench nhoi, eklea ghova, amhchea purvoza, Izaka udexim Rebek’kanui dogam zonvlleam putancho gorbh samballolo tedna oxench ghoddlem.
Te zolmunchê adim ani tãnnim kitench borem vô vaitt korchê adim, kornneam udexim nhoi punn Dev Apunn korta tea apovnnea udexim, Aple venchnnukecho xevôtt pallon ieunche khatir, Devan tika mhonn’lem: “Vhoddlo bhav dhaktteachi chakri kortolo.”
Hench dakhoun, Povitr Pustokar oxem boroil’lem asa: “Jakobacho Hanvem môg kelo, punn Ezaucho Hanvem dvês dhôrlo.”

Tôr kitem mhonnchem? Dev onit korta mhonn sangchem? Na tem na!
Tôr Moisesak To oxench sangta: “Mhaka zai tankam Hanv doia dakhoitolom, ani Mhaka zai tanche Hanv churchure dhôrtolom.”
Mhonntôch mon’xam kitlim axetat vô proitn korun kitlim khorxetat, hacher kãich dhòrlolem na, sogllem fokot doiallai dakhoito Devacher dhòrlelem asa.
Tôr Povitr Pustok Faraok sangta: “Tujê sorim Mhoji podvi dakhounchê khatir ani Mhojem Nanv sogllea sonvsaracher porgott zaunchê pasot, Hanvem tuka mud’dom’ upzoila.”
Mhonntôch Apnnak zai tanche To churchure dhôrta ani Apnnak zai tanchem kalliz To nibor korta.

Toxem zalear, tum mhaka mhonnxi: “Koso Tachean konnachoch guneanv korum-iet? Tôr Konnachean Tachê khuxecher add vochunk zata?”
Mon’xa, Deva lagim vad-vivad korunk tum konn ga? Ek matiechem aidon apnnak kel’lea kumbharak “Tunvem mhaka hê baxen kiteak kelãi?”, oxem vichartelem?
Êkêch matiechem ek aidon kherit somoiar vaprunk ani dusrem sadharonn upegak korunk kumbharak aplê matiecher sot’tea na kitem?
Devan kelam tem-i toxench. Aplo krôdh dakhounk ani Apli podvi porgôtt korunk Tachi khuxi asli. Tea pasot, Aplea krodhachim hatiaram kelea uprant, zancho To nas korunk sôdtalo, tankam Tannem tokôs kaddun sõslim.
Dusrê vatten, Aplê mhoimechi girestkai dakhounk sôdtalo dekhun, amkam Tannem adinch thaun Aplê mhoimek toiar kelim ani heach pasot Apli doiallai amkam bhogunk dili.
Tannem apoiloli porza ti ami, fokot Judêv lokantli nhoi punn videxi-i lokantli.

Tôr Hoseiasachea pustokar Toch oxem mhonnta: “Mhojea porza nhoi asli tika mhoji porza mhonntolom: Ani Mhojea mogachi nhoi asli tika: Mhojea mogachi mhonntolom!”
Ani zõi tankam Hanvem mhonnlelem: ‘Tumi Mhoji porza nhoi!’, teach zagear tankam lôk oxem pachartolo: ‘Him jivea Devachim bhurgim!’ ”
Ani Israela vixim Izaias oso arddota: “Israelacheam bhurgeanchi sonkia vellechê renvê itli zait zalear-ui, fokot eka urlolea zomeak soddvonn mellteli,
kiteak veginchê vegim Sorvespor Aplem xikxechem formonn prithumecher sadhun haddtolo to haddtoloch.”
Izaiasan toxench bhakit korun sanglem: “Dolbharanchea Sorvesporan amchê modleam thoddeam zannank rakhun dovrunk naslim zalear, ami Sodoma sarkim zavpachim, Gomorra bhaxen ami zaun vochpachim.”

Mhonntôch, ami kitem mhonn-chem? Itlench: mon’xank promannik korta tem Devache doiallaiechem nitivontponn videxi raxttram sodinaslim; punn tem tankam bhavarta vorvim mell’lem.
Portem, Israel-porza apunn Devak manovleli zaunchea monan kaide palltali, punn oxem korun ti Devak manovleli zaunk pavunk na.
Kiteak na? Kiteak ti bhavartacher nhoi, punn apleanch kornneancher patietali. Addkhôll zaunk Devan tanchê vatter ubo kel’lea adlloto fatrak adllon tim poddleant.
Povitr Pustokar oxem boroilolem asa: “Polleiat, Xionant Hanv lokachê vatter addkhôll zavpacho êk fatôr ubo kortam, mon’xam adllon poddtat toslo fatôr; punn tacher bhavart dovortat tim lojek sampoddchim nant.”"
Romans,10,"Brothers, my heart’s desire and prayer to God on their behalf is for salvation. 
I testify with regard to them that they have zeal for God, but it is not discerning. 
For, in their unawareness of the righteousness that comes from God and their attempt to establish their own [righteousness], they did not submit to the righteousness of God. 
For Christ is the end of the law for the justification of everyone who has faith.
Moses writes about the righteousness that comes from [the] law, “The one who does these things will live by them.” 
But the righteousness that comes from faith says, “Do not say in your heart, ‘Who will go up into heaven?’ (that is, to bring Christ down)
or ‘Who will go down into the abyss?’ (that is, to bring Christ up from the dead).” 
But what does it say?
“The word is near you,
in your mouth and in your heart”
(that is, the word of faith that we preach),
for, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 
For one believes with the heart and so is justified, and one confesses with the mouth and so is saved.
For the scripture says, “No one who believes in him will be put to shame.” 
For there is no distinction between Jew and Greek; the same Lord is Lord of all, enriching all who call upon him. 
For “everyone who calls on the name of the Lord will be saved.”
But how can they call on him in whom they have not believed? And how can they believe in him of whom they have not heard? And how can they hear without someone to preach? 
And how can people preach unless they are sent? As it is written, “How beautiful are the feet of those who bring [the] good news!” 
But not everyone has heeded the good news; for Isaiah says, “Lord, who has believed what was heard from us?” 
Thus faith comes from what is heard, and what is heard comes through the word of Christ. 
But I ask, did they not hear? Certainly they did; for
“Their voice has gone forth to all the earth,
and their words to the ends of the world.”
But I ask, did not Israel understand? First Moses says:
“I will make you jealous of those who are not a nation;
with a senseless nation I will make you angry.”
Then Isaiah speaks boldly and says:
“I was found [by] those who were not seeking me;
I revealed myself to those who were not asking for me.”
But regarding Israel he says, “All day long I stretched out my hands to a disobedient and contentious people.”","Bhavam-bhoinnimnô, tankam taronn mellum mhonn mhojea kallzant hanv otrektam ani Deva lagim magtam.
Deva sorim tankam khotkhotit hurba asa, punn ti goirsomozacher dhòrleli asa mhonn hanvuch govai ditam,
Kiteak, Dev Apnnak manovlelim korta tea nitivontponna vixim ollok na zaun ani aplem khaxa dusrem nitivontponn sthapunk sodtana, tannim Devachem nitivontponn manun gheunk na.
Punn Kristan Somurt sompadnnek pavoili ani atam bhavart dhôrtoleam somestank Devachem doiallaiechem nitivontponn mellta.

Somurti thaun ieta tea promannik-ponna vixim Moizesan oxem boroilam: “Somurt palltat tim tichê vorvim jivit ghetelim.”
Punn bhavarta udexim Dev Apnnak manovlelim korta tea dennea vixim to oxem sangta: “Tujeach monant oxem mhonninaka: ‘Konn mhonn voir sorgar choddun vetolo?’ – mhonngê Kristak sokla denvoun haddunk –
vô ‘konn mhonn sokla patallant denvun vetolo?’ - mhonngê Kristak mel’leantlo utthounk.
Tôr Povitr Pustok mhonnta: “Utor tuka laginch asa: tujea tonddant ani tujea kallzant.” Hem utor, ami porgôtt’tanv tem bhavartachem utor.
Khorench, Jezu Somi mhonn tujea tonddan ucharxi ani Devan Taka mel’leantlo punorjivont kelo mhonn kallzant thaun bhavart dhôrxi zalear, tuka taronn melltelem.
Kallzant thaun bhavart dhorun ami Devak manovlelim zatanv; tonddan ucharun amkam taronn mellta.
Kiteak “Tacher bhavart dovortat tim sogllim kodinch lojek sampoddchim nant”: oxem Povitr Pustok sangta.
Mhonntôch Judev ani Grik mon’xam modem koslich ontôr anink na; kiteak soglleancho Somi ekloch. Apnnak ulo martoleam somestank pavunk khup girest To,
kiteak Povitr Pustokar boroil’lem asa tea pormannem, “Somiachem Nanv gheun Taka ulo martat titleank-ui taronn melltelem.”
Mhonntôch tannim Tacher bhavart dhorinasla zalear, Taka ulo martelim koxim? Ani Tachi khoboruch aikonasleam zalear, bhavart dovortelim koxim? Konnench sondêx porgôttinasla zalear, aikotelim koxim?
Ani tankam dhaddlea xivai porgott kortelim koxim? Tôr Povitr Pustokar oxem boroilolem asa: “Xubh khobor porgôtt’tat tanchim panvlam kitlim sobit!”
Punn xubh khobor sogllinch mandun ghenant. Heach pasot Izaias mhonnta: “Sorvespora, ami porgôttlam tem konnem mandun ghetlam?”
Mhonntôch sondêx kanar poddun, bhavart utpon zata, ani sodex kanar poddop Krist-porgott’ne vorvim.

Tôr hanv vichartam: to sondêx tanchea kanar poddunk na bi? Dubhava virêt poddla, karonn
“Xekan’xek prithumecher
tancho tallo gazlo,
sonvsaracheam ximam porian
tancho sondêx pavlo.”

Anink ek vichartam: Israelachê porjek hea sondexacho ôrth mell’lo na bi? Khud Moizes apunnuch poilo zobab dita: “Raxttr legun nhoi toslea lokachi tumkam nattkai zaunk kortolom; eka murkea raxttracher tumcho rag pettonk kortolom.”
Ani Izaias oxem porian mhonnunk pattim sorona: “Mhaka sodinaslim tankam Hanv mell’lam, ani Mhoji khobor kaddinaslim tankam Hanvem Mhojem dorxon dilam.”
Ani Israel-porjê vixim to mhonnta: “Mhojer bhavart dovrina punn portench Mhojer kolpota toslea lokak dis-bhôr Hanvem Mhoje hat vistarleat.”"
Romans,11,"I ask, then, has God rejected his people? Of course not! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 
God has not rejected his people whom he foreknew. Do you not know what the scripture says about Elijah, how he pleads with God against Israel?
“Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they are seeking my life.” 
But what is God’s response to him? “I have left for myself seven thousand men who have not knelt to Baal.” 
So also at the present time there is a remnant, chosen by grace. 
But if by grace, it is no longer because of works; otherwise grace would no longer be grace. 
What then? What Israel was seeking it did not attain, but the elect attained it; the rest were hardened, 
as it is written:
“God gave them a spirit of deep sleep,
eyes that should not see
and ears that should not hear,
down to this very day.”
And David says:
“Let their table become a snare and a trap,
a stumbling block and a retribution for them;
let their eyes grow dim so that they may not see,
and keep their backs bent forever.”
The Gentiles’ Salvation. 
Hence I ask, did they stumble so as to fall? Of course not! But through their transgression salvation has come to the Gentiles, so as to make them jealous. 
Now if their transgression is enrichment for the world, and if their diminished number is enrichment for the Gentiles, how much more their full number.
Now I am speaking to you Gentiles. Inasmuch then as I am the apostle to the Gentiles, I glory in my ministry 
in order to make my race jealous and thus save some of them.
For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?
If the firstfruits are holy, so is the whole batch of dough; and if the root is holy, so are the branches.
But if some of the branches were broken off, and you, a wild olive shoot, were grafted in their place and have come to share in the rich root of the olive tree, 
do not boast against the branches. If you do boast, consider that you do not support the root; the root supports you. 
Indeed you will say, “Branches were broken off so that I might be grafted in.”
That is so. They were broken off because of unbelief, but you are there because of faith. So do not become haughty, but stand in awe. 
For if God did not spare the natural branches, [perhaps] he will not spare you either. 
See, then, the kindness and severity of God: severity toward those who fell, but God’s kindness to you, provided you remain in his kindness; otherwise you too will be cut off. 
And they also, if they do not remain in unbelief, will be grafted in, for God is able to graft them in again. 
For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated one, how much more will they who belong to it by nature be grafted back into their own olive tree.
God’s Irrevocable Call. 
I do not want you to be unaware of this mystery, brothers, so that you will not become wise [in] your own estimation: a hardening has come upon Israel in part, until the full number of the Gentiles comes in, 
and thus all Israel will be saved, as it is written:
“The deliverer will come out of Zion,
he will turn away godlessness from Jacob;
and this is my covenant with them
when I take away their sins.”
In respect to the gospel, they are enemies on your account; but in respect to election, they are beloved because of the patriarchs. 
For the gifts and the call of God are irrevocable.
Triumph of God’s Mercy. 
Just as you once disobeyed God but have now received mercy because of their disobedience,
so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may [now] receive mercy.
For God delivered all to disobedience, that he might have mercy upon all.
Oh, the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways!
“For who has known the mind of the Lord
or who has been his counselor?”
“Or who has given him anything
that he may be repaid?”
For from him and through him and for him are all things. To him be glory forever. Amen.","Tôr vichartam: Devan Aplê porjek soddun dili zait! Kodinch zaum nozo! Tôr hanv-ui Israelkar, Abrahamachê sonsticho, Benjaminachea kullacho.
Apnnem vinchun kaddlele porjek Devan soddun diunk na. Povitr Pustok vachtana, Deva mukhar konn baxen Elijan Israel porjecho guneanv kelo to tumkam ugddas na?
Tannem mhonn’lem: “Sorvespora, Tujeam provadiank tãnnim jivexim marle ani Tujeô vedi moddun uddoileô. Urlam to ekloch hanv, ani mhozo-i zalear te jiv kaddunk sôdtat.”
Ani Devan taka kitem zobab dilo? “Baala mukhar dimbi moddunk na tosle sat hozar dadle vinchun Hanvem kuxin kaddun Mhaka dovorleat.”
Toxench atam-i Devachê doiallaien vinchleleancho êk urlolo lhan zomo asa.
Favo naslele Devache doiallaiek lagun hem ghodd’ta ani nhoi tanche koslei kornnek lagun. Devache doiallaie bogor tem ghoddum nozo.

Mhonntôch kitem? Israel-porza sôdtali tem tika mellunk na. Vinchun kaddleleank tem mell’lem, punn heranchim kallzam nibor zalim.
Povitr Pustokar oxem boroilelem asa: “Devan tankam zodd monachim keleant; aicho dis porian, Devan tankam dolle dile punn tankam dischem na, kan dile punn tankam aikom ieunchem na.”
Toxench David mhonnta: “Tanchem jevonn tankam ek fas zaum
dusreank manddlelea zallant tinch
farom,
dusreank manddleleam addkhollink
adllon tinch khala poddum,
dusreank ghal’li birmôt tancheruch
poddum.

Tankam dixtti poddona toxem
tancheam dolleancher kallôk ieum,
tancho patticho konno sarko
bagovlolo urum.”

Tôr hanv vichartam, tim pãi adllon poddleant tim, tanchem nisonttonn zaunchem mhonn adllon poddleant tim? Kednanch na! Punn tanchea guneanvak lagun videxiank taronn mell’lem, ani Judevamnim atam hurben tanchi dêkh gheunk zata.
Tanchea guneanvan akhem mon’xakull girest zalem zalear ani tanchea ovisvaxiponnan videxiank subham’ axirvad mell’lo zalear, sogllo Judêv lôk bhavart dhorunk pavtolo tedna somestancher denvtolo to axirvad kitlo odik vhôdd to!

Tôr tumkam, videxiamnô, oxem sangtam: hanv videxiancho apostl mhonntôch, mhojeam Israel-porjentleam bhavam-bhoinnim modem nattkai vaddoun, tanchê modleam kãi zannank taronn favo korche mhoje sevent mhaka obhiman bhogta.
Tim bhavarta thaun koddsoron mon’xakullak zôr Deva-xim ieunk favo zalem, tim apunuch bhavart dhorun Deva-xim portun pavtelim tedna, kitem mhonnchem? Khorench, mel’lim mon’xam novean jivont zaleant mhonnpachem!

Poilench mhonn, Devak sonv-skarl’lem, mutt-bhôr kaddl’lem pitt povitr zalear, sogllench mollun toiar kel’lem pitt povitr zalem. Toxench Devak sonvskarl’lim, rukhachim pallam povitr zalear, tache khande-i povitr sonvskarlele zale.
Ballgil’lea eka olivache thodde khande pendun kaddun, ani tumi, eka zonglli olivacho khando zal’lea porim, tumcho garf korun atam ballgil’lea olivachea palla thaun choddlolê puxtticho vantto mellunk, tumkam tachea bhitôr rigoileant,
Toxem zalear, moddun uddoileleam khandeam mukhar mhonngê Judevam mukhar tumi boddai dakhoinakat; tumi boddai dakhoixeat zalear, tumi pallak ghottai-puxtti dinant, pall ki tumkam ghottai-puxtti dita mhonn monant dhorat.

“Mhaka garf korun olivak lavchê khatir, te khande pendun kaddleat”, oxem tumi mhonntelet.
Hôi, tem khorem. Tãnnim bhavart dhôrlo na dekhun, tankam pendun kaddleant; tumi ghôtt ubim asat tim tumchea bhavartak lagun. Mhonntôch hachê vixim gorvan bhoronakat, bhirantin cholat.
Devan zôr soimbacheam khandeank soimba pormannem vaddonk dovorle nant, tôr tumkam-i To vaddonk dovrinam zait.
Hea pasot, borabôr Devachê dulôbaiê ani khôraiê vixim bariksannen ieuzun polleiat. Bhavart dhorunk na tanche sovem khorai; punn tumche sovem dulôbai, tumi Tachê dulôbaient rauxeat zalear; na zalear, To tumkam-i moddun kaddtolo.
Judêv lokan aplo onbhavart soddun dilo zalear, tankam To portim bhitôr kaddtolo; kiteak novean bhitôr kaddunk Devak tank asa.
Zonglli olivache fantte tumi, tori astanam Tannem tumkam tumchê zati bhair ballgil’lea olivak garf korun laileant; toxem tôr, je zatin ballgil’lea olivache khande asle, te tanchea khaxa olivak porot lavunk Devak kitlem odik sompem!

Sorv videxi raxttrancho lok bhitor sortit porian, Israel porjecho ek vantto aplea vadeacho zaun gelo, tea gutta vixim tumi nennar zalelim mhaka naka, bhavam-bhoinnimnô, na zalear apunnuch xannim mhonn chintun tumi tumchech sombondim murgott’telet.

Ani hê bhaxen, “Xiona thaun ietolo Toronn-Dinnar,
Jakobachea Ghorannea thaun tanchi
obhokti To pois kortolo.
Jedna tanchim patkam kaddun
uddoitolom,
tedna Hanv tanchê kodde ho korar
kortolom.”,
oxem boroilolem asa tea
pormonnem Dev akhea Israelak
soddvonn ditolo.

Bore Khobre sobondim, tãnnim ti manun gheunk na dekhun, tumam-videxeank lagun Judêv lôk Devacho dusman zalo tori tim vinchun kaddloli Devachi porza mhonntôch, tancheam purvozank lagun, tim vixexponnim Devachê chôdd opurbaiechim.
Karann, dil’lim dennim Dev pattim ghena, zankam apoileant tanchem apovnnem To pattim kaddina.

Zoxem, tumi-i eka vellar Devacheam adneank khaltim nasleat, punn Judêv lôk Devak khalto na zalo dekhun, tumam videxeank atam Tachi doiallai favo zali;
toxench, tumam videxeank favo zal’li doiallaiê udexim, tankam-i ti Devachi doiallai favo zaunchê khatir, Judev lôk atam Devak khalto na.
Soglleank Apli doiallai dakhounchê khatir, sogllim mon’xam Devacheam adneank khaltim zaina zaunk, apnnench kel’lê hê bond-khonnint poddunk Devan tankam nirmilem.

Kitlo mhonn khôl Devachê girestkai, Tachê zannvaiechi ani Tachea gineanachi Kitli mhonn kholai! Tacheam nirnnoiancho koso mhonn tthav gheuop! Tacheô vattô koxeo mhonn somzop!

“Sorvesporachem mon konn tori
zanno zala?
vo Taka budh diupi konn tori asa?

Taka konnem adim-poilim dennem
dilem,
dekhun tacho upkar Devan farik
korcho poddlo mhonn asa?”

Sogllem Tachê koddsun ieta, sogott Tachê udexim ani Tachêch pasot asa. Taka sasnnachea sasnnak mhoima! Amen!"
Romans,12,"I urge you therefore, brothers, by the mercies of God, to offer your bodies as a living sacrifice, holy and pleasing to God, your spiritual worship. 
Do not conform yourselves to this age but be transformed by the renewal of your mind, that you may discern what is the will of God, what is good and pleasing and perfect.
Many Parts in One Body. 
For by the grace given to me I tell everyone among you not to think of himself more highly than one ought to think, but to think soberly, each according to the measure of faith that God has apportioned.
For as in one body we have many parts, and all the parts do not have the same function,
so we, though many, are one body in Christ and individually parts of one another.
Since we have gifts that differ according to the grace given to us, let us exercise them: if prophecy, in proportion to the faith;
if ministry, in ministering; if one is a teacher, in teaching;
if one exhorts, in exhortation; if one contributes, in generosity; if one is over others, with diligence; if one does acts of mercy, with cheerfulness.
Mutual Love. 
Let love be sincere; hate what is evil, hold on to what is good; 
love one another with mutual affection; anticipate one another in showing honor. 
Do not grow slack in zeal, be fervent in spirit, serve the Lord. 
Rejoice in hope, endure in affliction, persevere in prayer. 
Contribute to the needs of the holy ones, exercise hospitality.
Bless those who persecute [you], bless and do not curse them. 
Rejoice with those who rejoice, weep with those who weep. 
Have the same regard for one another; do not be haughty but associate with the lowly; do not be wise in your own estimation. 
Do not repay anyone evil for evil; be concerned for what is noble in the sight of all. 
If possible, on your part, live at peace with all. 
Beloved, do not look for revenge but leave room for the wrath; for it is written, “Vengeance is mine, I will repay, says the Lord.” 
Rather, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals upon his head.” 
Do not be conquered by evil but conquer evil with good.","Mhonntôch, bhavam-bhoinn- imnô, Devachê vhôdd konnva-llaiecho ugddas korun, tumchê lagim hanv magtam tem hem: povitr ani Devak man’ta tosli êk jivi boli koxi tumchench Taka somorponn korat – tumchi khori bhokti mhollear hich zaunchi.
Hea atanchea sonvsaracheam nemam pormannem tumi cholum nakat; punn, zoxem Devan tumchea monachi novsornni kelea, toxench tumchea jivitachi chal-ui sarki novi zaum-di. Oxem Devachi khuxi konn ti, kitem borem, kitem Taka man’ta, ani kitem sopurnn tem tumi ollkhunk pavtelet.

Karann, favo tachê poros odik tumchêch vixim chintinakat; punn, Devan mapun dil’lea bhavarta pormannem, zonn-eklean moriadin aplem mol korchem mhonn mhaka Devan funkea dil’lê doiallaiê udexim, tumkam zonn-ekleak sangtam.
Zoxem amchê kuddik sobar sandhe asat, punn soglle sandhe tench kam’ korinant;
toxench, ami sobar zannam zaun-ui, Krista sovem amcho ekchar zal’lean, ami êkuch kudd, ani amchê-modlo zonn-eklo hê kuddicheam dusream soglleam sandheank zôddlolo asa.
Devan zonn-ekleak dil’lê doiallaiê pormannem, amkam veg-vegllim dennim asat: Devacho sondêx diunchem dennem zalear, ap-aplea bhavartachea mapa pormannem tacho upêg korcho;
sobhechi seva korchem dennem zalear, zotnaien ti seva korchi; xikovpachem dennem zalear, fikirin xikounchem;
dusreank dhir diunchem dennem zalear, hurben dhir diuncho. Dusreank kitem-i ditai tedna, udar monan di; tuka dusreancher odhikar dil’lo asa zalear, bhar gheun kaido pall; doiall kornneô kortai tedna, hanstea tonddan teô kôr.

Tumcho pritimôg dhông-naslolo zaum-di. Vaittacho dvês dhorun, borem tench korit ravat.
Khorim bhavbhoinn mhonn, moipasan ekamekachi opurbai korun dakhoiat; apnnam poros chôdd dusreank man diat.
Sogllea monan, besarmai korinastana, kallzachê hurben Somiachi seva korat.
Tumkam bhorvanso asa mhonnun khuxal ravat; koxttam-dogdamnim thir ravat; thambonastanam magnnem korat;
gorjek sampoddleleam tumcheam bhavam-bhoinnink modôt korat; vattsuran udarponn dakhoiat.

Tumkam dhumallo diteleank axirvad diat: hôi, axirvad mhonntam, tancher xirap ghalum nakat.
Khuxal asteleam borabôr khuxal zaiat; dukhest asteleam borabôr dukhest zaiat.
Soglleankuch êkêch toren manan vagoiat. Gorvan fulon bhonvum nakat, punn lhanank-khalteank lagim gheiat. Apunnuch xannim mhonn chintinakat.
Konnakuch vaitt vaittan farik korinakat, punn soglleam mon’xanchê nodrek kitem vortem tem korunk sôdat.
Ghòddta zalear, soglleam lagim xantin jieunk tumchê kodde zata titlem korat.
Mogacheamnô, peleachi sudd gheunk sodinakat, farikponn ghevpi Dev asa. Povitr Pustokar oxem boroilelem asa: “Farikponn ghetolo to Hanv; diunk zai tem ditolo to Hanv, uloita to Sorvespor.”
Anikui oxem boroilelem asa:”Tuzo dusman bhukela zalear, taka jevunk di; tanela zalear, taka pieunk di; kiteak oxem korun tum taka apleam kornneanchi loz bhogo-xi kortoloi.”
Vaittak tujer zoit vhorunk dium naka, punn borem tem korun vaittak haroi."
Romans,13,"Let every person be subordinate to the higher authorities, for there is no authority except from God, and those that exist have been established by God. 
Therefore, whoever resists authority opposes what God has appointed, and those who oppose it will bring judgment upon themselves.
For rulers are not a cause of fear to good conduct, but to evil. Do you wish to have no fear of authority? Then do what is good and you will receive approval from it,
for it is a servant of God for your good. But if you do evil, be afraid, for it does not bear the sword without purpose; it is the servant of God to inflict wrath on the evildoer. 
Therefore, it is necessary to be subject not only because of the wrath but also because of conscience. 
This is why you also pay taxes, for the authorities are ministers of God, devoting themselves to this very thing.
Pay to all their dues, taxes to whom taxes are due, toll to whom toll is due, respect to whom respect is due, honor to whom honor is due.
Love Fulfills the Law. 
Owe nothing to anyone, except to love one another; for the one who loves another has fulfilled the law. 
The commandments, “You shall not commit adultery; you shall not kill; you shall not steal; you shall not covet,” and whatever other commandment there may be, are summed up in this saying, [namely] “You shall love your neighbor as yourself.” 
Love does no evil to the neighbor; hence, love is the fulfillment of the law.
Awareness of the End of Time. 
And do this because you know the time; it is the hour now for you to awake from sleep. For our salvation is nearer now than when we first believed; 
the night is advanced, the day is at hand. Let us then throw off the works of darkness [and] put on the armor of light; 
let us conduct ourselves properly as in the day, not in orgies and drunkenness, not in promiscuity and licentiousness, not in rivalry and jealousy. 
But put on the Lord Jesus Christ, and make no provision for the desires of the flesh.","Sogllim mon’xam sorkari odhikareank khaltim ravchim, kiteak Devan dilea xivai odhikar na, ani team odhikareank Devanuch nemleat.
Mhonntôch, jim konn odhikar choloitoleank virôdh kortat, tim Devachê sthapnnek virôdh kortat; virôdh kortat tim apunnuch apnnancher khastichem formonn oddun haddtat.
Borem korteleank nhoi, punn vaitt korteleank ki odhikareanchi bhirant asunk zai. Odhikareank bhienastanam asunk sôdtai? Tôr borem tem kôr ani tanchi tuka vakhann’nni asteli.
Tujea boreak tim Devachi seva kortat. Vaitt mat korxi zalear bhieun rav, kiteak khast launk niz tanchi podvi; tim Devachi seva kortat dekhunuch, vaitt kortat tankam Devachi khast launk tim Devache chakor.
Mhonntôch, Devachea krodhachê bhirantikuch lagun nhoi, punn tumchea ontoskornnak lagun tumi odhikareank khaltim ravchem poddta.
Tumi dôndd farik kortat tachem karonn tench; kiteak sorkari mon’xam ghas gheun ho aplo kaido palltat tedna, tim Devachi seva kortat.
Zonn-ekleak farik korchem asa tem taka farik korat: dôndd farik korunk zai taka dôndd farik korat; xidav farik korunk zai taka xidav farik korat; bhidda dhorunk zai tanchi bhidda dhôrat; man diunk zai tankam man diat.

Konn eklo peleacho mog korta tannem somurt pall’lea dekhun, peleachea moga bhair konnacheach kosleach rinnant ravonakat.
Heo adnea: “Pordvar korum noiê; jivexim marum noiê; chorum noiê; axa dhorum noiê; ani asat titlêo her soglleô adnea hê êkêch adnent attaploleô asat: “Tuzo môg kortai toso tujea peleacho kôr.”
Môg peleak kãich vaitt korina; mhonntôch, jim konn môg kortat, tim Somurt sopurnnaien palltat.

Kall pavlo mhonn tumi tôr zannont; nhidentlim utthcho vogôt zalo. Ami bhavart dhôrlo tea disa poros amchi soddvonn atam odik lagim asa.
Rat sorot aili, dis lagim pavlo; dekhun kallokacheô vaitt kornneô soddun dium-ia ani zhuzachim hatiaram gheun disa-uzvaddacheam kornneank lagum-ia.
Disa-uzvaddak sobta toxem, mannsugen ami cholum-ia; mouza naka, bebdikai naka, pozoddponn vô bemoriad naka, zhogddim ani nattkaiô nakat.
Tumchea patki soimbacheam vondovnneam pormannem cholum nakat; punn tancher zhuz korunk, khud’ Somia Jezu Kristak chittkun ravat."
Romans,14,"Welcome anyone who is weak in faith, but not for disputes over opinions. 
One person believes that one may eat anything, while the weak person eats only vegetables. 
The one who eats must not despise the one who abstains, and the one who abstains must not pass judgment on the one who eats; for God has welcomed him. 
Who are you to pass judgment on someone else’s servant? Before his own master he stands or falls. And he will be upheld, for the Lord is able to make him stand. 
[For] one person considers one day more important than another, while another person considers all days alike. Let everyone be fully persuaded in his own mind. 
Whoever observes the day, observes it for the Lord. Also whoever eats, eats for the Lord, since he gives thanks to God; while whoever abstains, abstains for the Lord and gives thanks to God.
None of us lives for oneself, and no one dies for oneself.
For if we live, we live for the Lord, and if we die, we die for the Lord; so then, whether we live or die, we are the Lord’s. 
For this is why Christ died and came to life, that he might be Lord of both the dead and the living. 
Why then do you judge your brother? Or you, why do you look down on your brother? For we shall all stand before the judgment seat of God; 
for it is written:
“As I live, says the Lord, every knee shall bend before me,
and every tongue shall give praise to God.”
So [then] each of us shall give an account of himself [to God].
Consideration for the Weak Conscience. 
Then let us no longer judge one another, but rather resolve never to put a stumbling block or hindrance in the way of a brother. 
I know and am convinced in the Lord Jesus that nothing is unclean in itself; still, it is unclean for someone who thinks it unclean. 
If your brother is being hurt by what you eat, your conduct is no longer in accord with love. Do not because of your food destroy him for whom Christ died. 
So do not let your good be reviled. 
For the kingdom of God is not a matter of food and drink, but of righteousness, peace, and joy in the holy Spirit; 
whoever serves Christ in this way is pleasing to God and approved by others.
Let us then pursue what leads to peace and to building up one another. 
For the sake of food, do not destroy the work of God. Everything is indeed clean, but it is wrong for anyone to become a stumbling block by eating;
it is good not to eat meat or drink wine or do anything that causes your brother to stumble.
Keep the faith [that] you have to yourself in the presence of God; blessed is the one who does not condemn himself for what he approves.
But whoever has doubts is condemned if he eats, because this is not from faith; for whatever is not from faith is sin.","Bhavartant ghott nhoi tankam lagim gheiat, punn tancheam khasgi motanchê babtint vad korinakat.
Konn-konn aplea bhavarta pormannem apnnanchean sogllem khaum-ieta mhonn somzotat; punn dusrim, osokt tim, fokot xak-bhaji khatat.
Jim konn apnnanchean kitem-i khaum-ieta mhonn somzotat, tãnnim kitem-i khainant tanchi beporva korchi nhoi; toxench jim konn kitem-i khaunk toiar nant, tãnnim kitem-i khatat tanchi zhôddti korchi nhoi, kiteak Devan hankam mandun ghetleant.
Ani tum, dusreacheam chakranchi zhôddti korunk tum konn? Tim ubim asat ki bhi poddleant tem tancheach dhonian polleunchem; ani tim ubim ravtelinch, kiteak tankam ubim dovrunk Somiak podvi asa.

Konn-konn disam modem ontôr kortat; dusrim soglle dis ekach mhotvache mhonn dhôrtat. Zonn-eklean ap-apli khatri korun gheunchi.
Disam modem ontôr kortat tim Somiachea manak ti ontôr kortat; ani kitem-i khatat tim Somiachea manak khatat ani apunn khatat tea pasot Devak dhin’vastat. Toxench kitem-i khainant tim Somiachea manak khainant ani apunn khainant mhonn Devak dhinvastat.
Amchê bhitorlim konnuch apnnan-chêch khatir jienant, ani konnuch apnnanchêch khatir moronant.
Ami jivim asanv tim Somia khatir jietanv, ani morun vetanv zalear, Somia khatir mortanv. Mhonntôch, zaum jivim zaum melelim, ami Somiachim.
Heach karannak lagun, mhonngê morun geleant tancher, toxench jivim asat tancher, Apnnem Aplo odhikar cholounchê pasot, Krist melo ani punorjivont zalo.
Tôr kiteak mhonn tum tujea bhavachi vô bhoinnichi zhôddti kortai? Ami sogllim Devachea neai-asona mukhar ubim ravteleanv.
Kiteak Povitr Pustokar oxem boroilolem asa: “Mhojea jivachean — uloita to Sorvespor – sogllim Mhaka dimbi môddtelim; ani soglleô jibô Devak mhoima diteleô.”
Mhonntôch, amchê bhitorlea zonn-eklean ap-apnnacho hixôb Devak diuncho poddtolo.

Hea pasot, ami ekamekachi zhôddti ani-anink korchi nhoi; portench zalear, khõicheach bhavachê vô bhoinnichê vatter addkhôll ghalun tankam sokla uddoina zaunk vô patkant poddunk tankam soêg dina zaunk tumi tharav gheuncho.
Somia Jezuchea ekcharant asun hanv hem sogllê khatren zannom: koslich vôst apnnapinch mhelli nhoi, punn ti mhelli mhonn chint’tat team mon’xank ti mhelli.
Jevnna-khanna udexim tuzo bhavak vô bhoinnik dukhoilea zalear, tunch pritimogan cholonãi. Jea bhava vô bhoinni pasot Krist mela, tea bhavacho vô bhoinnicho tujea jevnna-khannak lagun nas zaunk dium naka

Jem kitem borem mhonn tumi dhôrtat, tachem konnuch vaitt ulounk pavum noiê.
Kiteak Devachem Raj mhonn’lear, khann-pivonn nhoi; punn Dev amkam Apnnak manovlelim korta to amcho bhês ani Povitr Atmeachea ekcharant ami bhogtanv ti xanti ani sontos.
Kiteak hê ritin Kristachi seva kortat tim Devak manovtat ani mon’xam modem borem nanv zôddtat.
Mhonntôch, xanti bhogunk ani ekamekak dhir diunk pavoita tê vatten cholum-ia.
Jevnna-khannak lagun, Devan kela to vaur padd korinaka. Jevnna-khannacheô soglleô vostu xud’dh, khorem; punn omkem tem khaun peleak patkant ghaltai mhonn tuka dista zalear, tem ki vaitt.
Mas khainastana, vô soro pienastana, vô tujea bhavak vô bhoinnik patkant ghalta tem korinastam ravlear odik borem.

Jem tum khatren manun ghetai, tem tujê bhitôr Deva mukhar samball. Jeam konnank apunn kortat tem aplea mona pormannem sarkem asa mhonn dista, tim mon’xam bhagi.
Apunn khatat tachê vixim dubhav dhôrtat tim Deva mukhar guneanvkar zatat, kiteak tanchi kornni bhavartachê khatrecher dhòrloli na, ani bhavartachê khatrecher dhòrlelem na tem sogllem patok."
Romans,15,"We who are strong ought to put up with the failings of the weak and not to please ourselves; 
let each of us please our neighbor for the good, for building up. 
For Christ did not please himself; but, as it is written, “The insults of those who insult you fall upon me.” 
For whatever was written previously was written for our instruction, that by endurance and by the encouragement of the scriptures we might have hope. 
May the God of endurance and encouragement grant you to think in harmony with one another, in keeping with Christ Jesus, 
that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.
God’s Fidelity and Mercy. 
Welcome one another, then, as Christ welcomed you, for the glory of God. 
For I say that Christ became a minister of the circumcised to show God’s truthfulness, to confirm the promises to the patriarchs, 
but so that the Gentiles might glorify God for his mercy. As it is written:
“Therefore, I will praise you among the Gentiles
and sing praises to your name.”
And again it says:
“Rejoice, O Gentiles, with his people.”
And again:
“Praise the Lord, all you Gentiles,
and let all the peoples praise him.”
And again Isaiah says:
“The root of Jesse shall come,
raised up to rule the Gentiles;
in him shall the Gentiles hope.”
May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the holy Spirit.
Apostle to the Gentiles. 
I myself am convinced about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, and able to admonish one another.
But I have written to you rather boldly in some respects to remind you, because of the grace given me by God 
to be a minister of Christ Jesus to the Gentiles in performing the priestly service of the gospel of God, so that the offering up of the Gentiles may be acceptable, sanctified by the holy Spirit. 
In Christ Jesus, then, I have reason to boast in what pertains to God.
For I will not dare to speak of anything except what Christ has accomplished through me to lead the Gentiles to obedience by word and deed, 
by the power of signs and wonders, by the power of the Spirit [of God], so that from Jerusalem all the way around to Illyricum I have finished preaching the gospel of Christ.
Thus I aspire to proclaim the gospel not where Christ has already been named, so that I do not build on another’s foundation, 
but as it is written:
“Those who have never been told of him shall see,
and those who have never heard of him shall understand.”
Paul’s Plans; Need for Prayers. 
That is why I have so often been prevented from coming to you.
But now, since I no longer have any opportunity in these regions and since I have desired to come to you for many years, 
I hope to see you in passing as I go to Spain and to be sent on my way there by you, after I have enjoyed being with you for a time. 
Now, however, I am going to Jerusalem to minister to the holy ones. 
For Macedonia and Achaia have decided to make some contribution for the poor among the holy ones in Jerusalem; 
they decided to do it, and in fact they are indebted to them, for if the Gentiles have come to share in their spiritual blessings, they ought also to serve them in material blessings. 
So when I have completed this and safely handed over this contribution to them, I shall set out by way of you to Spain;
and I know that in coming to you I shall come in the fullness of Christ’s blessing.
I urge you, [brothers,] by our Lord Jesus Christ and by the love of the Spirit, to join me in the struggle by your prayers to God on my behalf, 
that I may be delivered from the disobedient in Judea, and that my ministry for Jerusalem may be acceptable to the holy ones,
so that I may come to you with joy by the will of God and be refreshed together with you.
The God of peace be with all of you. Amen.","Ami ghott asanv tannim, osokt asat tancheô osoktaiô sõsun gheunk amcho kaido; amchich khuxi ami korchi nhoi.
Bhavam-bhoinnink bhavartant ghott korchê khatir tankam kitem borem tem polleun, zonn-eklean dusreank man’ta tem korchem.
Tôr Kristan-ui Apnnakuch man’ta tem korunk sôdlem na. Portench zalear, Povitr Pustokar boroilelem oxem asa: “Tuka kênddtat tancheô kênddnneô mhojer poddleô.”
Jem sogllem adim boroun dovorlam, tem amcho bhorvanso upzounk boroilam, kiteak Povitr Pustokar boroilelem asa tem amkam thir ravunk xikoita ani dhir dita.
Tumi Krista Jezucho pattlav kortat dekhun, sosnnikaiechea ani ghottaiechea Devan tumkam tumchêch modem, eka monachim korum;
oxem tumi borabôr eka tallean Devak, amchea Somia Jezu Kristachea Bapak, vakhannunk pavtelet.

Mhonntôch, zoxem Kristan tumkam moipasan lagim haddleant, toxench, Devak mhoima diunchê pasot, tumi-i ekameka thãi moipaxi zaiat.
Hoi, hanv tumkam sangtam: porzapotink kel’leo bhasavnneo visvasponnan pallche khatiruch nhoi, bogor vedexeamnim Devak Tache doiallaie pasot vakhannche khatir, Krist sunot kel’leam Judevancho chakor zalo. Tor Povitr Pustok sangta: “Hea pasot raxttram modem Tuka nanvaddtolom, Tujea Nanvachea manak stotram-gitam gaitolom.”
Ani dusrea eka zagear oxem sangta: “Raxttramnô, Tachê porjê borabôr anondbhorit zaiat.”
Ani anink êkê kodden oxem sangta: “Somest raxttramnô, Sorvesporak vakhannat; sorvoi porzamnô, Taka nanvaddat.”
Tea bhair, Izaias-ui mhonnta: “Jes’sechem Pall ubem zatelem, raxttrancher odhikar cholounk To dixtti poddtolo: Tacher raxttram aplo bhorvanso dovortelim.”

Bhorvanso dita to Dev tumchea bhavartant tumkam anondan ani xantin bhorum; oxem Povitr Atmeachea bollan tumcho bhorvanso odik-odik vaddot vochum.

Mhojeam bhavam-bhoinnimnô, tumchê vixim mhaka mhojea monant kosloch dubhav na: tumi khorench borim mon’xam, soglleachi tumkam bori ollokh asa, ani hea pasot tumchean ekamekak budh diunk zata.
Videxean-chem somorponn Devak man’ta toslem ani Povitr Atmean sonvskarlelem zaunk, Devachi bori khobor porgottunk, iadnikponnache zababdaren, videxeank Jezu Kristacho hanv sevok zaunk,
Devan mhaka dil’ea doiallaieachea hea dennaek lagun,tumkam novean ugddas korunk, mhonnun thoddê kodden kalljidarponnan hanvem tumkam boroilam.

Tôr, hanv Deva pasot vavurlam tê vixim, Jezu Kristachea ekvottant mhaka obhiman bhogunk nimit asa.
Videxeank Devak khaltim korunk, mhojeam utram ani kornneam vorvim, jem Kristan kelam, tachi mat khobor hanv dhir dhorun sangtam:
mhoje udexim Tannem vhodd-vhodd khunna ani vismitam kelim ani mhojê sovem Devachea Atmeachi xokti fankoili. Oxem Jeruzalea thaun Ilirikuma porian bhonvun kaddun Kristachea Xubvor-tomanachi hanvem porgottni kelli.
Punn, “Zankam Tachi khobor porgott zaunk na, tim Taka polletelim; ani zãnnim Tachê vixim aikunkuch na, tim somzotelim.”, Oxem Povitr Pustok sangta tea pomonnem, Her dusreanche buneadir hanvem bandina zauche pasot, zõi Kristak porgottinasla, thõi bori khobor porgottunk hanvem mhozo hetu kela.

Heach karannak lagun, tumche-xim ieunk, zaite pauttim addvon urlam.
Punn atam heam ganvamnim mhozo vaur korun zala, ani sobar vorsam thaun, tumchê sorxem ieunk, mhaka axa aslea,
te khatir, Ispaniek hanv vochon tedna, vatter tumkam bhett diunk sôdtam. Ani tumcho sangat thoddo vêll bhôglea uprant, fuddem vochunk tumi mhaka adar diteleat mhonn ravtam.
Punn atam sodeak, Jeruzaleant asteleam Devacheam bhoktanchi seva korunk hanv thõi vochunk asam.
Jeruza-leacheam Devacheam bhoktantleam gorib-dublleam pasot êk bhavponnachi vorgonni zomoun dhaddunk Maxe-doniek ani Akaient asleleam povitr-sobhamnim udar monan tharailam.
Hôi, oxem hãnnim ap-khuxen tharailam, punn khorem mhollear tim tanchea rinnant asat; kiteak tancheam atmik denneamnim bhavarti videxiank vantto mell’la mhonntôch, hea sonvsaracheam denneamnim tankam bhav-bhoinnponnan modôt korun videxi bhavarti ek rinn farik kortat.
Hem kam’ sompoitôch ani zoma kel’li ani mhozo xik’ko asleli akhi vorgonni tanchea hatant dilea uprant, hanv tumchê vatten sorun Ispaniek vetolom.
Tumchê-xim ietolom tedna, Kristachea axirvadachi bhorti gheun pavtolom mhonn mhaka khatri asa.

Judeiant ravtat ani amcho bhavart manun ghenant team Zudevanchea hatantlo hanv suttom mhonn ani Jeruzaleant hanvem korchi asa ti seva Devacheam bhoktank manche khatir, ani oxi, Devachi khuxi zalear, tumchê sorxem khuxalkaien ieun tumchê sangatim mhozo jiv somadhan zaunk, Bhavam-bhoinnimnô, mhoje khatir, amchea Somia Jezu Kristachea nanvan, ani Povitr Atmean kallzamnim ghalta tea moga pasot, mhojea vangdda ravun ani khotkhotit magnneamnim Devak vinoti korunk, hanv tumkam ulo kortam.
Xanti dita to Dev tumam-somestam sovem asum. Amen."
Romans,16,"I commend to you Phoebe our sister, who is [also] a minister of the church at Cenchreae, 
that you may receive her in the Lord in a manner worthy of the holy ones, and help her in whatever she may need from you, for she has been a benefactor to many and to me as well.
Paul’s Greetings. 
Greet Prisca and Aquila, my co-workers in Christ Jesus, 
who risked their necks for my life, to whom not only I am grateful but also all the churches of the Gentiles;
greet also the church at their house. Greet my beloved Epaenetus, who was the firstfruits in Asia for Christ. 
Greet Mary, who has worked hard for you.
Greet Andronicus and Junia, my relatives and my fellow prisoners; they are prominent among the apostles and they were in Christ before me.
Greet Ampliatus, my beloved in the Lord.
Greet Urbanus, our co-worker in Christ, and my beloved Stachys.
Greet Apelles, who is approved in Christ. Greet those who belong to the family of Aristobulus.
Greet my relative Herodion. Greet those in the Lord who belong to the family of Narcissus.
Greet those workers in the Lord, Tryphaena and Tryphosa. Greet the beloved Persis, who has worked hard in the Lord.
Greet Rufus, chosen in the Lord, and his mother and mine. 
Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them.
Greet Philologus, Julia, Nereus and his sister, and Olympas, and all the holy ones who are with them.
Greet one another with a holy kiss. All the churches of Christ greet you.
Against Factions. 
I urge you, brothers, to watch out for those who create dissensions and obstacles, in opposition to the teaching that you learned; avoid them. 
For such people do not serve our Lord Christ but their own appetites, and by fair and flattering speech they deceive the hearts of the innocent. 
For while your obedience is known to all, so that I rejoice over you, I want you to be wise as to what is good, and simple as to what is evil; 
then the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus be with you.
Greetings from Corinth. 
Timothy, my co-worker, greets you; so do Lucius and Jason and Sosipater, my relatives. 
I, Tertius, the writer of this letter, greet you in the Lord.
Gaius, who is host to me and to the whole church, greets you. Erastus, the city treasurer, and our brother Quartus greet you. [
]
Doxology. [
Now to him who can strengthen you, according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery kept secret for long ages 
but now manifested through the prophetic writings and, according to the command of the eternal God, made known to all nations to bring about the obedience of faith, 
to the only wise God, through Jesus Christ be glory forever and ever. Amen.]","Febe bhavartant amchi bhoinn mhonn tumkam tichi ollokh korun ditam. Kenkreiant asa tê povitr-sobhechi ti sevika.
Somiachea nanvan Devacheam bhoktank sobta toxem tika borê bhaxen gheiat; ani tumchi tika kosli-i goroz poddot zalear, tika adar diat, tôr sobar zannank ani mhaka-i ti pavlea.

Priskek ani Akuilak hanvem vicharlam mhonn sangat; Jezu Kristachê sevent tim mhojim bhagidaram.
Mhozo jiv rakhunk aploch jiv sonkottant ghalunk tim pattim sorunk nant; dekhun hanvuch nhoi, punn videxeancheô soglleô povitr-sobha tanchea upkarant asat.
Tanchea ghorant zomta tê povitr-sobhek-ui mhozo nomoskar.
Epenetak, mhojea ixttak, hanvem vicharlam mhonn sangat; to Aziechea prantan Kristak dil’lem prothom’ foll.
Mariek mhojem noman; tinnem tumchê pasot zaito vavr kela.
Andronikak ani Juniusak mhozo manacho nomoskar; te mhojê bhaxen Judêv porjentle ani mhojea vangdda te bondkhonnint asle; te nanvvoste dhormdut asle ani mhojê adim Kristachê pattlavdar.

Ampliatusak noman: Somia sovem to mhozo chôdd mogacho ixtt.
Kristachê sevent amchea sohovangddia Urbanak ani Stakusa, mhojea mogachea ixttak, noman.
Apel’lesak noman: Kristacho apunn visvaxi sevôk mhonn tannem dakhoilam. Aristobolus hachea ghoranneantlea zonn-ekleak noman.
Herodionak vicharlam mhonn sangat: mhojê bhaxen to-i Judêv. Somiacho pattlav kel’leam Narxizachea ghorann-eantleank noman.

Somiachê sevê-chakrent vaur korpeam, Trifenak ani Trifosak mhozo nomoskar. Perxis, mhojê chôdd mogachê ixttinnik, noman: tinnem-i Somia khatir khup vavr kela.
Somiachea ekvottant vinchlelea sevoka, Rufusak,ani tachê avoik mhozo môg diat: ti mhaka aplo put koso ballgita.
Axinkritus, Flegon, Hermes, Patrobas, Hermas, hankam ani tanchea vangdda asleleam amcheam bhavam-bhoinnink hanvem tancho ugddas kela mhonn sangat.
Filologusak ani Juliek, Nereusak ani tachê bhoinnik, toxench Olipasak, ani tanchea vangdda asleleam Devacheam somest bhoktank noman kortam.

Somiachea ekvottant tumi bhavbhoinn mhonnun, ekamekak tumchea mogachi khunna diat. Kristacheam soglleam povitr-sobhancho tumkam maiêmogacho nomoskar.

Bhavam-bhoinnimnô, jim konn tumchê modem futti ghaltat ani tumi ghetlolê xikovnnechê vatter addkholli ghalun tumkam bhavarta thaun koddsoraunk sôdtat, tanchê vixim chotur ravat ani tankam pois dovrat mhonn hanv tumchê lagim magtam.
Oslim mon’xam Krista amchea Somiachim nhoi, bogor aplea pottachi chakri kortat. Godd-godd ani bhulov-nnecheam utramnim tim nennteank fosoitat.
Tumi bhavartak khaltim mhonn sogllê kodden khobor pavlea dekhun, tumchê vixim hanv dhadoxi; punn tumi fokot borea vixim xannim ani sogllea vaitta vixim nenntim zaiat: itlench mhaka zai.
Ani xanti dita to Dev Soitanak veginch tumcheam pãiam tolla ghalun mostitolo. Jezu Krist amcho Somi tumkam sodanch Aplem bholeponn dakhoum mhonn magtam.

Mhozo sohokari Timot tumkam noman korta; toxench Luxius, Jason ani Soxipater: he-i mhojê bhaxen Judev.
Hanv, Terxius, hem potr boroun kaddlam to, Somiachea ekvottant tumkam noman kortam.
Gaiusachea ghora hanv ravtam ani hangach amchi akhi sobha zomta. Tacho-i tumkam nomoskar; Erastus, hea xaracho bhanddari, ani amcho bhav Kuartus tumkam noman kortat.

Zaito kall adim, lipoun
dovorlelea gupit sotache prokasnne
pormonnem,
punn atam tori, provadeancheam boroupam udexim, ugtteponnim dakhoilam tem sot; ani sogllim bhavart dhorun khaltim zaunche khatir, soglleam raxttrank kollit kelam tench sot, Jezu Krista vixim hanv porgott kortam te Bore Khobre pomonnem, bhavartant tukam ghott korunk tank asa tea Devak, mhonge sorv zannar Ekleach Devak, Jezu Krista udexim mhoima sasnna-sasnnak! Amen."
1 Corinthians,1,"Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes our brother, 
to the church of God that is in Corinth, to you who have been sanctified in Christ Jesus, called to be holy, with all those everywhere who call upon the name of our Lord Jesus Christ, their Lord and ours. 
Grace to you and peace from God our Father and the Lord Jesus Christ.
Thanksgiving. 
I give thanks to my God always on your account for the grace of God bestowed on you in Christ Jesus,
that in him you were enriched in every way, with all discourse and all knowledge,
as the testimony to Christ was confirmed among you,
so that you are not lacking in any spiritual gift as you wait for the revelation of our Lord Jesus Christ. 
He will keep you firm to the end, irreproachable on the day of our Lord Jesus [Christ]. 
God is faithful, and by him you were called to fellowship with his Son, Jesus Christ our Lord.
Groups and Slogans. 
I urge you, brothers, in the name of our Lord Jesus Christ, that all of you agree in what you say, and that there be no divisions among you, but that you be united in the same mind and in the same purpose. 
For it has been reported to me about you, my brothers, by Chloe’s people, that there are rivalries among you.
I mean that each of you is saying, “I belong to Paul,” or “I belong to Apollos,” or “I belong to Cephas,” or “I belong to Christ.” 
Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
I give thanks [to God] that I baptized none of you except Crispus and Gaius, 
so that no one can say you were baptized in my name.
(I baptized the household of Stephanas also; beyond that I do not know whether I baptized anyone else.) 
For Christ did not send me to baptize but to preach the gospel, and not with the wisdom of human eloquence, so that the cross of Christ might not be emptied of its meaning.
Paradox of the Cross. 
The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 
For it is written:
“I will destroy the wisdom of the wise,
and the learning of the learned I will set aside.”
Where is the wise one? Where is the scribe? Where is the debater of this age? Has not God made the wisdom of the world foolish? 
For since in the wisdom of God the world did not come to know God through wisdom, it was the will of God through the foolishness of the proclamation to save those who have faith.
For Jews demand signs and Greeks look for wisdom, 
but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 
but to those who are called, Jews and Greeks alike, Christ the power of God and the wisdom of God.
For the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.
The Corinthians and Paul. 
Consider your own calling, brothers. Not many of you were wise by human standards, not many were powerful, not many were of noble birth.
Rather, God chose the foolish of the world to shame the wise, and God chose the weak of the world to shame the strong, 
and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something,
so that no human being might boast before God. 
It is due to him that you are in Christ Jesus, who became for us wisdom from God, as well as righteousness, sanctification, and redemption, 
so that, as it is written, “Whoever boasts, should boast in the Lord.”","Devachê khuxen Jezu Kristacho ek apostl zaunk apoil’lo Paulu, ani amcho bhav Sostenes
Korintant aslelê povitr-sobhek, Jezu Krista sovem povitr keleleank, soglle svater amchea toxench tanchea Somi Jezu Kristachem nanv uchartat tanchea sangata povitr zaunk apoileleank hi chitt boroitanv:

Deva amchea Bapachi ani Somia Jezu Krista koddli doiallai ani xanti tumkam.

Jezu Krista udexim tumkam dilele Devache doiallaiek lagun, Tumchê pasot hanv mhojea Devak sodanch dhinvastam,
mhonngê Tachea ekvottant soglleam bhanddaranchi bhorti Deva koddsun tumkam mell’lea; Devan tumkam purnn zannvai dilea ani ti purnntaien ucharchem dennem favo kelam,
kiteak Krista vixim dil’li govaiki tumchê modem ghôtt riglea.
Amchea Somia Jezu Kristachê prokasnnek tumi ravtat; To ie-sôr kosloch vorgunn tumkam unno na.
Toch tumkam xevottak porian thir korun dovortolo ani oxem Amchea Somia Jezu Kristachea Disa tumi oprada vinnem astelim.
Devan tumkam Aplea Puta Jezu Kristak, amchea Somiak, ekvottonk apoileant, ani Dev visvaxi.

Bhavam-bhoinnimnô, amchea Somia Jezu Kristachea nanvan hanv tumchê lagim prarthun magtam: tumi bhedamnim jienakat. Tumi kitem chin’tat tantunt eka monachim ani eka motachim zait.
Tôr, mhojeam bhavam-bhoinnimnô, tumchê modem vivad zatat mhonn Kloechea kuttumba koddsun mhaka kollon ailam.
Hanv oxem sangunk sôdtam: tumchê modlo konn-konn “hanv Paulucho”, konn-konn “hanv Apol’locho”, konn-konn “hanv Kefasacho”, ani konn-konn “hanv Kristacho”, oxem mhonntat.
Kristache vantte zaleat kitem? Pauluk tumchê pasot khursar marlo kitem? Pauluchea nanvan tumkam batism dila tôr?
Krispusa ani Gaiusa bogor, tumchê modlea konnakuch hanvem Batism diunk na mhonn hanv Devak dhinvastam.
Mhojea nanvan apnnak batism dila mhonn tumchea modlea konnachean mhonnunk zaina.
Ham—am, Oi, Istefanasachea ghorabeak bhair hanvem anink konnakuch batism dila zalear mhaka ugddas na.

Kristan mhaka batism diunk pattounk na, punn xubhvhortoman porgottunk dhaddla; ani tem-i zalear sundorbhaxa vaprun nhoi; na tôr, Kristachea khursak anink ôrthuch ascho naslo.

Khorench, khursacho nirôp mhonn’lear ibadd zatat tankam ek pixeponn; punn taronn mellta tankam, mhonngê amkam, to nirôp, vaurit asto Devachi xokti ti.
Kiteak Povitr Pustokar oxem boroil’lem asa: “Tancheam zannaranchi zannvai padd kortolom ani tancheam budhvontanchi budh nir-orthi kortolom.”
Khõi pavle atam tuje vidvan? Khõi gele tuje ponddit? Hea kalla-iugache vivad-korpi xastri khõi anink urle? Hea sonvsarachi zannvai Devan pixi korun sôddli nhoi?
Hea sonvsaran aplich zannvai gheun, Devak ollkunk pavona zaunk Sorv-Zannar Devanuch nirmilem. Punn ami porgôtt’tanv tea niropachea pixeponna vorvim bhavart dhôrtat tankam fokot taronn mellchem mhonn Devan ieujilem.
Tôr Judêv lôk khunna magta ani Grik lôk zannvai sôdta;
punn ami porgôtt’tanv To khursar marlolo Krist. Judevank bhavart dhorunk To motti addkhôll, ani videxeank pixeponn;
punn Devan apoil’leam Judevank toxem Grikank Amcho nirop Devachi xokti ani Devachi zannvai.
Jem kitem Devachi pisai dista, tem mon’xanchê zannvaiê poros odik xannem; ani jem kitem Devachi osoktai dista, tem mon’xanchê xokte poros odik xoktivont.
Bhavam-bhoinnimnô, tumi Devan apoil’lim mon’xam: tumchich gôt kosli ti polleiat: mon’xanchê nodren, tumchê modem vhodd xikxonnachim chodd-xim nant, podvi aslolim chodd-kãi nant, ani unch kulliechim-i chodd-xim nant.
Tori zannarank lojek ghalunk, jeam konnank sonvsar pixim mhonn dhôrta, tankanch Devan vinchun kaddleant; ani xoktivontank lojek ghalunk, jeam konnank sonvsar osokt mhonn lêkhta, tankanch Devan vinchun kaddleant;
toxench jeam konnank sonvsar holko lôk, koslench mol-naslolo lôk mhonn dhôrta, tankanch mol-asloleancho nas korunk Devan vinchleant.
Hê porim konnacheanuch Deva mukhar apli vhoddvik korunk zaina.
Tacheach dennean tumi Jezu Kristachea ekvottan jietat. Devan oxem kelam ki Tachê bhair anink amkam Zannvai na, Tacheach ekvottant Dev amkam Apnnak manov-lolim ani Aplêch povitrtaien povitr korta, ani Tachêch vorvim To amkam purnn taronn dita.
Hea pasot, Povitr Pustokar boroil’lem asa tea pormannem, “Konn-ui apli vhoddvik gazounk sôdtat zalear, Sorvesporan apnnam khatir kelam tea pasot Tachi vhoddvik tãnnim gazounchi.”"
1 Corinthians,2,"When I came to you, brothers, proclaiming the mystery of God, I did not come with sublimity of words or of wisdom. 
For I resolved to know nothing while I was with you except Jesus Christ, and him crucified. 
I came to you in weakness and fear and much trembling,
and my message and my proclamation were not with persuasive [words of] wisdom, but with a demonstration of spirit and power, 
so that your faith might rest not on human wisdom but on the power of God.
The True Wisdom. 
Yet we do speak a wisdom to those who are mature, but not a wisdom of this age, nor of the rulers of this age who are passing away.
Rather, we speak God’s wisdom, mysterious, hidden, which God predetermined before the ages for our glory,
and which none of the rulers of this age knew; for, if they had known it, they would not have crucified the Lord of glory.
But as it is written:
“What eye has not seen, and ear has not heard,
and what has not entered the human heart,
what God has prepared for those who love him,”
this God has revealed to us through the Spirit.
For the Spirit scrutinizes everything, even the depths of God.
Among human beings, who knows what pertains to a person except the spirit of the person that is within? Similarly, no one knows what pertains to God except the Spirit of God.
We have not received the spirit of the world but the Spirit that is from God, so that we may understand the things freely given us by God.
And we speak about them not with words taught by human wisdom, but with words taught by the Spirit, describing spiritual realities in spiritual terms.
Now the natural person does not accept what pertains to the Spirit of God, for to him it is foolishness, and he cannot understand it, because it is judged spiritually.
The spiritual person, however, can judge everything but is not subject to judgment by anyone.
For “who has known the mind of the Lord, so as to counsel him?” But we have the mind of Christ.","Bhavam-bhoinnimnô, tumchê mo dem hanv ailom tedna, Devan ugto kel’lo gutt hanvem tumkam porgôtt kelo, punn sundorbhaxecho porzôll fankoun vô mhojich unch zannvai dakhoun to hanvem porgottunk na.
Tumchê modem ailom tedna, Jezu xivai, mhonngê khursar marlelea Krista xivai, soglli dusri ollokh kuxin dovrunk hanvem tharailem.
Hanv tumchê modem aslom tedna, mhoji osoktai ollkhun ani boroch bhieun ani kampun aslom.
Mon’xanchê zannvaiecheam utramnim tumkam jikun gheunk nhoi, punn fokot Atmeachê xoktin tumkam khatri diunk hanv uloilam ani mhozo nirôp hanvem porgôttla.
Mhonntôch tumcho bhavart mon’xanchê zannvaiechê buniadir nhoi, punn Devachê xokticher bandlolo asa.

Bhavartant sopurnnaiek pavleleam mon’xank uloitana, ami zannvaiênuch uloitanv punn hi zannvai hea kalla-iugachi nhoi, vô nattak zaunk veteleam hea kalla-iugacheam pordhananchi-i nhoi;
punn ami porgôtt kortanv ti zannvai Devachi guddart zannvai: ti lipoun doverleli zannvai; ti Devan kallam-iugam adim amchê mhoimê khatir fuddench tharail’li.
Hea kalla-iugachea eka pordhanak porian ti kollit zaunk na; kiteak, ti tankam kollit zal’li zalear, mhoimechea Somiak te khursar marche nasle.
Punn “Devan Apnnacho môg korteleank toiar kelam tem dolleamnim polleunk na, kanamnim aikunk na, mon’xachea monan attapunk na.”, oxem jistuch Povitr Pustokant boroilelem asa tea pormonnem,

heô vostu Devan amkam Aplea Atmea udexim ugddapeô keleat. Kiteak mhonn’lear Atmo sogttacho, Devacho porian, tthav gheta.
Tujea monant kitem asa tem zannoi to, tum to ekloch, ani Devachea monant kitem asa tem, zanna To, Devacho Atmo Ekloch.
Tôr Devan amkam dileant tim dennim ollkhunk Deva thaun ieta to Atmo ami ghetla, sonvsaracho atmo nhoi.

Hea pasot, mon’xanchê zannvaien xikoil’leam utramnim nhoi, punn Povitr Atmean amkam xikoil’leam utramnim heanch denneam vixim ami uloitanv: Atmo ghetla tankam Atmeanuch xikoil’leam utramnim heam denneancho ôrth sangtanv.
Jeam mon’xank Atmo mellunk na, tim Devachea Atmea thaun ieta tem ghenant; hem tankam ek pixeponn, ani tim, tem ollkhunk xokonant, kiteak Atmeachêch vorvim heô vostu topasun kaddunk zata.
Punn jeam mon’xank Atmo mell’la, tanchean soglleam vostuncho ôrth topasun tharaunk zata: punn heam mon’xancho ôrth konnacheanuch tharaunk zaina.
Kiteak, Povitr Pustokacheam utram pormannem, “Sorvesporachem mon konnem tori ollkhun kaddlam? Konnachean Taka budh diunk zait?” Amkam zalear, Kristachem mon mell’lam."
1 Corinthians,3,"Brothers, I could not talk to you as spiritual people, but as fleshly people, as infants in Christ.
I fed you milk, not solid food, because you were unable to take it. Indeed, you are still not able, even now, 
for you are still of the flesh. While there is jealousy and rivalry among you, are you not of the flesh and behaving in an ordinary human way? 
Whenever someone says, “I belong to Paul,” and another, “I belong to Apollos,” are you not merely human?
The Role of God’s Ministers. 
What is Apollos, after all, and what is Paul? Ministers through whom you became believers, just as the Lord assigned each one.
I planted, Apollos watered, but God caused the growth. 
Therefore, neither the one who plants nor the one who waters is anything, but only God, who causes the growth.
The one who plants and the one who waters are equal, and each will receive wages in proportion to his labor.
For we are God’s co-workers; you are God’s field, God’s building.
According to the grace of God given to me, like a wise master builder I laid a foundation, and another is building upon it. But each one must be careful how he builds upon it,
for no one can lay a foundation other than the one that is there, namely, Jesus Christ.
If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw,
the work of each will come to light, for the Day will disclose it. It will be revealed with fire, and the fire [itself] will test the quality of each one’s work. 
If the work stands that someone built upon the foundation, that person will receive a wage.
But if someone’s work is burned up, that one will suffer loss; the person will be saved, but only as through fire.
Do you not know that you are the temple of God, and that the Spirit of God dwells in you? 
If anyone destroys God’s temple, God will destroy that person; for the temple of God, which you are, is holy.
Let no one deceive himself. If anyone among you considers himself wise in this age, let him become a fool so as to become wise. 
For the wisdom of this world is foolishness in the eyes of God, for it is written:
“He catches the wise in their own ruses,”
and again:
“The Lord knows the thoughts of the wise, that they are vain.”
So let no one boast about human beings, for everything belongs to you, 
Paul or Apollos or Cephas, or the world or life or death, or the present or the future: all belong to you,
and you to Christ, and Christ to God.","Bhavam-bhoinnimnô, Atmo mell’la team mon’xam kodde hanv uloitam toxem, tumchê lagim mhojean ulounk zaunk na; punn mon’xa-soimbacheam vondovnneam pormannem cholteleam mon’xam lagim koxem, tumchê kodde hanv uloilam; kiteak Krista sovem tumi ozun supurlim ballkam.
Dud hanvem tumkam pieunk dilam, sukem khann tumkam diunk na, kiteak toslem khann-jevonn gheunk tumchean tedna nozo aslem; ani ozun-ui nozo.
Kiteak tumi ozun mon’xa-soimbacheam vondov-nneam pormannem jietat. Tumchê modem nattkai ani zhogddim vostat mhonntôch, tumchea jivitachi chal mon’xasoimbacheam vondovnneanchi zali ani tumi fokot masa-rogtachim mon’xam zaleant, oxem nhoi?
Kiteak, jedna tumchê modlo konn-konn mhonnta ‘hanv Paulucho’, ani dusro mhonnta ‘hanv Apol’locho’, tedna tumchi chal fokot masa-rogtacheam mon’xanchi nhoi?

Apol’lo konn? Ani Paulu konn? Tumkam bhavart dila te sevok ami; ani zonn-ekleachi seva fokot Somian dilam tea dennea pormannem.
Hanvem roilem, Apol’lon ximplem, punn Devan vaddoilem.
Tôr roitat vô ximptat tim mhotvachim nhoi; vaddoita To ki mhotvacho, ani Ho mhonn’lear Dev.
Konn-konn roitat, dusrim konn-konn ximptat, punn roitoleam ani ximptoleam modem ontôr na; zonn-eklean kam’ kelam tea pormannem Dev taka mozuri ditolo.
Kiteak ami ekamekak hat diun kam’ kortanv, punn kam’ Devachem, ani tumi tem Devan roil’lem xet.
Tea bhair, tumi Devan bandlelem ghor.
Devan mhaka dil’lem dennem vaprun, eka gholl’lelea ghor-bandpea bhaxen, hanvem buniad ghali, ani atam tê buniadir dusro konn bandta. Punn apunn koxem bandta tacher zonn-eklean lokx ghalchem.
Kiteak ghal’li asa ti buniad Jezu Krist: hichê bhair, anink êk buniad konnachean ghalunk zaina.
Hê buniadicher konn bandta zalear, to bhangar vô rupem vô moladik mannkam vaprun bandit; vô to lankudd vô tonn vô korodd vaprun bandit.
Punn zonn-ekleacho vavr koslo to dakhôl kortolo to Sorvesporacho Dis udetolo; ho Dis uzo gheun ietolo ani ho uzo dôr-eka mon’xacho vavr kosak laitolo.
Buniadir bandlelem konnachem kam’ ubem urlem zalear, taka mozuri mellteli.
Zacho vavr ulpon vochot, taka nuksann ietelem; punn to apunnuch ujeantlean vattovl’lea porim taronn ghetolo.

Tumi Devachem mondir ani Devacho Atmo tumchê sovem tthikann korun asa mhonn tumkam khobor na?
Zôr konn-ui Devachea mondirachem nisontton kortit, tôr Dev tancho nas kortolo; kiteak Devachem mondir povitr, ani tumich hem mondir!

Konnench apnnakuch fosoum noiê; tumchê-bhitorlim konn-ui hea kalla-iugacheam nemam pormannem apunn zannar mhonn somzotat zalear, tãnnim khorench zannar zaunchê khatir pixim zaunchem poddtelem.
Karonn Deva mukhar hea sonvsarachi zannvai ek pixeponn, kiteak Povitr Pustokar oxem boroil’lem asa: “To, zannarank tanchêch naddbudhi vorvim, dhôrta.”
Ani dusrê kodden oxem boroilolem mellta: “Zannar mon’xanchim chintnam polkim mhonn Sorvespor zanno.”

Mhonntôch khõicheach mon’xa-chem nanv gheun, konnench apli vhoddvik gazounchi nhoi.
Khorem mhonn’lear, sogllem tumchem: Paulu, vô Apol’lo, vô Kefas, sonvsar, vô jivit, vô moronn, atancho ani fuddlo kall — hem sogllem tumchench;
punn tumi Kristachim, ani Krist Devacho."
1 Corinthians,4,"Thus should one regard us: as servants of Christ and stewards of the mysteries of God. 
Now it is of course required of stewards that they be found trustworthy.
It does not concern me in the least that I be judged by you or any human tribunal; I do not even pass judgment on myself;
I am not conscious of anything against me, but I do not thereby stand acquitted; the one who judges me is the Lord. 
Therefore, do not make any judgment before the appointed time, until the Lord comes, for he will bring to light what is hidden in darkness and will manifest the motives of our hearts, and then everyone will receive praise from God.
Paul’s Life as Pattern. 
I have applied these things to myself and Apollos for your benefit, brothers, so that you may learn from us not to go beyond what is written, so that none of you will be inflated with pride in favor of one person over against another.
Who confers distinction upon you? What do you possess that you have not received? But if you have received it, why are you boasting as if you did not receive it?
You are already satisfied; you have already grown rich; you have become kings without us! Indeed, I wish that you had become kings, so that we also might become kings with you.
For as I see it, God has exhibited us apostles as the last of all, like people sentenced to death, since we have become a spectacle to the world, to angels and human beings alike. 
We are fools on Christ’s account, but you are wise in Christ; we are weak, but you are strong; you are held in honor, but we in disrepute. 
To this very hour we go hungry and thirsty, we are poorly clad and roughly treated, we wander about homeless 
and we toil, working with our own hands. When ridiculed, we bless; when persecuted, we endure; 
when slandered, we respond gently. We have become like the world’s rubbish, the scum of all, to this very moment.
I am writing you this not to shame you, but to admonish you as my beloved children. 
Even if you should have countless guides to Christ, yet you do not have many fathers, for I became your father in Christ Jesus through the gospel. 
Therefore, I urge you, be imitators of me. 
For this reason I am sending you Timothy, who is my beloved and faithful son in the Lord; he will remind you of my ways in Christ [Jesus], just as I teach them everywhere in every church.
Some have become inflated with pride, as if I were not coming to you.
But I will come to you soon, if the Lord is willing, and I shall ascertain not the talk of these inflated people but their power.
For the kingdom of God is not a matter of talk but of power. 
Which do you prefer? Shall I come to you with a rod, or with love and a gentle spirit?","Ami Kristache sevok ani Devache gutt porgott korunk nemlele karbhari mhonn mon’xamnim amkam lekhche.
Dôr karbhari visvaxi zauncho: hoch tankam ascho gorjecho gunn.
Tumi vô mon’xanchê koslê-i neaisobhen mhoji nit keli mhonn hanv porva korich na; mhoji nit hanvuch porian korinam.
Mhojem ontoskornn nitoll asa khorem, toripunn haka lagun hanv niropradi mhonn nirnnoi ghena: mhoji nit korunk asa To ekloch Somi.
Hea pasot adim-fuddench Somi ie porian, konnachich vô kiteachich tumi nit korum noiê. Tea disa kallokant liplelem asa tem sogott To uzvadda haddtolo, ani soglleam monanchim kolpona ugddapim kortolo. Tedna Dev zonn-ekleak favo ti vakhann’nni ditolo.

Bhavam-bhoinnimnô, hanvem sanglam tem tumchea faideak mhaka ani Apol’lok lailam. “Boroil’lem asa tachê bhair vochum nakat.” Hê mhonn’nnecho ôrth amkam lavun samballat. Konnench gorvan bhoron ekleacho pattlav korun dusreachi beporva korchi nhoi.
Tôr ieram poros tum vhôdd mhonn tuka konn dhôrta? Dusrea koddchem gheunk naslolem tujê kodde asa kitem? Ani tunvem tem ghetlam zalear, gheunk naslolê bhaxen tuji boddai kiteak?

Hôi, tumi dhadoxi zaleant! Tumi girest zaleant! Amkam konnxeak ghalun, tumi razvôtt cholounk lagleant! Xabas! Khorench tumi raiponn cholounk pavchim asleat! Tednam ami-i tumchea vangdda raiponn choloito aslenv!
Punn sot kitem? Amam apostlank Devan nimanno vôrg dila mhonn mhaka dista; ami mornnachem formonnn poddleleam mon’xam porim zalenv; hôi, sogllea sonvsaran—devdutamnim ani mon’xamnim — amkam kenddnneancho mal korunk tanchê mukhar amkam ube kele.
Krista khatir ami pixe, punn tumi Krista sovem xannim; ami osokt, punn tumi xoktivont; tumkam obhiman, punn amkam beman.
Hê ghoddiê porian ami bhuk ani tan sôstanv ani sumarachim angostram nastana bhonvtanv; ami mar khatanv; ghor-dar amkam na;
hat-pãi zhoroun ami koxttotanv; galli sonvun amkam opman’tat tedna, ami axirvad ghaltanv; dhumallo amkam ditat, punn to ami sõstanv;
amkam xiraptat tedna, ami dulobaien uloitanv; ani az porian hea sonvsaracho kochro ani sogllea somazacho mhêll koso amkam dhôrtat.

Tumkam lojek ghalunk mhonn hem hanv tumkam boroina; punn mhojim bhov mogachim bhurgim koxim tumkam budh diunk hem boroitam.
Khorench, tumkam Krista sovem hozaramnim porian guru asle zalear-ui, tumkam zaite bapui nant; kiteak Jezu Krista sovem, xubhvhortomana udexim, hanvench tumkam zolm dila.
Mhonntôch mhoji dêkh gheiat mhonn tumkam ulo kortam.
Heach pasot Timotak hanvem tumchê-xim dhaddla; to Somia sovem mhozo chôdd mogacho ani visvaxi put. Krista sovem hanvem dhôrlolê vattecho to tumkam ugddas kortolo. Tich vatt sogllê kodden dôr-êkê povitr-sobhent hanv xikoitam.

Hanv tumkam bhett diunk ieuncho na mhonn dhorun, tumchê modlim thoddim zannam gorvan ful’leant.
Tori Somiachi khuxi zalear, hanv tumkam bhett diunk rokddo ietolom; ani tedna gorvan ful’leleanchim utram nhoi punn podvi kitli ti polletolom.
Kiteak utrancher nhoi punn podvecher Devachem raj dhòrlelem asa.
Tumkam kitem zai? Hatant boddi gheun hanvem tumchê-xim ieunchem, vô môg ani dulobai gheun ieunchem?"
1 Corinthians,5,"It is widely reported that there is immorality among you, and immorality of a kind not found even among pagans—a man living with his father’s wife. 
And you are inflated with pride. Should you not rather have been sorrowful? The one who did this deed should be expelled from your midst.
I, for my part, although absent in body but present in spirit, have already, as if present, pronounced judgment on the one who has committed this deed, 
in the name of [our] Lord Jesus: when you have gathered together and I am with you in spirit with the power of the Lord Jesus,
you are to deliver this man to Satan for the destruction of his flesh, so that his spirit may be saved on the day of the Lord.
Your boasting is not appropriate. Do you not know that a little yeast leavens all the dough?
Clear out the old yeast, so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal lamb, Christ, has been sacrificed. 
Therefore, let us celebrate the feast, not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.
I wrote you in my letter not to associate with immoral people,
not at all referring to the immoral of this world or the greedy and robbers or idolaters; for you would then have to leave the world. 
But I now write to you not to associate with anyone named a brother, if he is immoral, greedy, an idolater, a slanderer, a drunkard, or a robber, not even to eat with such a person. 
For why should I be judging outsiders? Is it not your business to judge those within?
God will judge those outside. “Purge the evil person from your midst.”","Tumchê modem pozoddponn vosta mhonn sogllo lôk sangta; videxeam modem porian vosonam toslem pozoddponn! Kiteak mhonn’lear konn-eklo aplea bapaichê dusreponnim bailek gheun ravta!
Ani tori tumi gorvan ful’lolim asat! Oslem kortub kelam taka tumchê modlo bhair ghalun, tumi rudon kel’lem zalear odik borem zatem.
Zorui kuddin hanv tumchê thaun pois asam, monan hanv tumchê modem hajir asam, ani tumchê modem aslelêch porim, oslem pozddem kortub kelam tacher hanvem kheastichem formonn marlem.
Amchea Somia Jezuchea nanvan tumchi zomat bhòrta tedna, hanv-ui monan tumchê zomatik hajir astolom; ani tedna amchea Somia Jezuchê podven
tea mon’xachê kuddicho nas zaunchê khatir taka Soitanachê adhin korunk zai; oxem Somiachea Disa tachea otmeak taronn melltelem.

Tôr tumchi boddai polki! Ilo-so khomir sogllem kaloil’lem pitt ambttaita mhonn tumkam khobor na?
Tôr tumchea jivitantlo pornno khomir bhair uddoiat, khomir nastana kaloil’lem pitt zaiat, kiteak amcho Paskacho Utsôv pavlo: Kristak marlolean, amchea Paskanchea Menddreachem bolidan zalem.
Mhonntôch Paskanchea Utsovacho somarombh korum-ia ani khotteponnacho khomir aslele undde gheun nhoi, punn khomir-naslele, mhonngê satvik jinneche ani khore-ponnache, undde gheun zaum-di amcho somarombh.

Pozddea jivitacheam mon’xanchê songotik poddum nakat mhonn mhojea adlea potracher hanvem tumkam boroilam.
Hea sonvsarantleam soglleam pozddeanchi vô svarteanchi vô nagovnneanchi vô puttleam-murtink bhôzteleanchi hanv khobor korinaslom; oxem zal’lem tôr, tumkam ho sonvsar soddun par kaddchi poddtoli asli.
Hanv tumkam sangunk sôdtalom tem itlench: amchê sobhentlim bhavbhoinn zaun-ui, konn-konn pozddim, svarti, vô puttleam-murtink bhozpi, vô dusrea-nchem vaitt uloitat toslim, vô bebdim, vô nagovnnim zalear, osleam mon’x-anchê songotik tumi poddonakat, tanchea vangdda jevunk porian bosonakat.
Amchê sobhê bhair asleleanchi nit korunk mhaka kiteak poddlam? Bhitôr asleleanchi ki nit korunk tumcho kaido, oxem nhoi?
Bhair asleleanchi nit kortolo to Dev. “Hea noxttea mon’xak tumchê modlo bhair uddoiat”, oxem Povitr Pustok sangta."
1 Corinthians,6,"How can any one of you with a case against another dare to bring it to the unjust for judgment instead of to the holy ones?
Do you not know that the holy ones will judge the world? If the world is to be judged by you, are you unqualified for the lowest law courts? 
Do you not know that we will judge angels? Then why not everyday matters?
If, therefore, you have courts for everyday matters, do you seat as judges people of no standing in the church?
I say this to shame you. Can it be that there is not one among you wise enough to be able to settle a case between brothers?
But rather brother goes to court against brother, and that before unbelievers?
Now indeed [then] it is, in any case, a failure on your part that you have lawsuits against one another. Why not rather put up with injustice? Why not rather let yourselves be cheated? 
Instead, you inflict injustice and cheat, and this to brothers.
Do you not know that the unjust will not inherit the kingdom of God? Do not be deceived; neither fornicators nor idolaters nor adulterers nor boy prostitutes nor sodomites 
nor thieves nor the greedy nor drunkards nor slanderers nor robbers will inherit the kingdom of God.
That is what some of you used to be; but now you have had yourselves washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.
Sexual Immorality. 
“Everything is lawful for me,” but not everything is beneficial. “Everything is lawful for me,” but I will not let myself be dominated by anything. 
“Food for the stomach and the stomach for food,” but God will do away with both the one and the other. The body, however, is not for immorality, but for the Lord, and the Lord is for the body;
God raised the Lord and will also raise us by his power.
Do you not know that your bodies are members of Christ? Shall I then take Christ’s members and make them the members of a prostitute? Of course not! 
[Or] do you not know that anyone who joins himself to a prostitute becomes one body with her? For “the two,” it says, “will become one flesh.” 
But whoever is joined to the Lord becomes one spirit with him. 
Avoid immorality. Every other sin a person commits is outside the body, but the immoral person sins against his own body. 
Do you not know that your body is a temple of the holy Spirit within you, whom you have from God, and that you are not your own? 
For you have been purchased at a price. Therefore glorify God in your body.","Tumchê modem konnancho dusream kodde vivad aslo tôr, nit korun gheunk, Devan povitr kel’leam bhavam-bhoinnink soddun, bhavart nasleleam mon’subidaram mukhar vochunk koxim mhonn tumi fuddem sortat?
Devachim mon’xam hea sonvsarachi nit kortelim mhonn nokllot tumi? Hea sonvsarachi tumi nit kortelet zalear, heam kirkoll vivadanchi nit korunk tumi purtim nhoi?
Devan rochleleam dutam modem atam bore ani vaitt konn te nirnnoi gheunk amchea hatant ghal’lem asa mhonn nokllot tumi? Mhonntôch heam dispotteam tonn’teanchi nit amchean korunk zainam?
Tumchê modem osle tonn’te utpon zatat tedna, nit korun gheunk povitr-sobhent koslench mol nasleleam mon’xam fuddem tumi vetat tem kitem?
Tumkam lojek ghalunk hem tumkam sangtam. Bhavam-bhoinnim modem utpon zal’lo tontto suttavo korunk, tumchêch modem sobhent êk-ui zannar na?
Na zal’lê bhaxen, êk bhav vô bhoinn dusrea bhavak vô bhoinnik neaisobhent ubim kortat ani onbhavarteank nit korunk laitat!
Tumchê modem khottle asat tench ekdomuch vaitt; tumi onit sõslear odik borem nhoi? Tumkam nagounk dilear odik borem nhoi?
Punn portench, onit ani nagovnn tumich kortat ani teô-i bi tumcheanch bhavam-bhoinnink.

Devachea Rajeachem daiz khotteam mon’xank mellchem na mhonn nokllot tumi? Tumi fosom nakat: pozddim mon’xam, kuddeam devank bhozpi, pordvari, kamchari, apleach lingachea mon’xa kodde pozoddponn korpi,
choriô korpi, apsvarti, bebdim, ulovpan opman korpi, nagovnnim — osleam mon’xank Devachea Rajeachem daiz mellchem na.
Tumchê modem oslim kãi zannam adim aslim; punn atam Somia Jezu Kristachea Nanvan ani amchea Devachea Atmea vorvim tumi batism gheun nitoll, povitr ani Devak manovlelim zaleant.

Konn-konn mhonnot: “Mhojean sogllem korum-ieta.” Hôi, punn sogllench mhojea adavak poddona; sogllem mhojean korum-ieta khorem, punn kiteachoch hanv gulam’ zauncho na.
Anink konn mhonnot: “Khann-jevonn pottak, ani pott khanna-jevnnak.” Hôi, punn him don-ui Dev nattak kortolo. Dôr-eka mon’xachi kudd pozoddponnak bhettovpachi nhoi, ti Somiak bhettoil’li asa; toxench Somi dôr-eka mon’xachê kuddint tthikann korun ti Apli korun gheta.

Devan Somiak punorjivont kelo, tosoch To Aplê podven amkam-i punorjivont kortolo.
Tumcheô kuddi Jezu Kristache kuddiche sandhe mhonn nokllot tumi? Mhonntôch Kristache sandhe gheun êkê xindôll baileche sandhe mhojean korum-iet? Na ki na!
Zo monis êkê xindôll bailek ektthovta, to tichê kodde êkuch kudd zata mhonn nokllot tumi? Kiteak Povitr Pustokar oxem mhonnlelem asa: “Tim dogam-i êkuch kudd zatelim.”
Punn Somia sovem ek zatat tim Tache kodde otmikponnim ek zatat.

Pozoddponn nibêl soddun diat. Mon’xam kortat tim her sogllim patkam kuddi bhailim; punn pozoddponn kortat tim aplêch kuddicher add patok kortat.
Tumi Deva koddcho Povitr Atmo ghetla ani To tumchê sovem tthikann korun asa; tôr tumchi kudd Tachem mondir ani tumi tumchinch nhoi: hem nokllot tumi?
Devan tumkam gulam’po-nnantlim soddoileant, ani tem-i zalear kimôt farik korun. Mhonntôch tumchê kuddin Devak mhoima diat."
1 Corinthians,7,"Now in regard to the matters about which you wrote: “It is a good thing for a man not to touch a woman,” 
but because of cases of immorality every man should have his own wife, and every woman her own husband.
The husband should fulfill his duty toward his wife, and likewise the wife toward her husband.
A wife does not have authority over her own body, but rather her husband, and similarly a husband does not have authority over his own body, but rather his wife.
Do not deprive each other, except perhaps by mutual consent for a time, to be free for prayer, but then return to one another, so that Satan may not tempt you through your lack of self-control.
This I say by way of concession, however, not as a command.
Indeed, I wish everyone to be as I am, but each has a particular gift from God, one of one kind and one of another.
 Now to the unmarried and to widows I say: it is a good thing for them to remain as they are, as I do,
but if they cannot exercise self-control they should marry, for it is better to marry than to be on fire.
To the married, however, I give this instruction (not I, but the Lord): A wife should not separate from her husband
—and if she does separate she must either remain single or become reconciled to her husband—and a husband should not divorce his wife.
To the rest I say (not the Lord): if any brother has a wife who is an unbeliever, and she is willing to go on living with him, he should not divorce her;
and if any woman has a husband who is an unbeliever, and he is willing to go on living with her, she should not divorce her husband.
For the unbelieving husband is made holy through his wife, and the unbelieving wife is made holy through the brother. Otherwise your children would be unclean, whereas in fact they are holy.
If the unbeliever separates, however, let him separate. The brother or sister is not bound in such cases; God has called you to peace.
For how do you know, wife, whether you will save your husband; or how do you know, husband, whether you will save your wife?
The Life That the Lord Has Assigned. 
Only, everyone should live as the Lord has assigned, just as God called each one. I give this order in all the churches.
Was someone called after he had been circumcised? He should not try to undo his circumcision. Was an uncircumcised person called? He should not be circumcised. 
Circumcision means nothing, and uncircumcision means nothing; what matters is keeping God’s commandments. 
Everyone should remain in the state in which he was called.
Were you a slave when you were called? Do not be concerned but, even if you can gain your freedom, make the most of it.
For the slave called in the Lord is a freed person in the Lord, just as the free person who has been called is a slave of Christ. 
You have been purchased at a price. Do not become slaves to human beings. 
Brothers, everyone should continue before God in the state in which he was called.
Advice to Virgins and Widows. 
Now in regard to virgins I have no commandment from the Lord, but I give my opinion as one who by the Lord’s mercy is trustworthy.
So this is what I think best because of the present distress: that it is a good thing for a person to remain as he is. 
Are you bound to a wife? Do not seek a separation. Are you free of a wife? Then do not look for a wife.
If you marry, however, you do not sin, nor does an unmarried woman sin if she marries; but such people will experience affliction in their earthly life, and I would like to spare you that.
I tell you, brothers, the time is running out. From now on, let those having wives act as not having them, 
those weeping as not weeping, those rejoicing as not rejoicing, those buying as not owning,
those using the world as not using it fully. For the world in its present form is passing away.
I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord.
But a married man is anxious about the things of the world, how he may please his wife, 
and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband. 
I am telling you this for your own benefit, not to impose a restraint upon you, but for the sake of propriety and adherence to the Lord without distraction.
If anyone thinks he is behaving improperly toward his virgin, and if a critical moment has come and so it has to be, let him do as he wishes. He is committing no sin; let them get married.
The one who stands firm in his resolve, however, who is not under compulsion but has power over his own will, and has made up his mind to keep his virgin, will be doing well.
So then, the one who marries his virgin does well; the one who does not marry her will do better.
A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whomever she wishes, provided that it be in the Lord. 
She is more blessed, though, in my opinion, if she remains as she is, and I think that I too have the Spirit of God.","Tumi mhaka boroun ghaleat team proxnanchi khobor korum-ia.
Konn-êk dadlo bailê kodde logn zaina zalear vaitt nhoi.
Punn oxem kamcharant poddot mhonnun, dôr-eka dadleak apli bail aschi ani dôr-êkê bailek aplo ghôv.
Dadlean aplê bailê thãi ani toxench bailen aplea ghova thãi ap-aplo lognacho kaido pallcho.
Bailek aplê khaxa kuddicher odhikar na, to tichea ghovak asa; têch bhaxen, ghovak aplê khaxa kuddicher odhikar na, to tachê bailek asa.
Lognik hok’kacho upêg korunk ekamekak addainakat. Tori prarthonak tumchem mon odik lavchê khatir, tumchêch bhitôr kobul zaun tumchean thoddo vêll kuxin ravum-iet, punn magir novean ektthãi jieunk lagat; na tôr, tumchean tumcheô kuddicheô vondovnneô domaunk zaina zaun, Soitan tumkam tallnnent ghalit.
Oxem sangun hanv tumkam êk kaido ghaltam mhonn somzum nakat; hanv fokot hi sovlôt asum-iet mhonn tumkam ugddas kortam.
Tumi sogllim mhojê bhaxen zal’lim mhaka zai aslem; punn Devan zonn-ekleak kherit vorgunn dila; ekleak êkê torecho vorgunn ani dusreak dusrê torecho.

Atam don utram logna bhair asat tankam ani vidvank: tim mhojê bhaxen ravlim zalear odik borem.
Punn tanchean apleô vondovnneô domaunk zaina zalear, tim logn zaunchim, kiteak kamcharan lason vechê bodlek logn zalear odik borem.

Logn zal’leank êk hukum’ ghaltam, ani to mhozo nhoi punn Somiacho: bail aplea ghova thaun veglli sorchi nhoi;
veglli sorli zalear, tinnem anink ekdam logn zaunchem nhoi, bogor aplea ghova lagim sondhan korchem; ani ghôv aplê bailê thaun vegllo sorcho nhoi.

Herank oxem sangtam: punn hem sangnnem mhojem, Somiachem nhoi. Amchea konn-eka bhavak onbhavarti bail asa ani ti tachea vangdda khuxê-monan jieunk kobul asa zalear, tannem tika soddun diunchi nhoi.
Ani toxench konn-êkê bailek onbhavarti ghôv asa ani to tichea vangdda jieunk kobul asa tôr, tinnem taka soddun diuncho nhoi.
Kiteak aplê bailê vorvim onbhavarti ghôv axirvadik zala; ani toxich amchea bhava vorvim tachi onbhavarti bail axirvadik zalea. Oxem nhoi aslem zalear, tumchim bhurgim-ballam axirvadik nhoi zato aslim, punn atam tim axirvadik.
Punn onbhavarti logna-vangddi koddsoron vochunk sôdta zalear, taka koddsoron vochum-di; oslê poristhitint to bhav vô ti bhoinn lognant anink bandlelim uronant, kiteak Devan tumkam xantin jieunk apoileant.
Agê bailê, tujea ghovak tuje udexim taronn mello-xem zaunchem na mhonn tum koxi zannoi? Ani tum, ghova, tujê udexim tuje bailek taronn mello-xem zaunchem na mhonn tum koso zannoi?

Hem aikat: Devan zonn-ekleak apovnnem kelem tedna, Somian zonn-ekleak vanttun dilam tea dennea pormannem tannem cholchem, ani jea bhesar taka Devan apoila teach bhesar tannem ravchem. Soglleam povitr-sobhank hoch nêm’ hanv ditam.
Sunôt kel’leak Devachem apovnnem ailam zalear, kel’li sunôt tannem lipounchi nhoi; toxench sunôt korunk nasleleak Devachem apovnnem ailam tôr, tannem sunôt korchi nhoi.
Sunôt keli vô na keli, haka moluch na; punn Devacheô adnia pallop, hem ekuch ki molachem.
Apovnnem ghetlam tedna jea bhesar zonn-eklo aslo, teach bhesar tannem ravchem.
Devan tumkam apovnnem kelam tedna, tumi gulam asleat? Tôr kãi porva na. Svotontr zaunk sondi tumkam mellot zalear porian, tumi asat teach bhesacho zata titlo faido kaddat.
Kiteak Somiachem apovnnem ghetlam tedna jim konn gulam aslim, tankam Somian svotontr kelim; toxench Somiachem apovnnem ghetlam tedna jim konn svontontr aslim, tim Kristachim gulam zaleant.
Kimôt diun Devan tumkam gulam’ponnantlim soddoileant! Tôr mon’xanchim gulamam zaum nakat.
Bhavam-bhoinnimnô, jea bhesar zonn-ekleak Devan apovnnem kelam, teach bhesar Deva mukhar tannem vô tinnem ravchem.

Atam ozun logn zaunk nant tanchi khobor korum-ia: tanchê vixim Somian mhaka kãi hukum’ diunk na, punn, Somiachi doiallai mell’lelean hanv visvas favo aslolo sevôk zaunk pavlam mhonn zanno zaun, mhojem mot sangtam.
Vaittam-vignanche dis lagim pavleat, dekhun jea bhesar monis asa, teach bhesar to ravlear borem.
Êkê bailê kodde lognachea bandpasant asai? Tôr tika soddunk sodinaka. Bailechea logna-bandpasant nãi tum? Tôr potinn sodinaka.
Punn logn zaxi zalear, tuka patok zaina. Toxench ek ankvar cheddum logn zait zalear, taka-i patok zainam. Tori logn zatat tankam hea sonvsari jivitache upodre-koxtt astele, tantlim tumkam hanv vattaunk sôdtam.

Bhavam-bhoinnimnô, hanv sangunk sôdtam tem itlench: Devan tharail’lea kallachi sompadnni pavli. Dekhun hea fuddem bail asleleamnim logn zaunk naslelê porim;
dukh kortat tãnnim dukh korinaslelê porim; utsôv kortat tãnnim utsôv korinaslelê porim; viktem ghetat tãnnim apnnam lagim kãich naslelê porim;
hea sonvsaracheô vostu vaportat tãnnim osleanch vostumnim ghuspon naslelê porim jieunchem; kiteak hea sonvsarachem atanchem rup anink chôdd kall togpachem na.

Tumi huskeam-vinnem jiel’lim mhaka zai. Logn zaunk naslelea eka dadleak Somiacheam vostuncho husko asa; apunn Somiak koso manovtolo, hachê vixim taka husko.
Punn logn zal’lea dadleak hea sonvsaracheam vostuncho husko asa; aplê bailek koso khoxi kortolo, hachê vixim taka husko, ani oxem tachem mon veg-vegllê vatten oddon veta.
Toxench êkê logn zaunk naslelê bailek vô êkê ankvarik Somiacheam vostuncho husko asa, kiteak ti kuddin ani monan Taka manovleli zaunk vavurta; punn logn zal’lê bailek hea sonvsaracho husko asa: aplea ghovak koxi manovteli, hachê vixim tika husko.
Hem tumcheach adavak sangtam. Tumkam gorjê bhair bandun dovrunk mhojem mon nhoi; punn tumi mannsugen jieunchê khatir ani sogllea kallzan Somiak tumi somorponn korchê pasot hem sogott tumkam boroilam.

Konn-ui aplê ankvar hoklê sorim apleô vondovnneo ap-domavnnechê ximê bhair vaddleat mhonn polleta, ani apli chal tichê lagim sarki nhoi mhonn takach disun ieta, ani tiche kodde lognuch zaunchem taka disot zalear, apnnak borem dista tem tannem korchem. Tim logn zaunchim; oxem korun patok aschem na.
Punn êk novro, konnachench boll nastana, aplea ap-khuxen ghetlelea tharavant thir asa ani aplê ankvar hoklek toxich apli hokol koxi dovrunk sôdta zalear, to-i borem korta.
Mhonntôch aplê ankvar hoklê lagim logn zata to borem korta; ani logn zaina to odik borem korta.

Logn zal’li bail, ticho poti jivo asot porian, taka bandleli asta; punn ticho ghôv morot zalear, ti meklli zali ani apnnak zai tea dadlea lagim tichean logn zaum-ieta; to ghôv Somiacher bhavart aslolo mat zauncho.
Ti vidvechea bhesar ravot zalear, ti odik bhagi; hem mhojem mot. Ani mhojê sovem Devacho Atmo asa mhonn hanv zannom."
1 Corinthians,8,"Now in regard to meat sacrificed to idols: we realize that “all of us have knowledge”; knowledge inflates with pride, but love builds up. 
If anyone supposes he knows something, he does not yet know as he ought to know.
But if one loves God, one is known by him.
So about the eating of meat sacrificed to idols: we know that “there is no idol in the world,” and that “there is no God but one.” 
Indeed, even though there are so-called gods in heaven and on earth (there are, to be sure, many “gods” and many “lords”),
yet for us there is
one God, the Father,
from whom all things are and for whom we exist,
and one Lord, Jesus Christ,
through whom all things are and through whom we exist.
Practical Rules. 
But not all have this knowledge. There are some who have been so used to idolatry up until now that, when they eat meat sacrificed to idols, their conscience, which is weak, is defiled.
Now food will not bring us closer to God. We are no worse off if we do not eat, nor are we better off if we do. 
But make sure that this liberty of yours in no way becomes a stumbling block to the weak. 
If someone sees you, with your knowledge, reclining at table in the temple of an idol, may not his conscience too, weak as it is, be “built up” to eat the meat sacrificed to idols?
Thus through your knowledge, the weak person is brought to destruction, the brother for whom Christ died. 
When you sin in this way against your brothers and wound their consciences, weak as they are, you are sinning against Christ.
 Therefore, if food causes my brother to sin, I will never eat meat again, so that I may not cause my brother to sin.","Atam puttleam-murtink bhettoi- l’leam khannanchi gozal korum-ia. Tanchê vixim amam-somestank ginean asa mhonn hanv boro zannom. Oslea gineanan ami fokot gorvan fulon ietanv; punn mogan ki ami khoreponnim vaddon vetanv.
Apnnak kiteachi pok’ki ollokh asa mhonn konnam-konnank disot; toripunn ozun favo tosli ollokh tankam na.
Punn konn-konn Devacho môg kortat, tankam Dev ollkhota.

Puttleam-murtink bhettoil’leam khannam vixim khobor kelea zalearui pasun, hea sonvsarant khuincheai puttlea-murtik jiv-vacha na.Kiteim zaum, Dev fokot ekuch asa, anink her dêv nanch mhonn ami zannonv.
Kiteak zorui zaum sorgar zaum sonvsarant “dèv” mhonnlele asat — ani khorench, tosle “dèv” ani “dhoni” khup! —
torui amkam êkuch Dev asa ani To amcho Bap: Tachê thaun sogllem rochun ieta ani ami-i Tachê khatir asanv. Toxench ekloch amcho Somi, Jezu Krist: Tachê thaun sogllem ieta ani ami Tachê vorvim jietanv.

Punn hem ginean soglleank na. Thoddeank osleam puttleam-murtinchi itli sonvoi zalea ki, aiz porian, bhettoil’lem khann khorench eka devak bhettoil’lem zal’lê porim tim ghetat, ani oxem tanchem osokt ontoskornn bhoxttota.
Khorench mhollear, khanna vorvim ami Devak odik manovlelim mon’xam zainanv; tem khann ghenanv zalear, amkam kãi nuksann zaunchem na, ani tem gheun-ui amkam kãi faido na.

Tumkam kitem-i khavpachi sot’tea asa khorem, punn hi tumchi sot’tea osoktank patkacho soêg zaina zaunk chotrai dhôrat.
Tumi, ginean aslolim mon’xam, eka puttleam-murtinchea devosthanant jevnnak boslelim astana dusrim konn-konn osokt ontoskor-nnachim tumkam polletat mhonn somzum-ia. puttleam-murtink bhettoi-l’lem khann gheunk tankam-i dhir mellcho na?
Hea tumchea osokt bhavam vô bhoinnim pasot Krist melo, ani atam, tumchea gineanak lagun, hinch tumchim bhavbhoinn ibadd zaun gelim!
Hê porim, bhavam-bhoinn-incher add patok korun ani tancheam osokt ontoskornnank dhopko diun, Kristacher add tumi patok kortat.
Mhonntôch jevnna-khannak lagun mhozo bhav vô bhoinn patok korunk pavta zalear, hea fuddem mhojea bhava vô bhoinnik khotti dêkh dina zaunk hanv anink mas kednanch khauncho na."
1 Corinthians,9,"Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 
Although I may not be an apostle for others, certainly I am for you, for you are the seal of my apostleship in the Lord.
My defense against those who would pass judgment on me is this.
Do we not have the right to eat and drink?
Do we not have the right to take along a Christian wife, as do the rest of the apostles, and the brothers of the Lord, and Cephas?
Or is it only myself and Barnabas who do not have the right not to work? 
Who ever serves as a soldier at his own expense? Who plants a vineyard without eating its produce? Or who shepherds a flock without using some of the milk from the flock? 
Am I saying this on human authority, or does not the law also speak of these things?
It is written in the law of Moses, “You shall not muzzle an ox while it is treading out the grain.” Is God concerned about oxen,
or is he not really speaking for our sake? It was written for our sake, because the plowman should plow in hope, and the thresher in hope of receiving a share. 
If we have sown spiritual seed for you, is it a great thing that we reap a material harvest from you? 
If others share this rightful claim on you, do not we still more?
Reason for Not Using His Rights. Yet we have not used this right. On the contrary, we endure everything so as not to place an obstacle to the gospel of Christ.
Do you not know that those who perform the temple services eat [what] belongs to the temple, and those who minister at the altar share in the sacrificial offerings? 
In the same way, the Lord ordered that those who preach the gospel should live by the gospel.
I have not used any of these rights, however, nor do I write this that it be done so in my case. I would rather die. Certainly no one is going to nullify my boast. 
If I preach the gospel, this is no reason for me to boast, for an obligation has been imposed on me, and woe to me if I do not preach it! 
If I do so willingly, I have a recompense, but if unwillingly, then I have been entrusted with a stewardship. 
What then is my recompense? That, when I preach, I offer the gospel free of charge so as not to make full use of my right in the gospel.
All Things to All. 
Although I am free in regard to all, I have made myself a slave to all so as to win over as many as possible. 
To the Jews I became like a Jew to win over Jews; to those under the law I became like one under the law—though I myself am not under the law—to win over those under the law.
To those outside the law I became like one outside the law—though I am not outside God’s law but within the law of Christ—to win over those outside the law.
To the weak I became weak, to win over the weak. I have become all things to all, to save at least some. 
All this I do for the sake of the gospel, so that I too may have a share in it.
Do you not know that the runners in the stadium all run in the race, but only one wins the prize? Run so as to win. 
Every athlete exercises discipline in every way. They do it to win a perishable crown, but we an imperishable one. 
Thus I do not run aimlessly; I do not fight as if I were shadowboxing.
No, I drive my body and train it, for fear that, after having preached to others, I myself should be disqualified.","Hanv svotontr nhoi? Hanv apostl nhoi? Amchea Somia Jezuk hanvem polleunk na? Somia sovem tumi mhojea vavrachem foll nhoi?
Dusreank hanv apostl nhoi zain, punn tumkam tori hanv apostl, kiteak hanv apostl mhonn khatri diunk tumich Somia sovem mhozo xik’ko.

Mhoji ttika kortat tankam ho asa toiar mhozo zobab.
Ami kel’lea vavra pasot amchem udarposonn magun gheunk amkam hôk’k na kitem?
Her apostl ani Somiache bhav ani Kefas porian ap-aplê bhavarti potinnik aplea sangata gheun bhonvtat: toch mhaka hôk’k na? Ani tanchê bhaxen tika mhojea sangata vhorunk hôk’k na mhaka?
Vô fokot Barnabasak ani mhaka amchem udarposonn zoddchê khatir vavr korunk kaido asa?
Soinik aplem pagar apnnakuch farik kortat? Konn tori êk dakancho mollo laita ani tachim follam khainam khõi? Êk hindd posun konn tori tachem dud pienas-tanam ravla mhonn asa?

Fokot mon’xasoimbachê zannvaie-chem ulovop hem mhojem? Somurt-ui tench xikoinam kitem?
Tôr Moizesachê Somurtint oxem boroil’lem asa: “Môllnni kortelea boilachea tonddak muskem ghalum noiê.” Devak boilachench poddon gelam zait?
Vô sarkem amchê pasot, Dev oxem uloita mhonn sangchem? Dubhavavinn amchêch khatir hem boroilam, kiteak xet kôstat tãnnim tem bhorvanxean kôschem, ani xet môlltat tãnnim apnnank pikacho vantto melltolo mhonn bhorvanso dhorun tem môllchem.
Atmik biam tumchê modem ami vomplea uprant, tumchê koddchem sonvsaracheam vostunchem pik ami ghetlem zalear, hem kitem chodd zalem?
Dusreank tumchê voir oslo hôk’k asa zalear, amkam tanchê poros odik vhôdd hôk’k ascho nhoi? Tori astam hea hok’kacho ami upêg korunkuch na; portench zalear, Kristachea Xubvortomanachê porgô-ttnnek koslich addkhôll ghalinam zaunk sogllê torecheô oddchonni ami sõsun ghetanv.
Devmondirant seva kortat te Devmondirantlench aplem jevonn-khann ghetat ani vedichi seva kortat te vedicher bhettoil’leam danancho vantto apnnank ghetat mhonn nokllot tumi?
toxench, jim konn xubhvhortoman porgôtt’tat, tãnnim xubhvortoma-nachêch porgôttnnentlean aplem udarposonn gheunchem, oxi Somian adnea ghalea.

Toripunn osleam hok’kantlea eka hok’kacho porian hanvem upêg korunk na; ani atam-i zalear, heam hok’kancho upêg korunk sôdtam mhonn hanv hem boroinam; oxem korchê poros hanv morunk toiar...
Xubhvhortoman porgôttchem kam’ mhonn’lear mhaka vhoddvikechem karonn nhoi; tem Devan mhaka dil’li êk hukum; tem hanv porgott korinam zalear, mhaka zok’ mar!
Mhojê ap-khuxen hem kam’ kel’lem zalear, mhaka mozuri mell’li. Punn, mhojê ap-khuxen hem kam’ nhoi zalear pasun, Devan mhojê adhin kel’lo karbhar hanv mandun ghetam, oxem zalem.
Tôr mhoji mozuri kitem? Itlench: Xubhvhortoman mhaka dita te hok’k soddun, hanv tem funkott porgôtt’tam, hantunch asa mhoji mozuri.

Soglleam mon’xam sorim hanv svadhin zaun-ui, zata titleank jikun gheunchê khatir hanv soglleancho gulam’ zalam.
Judevank jikun gheunchê khatir, Judevam sorim hanv Judêv koso vaglom; Somurtichê adhin asleleank jikun gheunchê khatir, zorui hanv Somurtichea adhinponnant na, torui Somurtichê adhin aslelê porim hanv vaglom;
toxench, Somurt nasleleank jikun gheunchê khatir hanv Somurt naslelê porim vaglom — tori hanv Devachê Somurti bhair aslolo monis mhonn mhaka dhorum nakat, sarkem sangun hanv Kristachê Somurtichea adhinponnant asam.
Osoktank jikun gheunchê khatir osoktam modem hanv-ui osôkt zalom; thoddeank punn koxê-i bhaxen taronn mellun gheunk torê-torechea loka pasot hanv tanchê modloch eklo zalom.
Xubhvhortoman haddta tea axirvadant mhaka vantto mellchê khatir, xubhvhortoman vistarchê pasot hem sogllem hanv kortam.

Ronga-moidanar dhanvpi sogllech dhanvtat punn ekleakuch inam’ mellta mhonn nokllot tumi? Tôr inam’ jikun gheunchê axen nettan dhanvat.
Dôr-êk pelvan soglleam vostuncho teag korta; te zalear êk vinaxi mukutt zoddunk oxem kortat, punn amkam melltolo to êk ovinaxi mukutt.
Hanv dhanvtam to dolleam mukhar hetu dovrinastanam dhanvona; ani khusti khelltam to varear mutti marun khellona.
Dusreank xubhvhortoman porgôttlea uprant hanvuch Devachi xikxa poddlolo zaina zaunk, mhoji kudd donddvonnun, gulama vori tika hanv domavun dhôrtam."
1 Corinthians,10,"I do not want you to be unaware, brothers, that our ancestors were all under the cloud and all passed through the sea, 
and all of them were baptized into Moses in the cloud and in the sea. 
All ate the same spiritual food,
and all drank the same spiritual drink, for they drank from a spiritual rock that followed them, and the rock was the Christ. 
Yet God was not pleased with most of them, for they were struck down in the desert.
These things happened as examples for us, so that we might not desire evil things, as they did. 
And do not become idolaters, as some of them did, as it is written, “The people sat down to eat and drink, and rose up to revel.” 
Let us not indulge in immorality as some of them did, and twenty-three thousand fell within a single day. 
Let us not test Christ as some of them did, and suffered death by serpents. 
Do not grumble as some of them did, and suffered death by the destroyer. 
These things happened to them as an example, and they have been written down as a warning to us, upon whom the end of the ages has come. 
Therefore, whoever thinks he is standing secure should take care not to fall. 
No trial has come to you but what is human. God is faithful and will not let you be tried beyond your strength; but with the trial he will also provide a way out, so that you may be able to bear it.
Warning Against Idolatry. 
Therefore, my beloved, avoid idolatry. 
I am speaking as to sensible people; judge for yourselves what I am saying.
The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? 
Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf.
Look at Israel according to the flesh; are not those who eat the sacrifices participants in the altar? 
So what am I saying? That meat sacrificed to idols is anything? Or that an idol is anything?
No, I mean that what they sacrifice, [they sacrifice] to demons, not to God, and I do not want you to become participants with demons. 
You cannot drink the cup of the Lord and also the cup of demons. You cannot partake of the table of the Lord and of the table of demons. 
Or are we provoking the Lord to jealous anger? Are we stronger than he?
Seek the Good of Others. 
“Everything is lawful,” but not everything is beneficial. “Everything is lawful,” but not everything builds up. 
No one should seek his own advantage, but that of his neighbor. 
Eat anything sold in the market, without raising questions on grounds of conscience,
for “the earth and its fullness are the Lord’s.” 
If an unbeliever invites you and you want to go, eat whatever is placed before you, without raising questions on grounds of conscience.
But if someone says to you, “This was offered in sacrifice,” do not eat it on account of the one who called attention to it and on account of conscience;
I mean not your own conscience, but the other’s. For why should my freedom be determined by someone else’s conscience?
If I partake thankfully, why am I reviled for that over which I give thanks?
So whether you eat or drink, or whatever you do, do everything for the glory of God.
Avoid giving offense, whether to Jews or Greeks or the church of God,
just as I try to please everyone in every way, not seeking my own benefit but that of the many, that they may be saved.","Bhavam-bhoinnimnô, amcheam purvozank kitem zalem tem tumi sarkem somzun ghetlelem mhaka zai: tim sogllim eka kupa khal aslim ani doriantlean fuddem gelim.
Hê toren kupant ani doriant tancho batism zalo ani oxem tim Moizesachim pattlav-daram zalim;
ani sogllim Devan dil’lem ekuch jevonn jevlim,
ani Devan dil’lem ekuch pivonn pielim; Devan dakhoil’lem khoddop tanchê pattlean vetalem ani hea khoddpantlem tim udok pietalim; ani tem khoddop mhonn’lear khud Krist.
Tori astana tanchê modlim chodd zonnam Devak manonk nant, ani Devan tankam oronneant marun uddoilim.

Vaitt vostunchi tãnnim axa dhôrli toxi ami dhorum noiê mhonnun hem sogott ghòddlem: amkam xiddkaunk hi êk Devan adinch dil’li khunna.
Tanchê bhitorleam thoddeamnim kelem tê porim, tumi murti-puttleank bhozum nakat; kiteak tanchê vixim Povitr Pustokar oxem boroil’lem asa: “Jevunk ani pieunk porza bosli ani mouza marunk utthli.”
Tanchê bhitorleam kãi zannamnim kelem toxem, ami pozoddponn korchem nhoi: tantlim tevis hozar zanna ekach disa-bhitôr morun poddlim.
Tanchê modleam kãi zannamnim kelem toxem, ami Somiachi porikxa korum noiê; sorop chabun tim melim.
Tanchê bhitorleam thodde-amnim kelem toxem, tumi gunngunnum noiê: Bhosm-Kornnaran tancho nas kelo.
Tankam budh xikounchê khatir hem sogllem ghòddlem; ani kallam-iuganchê sompadnnek pavleleam amkam xiddkaunchê khatir heô vostu boroun dovorleat.

Mhonntôch konn apunn thir ubim asat mhonn somzotat? Tôr tãnnim chotrai dhôrchi, na tôr tim bhi poddtit.
Az porian tumcher aileat teô tallnneô soglleam mon’xank ietat tosleôch. Devacher visvas dovrat: tumchean sõsunk zata tea-vôn khôr tallnni tumcher ieunk To kednanch nirmicho na; punn kosli-i tallnni aili zalear, ti sõsunk To tumkam boll ditolo ani oxem tantlim bhair sorunk To tumkam vatt dakhoitolo.

Bhov priticheam ixttam-ixttinnimnô, murtim-puttleanchi puza samkich soddun diat.
Tumi somji-kaiechim mon’xam mhonn dhorun hanv tumchê lagim uloitam; hanv tumkam kitem sangtam tem tumich chintun polleiat.
Jea patracher Devacho axirvad magun, ami tantlem pietanv tedna, tem axirvadachem patr Kristachea rogta kodde amcho sombond korta nhoi? Ani ami môddtanv to unddo Kristachê kuddi lagim amcho sombond korta nhoi?
Êkuch unddo dekhun, zaitim zannam zaun-ui êkuch kudd ami, kiteak ami sogllim tea ekach unddeant vantto ghetanv.

Judêv lôk kitem korta ani sotman’ta tem monant haddat. Bhettoil’leam bolianchem khatat tim vedi lagim sombond zôddinant?
Punn hanv kitem sangunk sôdtam? murtim-puttleank bhettoil’lea khannak koslem tori mol asa mhonn sangtam? Vô teach murti-puttleak koslem tori mol asa mhonntam?
Na ki na! Mhozo ôrth oso: Povitr Pustokacheam utramnim, je iodn onbhavarti bhettoitat, te devcharank bhettoitat, Devak bhettoinant. Devcharam lagim tumkam sombond aslolo mhaka naka.
Somiachea patrantlem ani devcharanchea patrantlem tumchean borabôr pieunk zaina. Somiachea jevnnak ani devcharanchea jevnnak tumchean borabôr bosunk zaina.
Ami Sorvesporachi premaxa challounk sôdtanv kitem? Tachê poros ami odik bollixtt?

Konn-konn mhonnot: “Amchean sogllem korum-ieta.” Hôi, punn sogllench amchea adavak poddona; amchean sogllem korum-ieta khorem, punn sogllench amchem bhavartachem jivit ghott korunk upkarona.
Konnench aplo faido sodum noiê, punn peleacho.
Maskaranchea manddar viktat titlem-i khaiat; koslech anink vichar korinastana tumchem ontoskornn somadhan asum-di.
Kiteak, Povitr Pustokacheam utram pormannem, “prithum’ Sorvesporachi ani ticher asa tem sogllem.”
Konn-konn onbhavarti tumkam jevnnak apoitit zalear ani tanchem amontronn tumi mandun ghexat zalear, koslech vichar korinastana tumchea fuddeant dovortit titlem-i khaiat, tumchem ontoskornn somadhan asum-di.
‘Hem devank bhettoil’lem’, oxem tumkam konnem-konnem sanglem zalear, sanglam team mon’xam khatir ani ontoskornna khatir tem khainakat.
Tumchea ontoskornnachi hanv khobor korina, punn tanchea ontoskornnachi. Punn konn vicharit: “Dusrim mon’xam aplea ontoskornnak lagun mhoji sot’tea kiteak mhonn bandun dovortolim?
Dhin’vaxi monan jevtam zalear, Devak dhin’vasun ghetlelea jevnna pasot konnachean mhoji ttika korum-iet?”

Mhonntôch tumi jevtat vô pietat vô kitem-i dusrem kortat, tem sogllem Devak mhoima diunchê khatir korat.
Zudevank vô Grikank vô Devachê povitr-sobhek khotti dêkh dinakat.
Hanv kortam toxench tumi-i korat: mhojeach faideachem kãi chintinastana punn soglleancho faido polleun, somestanchem taronn zaunche khatir, soglleam mhojeam kornneamnim hanv soglleank khuxi korunk vavurtam."
1 Corinthians,11,"Be imitators of me, as I am of Christ.
I praise you because you remember me in everything and hold fast to the traditions, just as I handed them on to you.
Man and Woman. 
But I want you to know that Christ is the head of every man, and a husband the head of his wife, and God the head of Christ. 
Any man who prays or prophesies with his head covered brings shame upon his head.
But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved.
For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil.
A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man. 
For man did not come from woman, but woman from man; 
nor was man created for woman, but woman for man; 
for this reason a woman should have a sign of authority on her head, because of the angels.
Woman is not independent of man or man of woman in the Lord. 
For just as woman came from man, so man is born of woman; but all things are from God.
Judge for yourselves: is it proper for a woman to pray to God with her head unveiled?
Does not nature itself teach you that if a man wears his hair long it is a disgrace to him,
whereas if a woman has long hair it is her glory, because long hair has been given [her] for a covering?
But if anyone is inclined to be argumentative, we do not have such a custom, nor do the churches of God.
An Abuse at Corinth. 
In giving this instruction, I do not praise the fact that your meetings are doing more harm than good.
First of all, I hear that when you meet as a church there are divisions among you, and to a degree I believe it; 
there have to be factions among you in order that [also] those who are approved among you may become known. 
When you meet in one place, then, it is not to eat the Lord’s supper,
for in eating, each one goes ahead with his own supper, and one goes hungry while another gets drunk.
Do you not have houses in which you can eat and drink? Or do you show contempt for the church of God and make those who have nothing feel ashamed? What can I say to you? Shall I praise you? In this matter I do not praise you.
Tradition of the Institution. 
For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread,
and, after he had given thanks, broke it and said, “This is my body that is for you. Do this in remembrance of me.”
In the same way also the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 
For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.
Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. 
A person should examine himself, and so eat the bread and drink the cup.
For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself.
That is why many among you are ill and infirm, and a considerable number are dying.
If we discerned ourselves, we would not be under judgment;
but since we are judged by [the] Lord, we are being disciplined so that we may not be condemned along with the world.
Therefore, my brothers, when you come together to eat, wait for one another.
If anyone is hungry, he should eat at home, so that your meetings may not result in judgment. The other matters I shall set in order when I come.","Zoso hanv Kristachi dêkh ghetam, toxem tumi mhoji dêkh gheiat.

Tumi sodanch mhozo ugddas kortat mhonn ani hanvem tumkam dili ti xikovnn tumi samballtat mhonn hanv tumkam vakhanntam.
Dôr-eka dadleachem mostok Krist, ani dôr-êkê bailechem mostok ticho poti, ani Kristachem mostok Dev: hem tumi zanno zal’lim mhaka zai.
Zo dadlo aplem mathem dhampun prarthon korta vô Devacho sondêx dita, to aplea mostokacho man kaddta.
Ufrattim, ji bail aplem mathem dhampinastana prarthon korta vô Devacho sondêx dita, ti aplea mostokacho man kaddta, kiteak ti sarki êkê kens-taslolê bailê bhaxen zata.
Zôr êk bail aplem mathem dhampina, tôr tinnem aple kens tasche; punn zôr kens katrunk vô mathem tasunk êk lojechi vôst, tôr tinnem aplem mathem dhampchem.
Dadlo Devacho rupkar ani porzôll dekhun, tannem aplem mathem dhampunk favo na; punn bail dadleacho porzôll.
Tôr dadlo bailê thaun nhoi, punn bail ki dadlea thaun rochun ailea.
Itlench nhoi, dadleak bailê pasot rochunk na, punn bailek ki dadlea khatir rochlea.
Hea pasot, devdutank favo to man dakhounchê khatir, ani apunn aplea poti khal asa mhonn dakhounk-ui, tinnem aplem mathem dhampchem.
Tori astam, Somiachea uzvaddan hem ami somzunk pavtanv: zoxem dadlea vinnem bailek moluch na, toxench bailê vinnem dadleak-ui moluch na;
kiteak bail dadlea thaun rochun ailea khorem, punn dôr-êk dadlo bailê thaun zolmun ieta, ani sogllench Deva thaun upzota.

Tumich borem-korn chintun sangat: aplem mathem dhampinastam Devak prarthon korunk bailek sobta?
Soimb legun kitem xikoita tem polleiat: dadleache lamb kens mhonn’lear tacho man kaddtat,
punn baileche lamb kens ticho man vaddoitat, kiteak lamb kens bailek matheachi nhesônn koxi dil’le asat.

Konn-ui hê vixim vivad korunk sôdta zalear, hanv itlench sangtam: amchê modem ani Devachê khõichêch sobhê modem oxench zaunk zai mhonn kainch na.

ozun tumkam xikovnn diunchi asa: tumcheam zomatim vixim mhojean tumkam vakhannunk zaina, kiteak teô tumkam borem korchê bodlek tumkam odik vaitt kortat.
Poilê svater, tumchi sobha bhòrta tedna tumchê modem futti asat mhonn hanvem aikolam, ani hem ogllem-unnem khorem-xem mhaka dista.
Khorem mhonn’lear, tumchê modem konn visvas favo-aslelim tim ollkhun gheunchê khatir tumchê modem futti aslear borem.
Tumchi sobha bhòrta tedna, tumi kortat tem Somiachem Rat-Jevonn nhoi!
Kiteak tumi jevunk lagtat tedna, ek-eklo, dusreank ravonastanam, ap-aplem jevonn jevun kaddta; hê porim konn-konn upaxim urtat ani konn-konn bebdim zatat.
Jevunk ani pieunk tumchim khaxa ghoram nant tumkam? Vô Devachê sobhechi beporva kortat tumi ani kãich na tankam lojek ghalunk sôdtat? Hanv tumkam kitem mhonn sangum? Xebaski dium? Hê vixim mhojean tumkam xebaski diunk zaina.

Somia koddli ji hanvem xikovnn ghetlea, tich hanvem tumkam dilea: Somi Jezu poradhin zalo tê rati Tannem unddo ghetlo,
Devak dhin’vasun to môddlo ani mhonn’lem: “Tumchê pasot somorpilea ti, hi mhoji kudd. Mhozo ugddas korun, hem tumi korat.”
Têch porim, jevonn zatôch Tannem patr ghetlem ani mhonn’lem: “Hem patr mhojea rogtan sthaplolo novo korar. Tumi hantlem pietat titlê-i pavtti, Mhozo ugddas korun, hem tumi korat.”
Kiteak tumi ho unddo khatat ani hea patrantlem pietat titlê-i pavtti, Somi ie porian Tachem moronn tumi porgott kortat.

Mhonntôch, jim konn favo na tê bhaxen ho unddo khatat ani Somiachea patrantlem pietat, tim Somiachê kuddicher ani rogtacher add guneanv kortat.
Hea pasot zonn-eklean poili apli chovkoxi korchi ani uprant ho Unddo khauncho ani hea patrantlem pieunchem.
Kiteak jim konn hi Somiachi kudd mhonn ollkhun ghenastanam khatat ani pietat, tim aplench khastichem formonn khatat ani pietat.
Hea pasot tumchê modem zaitim zannam piddevont ani osokt zal’lim asat ani sobar zannam morun geleant.
Ami poili amchich chovkoxi kel’li zalear, amcher khastichem formonn poddchem naslem.
Punn sonvsara borabôr amcher khastichem formonn poddonam zaunk, Somi amkam nitt margar haddchê khatir amkam xistichi kosli-kosli xikxa dita.

Mhonntôch, mhojeam bhavam-bhoinnimnô, tumi jevnnak ektthãi zatat tedna, ekamekak ravat;
konnank-ui bhuk lagta zalear, tãnnim aplea ghora jevun ieunchem; tednam tumchi zomat tumcher khastichem formonn haddchi na.
Urloleam proxnam vixim, hanv ietolom tedna gorjeche nem’ ditolom."
1 Corinthians,12,"Now in regard to spiritual gifts, brothers, I do not want you to be unaware.
You know how, when you were pagans, you were constantly attracted and led away to mute idols. 
Therefore, I tell you that nobody speaking by the spirit of God says, “Jesus be accursed.” And no one can say, “Jesus is Lord,” except by the holy Spirit.
There are different kinds of spiritual gifts but the same Spirit; 
there are different forms of service but the same Lord;
there are different workings but the same God who produces all of them in everyone.
To each individual the manifestation of the Spirit is given for some benefit.
To one is given through the Spirit the expression of wisdom; to another the expression of knowledge according to the same Spirit; 
to another faith by the same Spirit; to another gifts of healing by the one Spirit;
to another mighty deeds; to another prophecy; to another discernment of spirits; to another varieties of tongues; to another interpretation of tongues. 
But one and the same Spirit produces all of these, distributing them individually to each person as he wishes.
One Body, Many Parts. 
As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. 
For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
If a foot should say, “Because I am not a hand I do not belong to the body,” it does not for this reason belong any less to the body.
Or if an ear should say, “Because I am not an eye I do not belong to the body,” it does not for this reason belong any less to the body.
If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be?
But as it is, God placed the parts, each one of them, in the body as he intended.
If they were all one part, where would the body be?
But as it is, there are many parts, yet one body.
The eye cannot say to the hand, “I do not need you,” nor again the head to the feet, “I do not need you.”
Indeed, the parts of the body that seem to be weaker are all the more necessary,
and those parts of the body that we consider less honorable we surround with greater honor, and our less presentable parts are treated with greater propriety,
whereas our more presentable parts do not need this. But God has so constructed the body as to give greater honor to a part that is without it,
so that there may be no division in the body, but that the parts may have the same concern for one another.
If [one] part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy.
Application to Christ. 
Now you are Christ’s body, and individually parts of it. 
Some people God has designated in the church to be, first, apostles; second, prophets; third, teachers; then, mighty deeds; then, gifts of healing, assistance, administration, and varieties of tongues. 
Are all apostles? Are all prophets? Are all teachers? Do all work mighty deeds?
Do all have gifts of healing? Do all speak in tongues? Do all interpret?
Strive eagerly for the greatest spiritual gifts.
The Way of Love. But I shall show you a still more excellent way.","Bhavam-bhoinnimnô, Povitr Atmo vantt’ta team denneam vixim, tumi tancho ôrth ollkhun ghetlolo mhaka zai.
Tumi onbhavarti asleat tedna, konn-ui tumkam oddun vhoro tê vatten tumi zap-nasleleam puttlea-murtincheam pãiam-xim vetaleat.
Tea pasot, tumi hem zanno zal’lim mhaka zai: Devachea Atmeachea preronnan konnachean “Jezucher Xirap poddum!”, oxem mhonnunk zaina; toxench Povitr Atmeachea preronna vinnem konnachean “Jezu Somi!” oxem ucharunk zaina.

Tôr veg-veglle vorgunn asat, punn Atmo êkuch;
veg-veglli seva asa, punn Somi ekloch;
veg-vegllim kamam, punn soglleam sovem sogllem korta to Dev Ekloch.
Zonn-ekleak Povitr Atmean dil’lem dennem dixtti poddta tem soglleanchea faideak.
Atmea vorvim konnak Dev Apleam vorteam guttanchi zannvai dita; anink konnak teach Atmea pormannem dil’li ollokh kollit korcho vorgunn;
teach Atmea udexim Dev konnak thir-ghôtt bhavart dita; anink konnak teach Atmea vorvim piddevon-tank borim korchem dennem;
ekleak ochoriam korchem dennem; anink konnak Devacho sondêx diunchem dennem; anink konnak kitem Povitr Atmea thaun ieta ani kitem dusream atmeam thaun ieta hanchê modem ontôr vivekan ollkhunchem dennem; anink konnak vichitr bhasô ulounchem dennem; dusrea konnak team bhasancho ôrth diunchem dennem.
Hem sogott êk ani toch Atmo korta, mhonngê To Aplê khuxê pormannem zonn-ekleak iukt tem dennem vantt’ta.

Khorench, zoxi mon’xachi kudd êk punn tika zaite sandhe astat, ani kuddiche soglle sandhe, puskoll zaun-ui, êk kudd ghôddtat, toso Krist.
Kiteak mhonn’lear ami sogllim — zaum Judev zaum Grik, zaum gulam zaum svotontr mon’xam — êk kudd zaunchê khatir, amkam ekach Atmea udexim batism dila, ani heach Devachea Atmea udexim amam-somestank Devan dhadoxi keleant.
Karonn kudd mhollear êkuch sandho nhoi, punn zaite sandhe.
“Hanv hat nhoi, dekhun hanv kuddicho nhoi”, oxem pãi mhonnot zalear, to pãi kuddicho nhoi zata?
“Hanv dollo nhoi, dekhun hanv kuddicho nhoi”, oxem kan mhonnot zalear, to kan kuddicho nhoi zata?
Sogllich kudd fokot dollo zalo zalear, tika aikunk ietelem koxem? Ani sogllich kudd fokot kan zalo zalear, koso mhonn tichean vas-pormôll gheunk zatolo?

Tea pasot, Aplê khuxê pormannem, Devan kuddint veg-veglle sandhe ghaleat.
Te soglle êkuch sanhdo zal’lo zalear, kudd anink koxi asum-iet?
Khorem mhollear, zaite sandhe punn êkuch kudd.

Mhonntôch “mhaka tuji goroz na”, oxem dollean hatak mhonnunk zaina. Toxench toklen-ui pãiank mhonnunk zainam “Mhaka tumchi goroz na.”
Punn portench, odik osokt distat te kuddiche sandhe chôdd gorjeche.
Ani unnea manache mhonn somzotanv team kuddicheam sandheank ami kherit man ditanv; toxench je amche sandhe nirmoriadi distat, tankam odik moriadin ami lêkhtanv;
moriadiche distat team amcheam sandheank osli goroz na. Jeam sandheank titlo man na-so dista, tankam odik man mellcho mhonn Devan kudd oxi ghôddlea;
hê porim kuddint koslich futt aschi nhoi, punn soglleam sandheamnim ekamekachi zoton korchi.
Eka sandheak dukh asa zalear, tachea vangdda soglle sandhe dukh sõstat; toxench eka sandheak man mell’lo zalear, tachea vangdda soglle sandhe khuxal zatat.

Tôr tumi sogllim borabôr Kristachi kudd, ani zonn-eklo, ap-aplê pavttin, ticho êk sandho.
Povitr-sobhent Devan zonn-ekleak ap-aplo zago nemun dila: poilê svater apostl; dusrê svater Devacho sondêx gheun to kollounk, provadi; tisrê svater bhavartachi xikovnn ditat tim; toxench torê- torechim dennim ghetleat tim: vismitam korchem dennem, pidda kaddchem dennem, loka-sevechem dennem, sobhecho karbhar cholounchem dennem, vichitr bhasanchem.
Tôr sogllinch apostl, vô provadi, vô xikovpi? Vismitam kortat kai sogllim zonn?
Pidda kaddchem dennem soglleank asa kai? Sogllim vichitr bhasô uloitat kitem? Team bhasancho ôrth diunk soglleank dennem asa bi?
Odik vorteam denneancher tumcho iklo dovrat. Ani soglleam-vôn odik ut’tôm vatt ti hanv tumkam atam dakhoitam."
1 Corinthians,13,"If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal. 
And if I have the gift of prophecy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. 
If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing.
Love is patient, love is kind. It is not jealous, [love] is not pompous, it is not inflated, 
it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, 
it does not rejoice over wrongdoing but rejoices with the truth.
It bears all things, believes all things, hopes all things, endures all things.
Love never fails. If there are prophecies, they will be brought to nothing; if tongues, they will cease; if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known. 
So faith, hope, love remain, these three; but the greatest of these is love.","Mon’xancheô ani devdutancheô porian bhasô hanv uloin punn mhaka pritimôg na zalear, mhojem ulovop vazun avaz korto ghanttê sarkem ani kinnkinnteam kansalleam sarkem.
Devacho sondêx diunk provadeacho dennem mhaka asot, Devachim sogllim guddart sotam ollkhunk ani Tachê zannvaiecho tthav porian gheunk mhaka mellot, ani dongor êkê svater thaun dusrê svater kaddun dhaddunk bhavartachi iedi xokti mhaka asot, punn mhaka pritimôg na zalear hanv kãich nhoi.
Mhojê lagim asa titlem-i goribank hanv vanttin, mhoji kudd legun lasunk diin, punn mhaka pritimôg na zalear, mhaka kosloch faido na.

Pritimôg konnachem-i kitem-i sõsun ghevpi ani soglleam thãi doiall-movall; pritimogak nattkai na, boddai na, gorv-ui na;
pritimôg dusream kodde mannsugen vagta-cholta ani kednanch aplo adav sodinam; pritimôg rag choddunk dina; koslench vaitt monant dhorinam.
Konnem vaitt kelem mhonn pritimôg khuxal zaina, punn konn-ui borem korit tôr pritimôg sontosta.
Pritimôg dusreancheô chuki-khoddi somzun gheta, dusreancher visvas dovorta, bhorvanso dhorun ravta, sosnnikaien ani dhiran soglleak fuddo korta.

Devacho sondêx divpi provadi asat? Tôr tanchem kam’ somptelem; vichitr bhasô ulovpi asat? teô bond zateleô; konnak vidhya asa? ti ubon veteli; punn pritimôg êkuch kodinch sompcho na.
Kiteak amchi vidhya opurnn, amchem provadiponn-ui opurnn;
jem kitem sopurnraiek pavta tedna, opurnn tem sogllem nattak zatelem.

Hanv bhurgo aslom tedna mhojem ulovop, mhoji vagnnuk, mhojem chintop, sogllem bhurgeachem aslem; punn zanntê piraiek pavtôch, bhurgeponnachem sogllem hanvem soddun dilem.
Atam tôr Dev amkam sarko spoxtt disona, punn fokot arxeantlean zal’lê porim Tachim kirnnam amkam pavtat; punn magir Devak ami rup-rup polletelenv. Atam mhaka asa ti Devachi ollokh opurnn; punn magir, Dev mhaka ollkhota tosoch, hanv-ui Taka sopurnnaien ollkhotolom.

Hea amchea jivitant asat bhavart, bhorvanso ani pritimôg, he tin; punn hanchê modem ut’tôm to pritimôg!"
1 Corinthians,14,"Pursue love, but strive eagerly for the spiritual gifts, above all that you may prophesy. 
For one who speaks in a tongue does not speak to human beings but to God, for no one listens; he utters mysteries in spirit.
On the other hand, one who prophesies does speak to human beings, for their building up, encouragement, and solace. 
Whoever speaks in a tongue builds himself up, but whoever prophesies builds up the church.
Now I should like all of you to speak in tongues, but even more to prophesy. One who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be built up.
Now, brothers, if I should come to you speaking in tongues, what good will I do you if I do not speak to you by way of revelation, or knowledge, or prophecy, or instruction?
Likewise, if inanimate things that produce sound, such as flute or harp, do not give out the tones distinctly, how will what is being played on flute or harp be recognized?
And if the bugle gives an indistinct sound, who will get ready for battle?
Similarly, if you, because of speaking in tongues, do not utter intelligible speech, how will anyone know what is being said? For you will be talking to the air.
It happens that there are many different languages in the world, and none is meaningless;
but if I do not know the meaning of a language, I shall be a foreigner to one who speaks it, and one who speaks it a foreigner to me.
So with yourselves: since you strive eagerly for spirits, seek to have an abundance of them for building up the church.
Need for Interpretation. 
Therefore, one who speaks in a tongue should pray to be able to interpret.
[For] if I pray in a tongue, my spirit is at prayer but my mind is unproductive.
So what is to be done? I will pray with the spirit, but I will also pray with the mind. I will sing praise with the spirit, but I will also sing praise with the mind. 
Otherwise, if you pronounce a blessing [with] the spirit, how shall one who holds the place of the uninstructed say the “Amen” to your thanksgiving, since he does not know what you are saying?
For you may be giving thanks very well, but the other is not built up.
I give thanks to God that I speak in tongues more than any of you,
but in the church I would rather speak five words with my mind, so as to instruct others also, than ten thousand words in a tongue.
Functions of These Gifts. 
Brothers, stop being childish in your thinking. In respect to evil be like infants, but in your thinking be mature. 
It is written in the law:
“By people speaking strange tongues
and by the lips of foreigners
I will speak to this people,
and even so they will not listen to me,
says the Lord.”
Thus, tongues are a sign not for those who believe but for unbelievers, whereas prophecy is not for unbelievers but for those who believe.
So if the whole church meets in one place and everyone speaks in tongues, and then uninstructed people or unbelievers should come in, will they not say that you are out of your minds? 
But if everyone is prophesying, and an unbeliever or uninstructed person should come in, he will be convinced by everyone and judged by everyone,
and the secrets of his heart will be disclosed, and so he will fall down and worship God, declaring, “God is really in your midst.”
Rules of Order. 
So what is to be done, brothers? When you assemble, one has a psalm, another an instruction, a revelation, a tongue, or an interpretation. Everything should be done for building up. 
If anyone speaks in a tongue, let it be two or at most three, and each in turn, and one should interpret.
But if there is no interpreter, the person should keep silent in the church and speak to himself and to God.
Two or three prophets should speak, and the others discern.
But if a revelation is given to another person sitting there, the first one should be silent.
For you can all prophesy one by one, so that all may learn and all be encouraged.
Indeed, the spirits of prophets are under the prophets’ control,
since he is not the God of disorder but of peace.
As in all the churches of the holy ones, 
women should keep silent in the churches, for they are not allowed to speak, but should be subordinate, as even the law says. 
But if they want to learn anything, they should ask their husbands at home. For it is improper for a woman to speak in the church.
Did the word of God go forth from you? Or has it come to you alone?
If anyone thinks that he is a prophet or a spiritual person, he should recognize that what I am writing to you is a commandment of the Lord.
If anyone does not acknowledge this, he is not acknowledged.
So, [my] brothers, strive eagerly to prophesy, and do not forbid speaking in tongues,
but everything must be done properly and in order.","Mogan cholunk zaum-di tumcho vhoddantlo vhôdd husko. Punn tea bhair denneanchi-i axa dhôrat, bhov-korun Devacho sondêx diunchea denneachi.
Jim konn vichitr bhasamnim uloitat, tim Deva kodde uloitat, mon’xam kodde nhoi, kiteak konn tankam somzonant; tôr tim Atmea udexim guddart sotanchi khobor kortat.
Punn jim konn Devacho sondêx ditat, tim mon’xam kodde uloitat ani tankam bhavartant ghott kortat, dhiran bhortat ani buzvonn ditat.
Vichitr bhasô uloitat tim apunn bhavartant ghôtt zatat; punn Devacho sondex ditat tim zomleleam bhavam-bhoinnink bhavartachi ghottai ditat.

Tumi sogllim vichitr bhasamnim uloixeat zalear hanv khuxi, punn tea-vôn chodd tumkam soglleank Devacho sondêx diuncho vorgunn mell’lolo zalear hanv odik khuxal; zomleleam bhavam-bhoinnink bhavartant ghott korchê khatir, jem vichitr bhaxen sanglam tacho ôrth diunk konn asa zalear borem asa, punn sodanch vichitr bhasamnim uloitat tanchê poros Devacho sondêx ditat team mon’xank odik mol asa.

Mhonntôch, mhojeam bhavam-bhoinnimnô, vichitr bhasamnim uloun hanv tumchê-xim ailom zalear, koslo faido tumkam? Kosloch na! Punn mhojea ulovopan Devachem koslem sot tumkam ugddapem kelem ani tacho ôrth tumkam ugto kelo, vô Devacho koslo sondêx tumkam haddlo, vô êk xikovnn tumkam dili zalear, tem tumkam faideak poddtelem.
Jiv-naslolem vazontr dhôrlear toxench zata: veg-veglle svor dina zalear, vinno vô sitar koslo nad vazoita, tem koxem gomun ietelem?
Toxench, tuturecho kherit avaz spoxtt aikunk iena zalear, konn mhonn zhuzachi toiari korunk lagtolo?
Tumchê sobhent toxench ghòddta: uloitana somzunk ietat tosleam utramnim tumi uloinant zalear, tumi sangtat tem konnak gomtelem? Tumchim utram bexttim varear ubun vetelim.
Hea jogant kitleô bhasô asat teô mhaka khobor na; punn tantleo, ôrth nasleli êk-ui na;
punn team-team avazancho ôrth hanv nokllom zalear, uloiteleank hanv porko zatolom ani uloitat tim-i mhaka porkim zatelim.
Mhonntôch tumi-i, Povitr Atmeache vorgunn gheunk axetat dekhun, bhavam-bhoinninchem bhavar-tachem jivit ghott korunk upkartat team vorgunnancho odik-odik upêg korunk zaum-di tumchi axa.

Tea pasot, jim konn êkê vichitr bhaxen uloitat, tãnnim apunn sangtat tacho ôrth diuncho vorgunn magcho.
Kiteak hanv êkê vichitr bhaxen prarthon korin zalear, mhozo otmo prarthon korta punn mhojea gineanak adav na.
Mhonntôch kitem? Mhojea otmea vorvim magnnem kortolom ani borabôr mhojea gineanan-ui magnnem kortolom; toxench mhojea otmean gaitolom ani borabôr mhojea gineanan-ui gaitolom.
Na tôr, fokot tujea otmean Devak dhin’vastai zalear, tumchê zomatint vantto ghevpi chaltim mon’xam koxim mhonn tujê dhin’vasnnek “Amen” mhonntelim? Kiteak tum kitem mhonntai tem tim kãi nokllot.
Dubhava vinnem tum Devak borê bhaxen dhin’vastai; punn team dusream mon’xanchea bhavartachea jivitak ghottai mellona.
Tumam-soglleam poros chodd vichitr bhasamnim hanv uloitam mhonn Devak dhin’vastam;
tori bhavam-bhoinninchê sobhent xikovnn diunchê pasot, mhojea gineanan panchuch utram uloun hanv khuxi zato aslom.

Bhavam-bhoinnimnô, chintpan ballkam sarkim zaum nakat, punn vikottaien ballkam sarkim zaiat, chintpan vaddlelim mon’xam zaiat!
Somurtint oxem boroil’lem asa: “Vichitr bhasamnim ani videxeanchea onttamnim Hanv hê porjê kodde uloitolom, ani, tori astana, tim Mhaka kan diunchim nant, mhonnta Sorvespor.”
Mhonntôch vichitr bhasamnim ulouncho vorgunn bhavarteank nhoi, punn onbhavarteank êk khunna; ufrattim, Devacho sondêx diuncho vorgunn onbhavarteank nhoi, punn bhavarteank khunna.
Mhonntôch soglli sobha bhòrta tedna sogllim vichitr bhasamnim uloitat mhonn somzat; tea vellar bhavartachi sarki xikovnn naslelim vô onbhavarti mon’xam thõi pavlim zalear, tumkam pixem laglam mhonn mhonnchim nant?
Punn sogllim provadiponnacho sondêx ditat zalear, ani tedna êk onbhavarti vô bhavartachi sarki xikovnn naslelim konn-konn thõi pavtit tôr, tim aikotat titlea-i vorvim apleach ontoskornnachi poristhiti tankam topasunk poddtelem ani tim aplich mon’subi korunk pavtelim,
ani tanchea kallzache gutt uzvadda ietele; ani oxem, Dev khorench tumchê modem asa mhonn ollkhun, tim saxttagim poddtelim ani Devak bhôztelim.

Mhonntôch kitem, bhavam-bhoinnimnô? Tumi zomtat tedna, konn-konn ek stotr gaitat, dusrim konn êk xikovnn ditat, anink konn Devachi ievzônn ugti kortat, Ozun konn-konn êkê vichitr bhaxen uloitat, ani dusrim konn tichi somzonni ditat. Hem sogott tumchem bhavartachem jivit ghott korunk zaum-di.
Vichitr bhaxen konn-konn uloitat zalear, dogam vô chodduch zalear tegam zannam ulounk fuddem sorchim, ani tem-i zalear eka pattlean ek, ani konna-i eklean somzonni diunchi.
Punn somzonni diunk konn na zalear, sobhent tim ogim ravchim ani apnna ani Deva sovem ulounchem.
Provadiponnachem dennem ghetlelim astit zalear, dogam vô tegam zannamnim Devacho sondêx diuncho ani heram somestamnim team sondexank chit diun aikunchem.
Lagim bosun aslolea dusrea konnak Devachi ievzônn ugti zali zalear, tachê adim uloitelean ogi ravchem.
Devacho sondêx sogllea-mnim dium-ieta, punn ek-eklean ap-aplê pallien; tedna soglleank kosli tori xikovnn mellteli, ani soglleancho dhir vaddtolo.
Provadiponnachem ulovop tea-tea provadeachê vô provadinnichê adhin asunk zai,
kiteak Dev goddboddacho Dev nhoi punn xanti-somadhanacho.
Zoxem bhoktancheam soglleam sobhamnim chal asa,
toxem tumchê-i sobhent bailamnim ogi ravchem, kiteak thõi ulounk tankam rojea dil’li na: Somurt-ui sangta tea pormannem, fuddariponn tanchea hatant na.
Kitem-i teô zanna zaunk sôdtat zalear, ghqra vochun tãnnim apleam ghovam kodde nimgun gheunchem. Sobhent êk bail uloit zalear, ti apli ixim’ hogddaita.

Kitem chint’tat tumi? Devachem utor tumchê koddsun bhair sorlam kitem? Vô tumkanch tem pavlam kai?
Konn-ui apunn êk provadi mhonn somzota, vô apnnank Atmean dil’lo êk vorgunn asa mhonn chint’ta zalear, tãnnem, hanv tumkam boroitam tem Somiachi adnea mhonn ollkhun gheunchem.
Konn zôr hem ollkhun ghenant, Dev-ui tankam ollkhun ghenam mhonn sangchem.

Mhonntôch, bhavam-bhoinnimnô sondêx diunk tumkam axa asum; teach borabôr vichitr bhasamnim ulounk addvaddum nakat.
Punn sogllem mannsugen ani manddavollin zaum-di."
1 Corinthians,15,"Now I am reminding you, brothers, of the gospel I preached to you, which you indeed received and in which you also stand.
Through it you are also being saved, if you hold fast to the word I preached to you, unless you believed in vain.
For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the scriptures; 
that he was buried; that he was raised on the third day in accordance with the scriptures; 
that he appeared to Cephas, then to the Twelve. 
After that, he appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep.
After that he appeared to James, then to all the apostles.
Last of all, as to one born abnormally, he appeared to me. 
For I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God. 
But by the grace of God I am what I am, and his grace to me has not been ineffective. Indeed, I have toiled harder than all of them; not I, however, but the grace of God [that is] with me.
Therefore, whether it be I or they, so we preach and so you believed.
Results of Denial. 
But if Christ is preached as raised from the dead, how can some among you say there is no resurrection of the dead?
If there is no resurrection of the dead, then neither has Christ been raised. 
And if Christ has not been raised, then empty [too] is our preaching; empty, too, your faith.
Then we are also false witnesses to God, because we testified against God that he raised Christ, whom he did not raise if in fact the dead are not raised. 
For if the dead are not raised, neither has Christ been raised,
and if Christ has not been raised, your faith is vain; you are still in your sins.
Then those who have fallen asleep in Christ have perished.
If for this life only we have hoped in Christ, we are the most pitiable people of all.
Christ the Firstfruits. 
But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.
For since death came through a human being, the resurrection of the dead came also through a human being.
For just as in Adam all die, so too in Christ shall all be brought to life, 
but each one in proper order: Christ the firstfruits; then, at his coming, those who belong to Christ; 
then comes the end, when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power. 
For he must reign until he has put all his enemies under his feet. 
The last enemy to be destroyed is death,
for “he subjected everything under his feet.” But when it says that everything has been subjected, it is clear that it excludes the one who subjected everything to him.
When everything is subjected to him, then the Son himself will [also] be subjected to the one who subjected everything to him, so that God may be all in all.
Practical Arguments. 
Otherwise, what will people accomplish by having themselves baptized for the dead? If the dead are not raised at all, then why are they having themselves baptized for them?
Moreover, why are we endangering ourselves all the time? 
Every day I face death; I swear it by the pride in you [brothers] that I have in Christ Jesus our Lord. 
If at Ephesus I fought with beasts, so to speak, what benefit was it to me? If the dead are not raised:
“Let us eat and drink,
for tomorrow we die.”
Do not be led astray:
“Bad company corrupts good morals.”
Become sober as you ought and stop sinning. For some have no knowledge of God; I say this to your shame.
But someone may say, “How are the dead raised? With what kind of body will they come back?”
The Resurrection Body. 
You fool! What you sow is not brought to life unless it dies. 
And what you sow is not the body that is to be but a bare kernel of wheat, perhaps, or of some other kind;
but God gives it a body as he chooses, and to each of the seeds its own body.
Not all flesh is the same, but there is one kind for human beings, another kind of flesh for animals, another kind of flesh for birds, and another for fish.
There are both heavenly bodies and earthly bodies, but the brightness of the heavenly is one kind and that of the earthly another.
The brightness of the sun is one kind, the brightness of the moon another, and the brightness of the stars another. For star differs from star in brightness.
So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible.
It is sown dishonorable; it is raised glorious. It is sown weak; it is raised powerful. 
It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual one.
So, too, it is written, “The first man, Adam, became a living being,” the last Adam a life-giving spirit. 
But the spiritual was not first; rather the natural and then the spiritual.
The first man was from the earth, earthly; the second man, from heaven.
As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly.
Just as we have borne the image of the earthly one, we shall also bear the image of the heavenly one.
The Resurrection Event. 
This I declare, brothers: flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption. 
Behold, I tell you a mystery. We shall not all fall asleep, but we will all be changed, 
in an instant, in the blink of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised incorruptible, and we shall be changed. 
For that which is corruptible must clothe itself with incorruptibility, and that which is mortal must clothe itself with immortality. 
And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about:
“Death is swallowed up in victory.
Where, O death, is your victory?
Where, O death, is your sting?”
The sting of death is sin, and the power of sin is the law. 
But thanks be to God who gives us the victory through our Lord Jesus Christ.
Therefore, my beloved brothers, be firm, steadfast, always fully devoted to the work of the Lord, knowing that in the Lord your labor is not in vain.","Bhavam-bhoinnimnô, hanvem tumkam porgott kelam tea xubhvhortomanacho tumkam atam ugddas kortam; tench tumi manun ghetlam ani thir bhavartan tem tumi samballtat;
tachêch vorvim tumkam taronn mellta, tumi tantunt thir rauxeat zalear. Na tor tumcho bhavart nirfoll.

Borem tôr, mhaka porgott kelam toxench, hanvem tumkam choddan-chodd mhotvachem porgott kelam tem hem: ki Povitr Pustokam pormannem Krist amcheam patkam pasot melo,
ani Taka nikhipilo, ani Povitr Pustokam pormannem tisrea disa Devan Taka punorjivont kelo;
To Kefasak ani uprant barank dixtti poddlo.
Tea uprant, ekach farak, pãixeam-vôn choddam amcheam bhavam-bhoinnink To dixtti poddlo; hantlim chodd zannam ozun jivim asat, punn thoddim morun gelim.
Magir dixtti poddlo Jakobak ani tea uprant soglleam apostlank. 
Soglleam pattlean, hea ovchituch bollan zolma haddleleak, mhaka-i To dixtti poddlo.

Apostlam modem soglleam-vôn hanv hinn-holko; Devachê povitr-sobhek hanvem dhumallo dilo dekhun, mhaka apostlachem nanv porian favo na.

Punn, Devachea funkeachea dennean, hanv khoro apostl, ani Tannem mhaka favo kel’lem dennem nirfoll zaunk na. Portench zalear, heram soglleam poros hanvem odik chôdd vavr kela; khorem mhollear to vaur mhoje ostongim nhoi zalearui, to vaur mhojê sovem asa tea Devachea dennea vorvim.
Punn gorjechem tem hem: te zaum vô hanv zaum, oxench ami porgott kortanv, ani oxench tumi bhavartan mandun ghetlam.

Kristak Devan mel’leantlo punorjivont kela mhonn ami porgôtt’tanv zalear, mel’leanchem punorjivontponn na mhonn tumchê modlim thoddim zannam sangtat tem koxem tôr?
Mel’leanchem punorjivontponn nanch zalear, Devan Kristak-ui punorjivont korunk na.
Ani Kristak Devan punorjivont korunk na zalear, amchi porgôttnni pokôll, ani tumcho bhavart-ui pokôll.
Itlench nhoi: ami Devache khotte sakxidar mhonn sangchem poddlem, kiteak Devan Kristak punor-jivont kela mhonn ami sakxi dilea; punn mel’leam mon’xank Dev punorjivont korcho na mhonn khorem zalear, Devan Kristak-ui punorjivont korunk na, oxem mhonnchench poddlem. Mhonntôch, Devan Kristak punorjivont kela mhonn sangun ami dil’li sakxi Devacher add sakxi zali.
Mel’leam mon’xank Dev punorjivont korcho na mhonn khorem zalear, Kristak-ui Devan punorjivont korunk na.
Ani Devan Kristak punorjivont korunk na zalear, tumcho bhavart sarko nirfôll, tumi ozun tumcheam patkamnim asat.
Mhonntôch jim Kristacher bhavart dovrun meleant, tancho ibadd zalo.
Kristacher ami dovortanv to bhorvanso fokot hea jivitak amkam faideacho zalear, soglleam mon’xam-vôn amchi gôt odik churchureanchi.

Punn Kristak Devan Taka mel’leantlo punorjivont kela tem sot ani hachi khatri koxi morun geleant tankam-i Dev punorjivont kortolo.
Kiteak, zoxem eka mon’xa vorvim moronn ailam, toxench eka mon’xa vorvim mel’leanchem punorjivontponn-ui ailam.
Hôi, zoxem Adanva sovem sogllim mortat, toxench Krista sovem soglleank Dev punorjivont kortolo.
Punn sogllim Devan tharail’lea kroma pormannem: poilo, Malgoddo mhonn, Krist; magir, Krist ietolo tedna, Kristachim tim sogllim.
Uprant sompadnni: tedna To soglleam Pordhanancho ani soglleam Odhika-riancho ani Podviancho bhosm korun, Raj, Deva, Aplea Bapachê, adhin To kortolo.
Kiteak soglleam Tacheam dusmanank Tacheam pãiam tolla Dev ghalit porian, Krist razvôtt choloitolo: hi Devachi ievzônn.
Bhosm zavpacho dusmanam modlo nimanno dusman mhonn’lear moronn.
Khorench, Povitr Pustokacheam utramnim, “Devan sogott Tacheam pãiam tolla ghalam.” Sogott Tacheam pãiam tolla ghal’lem asa mhonntana, Povitr Pustok Devak mat bhair dovorta, kiteak Tannem ki sogott Kristachea pãiam tolla ghalam.

Sogott Tacheam pãiam tolla ghalun zalea uprant, toch Put Apleam pãiam tolla sogott ghalam Tachê adhin, mhonngê Aplea Bapachê adhin, Apnnakuch kortolo.
Hê porim Dev Ekloch Eklo
Apunnuch zatolo sogtta-sorvanchi
Bhorti ani Sompadnni.

Na zalear, mel’leam khatir batism ghetat tankam koslo faido asa zait? Dev zôr mel’leam mon’xank punorjivont korchoch na, tanchê khatir kiteak mhonn batism ghetat?
Ami-i zalear, kiteak mhonn ami ghoddiechê ghoddiê sonkoxttamnim jietanv?
Bhavam-bhoinnimnô, amchea Somia Jezu Krista sovem tumchê khatir zo mhaka obhiman bhògta, tachean soput gheun hanv tumkam sangtam: dôr disa mornnachea sonkoxttant hanv asam.
Fokot mhojem mon’xasoimbachem boll dakhounk Efezant team savzam kodde hanv loddai korunk pavlom zalear, koslo faido mell’la mhaka? Dev zôr mel’leam mon’xank punorjivont korcho na, Povitr Pustokar melltat team utram pormannem, “borench khaum-ia ani pieum-ia, kiteak faleam ami mortolenv.”

Fosonakat: khotteam sangateank gheun bhonvxi, tujench borem jivit padd korxi.
Utthat, soirannar ieiat ani tumchi vankddi vatt soddun diat! Tumchê modleam thoddeank Devachi sarki ollokh na: loz tumkam, punn hem tumkam hanvem sangchench poddta.

Punn konn-konn oxem mhonntit: “Meleant tankam Dev koxim punorjivont kortolo? Kosli kudd gheun tim portim ietelim?”
Arê pixea! Jem bim tum vomptai, tem melea xivai taka novo jiv mellona.
Tum vomptai tem bim magir dixtti poddtelem tem nhoi, punn fokot bim, mhonnum-ia gonvachem vô anink koslem-i.
Tea biak Dev, Apnnench tharailam toxem, ang ditolo, ani dor-eka jin’sachea biak ap-aplem ang.

Sogllem mas ekuch mas nhoi; mon’xanchem mas ek, mon’zatinchem mas dusrem, suknneanchem mas vegllem, ani masllêchem anink-ui vegllem.
Prithver kuddi asat toxench ontrallar-ui kuddi asat; ontralla veleam kuddink sundorai asa ti êk, ani prithver asat team kuddinchi sundorai veglli.
Suriacho porzôll êk, chondrimacho porzôll dusro, ani noketrancho porzôll tori vegllo. Ani noketram modem porian porzôll veg-vegllo.

Mel’leanchem punorjivontponn-ui toxench: biam vori ami vomptanv ti kudd vinaxi, Dev voir kadta ti ovinaxi;
ami vomptanv tem hinn-holkem, Dev voir kaddta tem mhoimen bhòrlolem; ami vomptanv tem osokt, Dev voir kaddta tem xoktivont;
ami vomptanv ti, soimbik kudd; Dev voir kaddta ti, otmik kudd.
Soimbik kudd asa, toxich otmik kudd asa. Povitr Pustokar boroil’lem asa tea pormannem,
“poilea mon’xak, Adanvak, Devan êk jivo monis kelo”; nimannea Adanvak Tannem Jivit-divpi Atmo kelo.
Punn poilo aila to otmik nhoi, punn soimbik; uprant ailo to, otmik.
Poilo monis, zomni thaun ghôddlolo to, matiecho; Dusro Monis sorgincho.
Zoso poilo matiecho to, toxim matiechim tim tachê sarkim; ani zoso ho Dusro sorgincho, toxim sorginchim tim Hachê sarkim.
Mhonntôch, zoxem ami matiechea mon’xachem sarkem gheun aileanv, toxench sorginchea Mon’xachem sarkem ami ghetelenv.

Bhavam-bhoinnimnô, hanv sangunk sôdtam tem hem: amchea masa-rogtak Devachea Rajeachem daiz gheunk tank nam: vinaxi soimbak ovinaxiponn mellunk xokti na.
Aikat, hanv khobor kaddtam ti eka guddart sotachi: ami sogllim morchim nanv, punn êkê ghoddiê bhitôr, dollo bittbitt’ta mhonnosôr, nimannê tuturechea sadar Dev amam-sogllean-chem rupantor kortolo. Tôr êk tuturi vaztoli ani mel’leam mon’xank Dev ovinaxi soimban punorjivont kortolo ani oxem Toch amchem rupantor kortolo.
Kiteak vinaxi tem ovinaxi zaunchem mhonn ani morun veta tem omor zaunchem mhonn Devachi khuxi.

Vinaxi tem ovinaxi zalea uprant, ani morun veta tem omor zalea uprant, Povitr Pustokar boroil’lem asa tem utor ghoddon ietelem:
“Zoit mell’lem, mornnacho bhosm
zalo!”

“Ê Mornna! Tujem zoit khõi atam?
Ê Mornna! Tujem kuns khõi anink
urlam?”

Moronn haddta tem kuns mhollear patok, ani patkak boll dita ti Somurt.
Amchea Somia Jezu Krista vorvim Dev amkam zoit ditach: tôr Devak amcho dhin’vas gavum-ia!

Mhonntôch, mhojeam bhov priticheam bhavam-bhoinnimnô, sodanch ghott ravat, thir ravat, odik-odik hurben Somiachi seva korit ravat. Tumcho koxtti vavr Somi bhov follabhorit kortolo mhonn monant dhôrat."
1 Corinthians,16,"Now in regard to the collection for the holy ones, you also should do as I ordered the churches of Galatia. 
On the first day of the week each of you should set aside and save whatever he can afford, so that collections will not be going on when I come.
And when I arrive, I shall send those whom you have approved with letters of recommendation to take your gracious gift to Jerusalem.
If it seems fitting that I should go also, they will go with me.
Paul’s Travel Plans. 
I shall come to you after I pass through Macedonia (for I am going to pass through Macedonia), 
and perhaps I shall stay or even spend the winter with you, so that you may send me on my way wherever I may go.
For I do not wish to see you now just in passing, but I hope to spend some time with you, if the Lord permits. 
I shall stay in Ephesus until Pentecost,
because a door has opened for me wide and productive for work, but there are many opponents.
If Timothy comes, see that he is without fear in your company, for he is doing the work of the Lord just as I am. 
Therefore, no one should disdain him. Rather, send him on his way in peace that he may come to me, for I am expecting him with the brothers.
Now in regard to our brother Apollos, I urged him strongly to go to you with the brothers, but it was not at all his will that he go now. He will go when he has an opportunity.
Exhortation and Greetings. 
Be on your guard, stand firm in the faith, be courageous, be strong.
Your every act should be done with love.
I urge you, brothers—you know that the household of Stephanas is the firstfruits of Achaia and that they have devoted themselves to the service of the holy ones—
be subordinate to such people and to everyone who works and toils with them.
I rejoice in the arrival of Stephanas, Fortunatus, and Achaicus, because they made up for your absence,
for they refreshed my spirit as well as yours. So give recognition to such people.
The churches of Asia send you greetings. Aquila and Prisca together with the church at their house send you many greetings in the Lord. 
All the brothers greet you. Greet one another with a holy kiss.
I, Paul, write you this greeting in my own hand. 
If anyone does not love the Lord, let him be accursed.  Marana tha . 
The grace of the Lord Jesus be with you. 
My love to all of you in Christ Jesus.","Bhoktank adar diunchê khatir danam ektthãi korchê vixim, Galaxientleam povitr-sobhank hanvem dileat tech nem’ tumi-i samballat.
Dor satolleachea poilea disa zonn-eklean ap-aplê tanki pormannem kitem-i ganttik marun kuxin dovorchem; hê porim, hanv tumchê-xim ietôch, vorgonni kaddchi anink goroz poddchi na.
Hanv tumchê-xim ietôch tumchi maniotai asleleam mon’xam kodde hanv potram ditolom ani tanchê udexim tumchim danam Jeruzaleak dhaddtolom.
Hanvem-i vechem poddlem zalear, te mhojê borabôr vetele.

Maxedonientlean mhaka vochunk zai, tôr Maxedoniek bhett dilea uprant hanv tumchê-xim ietolom.
Tumchê modem ghoddiê hanv thoddo vêll ravtolom, ani ghoddiê hinvallo porian tumchêch modem sartolom; uprant khõisor-ui hanv vochon zalear, mhojê fuddlê vattek tumi mhaka adar ditelet mhonn ravtam.
Fokot vatter thoddo vêll tumkam bhett diunchi mhaka khuxi na. Somiachi khuxi zalear, tumchê modem boroch vêll sarunk sôdtam.
Pon’nasvea Disachea Porbe porian hanv Efez xarant ravtolom;
Khorench hanga zaito faideacho vavr korunk dar ugtem asa, punn thõi virôdh kortelim-i zaitim zannam asat.

Timot tumchê-xim iet zalear, taka bhirant vô husko asunk koslench karonn dium nakat; to-i mhojêch bhaxen Somiachem kam’ korta.
Konnench tachi beporva korchi nhoi. Mhojê-xim borê bhaxen portun ieunk taka adar diun vatter ghalat: kiteak amcheam bhavam-bhoinnim borabôr tachi vatt polleun asam.
Amchea bhava Apol’lo vixim hem sangchem asa: dusream bhavam-bhoinnim borabôr tumkam bhett di mhonn hanvem tachê lagim prarthun maglem, punn oxem korunk taka atam bilkul khuxi na zali, bori sond’ mellot tedna to tumchê-xim ietolo.

Zagrut ravat, bhavart thirponnan samballat; kalljidarponn dakhoiat, ghott ravat;
Tumi kortat tem sogllem pritimogan korat.

Bhavam-bhoinnimnô, anink êk vôst tumchê lagim magchi asa: Istefanak ani tachea kuttumbak tumi ollkhotat. Akaient soglleam-vôn poilim tãnnim amcho bhavart dhôrlo, ani Devacheam bhoktanchê sevek tãnnim aplem jivit bhettoilam.
Tumi-i tumchê pallien, osleam mon’xanchi ani tanchea vangdda ghas gheun vavr kortat, tanchi seva korat.

Istefanas, Fortunat ani Akaikus pavle mhonn mhaka khub anond zala, kiteak tumi hanga nant mhonntôch, tumchea zagear tãnnim mhaka dhadoxi kelo.
Kiteak tãnnim mhojem ani tumchem-i somadhan kelem. Osleam mon’xanchi tumi opurbai korun dakhoiat.

Aziechea prantantleô povitr-sobha tumkam noman kortat. Akuila ani Priska ani tanchea ghorant bhòrta ti povitr-sobha Somia sovem vhoddê ixttagotin tumkam vicharta.

Sogllim bhavbhoinn tumkam nomoskar kortat. Somiachea ekvottant tumi bhavbhoinn mhonnun ekamekak tumchea mogachi khunna diat.

Mhojeach hatan hi vôll hanv boroitam: Pauluchem noman tumkam.

Konn-ui Somiacho môg korinant zalear, tanchem kotta! Marana tha.

Somi Jezu tumkam Apli dulobai dakhoum.

Jezu Kristachea ekvottant tumam-somestancho hanv môg kortam."
2 Corinthians,1,"Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the holy ones throughout Achaia: 
grace to you and peace from God our Father and the Lord Jesus Christ.
Thanksgiving. 
Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and God of all encouragement, 
who encourages us in our every affliction, so that we may be able to encourage those who are in any affliction with the encouragement with which we ourselves are encouraged by God. 
For as Christ’s sufferings overflow to us, so through Christ does our encouragement also overflow.
If we are afflicted, it is for your encouragement and salvation; if we are encouraged, it is for your encouragement, which enables you to endure the same sufferings that we suffer.
Our hope for you is firm, for we know that as you share in the sufferings, you also share in the encouragement.
We do not want you to be unaware, brothers, of the affliction that came to us in the province of Asia; we were utterly weighed down beyond our strength, so that we despaired even of life. 
Indeed, we had accepted within ourselves the sentence of death, that we might trust not in ourselves but in God who raises the dead. 
He rescued us from such great danger of death, and he will continue to rescue us; in him we have put our hope [that] he will also rescue us again, 
as you help us with prayer, so that thanks may be given by many on our behalf for the gift granted us through the prayers of many.
Paul’s Sincerity and Constancy. 
For our boast is this, the testimony of our conscience that we have conducted ourselves in the world, and especially toward you, with the simplicity and sincerity of God, [and] not by human wisdom but by the grace of God.
For we write you nothing but what you can read and understand, and I hope that you will understand completely,
as you have come to understand us partially, that we are your boast as you also are ours, on the day of [our] Lord Jesus.
With this confidence I formerly intended to come to you so that you might receive a double favor,
namely, to go by way of you to Macedonia, and then to come to you again on my return from Macedonia, and have you send me on my way to Judea. 
So when I intended this, did I act lightly? Or do I make my plans according to human considerations, so that with me it is “yes, yes” and “no, no”? 
As God is faithful, our word to you is not “yes” and “no.”
For the Son of God, Jesus Christ, who was proclaimed to you by us, Silvanus and Timothy and me, was not “yes” and “no,” but “yes” has been in him. 
For however many are the promises of God, their Yes is in him; therefore, the Amen from us also goes through him to God for glory. 
But the one who gives us security with you in Christ and who anointed us is God; 
he has also put his seal upon us and given the Spirit in our hearts as a first installment.
Paul’s Change of Plan. 
But I call upon God as witness, on my life, that it is to spare you that I have not yet gone to Corinth. 
Not that we lord it over your faith; rather, we work together for your joy, for you stand firm in the faith.","Paulu, Devachê khuxen Jezu Kristacho apostl, ani amcho bhav Timot Korintant aslolê Devachê povitr-sobhek ani sogllê Akaient asleleam somest bhoktank hem potr boroitat.
Deva amchea Bapachi ani Somia Jezu Kristachi doiallai ani xanti tumkam favo zaum.

Dev, amchea Somia Jezu Kristacho Bap, sodanch doiall Bapui ani soglleam amcheam gorzamnim amkam dhir-divpi: tôr Taka vakhannum-ia.
Soglleam amcheam koxttam-dukhimnim To amkam dhir dita; hê porim ami-i, Deva koddlo amkam ieta to dhir gheun, sogllê torecheam trasank sampoddleleank dhir diunk xoktanv.
Zoxem Bap amkam Kristachea koxttamnim bhorpur vantto dita, toxench To amkam Krista udexim bhorpur dhir-ui dita.
Ami attevitte kaddtanv? Tôr te tumkam dhir ani soddvonn mellchê pasot. Amkam dhir mellta? Tôr ho-i tumkam dhir mellchê khatir. Oxem ami bhôgtanv tech koxtt-dogd tumi-i thirponnan bhogunk pavtelet.
Tumchê vixim amcho bhorvanso thir, kiteak koxttam-dogdamnim amchim bhagidaram zaun, dhirant-ui tumi amchim bhagidaram zatelet mhonn ami zannonv.

Bhavam-bhoinnimnô, Aziechea prantant kede ami upodre-koxtt bhôgleat, tem tumi zanno zal’lim mhaka zai: kitlo zôdd bhar amcher poddlo! To amchean sõsum nozo titlo! Team upodream-koxttantle ami jive utortelenv mhonn amkam bhorvansoch naslo.
Khorench, mornnachem formonn amcher poddlem-xem amkam dislem; ami koxêch bhaxen amcher patiena zaunk hem oxem ghòddlem: fokot Devacher ascho sogllo amcho visvas, kiteak mel’leank porian jivont korunk Taka tank asa.
Mornnachea iedea vhodda sonkottantle Tannem amkam nivarle, ani hea fuddem-i To amkam nivartolo mhonn amcho bhorvanso.
Tumcheam-i magnneancho amkam adar mellum; oxem zaiteam zannancheam magnneamnim Devan amkam kela tea upkara khatir zaitim zannam amchea nanvan Taka dhin’vastelim.

Soglleam kodde, punn bhov-korun tumchê kodde vagtana, amchi chal sodanch, Devak zai toxi, promannik-ponnachi ani sadeponnachi zali; hantum mon’xachê zannvaiecher patieun nhoi, punn Devan funkea dil’lea denneachê podvecher patieun ami chol’leanv. Hachê pasot amkam obhiman bhògta ani hem tumkam khatren sangtanv.
Amchea borovpant tumkam spoxtt vachunk zaina ani sarkem somzunk mellona toslem kãich ami tumkam boroinanv. Tumi tem samkem somzotelim mhonn mhaka visvas asa.
Zoxem tumi ozun porian amchi chal ili-ili somzunk pavleant, toxench tumi ti sarkich somzunk pavtelet mhonn bhorvanso ballgitam; oxem, amchea Somia Jezucho Dis ietolo tedna, zoso tumchê khatir amkam obhiman bhògta, tosoch amchê khatir tumkam-i obhiman bhògtolo.

Hea soglleachi khatri mhaka asli dekhun, hanv poilim tumchê-xim vochunk ani oxi tumkam dupêtt khuxalkai diunk sôdtalom.
Mhonngê, mhoji ievzônn oxi asli: tumchea ganvantlean Maxedoniek vochunk ani Maxedoniê thaun portun ietana novean tumchê-xim ieunk; magir, vattek goroz to adar tumchê koddlo gheun, Judeiak vochunk ievjitalom.
Oxi mhoji ievzônn asli mhonntôch, hanvem ti voilea-voir bodôl’lea mhonn dista tumkam? Vô mhojea mon’xasoimbak avoddta tem polleun, mhojeô ievzonnô kortam ani mhojea monant borabôr “Hôi, hôi” ani “Na, na” asa mhonn somzotat tumi?
Zoso Dev dil’lem utor visvaxiponnan pallta, toxem amchem utor tumkam borabôr “Hôi” ani “Na”, oxem zaunk na.
Hanvem, Silvanan ani Timotan tumkam porgôttla to Devacho Put, Jezu Krista, borabôr “HÔI” ani “NA” oso kednanch zalo na; To sodanch “HÔI”.
Kiteak Devan keleat titleô-i bhasavnneô Tachê sovem “HÔI” zaleat, ani heach pasot Tachê vorvim Devak mhoima diunchê khatir ami “AMEN” mhonntanv.
Khud’ Devan amkam ani tumkam borabôr Jezu Krista sovem ghott rigoun dovorleant; Devanuch amkam Aplê sevek makhleat,
ani ami sogllim Tachim mhonnun amcher Tannem Aplo xik’ko marla, ani Apnnem amkam dovorlelem asa tea soglleacho isaro zal’lê porim Tannem amcheam kallzamnim Atmo ghala.

Mhojea jivachean sangtam, hanv novean Korintak vochunk na zalear, hachem karonn ekuch: tumkam anink dukh dina zaunk; hacho govai Dev.
Khorench, tumchem bhavartachem jivit zobordosten cholounk amchem mon nhoi, tumcho sontôs vaddounchea monan tumchê borabôr vavrunk amchi khuxi; kiteak tumchem bhavartachem jivit thir."
2 Corinthians,2,"For I decided not to come to you again in painful circumstances.
For if I inflict pain upon you, then who is there to cheer me except the one pained by me?
And I wrote as I did so that when I came I might not be pained by those in whom I should have rejoiced, confident about all of you that my joy is that of all of you.
For out of much affliction and anguish of heart I wrote to you with many tears, not that you might be pained but that you might know the abundant love I have for you.
The Offender. 
If anyone has caused pain, he has caused it not to me, but in some measure (not to exaggerate) to all of you.
This punishment by the majority is enough for such a person,
so that on the contrary you should forgive and encourage him instead, or else the person may be overwhelmed by excessive pain. 
Therefore, I urge you to reaffirm your love for him.
For this is why I wrote, to know your proven character, whether you were obedient in everything. 
Whomever you forgive anything, so do I. For indeed what I have forgiven, if I have forgiven anything, has been for you in the presence of Christ,
so that we might not be taken advantage of by Satan, for we are not unaware of his purposes.
Paul’s Anxiety. 
When I went to Troas for the gospel of Christ, although a door was opened for me in the Lord, 
I had no relief in my spirit because I did not find my brother Titus. So I took leave of them and went on to Macedonia.
Ministers of a New Covenant. 
But thanks be to God, who always leads us in triumph in Christ and manifests through us the odor of the knowledge of him in every place.
For we are the aroma of Christ for God among those who are being saved and among those who are perishing, 
to the latter an odor of death that leads to death, to the former an odor of life that leads to life. Who is qualified for this?
For we are not like the many who trade on the word of God; but as out of sincerity, indeed as from God and in the presence of God, we speak in Christ.","Tumkam dukh diunchi nhoi mhonn tumkam novean bhett dinam zaunk hanvem tharav ghetlo.
Tumkam hanvem khônt dili tôr, mhaka khuxal korunk anink konn asa? Tumich nhoi tim, hanvem khontibhorit keleant tim?
Tumich tim mhaka sontosbhorit kortat tim dekhun, tea vellar tumkam bhett diun mhakach hanv fokot khônt haddto aslom; mhonnun hanvem tumkam tem potr boroun dhaddlem. Jedna hanv sontosbhorit asam, tedna tumkam-i sontôs zata mhonn mhaka khatri asa.
Tumkam khontibhorit korunk mhonn nhoi, punn tumam-soglleancho kitlo hanv môg kortam tem tumi zanno zaunche khatir, khontint ani dukhint buddlolea kallzan ani dukam golloun hanvem tumkam tem potr boroilem

Konnem zôr khônt dilea, ti tannem mhaka diunk na, punn êkê bhaxen — vhoddlem korun sangina zaunk — ti tumam-soglleankuch dilea.
Tumchê sobhen tea mon’xak khast lailea ti puro.
Tumi taka bhôgsuncho ani taka dhir diuncho, na zalear aplê vhôdd khontint to buddon vochot.
Tumi tachi opurbai korun dakhoiat mhonn hanv tumkam ulo kortam.
Tumchi porikxa korunk ani kitlê khaltikaien tumi adnia palltat tem polleunk hanvem tem potr boroilem.
Tumi konnak bhôgxitat tedna, hanv-ui taka bhôgxitam. Ani hanvem kitem bhogxilem tem, – hanvem-i bhôgsunchi goroz asli zalear – hanvem Krista hujir bhogxilam.
Oxem Soitan amcher zoit vhorunk pavcho na. Tacheô naddbudhi ami borim zannonv.

Kristachem xubhvhortoman porgottunk Troas ganvant hanv pavlom tedna, Somian mhaka ek dar ugddun dilem.
Punn Tit mhozo bhav mhaka thõi mellunk na dekhun, mhaka thar na zalo. Tea pasot tea lokacho nirôp gheun hanvem Maxedoniechi vatt dhôrli.

Punn Devak dhin’vastam, kiteak To amkam Kristachea ekvottant dovrun sodam Tachea zoitachea porivarant vantto dita ani amchê udexim Kristachê ollkhicho domdom’ soglleak ximpddaita:
khorench mhonn’lear, ami Deva mukhar choddta toslo Kristacho domdomit pormôll: soddvonn ghetat tanchê modem, toxench ibadd zaunchê vatter asat tanchê modem.
Heam nimanneank mornnak pavoita toslem mornnadik ghann-ordd’dann, ani poileank jivan bhorit veta toslo domdomit sugondh. Oslea kamak khand marunk konn purto zait?
Ami zalear, Devachea utracho dhondo kortat tosle veapari ami nhoi; osle veapari khub. Punn ami Deva hujir, khud Devan pattoil’le porgôttnnar mhonnun, sadea monan Krista sovem utor porgôtt’tanv."
2 Corinthians,3,"Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you or from you?
You are our letter, written on our hearts, known and read by all,
 shown to be a letter of Christ administered by us, written not in ink but by the Spirit of the living God, not on tablets of stone but on tablets that are hearts of flesh.
Such confidence we have through Christ toward God.
Not that of ourselves we are qualified to take credit for anything as coming from us; rather, our qualification comes from God, 
who has indeed qualified us as ministers of a new covenant, not of letter but of spirit; for the letter brings death, but the Spirit gives life.
Contrast with the Old Covenant. 
Now if the ministry of death, carved in letters on stone, was so glorious that the Israelites could not look intently at the face of Moses because of its glory that was going to fade, 
how much more will the ministry of the Spirit be glorious?
For if the ministry of condemnation was glorious, the ministry of righteousness will abound much more in glory.
Indeed, what was endowed with glory has come to have no glory in this respect because of the glory that surpasses it.
For if what was going to fade was glorious, how much more will what endures be glorious.
Therefore, since we have such hope, we act very boldly
and not like Moses, who put a veil over his face so that the Israelites could not look intently at the cessation of what was fading.
Rather, their thoughts were rendered dull, for to this present day the same veil remains unlifted when they read the old covenant, because through Christ it is taken away.
To this day, in fact, whenever Moses is read, a veil lies over their hearts, 
but whenever a person turns to the Lord the veil is removed. 
Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.
All of us, gazing with unveiled face on the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord who is the Spirit.","Ami novean amchich vhoddvik sangunk sôdtanv kai? Kãi zannank goroz asa toxi, tumkam dakhounk vô tumchê koddli gheun dusreank dakhounk visvas-potrachi amkam goroz asa mhonn dista tumkam?
Tumich amchem visvas-potr; tem amcheam kallzamnim boroil’lem asa ani soglleank tem vachunk ani somzunk mellta.
Dubhava vinnem Kristachem potr tumi, amcheam hatamnim boroun kaddlelem: xaien nhoi, punn jivea Devachea Atmean; fatracheam folliancher kantoil’lem nhoi, punn masacheam kallzacheam folliancher boroil’lem.

Deva mukhar Krista udexim Ho visvas amkam asa:
amchêch osttongim ami kitem-i kelam mhonn sangunk ami xokonanv, punn amchi xokti Deva koddsun ieta.
Tannench amkam novea korarache iukt sevok keleat. Ho Korar boroil’leam kaideam vixim nhoi, punn Atmea vixim; kiteak mhonn’lear boroil’le kaide jiv kaddtat, punn Atmo jiv dita.

Somurt okxoramnim fatracheam folliancher kantoil’li; ani Devan ti Moizesak dili tedna, Devachi mhoima fankli. Moizesachem mukhamoll tê mhoimechea porzollan fankunk laglem, punn ho porzôll palovon vetalo; ani tori Moizesachea mukhamollacher to itlo loklokit aslo, ki Israelacheô put-dhuvô tacher apli nodor lavun dovrunk xokonasleô. Mon’xank moronn haddta ti Somurt itlê mhoimen denvun aili zalear,
Atmeacho Korar sthapon ailo tedna, kitlê odik vhôdd mhoimen to fankunk favona?
Amkam khastichem formonn haddta ti seva mhoimevont zali tôr, amkam Devak manovlelim mon’xam korta ti seva kitli odik mhoimevont zaunk favonam?
Khorench, atanchê ut’tôm’ mhoimek sôr kelear, adli mhoima kãich nhoi asli mhonn amchean mhonnunk zata.
Kiteak palovon vechem aslem tem mhoimen fanklem zalear, togta tem kitlê odik mhoimen fankunk favona zait?

Amkam oslo bhorvanso asa dekhun, ami kalljidarponnan uloitanv.
Aplea mukhamolla velo porzôll palovon vetana, Israelacheam putam-dhuvamnim polleuna zaunche khatir, aplem mukhamoll eka podd’dean dhampto, Moizesa bhaxen ami nhoi.
Punn tanchea gineanacher kallôk poddlolo; khorem mhonn’lear, az porian, Adlo Korar vachtat tedna, toch podd’do thõich asa; kiteak konn-ui Kristak ekvott’ta tedna mat, to podd’do koddsoron veta.
Ozun porian Moizesachi Somurt vachtat tedna, tanchim monam eka podd’dean dhamplelim asat.
punn vollon Somia-xim tim ietelim tedna mat, to podd’do koddsoron vetolo.
Tôr Somi mhonn’lear Atmo, ani zõi Somiacho Atmo asa thõi svotontrtrai asa.
Oxem tôr, amchea mukhamolla voilo podd’do kaddun, eka arxea porim Somiachê mhoimechim kirnnam ami portim fankoitanv; oxem ami sogllim bodlon, Zacho porzôll ami portun fankoitanv, Tachê sarkim ami odik-odik zait vetanv, Tachi mhoima odik-odik amchea jivant fankta. Hem kam’ sogllem Somiachem, ani hoch to Atmo."
2 Corinthians,4,"Therefore, since we have this ministry through the mercy shown us, we are not discouraged.
Rather, we have renounced shameful, hidden things; not acting deceitfully or falsifying the word of God, but by the open declaration of the truth we commend ourselves to everyone’s conscience in the sight of God. 
And even though our gospel is veiled, it is veiled for those who are perishing, 
in whose case the god of this age has blinded the minds of the unbelievers, so that they may not see the light of the gospel of the glory of Christ, who is the image of God. 
For we do not preach ourselves but Jesus Christ as Lord, and ourselves as your slaves for the sake of Jesus.
For God who said, “Let light shine out of darkness,” has shone in our hearts to bring to light the knowledge of the glory of God on the face of [Jesus] Christ.
The Paradox of the Ministry. 
But we hold this treasure in earthen vessels, that the surpassing power may be of God and not from us.
We are afflicted in every way, but not constrained; perplexed, but not driven to despair; 
persecuted, but not abandoned; struck down, but not destroyed;
 always carrying about in the body the dying of Jesus, so that the life of Jesus may also be manifested in our body.
For we who live are constantly being given up to death for the sake of Jesus, so that the life of Jesus may be manifested in our mortal flesh.
So death is at work in us, but life in you.
Since, then, we have the same spirit of faith, according to what is written, “I believed, therefore I spoke,” we too believe and therefore speak, 
knowing that the one who raised the Lord Jesus will raise us also with Jesus and place us with you in his presence. 
Everything indeed is for you, so that the grace bestowed in abundance on more and more people may cause the thanksgiving to overflow for the glory of God.
Therefore, we are not discouraged; rather, although our outer self is wasting away, our inner self is being renewed day by day. 
For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison, 
as we look not to what is seen but to what is unseen; for what is seen is transitory, but what is unseen is eternal.","Devan hi seva amchê adhin kelea dekhun, ami ang kaddinanv.
Lojek lagun guptim dovortat tim kortubam ami soddun ditanv, amchi chal naddbudhichi nhoi, Devachem utor ami borsun porgott korinanv; portench zalear, sot tem ami spoxtt porgôtt’tanv ani, Devak amcho govai korun ani somest mon’xancheam ontoskornnank ulo korun, ami amkanch sakxi ditanv.
Amchem xubhvhortoman dhamplelem asa zalear, fokot ibadd zaunchê vatter asat tankam tem dhamplelem asa.
Mhonngê Krist khoreponnim Devacho rupkar, tori Tachea mhoimêbhorit xubhvhortomanacho porzôll onbhavar-teank fankona zaunk, hea kalla-iugachea devan tanchim monam kurdd’dim keleant.
Ami amkanch porgott korinanv, punn Jezu Kristak Somi mhonn ami porgôtt kortanv, ani ami zalear Jezu khatir tumche sevok.
“Kallokan uzvadd porzollum”, oxem Devan mhonn’lem; tôr Tannench, Kristachea mukhamollar porzollta tê Aplê mhoimechi ollokh amcheam kallzamnim fankoili.

Punn ami fokot matiechim aidonam, ani hem bhanddar osleam aidonamnim ghal’lem asa; mhonntôch hi amkam dil’li vorti podvi amchê thaun upzona; ti sogllich Devachi.
Soglleam jin’sancheam koxttancho bhar ami sõstanv, punn Dev amkam chepon poddunk dina; ami sogllech ghuspotanv, punn niraxi zainanv;
piddapidd bhôgtanv, punn Dev amkam kednanch sanddinam: amkam khala uddoitat, punn amcho jiv kaddunk pavonant;
hea amchê kuddichea jivitant Jezuchem punorjivit dixtti poddchê khatir, teach amchê kuddichea jivitant sodanch ami Jezuk Tachea mornnant ekvottlele asanv.
Jezuchem punorjivit amchê vinaxi kuddint ugddapim dixtti poddchê khatir, jivech astana Jezu pasot ami mornnachea sonkottant bhonvtanv.
Hê bhaxen moronn amchê sovem aplem kam’ korit asa, punn tumchê sovem punorjivit aplem kam’ korit asa.

“Hanvem bhavart dhôrla dekhun hanv uloilom”, oxem Povitr Pustokar boroil’lem mellta, tench bhavartachem mon amkam-i asa dekhun, bhavart dhorun ami-i uloitanv.
Devan Somia Jezuk punorjivont kela mhonn ami zannonv; toxench To amkam-i Jezu borabôr punorjivont kortolo ani amkam tumchê sangatim Apnna mukhar vhortolo mhonn ami zannonv.
Hem sogllem tumchea boreak; hê porim jitli Devachi doiallai odik-odik lokak bhogunk mellta, titli odik-odik Devak mhoima diunchê khatir loka modem Tachi dhin’vasnni-i vaddot veteli.

Hea pasot ami kednanch ang kaddinanv. Zorui bhailean amchem jivit bigddun veta, torui bhitorlean tem disan’dis novsoron veta.
Kiteak heô amcheô lhan ani thoddea kallacheô khonti-dukhi sasnnachê ut’tôm’ mhoimek amkam toiar kortat: heam khontim-dukhim ani hê sasnnachê ut’tom’ mhoimê modem koslich sôr korunkuch zaina.
Mhonntôch dolleank dixtti poddtat tosleam vostuncher ami amchem dhean-mon lainanv, punn dixtti poddonant tosleam vostuncher; dixtti poddtat teô vostu thoddoch vêll urtat, punn dixtti poddonant teô sasnnak togtat."
2 Corinthians,5,"For we know that if our earthly dwelling, a tent, should be destroyed, we have a building from God, a dwelling not made with hands, eternal in heaven.
For in this tent we groan, longing to be further clothed with our heavenly habitation 
if indeed, when we have taken it off, we shall not be found naked.
For while we are in this tent we groan and are weighed down, because we do not wish to be unclothed but to be further clothed, so that what is mortal may be swallowed up by life. 
Now the one who has prepared us for this very thing is God, who has given us the Spirit as a first installment.
So we are always courageous, although we know that while we are at home in the body we are away from the Lord,
for we walk by faith, not by sight.
Yet we are courageous, and we would rather leave the body and go home to the Lord. 
Therefore, we aspire to please him, whether we are at home or away.
For we must all appear before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or evil.
The Ministry of Reconciliation. 
Therefore, since we know the fear of the Lord, we try to persuade others; but we are clearly apparent to God, and I hope we are also apparent to your consciousness. 
We are not commending ourselves to you again but giving you an opportunity to boast of us, so that you may have something to say to those who boast of external appearance rather than of the heart. 
For if we are out of our minds, it is for God; if we are rational, it is for you.
For the love of Christ impels us, once we have come to the conviction that one died for all; therefore, all have died. 
He indeed died for all, so that those who live might no longer live for themselves but for him who for their sake died and was raised.
Consequently, from now on we regard no one according to the flesh; even if we once knew Christ according to the flesh, yet now we know him so no longer.
So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come.
And all this is from God, who has reconciled us to himself through Christ and given us the ministry of reconciliation,
namely, God was reconciling the world to himself in Christ, not counting their trespasses against them and entrusting to us the message of reconciliation. 
So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God. 
For our sake he made him to be sin who did not know sin, so that we might become the righteousness of God in him.","Hea sonvsarant ami hê kuddichea tombunt biradd korun asanv to tombu moddon gelo zalear, mon’xan-cheam hatamnim bandunk naslelem, sasnnak togpachem ani Deva koddlem ghevpachem, ek ghor amkam sorgar toiar kel’lem asa mhonn ami zannanv.
Vingllim zal’leam mon’xam vori ami hea tombu bhair poddlelim zaun nhoi, punn ozun hea tombunt jietana, hea atanchea biraddacher tem amchem sorginchem ghor gheunk ami axetanv, ani hê axen amchê sonvsari ghotint ami pinrgotanv.
Kiteak hea tombuchi, mhonngê hê kuddichi, nhesônn kaddun uddounk amchi khuxi nhoi, punn hêch nhesonnicher dusri nhesônn gheunk amchi khuxi; dekhun hea tombunt, mhonngê amchê kuddint, jietana, eka bhara khal chepon aslelê bhaxen ami pinrgotanv; oxem jem kitem amchê bhitôr vinaxi asa, tacho bhosm zatolo: hem ovinaxi jivitachem zoit!
Heach xevottak khud Devan amkam toiar keleant; ani Tannench hacho ixaro koso amkam Atmo dila.

Mhonntôch, kuddint aso-sôr Somia thaun ami pois asanv mhonn zanno zaun-ui, ami visvasan bhoron jietanv.
Kiteak ami dolleamnim polleun nhoi punn bhavartan choltanv.
Khorench ami visvasan bhoron jietanv; ani khorench mollear, hê kuddintlim bhair sorun Somia sorxem jieunk amchi axa.
Ami kuddint jieum vô kuddi bhair jieum, amchi êkuch khuxi mhollear Taka manonk.
Hê kuddichea jivitant astana jem kitem zonn-eklean vaitt vô borem kelam, tea pormannem apnnak favo tem gheunk ami sogllim Kristachê neaisodrê mukhar ubim ravchim mhonn Devachi khuxi.

Mhonntôch Somiachi bhokti khorea monan korun, mon’xank jikun gheunk ami vavurtanv. Amchi vagnnuk Deva mukhar ugti; ani tumchea-i ontoskornna mukhar ti ugti asa mhonn ami visvas dhôrtanv.
Ami vhodd mhonn tumkam dakhounk ami novean proitn korinanv, punn tumkanch amchê vixim vhoddvik bhogunk ami tumkam soêg ditanv; oxem jim konn kalliz ani mon polleun nhoi, punn fokot bhailich vagnnuk polleun boddai sangtat, tankam tumchean fuddo korun zobab diunk zatelem.
Ami pixe mhonn dista konnak? Hôi zalear, Deva pasot ami pixe; punn khorench mhonn’lear ami pixe nhoi, ani amchem xanneponn tumchea faideak.
Karonn Kristacho môg amkam thar dina, kiteak Eklo soglleam khatir melo zalear, sogllinch meleant mhonn amkam khatri asa.
Khorench, To soglleam mon’xam khatir melo. Oxem kiteak? Jivim asat tim apnnam khatir ani-anink jieunchim nhoi mhonn, punn tanchê pasot melea uprant Zaka Devan punorjivont kela, Tachêch khatir.

Hea pasot, hem sot ami ollkhunk pavleanv tedna thaun, ami konnakuch mon’xasoimbachê nodren polleun lekhinanv; ani zorui ami ekdam Kristak mon’xasoimbachê nodren lêkhla, torui atam Taka toso anink ami lekhinanv.
Mhonntôch, konn-ui Kristachea ekvottant asat tôr, tim êk novi rochnna; pornnem tem gelem, atam sogllench novem!
Hem sogllem Deva koddsun ailam; Tannench, Krista vorvim sondhan korun, amkam Aplê vengent portun haddleant, ani hea sondhanachi seva amchea hatant ghalea.
Hanv sangunk sôdtam tem hem: Dev mon’xanchim patkam tancher add monant dhorinam, punn Krista sovem Dev sonvsarantleam soglleam mon’xank Aplê vengent portun gheta, ani atam hea sondhanacho sondêx Tannem amchê adhin kela.

Mhonntôch ami Kristache protinidhi, amchê udexim khud Dev tumkam ulo korta. Kristachea nanvan ami tumkam oxi vinoti kortanv: Devachê vengent portun ieiat!
Jezuk koslench patok naslem; punn Tachea ekvottant ami Devak manovlelim zaunchê khatir, Devan amchem patok Tacher ghalem."
2 Corinthians,6,"Working together, then, we appeal to you not to receive the grace of God in vain. 
For he says:
“In an acceptable time I heard you,
and on the day of salvation I helped you.”
Behold, now is a very acceptable time; behold, now is the day of salvation.
We cause no one to stumble in anything, in order that no fault may be found with our ministry;
on the contrary, in everything we commend ourselves as ministers of God, through much endurance, in afflictions, hardships, constraints, 
beatings, imprisonments, riots, labors, vigils, fasts; 
by purity, knowledge, patience, kindness, in a holy spirit, in unfeigned love, 
in truthful speech, in the power of God; with weapons of righteousness at the right and at the left; 
through glory and dishonor, insult and praise. We are treated as deceivers and yet are truthful; 
as unrecognized and yet acknowledged; as dying and behold we live; as chastised and yet not put to death; 
as sorrowful yet always rejoicing; as poor yet enriching many; as having nothing and yet possessing all things.
We have spoken frankly to you, Corinthians; our heart is open wide.
You are not constrained by us; you are constrained by your own affections. 
As recompense in kind (I speak as to my children), be open yourselves.
Call to Holiness. 
Do not be yoked with those who are different, with unbelievers. For what partnership do righteousness and lawlessness have? Or what fellowship does light have with darkness?
What accord has Christ with Beliar? Or what has a believer in common with an unbeliever?
What agreement has the temple of God with idols? For we are the temple of the living God; as God said:
“I will live with them and move among them,
and I will be their God
and they shall be my people.
Therefore, come forth from them
and be separate,” says the Lord,
“and touch nothing unclean;
then I will receive you
and I will be a father to you,
and you shall be sons and daughters to me,
says the Lord Almighty.”","Ami Devache sohokari mhonn tumkam oso ulo kortanv: tumi ghetlea ti Devachi doiallai nirfôll zaunk dium nakat.
Kiteak Dev oxem sangta; “Xubh vellar Hanvem tuzo ulo aikolo, ani taronnachea disa Hanvem tuka adar dilo.” Polleiat: hoch to xubh vêll; taronnacho dis to hoch!

Amchea muniarponnant koslich chuk mellona zaunk, konnachêch sudharnnechê vatter ami koslich addkhôll ghalinanv.
Portench zalear, soglleam vattamnim ami Devache sevok mhonn dakhoitanv: koxtt-dukhi, oddchonni ani hal-upodre ami bhôgle;
ami mar ghetlo, amkam bondkhonnint uddoile, amcher bonddai keli; koxtti vavr amim kelo, amkam nhid porian na zali ani upas-tapas ami kaddcho poddlo; hea sogttant ami thir ravleanv.
Chuki virêt amchi vagnnuk; zannvaiechi amchi xikovnn; sosnnikaiechi ani bhole-ponnachi amchi chal; Povitr Atmeache bhorpur gunn amkam; amcho pritimôg ddhông-naslolo;
sotacho amcho nirôp; amkam asa ti ghottai Devachich; dusmana virudh zhuztana ani amchi rakhônn kortana, amcheam hatamnim fokot Devak man’ta toslea jivitachim hatiaram;
dôr disachea amchea jivitant amkam melltat man ani beman, konn-konn amchi ninda kortat ani konn-konn amkam vakhanntat; ami sot tem porgôtt’tanv, tori amkam fotting koxe lêkhtat;
sogllo lôk amkam ollkhota, tori ami konn nhoi aslelê porim amkam dhôrtat; ami morpachech, tori he polle ami jivech asanv; amkam boroch mar ghala, tori amcho jiv kaddunk pavunk nant;
khonti-dukhint buddlele astam, ami sodanch sontoxi; ami khorench gorib, tori dusrê vatten ami puskoll zannank girest korit asanv; jogant amkam kãich na khorem, tori sogllo sonvsar amcho.

Korintkaramnô, tumchê kodde ami ugteponnim uloileanv, amchem kalliz tumkam sarkench ugtem kelam.
Môg unno zala zalear, to amchê vatten nhoi, to tumchêch vatten unno zala zait.
Tumi mhojim bhurgim zal’lê porim oxem tumkam sangtam: môg mogan farik korunk, tumchim-i kallzam mhaka sarkim ugtim korat.

Onbhavarteam kodde favo nhoi toslo sombond zoddum nakat. Promannikponn ani khotteponn koxim mhonn vangddi zaunk xoktat? Uzvadd ani kallôk hanchê modem koslem bhagidarponn asum-iet?
Krist ani Soitan, hanchê modem kedna tori koblat asum-iet? Bhavart asloleam ani bhavart nasloleam modem koslem bhagidarponn ghoddunk zata?
Devachea mondira ani murtim-puttleam modem koxêch bhaxen ekmot asum nozo, kiteak ami khoreponnim jivea Devachem mondir. Tôr Devan oxem mhonn’lam: “Tanchê modem Mhojem tthikann kortolom ani tanchê modem jietolom; Hanv zatolom tancho Dev ani tim zatolim Mhoji porza.”
“Tea pasot, mhonnta Sorvespor, tanchê modlim bhair sorat ani mekllim ravat; koslêch mhellê vostuk hat lavum nakat, tedna Hanv tumkam vengent ghetolom.
Hanv tumcho Bapui zatolom, ani tumi zatelet Mhoje put ani Mhojeô dhuvô. Oxem mhonnta Sorvpodvedar Sorvespor.”"
2 Corinthians,7,"Since we have these promises, beloved, let us cleanse ourselves from every defilement of flesh and spirit, making holiness perfect in the fear of God.
Make room for us; we have not wronged anyone, or ruined anyone, or taken advantage of anyone.
I do not say this in condemnation, for I have already said that you are in our hearts, that we may die together and live together. 
I have great confidence in you, I have great pride in you; I am filled with encouragement, I am overflowing with joy all the more because of all our affliction.
Paul’s Joy in Macedonia. 
For even when we came into Macedonia, our flesh had no rest, but we were afflicted in every way—external conflicts, internal fears. 
But God, who encourages the downcast, encouraged us by the arrival of Titus, 
and not only by his arrival but also by the encouragement with which he was encouraged in regard to you, as he told us of your yearning, your lament, your zeal for me, so that I rejoiced even more.
For even if I saddened you by my letter, I do not regret it; and if I did regret it ([for] I see that that letter saddened you, if only for a while), 
I rejoice now, not because you were saddened, but because you were saddened into repentance; for you were saddened in a godly way, so that you did not suffer loss in anything because of us.
For godly sorrow produces a salutary repentance without regret, but worldly sorrow produces death.
For behold what earnestness this godly sorrow has produced for you, as well as readiness for a defense, and indignation, and fear, and yearning, and zeal, and punishment. In every way you have shown yourselves to be innocent in the matter.
So then even though I wrote to you, it was not on account of the one who did the wrong, or on account of the one who suffered the wrong, but in order that your concern for us might be made plain to you in the sight of God. 
For this reason we are encouraged.
And besides our encouragement, we rejoice even more because of the joy of Titus, since his spirit has been refreshed by all of you.
For if I have boasted to him about you, I was not put to shame. No, just as everything we said to you was true, so our boasting before Titus proved to be the truth.
And his heart goes out to you all the more, as he remembers the obedience of all of you, when you received him with fear and trembling. 
I rejoice, because I have confidence in you in every respect.","Priticheamnô, osleô bhasavnneo amkam kel’leô asat dekhun, kuddin ani otmean soglleam khotantlim nitoll zaum-ia ani Devachi bhokti korun amchi povitrtai sompadnnek pavoum-ia.

Tumcheam kallzamnim amkam zago diat. Ami konnakuch vaitt korunk na, konnakuch nuksann korunk na, konnachoch faido kaddunk na.
Konnachoch guneanv korunk hanv hem sanginam; tumkam hanvem adim sanglam toxem, tumkam mhojea kallzant ballgun dovortam; oxem vangdda ami jietanv ani vangdda ami mortanv.
Tumchê lagim ugteponnim mhojean ulounk zata; ani tumchê vixim mhaka vhôdd obhiman bhògta: oxem soglleam amcheam koxttam-dogdamnim mhaka bhorpur ghottai asta, ani mhojem kalliz sontosan bhoron òt’ta.

Ami Maxedoniek pavlea uprant porian hê amchê kuddik visovuch naslo. Portench zalear, veta thõi sogllea jin’sache koxtt-dogd ami bhôgle: bhailean zhuzam, bhitorlean huske.
Punn mon mòddleleank Dev ghottai dita, oxem Titak amchê-xim pavoun amkam-i Tannem ghottai dili;
nhoich tachea iennean, punn tumi taka dil’lea dhiran. Kitlim tumi amkam polleunk axetat, kedi vhôdd tumchi khônt, ani mhozo man rakhunk kitli umêd tumkam asa, hem sogllem tannem mhaka kolloilem; hi soglli khobor aikun, hanv odikuch sontosan bhòrlom.
Mhojea potrak lagun tumkam vaitt dislem khorem, tori tem hanvem boroilem mhonnun mhaka dukh disonam. Tumkam thoddoch vêll vaitt dislem mhonn zanno zaun, zori poili mhaka dukh bhògleli,
tori atam hanv khuxal asam: tumkam vaitt dislem mhonn nhoi, punn vaitt disun tumi borea rostear pavleant dekhun; tumkam khônt zali ti Devak man’ta tosli ani oxem amchê vorvim tumkam koslench nuksann ailem na.
Devak man’ta tosli khônt jivit bodlunk ani taronn gheunk pavoita, ani oxem zalem tôr, kãich vaitt na; fokot mon’xasoimbantli upzota ti khônt mornnak pavoita.
Tumkanch kitem ghòddlem tem polleiat: Devak man’ta tosli khônt tumkam bhogon, ticho koslo fôll mell’lo to chintat — kitli tumchi umêd vaddli! Tumchoch man rakhunk kitlim tumi suddsuddit zaleant! Tumchê modem vostelea vaittacho kitlo tumkam kanttallo dislo, xikxechi kedi bhirant, mhaka polleunchi kitli axa! Mhozo-i man rakhunk ani guneanvkareak khast lavunk tumchi hurba kitli vaddli! Hê sogllê babtint tumkam kosloch guneanv na mhonn tumi dakhoun dilem.

Mhonntôch, opman kela vô opman bhôgla tanchê khatir tem potr hanvem borounk na. Tumi amkam bhoktin manun ghetat: hem Dev zanno ani hem tumkanch dokhol korunk zai aslem mhonn tem potr hanvem boroun dhaddlem.
Ani oxem zalem mhonn amkam ghottai mell’li.
Amkam ghottai mell’lea tichê bhair, Titak sontôs bhòglo mhonn ami odikuch sontoxi zaleanv, kiteak tumi soglleamnim tachem somadhan kelem.
Ani tumchi vhoddvik hanvem taka sanglea zalear, mhaka loz bhogunk na; portench zalear, zoxem tumkam sodanch khorem tem sanglam, toxem Titak hanvem tumchi vhoddvik sanglea ti-i khori.
Ani tumi soglleamnim khaltikaien tachem aikolem ani bhirantin ani koddkoddean taka tumchê modem ghetlo, tacho ugddas korun tachem kalliz opurbaien tumchê vatten odikuch oddon veta.
Tumcher purnn visvas mhojean dovrunk zata mhonn hanv sontoxi."
2 Corinthians,8,"We want you to know, brothers, of the grace of God that has been given to the churches of Macedonia, 
for in a severe test of affliction, the abundance of their joy and their profound poverty overflowed in a wealth of generosity on their part.
For according to their means, I can testify, and beyond their means, spontaneously,
they begged us insistently for the favor of taking part in the service to the holy ones, 
and this, not as we expected, but they gave themselves first to the Lord and to us through the will of God,
so that we urged Titus that, as he had already begun, he should also complete for you this gracious act also. 
Now as you excel in every respect, in faith, discourse, knowledge, all earnestness, and in the love we have for you, may you excel in this gracious act also.
I say this not by way of command, but to test the genuineness of your love by your concern for others.
 For you know the gracious act of our Lord Jesus Christ, that for your sake he became poor although he was rich, so that by his poverty you might become rich.
And I am giving counsel in this matter, for it is appropriate for you who began not only to act but to act willingly last year: 
complete it now, so that your eager willingness may be matched by your completion of it out of what you have.
For if the eagerness is there, it is acceptable according to what one has, not according to what one does not have;
not that others should have relief while you are burdened, but that as a matter of equality
your surplus at the present time should supply their needs, so that their surplus may also supply your needs, that there may be equality.
As it is written:
“Whoever had much did not have more,
and whoever had little did not have less.”
Titus and His Collaborators. 
But thanks be to God who put the same concern for you into the heart of Titus,
for he not only welcomed our appeal but, since he is very concerned, he has gone to you of his own accord.
With him we have sent the brother who is praised in all the churches for his preaching of the gospel. 
And not only that, but he has also been appointed our traveling companion by the churches in this gracious work administered by us for the glory of the Lord [himself] and for the expression of our eagerness. 
This we desire to avoid, that anyone blame us about this lavish gift administered by us,
for we are concerned for what is honorable not only in the sight of the Lord but also in the sight of others. 
And with them we have sent our brother whom we often tested in many ways and found earnest, but who is now much more earnest because of his great confidence in you.
As for Titus, he is my partner and co-worker for you; as for our brothers, they are apostles of the churches, the glory of Christ.
So give proof before the churches of your love and of our boasting about you to them.","Atam, bhavam-bhoinnimnô, Maxedoniecheam povitr-sobhank Devan doiallai dakhoili tichi khobor tumkam sangtam.
Bhov vhoddam koxttam-dogdamnim tanchi porikxa zali. Tim ekdom’ gorib zal’lim, tori tim sodanch khuxal aslim. Oslê poristhitint bhoron òt’ta toslem udarponn tãnnim dakhoilem.
Kiteak aplê kuveti pormannem ani kuveti voir porian, amcheam bhavam-bhoinnink mozôt korpachê sevent apnnank-ui vantto di mhonn teô sobha ap-khuxen amchê kodde prarthun magtaleô: hachi hanv govai ditam.
Itleak ami ravonasleanv. Kiteak mhollear, Somiak tãnnim aplem jivit somorpilem, ani atam, hi Devachi khuxi mhonn somzun, amkam-i tem somorpun dilem.
Mhonntôch, zoxem Titan hem udar kallzachem kam’ tumchê modem suru kel’lem, toxench tannem tem sompounchem mhonn ami tachekodde maglem.

Tôr, zoxim tumi soglleant poilim—mhonngê bhavartant, ulovpachê huxarkaient, zannvaient, sogllê zotnaient ani amkam dakhoil’lea tumchea pritimogant — toxinch hea-i udar kallzachea kamant poilim zaiat.
Tumkam ek hukum’ ghalunk hanv hem sanginam; punn, heranchem udarponn tumkam dakhoun, tumcho pritimôg kosak lavun kitlo khoro to polleunk sôdtam.
Jezu Kristan, amchea Somian, kitlea udar kallzan amcho môg kelo, ti tumkam bori khobor asa: To girest aslo, punn amchê modem ietana amchê pasot gorib zaun ailo; oxem hea Tachea goribponna vorvim tumi deivik denneamnim girest zaunchim mhonn Tannem oxem kelem.

Hê babtint hanv tumkam mhoji budh ditam; ti tumkam khorench boreak poddteli. Kiteak gel’lea vorsa hea kamak tumi hat ghal’lo, khorem mhonn’lear tem tuminch ievzun kaddlelem;
tôr atam tem fuddem vhorun sompoiat. Hê porim, zoxem hea kamak hat ghalunk tumi umêd dakhoil’li, toxench, tumchê kuveti pormannem mozôt korun, tem kam’ sompounk-ui umêd dakhoiat.
Khuxê-monan kitem-i diunk umêd-hurba asa zalear, mon’xa kodde asa tem Dev manun gheta; mon’xa kodde na tem Dev magina.
Dusreancho bhar hollu korun tumich oddchonninchea bhara khal chepon urchim mhonn mhojea monant na, punn sangunk sôdtam tem hem: vanttpant soglleank sarkem mellchem.
Tumkam atam chodd asa tantlem kaddun tancheam gorzank tumi pavat, ani êk dis tankam chodd astelem tantlem kaddun tim tumcheam gorzank pavtelim: oxem vanttop sarkem zatelem.
Tôr Povitr Pustokar oxem boroil’lem asa: “Zankam chodd mell’lam, tankam kãi ogllem urunk na; ani zankam thoddem mell’lam, tankam kãi unnem zaunk na.”

Tumche sovem mhaka aslem tench chintop Titachea kallzant Devan upzoilem mhonn hanv Taka dhin’vastam.
Nhoich amchea uleak tannem umedin kan dilo, punn to apunnuch sogllê hurben bhoron ap-khuxen tumchê-xim vochunk vattek laglo.
Tachea sangata ami eka bhavak dhaddla: xubhvhortoman porgott korchea kamant tachi kirti soglleam povitr-sobhamnim gazta.
Itlench nhoi; ganvam-ganvamnim bhonvtanam, amchê borabôr vochunk ani hea mogachea kamant amkam adar diunk povitr-sobhamnim taka vinchun kaddla; Somiak mhoima diunchê khatir ani gorjevontank pavcho amcho husko dakhounchê khatir hem kam’ ami hatant ghetlam.
Udar monan dil’lim itlim danam pavounchi zobabdari palltanam, konnench amchi ttika korchi nhoi mhonn oxem ami manddun haddlam.
Kiteak nhoich Deva mukhar punn mon’xanchê-i nodrek sarkem asa tem korunk ami vavurtanv.

Hanchê borabôr anink eklea amchea bhavak ami dhaddla: tachi hurba portun-portun ani zaiteam bhasamnim ami topasun kaddlea; taka tumcho chôdd visvas asa dekhun, tachi hurba atam odik vaddlea.
Tit zalear mhozo bhageli ani tumchi seva korunk mhozo sohokari; heram bhavam vixim oxem sangchem asa: te povitr-sobhanche dut ani Kristak mhoima haddtat tosle sevok.
Oxem tôr, povitr-sobham mukhar tumi tanchi opurbai kortat mhonn dakhoiat, ani tumchê vixim mhaka obhiman bhògta to khorench bhogunk favo mhonn dakhoun diat."
2 Corinthians,9,"Now about the service to the holy ones, it is superfluous for me to write to you,
for I know your eagerness, about which I boast of you to the Macedonians, that Achaia has been ready since last year; and your zeal has stirred up most of them. 
Nonetheless, I sent the brothers so that our boast about you might not prove empty in this case, so that you might be ready, as I said,
for fear that if any Macedonians come with me and find you not ready we might be put to shame (to say nothing of you) in this conviction.
So I thought it necessary to encourage the brothers to go on ahead to you and arrange in advance for your promised gift, so that in this way it might be ready as a bountiful gift and not as an exaction.
Consider this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. 
Each must do as already determined, without sadness or compulsion, for God loves a cheerful giver. 
Moreover, God is able to make every grace abundant for you, so that in all things, always having all you need, you may have an abundance for every good work.
As it is written:
“He scatters abroad, he gives to the poor;
his righteousness endures forever.”
The one who supplies seed to the sower and bread for food will supply and multiply your seed and increase the harvest of your righteousness.
You are being enriched in every way for all generosity, which through us produces thanksgiving to God,
for the administration of this public service is not only supplying the needs of the holy ones but is also overflowing in many acts of thanksgiving to God.
Through the evidence of this service, you are glorifying God for your obedient confession of the gospel of Christ and the generosity of your contribution to them and to all others, 
while in prayer on your behalf they long for you, because of the surpassing grace of God upon you.
Thanks be to God for his indescribable gift!","Amcheam bhavam-bhoinnink adar diunchê vixim hanvem tumkam borounchi gorozuch na;
kiteak tumchi hurba hanv bori ollkhotam, ani tichê pasot Maxedoniekarank hanv tumchi vhoddvik sangit asam, oxem mhonnun: “Gel’lea vorsa thaun Akaia toiar zalea.” Ani tumchê hurben dusream zaiteam zannanchi hurba vaddlea.
Tumchê vixim ami kelea ti vhoddvik polki nhoi mhonn dakhounk heam bhavank ami dhaddleat; tumi toiar astelet mhonn hanvem tankam sanglam, mhonntôch tumi toiar ravat;
oxem kãi Maxedoniekar bhavank gheun hanv thõi pavon tedna, tumchim danam zomounk tumi ozun toiar nant mhonn tãnnim dekhlelem mhaka naka; visvas dovorlea uprant oxem ghòddlem zalear, kedi loz mhaka! Khorem mhollear, tumkam-i kedi loz!
Hea pasot mhojê fuddem tumchê-xim vochat mhonn heam amcheam bhavank hanvem vinoti keli; thõi vochun tumi bhasail’leam dananchi vevostha, tãnnim korun dovorchi: hem mhaka gorjechem dislem. Hê bhaxen tumchim danam tumchê koddlim oddun kaddlolim zaunchim nant, punn khuxê-monan kel’lem somorponn.

Sangtam tem monant dhôrat: jim konn thoddem vomptat, tim thoddem lunvtat; ani jim konn chodd vomptat, tim chodd lunvtat.
Apnnem diunk tharailam tem zonn-eklean diunchem, tondd vankddem korun vô diunchem suttonam mhonn nhoi; kiteak jim konn hanstea tonddan ditat, tancho Dev môg korta.
Tôr soglleam denneamnim tumkam subham’ponnan bhorunk Devak tank asa; oxem tumkam sodanch goroz titlem melltelem ani tea bhair jin’sam-jin’sancheô boreô kornneô korunk tumkam bhorpur upai astele.
Kiteak Povitr Pustokar oxem boroil’lem asa: “Sodôll hatan tim dublleank vantt’tat; tanchem boreponn togtelem sodankal.”

Dev vomp’peank bim ani tankam posunk khann-jevonn dita; Toch tumkam-i subham’ponnan bim ditolo ani tumchea udar monachim follam vaddoitolo.
Sogllê vatten girest zaun, tumi sogllê toren udar zaunk pavtelet, ani oxem amchê udexim ghetleleam tumcheam danam pasot khub lôk Devak dhin’vasunk pavtolo.
Kiteak hi Devachê bhoktin kel’li peleachi seva, nhoich amcheam bhavam-bhoinnin-cheam gorzank pavta, punn zaitea lokachi dhin’vasnni Deva mukhar choddo-xi korta.
Hê tumchê sevê vorvim apunn Konnachim pattlavdaram tim tumi dakhoun ditat; ani Kristachem xubhvhortoman tumi koxem manun ghetlam tem polleun, amchim bhavbhoinn Devak vakhanntelim; toxench kitlea udar kallzan tumchim dennim apnnank vanttun ditat ani herank-ui pavoitat tachê pasot tim Devak mhoima ditelim.
Devan tumkam itlo môg dakhoila dekhun, tim sogllim tumchê khatir prarthon korun aplo moipas tumchê thãi dakhoitelim.
Devan amkam kel’lem dennem utramnim ucharunk zaina: oslea dennea khatir Devak dhin’vasum-ia."
2 Corinthians,10,"Now I myself, Paul, urge you through the gentleness and clemency of Christ, I who am humble when face to face with you, but brave toward you when absent,
 I beg you that, when present, I may not have to be brave with that confidence with which I intend to act boldly against some who consider us as acting according to the flesh.
For, although we are in the flesh, we do not battle according to the flesh, 
for the weapons of our battle are not of flesh but are enormously powerful, capable of destroying fortresses. We destroy arguments 
and every pretension raising itself against the knowledge of God, and take every thought captive in obedience to Christ,
and we are ready to punish every disobedience, once your obedience is complete.
Look at what confronts you. Whoever is confident of belonging to Christ should consider that as he belongs to Christ, so do we. 
And even if I should boast a little too much of our authority, which the Lord gave for building you up and not for tearing you down, I shall not be put to shame.
May I not seem as one frightening you through letters.
For someone will say, “His letters are severe and forceful, but his bodily presence is weak, and his speech contemptible.” 
Such a person must understand that what we are in word through letters when absent, that we also are in action when present.
Not that we dare to class or compare ourselves with some of those who recommend themselves. But when they measure themselves by one another and compare themselves with one another, they are without understanding. 
But we will not boast beyond measure but will keep to the limits God has apportioned us, namely, to reach even to you.
For we are not overreaching ourselves, as though we did not reach you; we indeed first came to you with the gospel of Christ.
We are not boasting beyond measure, in other people’s labors; yet our hope is that, as your faith increases, our influence among you may be greatly enlarged, within our proper limits,
so that we may preach the gospel even beyond you, not boasting of work already done in another’s sphere. 
“Whoever boasts, should boast in the Lord.” 
For it is not the one who recommends himself who is approved, but the one whom the Lord recommends.","Hanvuch, Paulu, Kristachê linttuvaien ani dulobaien tumchê lagim prarthun magtam. Tumchê modem astana nômr-khalto, ani pois astam tedna, khor to, hanv to Paulu.
Hanv tumchê lagim prarthun magtam: tumchê modem pavtam tedna khoraien mhoji povdvi dakhounk soêg dium nakat! Hanv sonvsari nemam pormannem vagtam-choltam mhonn sangun jim konn mhojer arôp ghaltat, tanchê thãi hanv khôr zaunk zannom.
Ami sonvsarant jietanv khorem, punn sonvsari hatiaram gheun amchem zhuz ami choloinanv.
Amchim zhuzachim hatiaram sonvsari hatiaram nhoi; Devachê podvechim hatiaram tim, ani kottam moddun uddounk tankam boll asa. Ami môddtanv tim fottkiream torkam-chintnanchim kottam:
mhonngê Devachê khorê ollkhi virudh urmottaien uprastat te soglle fottkire vad-vivad ami moddun uddoitanv, ani mon’xamnim aplem sonvsari mon soddun Kristachem mon dhorunk ami vavurtanv.
Tumi amkam sarkinch khaltim zaleant mhonn dakhoilea uprant, khaltim zaunk kobul nant tankam xikxa lavunk ami toiar asanv.
Tumi voilea-voiruch polleun mon’xachem mol kortat. Konn-ui apunn Kristachea odhikaran ulovpi, Tache sevok mhonn chint’tat? Tôr hanv-ui tanchê-itlo Kristachea odhikaran ulovpi, Tacho sevôk mhonn tãnnim chintchem ani ollkhun gheunchem.
Somian mhaka dila to odhikar tumkam voir kaddun ghott korchê khatir, tumkam moddun uddounchê khatir nhoi. Ho odhikar mhaka dil’lo asa mhonn hanvem ghoddiê mhoji vhoddvik chôdd sanglea zalear-ui, mhaka koslich loz bhògonam.
Fokot potram boroun mhojean tumkam bhenkddaunk zata mhonn somzonakat.
Konn-konn oxem mhonnta: “Tachim potram khor ani bollixtt; punn taka khaxa pollexi zalear, tachê kuddik sokot na, tachea ulovpak-ui boll na.”
Team mon’xamnim hem somzun gheunchem: hanv pois astanam mhojeam potram vorvim zoso hanv tankam distam, hanv khaxa tumchê modem ietolom tedna, mhojeam kornneam vorvim hanv tosoch mhonn dakhoitolom.

Apnnachich vhoddvik sangtat tanchea panvddear ami asanv mhonn dakhounk vô tanchê kodde amkam sôr korunk ami fuddem soronanv. Kosle mhonn pixe te! Apunnuch zokh tharaitat ani tea pormannem ap-aplem zokh ghetat, ani tench zokh dhorun apnnan-kuch ekameka kodde sôr kortat!
Ami zalear favo tea mapa bhair amchich vhoddvik korche nanv, punn Devan amkam tharaun dileat team ximam bhitôruch ami ravteleanv, ani heam ximam bhitôr ravunuch tumchê-xim ami pavtanv.
Ami poilinch thaun tumchê-xim ieunk nasleanv zalear, atam tumchê-xim vochun amcheam ximam bhair pavteleanv asleanv; khorem mhonn’lear, Kristachi bori khobor gheun tumchê-xim pavleat te amich mhonn ugddas dhôrat.
Mhonntôch ami amcheam ximam bhair kel’lea vavrachi vhoddvik sanginanv, kiteak mhollear dusreanchea vavracheam ximam bhitôr ami pãi dovrunk na. Sodanch Devan amkam tharaun dil’leam ximam bhitôr amcho vavr. Tumcho bhavart vaddon vetolo ani oso tumchêch modem amcho vavr odik-odik follabhorit zatolo mhonn amcho bhorvanso.
Oxem zalem tôr, uprant tumchea pranta pelean vochunk ani thõi xubhvhortoman porgottunk amchea monant asa; punn Devan tharaun dil’leam ximam bhitôr konnem dusrean kel’lea vavrachi vhoddvik amkam na.
Jim konn vhoddvik sangunk sôdtat, tãnnim Sorvesporan kel’lea kamachi vhoddvik sangchi.
Jim konn apnnankuch voir kaddtat, tim Devak manovnant; punn jim konn Devak manovtat, tankam Dev voir kaddta."
2 Corinthians,11,"If only you would put up with a little foolishness from me! Please put up with me. 
For I am jealous of you with the jealousy of God, since I betrothed you to one husband to present you as a chaste virgin to Christ. 
But I am afraid that, as the serpent deceived Eve by his cunning, your thoughts may be corrupted from a sincere [and pure] commitment to Christ. 
For if someone comes and preaches another Jesus than the one we preached, or if you receive a different spirit from the one you received or a different gospel from the one you accepted, you put up with it well enough.
 For I think that I am not in any way inferior to these “superapostles.”
Even if I am untrained in speaking, I am not so in knowledge; in every way we have made this plain to you in all things.
Did I make a mistake when I humbled myself so that you might be exalted, because I preached the gospel of God to you without charge? 
I plundered other churches by accepting from them in order to minister to you.
And when I was with you and in need, I did not burden anyone, for the brothers who came from Macedonia supplied my needs. So I refrained and will refrain from burdening you in any way. 
By the truth of Christ in me, this boast of mine shall not be silenced in the regions of Achaia. 
And why? Because I do not love you? God knows I do!
And what I do I will continue to do, in order to end this pretext of those who seek a pretext for being regarded as we are in the mission of which they boast.
For such people are false apostles, deceitful workers, who masquerade as apostles of Christ.
And no wonder, for even Satan masquerades as an angel of light.
So it is not strange that his ministers also masquerade as ministers of righteousness. Their end will correspond to their deeds.
Paul’s Boast: His Labors. 
I repeat, no one should consider me foolish; but if you do, accept me as a fool, so that I too may boast a little. 
What I am saying I am not saying according to the Lord but as in foolishness, in this boastful state.
Since many boast according to the flesh, I too will boast.
For you gladly put up with fools, since you are wise yourselves.
For you put up with it if someone enslaves you, or devours you, or gets the better of you, or puts on airs, or slaps you in the face.
To my shame I say that we were too weak!
But what anyone dares to boast of (I am speaking in foolishness) I also dare.
Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. 
Are they ministers of Christ? (I am talking like an insane person.) I am still more, with far greater labors, far more imprisonments, far worse beatings, and numerous brushes with death.
Five times at the hands of the Jews I received forty lashes minus one. 
Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I passed a night and a day on the deep; 
on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my own race, dangers from Gentiles, dangers in the city, dangers in the wilderness, dangers at sea, dangers among false brothers;
in toil and hardship, through many sleepless nights, through hunger and thirst, through frequent fastings, through cold and exposure. 
And apart from these things, there is the daily pressure upon me of my anxiety for all the churches.
Who is weak, and I am not weak? Who is led to sin, and I am not indignant?
Paul’s Boast: His Weakness. 
If I must boast, I will boast of the things that show my weakness.
The God and Father of the Lord Jesus knows, he who is blessed forever, that I do not lie.
At Damascus, the governor under King Aretas guarded the city of Damascus, in order to seize me,
but I was lowered in a basket through a window in the wall and escaped his hands.","Mhojem pixeponn ilem-xem tori sõsun gheiat mhonn magtam — khorem mhonn’lear, tem tumi sõsun ghetlam.
Mhaka tumchê pasot premaxa bhògta ti Devachich premaxa, kiteak hanvem tumkam Krista kodde logn korun dileant, êk nirmôll ankvar hokol koxi hea ekach Potichea hatant tumkam ghaleant.
Punn Evek zalem tem tumkam-i zait mhonn mhaka bhirant dista: sorpan aplê naddbudhin Evek patkant ghali; toxench tumchem mon bigddon vochot ani tumi Kristak ovisvaxi zaxeat, Tachi sorôll ani nirmôll bhokti soddun dixeat — ho mhozo husko.
Kiteak mhonn’lear, konn-ui tumchê-xim pavle ani, ami tumkam porgôtt kel’lo tea Jezuk soddun, dusroch Jezu tãnnim tumkam porgôtt kelo zalear, tanchem tumi sompeponnim aikun ghetat! Tanchê koddcho êk dusroch atmo gheunk tumi kobul asat, amchê koddsun tumi ghetla tea Povitr Atmea thaun vegllo; ani toxench, tumi manun ghetlam tea xubhvhortomana thaun vegllem xubhvhortoman tumi khuxen manun ghetat!
Punn khorem mhonn’lear, tumcheam team xrextt apostlam poros hanv khõicheanuch unno nhoi.
Sundorbhaxen ulovpak hanv huxar nhoi, khorem, punn zannvai mhaka komi na: hem hanvem tumkam sogllea vellar ani soglleam hujir spoxtt dakhoilam.

Devachem xubhvhortoman tumkam hanvem funkea porgott kelam, ani tumkam uklun dhôrchê khatir tumchê modem hanv lhan-khalto zalom: hantum mhoji kosli chuk asa?
Tumchi seva korchê khatir dusream povitr-sobham koddcho mhozo dispotto giras mhaka magcho poddlo: tumchê pasot tankam hanvem luttleô, oxem mhonnunk mhojea monant ieta.
Tumchê modem aslom tedna, mhaka poixeanchi goroz asli, punn tumcher hanvem kosloch bhar ghalunk na; Maxedonientle ail’le team amcheam bhavamnim mhaka goroz titlem haddun dilem. Koxêch bhaxen tumcher ho bhar ghalinam zaunk hanvem sodanch chotrai dhôrlea; fuddarak-ui toxench kortolom.
Khoreponnim zoso Krista vixim hanv sot uloitam toxench, Akaiechea akhea prantant konnach-eanuch hi mhoji vhoddvik kaddun gheunk zaunchem na.
Ani hem oxem kiteak? Tumcho hanv môg korinam dekhun? Hanv tumcho môg kortam mhonn Dev zanno.
Az porian korun ailam toxench hanv kortolom; oxem korun, je konn mhojê sarke mhonn vhoddvik dakhounk sôdtat, tancho soeg hanv moddun uddoitolom.
He monis khotte apostl. Kristacheam apostlanchem sovong gheun ietat, punn khorem mhonn’lear te fottkire vavraddi.
Hantum koslench ojap na, kiteak khud Soitan porian tezvont devdutachem sovong gheun dixtti poddta.
Mhonntôch tache chakor-ui khorea Devacheam chakranchem sovong gheun ietat mhonn kãi ojap na. Xevottak tancheam kortubank favo ti mozuri tankam mellteli.

Novean sangtam: hanv piso mhonn konnench mhaka dhôrcho nhoi; punn tumkam zai zalear, mhaka piso mhonn dhôrat ani mhoji boddai mhaka sangum-di.
Hanv mhoji boddai sangtam zalear, Somian mhaka oxem sangunk lailam mhonn hanv oxem uloinam; punn piso koso uloitam, kiteak mhoji boddai sangunk mhaka nimit asa mhonn mhoji khatri.
Zaiteam zannanchi boddai sonvsari vhoddvikechi, tôr mhaka-i boddai dakhoum-di.
Tumi xannim mon’xam, tori khuxê-monan pixeank sõsun ghetat;
tumkam gulam kortat, tumkam lutt’tat, tumcho faido ghetat, tumchi kirkont kortat vo tumcher pãi dovrun aplo odhikar choloitat, ani tumchea polear legun thapttam martat, osleam pixeank tumi khuxê-monan sõsun ghetat.
Hem sogllem sangunk mhaka loz bhògta; amich ghoddiê osokt zaleanv kai?
Konn-ui apli boddai sangunk fuddem sorta? Tôr piso koso uloun, hanv-ui boddai sangunk fuddem sortam.
Te konn Hebrev? Tôr hanv-ui Hebrêv. Israelkar te? Tôr hanv-ui Israelkar. Te Abrahamachê sonstintle? Hanv-ui têch sonstintlo.
Kristache sevok te? Mhojem ulovp atam pixeachench disot, punn hanv-ui Tacho sevôk ani khoreaninch odik xrêxtt sevôk. Odik koxtti zala mhozo vavr, portun-portun mhaka bondkhonnint ghala, hanvem hixôb-nasloleam jerbondancho mar khala, puskolldam mhaka mornnachê toddik pavoila.
Panch pavtti Judevanchea hatantlo ekonnchallis jerbondancho hanvem mar ghetlo;
tin pavtti danddeamnim mhaka boddoilo; êk pavtt mhaka fatrailo; tin pavtti mhojem tarum futtlem ani ekdam êk akhi rat ani akho dis hanv somdiracheam lharancher urlom.
Ganvam-ganvamnim bhonvtanam khub sonkoxttank hanv sampoddlom; kosle te sonkoxtt? Bhoron òt’teleam nodinche sonkoxtt, choram-luttnnaranche sonkoxtt, mhojê porje-cheam hatantle sonkoxtt, videxi lokanche sonkoxtt, xaram-nogramnim ani ranamnim sonkoxttt, doriant sonkoxtt, ani tea bhair khorim nhoi asleleam amcheam bhavam-bhoinnim thaun ieto sonkoxtt.
Hat-pãi daddaun ani ghas gheun hanvem vavr kela, zaiteô rati hanvem fôddleat, bhuk ani tan hanvem sõslea, jevonn nastanam zaite dis hanvem kaddleat, goroz to asro ani nesônn mhaka na zaleant.
Her sogllem soddun, dôr-disa mhojea mathear choddon ieto soglleam povitr-sobhanchi huskeabhorit dhasti.
Osokt asat konn? Tôr tanchê borabôr hanv-ui osokt. Manddlolea fasant poddleant konn? Mhaka kedo mhonn kanttallo bhògta!

Hanvem boddai sangchi asa tôr, hanv sarkoch osôkt mhonn dakhoitat team vostum vixim boddai sangtolom.
Dev, Somia Jezucho Bap, hanv fôtt sanginam mhonn boro zanno: Tachem nanv vhodd zaum!
Hanv Damaskant astanam, mhaka dhôrchê khatir Aretas razachea razpalan xar rakhunk rakhonndar dovorlele.
Punn kottachê vonntik aslelea eka zonelantlean mhaka eka pantteant ghalun denvoilo, ani oso hanv tacheam hatantlo suttlom."
2 Corinthians,12,"I must boast; not that it is profitable, but I will go on to visions and revelations of the Lord.
I know someone in Christ who, fourteen years ago (whether in the body or out of the body I do not know, God knows), was caught up to the third heaven.
And I know that this person (whether in the body or out of the body I do not know, God knows)
was caught up into Paradise and heard ineffable things, which no one may utter. 
About this person I will boast, but about myself I will not boast, except about my weaknesses.
Although if I should wish to boast, I would not be foolish, for I would be telling the truth. But I refrain, so that no one may think more of me than what he sees in me or hears from me
because of the abundance of the revelations. Therefore, that I might not become too elated, a thorn in the flesh was given to me, an angel of Satan, to beat me, to keep me from being too elated. 
Three times I begged the Lord about this, that it might leave me, 
but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.” I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me. 
Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong.
Selfless Concern for the Church. 
I have been foolish. You compelled me, for I ought to have been commended by you. For I am in no way inferior to these “superapostles,” even though I am nothing.
The signs of an apostle were performed among you with all endurance, signs and wonders, and mighty deeds. 
In what way were you less privileged than the rest of the churches, except that on my part I did not burden you? Forgive me this wrong!
Now I am ready to come to you this third time. And I will not be a burden, for I want not what is yours, but you. Children ought not to save for their parents, but parents for their children.
I will most gladly spend and be utterly spent for your sakes. If I love you more, am I to be loved less?
But granted that I myself did not burden you, yet I was crafty and got the better of you by deceit. 
Did I take advantage of you through any of those I sent to you?
I urged Titus to go and sent the brother with him. Did Titus take advantage of you? Did we not walk in the same spirit? And in the same steps?
Final Warnings and Appeals. 
Have you been thinking all along that we are defending ourselves before you? In the sight of God we are speaking in Christ, and all for building you up, beloved.
For I fear that when I come I may find you not such as I wish, and that you may find me not as you wish; that there may be rivalry, jealousy, fury, selfishness, slander, gossip, conceit, and disorder. 
I fear that when I come again my God may humiliate me before you, and I may have to mourn over many of those who sinned earlier and have not repented of the impurity, immorality, and licentiousness they practiced.","Vhoddvik sangun kosloch faido na; tori hanv sangit ravtolom kiteak sangchi goroz asa, ani Somian mhaka favo kel’leam kãi dorxonanchi ani prokasnnianchi khobor kortolom.
Kristachea ekvottant aslelea eka mon’xak hanv ollkhotam. Chovda vorsam adim taka sorgar khud Deva mukhar ubarun vhelo: hi ubarnni mhojê kuddi soit zali vô mhojê kuddi bhair zali tem hanv nokllom — Devuch zanno.
Hea mon’xak Voikunttant ubarun vhelo mhonn hanv zannom: hem-i mhaka kuddi soit vô kuddi bhair ghòddlem zalear hanv nokllom — Devuch zanno. Thõi mon’xacheam utramnim ucharunk zainant ani zanchi gozal korunk mon’xank favona tosleô gupit vostu tannem aikoleô.
Hea mon’xak favo kel’lea onnbhova vixim vhoddvik sangunk hanv toiar asam; punn mhojêch vixim zalear, fokot hanv kitlo osôkt mhonn dakhoun ditat team vostum vixim vhoddvik sangtolom.
Oxem korun, vhoddvik sangunk sodin zalear, hanv piso zauncho na kiteak sot tench sangtolom. Tori oxem hanv korcho na; kiteak mhonn’lear mhaka polleun ani mhojem aikun mhojem mol korunk zata titlench puro; hachê poros, mhojeam oprub prokasnneank lagun, mhojem odik unch mol konnench kel’lem mhaka naka.

Teanch mhojeam ut’tom’ prokasnneam pasot, hanv gorvan fulonam zaunk, mhojea angant Devan romblolo êk kantto asa: to mhaka sotaunk dhaddlolo Soitanacho êk dut; haka lagun hanv gorvan fulonk xokonam.
Hea vixim, hea sonnso-nnantlo mhaka nivar mhonn tin pavtti prarthon korun hanvem Somia lagim maglem,
punn Somian mhaka oxem sanglem: “Mhoji mozôt puro tuka, kiteak osoktaient Mhojem boll sopurnnaien porzollta.” Dekhun, Kristachem boll mhojê sovem voschê khatir, bhov vhoddê khuxen mhojeam osoktaianchi hanv vhoddvik kortolom.
Mhonntôch hanv osôkt mhonn, mhaka beman kelo mhonn, veg-veglleam gorzank sampoddlom mhonn, dhumallo bhôglo vô torê-torecheam oddchonnimnim cheplom mhonn, porvach na: Krista pasot hê sogllê gotint hanv murgott’tam, kiteak jitlo hanv osôkt titlo hanv Kristachê xoktin soktivont.

Atam hanv khorench piso zalam, punn tuminch mhaka piso kela. Tumi ki mhozo man rakhunk zai aslo; hanv kãich nhoi zalear-ui, tori team tumcheam xrextt apostlam poros hanv kãich unno nhoi.
Tumchê modem sogllê sosnnikaien hanv vavurtalom tedna, hanv khoro apostl mhonn khatri diunk mhojê udexim Devan zaiteô khunna, ojapam ani vismitam korun dakhoilim.
Heram povitr-sobham poros koxê bhaxen hanvem tumkam kitem-i unnem kelam? Ek mat khorem, mhojea udarposonnacho bhar hanvem tumcher ghalunk na. Hi mhoji onit tumi mhaka bhôgsat!

Polleiat, tisrê pavtti hanv tumkam bhett diunk toiar asam, ani mhojea udarposonnacho bhar atam-i tumcher ghalcho na: kiteak tumcheô vostu mhaka nakat; tumi zai mhaka! Avoibapai pasot poixe zomoun dovrunk putam-dhuvancho kaido nhoi; portench zalear, apleam bhurgeam pasot poixe zomoun dovrunk avoibapaicho kaido.
Tumchê khatir mhojê kodde asa titlem-i khorchunk, mhozo jiv porian khorchunk, hanv bhov khuxi. Hanv tumcho itlo odik môg kortam dekhun, tumi mhozo unno môg korcho?

Borem tôr: hanvem tumcher mhozo bhar ghalunk na khorem, punn, naddbudhicho zaun, mhojê naddbudhin tumkam hanvem mhojea chopkeant dhôrlim.
Tumchê-xim hanvem pattoileat team mon’xam modlea eklea vorvim tori hanvem tumcho faido kaddla zait?
Tumchê-xim voch mhonn hanvem Tita kodde maglem ani tachea vangdda anink eklea bhavak hanvem dhaddlo. Titan tumcho koslo tori faido kaddlo zait? To ani hanv ekach monan vagunk nant kai? Ami êkêch toren cholunk nant zait?

Tumchê mukhar ho sogllo vêll amchem nanv rakhunk ami sôdlam mhonn chintinakat. Na. Ami sanglam titlem Kristachea ekvottant ani Deva hujir sanglam; ami sogllem kortanv tem, priticheamnô, tumchea Kristi jivitant ghott korunk, ami kortanv.
Tori, tumchê-xim pavtam tedna, mhaka tumi mellunk zai aslim toxim mellona zaxeat mhonn ani hanv tumkam mellunk zai aslom toso mellona zain mhonn, mhaka husko asa: tumchê modem zhogddim, nattkai, rag, svart, boglanttam, chaddiô, gorv ani gondholl-gollboll astit mhonn mhaka husko.
Tumchê modem novean pavtolom tedna, adim ghòddlam tench ghoddot mhonn mhaka bhirant dista: mhozo Dev mhaka tumchê mukhar lojek ghalit. Adim patkamnim jietalim team zaiteam zannam pasot mhaka khub dukam gollounk poddot mhonn mhaka bhirant dista, kiteak mhonn’lear tãnnim ozun aplem pozoddponnachem, kamchari ani soddeponnachem jivit soddun diunk na."
2 Corinthians,13,"This third time I am coming to you. “On the testimony of two or three witnesses a fact shall be established.” 
I warned those who sinned earlier and all the others, and I warn them now while absent, as I did when present on my second visit, that if I come again I will not be lenient,
since you are looking for proof of Christ speaking in me. He is not weak toward you but powerful in you.
For indeed he was crucified out of weakness, but he lives by the power of God. So also we are weak in him, but toward you we shall live with him by the power of God.
Examine yourselves to see whether you are living in faith. Test yourselves. Do you not realize that Jesus Christ is in you?—unless, of course, you fail the test.
I hope you will discover that we have not failed.
But we pray to God that you may not do evil, not that we may appear to have passed the test but that you may do what is right, even though we may seem to have failed.
For we cannot do anything against the truth, but only for the truth.
For we rejoice when we are weak but you are strong. What we pray for is your improvement.
 I am writing this while I am away, so that when I come I may not have to be severe in virtue of the authority that the Lord has given me to build up and not to tear down.
Finally, brothers, rejoice. Mend your ways, encourage one another, agree with one another, live in peace, and the God of love and peace will be with you.
Greet one another with a holy kiss. All the holy ones greet you.
The grace of the Lord Jesus Christ and the love of God and the fellowship of the holy Spirit be with all of you.","Atam tisrê pavtti tumchê-xim hanv ieuncho asam. Koslem-i garannem ruzu korchê khatir dogam vô tegam sakxidaranchê govaikechi goroz.
Tumchê modem dusrê pavtti ail’lom tedna hanvem sanglelem toxench, atam-i, tumchê modem nastana, adim pap kelam tankam ani heram soglleank sangtam; hanv porto ien zalear, hanv konnakuch xikxa lainastana ravcho na.
Krist mhojê sovem uloita mhonn khatri zai tumkam? Tumchêch sovem To osôkt nhoi, punn tumchê modem To soktivont.
Kiteak Taka khursar marlo tedna To osôkt aslo khorem, punn atam Devachi xokti gheun To jivo asa. Tachea ekvottant asun Tachi osoktai ami-i bhôgtanv khorem, punn Tacheach ekvottant ami jive astelelenv ani tumchea boreak Devachi xokti dokhôl kortelenv.

Tumi tumchea bhavarta pormannem jietat zalear polleunk tumchich tumi chovkoxi korat. Tumchich tumi porikxa korun gheiat. Tumchê sovem Jezu Krist asa mhonn nokllot tumi? Na tôr, tumcho bhavart sarko nhoi mhonn porikxen-tlean gomon ieta.
Punn amcho bhavart zalear sarko asa mhonn tumkam khatri mell’lea asteli mhonn hanv patietam.
Ami khatreche mhonn gomun ailam ki na, hachi hanv porva korina. Tumi mat borem tem korchem mhonn Deva lagim ami magtanv. Ami khatreche mhonn disun ieunchem, ho mhozo husko nhoi; punn tumi sarkem asa tem korchem, ho êkuch mhozo husko.
Sotacher add vochunk amkam koslich xokti na; fokot sota khatir amkam xokti dil’li asa.
Ami osokt zalear zaum-di, punn tumi mat soktivont zaxeat zalear ami khuxal. Tumi sudharot vechim mhonn Deva lagim ami magtanv.
Dekhun ozun pois astana hem hanv tumkam boroitam: hê porim tumchê-xim ietolom tedna, Somian mhaka dil’lea odhikaran khoraien tumkam vagounchi mhaka goroz poddchi na; kiteak moddun uddounk nhoi punn bandun haddunk mhaka ho odhikar dil’lo asa.

Atam, bhavam-bhoinnimnô, amcho adês tumkam;/mog asum-di; odik-odik sudharonk vavrat; mhojea uleak kan diat, eka monachim zaunk vavrat ani tumchê modem xantin jieiat ani mogacho ani xanticho Dev tumchê sovem astolo.

Khorim bhavbhoinn koxim ekamekak ixttagotichi khunna diat. Amcheam bhavam-bhoinnincho nomoskar tumkam.

Amchea Somia Jezu Kristachi doiallai, Devacho môg ani Povitr Atmeacho ekchar tumam-somestam sovem asum."
Galatians,1,"Paul, an apostle not from human beings nor through a human being but through Jesus Christ and God the Father who raised him from the dead, 
and all the brothers who are with me, to the churches of Galatia:
grace to you and peace from God our Father and the Lord Jesus Christ,
who gave himself for our sins that he might rescue us from the present evil age in accord with the will of our God and Father, 
to whom be glory forever and ever. Amen.
I am amazed that you are so quickly forsaking the one who called you by [the] grace [of Christ] for a different gospel
(not that there is another). But there are some who are disturbing you and wish to pervert the gospel of Christ.
But even if we or an angel from heaven should preach [to you] a gospel other than the one that we preached to you, let that one be accursed! 
As we have said before, and now I say again, if anyone preaches to you a gospel other than the one that you received, let that one be accursed!
Am I now currying favor with human beings or God? Or am I seeking to please people? If I were still trying to please people, I would not be a slave of Christ.
His Call by Christ. 
Now I want you to know, brothers, that the gospel preached by me is not of human origin.
For I did not receive it from a human being, nor was I taught it, but it came through a revelation of Jesus Christ.
For you heard of my former way of life in Judaism, how I persecuted the church of God beyond measure and tried to destroy it, 
and progressed in Judaism beyond many of my contemporaries among my race, since I was even more a zealot for my ancestral traditions. 
But when [God], who from my mother’s womb had set me apart and called me through his grace, was pleased 
to reveal his Son to me, so that I might proclaim him to the Gentiles, I did not immediately consult flesh and blood, 
nor did I go up to Jerusalem to those who were apostles before me; rather, I went into Arabia and then returned to Damascus.
Then after three years I went up to Jerusalem to confer with Cephas and remained with him for fifteen days. 
But I did not see any other of the apostles, only James the brother of the Lord. 
(As to what I am writing to you, behold, before God, I am not lying.) 
Then I went into the regions of Syria and Cilicia. 
And I was unknown personally to the churches of Judea that are in Christ;
they only kept hearing that “the one who once was persecuting us is now preaching the faith he once tried to destroy.” 
So they glorified God because of me.","Hanv Paulu apostl hem potr boroitam. Apostlanchem apovnnem mhaka mon’xam thaun vô khõicheach eka mon’xa udexim ieunk na; punn Jezu Kristan ani Taka mornnantlo punorjivont kel’lea Deva, Tachea Bapan, mhaka apostl zaunk apoila. Mhojea sangata asat team soglleam bhavam-bhoinnim borabôr Galaxiecheam povitr-sobhank hanv noman kortam:
Dev amcho Bap ani Jezu Krist amcho Somi tumkam Apli doiallai ani xanti bhogunk dium.
Hea atanchea noxttea kallantlim amkam nivarunk, amcheam patkam pasot Jezun Apnnachench somorponn kelem: hi Deva, amchea Bapachi, khuxi asli.
Sasnnachea sasnnak Takach mhoima! Amen.

Devan tumkam Kristachi doiallai bhogunk apoileant: Taka itlê vegim sanddun dusri kosli bori khobor tumi dhôrlea mhonn mhaka ojap dista.
Khorem mhonn’lear, dusri bori khobor mhonnleli nanch, punn tumkam gondhollant ghalunk ani Kristachi bori khobor donsounk sôdtat tosle monis tumchê modem upzoleat.
Punn ami tumkam porgott kelea te bhore khobre bhair konn-ui — amich zaum te, vô sorgar thaun ail’lo to êk devdut zaum — dusri ek Bhori Khobor porgott koritit zalear, Devacho xirap tacher poddum!
Adim ami sanglam tench atam anink êk pavtt sangtanv: tumi mandun ghetlea te bhore khobre bhair konn-ui dusri ek tumkam porgott korit zalear, Devacho xirap tacher poddum!
Atam hanv konnak manonk sôdtam-so tumkam dista — mon’xank ki Devak? Mon’xank khuxi korunk hanv bhair sorlam kai? Ozun porian mon’xanchi khuxemôt korunk hanvem sôdlolem zalear, Kristacho sevôk hanv zauncho naslom.

Hea pasot bhavam-bhoinnimnô, hanvem porgôttlea ti Bhori Khobor mon’xam thaun upzunk na mhonn tumi zanna zalelim mhaka zai;
khõicheach mon’xa koddlem hanvem tem gheunk na, vô konnench mhaka tachi somzonni diunk na. Khud Jezu Kristan ti mhaka ugddapi korun dilea.

Adim, Judevanchem xastr palltalom tedna, Hanv koso choltalom, koso hanv povitr-sobhek hispa bhair dhumallo ditalom ani ticho nas korunk vavurtalom, tem tumi aikun zannont.
Toxench, Judevanchem xastr pallunk ani mhojeam purvozamnim korun dovorleleô chali bhoktin rakhunk mhojê piraiecheam boraborcheam Judevam poros ekdom’ odik hanv hurben bhòrlolom.
Mhojê avoichea kusveant-sun Devan mhaka kuxin kaddlo ani Aplê doiallaien mhaka apoilo. Taka zai zalem tedna,
Aplea Putachi Bhori Khobor hanvem videxeank porgott korchê khatir, hea Aplea Putachi ollokh Devanuch mhaka ugddapi korun dili. Tea vellar konnachich budh hanvem magunk na,
nhoi mhonn mhojê adim apostl zal’leank mellunk Jeruzaleak hanv vochunk na, punn Arabiechea prantant gelom ani porot Damaskak ailom.
Hachê magir, tin vorsam uprant, Pedruchi ollokh korunk Jeruzaleak gelom ani tachê sorxem pondra dis ravlom.
Dusrea khõicheach apostlak hanvem polleunk na; mhaka mell’lo fokot Somiacho bhav Jakob.
Hanv tumkam boroitam tem fôtt nhoi mhonn Deva hujir sangtam.
Magir Siria ani Cilicia heam prantantleam thoddeam ganvamnim hanv bhonvlom.
Judeiant asleô teô Kristacheô povitr-sobha mhaka tonddan ollkhonasleô.
Tãnnim aikol’lem tem itlench: “Zo monis adim amkam dhumallo ditalo ani amchea bhavartacho eka vellar nas korunk vavurtalo, toch monis atam amcho bhavart porgôtt’ta!”
Ani mhojê khatir teô Devak mhoima ditaleô."
Galatians,2,"Then after fourteen years I again went up to Jerusalem with Barnabas, taking Titus along also. 
I went up in accord with a revelation, and I presented to them the gospel that I preach to the Gentiles—but privately to those of repute—so that I might not be running, or have run, in vain. 
Moreover, not even Titus, who was with me, although he was a Greek, was compelled to be circumcised, 
but because of the false brothers secretly brought in, who slipped in to spy on our freedom that we have in Christ Jesus, that they might enslave us—
to them we did not submit even for a moment, so that the truth of the gospel might remain intact for you. 
But from those who were reputed to be important (what they once were makes no difference to me; God shows no partiality)—those of repute made me add nothing. 
On the contrary, when they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter to the circumcised, 
for the one who worked in Peter for an apostolate to the circumcised worked also in me for the Gentiles,
and when they recognized the grace bestowed upon me, James and Cephas and John, who were reputed to be pillars, gave me and Barnabas their right hands in partnership, that we should go to the Gentiles and they to the circumcised. 
Only, we were to be mindful of the poor, which is the very thing I was eager to do.
Peter’s Inconsistency at Antioch. 
And when Cephas came to Antioch, I opposed him to his face because he clearly was wrong. 
For, until some people came from James, he used to eat with the Gentiles; but when they came, he began to draw back and separated himself, because he was afraid of the circumcised. 
And the rest of the Jews [also] acted hypocritically along with him, with the result that even Barnabas was carried away by their hypocrisy. 
But when I saw that they were not on the right road in line with the truth of the gospel, I said to Cephas in front of all, “If you, though a Jew, are living like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?”
Faith and Works. 
We, who are Jews by nature and not sinners from among the Gentiles,
[yet] who know that a person is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus that we may be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. 
But if, in seeking to be justified in Christ, we ourselves are found to be sinners, is Christ then a minister of sin? Of course not!
But if I am building up again those things that I tore down, then I show myself to be a transgressor. 
For through the law I died to the law, that I might live for God. I have been crucified with Christ; 
yet I live, no longer I, but Christ lives in me; insofar as I now live in the flesh, I live by faith in the Son of God who has loved me and given himself up for me. 
I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing.","Uprant, chovda vorsamnim, Barnabasa borabôr ani Titak-ui sangata gheun, hanv novean Jeruzaleak choddun gelom.
Devan mhaka oxem kollit kelem dekhun hanv thõi gelom; ani videxeam modem hanv porgottit ailam ti Bhori Khobor hanvem fuddaream mukhar khasgi boskent ghali; kiteak mhonn’lear mhozo atancho ani adlo vavr nirfôll zal’lo mhaka naka aslo.
Tedna, mhojea sangata aslelea Titak porian, to Grik zaun-ui, sunôt korunk konnench boll korunk na.
Jezu Kristacher bhavart dovrun ji amkam svotontrtai mell’lea, ti guptim polleun kaddunk ani amkam novean gulam’ponnant uddounk, amchê modem fals bhav ghusle dekhun ho prosnn upraslo.
Punn tumkam porgott kel’le bhore khobrechem sot surokxit rakhun dovorchê khatir, tanchê mukhar ami ek khinn-bhôr porian man bagaunk na.

Thõi manan lekhlele fuddari asle (hachê adim te khõichea panvddear asle te mhaka poddonk na, kiteak Dev mon’xank tanchea tondda pormannem lekhinam); tôr heam manan lekhleleam fuddareamnim hanvem kitench bodôlchem mhonn koslich suchnna mhaka korunk na.
Ufrattim, sunôt-kel’leank Bhori Khobor porgôttchem kam’ Devan Pedruchê adhin kelam toxench, sunôt korunk nasleleank ti Bhori Khobor porgott korchem kam’ Devan mhojê adhin kelam mhonn tãnnim ollkhun ghetlem.
Kiteak, khorench, Zannem Pedruk Judevancho apostl kela, teach Devan mhaka videxeancho apostl korun dhaddla.
Jakob, Kefas ani Juanv, hankam povitr-sobheche khambe mhonn lekhtalim; tôr heanch mon’xamnim, Devan mhaka dil’lem dennem manun gheun, Barnabasak ani mhaka bhagidar-ponnachi khunna koxi aplo uzvo hat dilo: hê khunnê voilean ami videxeam vatten ani tãnnim Judevam vatten vechem mhonn amchi koblat zali.
Goribancho mat ugddas korunk tãnnim amchê lagim maglem; tôr tench hanv zotnaien korit ailam.

Punn Kefas Antiokiek ailo tedna hanvem taka sobhêmazar virôdh kelo, kiteak mhon’llear tachi chal sarki vankddi asli.
Karonn Jakoba thaun ailole kãi monis thõi pavchê adim to videxi bhavam-bhoinnim borabôr jevtalo; punn te ietôch, sunôt kel’leam heam bhavank bhieun, to ilo-ilo pattim sorlo ani videxi bhavam-bhoinnim borabôr jevpachem tannem sôddlem.
Ani heram Judev bhavarteamnim tachea ddhonge-ponnachi oxi dêkh ghetli, ki Barnabas porian tankam lagun teach ddhonge-ponnachê vatten oddon gelo.
Punn Bhore Khobrechea sotachê vatten te nitt-sarke cholonant mhonn polletôch, hanvem soglleam hujir Kefasak mhonn’lem: “Tum êk Judêv, tori Judevanchi chal soddun videxeam bhaxen tum jietai. Oxem zalear, videxeank Judevanchi chal pallunk lavunk sôdtai tem koxem?”

Zolman ami Judev, videxeam baxen patki nhoi ami.
Toripunn hem ami zannonv: somurt formaita tim kortumbam korun nhoi, punn Jezu Kristacher bhavart dovrun ki khõichim-i mon’xam Devak manovlelim zatat. Mhonntôch, Somurtin formaile-leam kortumbam vorvim, konnankuch Dev Apnnak manovlelim korcho na dekhun, somurt formaita tim kortumbam korun nhoi, punn Jezu Kristacher bhavart dovrun Devak manovlelim zaunchê khatir, ami-i Jezu Kristacher bhavart dovorla.
Punn ami Kristak bhavartan ekvotton Dev amkam Apnnak manovlelim kortana, videxeam porim aminch patki mhonn spoxtt disot zalear, khud’ Krist amkam patki bhesant ghalpachem karonn zalo zait? Na ki na!
Jem hanvem moddun uddoilelem, tench hanv novean bandunk laglom zalear, hanvem tem moddun vaitt kelam mhonn dakhoitam.
Deva pasot jieunche khatir, hanv somurti vorvim somurtik melom. Krista borabor mhaka khursar killaila.
hanv atam jietam to hanv nhoi; tor Krist mhojê thãi jieta; Mhojea osokt mon’xasoimbant hanv atam jietam tem jivit, mhozo môg kela ani mhojê khatir Apnnakuch somorpun dila tea Devachea Putacher bhavart dovrun hanv jietam.
Devachê doiallaiechem dennem hanv soddun dinam; kiteak Somurti udexim Dev mon’xank Apnnak manovlelim korta zalear, Krist funkott melo-so zalo."
Galatians,3,"O stupid Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? 
I want to learn only this from you: did you receive the Spirit from works of the law, or from faith in what you heard? 
Are you so stupid? After beginning with the Spirit, are you now ending with the flesh? 
Did you experience so many things in vain?—if indeed it was in vain.
Does, then, the one who supplies the Spirit to you and works mighty deeds among you do so from works of the law or from faith in what you heard? 
Thus Abraham “believed God, and it was credited to him as righteousness.”
Realize then that it is those who have faith who are children of Abraham. 
Scripture, which saw in advance that God would justify the Gentiles by faith, foretold the good news to Abraham, saying, “Through you shall all the nations be blessed.” 
Consequently, those who have faith are blessed along with Abraham who had faith. 
For all who depend on works of the law are under a curse; for it is written, “Cursed be everyone who does not persevere in doing all the things written in the book of the law.” 
And that no one is justified before God by the law is clear, for “the one who is righteous by faith will live.” 
But the law does not depend on faith; rather, “the one who does these things will live by them.” 
Christ ransomed us from the curse of the law by becoming a curse for us, for it is written, “Cursed be everyone who hangs on a tree,” 
that the blessing of Abraham might be extended to the Gentiles through Christ Jesus, so that we might receive the promise of the Spirit through faith.
The Law Did Not Nullify the Promise. 
Brothers, in human terms I say that no one can annul or amend even a human will once ratified. 
Now the promises were made to Abraham and to his descendant. It does not say, “And to descendants,” as referring to many, but as referring to one, “And to your descendant,” who is Christ. 
This is what I mean: the law, which came four hundred and thirty years afterward, does not annul a covenant previously ratified by God, so as to cancel the promise. 
For if the inheritance comes from the law, it is no longer from a promise; but God bestowed it on Abraham through a promise.
Why, then, the law? It was added for transgressions, until the descendant came to whom the promise had been made; it was promulgated by angels at the hand of a mediator. 
Now there is no mediator when only one party is involved, and God is one. 
Is the law then opposed to the promises [of God]? Of course not! For if a law had been given that could bring life, then righteousness would in reality come from the law. 
But scripture confined all things under the power of sin, that through faith in Jesus Christ the promise might be given to those who believe.
What Faith Has Brought Us. 
Before faith came, we were held in custody under law, confined for the faith that was to be revealed. 
Consequently, the law was our disciplinarian for Christ, that we might be justified by faith. 
But now that faith has come, we are no longer under a disciplinarian. 
For through faith you are all children of God in Christ Jesus. 
For all of you who were baptized into Christ have clothed yourselves with Christ. 
There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus. 
And if you belong to Christ, then you are Abraham’s descendant, heirs according to the promise.","Ok’kol-nasleleam Galasiekaramnô, tumkam konnem montr bi kelam? Khursar marlolo Jezu Krist tumcheam dolleam mukhar nivôll chitarlolo tôr asa!
Ek mat tumchê koddchem hanv zanno zaunk sôdtam: tumi ghetla to Povitr Atmo, Somurt formaita tim kamam keleant dekhun ghetla, vô tumkam porgôttlea ti bori khobor tumi bhavartan mandun ghetlea dekhun?
Devacho Atmo gheun tumi novem jivit suru kel’lem, tench tumi atam kuddiche xokten sompounk sôdtat? Itli tumchi môt uddli?
Itleam vorteam denneancho tumkam mell’la to onnbhôv sogllo funkôtt gelo kai? To sogllo funkôtt gela zaum nozo.
Dev tumkam subham’ponnan Aplo Atmo dita ani tumchê modem vismitam korta: tumi Somurtichim kamam kortat dekhun To oxem korta zait, vô tumkam porgôttlea ti bori khobor tumi bhavartan mandun ghetlea dekhun?

Povitr Pustokar oxem boroilelem asa: “Abrahaman Devacher bhavart dovorlo, ani hea tachea bhavartak lagun taka Devan Apnnak manovlolo kelo.”
Mhonntôch bhavart dhôrla tinch mon’xam Abrahamachi sonsôt mhonn tumi somzunchem.
Bhavarta udexim videxeank Dev Apnnak manovlelim kortolo mhonn adinch polleun, Povitr Pustokar Abrahamak ho xubh sondêx oso adim-fuddench porgôttlo: “Tujê udexim Dev soglleam raxttrank axirvad ditolo.”
Mhonntôch Abraham bhavartacho monis, ani jim konn bhavart dhôrtat, tim tachê borabôr Devacho axirvad ghetat.

“ Somurtichea pustokar boroilele asat te soglle kaide samballinant ani pallinant, tancher xirap poddum.” oxem Povitr Pustokar boroilolem asa dekhun somurtin formaileleam kamancher visvas tthevtat titlim-i xirap poddlelim.
Mhonn’toch, “Bhavarta udexim Dev Apnnak manovlelim korta tim Jivit ghetelim.” oxem Povitr Pustokar boroil’lem asa dekhun, konnuch Somurti udexim Devak manovlelim zainant mhonn dubhavuch na.

Tor Somurt bhavarta thaun upzona, kiteak, portench zalear Povitr pustokar oxem boroilelem asa: “Heo soglleo adnea palltat tinch tanche udexim jivit ghetelim”
Jezu Krista udexim Abrahamak dil’lo axirvad videxeank pavchê khatir ani bhasailolo Atmo bhavarta vorvim amkam mellchê pasot, “ Lankddar umkollta to monis xirap-poddlolo.”, oxem Povitr Pustokar boroilelem asa tea pormonnem, Apunnuch amchê khatir xirap poddlolo zaun, Kristan amkam Somurtichea xirapantlim soddoun ghetlim;

Bhavam-bhoinnimnô, chaltea jivitachi vopar ghalun sangtam: mon’xam modem sôi-xik’ko marun thir-monzur kel’lo korar, konnachean to moddunk zaina, nhoi mhonn taka kitench choddounk zaina.
Abrahamak ani tachea putak Devan bhasavnneô keleô. Povitr Pustok sobar zannam zal’lê porim “putam-dhuvank” mhonnonam, punn ekleachich khobor korta dekhun oxem mhonnta: “ani tujea putak”; ho put mhollear Krist.
Hanv sangunk sôdtam tem hem: Devan thir-monzur kel’lo korar charxim-tis vorsam uprant ailolê Somurtichean rôd’d korunk zaina ani tichean bhasavnni nirfôll korum nozo.
Kiteak, zôr daiz Somurtik lagun pavta, tôr tem bhasavnnek lagun nhoi-xem zalem; punn Devan Aplê bhasavnnek lagun tem dennem Abrahamak favo kelem.

Somurt koslea xevottak lagun asli tor? Zache vixim bhasavnni kel’li,To ieit porian, kaide portun-portun moddon ieunchê khatir,Devan Somurt sthapun dil’li. Devdutam koddlean eka modestea udexim lokak paunche khatir Devan dil’li ti.
Fokot dogam vô choddam modem koslo-i vevhar sompouncho asa zalear, modesteachi goroz asa; punn (Abrahamak bhasavnni kortana) Dev ekloch aslo.

Mhonntôch Devan kel’lê bhasavnnecher Somurt add veta zait? Na ki na. Kiteak Jivit diunk podvi asleli Somurt Devan dil’li zalear, mon’xam Somurt pallun khoreponnim Devak manovlelim zato aslim.
Sogllo sonvsar patkachê podvê khal asa, mhonn Povitr Pustok sangta, ani oxem Jezu Kristacher dovorlelea bhavarta thaun bhasailelem dennem bhavart dhôrteleank mell’ta

Punn bhavartacho kall ieunchê adim, Jezucher bhavart dovorchi goroz mhonn Devan ugddapem kori-sôr, amkam soglleank Somurtin koidi korun dovorlelim.
Mhonntôch, bhavarta udexim Apnnak manovlelim Devan amkam korche khatir, Krist ieit porian, amcher odhikar cholounk Devan dil’li somurt ti.
Punn atam bhavartacho kall ieilo, mhonntôch Somurt amcher anink Odhikar choloina.
Kristachea ekvottant buddoileant tim sogllim tumi Krista sovem ek zaleant dekhun, Jezu Kristachea ekvottant, bhavartak lagun ki sogllim tumi Devachim bhurgim.
Judêv anink na, Grik na; gulam’ na, svotontr monis na; dadlo na, bail na; tôr Jezu Krista sovem tumi sogllim êk!
Ani zôr tumi Kristachim, tôr Abrahamachi sonsôt tumi, ani bhasavnnê pormannem daiji tumi."
Galatians,4,"I mean that as long as the heir is not of age, he is no different from a slave, although he is the owner of everything,
but he is under the supervision of guardians and administrators until the date set by his father.
In the same way we also, when we were not of age, were enslaved to the elemental powers of the world. 
But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 
to ransom those under the law, so that we might receive adoption. 
As proof that you are children, God sent the spirit of his Son into our hearts, crying out, “Abba, Father!” 
So you are no longer a slave but a child, and if a child then also an heir, through God.
Do Not Throw This Freedom Away. 
At a time when you did not know God, you became slaves to things that by nature are not gods; 
but now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and destitute elemental powers? Do you want to be slaves to them all over again? 
You are observing days, months, seasons, and years. 
I am afraid on your account that perhaps I have labored for you in vain.
Appeal to Former Loyalty. 
I implore you, brothers, be as I am, because I have also become as you are. You did me no wrong; 
you know that it was because of a physical illness that I originally preached the gospel to you,
and you did not show disdain or contempt because of the trial caused you by my physical condition, but rather you received me as an angel of God, as Christ Jesus.
Where now is that blessedness of yours? Indeed, I can testify to you that, if it had been possible, you would have torn out your eyes and given them to me.
So now have I become your enemy by telling you the truth?
They show interest in you, but not in a good way; they want to isolate you, so that you may show interest in them. 
Now it is good to be shown interest for good reason at all times, and not only when I am with you.
My children, for whom I am again in labor until Christ be formed in you! 
I would like to be with you now and to change my tone, for I am perplexed because of you.
An Allegory on Christian Freedom. 
Tell me, you who want to be under the law, do you not listen to the law?
For it is written that Abraham had two sons, one by the slave woman and the other by the freeborn woman. 
The son of the slave woman was born naturally, the son of the freeborn through a promise. 
Now this is an allegory. These women represent two covenants. One was from Mount Sinai, bearing children for slavery; this is Hagar. 
Hagar represents Sinai, a mountain in Arabia; it corresponds to the present Jerusalem, for she is in slavery along with her children.
But the Jerusalem above is freeborn, and she is our mother. 
For it is written:
“Rejoice, you barren one who bore no children;
break forth and shout, you who were not in labor;
for more numerous are the children of the deserted one
than of her who has a husband.”
Now you, brothers, like Isaac, are children of the promise. 
But just as then the child of the flesh persecuted the child of the spirit, it is the same now.
But what does the scripture say?
“Drive out the slave woman and her son!
For the son of the slave woman shall not share the inheritance with the son”
of the freeborn.
Therefore, brothers, we are children not of the slave woman but of the freeborn woman.","Fuddem vochum-ia: sogttacho dhoni zaun-ui, daiji lhan asot porian, tachê ani gulama bhitôr koslich ontôr na;
tachea bapain tharailelê piraiek to pavot porian, taka rakhunk ani tacho vevhar cholounk nemlole monis astat.
Têch porim ami sotachê ollkhichê babtint lhan asleanv tedna, srixtti choloitat teô podveô amkam aplea gulam’ponnant dovortaleô.
Punn nemlolo kall bhòrlo tedna, Devan Apleach Putak dhaddlo. Ho Put êkê bailê thaun zolmun ailo ani Somurti khal To jielo.
Somurti khal jieteleank suttka gheun diunchê khatir ani amkam Devachim apnnailelim bhurgim korchê pasot, Devan Taka dhaddlo.
Tumi Aplim bhurgim mhonn dakhoun diunk, “Ab’ba Bapa”, oxem mhonnun ulo marto Aplea Putacho Atmo Devan amcheam kallzamnim ghalo.
Hea pasot tum hea fuddem gulam’ nhoi; tum put. Tum put, mhonntôch, Devan Apleam bhurgeank dovorlelem daiz tujem.

Adim tumi Devak ollkhonasleat, dekhun khore dèv nhoi tanche gulam tumi zal’leant.
Punn atam tumi Devak ollkholea uprant — vô, oxem mhonn’lear odik borem, Devan tumkam ollkhun ghetlea uprant — srixtti choloitat team nirbolli ani dolldiream podveam vatten koxim mhonn tumi portun vetat? Koxim mhonn tumi novean tanchim gulam zaunk sôdtat?
Omkeam-omkeam disancho, mhoineancho, somoiancho ani vorsanchi porob korun, osleanch somarombhancher asa tumchem lokx.
Tumchê modem kel’lo koxtti vavr sogllo funkôtt gelo kai? Ho mhozo husko.

Bhavam-bhoinnimnô, hanv tumchê lagim porathun magtam: mhojê sarkim zaiat, kiteak hanv-ui tumchê sarko zalom. Adim tumi mhaka koslench vaitt korunk na.
Piddek lagun tumkam bori khobor poilêch pavtti porgottunk mhaka soêg mell’lo: hem tumi zannont.
Punn mhoji pidda tumkam bhov zhôdd zaun-ui, tumi mhoji beporva korunk na, nhoi mhonn mhaka pois korunk na; ufrattim, hanv êk devdut zal’lê porim, hôi, hanv khud Jezu Krist zal’lê porim, tumi mhaka ievkar dilo.
Tedna tumkam itli khuxalkai bhògtali: ti soglli khõi pavli atam? Tumchê vixim hanvuch sakxi ditam: ghòddlelem zalear, tumche dolle konchoun kaddun mhaka ditele asleat.
Tôr tumkam hanvem sot sanglem dekhun, tumcho dusman hanv zalom kai?

Bori khobor donsounk bhonvtat te tumkam apnnam vatten jikun vhorunk hurba dakhoitat, punn tanchem mon sarkem nhoi; tumkam apnnam vatten jikun gheunchê khatir, tumkam te mhojê thaun toddunk sôdtat.
Borea karonnak lagun herank jikun gheunk sôdlear borem; punn sodanch toxem zaunchem, fokot hanv tumchê modem asam tednach nhoi.
Mhojeam supurleam bhurgeamnô, tumchê sovem Kristacho akar purto zai-sôr hanv tumkam zolm diunk novean ballontiche vollvolle bhôgtam.
Hea vellar tumchê modem hajir aslom zalear, mhozo sobhav vegllo zato aslo! Tumkam lagun hanv ekdom’ huskelam!

Sangat mhaka: Somurti khal tumi jieunk sôdtat mum? Tôr Somurt sangta tem aikunk na tumi?
Abrahamak dog put asle mhonn boroil’lem asa: eklo gulam’-cheddvacho ani dusro svontontr bailecho.
Gulam’-cheddvacho to soimbacheam nemam pormannem zolmol’lo, ani svadhin bailecho to Devan Abrahamak kel’lê bhasavnnê udexim zolmol’lo.
Heam ghòddnneantli êk vopar kaddum-ieta. Heô dogi bailô mhonngê don korar: êk mhon’llear Sinai Dongra velo; tacho rupkar Hagar ani ti apleam bhurgeank gulam zaunk zolma haddta.
Hagar mhonn’lear Arabient aslelea Sinai Dongracho rupkar, teach borabôr atanchea Jeruzaleacho-i rupkar, kiteak hem Jeruzalem apleam bhurgeam soit gulam’ponnant asa.
Punn adim sanglea ti svotontr bail sorgar thaun denvlelea Jeruzaleacho rupkar, ani hi ki amchi avoi.
Kiteak oxem Povitr Pustokar boroilelem asa: “Sontosbhorit za, bhurgem-ball naslelê, vanzttê bailê! Ballonticheô dukhi bhogunk naslelê, khuxal za, anondache ul’las sôdd! Tôr sôddlelê bailek odik bhurgim, ghovan kodinch soddunk na tichê poros chodd!”
Mhonntôch, mhojeam bhavam-bhoinnimnô, tumi Isaka porim bhasavnnechim bhurgim.
Tedna soimbacheam nemam pormannem zolmol’lo bhurgo Devachê bhasavnnê udexim zolmol’lea bhurgeak piddapidd ditalo, toxench atam-i ghòddta.
Punn Povitr Pustok kitem sangta? “Gulam’-cheddvak ani tachea putak bhair ghal; kiteak svotontr bailechea puta borabôr gulam’-cheddvachea putak daizant vantto ascho na.”
Mhonntôch, bhavam-bhoinnimnô, ami gulam’-cheddvachim bhurgim nhoi, punn svotontr bailechim."
Galatians,5,"For freedom Christ set us free; so stand firm and do not submit again to the yoke of slavery.
It is I, Paul, who am telling you that if you have yourselves circumcised, Christ will be of no benefit to you. 
Once again I declare to every man who has himself circumcised that he is bound to observe the entire law. 
You are separated from Christ, you who are trying to be justified by law; you have fallen from grace.
For through the Spirit, by faith, we await the hope of righteousness.
For in Christ Jesus, neither circumcision nor uncircumcision counts for anything, but only faith working through love.
Be Not Misled. 
You were running well; who hindered you from following [the] truth?
That enticement does not come from the one who called you. 
A little yeast leavens the whole batch of dough. 
I am confident of you in the Lord that you will not take a different view, and that the one who is troubling you will bear the condemnation, whoever he may be. 
As for me, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case, the stumbling block of the cross has been abolished. 
Would that those who are upsetting you might also castrate themselves!
Freedom for Service. 
For you were called for freedom, brothers. But do not use this freedom as an opportunity for the flesh; rather, serve one another through love.
For the whole law is fulfilled in one statement, namely, “You shall love your neighbor as yourself.” 
But if you go on biting and devouring one another, beware that you are not consumed by one another.
I say, then: live by the Spirit and you will certainly not gratify the desire of the flesh. 
For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want. 
But if you are guided by the Spirit, you are not under the law. 
Now the works of the flesh are obvious: immorality, impurity, licentiousness, 
idolatry, sorcery, hatreds, rivalry, jealousy, outbursts of fury, acts of selfishness, dissensions, factions, 
occasions of envy, drinking bouts, orgies, and the like. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God.
In contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, 
gentleness, self-control. Against such there is no law. 
Now those who belong to Christ [Jesus] have crucified their flesh with its passions and desires. 
If we live in the Spirit, let us also follow the Spirit. 
Let us not be conceited, provoking one another, envious of one another.","Ami atam svotontr zaleanv, kiteak Kristan amkam svotontr keleant. Mhonntôch thir ravat, ani novean gulam’ponnachem zum tumcher ghe nakat.

Hanv, Paulu, tumkam sangtam: tumi sunôt korunk dixeat zalear, Krist tumkam kiteakuch upkaronam zalo.
Sunôt korunk ditat titleank-ui novean xiddkaitam: akhi Somurt pallunk tankam kaido asa.
Somurti vorvim zôr apunn Devak manovlelim zatelet mhonn tumi ravtat, tôr tumcho ani Kristacho sombond tumi toddun uddoilo, Devachi doiallai tumkam ontorli.
Ami zalear, bhavartak lagun, Povitr Atmo amchê sovem korta tea vavra udexim, Dev amkam Apnnak manovlelim kortolo mhonn bhorvanso dhorun axeun ravtanv.
Jezu Kristachea ektarant asleleank tãnnim sunôt keli vô na keli mhonn porvach na; mhotvachem tem ekuch — pritimogachê sfurtin aplo vavr korit asa to bhavart.

Bhavartachea margar kitlea nettan tumi dhanvot asleat; tumkam vatter addaunk pavlo konn? sotachea marga velim konnem tumkam koddsorailim?
Devan tumkam apoita tea Devan, koxêch bhaxen hem tumchea monant ghalum nozo.
Sogllench pitt fugounk thoddench ambttem puro, oxem nhoi?
Somiachea ekvottant ami asanv, dekhun tumchem ani mhojem mon vegllem zaunchem na mhonn tumcher hanv patietam; ani toxench, tumkam khubdaita to, konn-ui to zaum, Devachê khastik sampoddtolo mhonn hanv ravtam.

Bhavam-bhoinnimnô, sunôt gorjechi mhonn hanv ozun porgôtt’tam zalear, kiteak mhonn hanvem ozun dhumallo bhôgcho poddta? Tem khorem zal’lem zalear, hanv kortam ti khursachi porgôttnni mhaka kosleach trasant ghalchi nasli.
Tumkam khubdaitat tãnnim, sunôt korchê korun, apnnankuch vochun izdde korun sôddche.

Bhavam-bhoinnimnô, Devan tumkam svotontr zaunk apoileant; punn svotontrtaiechea niban mat patki soimbacheô khuxeo pallinakat; hachê svater ekamekachi pritimogan seva korat.
Kiteak akhi Somurt ekach utran attapleli asa: “Tuzo môg kortai toso tujea peleacho mog kôrcho.”
Chotrai dhôrat: ekamekak ghans marun khaxeat zalear, tumi ekamekacho nas kortelet.

Sangtam tem hem: Povitr Atmeachê sfurti pormannem cholat ani patki soimbacheô khuxeo pallunk tumi pavchim nant.
Patki soimbacheô khuxeô Povitr Atmeacheam khuxencher add, ani Atmeacheô khuxeô patki soimbacheam khuxencher add; Povitr Atmo ani patki soimb ekamekacher zhuztat dekhun, tumchea patki soimbacheam vondovnneam pormannem tumi cholum nozo.
Povitr Atmo tumkam choloita zalear, Somurt tumcher aplo odhikar choloina.

Patki soimba pormannem choltat tanchim kamam ollkhunk sompem. Oslim mon’xam pozoddponnant, mhelleponnant ani kamcharant lolltat;
Murti-puttleank bhôztat ani ghaddianger dhanvtat; dusman’kai samballtat ani zhogddeamnim dis kaddtat; nattkaien bhoron astat ani krodhan zolltat; hixpa bhair vhodd-vhodd vostunche axen bhonvtat; dusongam ani pokxam udexim loka modem bhed-futti ghaltat;
futtloleam dolleamnim peleak polletat; soreak lobhdol’lim astat; dhumxannamnim rat sartat. Ani anink-ui oslim khotteponnam kortat. Tumkam adim xiddkaileant toxem, atam-i xiddkaitam: oslim kamam kortat tankam Devachea Rajeachem daiz bhogunk mellchem na.

Povitr Atmo, dusrê vatten, oslem foll utpon korta: mon’xam modem pritimôg vaddoita; kallzamnim khôl khuxalkai upzoita; ekameka lagim sondhan korun xanti vosoita; domkavnneam mukhar thôndd ravunk adar dita; peleak borem korunk ani moipasan vagounk xikoita; ek-ekleak visvas favo-aslolo monis korta;
mon’xank dulob kallzachim korta; ap-apleô vondavnneô domaunk ghottai dita. Hê bhaxen jieteleancho, somurt kosloch guneanv korunk xokona.
Jim konn Jezu Kristachim, tãnnim apleam ogunnam ani vondovnneam borabôr aplem patki soimb khursar marun dovorlam.
Zôr Povitr Atmo amchem jivit, tôr Atmo amkam choloun vhorta toxim cholum-ia.

Ami amchich boddai korum noiê, ekamekak challoum noiê, ekamekachi nattkai dhorum noiê."
Galatians,6,"Brothers, even if a person is caught in some transgression, you who are spiritual should correct that one in a gentle spirit, looking to yourself, so that you also may not be tempted. 
Bear one another’s burdens, and so you will fulfill the law of Christ. 
For if anyone thinks he is something when he is nothing, he is deluding himself.
Each one must examine his own work, and then he will have reason to boast with regard to himself alone, and not with regard to someone else;
for each will bear his own load.
One who is being instructed in the word should share all good things with his instructor. 
Make no mistake: God is not mocked, for a person will reap only what he sows,
because the one who sows for his flesh will reap corruption from the flesh, but the one who sows for the spirit will reap eternal life from the spirit. 
Let us not grow tired of doing good, for in due time we shall reap our harvest, if we do not give up. 
So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith.
Final Appeal. 
See with what large letters I am writing to you in my own hand! 
It is those who want to make a good appearance in the flesh who are trying to compel you to have yourselves circumcised, only that they may not be persecuted for the cross of Christ. 
Not even those having themselves circumcised observe the law themselves; they only want you to be circumcised so that they may boast of your flesh.
But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. 
For neither does circumcision mean anything, nor does uncircumcision, but only a new creation. 
Peace and mercy be to all who follow this rule and to the Israel of God.
From now on, let no one make troubles for me; for I bear the marks of Jesus on my body.
The grace of our Lord Jesus Christ be with your spirit, brothers. Amen.","Mhojeam bhavam-bhoinnimnô, konn-ui koslea-i eka guneanvak sampoddlim zalear-ui, Povitr Atmo tumkam choloita mhonntôch tankam dulobaien nitt margar haddat; ani tumi zonn-eklean, apunn-ui toxench tallnnent poddona zaunk, chotrai dhôrchi.
Ekamekacho bhar vhorunk adar diat, oxem korun tumi Kristachi somurt palltelet.
Jim konn, apunn kãich nhoi astana, apunn kitem tori mhonn somzotat, tim apnnankuch fosoitat.
Zonn-eklean ap-apli vagnnuk topasun kaddchi ani, ti bori zalear, dusream lagim sôr korinastanam, tachean vô tichean apnnachêch khatir khuxalkai bhogum-ieta;
kiteak zonn-ekleak ap-aplem ojem uklun vhorchem asa.

Devachea Utrachi xikovnn ghetat tãnnim sogllê aplê asticho vantto apnnank xikoiteleank diuncho.

Tuminch fosovo nakat: Devak fosounk zaina. Tôr ami vomptanv tench ami lunvteleanv.
Patki soimbacheam vondovnneanchea xetant ami vomplem zalear, hea patki soimbantli ami lunvtelenv kusddai; punn Povitr Atmeachea xetant ami vomplem zalear, heach Atmea thaun ami lunvtelenv sasnnik jivit.
Mhonntôch thokona-stana borem tem korum-ia: kiteak borem korchem soddun dinanv zalear, tachem pik vêll pavtôch amkam melltelem.
Dekhun amkam dil’lo vogôt asot porian, soglleank borem korum-ia, bhov-korun bhavarta vorvim amchim bhavbhoinn zal’leank.

Atam mhojeach hatan him utram boroitam: kedeam vhoddleam okxoramnim hanv boroitam tem borem-korn polleiat.
Je konn mon’xanchê nodrek boddai dakhounk sôdtat, tech te tumkam sunôt korunk boll kortat te. Ani oxem kiteak kortat zait? Fokot Kristachea khursak lagun apnnancher piddapidd iena zaunk.
Te apunnuch sunôt kortat khorem, punn Somurt kãi pallinant; Fokot tumchê kuddi vorvim apnnank man mellchê khatir, tumi sunôt kel’li tankam zai.
Mhaka zalear, vhoddvikechem karonn ekuch: Jezu Krist amcho Somi khursar melo, hich mhoji vhoddvik. Hea Tachea khursa vorvim mhaka sonvsar khursar mela ani sonvsarak hanv khursar melam.
Sunôt keli vô na keli, haka koslich bixat na: novi rochnna zaunk hem ekuch sorv mhotvachem!
Hea nema pormannem choltat titleancher-ui ani Devachê Israel-porjecher denvum xanti ani-kaklut!

Itlem sanglea uprant konnench mhaka anink tras dium noiê; kiteak mhojê kuddir asat te dag Jezu pasot hanvem bhôgleleam koxttanche.

Bhavam-bhoinnimnô, amchea Somia Jezu Kristachi doiallai tumi odik-odik bhogunk pavum. Amen."
Ephesians,1,"Paul, an apostle of Christ Jesus by the will of God, to the holy ones who are [in Ephesus] faithful in Christ Jesus: 
grace to you and peace from God our Father and the Lord Jesus Christ.
The Father’s Plan of Salvation. 
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens, 
as he chose us in him, before the foundation of the world, to be holy and without blemish before him. In love
he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will, 
for the praise of the glory of his grace that he granted us in the beloved.
Fulfillment Through Christ. 
In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace 
that he lavished upon us. In all wisdom and insight, 
he has made known to us the mystery of his will in accord with his favor that he set forth in him 
as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth.
Inheritance Through the Spirit. 
In him we were also chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, 
so that we might exist for the praise of his glory, we who first hoped in Christ.
In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised holy Spirit, 
which is the first installment of our inheritance toward redemption as God’s possession, to the praise of his glory.
The Church as Christ’s Body. 
Therefore, I, too, hearing of your faith in the Lord Jesus and of your love for all the holy ones, 
do not cease giving thanks for you, remembering you in my prayers, 
that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation resulting in knowledge of him. 
May the eyes of [your] hearts be enlightened, that you may know what is the hope that belongs to his call, what are the riches of glory in his inheritance among the holy ones, 
and what is the surpassing greatness of his power for us who believe, in accord with the exercise of his great might, 
which he worked in Christ, raising him from the dead and seating him at his right hand in the heavens, 
far above every principality, authority, power, and dominion, and every name that is named not only in this age but also in the one to come. 
And he put all things beneath his feet and gave him as head over all things to the church, 
which is his body, the fullness of the one who fills all things in every way.","Paulu, Devachê khuxen, Krista Jezucho apostl, Krista Jezuchea ekvottan aplea jivitant vixvaxi asa te Devache porjek hem potr boroita.
Deva amchea Bapa ani Somia Jezu Krista koddchi doiallai ani xanti tumkam.

Soglleam atmik denneamnim unch
sorgim Krista sovem amkam
bhorleant Tea Amchea Somia Jezu
Kristachea Deva-Bapak vakhann'ni-
dhinvasnni,

Apnna samkar, ami povitr ani
patkam-mekllim, maiêmogachim
zaunche pasot, Kristakodde amchea
ekvotta udexim, ami Aplim zaunk,
Sonvsar rochchê adim pasun Tannem
amkam vichun kaddunuch
dovorlelim.

Aplea Pritivont Puta sovem, Devan
amkam dilem tea Aplea udar
mogachea vortea denneak lagun,
ami Apnnak vakhannuk, Jezu Krista
sovem Apunn amkam Apleo
put-dhuvo kortolo mhunn Tannem
tharailelench aslem.
Hi Tachi udar ieuzonn asli.

Thav naslele khol zannvaien ani
bariksannen, Tannem amcher
xim-mer nastana otoile te
doiallaieche bhorte pormonnem,
Tachê sovem, Tacheach rogtan,
amkam atam mell'li soddvonn,
amchim patkam bhogsun gelim.

Kallam-iuganchê sompadnnek,
sorgar-prithver asa titlem-i
Tachêch adhin ektthãi korunk,
Apnnem Krista sovem
tharaileli te bore ievzônne
pormonnem, Aplê khuxecho gutt
Tannem
amkam ugto korun dilo;

Kristacher bhorvonso dovrunk
poilim tim ami, Tache kirte-mhoimek
jieunche khatir, Apnnachêch khuxê
pormannem
Zo ekloch sogllem ievjita,
Zo ekloch sogllem tharaita,
Tannench amkam [Judêv lokak]
Jezu sovem Aplim mhonnun
Aplea sasnnant nirmun haddleant.

Kristachea ekvottant
atam tumi-i bhitôr sorleant,
kiteak tumi-i
sotacho sondêx aikola,
soddvonnechi bori khobor
bhavart dhorun mandun ghetlea.
Tumi-i Aplim mhonn
dakhouncheak
Devan tumcher xik'ko marla:
Bhasailolo Povitr Atmo
Tannem tumcher dhaddun dila.

Amkam dovorlelea daizacho
khud Povitr Atmo isaro.
Ani Aplim asat tankam
Dev sompurnn suttka ditolo
mhonn
Amkam khatri hich!
Devak mhoima ani vakhann'ni

Hea pasot, Somia Jezucher tumi bhavart dovorla ani soglleam bhoktancho tumi môg kortat mhonn hanvem aikolam
tê meren tumchê khatir hanv Devak argham diit asam, ani mhojeam magnneamnim hanv tumcho ugddas korit asam.
Apli poripurnn ollokh tumkam mellche khatir, Amchea Somia Jezu Kristacho Dev, mhoimevont Bap, Aplo zannvaiecho ani prokasnnecho Atmo tumkam dium.
Tannem tumkam apoileant to bhorvanso bhoktam sovem Aple mhoimevont daizachi ti sompurnai, ani bhavart dovortat tanche sovem kitli xim-mer nasleli Tachi xokti ti! Devan Kristak meleleantlo punorjivont kelo ani sorgar Aplea uzveak bosoilo tedna, Tannem Krista sovem Apli podvi dakhoili ti tich vorti podvi To amche sovem dakhoita ti hi ti tumi zanna zaunche pasot tumchea gineanacheam dolleank uzvadd diuncheakui hanv magit asam.
Thõi sorgar soglleam sorgincheam pordhanam, odhikaream, podveam ani rajeam voir, toxench atanchea vô fuddlea iugantlea kosli-i sot'tea-aslelea xrextt nanvacher, Devan Kristak odhikar dilo.
Devan soglleô vostu Kristacheam pãiam tolla ghaleat ani soglleam voir ubarun Taka povitr-sobhechem mostok korun dila.
Ti tachi kudd, Tachi poripurnntai: Zo akhi srixtti poripurnn korit asa, Tachich poripurnntai ti."
Ephesians,2,"You were dead in your transgressions and sins 
in which you once lived following the age of this world, following the ruler of the power of the air, the spirit that is now at work in the disobedient. 
All of us once lived among them in the desires of our flesh, following the wishes of the flesh and the impulses, and we were by nature children of wrath, like the rest. 
But God, who is rich in mercy, because of the great love he had for us,
even when we were dead in our transgressions, brought us to life with Christ (by grace you have been saved),
raised us up with him, and seated us with him in the heavens in Christ Jesus, 
that in the ages to come he might show the immeasurable riches of his grace in his kindness to us in Christ Jesus. 
For by grace you have been saved through faith, and this is not from you; it is the gift of God; 
it is not from works, so no one may boast. 
For we are his handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should live in them.
One in Christ. 
Therefore, remember that at one time you, Gentiles in the flesh, called the uncircumcision by those called the circumcision, which is done in the flesh by human hands,
were at that time without Christ, alienated from the community of Israel and strangers to the covenants of promise, without hope and without God in the world. 
But now in Christ Jesus you who once were far off have become near by the blood of Christ.
For he is our peace, he who made both one and broke down the dividing wall of enmity, through his flesh, 
abolishing the law with its commandments and legal claims, that he might create in himself one new person in place of the two, thus establishing peace, 
and might reconcile both with God, in one body, through the cross, putting that enmity to death by it. 
He came and preached peace to you who were far off and peace to those who were near, 
for through him we both have access in one Spirit to the Father.
So then you are no longer strangers and sojourners, but you are fellow citizens with the holy ones and members of the household of God, 
built upon the foundation of the apostles and prophets, with Christ Jesus himself as the capstone. 
Through him the whole structure is held together and grows into a temple sacred in the Lord; 
in him you also are being built together into a dwelling place of God in the Spirit.","Tumcheam opradank ani patkank lagun tumi mel'leant,
tedna tumi hea sonvsarachê vaitt chali pormannem choltaleat; varear podvi choloita tacho odhikar tumi man'taleat; mhonngê devcharak tumi khaltim asleat, kiteak Devacher kolpotat tim sogllim tachê adhin astat.
Khorench mhonn'lear, adim ami-i sogllim tanchê sarkim asleanv, amchea patki soimbacheam vondovnneam pormannem ami choltaleanv, kuddicheôch khuxeo palltaleanv, ani amcheach vadeachim zal'leanv. Oxem amchea patki soimbachê goti pormannem ami soglleam heram mon'xam bhaxen Devachea krodhak sampoddleleanv.
Punn kitli vhodd Devachi konnvallai! Kitlo mhonn Devan amcho mog kelo!
Amcheam patkank lagun ami mel'lim asleanv, ani tednanch Kristachea ekvottant, Tachea vangdda, Devan amkam novo jiv dilo! Tachea funkeachea dennean tumkam soddvonn mell'lea!
Jezu Krista sovem, Tachea vangdda, Devan amkam punorjivont keleant ani Tachea vangdda amkam sorgar bosoileant
Jezu krista sovem amche thaim Devan Aplem boleponn dakhoilem, fuddleam kallam-iugank Tannem Apli oprimit doiallai porgott keli.
Karonn Devachech doiallaien, bhavarta udexim , tumkam soddvonn mell'lea;
ti tuminch kel'leam proitnancho foll nhoi, punn Devachem funkeachem dennem. He baptint konnench mijas korum noie, kiteak amchi soddvonn amcheanch kornneam udexim upzona.
Ami Devachi rochnna: Apnnem adim-fuddench toiar kel'leo boreo kornneo korun ami jieunche khatir Devan amkam rochleant!

Hea pasot, tumi ekdam zolman videxi mhonn ugddas dhorat; Judev lok mon'xachea hatan kuddir kel'lê kornnek lagun apnnankuch “sunôt kel’le” mhonntat te, tumkam “sunôt korunk naslele” mhonn lekhtat.
Adim tumkam Kristachi ollokh naslich; Israel porjechem vorteponn tumkam lagonaslem; Devan Aplê porjek bhasavnneô korun tichê kodde korar kel'le tantum tumkam vantto naslo; bhorvanso ani Dev-ui nastana hea sonvsarant tumi jietaleat mhonn ugddas dhôrat.
Adim tumi pois asleat; punn atam, Jezu Kristachea ekvottant, Kristachea rogta vorvim, Devan tumkam lagim haddleant.
Khorench khursar marlelê Aplêch kuddint tankam doxim korteli ani tanche modem dusmankai dovorteli vonnôt môddli. Judevanchi ani videxeanchi êkuch porza korun Kristanuch amche modem xanti haddli.
Oxi xanti sthapun, Apnna sovem dogãichi êkuch novi porza rochun haddche khatir, ani khursa udexim, sogllê dusman'kaiecho nas korun, tankam êkêch kuddint dogãik-ui ektthaun, Apnnem tankam Deva-xim sondhan korun portun haddche khatir, Tannem Somurt, ticheam kaideam-nemam soit kaddun uddoili.
Oso To ailo ani Deva koddche pois asleleam videxeank toxench Taka lagim asleleam Judevank Tannem xantichi bori khobor Tannem porgôtt keli.
Tachê udexim atam tumchean ani amchean ekach Atmea udexim Bapa mukhar rig gheum ieta.

Mhonntôch tumi atam porkim vô bhailim mon'xam nhoi: bhoktanchea vangdda tumi-i sohonagrik ani Devachea ghorabeache vangddi.
Tumi apostl-anchê ani provadeanchê buneadir bandlolem ghor ani toch Jezu Krist tea ghoracho konnxea-sondhicho fatôr.
Toch hi soglli bandavôll ekvottim samballta ani ti Sorvesporak bhettoil'lem Mondir koxem vaddoita.
Tumi-i, Tachê sovem, ieram borabôr Atmea udexim Devachem ghor koxem bandon ietat."
Ephesians,3,"Because of this, I, Paul, a prisoner of Christ [Jesus] for you Gentiles—
if, as I suppose, you have heard of the stewardship of God’s grace that was given to me for your benefit, 
[namely, that] the mystery was made known to me by revelation, as I have written briefly earlier. 
When you read this you can understand my insight into the mystery of Christ,
which was not made known to human beings in other generations as it has now been revealed to his holy apostles and prophets by the Spirit, 
that the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel.
Of this I became a minister by the gift of God’s grace that was granted me in accord with the exercise of his power. 
To me, the very least of all the holy ones, this grace was given, to preach to the Gentiles the inscrutable riches of Christ, 
and to bring to light [for all] what is the plan of the mystery hidden from ages past in God who created all things, 
so that the manifold wisdom of God might now be made known through the church to the principalities and authorities in the heavens. 
This was according to the eternal purpose that he accomplished in Christ Jesus our Lord,
in whom we have boldness of speech and confidence of access through faith in him. 
So I ask you not to lose heart over my afflictions for you; this is your glory.
Prayer for the Readers. 
For this reason I kneel before the Father,
from whom every family in heaven and on earth is named,
that he may grant you in accord with the riches of his glory to be strengthened with power through his Spirit in the inner self, 
and that Christ may dwell in your hearts through faith; that you, rooted and grounded in love, 
may have strength to comprehend with all the holy ones what is the breadth and length and height and depth, 
and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.
Now to him who is able to accomplish far more than all we ask or imagine, by the power at work within us, 
to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen.","Hea pasot hanv Paulu, videxeam khatir Jezu Kristacho koidi, tumkam sangtam:
Tumchê khatir, Devan Aple doiallaie udexim, ho vaur korunk, mhojea hatamnim ghala mhonn,
ani hanvem thoddeach utramnim boroilam tea pormonnem, Aplo gutt ugto korun Devan mhaka tachi ollokh dilea mhonn dubhavavinn tumi aikolanch,
tem tumi vachtoch, Kristachea guttachi kitli mhaka somzonni asa ti tumkam kollon ieteli.

Hea guttachi khobor adleam pinddkanchea khõicheach mon'xak kollounk na; punn atam, Atmea udexim, Devan to gutt Apleam bhoktivont apostlank ani provadeank ugto kela:
mhonngê xubhvortomana udexim, Jezu Kristachea ekvottant, videxeank tench daiz favo zalam, têch kuddiche sandhe zaunk tim pavleant, ani têch bhasavnnent tankam-i vantto mell'la.

Aple vaurto podve udexim, mhaka favo kel'le Devachê doiallaiechea dennea pormonnem he Bore Khobrecho hanv sevôk zalam.
Bhoktam modem soglleam-vôn lhan to hanv zaunui, tthav-nasleli Kristachi dovlôt videxeank porgôtt korchem hem dennem Devan mhaka favo kelam,
ani Aplea guttachi manddavôll kosli ti sobhêmazar uzvaddaunchem kam' Tannem mhaka dilam. Sogtta-sorvanchea Rochnnara Devan ho gutt kallam-iuganchea orombak thaun Apnnachêch bhitôr lipoun dovorlolo;
hê porim Devachi vividh zannvai fokot atam, povitr-sobhê vorvim, ontrallaveleam pordhanank ani odhikareank kollit zaunchi asli.
Hich ti amchea Somia Jezu Krista sovem Devan sasnnak thaun ievjil'li manddavôll.
Tachê sovem, Tacher bhavart dovrun, Deva mukhar visvasan vochunk amkam dhir mellta.
Mhonntôch, tumchê khatir hanv koxtt-dogd bhôgtam mhonn polleun, tumi niraxi zaum nakat mhonn hanv tumchê kodde magtam: he mhoje koxtt-dogd tumchi vhoddvik.

Amcho sorgincho Bap sorgar ani prithver aslolea sogllê torechea ghoranneacho Oromb; tôr Tachê mukhar saxttangim poddun oxem magtam:

Tumchê bhitorlê-bhitôr novim zal'leam mon'xancho akar Bapachea Povitr Atmea vorvim, ghottaien vaddot vochunk ani bhavarta vorvim Kristan tumcheam kallzamnim tthikann korunk, tumchim pallam ani bunead mogant rigunk, Aple mhoimeche bhorten tumkam favo korunk hanv Devakodde magtam.
Devacheam somest bhoktam borabôr Jezucho môg kitlo rund, kitlo lamb, kitlo unch ani kitlo khôl to somzum mhonn khorem mhon’llear, Kristacho môg kodinch poripurnntaien ollkhum nozo, tori to tumi onnbhovunk pavum mhonn, ani oso, hô mog purnntaien onnbhovun, tumi Devachich poripurnntai bhogunk pavum mhonn hanv magtam.

Aplê podven amchê bhitôr
Zo Aplem kam' korit asa,
amchean magunk-prarthunk zata,
vô ami kolpunk xoktanv,
tachê poros ogllem korunk
Zaka podvi xokti asa,

Taka, amchea Bapak, mhoima,
akhê povitr-sobhê modem,
Jezu Krista sovem,
pinddkê-pinddkent, sasnna-
sasnnak!
Amen!"
Ephesians,4,"I, then, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, 
with all humility and gentleness, with patience, bearing with one another through love, 
striving to preserve the unity of the spirit through the bond of peace: 
one body and one Spirit, as you were also called to the one hope of your call; 
one Lord, one faith, one baptism; 
one God and Father of all, who is over all and through all and in all.
Diversity of Gifts. 
But grace was given to each of us according to the measure of Christ’s gift. 
Therefore, it says:
“He ascended on high and took prisoners captive;
he gave gifts to men.”
What does “he ascended” mean except that he also descended into the lower [regions] of the earth?
The one who descended is also the one who ascended far above all the heavens, that he might fill all things.
And he gave some as apostles, others as prophets, others as evangelists, others as pastors and teachers, 
to equip the holy ones for the work of ministry, for building up the body of Christ,
until we all attain to the unity of faith and knowledge of the Son of God, to mature manhood, to the extent of the full stature of Christ, 
so that we may no longer be infants, tossed by waves and swept along by every wind of teaching arising from human trickery, from their cunning in the interests of deceitful scheming. 
Rather, living the truth in love, we should grow in every way into him who is the head, Christ, 
from whom the whole body, joined and held together by every supporting ligament, with the proper functioning of each part, brings about the body’s growth and builds itself up in love.
Renewal in Christ. 
So I declare and testify in the Lord that you must no longer live as the Gentiles do, in the futility of their minds; 
darkened in understanding, alienated from the life of God because of their ignorance, because of their hardness of heart, 
they have become callous and have handed themselves over to licentiousness for the practice of every kind of impurity to excess. 
That is not how you learned Christ,
assuming that you have heard of him and were taught in him, as truth is in Jesus,
that you should put away the old self of your former way of life, corrupted through deceitful desires, 
and be renewed in the spirit of your minds, 
and put on the new self, created in God’s way in righteousness and holiness of truth.
Rules for the New Life. 
Therefore, putting away falsehood, speak the truth, each one to his neighbor, for we are members one of another. 
Be angry but do not sin; do not let the sun set on your anger, 
and do not leave room for the devil. 
The thief must no longer steal, but rather labor, doing honest work with his [own] hands, so that he may have something to share with one in need. 
No foul language should come out of your mouths, but only such as is good for needed edification, that it may impart grace to those who hear. 
And do not grieve the holy Spirit of God, with which you were sealed for the day of redemption. 
All bitterness, fury, anger, shouting, and reviling must be removed from you, along with all malice. 
[And] be kind to one another, compassionate, forgiving one another as God has forgiven you in Christ.","Tea pasot, hanv, atam Somiachea ekvottant koidi, tumchê lagim porathun magtam: tumchea apovnneak sobta toslem tumchem jivit zaum-di:
sodanch khaltim zaiat, dulob ani sosnnikaiechim; ekamekak mogan sõsat;
Devachea Atmean tumchê modem ekvôtt rochun haddla, tôr atam tumkam ektthãi dovorta ti xanti samballunk zata titlem korat.
Tumi sogllim êkuch kudd ghôddtat, soglleank êkuch Povitr Atmo dil'lo asa, toxench tumchea apovnneak êkuch bhorvanso asa;
amcho Somi ekloch, êkuch amcho bhavart, ek amcho batism;
Dev-ui ekloch, sogtta-sorvancher odhikar choloita To, sogtta-soglleam udexim Aplem kam' korit asa To, ani sogtta-sorvam sovem tthikann korun asa To, amam-somestancho Bap.

Kristan vanttun dilam tea mapan amchê modlea zonn-ekleak êk kherit vorgunn dil'lo asa.
Hea pasot Povitr Pustok mhonnta:
“Unch choddun vechê vellim,
Apnna borabôr Tannem zaiteank
koidi korun vhelim,
mon'xank dennim vanttun dilim.”

Tôr “To unch choddlo”, hachi somzonni kitem? Tacho ôrth oso: To poilo sokla, mhonngê amchê prithver, denvun ailo.
Zo sokla denvun ailo ani magir voir choddun gelo to Toch: sogllê srixttint Tacho odhikar dixtti poddchê khatir Devan Taka soglleam rochnnam voir ubarlo.
Tannench mon'xank him dennim dileant: thoddeank apostl keleat, konna-konnank Devacho sondêx gheun to kollit korunk provadi keleat, kãi zannank xubhvortoman porgott korunk dhaddleant, thoddeank sobheche gonvlli zaunk ani bhavartachi xikovnn diunk vinchun kaddleant.
Heam denneancho xevôtt mhonn'lear ho: bhoktank Devachê sevek toear korunk ani oxem Kristachi kudd bandun haddunk.
Oxem okherek ami sogllim, Devachea Putacher bhavart tthevlelim ani Tachi podvi onnbhovunk pavlelim mon'xam, sarkinch êk zatelenv; ani Kristachê poripurnntaient odik-odik vaddon, aminch Tachê poripurnn-taiechea mapak vaddlelim mon'xam zaunk pavtolenv.

Tedna ami anink dhakttuleam bhurgeam bhaxen zaunchim nanv; fottkirim mon'xam herank-ui teach fottinchea margar oddun vhorunk apli naddbudhichi xikovnn gheun ietolim, punn ami toslê xikovnnecheam lharancher lotton vechim nanv; ani koslea-i vareachê funkin ami halchim-dholchim nanv.
Portench zalear, mogan sotachi vatt dhorun, Kristacho akar purteponnim ghei-sôr soglleam vattamnim ami vaddot vetelenv. Povitr-sobha Tachi kudd ani To hê kuddichem mostok:
Toch ak’khê kuddiche veg-veglle sandhe ap-aplea zagear ghalun choloita ani ekamekak ekvottaun dhôrta; oxem êk-êk sandho ap-aplem kam' korunk pavta ani kuddichi ghottai vaddoita. Hê porim akhi kudd choddot-vaddot moga vorvim sarki bandon ieta.

Mhonntôch atam hanv tumkam sangtam ani Somiachea ekvottant oso tumkam ulo martam: hea fuddem anink videxeam porim jie nakat; tanchem mon polkem, tanchea gineanacher kallôk poddlolo asa; aplim kallzam tãnnim nibor keleant ani tankam sotachi ollokh na dekhun, Devachea jivitant tankam vantto na.
Vaitt kortubanchi soglli loz ani khônt soddun, kamchari jivitant tim buddleant ani sogllea jin'sachim pozddim kortubam korit asat.
Krista vixim osli xikovnn tumi gheunk na,
kiteak dubhava virêt Jezu sovem asto sot tumkam porgôttlam ani xikoilam.
Mhonntôch tumchea adlea jivitachi chal tumi soddun diunk zai; khotteam vondovnniam vorvim padd zait veta tem tumchem adlem-pornnem patki soimb soddun diunchem.
Tumchea kallzachi ani monachi sarki novsornni tumi korchi,
ani Devachea sarkeachim rochlelim, Taka man'ta toslea jivitachim ani povitrtaien cholpi novim mon'xam tumi zaunchem.

Mhonntôch fôtt marop sarkench sôddat; ekameka lagim sot tench uloiat, kiteak ami ekamekache sandhe.
Rag tumkam ietoloch, tori ragak lagun patok korinakat; vêll poddot porian rag dhorun ravo nakat;
ani tumchea kallzant devcharak rig dinakat.
Chori korchi sonvoi asli tannem anink choriô korcheô nhoi, punn apleam hatamnim koxtt korun koslo tori boro vavr korcho, ani oso gorjevontak adar diunk tachê lagim kitem tori astelem.
Tumchea tonddantlim bhair sortat tim utram bemoriadichim zaunchim nhoi; portench zalear, aikoteleank soega pormannem bori dêkh ditat ani faideak poddtat toslim zaunchim tumchim utram.
Devachea Povitr Atmeak khônt dium nakat, kiteak Dev tumkam purnn suttka ditolo to Dis ietolo mhonn, tumi Aplim mhonn dakhounk, ho Atmo Devachoch tumcher xik'ko, tumkam ek khatri.
Soglli kôddsann kallzantli bhair ghalat; rag ani krôdh monant dhorunkuch nakat; bob marum nakat; jasteo marop bond korat; sogllê torechem khotteponn soddun diat.
Ekameka thãi doiall-movall kallzachim zaiat. Krista sovem Devan tumkam bhogxilim, têch bhaxen tumi-i ekamekak bhôgsat."
Ephesians,5,"So be imitators of God, as beloved children, 
and live in love, as Christ loved us and handed himself over for us as a sacrificial offering to God for a fragrant aroma. 
Immorality or any impurity or greed must not even be mentioned among you, as is fitting among holy ones, 
no obscenity or silly or suggestive talk, which is out of place, but instead, thanksgiving. 
Be sure of this, that no immoral or impure or greedy person, that is, an idolater, has any inheritance in the kingdom of Christ and of God.
Duty to Live in the Light. 
Let no one deceive you with empty arguments, for because of these things the wrath of God is coming upon the disobedient. 
So do not be associated with them.
For you were once darkness, but now you are light in the Lord. Live as children of light, 
for light produces every kind of goodness and righteousness and truth. 
Try to learn what is pleasing to the Lord. 
Take no part in the fruitless works of darkness; rather expose them, 
for it is shameful even to mention the things done by them in secret;
but everything exposed by the light becomes visible, 
for everything that becomes visible is light. Therefore, it says:
“Awake, O sleeper,
and arise from the dead,
and Christ will give you light.”
Watch carefully then how you live, not as foolish persons but as wise, 
making the most of the opportunity, because the days are evil.
Therefore, do not continue in ignorance, but try to understand what is the will of the Lord.
And do not get drunk on wine, in which lies debauchery, but be filled with the Spirit, 
addressing one another [in] psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, 
giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father.
Wives and Husbands. 
Be subordinate to one another out of reverence for Christ. 
Wives should be subordinate to their husbands as to the Lord. 
For the husband is head of his wife just as Christ is head of the church, he himself the savior of the body. 
As the church is subordinate to Christ, so wives should be subordinate to their husbands in everything.
Husbands, love your wives, even as Christ loved the church and handed himself over for her 
to sanctify her, cleansing her by the bath of water with the word, 
that he might present to himself the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. 
So [also] husbands should love their wives as their own bodies. He who loves his wife loves himself.
For no one hates his own flesh but rather nourishes and cherishes it, even as Christ does the church,
because we are members of his body.
“For this reason a man shall leave [his] father and [his] mother
and be joined to his wife,
and the two shall become one flesh.”
This is a great mystery, but I speak in reference to Christ and the church. 
In any case, each one of you should love his wife as himself, and the wife should respect her husband.","Tumi Devachim opurbaiechim bhurgim dekhun, Tachi dêkh gheiat.
Kitlo mhonn Kristan tumcho môg kelo! Amchê khatir Tannem, Devak man'pachem, domdomit pormollachem, Apnnachench somorponn ani bolidan kelem; tôr tumi-i Tachêch bhaxen mogan cholat.

Kamcharachi, soddeponnachi ani sonvsari vostunchê bhagonaslolê axechi gozal porian tumchê modem aschich nhoi, kiteak osleô vostu bhoktank sobonant.
Toxench mhellem vô burxem ulovop ani bemoriadichim fokannam tumche modem aschem nhoi: hem sogllem tumkam puttvona; ufrattim, tumchim utram zaum-di Devak dhin'vas divpachim.
Hem mat monant dhôrat: kamchari mon'xank, pozddea lokak, sonvsari vostunchi odik-odik axa dhorunuch jietat tankam, Kristachea ani Devachea rajeant daiz na. (Osli sonvsari vostunchi axa khorench mhonn'lear murtim-puttleanchi puza.)
Polkeam utramnim konnench tumkam fosoinam zaunk chotrai dhôrat. Osleanch vostunk lagun Devak khaltim ravonant team mon'xancher Tacho krôdh denvun ieta.
Osleam mon'xanchea bhaga tumi poddum nakat.
Eka kallar tumi-i kallokant asleat, punn atam Somiachea ekvottant tumi uzvaddak pavleant; tôr uzvaddacheam bhurgeanchi chal dhôrat;
khorench, uzvaddachim kamam sogllea jin'sachem boreponn, promannikponn ani sot.
Somiak kitem odik man'ta tem sodun kaddat.
Ani kallokachim holkim kortubam korteleam kodde kosloch sombond dovrum nakat; portench zalear, tanchem patok tankam dakhoun diat.
Guptim kortat team kortubanchi khobor porian korunk loz dista.
Punn uzvaddak haddtat teô soglleô vostu kosleô teô sarkeô kollon ietat; ani kosli-i vôst uzvaddak haddtôch, tichem khorem soimb dison ieta.
Dekhun Povitr Pustokar oxem mhonnlelem asa:
“Zagim zaiat nhidentlim!
Jivont zaiat mornantlim,
ani Kristuch tumchê voir
porzolltolo.”

Mhonntôch tumchea jivitachi chal kosli ti mhenotin polleiat, ani nennar mon'xanchi nhoi punn xanneam mon'xanchi tumchea jivitachi chal zaum-di.
Hea kallar vaitt khub vaddlam, dekhun tumi tumkam dil'lea vellacho zata titlo faido kaddat.
Chotraien cholonant toslim mon'xam zaum nakat, punn Somiachi khuxi konn ti sodun kaddat.
Soro pieun bebdikai korum nakat, oxem tumi tumchea jivitachi vatt laitoleat. Portench zalear, Povitr Atmean bhòrlelim mon'xam zaiat.
Tumcheam zomatimnim stotram, gitam ani bhoktichim gaionam gaiat ani tumcheam kallzamnim gitam-gaionam korun Somiak vakhannit ravat.
Amchea Somia Jezu Kristachea Nanvan Devak, amchea Bapak, sodanch ani sogllê svater dhin'vaxit ravat.

Tumi Kristak man ditat mhonn dakhounk ekamekak khaltim zaiat.

Bailô apleam ghovank khalteô zauncheô ani oxem apunn Somiak khalteô asat mhonn tãnnim dakhounchem.
Kiteak, zoso Kristak, Aplê kuddichea -- mhonngê povitr-sobhechea -- Soddvonnarak, ticher odhikar asa, toso ghovak aplê bailecher odhikar asa.
Ani oxem, zoxi povitr-sobha Kristak khalti asa, toxeô bailô apleam ghovank sogttant khalteô asunk zai.

Tumi potimnô, aikat: zoso Kristan povitr-sobhecho môg kelo ani tichê khatir Aplo jiv dilo, toxench tumi tumcheam potinnincho môg korat.
Tannem he sobhek Aplea utra-podven povitr keli ani udka-dhuvnnen nitoll nirmoll korun Devak bhettoili.
Povitr-sobhek sundôr-sobit korun, Tannem tika Apnna mukhar ubi keli! Khot nasloli, miri nasloli, koslich khôdd nasloli, povitr ani nixkollonk Tannem tika keli!
Hêch porim, aplo môg kortat toso, potimnim apleam potinnincho môg korunk zai. Aplê potinnicho môg korta to aploch môg korta.
Konnuch monis aplê kuddicho dvês korina, punn ti pôsta ani ticho poramôs korta; Krist-ui povitr-sobhê thãi toxench korta,
kiteak ami Tachê kuddiche sandhe.
Dekhun “dadlo aplea avoibapaik sanddtolo ani aplê potinnik ekvott'tolo ani tim dogam-i êk zatelim.”
Povitr Pustokantleam heam utramnim ek unch molachem gupit sot attaplelem asa: tem Kristak ani povitr-sobhek lagu zata mhonn hanv dhôrtam.
Punn tim utram tumkam-i lagu zatat: mhonntôch tumchê modlea zonn-eklean, aplo môg korta toso, aplê potinnicho korcho, ani potinnin aplea potik man diuncho."
Ephesians,6,"Children, obey your parents [in the Lord], for this is right. 
“Honor your father and mother.” This is the first commandment with a promise,
“that it may go well with you and that you may have a long life on earth.”
Fathers, do not provoke your children to anger, but bring them up with the training and instruction of the Lord.
Slaves and Masters. 
Slaves, be obedient to your human masters with fear and trembling, in sincerity of heart, as to Christ, 
not only when being watched, as currying favor, but as slaves of Christ, doing the will of God from the heart, 
willingly serving the Lord and not human beings,
knowing that each will be requited from the Lord for whatever good he does, whether he is slave or free.
Masters, act in the same way toward them, and stop bullying, knowing that both they and you have a Master in heaven and that with him there is no partiality.
Battle Against Evil. 
Finally, draw your strength from the Lord and from his mighty power.
Put on the armor of God so that you may be able to stand firm against the tactics of the devil. 
For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens. 
Therefore, put on the armor of God, that you may be able to resist on the evil day and, having done everything, to hold your ground. 
So stand fast with your loins girded in truth, clothed with righteousness as a breastplate, 
and your feet shod in readiness for the gospel of peace. 
In all circumstances, hold faith as a shield, to quench all [the] flaming arrows of the evil one. 
And take the helmet of salvation and the sword of the Spirit, which is the word of God.
Constant Prayer. 
With all prayer and supplication, pray at every opportunity in the Spirit. To that end, be watchful with all perseverance and supplication for all the holy ones 
and also for me, that speech may be given me to open my mouth, to make known with boldness the mystery of the gospel 
for which I am an ambassador in chains, so that I may have the courage to speak as I must.
A Final Message. 
So that you also may have news of me and of what I am doing, Tychicus, my beloved brother and trustworthy minister in the Lord, will tell you everything. 
I am sending him to you for this very purpose, so that you may know about us and that he may encourage your hearts.
Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.
Grace be with all who love our Lord Jesus Christ in immortality.","Bhurgeamnô, tumi-i Somiachea ekvottant asat, tôr tumchea avoibapaichem aikat: oxem korop sarkem.
“oxem tuka borem zatelem ani lamb auk desant tuka melltelem.”, oxem eke bhasavnne soit poili ad’nea ti hi:
“Tujea avoibapaik man di.”

Avoibapaiamnô, tumcheam bhur-geank tumchê vagnnuken rag ie-so kori nakat. Xistin ani borê dekhin Somiachi vatt xikoun tankam lhan-vhodd korat.

Gulamamnô, Kristak tumi khaltim asat mhonn dakhoun, hea sonvsarantleam dhoniank vhodda manan ani sadhea kallzan khaltim ravat;
tankam khuxal korche khatir, nhoi fokot tanche dolle tumcher asat tednanch, bhogor kallzant thaun Devachi khuxi korto tumi Kristachim chakram mhonnon.
Zonn-ekleak, gulamak toxem svotontr mon'xak, ap-aplea borea vavra pormannem Somi mozuri ditolo mhonn zanna zaun, mon'xam khatir nhoi punn urben Somia khatir bhar gheun kam' korat.

Ani tumi, dhoniamnô, hêch bhaxen tumcheam gulamam sorim cholat ani tankam bhenkddaunchem sôddat; tancho ani tumcho Dhoni sorgar asa ani To konnacheach tonddak pollenam mhonn ugddas dhôrat.

Xekim, Somia sovem, Tachê podvechea bollan, tumi ghott ravat.
Devcharacheam soglleam mandd-nneancher zoit vhorunk Devan dil'lem zhuzachem angtrann ghalun ravat.
Kiteak mhonn'lear, rogta-masacheam dusmanam lagim amkam zhuz na; punn pordhanam lagim, odhikaream kodde, hea kallokachea sonvsari-razkarbhar choloitelea lagim, ontrallar vosti korteleam khotteam atmeam kodde amchem zhuz.
Hea pasot tea vaitt disa heam dusmanam virudh zhuzunk zaunche khatir ani soglle upai gheun-ui tumchean thir ubim ravunk zaunche khatir
Devan dil'lem angtrann tumi ghalun ravat.
Mhonntôch sogllim hatiaram gheun toiar ravat: tumi ollkhunk pavleant tem Devachem sot zaum-di tumchea benddacho potto; Devak man'ta toslem jivit zaum-di tumchê chhatichem kott'ttem;
Xantichi bori khobor porgôttchi hurba zaum-di tumcheam pãianche butt.
Devcharache soglle zollte bann tumchean palounk zaunchê khatir, tumchea hatant sodam bhavartacho ddhal dhôrat;
xevttim soddvonnechem xirostrann ghalat ani Povitr Atmean dil'li torsad, mhonngê Devachem Utor, dhorun ravat.

Atmeachea preronna pormannem soglleam somoianr magnnem ani vinovnni korat, soglleam bhoktam khatir zagrut ravun prarthon korunk pattim sorum nakat.
Bore Khobrecho gutt kalljidarponnan porgottunk, hanv mhojem tondd ugoddta tedna Devan utram dilear puro mhonn mhojê-i pasot magat. mhojem tondd ugddun favo tosleam utramnim ani kalljidarponnan xubhvortomanacho gutt hanvem porgôtt korcho mhonn magat.
Te bore khobrecho hanv dut bondkhonnint asam. Hanv uloitam tedna, to gutt hanvem kalljidarponnan porgottum mhonn magat.

Mhaka hanga kitem ghòddta tem ani hanv kitem kortam tem tumi zanno zal'lim mhaka zai: Tikikus, mhozo opurbaiecho bhav ani Somiachea kamant visvaxi sevôk, mhojê vixim soglli gozal tumkam sangtolo.
Heach pasot hanv taka tumchê-xim dhaddtam, amchi khobor tumkam diunk ani tumchim kallzam ghott korunk.

Dev amcho Bap ani Jezu Krist amcho Somi soglleam bhavam-bhoinnink xanti, pritimôg ani bhavart dium.
Jezu Kristacho, amchea Somiacho, môg kortat tankam soglleank Devachi doiallai bhogunk mellum, atam ani kednanch somponam tea jivitant."
Philippians,1,"Paul and Timothy, slaves of Christ Jesus, to all the holy ones in Christ Jesus who are in Philippi, with the overseers and ministers: 
grace to you and peace from God our Father and the Lord Jesus Christ.
Thanksgiving. 
I give thanks to my God at every remembrance of you, 
praying always with joy in my every prayer for all of you,
because of your partnership for the gospel from the first day until now.
I am confident of this, that the one who began a good work in you will continue to complete it until the day of Christ Jesus. 
It is right that I should think this way about all of you, because I hold you in my heart, you who are all partners with me in grace, both in my imprisonment and in the defense and confirmation of the gospel.
For God is my witness, how I long for all of you with the affection of Christ Jesus. 
And this is my prayer: that your love may increase ever more and more in knowledge and every kind of perception, 
to discern what is of value, so that you may be pure and blameless for the day of Christ, 
filled with the fruit of righteousness that comes through Jesus Christ for the glory and praise of God.
I want you to know, brothers, that my situation has turned out rather to advance the gospel,
so that my imprisonment has become well known in Christ throughout the whole praetorium and to all the rest, 
and so that the majority of the brothers, having taken encouragement in the Lord from my imprisonment, dare more than ever to proclaim the word fearlessly.
Of course, some preach Christ from envy and rivalry, others from good will.
The latter act out of love, aware that I am here for the defense of the gospel;
the former proclaim Christ out of selfish ambition, not from pure motives, thinking that they will cause me trouble in my imprisonment.
What difference does it make, as long as in every way, whether in pretense or in truth, Christ is being proclaimed? And in that I rejoice.
Indeed I shall continue to rejoice,
for I know that this will result in deliverance for me through your prayers and support from the Spirit of Jesus Christ. 
My eager expectation and hope is that I shall not be put to shame in any way, but that with all boldness, now as always, Christ will be magnified in my body, whether by life or by death. 
For to me life is Christ, and death is gain. 
If I go on living in the flesh, that means fruitful labor for me. And I do not know which I shall choose. 
I am caught between the two. I long to depart this life and be with Christ, [for] that is far better. 
Yet that I remain [in] the flesh is more necessary for your benefit.
And this I know with confidence, that I shall remain and continue in the service of all of you for your progress and joy in the faith,
so that your boasting in Christ Jesus may abound on account of me when I come to you again.
Steadfastness in Faith. 
Only, conduct yourselves in a way worthy of the gospel of Christ, so that, whether I come and see you or am absent, I may hear news of you, that you are standing firm in one spirit, with one mind struggling together for the faith of the gospel, 
not intimidated in any way by your opponents. This is proof to them of destruction, but of your salvation. And this is God’s doing.
For to you has been granted, for the sake of Christ, not only to believe in him but also to suffer for him. 
Yours is the same struggle as you saw in me and now hear about me.","Filipi xarantleam Jezu Kristachea ekvottant asleleam soglleam bhoktank, tancheam vhoddilank ani sevokank, Paulu ani Timot, Jezu Kristache chakor, noman kortat.
Deva amchea Bapakoddchi ani amchea Somia Jezu Kristakoddchi doiallai ani xanti tumkam.

Tumcho ugddas kortam titlê-i pavtti tumchê pasot hanv mhojea Devak dhin’vastam,
ani tumam-somestam khatir prarthon kortam titlê-i pavtti khuxalkaien tem kortam,
kiteak poilea disa thaun tem az porian xubhvorto-manachea mhojea vavrant tumi mhaka adar dila.
Devan tumchê modem ho boro vavr suru kela, tôr Toch, Jezu Kristacho Dis ie porian, ho vavr xarti pavoitolo mhonn mhaka khatri asa.
Tumkam mhojea kallzant hanv gheun asam, ani tumam-somestam vixim him bhavnna mhaka asunk favoch. Kiteak Devan mhaka favo kel’lea denneant, mhonngê mhojeam sankllimnim ani xubhvhortoman rakhchea ani thir korchea kamant, tumi sogllim mhojim bhagidar.
Jezu Kristachea kallzachea mogan tumam-somestancho hanv kitlo môg kortam, hacho khud Dev mhozo govai.
Devache mhoime ani vhoddvike khatir, Devak man’ta toslea jivitachim follam Jezu Kristan amchê sovem utpon kortoch, Kristachea tea disak, nirmoll ani niropradi tumi zaunche pasot, kitem odik borem tem tumi sodanch vinchun kaddunk, sotachi odik unch ollokh ani odik khôl onnbhov tumkam mellun, tumcho môg odik-odik vaddom, mhonn mhojim magnnim.

Bhavam-bhoinnimnô, mhoji atanchi poristhiti xubhvhortomanachê porgôttnnek odik faideachi zali: hem tumi zanno zal’lim mhaka zai.
Krista khatir mhaka bondkhonnint ghala mhonn, nhoi fokot razvaddeantleam soglleam modem, punn heram-i sogllea loka modem gazlam,
ani mhoje bondkhonnek lagun, Somiacher dovorlolo zaiteam bhavam-bhoinnincho bhavart odik ghôtt zaun, tim odik dhiran ani bhiranti vinnem Devachem utor porgottunk lagleant.

Tantlim kãi zannam nattkaien ani ekamekak virôdh korun Kristak porgôtt’tat tem khorem, punn dusrim borea monan kortat.
Bore khobre-rakhnnechea vaurak lagun. mhaka bondkhonnent ghala mhonn zanna zaun,him nimannim tim, mogan Kristak porgott’tat.
Anink her tim khorea monan nhoi, punn nattkaien Kristak porgôtt’tat, mhojê bondkhonniche tras vaddoitelim mhonn somzotat.
Punn kãi porva na: koxê-i bhaxen, borea vô vaitt monan, Krist porgôtt zata, ani hakach lagun hanv khuxal asam;
ani hanv khuxaluch ravtolom, kiteak tumcheam magnneamnim ani Jezu Kristachea Atmeachea adaran, hem mhaka suttka mellunk upkartelem mhonn hanv zannom.
Mhozo khotkhotit anvddo ani bhorvanso hoch, ki hanv kiteantuch lojek poddcho na ani, hanv morum vô jivo asum, sodanch toxem atam-i, kalljidarponnan bhoron hanv fuddem vetolom, ani mhojê kuddint Kristak vhoddvik mellteli.
Mhonntôch mhojea jivitak koslo ôrth asa? Fokot Krist mhojea jivitak ôrth dita; punn hanv moron zalear, odik faido zatolo.
Oxem astana, jivo urun mhojean odik faideachem kam’ korunk zata zalear, hanvem kitem vinchun kaddchem tem mhaka somzona.
Donim-i vattamnim hanv oddon vetam: êkê vatten hem jivit sompoun Krista sorxem asunk hanv otrektam, ani hem ekdom’ odik borem;
punn, dusrê vatten, hanv jivo urlolo tumchê pasot odik gorjechem.
Tumkam odik dhir diunk ani bhavartant tumchi khuxalkai vaddounk hanv jivo urtolom ani tumam-somestanchea vangdda astolom mhonn hanv khatren zannom.
Ani hê bhaxen, hanv tumchê modem portun ietôch, mhojê khatir Jezu Krista sovem tumkam obhiman bhògta to ekdom’ vaddtolo.
Tem kitem-i zaum, Kristachea xubhvhortomanak sobta toslem tumchem jivit zaunk zai; oxem, tumchê modem vochun hanv khaxa polleunk pavum vô pois thaun tumchi khobor aikum, tumi eka kallzachim zaun thir ubim asat mhonn ani xubhvhortomanachea bhavarta khatir ekach monan vangdda zhuztat mhonn mhaka gomun ieum.
Tumcheam dusmanank koxêch bhaxen tumi bhieum nakat. Tanchem nisontton zatelem ani tumkam suttka mellteli mhonn, hi êk Devan dil’li khunna zateli.
Kiteak Kristacher bhavart dovrunkuch nhoi, punn Tachê khatir koxtt-dogd sõsunk-ui Devan tumkam favo kelam.
Tumi mhaka zhuzlolo pollela ani ozun porian hanv zhuztam mhonn tumi aikotat, teach zhuzant tumkam-i vantto asa."
Philippians,2,"If there is any encouragement in Christ, any solace in love, any participation in the Spirit, any compassion and mercy,
complete my joy by being of the same mind, with the same love, united in heart, thinking one thing. 
Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves, 
each looking out not for his own interests, but [also] everyone for those of others.
Have among yourselves the same attitude that is also yours in Christ Jesus,
Who, though he was in the form of God,
did not regard equality with God something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
that is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Obedience and Service in the World. 
So then, my beloved, obedient as you have always been, not only when I am present but all the more now when I am absent, work out your salvation with fear and trembling. 
For God is the one who, for his good purpose, works in you both to desire and to work. 
Do everything without grumbling or questioning, 
that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine like lights in the world, 
as you hold on to the word of life, so that my boast for the day of Christ may be that I did not run in vain or labor in vain. 
But, even if I am poured out as a libation upon the sacrificial service of your faith, I rejoice and share my joy with all of you. 
In the same way you also should rejoice and share your joy with me.
Timothy and Paul. 
I hope, in the Lord Jesus, to send Timothy to you soon, so that I too may be heartened by hearing news of you. 
For I have no one comparable to him for genuine interest in whatever concerns you.
For they all seek their own interests, not those of Jesus Christ. 
But you know his worth, how as a child with a father he served along with me in the cause of the gospel.
He it is, then, whom I hope to send as soon as I see how things go with me,
but I am confident in the Lord that I myself will also come soon.
Epaphroditus. 
With regard to Epaphroditus, my brother and co-worker and fellow soldier, your messenger and minister in my need, I consider it necessary to send him to you. 
For he has been longing for all of you and was distressed because you heard that he was ill.
He was indeed ill, close to death; but God had mercy on him, not just on him but also on me, so that I might not have sorrow upon sorrow.
I send him therefore with the greater eagerness, so that, on seeing him, you may rejoice again, and I may have less anxiety.
Welcome him then in the Lord with all joy and hold such people in esteem, 
because for the sake of the work of Christ he came close to death, risking his life to make up for those services to me that you could not perform.","Apnna sovem Krist tumchem jivit ghott korta. Aplea mogan tumkam buzvonn dita. Povitr Atmeacho-i tumkam ekchar asa ani tumkam eka-mekachi opurbai asa ani ekamekachi konnvollai dista zalear
ekchitachim, ekach mogachim, ekach monachim ani êkêch khuxechim zaiat; tednam ki tumi mhaka sarko dhadoxi kortelet.
Svarti axen kãich korinakat, suki boddai korinakat, punn khalteponnan dusrim tumchê-von vortim mhonn dhôrat;
ap-aplea faideachem kitem tem pollenakat, punn dusreak kitem faideak poddtolem tem polleiat.

Jezu Kristachea monant ani kallzant aslem tench tumchea monant ani kallzant asum-di:

Devachea soimbacho To,
punn Devachi gôt Tannem
axen samball’n dhorunk na.

Apnnakuch khali kelo,
mon’xachem sarkem ghetlem,
gulama-akar dhôrlo.
Mon’xanchê gotint jieun,

lhan’vik vinômr To zalo.
Moronn, khursachem moronn,
Apnnacher ghei porian
Devak To khalto zalo.

Dekhunuch Devan Taka
unch sorgar ubar’n vhelo
ani Nanv Taka dilem
soglleam nanvam-vôn vortem.

Mhonnun atam sorv rochnna
sorgar, prithver, patallant
Jezuchea Nanva mukhar
saxttangim vondon korum,

ani Jezu Krist
Somi mhonn porgôtt korun
soglleô jibô umallean
Deva Bapak mhoima dium.

Mhonntôch, mhojeam pritich-eamnô, hanv tumchê modem aslom tedna, tumi mhojea utrak khaltim asleat; têch bhaxen atam, hanv tumchê thaun pois astana, tumi khaltim aschi odik goroz; ani tumchi purnn suttka tumkam mellchê khatir bhieun ani kampun proitn korit ravat;
kiteak mhonn’lear, Aple mogache ievzônnek lagun, tumi aunvddeunk ani vaurunk tumche bhitor vaurta Toch khud Dev.

Jivitachea utrak thir ravun, hea sonvsarant noketram porim, tumi jigjigtat te khottê ani baskôll pinddkê modem khot-naslelim Devachim bhurgim tumi zaunche khatir gunngunni vô vivad korinastana, kitem korchem asa tem korat.
Jivitachea utrak, tumche thirauannenuch, ki hanv nirfollim vaurunk na mhonn Kristachea Disak mhojean vhoddvik korunk zata.

Khorench, Devak bhettoil’lea tumchea bhavartachea iodnacher mhojem-i rogot varoun somorponn korchem poddlem tôr, hanv khuxal ani tumam-soglleam borabôr hanv-ui sontosbhorit zatolom.
Toxench tumi-i khuxal zaun mhojê borabôr sontosbhorit zaiat.

Timotak vegim tumchê-xim dhaddunk zatolo mhonn hanv Somia Jezucher patietam; hê bhaxen tumchi khobor gheun mhojem mon somadhan zatelem.
Mhojeach kallza-monacho ani tumchi khorea monan kallji ghevpi dusro konn mhojê lagim na.
Heram soglleank Jezu Kristachem poddunk na, te ap-aplench polleun asat.
Punn Timot koso chol’la to tumi tôr dekhlam: êk put aplea bapaichea vangdda kam’ korta, toxem tannem mhojê borabôr xubhvhortomanachem kam’ kelam.
Mhojem koxem cholta tem pollena fuddem, hanv taka veginch tumchê-xim dhaddunk zatelem mhonn ravtam.
Ani hanv legun rokddo tumchê-xim pavtolom mhonn mhaka Somiacher visvas asa.

Amchea bhava Epafroditak tumchê-xim dhaddchi goroz asa mhonn mhaka dislam. Mhojea vavrant ani mhojea zhuzant to mhozo vangddi zaunk pavlo; tumi taka pattoil’lo mhonnon, hanga ieun tannem mhaka adar dilo.
To tumkam soglleank polleunk axetalo, ani apunn piddest zala mhonn tumkam khobor pavli dekhun taka khônt zali.
Khorench to ekdom’ boro naslo ani morunk pavlolo, punn Devan tachi doia keli; tachich nhoi punn mhoji-i Tannem doia keli ani oxem dukhacher-dukh mhaka asona-xem kelem.
Hea pasot taka polleun tumi novean khuxal zaunche khatir ani mhojê khontint mhaka-i buzvônn mellche khatir, zata title vegim taka tumchê-xim dhaddunk odikuch hanv anvddetam, taka polleun tumi novean khuxal zatelet ani mhojê khontint mhaka-i buzvônn mellteli.
Mhonntôch Somia sovem sogllê khuxallkaien taka gheiat; tachê-osleam soglleam mon’xank man diat;
tumchean mhaka diunk zainaslo to adar diunk tannem aploch jiv sonkottant ghalo ani oso Kristachea kama khatir to morunk pavlolo."
Philippians,3,"Finally, my brothers, rejoice in the Lord. Writing the same things to you is no burden for me but is a safeguard for you.
Against Legalistic Teachers. 
Beware of the dogs! Beware of the evil-workers! Beware of the mutilation! 
For we are the circumcision, we who worship through the Spirit of God, who boast in Christ Jesus and do not put our confidence in flesh, 
although I myself have grounds for confidence even in the flesh.
Paul’s Autobiography. If anyone else thinks he can be confident in flesh, all the more can I.
Circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrew parentage, in observance of the law a Pharisee, 
in zeal I persecuted the church, in righteousness based on the law I was blameless.
Righteousness from God. 
[But] whatever gains I had, these I have come to consider a loss because of Christ. 
More than that, I even consider everything as a loss because of the supreme good of knowing Christ Jesus my Lord. For his sake I have accepted the loss of all things and I consider them so much rubbish, that I may gain Christ
and be found in him, not having any righteousness of my own based on the law but that which comes through faith in Christ, the righteousness from God, depending on faith
to know him and the power of his resurrection and [the] sharing of his sufferings by being conformed to his death, 
if somehow I may attain the resurrection from the dead.
Forward in Christ. 
It is not that I have already taken hold of it or have already attained perfect maturity, but I continue my pursuit in hope that I may possess it, since I have indeed been taken possession of by Christ [Jesus].
Brothers, I for my part do not consider myself to have taken possession. Just one thing: forgetting what lies behind but straining forward to what lies ahead,
I continue my pursuit toward the goal, the prize of God’s upward calling, in Christ Jesus. 
Let us, then, who are “perfectly mature” adopt this attitude. And if you have a different attitude, this too God will reveal to you.
Only, with regard to what we have attained, continue on the same course.
Wrong Conduct and Our Goal. 
Join with others in being imitators of me, brothers, and observe those who thus conduct themselves according to the model you have in us. 
For many, as I have often told you and now tell you even in tears, conduct themselves as enemies of the cross of Christ. 
Their end is destruction. Their God is their stomach; their glory is in their “shame.” Their minds are occupied with earthly things. 
But our citizenship is in heaven, and from it we also await a savior, the Lord Jesus Christ. 
He will change our lowly body to conform with his glorified body by the power that enables him also to bring all things into subjection to himself.","Xekim, bhavam-bhoinnimnô, Somia sovem khuxal ravat. Tumkam adim boroilam tem anink êk pavtt sangunk mhojê vatten koslich addkhôll na, ani tumchich rakhônn korunk tem upkartelem.

Team sunneank lagim gheunkuch nakat! Te khotte vavraddi! Ang katrunk bhonvtat tosle monis te!
Ami ki sunotichi khori porza, kiteak ami Devachea Atmea vorvim Taka bhôztanv; angar kel’lê khunnecher amcho visvas na, punn Jezu Kristacher amcho obhiman.
Mhojean-ui masa-rogtacher visvas dovrunk zatalo; ani konn-ui angar kel’lê khunnecher visvas tthevunk apnnak karonn asa mhonn somzota zalear, mhaka odik karonn asa.
Atth disancho astana mhoji sunôt keli, hanv zolman Israelachea raxttracho, Ben’jamin’chea kullacho, Hebrevank zolmol’lo Hebrêv. Somurt pallchê babtint hanv êk Farizêv;
hurben itlo bhòrlolo, ki povitr-sobhek hanvem dhumallo dilo. Somurti thaun upzota tea promannikponnachê babtint mhaka koslich chuk nasli.

Heô soglleô vostu mhaka faideacheô asleô, punn atam Krista pasot teô hanvem nuksann mhonn lekhleô.
Jezu Krista, mhojea Somiachi, ollokh itlea unch molachi ki Kristak jikun gheunche khatr, ani mhojeanch kornneam udexim zôddlelem, Somurti thaun upzoto promannikponn mhaka asun nhoi, punn bhavarta udexim Kristacher visvas dovortana Dev Apnnak manovlelim korta tem promannikponn mhaka asun, hanv Kristachea ekvottant hanv asche khatir, hanvem Tachê pasot sogllem soddun dilem, sogott xenn mhonn dhôrlem.
Oxem Jezuk ollkhunk, Tachea punorjivontponnachem boll onnbhovunk, Tacheam koxttamnim vantto gheunk, Tachea mornnant Tachê-sarko zaunk: itleakuch hanv otrektam.
Hê bhaxen mel’leantlo punorjivont zaunk pavtolom mhonn mhaka bhorvanso asa.

Hanv xevottak pavlom vô sopurnn zalom mhonn somzo nakat. Na! Hanv inam’ jikunk ozun dhanvot asam, kiteak heach pasot Jezu Kristan mhakach jikun ghetla.
Bhavam-bhoinnimnô, jiklom mhonn somzun hanv murgottnam; punn itlench sangtam: pattim sôddlam tem visrun, fuddem asa tacheruch dolle lavun, sogllea mhojea bollan nitt xevottak hanv dhanvun vetam.
Jezu Krista sovem voir sorgar inam’ jikunk Dev amkam apoita: to inam’ mhozo xevôtt.

Ami bhavartant vaddlelim mon’xam mhonnon, hêch bhaxen ami chintchem; punn konnachem-i mot vegllem zalear, hem-i tumkam Dev ugddapem kortolo.
Kitem-i zaum, ami az porian pavleanv thõi thaun teach rostean fuddem vochum-ia.

Mhojeam bhavam-bhoinnimnô, sogllim tumi vangdda mhoji dêkh gheiat ani mhoji dêkh gheun cholteleancher dolle dovrat.
Atam hanv sangunk vetam tem adim zaitê pavtti tumkam sangtalom, punn atam tench novean sangchem poddta; mhaka itli khônt bhògta ki mhaka roddunk ieta, kiteak mhonn’lear zaitim zannam khursar mel’lea Kristachim dusman zal’lê porim choltat;
oslim mon’xam nisonttonak pavtelim; tim bhôztat to dêv tanchem pott; jê vostuchi tankam loz dischi asli, tichi tankam vhoddvik bhògta; tanchem dhean-mon fokot sonvsari vostuncher asa.
Punn amcho khaxa dês sorgar asa; ani sorgar thaunuch amchea Soddvonnara, Somia Jezu Kristak, ami axeun ravtanv.
To hê amchê holkê kuddichem rupantor korun ti Aplê mhoimevont kuddi sarki kortolo; soglleô vostu Apnnachê adhin To korunk xokta têch podven To hem rupantor kortolo."
Philippians,4,"Therefore, my brothers, whom I love and long for, my joy and crown, in this way stand firm in the Lord, beloved.
I urge Euodia and I urge Syntyche to come to a mutual understanding in the Lord.
Yes, and I ask you also, my true yokemate, to help them, for they have struggled at my side in promoting the gospel, along with Clement and my other co-workers, whose names are in the book of life.
Joy and Peace. 
Rejoice in the Lord always. I shall say it again: rejoice! 
Your kindness should be known to all. The Lord is near. 
Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. 
Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.
Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. 
Keep on doing what you have learned and received and heard and seen in me. Then the God of peace will be with you.
I rejoice greatly in the Lord that now at last you revived your concern for me. You were, of course, concerned about me but lacked an opportunity. 
Not that I say this because of need, for I have learned, in whatever situation I find myself, to be self-sufficient. 
I know indeed how to live in humble circumstances; I know also how to live with abundance. In every circumstance and in all things I have learned the secret of being well fed and of going hungry, of living in abundance and of being in need.
I have the strength for everything through him who empowers me. 
Still, it was kind of you to share in my distress.
You Philippians indeed know that at the beginning of the gospel, when I left Macedonia, not a single church shared with me in an account of giving and receiving, except you alone.
For even when I was at Thessalonica you sent me something for my needs, not only once but more than once.
It is not that I am eager for the gift; rather, I am eager for the profit that accrues to your account.
I have received full payment and I abound. I am very well supplied because of what I received from you through Epaphroditus, “a fragrant aroma,” an acceptable sacrifice, pleasing to God. 
My God will fully supply whatever you need, in accord with his glorious riches in Christ Jesus. 
To our God and Father, glory forever and ever. Amen.
Give my greetings to every holy one in Christ Jesus. The brothers who are with me send you their greetings;
all the holy ones send you their greetings, especially those of Caesar’s household. 
The grace of the Lord Jesus Christ be with your spirit.","Mhonntôch, mhojeam bhavam- bhoinnimnô, kitli mhaka tumchi opurbai asa ani kitlo mhonn hanv tumkam polleunk axetam! Tumchê vixim kitlo sontôs ani obhiman mhaka bhògta! Oxem tôr, mhojeam priticheamnô, Somia sovem thir ravat.

Somia sovem eka monachim zaunk, Euodiê kodde prarthun magtam, toxench Sintikê kodde prarthun magtam.
Ani tum, mhojea visvaxi vangddea, tujê lagim hanv vinoti kortam, tankam adhar di: heô bailô, Klementi ani heram mhojeam sohokaream borabôr, xubhvhortoman porgottunk mhojea vangdda zhuzleat: hanchim nanvam jiveanchea pustokar boroil’lim asat.

Somia sovem sodanch khuxal ravat; novean sangtam: khuxal ravat.
Tumchi dulobai soglleank dixtti poddum-di. Somi ieuncho zalo.
Koslech huske kaddi nakat; kallzache dhinvasnnen, soglleam tumcheam magnneamnim tumkam goroz titlem-i Devak kollit korat.
Ani amchea gineana poros vorti Devachi xanti tumchim monam ani kallzam Jezu Krista sovem rakhteli.

Xekim, bhavam-bhoinnimnô, kitem khorem, manachem, nitichem, nirmoll, opurbaiechem, kirtivont, gunnest ani xrestt tem tumcheam monant golloiat.
Mhojê koddlem tumi xikleant titlem-i tumi korat: hanvem tumkam dileat teô chali, mhojea tonddantlem tumi aikolam tem vô mhojê vagnnukentlean tumi dekhlam tem. Hê porim amchim kallzam xantin bhôrta to Dev tumchê sovem astolo.

Boroch vêll korun, atam tori anink êk pavtt mhojê vixim tumi novean husko dakhoila mhonn Somia sovem hanv ekdom’ khuxal zalam. Adim porian mhozo tumkam husko aslo mhonn hanv manun ghetam, punn to dakhounk tumkam soêg mellunk na.
Mhaka kitem unnem zalem mhonn hanv oxem sangina, kiteak mhojê lagim asa titleanuch sodam dhadoxi asunk hanv xiklam.
Gorjecheô vostu nastana vô goroz tea-vôn odik asun jieuncho mhaka onnbhov asa; khõisor-ui ani koslê-i poristhitint jieuncho gutt hanv xiklam: upaxim ravunk vô pott-bhôr jevunk-khaunk, subham’ponnant vô lachar-ponnant jieunk, kiteak-ui hanv toear!
Mhaka xokti dita tea Jezu vorvim hanv kitem-i korunk xoktam.
Tori mhojeam koxttamnim mhaka adar diun tumi borem kelem.
Poilinch xubh-vortoman porgottunk hanv Maxe-donientlo bhair sorlom tedna, tumchê bhair khõichêch povitr-sobhen mhaka adar diunk na: tumkam, Filipkaramnô, hi soglli khobor asa. Fokot tumi mhaka poixe dhaddun dile.
Tesalonikent astana mhaka goroz poddli tedna, êkuch pavtt nhoi punn don pavtti tori, tumi mhaka pavleant.
Tumcheam dananchi axa mhaka asa mhonn somzo nakat, punn udar monan kel’leam tumcheam danam udexim, tumchea ixopant ekttaim zato faido, tumkam mell’lolo mhaka zai.
Sod’deak goroz tem ani tachê-vôn chodd mhojê lagim asa. Epafrodita kodde diun tumi dhaddlelim danam gheun hanv bhòrlolo asam. Tim danam domdomit pormollachem somorponn, Devak avoddta ani To manun gheta toslo iôdn.
Mhozo Dev, Jezu Krista vorvim, Aplê subham’ dovlotintlem kaddun tumcheam gorzamnim tumkam pavtolo.
Oxem tôr, Devak, amchea Bapak, mhoima sasnnachea sasnnak. Amen.

Jezu Kristachea ekvottant aslelea dôr-eka bhoktak noman kortam. Mhojea sangata asat tim bhavbhoinn tumkam noman kortat.
Soglleam bhoktancho nomoskar tumkam, bhov-korun Somra-zachea razvaddeantleam bhoktancho.

Somia Jezu Kristachi doiallai tumchê sovem asum."
Colossians,1,"Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, 
to the holy ones and faithful brothers in Christ in Colossae: grace to you and peace from God our Father.
Thanksgiving. 
We always give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 
for we have heard of your faith in Christ Jesus and the love that you have for all the holy ones
because of the hope reserved for you in heaven. Of this you have already heard through the word of truth, the gospel, 
that has come to you. Just as in the whole world it is bearing fruit and growing, so also among you, from the day you heard it and came to know the grace of God in truth,
as you learned it from Epaphras our beloved fellow slave, who is a trustworthy minister of Christ on your behalf
and who also told us of your love in the Spirit.
Prayer for Continued Progress. 
Therefore, from the day we heard this, we do not cease praying for you and asking that you may be filled with the knowledge of his will through all spiritual wisdom and understanding 
to live in a manner worthy of the Lord, so as to be fully pleasing, in every good work bearing fruit and growing in the knowledge of God,
strengthened with every power, in accord with his glorious might, for all endurance and patience, with joy
giving thanks to the Father, who has made you fit to share in the inheritance of the holy ones in light. 
He delivered us from the power of darkness and transferred us to the kingdom of his beloved Son,
in whom we have redemption, the forgiveness of sins.
He is the image of the invisible God,
the firstborn of all creation.
For in him were created all things in heaven and on earth,
the visible and the invisible,
whether thrones or dominions or principalities or powers;
all things were created through him and for him.
He is before all things,
and in him all things hold together.
He is the head of the body, the church.
He is the beginning, the firstborn from the dead,
that in all things he himself might be preeminent.
For in him all the fullness was pleased to dwell,
and through him to reconcile all things for him,
making peace by the blood of his cross
[through him], whether those on earth or those in heaven.
And you who once were alienated and hostile in mind because of evil deeds 
he has now reconciled in his fleshly body through his death, to present you holy, without blemish, and irreproachable before him,
provided that you persevere in the faith, firmly grounded, stable, and not shifting from the hope of the gospel that you heard, which has been preached to every creature under heaven, of which I, Paul, am a minister.
Christ in Us. 
Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the church,
of which I am a minister in accordance with God’s stewardship given to me to bring to completion for you the word of God,
the mystery hidden from ages and from generations past. But now it has been manifested to his holy ones, 
to whom God chose to make known the riches of the glory of this mystery among the Gentiles; it is Christ in you, the hope for glory. 
It is he whom we proclaim, admonishing everyone and teaching everyone with all wisdom, that we may present everyone perfect in Christ. 
For this I labor and struggle, in accord with the exercise of his power working within me.","Paulu, Devachê khuxen Jezu Kristacho apostl, ani amcho bhav Timot
Kolos xarantleam bhoktank, Krista sovem amcheam visvaxi bhavam-bhoinnink, noman kortat. Deva amchea Bapakoddlii doiallai ani xanti tumkam.

Amcheam magnneamnim tumchê khatir Devak, amchea Somia Jezu Kristachea Bapak, ami sodanch dhin’vastanv.
Kiteak Jezu Kristacher tumi bhavart dovorla mhonn ani soglleam bhoktancho tumkam môg asa mhonn amkam khobor pavlea.
Sorgar tumkam bhorvanso dovorlolo asa tachê thaun to bhavart ani môg nipzotat. Sotacho nirôp, mhonngê xubhvhortoman, tumkam porgôtt zalo tedna, hea bhorvanxeachi khobor tumi aikoli.
Tumkam pavlem tem xubhvhortoman tumi aikun Devachi doiallai sogllea sotan tumi somzolim tea disa sun tumche modem ghoddtalem toxench sogllê kodden ak’kea sonvsarak follam diun tem vistarot veta.
Hem tumkam mhojea mogachea vangddi-chakra, Epafrasan xikoilam. To amchea nanvan tumchê modem visvaxiponnan vavr korpi Kristacho sevôk.
Povitr Atmeachea ekvottant tumchê modem vosta tea mogachi khobor tannench amkam dilea.

Hea pasot, tumchi khobor ami aikolea tethun thaun ami sodanch tumchê khatir magnnem kortanv, ani Povitr Atmeache purnn zannvaien ani somjikaien Devache khuxeche ollok tumi gheum mhonn ami magtanv.
Oxem Somiak favo ani soglleanch vattamnim Taka manovta toslem tumchem jivit zatelem, ani sogllea jin’sacheo boreo kornneo tumi kortelet, ani Devachê zannvaient tumi vaddon vetelet.
Tumi sosnnikaien ani mhatmeponnan cholunk, Aplê mhoimechea bollan Dev tumkam ghott kortolo.

Bapak dhin’vasat anondan!
Tannem tumkam bhoktam vangdda
uzvadda-daiz favo kelam.

Kallokachê razvoddkentli
Tannench amkam suttka dili,
Aplea mogachea Putachea
rajeant amkam bhitôr kaddlim.

Tachê sovem amkam mell’li
amchi suttka, patkam-mafi:

Disonaslolea Devacho
Jezu khoro jivo Rupkar,
rochnnam modlo To Malgoddo!

Sorgar prithver soglleô rochnna,
distat ani disonant teô,
— konn-ui teô zaum: raza, pordhan,
odhikari vo raj choloupi —
Tachêch vorvim rochun aileat.
Asa tem sorv Tachê vorvim
ani Tachêch khatir rochlam.

Khõichich rochnna rochchê adim
Krist aslo.
Soglleam rochnnank ektthãi korun
To Apunn eklo samball’n dhôrta.

Toch To Aple kuddi povitr sobhechem
mostok.
Toch povitr sobhechea jivitachi zor,
mel’leam modlo Tocch To malgoddo,
soglleant prothom,’soglleant poilo!

Devsoimbachi sorv sopurnnai
Tachea mon’xasoimbant aschi,
oxem Devak borem dislem.

Tachech vorvim, Tannench khursar
vikrailelea
rogta udexim, xanti sthap’pun sorgar
ani prithver asa titlem
Apnna xim ektthãi korunk
Devachich khuxi zali!

Eka vellar tumcheam khotteam kortubank lagun tumi Deva thaun koddsorlelim asleat, ani tumcheam monam pormonnem tumi Tachem dusman zal’leat.
Punn atam, Tannem Apnna mukhar tumkam povitr, nixkollonk ani niropradi ubim korun dovorche khatir, Tachea Putan Aplê vinaxi kuddint bhôglelea mornna vorvim, sondhan korun Devan tumkam portun Aplê vengent ghetleant,
Atam tumi bhavartache buneadir thir ani ghott ravat. Xubhvhortoman mandun gheun tumkam mel’la to bhorvanso tumi halonk-ddonvddolunk dium nakat. Hem xubhvhortoman mollba khala asleleam soglleam monxam modem porgott zalam, ani hanv Paulu tacho sevok zalam.

Tumchê khatir, hanv atam mhojeam koxttamnim sontostam, ani hê bhaxen jem Kristacheam koxttank kitem unnem asa, tachem map Tachê kuddi, povitr sobhê khatir, hanv mhojêch kuddint bhorun haddtam.
Aplo sondêx purnnponnim tumkam porgôtt korunk Apnnem nemun dil’lea kamant zababdari diun, Devan mhaka povitr-sobhecho chakôr kelo.
Ho sondêx kallam-iuganchea ani mon’xakullachea orombak thaun Devan lipoun dovorlolo gutt, punn atam Tannem Apleam bhoktank to dokhôl kela.
Hea guttache kitle mhoimebhorit porzoll to videxeam modem porgott korunk Devan tankam nemle. To gutt mhonn’lear tumche sovem asa to Krist mhoimecho bhorvonso.
Jezu Krista sovem sogllim sopurnn zaunchê khatir, sogllê zannvaien soglleam mon’xank xiddkavun ani xikoun ami Heach Kristak porgott’tanv.
Heach khatir mhojê bhitôr vavurtelea Kristachea xoktivont bollan hanv ghas gheun vavurtam ani zhuztam."
Colossians,2,"For I want you to know how great a struggle I am having for you and for those in Laodicea and all who have not seen me face to face,
that their hearts may be encouraged as they are brought together in love, to have all the richness of fully assured understanding, for the knowledge of the mystery of God, Christ, 
in whom are hidden all the treasures of wisdom and knowledge.
A General Admonition. 
I say this so that no one may deceive you by specious arguments. 
For even if I am absent in the flesh, yet I am with you in spirit, rejoicing as I observe your good order and the firmness of your faith in Christ. 
So, as you received Christ Jesus the Lord, walk in him,
rooted in him and built upon him and established in the faith as you were taught, abounding in thanksgiving. 
See to it that no one captivate you with an empty, seductive philosophy according to human tradition, according to the elemental powers of the world and not according to Christ.
Sovereign Role of Christ. 
For in him dwells the whole fullness of the deity bodily,
and you share in this fullness in him, who is the head of every principality and power.
In him you were also circumcised with a circumcision not administered by hand, by stripping off the carnal body, with the circumcision of Christ.
You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead. 
And even when you were dead [in] transgressions and the uncircumcision of your flesh, he brought you to life along with him, having forgiven us all our transgressions;
obliterating the bond against us, with its legal claims, which was opposed to us, he also removed it from our midst, nailing it to the cross; 
despoiling the principalities and the powers, he made a public spectacle of them, leading them away in triumph by it.
Practices Contrary to Faith. 
Let no one, then, pass judgment on you in matters of food and drink or with regard to a festival or new moon or sabbath. 
These are shadows of things to come; the reality belongs to Christ. 
Let no one disqualify you, delighting in self-abasement and worship of angels, taking his stand on visions, inflated without reason by his fleshly mind, 
and not holding closely to the head, from whom the whole body, supported and held together by its ligaments and bonds, achieves the growth that comes from God.
If you died with Christ to the elemental powers of the world, why do you submit to regulations as if you were still living in the world?
“Do not handle! Do not taste! Do not touch!”
These are all things destined to perish with use; they accord with human precepts and teachings. 
While they have a semblance of wisdom in rigor of devotion and self-abasement [and] severity to the body, they are of no value against gratification of the flesh.","Tumchê khatir, toxench Laodixe- iantlea loka pasot ani mhaka rup-rup kodinch polleunk na team khub-khub zannam khatir hanv koso zhuztam, tem tumi zanna zal’lim mhaka zai.
Ani tem kitea pasot? Tanchem kalljidarponn vaddounchê khatir, ekamekachea pritimogant tankam thir korchê khatir ani Devachea guttachi soglli girestkai ollkhun tachi sopurnn somzonni tankam mellchê pasot.
Hea Krista sovem xanneponnachim ani zannvaiechim sogllim bhanddaram liplelim asat.

Bhulovpacheam punn polkeam vivadamnim konnench tumkam fosoina zauche khatir hem hanv tumkam sangtam.
Kuddin tumchê thaun pois asun-ui, monan tumchea sangata hanv asam. Tumchi xist polleun ani Kristacher tumcho bhavart kitlo ghôtt asa to ollkhun, mhaka anond bhògta.

Jezu Kristak tumcho Somi mhonn tumi mandun ghetla mhonntôch, Tachea ekvottant jiet ravat.
Tumchim pallam Tachê bhitôr khôl-khôl riglelim asum-di. Tumchem jivit Tacher bandun haddat, ani, tumkam xikoilam toxem, tumchea bhavartant odik ghott zaiat. Ani dhin’vasnnen bhoron tumchim kallzam ieum-di.

Mon’xanchea polkea xanneponnan tumkam fosoun, konnench tumkam aplea tabeant korinam zaunk chotur ravat. Oslem xanneponn mon’xam thaun tumkam pavleleam xikovnnanchi vatt dakhoita zait, vô tem tumkam srixtti choloitat team odhikariancheam nemanchea margar ghaltat zait, punn tem Kristachi zannvai nhoi.
Kiteak Tachea mon’xasoimbant Devponnachi soglli poripurnntai asa,
ani Tachê sovem tumi-i poripurnntaiek pavleant. Hem monant dhôrat: soglleam odhika-rianchem ani odhipotinchem Toch mostok.

Tachêch sovem tumchi sunôt kelea: hi sunôt mon’xachea hatan kel’li nhoi. Kristan sthaplelê, hê sunotin tumchem patki soimb sarkench kaddun uddoilam.
Tumkam batism dila tedna, tumkam Tachea vangdda nikhipilim, ani teach batisma vorvim tumkam Tachea vangdda punorjivont kelim, kiteak Taka mel’leantlo punorjivont kelo tea Devachê podvecher tumi bhavart dovorlo.
Tumcheam opradank lagun ani sunôt korunk naslolê tumchê kuddi pasot tumi mel’leant; punn atam, soglleam opradanchem bhogsonnem diun, Devan tumkam Tachea vangdda punorjivont keleant.

Somurticheam kaideam-nemam pasot amcher add aslem tem rinnachem lêkh-potr Tannem kaddun uddoilem ani tem khursar khillaun tacho nas kelo.
Oxem Tannem odhikarianchi ani odhipotinchi podvi kaddun ghetli, ani, koidi koxe Aplea zoitachea porivarant tankam vhorun, soglleam rochnnam mukhar tankam firoile.
Tumcheam khannam-pinneam vixim, toxench porbam-utsovanchê, punovanchê, ani Sabbathachê babtint konnench tumkam nem’-kaide ghalche nhoi.
Heô soglleô vostu fuddarak ieuncheô asleô team vostunchi savlli; sodam togpachem sot mhollear ekloch Krist!
Apleach vadean khaltikaiechem rup ghetat ani devdutank bhôztat, ani apnnank dorxonam gheunk sôdtat tosleam mon’xam pattlean vochun, tumkam dovorlelem inam’ hogddaum nakat; oslim mon’xam aplem mon’xasoimbachem chintop dhorun gorvan bhòrleant.
Tim mostokak ekvottlelim nant. Hea mostoka-sun akhi kudd sandheam ani gotram udexim aplem posonn gheta, ani, oxi ekvottant samball’leli, Devak zai tê bhaxen vaddot veta.

Krista borabôr morun srixtti choloitat team odhikarianchea tabeantlim tumi mekllim zaleant; oxem zalear, ozun hea sonvsarachim zal’lê porim kiteak jietat tumi ani tache nem’ kiteak manun ghetat?
“Haka hat lavum naka”, “tem dusrem chakinaka”, “tem tisrem sansponaka”:
kosle nem’ he? Vaprun ibadd zatat tosleam vostum vixim mon’xanchê zannvaien dil’leô adnea ani xikovnnô!
Tankam bhailean zannvaiecho rông asot, punn hi soglli polki puza, ôrth-nasleli khaltikai, map-nasleli kuddichi donddvônn; punn patki mon’xasoimbacheô vondovnneo domaunk osle nem’ kiteakuch upkaronant."
Colossians,3,"If then you were raised with Christ, seek what is above, where Christ is seated at the right hand of God. 
Think of what is above, not of what is on earth.
For you have died, and your life is hidden with Christ in God. 
When Christ your life appears, then you too will appear with him in glory.
Renunciation of Vice. 
Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry. 
Because of these the wrath of God is coming [upon the disobedient]. 
By these you too once conducted yourselves, when you lived in that way.
But now you must put them all away: anger, fury, malice, slander, and obscene language out of your mouths. 
Stop lying to one another, since you have taken off the old self with its practices 
and have put on the new self, which is being renewed, for knowledge, in the image of its creator. 
Here there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, free; but Christ is all and in all.
Put on then, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience, 
bearing with one another and forgiving one another, if one has a grievance against another; as the Lord has forgiven you, so must you also do. 
And over all these put on love, that is, the bond of perfection. 
And let the peace of Christ control your hearts, the peace into which you were also called in one body. And be thankful. 
Let the word of Christ dwell in you richly, as in all wisdom you teach and admonish one another, singing psalms, hymns, and spiritual songs with gratitude in your hearts to God. 
And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.
The Christian Family. 
Wives, be subordinate to your husbands, as is proper in the Lord. 
Husbands, love your wives, and avoid any bitterness toward them.
Children, obey your parents in everything, for this is pleasing to the Lord. 
Fathers, do not provoke your children, so they may not become discouraged.
Slaves and Masters. 
Slaves, obey your human masters in everything, not only when being watched, as currying favor, but in simplicity of heart, fearing the Lord. 
Whatever you do, do from the heart, as for the Lord and not for others,
knowing that you will receive from the Lord the due payment of the inheritance; be slaves of the Lord Christ.
For the wrongdoer will receive recompense for the wrong he committed, and there is no partiality.","Krista borabôr Devan tumkam punorjivont keleant mhonntôch, sorginchea vostunche zaum-di tumche otrek: thõi sorgar Krist Devachea uzvea hatak boslolo asa.
Tumchem dhean-mon sorgincheam vostuncher asum-di, sonvsarantleam vostuncher nhoi;
karonn tumi meleant ani tumchem jivit Krista borabôr Deva sovem liplelem asa.
Tumchem jivit mhonn’lear Krist, ani To dixtti poddtolo tedna, tumi-i Tachê borabôr dixtti poddtelet ani Tachê mhoiment tumkam vantto melltolo.

Hea pasot tumchea soimbant asat te sonvsari anvdde marun uddoiat: pozoddponn, mhelleponn, kamchar, khotteô vondovnneô, ani ti mannsugê-bhaili girestkaiechi axa — hi axa khorench mhonn’lear murtim-puttleanchi puza.
Osleam vostunk lagun, Devachem aikonant tancher Tacho krôdh denvun ieta.
Ani tanchê modem tumi jietaleat tedna, tumchem-i jivit toslench aslem.

Punn atam hem sogllem tumi soddun diunkuch zai: rag, krôdh ani vikottai; jastiô ani pozddeô khobrô tumchea tonddantleô kodinch bhair sorcheô nhoi;
Tacheam chalim soit adlem patki soimb tumi soddun dilam dekhun, ekamekak kodinch fotti marinakat.
ani novea monxacho akar ghetla dekhun Apli purnn ollokh mello porian toch Rochnnar hea novea mon’xak odik-odik Aplea sarkeacho novo korit asa.
Hantum anink Grik ani Judêv mhonn na, sunôt kel’lo ani sunôt na-kel’lo mhonn na, porko ani zonglli monis mhonn na, gulam’ ani svotontr monis mhonn na. Asa to ekloch Krist — soglleam sovem Toch!

Tumi Devan vinchun kaddlelim, povitr kel’lim ani Tachê opurbaiechim: dekhun tumi doiall-movall kallzachim, bholim, khaltim, dulob ani vhôdd sosnnikaiechim mon’xam zaiat.
Dusreacher garannem korunk nimit aslear, tumi ekamekak sõsun bhogsat. Somian tumkam bhôgxileant, toxench tumi-i ekamekak bhôgsat.
Heam soglleam sugunnancho mukutt koso, pritimôg tumchê modem vosum-di, kiteak tachê vorvim soglleam sugunna-ncho sopurnn ekvôtt zata.
Êkuch kudd ghoddun Krist dita ti xanti bhogunk Devan tumkam apoileant; tôr hi xanti dolleam mukhar dovrun tumchem jivit choloiat. Ani Devak sodam dhin’vaxit ravat.

Kristacho sondêx subham’ponnan tumcheam kallzamnim tthikann korum. Sogllê zannvaien ekamekak xikoiat ani budh diat. Tumchim kallzam dhin’vasan bhoron, stotramnim, gitamnim ani Povitr Atmo upzoita team gaionamnim Devachi vakhann’nni korat.
Tumi mhonntat ani kortat titlem-i Somia Jezuchea nanvan korat ani Tachê vorvim Devak, amchea Bapak, argham diat.

Potinnimnô, Somiachea ekvottant asleleank sobta toxem tumcheam potink khalteô ravat.
Potimnô, tumcheam potinnincho môg korat ani tanchê thãi khoraien vagum nakat.
Bhurgeamnô, sogttant tumchea avoibapaik khaltim ravat: hem Somiak man’ta.
Avoi-bapaiamnô, tumcheam bhurgeank tiddkaum nakat, na zalear tanchem mon mòddtelem.

Gulamamnô, tanchi xebaski zôddchea monan fokot tancho dollo tumcher asa tedna nhoi, punn sadea kallzan Somiak man diunchê khatir. tumcheam sonvsarantleam dhoniank sogttant khaltim ravat
Tumi kortat titlem-i, mon’xam khatir nhoi punn Somia khatir, sogllea kallzan korat.
Mozuri koxi tumkam dovorlelem daiz Somi tumkam ditolo mhonn ugddas dhôrat. Kiteak, khorench mhollear, tumi chakri kortat ti Kristachi, amchea Somiachi.
Peleak vaitt korta taka apleam vaitt kortubank favo ti khast melltoli. Kiteak Dev mon’xachem tondd pollenam."
Colossians,4,"Masters, treat your slaves justly and fairly, realizing that you too have a Master in heaven.
Prayer and Apostolic Spirit. 
Persevere in prayer, being watchful in it with thanksgiving; 
at the same time, pray for us, too, that God may open a door to us for the word, to speak of the mystery of Christ, for which I am in prison, 
that I may make it clear, as I must speak.
Conduct yourselves wisely toward outsiders, making the most of the opportunity. 
Let your speech always be gracious, seasoned with salt, so that you know how you should respond to each one.
Tychicus and Onesimus. 
Tychicus, my beloved brother, trustworthy minister, and fellow slave in the Lord, will tell you all the news of me. 
I am sending him to you for this very purpose, so that you may know about us and that he may encourage your hearts,
together with Onesimus, a trustworthy and beloved brother, who is one of you. They will tell you about everything here.
From Paul’s Co-Workers. 
Aristarchus, my fellow prisoner, sends you greetings, as does Mark the cousin of Barnabas (concerning whom you have received instructions; if he comes to you, receive him), 
and Jesus, who is called Justus, who are of the circumcision; these alone are my co-workers for the kingdom of God, and they have been a comfort to me.
Epaphras sends you greetings; he is one of you, a slave of Christ [Jesus], always striving for you in his prayers so that you may be perfect and fully assured in all the will of God. 
For I can testify that he works very hard for you and for those in Laodicea and those in Hierapolis.
Luke the beloved physician sends greetings, as does Demas.
A Message for the Laodiceans. 
Give greetings to the brothers in Laodicea and to Nympha and to the church in her house. 
And when this letter is read before you, have it read also in the church of the Laodiceans, and you yourselves read the one from Laodicea. 
And tell Archippus, “See that you fulfill the ministry that you received in the Lord.”
The greeting is in my own hand, Paul’s. Remember my chains. Grace be with you.","Dhoniamnô, mannsugê ani niti pormannem tumcheam gulamank vagoiat. Tumkam-i sorgar êk Dhoni asa mhonn ugddas dhôrat.

Magnneant thir ravat, ani tumchim prarthonam kortana zagrut ravat ani Devak dhin’vasat.
Amchê-i pasot magat; Kristacho gutt ugtto korun Devacho sondêx porgottunk Devanuch mhaka bori sondi diunchi mhonn magat: heach pasot hanv atam bondkhonnint asam.
Hanvem to sondêx favo tê bhaxen spoxtt porgôtt korcho mhonn magat.
Tumkam mellta tê dôr-êk sondicho boro upêg korun, amchea bhavartachim nhoi, team mon’xam sorim xanneponnan vagat.

Tumchem ulouop sodam chit-mon oddun hadd’to zaum-di. Teach borabôr zonn-ekleak favo toslo zobab diunk zanno zaiat.

Tikikus, mhozo opurbaiecho bhav, visvaxi adari ani mhojea vangdda Somiacho sevôk, mhoji soglli khobor tumkam ditolo.
Heach pasot, tumcheam kallzank dhir diunk, hanv taka mud’dom’ tumchê-xim dhaddtam.
Tachê borabôr ietolo Onezim’, tumchêch sobhentlo visvaxi ani mogacho bhav. Hangachi soglli khobor te tumkam ditele.

Mhojê borabôr bondkhonnint asa to Aristark tumkam noman korta. Tosoch Marku, Barnabasacho bapulbhav. Tumchê vatten to pavot zalear, taka koso boro ievkar diuncho, tem hanvem tumkam adim sanglam.
Joxua (dusrea nanvan Justus) apunn-ui tumkam nomoskar korta. Amcho bhavart dhôrlo team Judevam modle he teguch zann Devachea Rajea khatir mhojê borabôr vavurtat, ani tãnnim mhaka khup adar dila.

Tumchêch sobhentlo Epafras-ui tumkam noman korta. Ho Jezu Kristacho sevôk tumcho zaito husko korta, ani tumi sopurnnaien ani thirponnan Devachi khuxi korchi mhonn ani oxem tumchea apovnneak tumi visvaxi ravchim mhonn sodam tumchê pasot to magnnem korta.
Tumchê khatir ani Laodixeia ani Hierapolis nograntlea loka pasot to kitlo bhar gheun vavurta, hachi hanvuch govai ditam.
Luk, amcho priticho voiz, ani Demas-ui tumkam noman kortat.

Laodixeia nograntleam soglleam bhavam-bhoinnink hanvem vicharlam mhonn sangat; toxench Ninfek ani tichea ghorant zomta tê povitr-sobhek.
Tumi hem potr vachlea uprant Laodixeiantlê povitr-sobhek-ui tem vachunk dhaddat. Têch bhaxen Laodixeiantlim bhavbhoinn tumkam dhaddtelim tem potr tumi-i vachun kaddat.
Ani Arkipak oxem sangat: ‘Somian tuka dilam tem kam’ sompounk soglli fikir ghe.’

Mhojeach hatan hem nimannem noman boroitam — PAULU. Hanv bondkhonnint asam mhonn ugddas dhôrat. Devachi doiallai tumchê sovem asum."
1 Thessalonians,1,"Paul, Silvanus, and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace to you and peace.
Thanksgiving for Their Faith. 
We give thanks to God always for all of you, remembering you in our prayers, unceasingly 
calling to mind your work of faith and labor of love and endurance in hope of our Lord Jesus Christ, before our God and Father,
knowing, brothers loved by God, how you were chosen. 
For our gospel did not come to you in word alone, but also in power and in the holy Spirit and [with] much conviction. You know what sort of people we were [among] you for your sake. 
And you became imitators of us and of the Lord, receiving the word in great affliction, with joy from the holy Spirit,
so that you became a model for all the believers in Macedonia and in Achaia. 
For from you the word of the Lord has sounded forth not only in Macedonia and [in] Achaia, but in every place your faith in God has gone forth, so that we have no need to say anything. 
For they themselves openly declare about us what sort of reception we had among you, and how you turned to God from idols to serve the living and true God 
and to await his Son from heaven, whom he raised from [the] dead, Jesus, who delivers us from the coming wrath.","Paulu, Silvan ani Timot Deva amchea Bapachea ani Somia Jezu Kristachea ekvottant asa tê Tesalonikechê povitr-sobhek noman kortat. Devachi doiallai ani xanti tumchê sovem asum.

Thambonastanam amcheam magnneamnim tumcho ugddas korun, tumam-somestam pasot ami sodanch Devak dhin’vastanv.
Tumcho bhavart kornneamnim tumim dakhoilo, koxtt korun mogan tumi vavurleant, ani Krista amchea Somia Jezucher bhorvanso dovrun tumi thir ravleant; hem amchea Deva ani Bapa mukhar amchea monant ghott asa.
Mhojeam bhavam-bhoinnimnô, tumi Devachê opurbaiechim ani Tannem tumkam Aplim zaunk vinchun kaddleant mhonn ami zannonv.
Ami tumkam xubhvhortoman porgott kelam: tem fokot utramnim nhoi punn Povitr Atmeachea bollan kel’leam khunnamnim; tea vellar hea sondexachi amchi purnn khatri-i ami tumkam dakhoili. Ani tumcheach boreak tumchê modem ami koxe chol’leanv tem tumi borim zannont.
Tumchê pallien tumi amchi ani Somiachi dêkh ghetli ani Devachem utor sobar koxttam-dogdam modem Povitr Atmeachê khuxalkaien tumi oxem mandun ghetlem,
ki Maxedonient ani Akaient soglleam bhavarteank tumi êk nomuno zaleant.
Hôi, Somiachem utor, tumchê udexim nhoi fokot Maxedonient ani Akaient gazot gelem; punn sogllê kodden tumi Devacher bhavart dovorlo mhonn khobor pavli; oxem he vixim ami kitench sangchi goroz na.
Tumi kitlo boro ievkar amkam dilo, ani jivea ani khorea Devachi chakri korchê khatir koxim tumi murti-puttle sanddun
ani ieuncho asa tea krodhantlim nivarta tea Jezuk Tannem mel’leantlo punorjivont kelo ani sorgar thaun ieuncho asa teach Jezu, Tachea Putachi, tumi vatt polleun asunk tumi Devaxim vollon aileant mhonn toch lôk sangta."
1 Thessalonians,2,"For you yourselves know, brothers, that our reception among you was not without effect.
Rather, after we had suffered and been insolently treated, as you know, in Philippi, we drew courage through our God to speak to you the gospel of God with much struggle. 
Our exhortation was not from delusion or impure motives, nor did it work through deception.
But as we were judged worthy by God to be entrusted with the gospel, that is how we speak, not as trying to please human beings, but rather God, who judges our hearts. 
Nor, indeed, did we ever appear with flattering speech, as you know, or with a pretext for greed—God is witness—
nor did we seek praise from human beings, either from you or from others, 
although we were able to impose our weight as apostles of Christ. Rather, we were gentle among you, as a nursing mother cares for her children.
With such affection for you, we were determined to share with you not only the gospel of God, but our very selves as well, so dearly beloved had you become to us.
You recall, brothers, our toil and drudgery. Working night and day in order not to burden any of you, we proclaimed to you the gospel of God. 
You are witnesses, and so is God, how devoutly and justly and blamelessly we behaved toward you believers.
As you know, we treated each one of you as a father treats his children, 
exhorting and encouraging you and insisting that you conduct yourselves as worthy of the God who calls you into his kingdom and glory.
Further Thanksgiving. 
And for this reason we too give thanks to God unceasingly, that, in receiving the word of God from hearing us, you received not a human word but, as it truly is, the word of God, which is now at work in you who believe.
For you, brothers, have become imitators of the churches of God that are in Judea in Christ Jesus. For you suffer the same things from your compatriots as they did from the Jews,
who killed both the Lord Jesus and the prophets and persecuted us; they do not please God, and are opposed to everyone, 
trying to prevent us from speaking to the Gentiles that they may be saved, thus constantly filling up the measure of their sins. But the wrath of God has finally begun to come upon them.
Paul’s Recent Travel Plans. 
Brothers, when we were bereft of you for a short time, in person, not in heart, we were all the more eager in our great desire to see you in person. 
We decided to go to you—I, Paul, not only once but more than once—yet Satan thwarted us. 
For what is our hope or joy or crown to boast of in the presence of our Lord Jesus at his coming if not you yourselves? 
For you are our glory and joy.","Bhavam-bhoinnimnõ, tumkam ami bhett dili ti nirfôll zali na mhonn tumi zannont.
Tumchê-xim pavchê adim Filipi xarant amkam tras diunche diun kosle okman kele te tumi zannont. Devachem xubhvhortoman tumkam porgottunk khub addkhollink amkam fuddo korcho poddlo, punn hi porgôttnni korunk amchea Devan amkam dhir dilo.
Ami tumkam ulo marla zalear, sotachi vatt ami sôddli mhonn nhoi, kosleach burxeponnak lagun nhoi, tumkam fosounchea monan-ui nhoi.
Portench zalear, xubhvhortoman amchê adhin korunk Devak borem dislem dekhun, ami Tacho nirôp ditanv. Ani mon’xank nhoi punn amchim kallzam topasta tea Devak manonk amcho êkuch hetu.
Amchem ulouop kednanch fuslavnnechem zalem na mhonn tumi besborim zannont; vô kallzant duddvachi koslich axa dhorun ami ulounk nanv: hacho govai Dev.
Kristache apostl zaun-ui tumcher amcho bhar ghalunk amchean zatalem khorem. Tori ami mon’xam koddcho man zoddunk sodunk na, zaum tumchê koddcho, zaum heram koddcho. Punn tumchê modem ami dulobaien vagleanv, ani apleam bhurgeam-ballank opurbaien postelê ani ballgitelê avoiê bhaxen ami zaleanv.
Amchea kallzant tumcho itlo môg rigla ki Devachem xubhvhortoman tumkam diunchê diun, amcho jiv porian tumkam diunk amkam vhôdd khuxi asli: itlim tumi amkam opurbaiechim zaleant!

Ami kosle koxtt kaddtaleanv ani koxe harpit zataleanv, hacho, bhavam-bhoinnimnô, tumkam ugddas asa; tumchê modlea konnakuch zodd zaina zaunk, tumkam ami Devachem xubhvhortoman porgôtt’taleanv tedna, dis-rat ami vavr kortaleanv.

Bhavart mandun ghetleleam tumam sorim koxê bhaxen osôl bhoktichi, promannikponnachi ani nixkollonk zali amchi vagnnuk, hache tumich govai, ani tumchê borabôr Dev-ui.
Bapui apleam bhurgeank vagoita toxench ami tumchê modlea zonn-eklea sorim kelem mhonn tumi zannont.
Aple mhoimêbhorit Rajeak Devan tumkam apoileant dekhun, Taka man’ta toslea jivitachi chal dhorunk tumkam ami vinonti keli, dhir dilo ani nettan ulo marlo.

Devak nirontorim dhin’vasunk anink ek karonn hem: amchê koddsun tumi Devacho nirôp ghetlo tedna, mon’xanchem utor koxem to tumi manun ghetlo na, punn Devachem utor koxem; tôr tem khorench Tachem utor ani tumam bhavarteam modem aplem boll dakhoit asa.

Bhavam-bhoinnimnô, Jezu Kristachea ekcharant Judeiant asleleam povitr-sobhank ghòddlam tem tumkam-i ghòddlam; kiteak mhonn’lear, jem tãnnim Judevam koddsun bhôglem, tench tumi-i tumchê kulliecheam bhavam-bhoinnim koddsun bhôgchem poddlem.
Judevamnim Somia Jezuk ani provadeank jivexim marle ani amkam-i dhumallo dilo. Him tanchim kortubam Devak koxêch bhaxen manonant, ani oso Judêv lôk sogllea mon’xakullak add zaunk pavla.
Videxeank taronn-mellto Devacho sondêx porgottunk amkam ho lôk addaita. Hê bhaxen soglleam tancheam patkanchem map bhoron ailam. Xevottak Devacho krôdh tancher denvun aila.

Tôr, bhavam-bhoinnimnô, ami thoddoch vêll tumchê thaun pois asleanv tedna — kallzan nhoi, punn fokot tumchê nodrê thaun pois — zata titlê vegim tumkam tondda-tonddim polleunk kitle mhonn ami axetaleanv!
Tumkam bhett diunk zaite ami proitn kele; hanvem, Paulun, komich zalear don pavtti tori oxe proitn kele, punn Soitanan mhaka addailo.
Amcho bhorvanso ani amcho sontôs konn dista tumkam? Ani Jezu amcho Somi ietolo tedna, Tachê mukhar amchê vhodd-vikecho mukutt konn?
Tumich nhoi tim? Khorench, amcho obhiman ani amcho sontôs tumich!"
1 Thessalonians,3,"That is why, when we could bear it no longer, we decided to remain alone in Athens 
and sent Timothy, our brother and co-worker for God in the gospel of Christ, to strengthen and encourage you in your faith, 
so that no one be disturbed in these afflictions. For you yourselves know that we are destined for this.
For even when we were among you, we used to warn you in advance that we would undergo affliction, just as has happened, as you know. 
For this reason, when I too could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had put you to the test and our toil might come to nothing.
But just now Timothy has returned to us from you, bringing us the good news of your faith and love, and that you always think kindly of us and long to see us as we long to see you.
Because of this, we have been reassured about you, brothers, in our every distress and affliction, through your faith.
For we now live, if you stand firm in the Lord.
Concluding Thanksgiving and Prayer. 
What thanksgiving, then, can we render to God for you, for all the joy we feel on your account before our God?
Night and day we pray beyond measure to see you in person and to remedy the deficiencies of your faith.
Now may God himself, our Father, and our Lord Jesus direct our way to you,
and may the Lord make you increase and abound in love for one another and for all, just as we have for you, 
so as to strengthen your hearts, to be blameless in holiness before our God and Father at the coming of our Lord Jesus with all his holy ones. [Amen.]","Hea khatir, amchem mon anink somadhan zaina zaun, Atenant hanv ekloch ravcho mhonn ami tharailem.
Oxem astam, ami Timotak tumchê-xim dhaddlo: to amcho bhav ani Kristachem xubhvhortoman porgôttchea vavrant Devacho chakôr. Tôr tumkam ghottai diunchê khatir ani tumcho bhavart thiraunchê pasot ani
oxem, tumi bhôgtat team koxttam-dogdam modem konnuch halchona. Osli piddapidd Devanuch nirmil’li amchi gôt mhonn tumi zannont.
Tumi koxtt-dogd bhôgche poddtele mhonn tumchê modem ami asleanv tedna ami tumkam sangunuch dovorlelem, ani toxench ghòddlem mhonn tumi pollelam.
Teach pasot, amchean anink ravum nozo zaun, tumchea bhavartachi khobor gheunk mhonn ami Timotak dhaddlo: Soitanan tumkam eka vellar naddlim zait ani sogllo amcho vavr nirfôll zala zait mhonn amkam vhôdd husko zalo.
Atam tumkam bhett diun Timot amchê-xim porot ailo ani tumchea bhavarta ani pritimoga vixim tannem amkam bori khobor dili. Tumi sodanch moipasan amcho ugddas kortat mhonn, ani zoxem ami tumkam polleunk axetanv, toxench tumi-i amkam polleunk otrektat mhonn tannem amkam sanglam.
Ani ani hea pasot, bhavam-bhoinnimnô, tumcho bhavart polleun amcheanch soglleam oddchonnimnim ani koxttam-dukhim modem tumchê vorvim amkam dhir mell’lo.
Tumi Somia sovem ghott ravleant mhonntôch, atam amkam novo jiv bhòrla.
Tumkam lagun, ami amchea Deva mukhar itlo vhôdd sontôs bhôgtanv tea khatir, tumchê vixim amchean koxem mhonn favo tê porim Devache upkar attounk zait?
Tumkam rup-rup polleunk ani tumchea bhavartak kitem unnem asa tem bhorun diunk amkam favo kôr mhonn ami dis-rat kallzant thaun Tachê lagim magtanv.

Khud Dev amcho Bap ani amcho Somi Jezu ami tumchê-xim pavo-xem korum.
Ami tumcho môg kortanv titlo vhôdd tumcho môg ekameka thãi ani soglleam mon’xam thãi Somian odik-odik vaddoum.
Soglleam Apleam bhoktam borabôr Jezu amcho Somi ietolo tedna, amchea Deva ani Bapa mukhar tumi xud’dh-nirmoll aschê khatir, toch Jezu tumchim kallzam povitrtaient thir korum."
1 Thessalonians,4,"Finally, brothers, we earnestly ask and exhort you in the Lord Jesus that, as you received from us how you should conduct yourselves to please God—and as you are conducting yourselves—you do so even more.
For you know what instructions we gave you through the Lord Jesus.
Holiness in Sexual Conduct. 
This is the will of God, your holiness: that you refrain from immorality,
that each of you know how to acquire a wife for himself in holiness and honor,
not in lustful passion as do the Gentiles who do not know God; 
not to take advantage of or exploit a brother in this matter, for the Lord is an avenger in all these things, as we told you before and solemnly affirmed.
For God did not call us to impurity but to holiness.
Therefore, whoever disregards this, disregards not a human being but God, who [also] gives his holy Spirit to you.
Mutual Charity. 
On the subject of mutual charity you have no need for anyone to write you, for you yourselves have been taught by God to love one another. 
Indeed, you do this for all the brothers throughout Macedonia. Nevertheless we urge you, brothers, to progress even more, 
and to aspire to live a tranquil life, to mind your own affairs, and to work with your [own] hands, as we instructed you,
that you may conduct yourselves properly toward outsiders and not depend on anyone.
Hope for the Christian Dead. 
We do not want you to be unaware, brothers, about those who have fallen asleep, so that you may not grieve like the rest, who have no hope.
For if we believe that Jesus died and rose, so too will God, through Jesus, bring with him those who have fallen asleep. 
Indeed, we tell you this, on the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not precede those who have fallen asleep. 
For the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God, will come down from heaven, and the dead in Christ will rise first. 
Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air. Thus we shall always be with the Lord.
Therefore, console one another with these words.","Xekim, bhavam-bhoinnimnô, Somia Jezuchea nanvan ami tumkam vinoti kortanv ani poratun magtanv tem hem: Devak manonk koxê bhaxen tumi jieunk zai tem tumi amchê koddlem xikleant; toxim tumi jietat khorem, punn tumchem jivit odik ani odik sudharunk vavrat.
Somia Jezuchea nanvan ami tumkam xikovnn dilea ti soglli tumi tôr zannont.

Devak zai tem hench: tumi povitr zal’lim. Kamchar tumi pois korcho;
Devachi ollokh nasleleam raxttram porim tumi kuddicheô vondovnneô bhagouncheô nhoi, punn zonn-eklean povitrtaien ani mannsugen aplê potinnichea sangata jieunk zanno zaunchem.
Hê babtint konnench aplea bhavak onit korum noiê ani taka fottoun tacho adav kaddum noiê. Ami tumkam adim hem kollit kelam ani Deva mukhar oxi xiddkavnni dilea: osleam soglleam patkeank Somi khast laitolo.
Devan amkam kamchari zaunk nhoi, punn povitr zaunk apoileant.
Mhonntôch, jim konn hê xikovnnechi beporva kortat, tim mon’xanchi nhoi punn tumkam Aplo Povitr Atmo dita tea Devachi beporva kortat.

Ekamekachea pritimoga sombondim ami tumkam borounchi goroz na; tôr ekamekacho pritimôg korunk Devan tumkam xikoilam;
ani akhê Maxedonient soglleam bhavam-bhoinnim thãi tumi oxem korun aileant-uch. Tori astana, to odik-odik vaddot vochum-di mhonn ami tumchê lagim magtanv.
Ami tumkam sanglam toxem, xantin jieunk vavrat, zonn-eklean ap-aplem kam’ korchem, ani tumche hat-pãi zhoroun pott bhôrat.
Oxem korun dusro lôk tumkam man ditolo, ani tumcheam gorzank konnachich modôt magunk tumkam poddchi na.

Bhavam-bhoinnimnô, bhorvanso-nasleleam ieram mon’xam porim tumi khontibhorit zaina zaunk, morun geleant tanchê vixim sot tem tumi zanno zal’lim mhaka zai.
Jezu melo ani punorjivont zalo mhonn ami tôr sotman’tanv, têch porim Jezucher bhavart dovrun meleant tankam Dev Tachê borabôr haddtolo.
Ami tumkam atam xikoitanv ti Somiachich xikovnn: ami, jivim asanv tim, Somiachea ienneak Dev ozun jivim dovortolo tim, morun geleant tanchê adim Somiachea sangata aschim nanv.
Kiteak hukum’ porgôtt zatolo, Mha-devdutacho tallo gaztolo ani Devachi tuturi vazteli; tedna Somi Apunn khaxa sorgar thaun denvtolo, ani Kristacher bhavart dovrun meleant tim poilim punorjivont zatelim:
uprant ami jivim asteleanv tim, Dev ozun jivim dovortolo tim: Kristak ontrallar mellchê khatir, amkam tanchê borabôr kupancher uklun vhortele. Oxem ami Somiachea sangata asteleanv sodam-sodankal.
Mhonntôch, him utram monant dhorun, ekamekak ghottai diat."
1 Thessalonians,5,"Concerning times and seasons, brothers, you have no need for anything to be written to you. 
For you yourselves know very well that the day of the Lord will come like a thief at night. 
When people are saying, “Peace and security,” then sudden disaster comes upon them, like labor pains upon a pregnant woman, and they will not escape.
But you, brothers, are not in darkness, for that day to overtake you like a thief. 
For all of you are children of the light and children of the day. We are not of the night or of darkness.
Therefore, let us not sleep as the rest do, but let us stay alert and sober. 
Those who sleep go to sleep at night, and those who are drunk get drunk at night.
But since we are of the day, let us be sober, putting on the breastplate of faith and love and the helmet that is hope for salvation. 
For God did not destine us for wrath, but to gain salvation through our Lord Jesus Christ,
who died for us, so that whether we are awake or asleep we may live together with him. 
Therefore, encourage one another and build one another up, as indeed you do.
Church Order. 
We ask you, brothers, to respect those who are laboring among you and who are over you in the Lord and who admonish you,
and to show esteem for them with special love on account of their work. Be at peace among yourselves.
We urge you, brothers, admonish the idle, cheer the fainthearted, support the weak, be patient with all.
See that no one returns evil for evil; rather, always seek what is good [both] for each other and for all. 
Rejoice always.
Pray without ceasing.
In all circumstances give thanks, for this is the will of God for you in Christ Jesus. 
Do not quench the Spirit.
Do not despise prophetic utterances.
Test everything; retain what is good.
Refrain from every kind of evil.
Concluding Prayer. 
May the God of peace himself make you perfectly holy and may you entirely, spirit, soul, and body, be preserved blameless for the coming of our Lord Jesus Christ. 
The one who calls you is faithful, and he will also accomplish it.
Brothers, pray for us [too].
Greet all the brothers with a holy kiss. 
I adjure you by the Lord that this letter be read to all the brothers.
The grace of our Lord Jesus Christ be with you.","Bhavam-bhoinnimnô, hem kedna ani khõichê ghoddier ghòddtolem tê vixim ami tumkam borounchi goroz na.
Kiteak chôr zoso ratcho ieta, toso Somiacho Dis ietolo mhonn tumi besborim zannont.
“Sogllem xant asa, koslich bhirant na!” oxem mhonntat thõich astana, ravonaslelem nisontton tancher ietelem: zoxeô ballonteracheô dukhi êkê gorbest bailecher okosmat ietat, toxem tem nisontton pavtelem, ani tantlo konnuch suttcho na.

Punn to Dis chôr koso ieun tumkam sampddaunk, tumi, bhavam-bhoinnimnô, kallokant nant;
tumi sogllim uzvaddachim mon’xam, disachim mon’xam; ami ratichim ani kallokachim mon’xam nhoi.
Mhonntôch, heram mon’xam bhaxen ami nhidun aschim nhoi, punn zagrut ravum-ia ani sogttant moriad samballum-ia.
Nhidtat tim ratchim nhidtat, ani bebdikai kortat tim ratchi bebdikai kortat.
Punn ami disachim mon’xam ani amchem jivit moriadichem zaunchem. Amchi shhat’ti rakhpachem hatiar zaum-di amcho bhavart ani pritimôg; toxench tokli rakhunk amchem xirastronn zaum-di soddvonnecho bhorvanso.
Kiteak ami Aplea krodhak sampoddchim mhonn nhoi, punn amchea Somia Jezu Krista udexim ami soddvonn gheunchi mhonn amchê sorim Devachi ievzônn.
Jezu ietolo tedna ami mel’lim vô ozun jivim asum, Tachea ekvottant ami jieunchê khatir To amchê pasot melo.
Mhonntôch, zoxem tumi korun aileant, toxench ekamekak dhir diat ani ekamekacho bhavart ghôtt korunk vavrat.

Bhavam-bhoinnimnô, tumchê modem koxtti vavr kortat ani Somiachea nanvan tumchê voir odhikar choloitat ani tumkam bori budh ditat tankam manan lekhat;
Tanchea vavrak lagun tankam vhôdd man ani opurbai dakhoiat.
Tumchê modem xantin cholat.
Bhavam-bhoinnimnô, xist nasloleank xiddkaiat, bhezuddank dhir diat, osoktank boll diat, soglleam sorim sosnnikaien cholat.
Konnench dusreak vaitt vaittan farik korina zaunk chotrai dhôrat, punn zata titlem borem korat, zaum tumchêch modem ekamekak zaum soglleam heram mon’xank.
Sodanch khuxal ravat.
Thambo-nastanam magnnem korat.
Ani khõichê-i poristhitint argham diat, kiteak Jezu Krista sovem oxem korun tumi Devachi khuxi palltat.

Povitr Atmeak addkoll ghallinakat.
Provadeanchea sondexachi beporva korinakat;
punn sogllem topasun kaddun, kitem borem tem ghott samballat.
Sogllê torechem vaitt pois korat.
Xanti dita to Dev tumkam sopurnnaien povitr korum; ani Jezu Krist amcho Somi ietolo tea Disak, tumcho otmo jiv ani kudd To chuki virêt samballum.
Tumkam apoileant To Apunn visvaxi dekhun To tem kortoloch.

Bhavam-bhoinnimnô, amchê-i pasot magat.

Soglleam bhavam-bhoinnink tumchea mogachi khunna diat.

Hem potr somest bhavam-bhoinnink vachat mhonn Somiachea nanvan hukum’ ghaltam.

Amchea Somia Jezu Kristachi doiallai tumchê sovem asum."
2 Thessalonians,1,"Paul, Silvanus, and Timothy to the church of the Thessalonians in God our Father and the Lord Jesus Christ: 
grace to you and peace from God [our] Father and the Lord Jesus Christ.
Thanksgiving. 
We ought to thank God always for you, brothers, as is fitting, because your faith flourishes ever more, and the love of every one of you for one another grows ever greater. 
Accordingly, we ourselves boast of you in the churches of God regarding your endurance and faith in all your persecutions and the afflictions you endure.
This is evidence of the just judgment of God, so that you may be considered worthy of the kingdom of God for which you are suffering. 
For it is surely just on God’s part to repay with afflictions those who are afflicting you,
and to grant rest along with us to you who are undergoing afflictions, at the revelation of the Lord Jesus from heaven with his mighty angels,
in blazing fire, inflicting punishment on those who do not acknowledge God and on those who do not obey the gospel of our Lord Jesus. 
These will pay the penalty of eternal ruin, separated from the presence of the Lord and from the glory of his power, 
when he comes to be glorified among his holy ones and to be marveled at on that day among all who have believed, for our testimony to you was believed.
Prayer. 
To this end, we always pray for you, that our God may make you worthy of his calling and powerfully bring to fulfillment every good purpose and every effort of faith, 
that the name of our Lord Jesus may be glorified in you, and you in him, in accord with the grace of our God and Lord Jesus Christ.","Tesalonikek aslolê, Deva amchea Bapache ani Somia Jezu Kristache povitr-sobhek Paulu, Silvan ani Timot noman kortat.
Deva amchea Bapachi ani amchea Somia, Jezu Kristachi, doiallai ani xanti tumchê sovem asum.

Tumcho bhavart ekdom’ vaddot veta, ani ekameka thãi tumcho pritimôg choddot veta dekhun, tumchê khatir bhavam-bhoinnimnô ami sodam Devacho upkar attounk zai.
Hea pasot, tumi sõstat team dhumalleam ani koxttam-dogdam modem tumchea thirponna ani tumchea bhavarta vixim uloun, Devacheam povitr-sobhamnim ami tumchi vhoddvik sangtanv.
Hea sogttantlean Devacho nirnnoi nitivont-ponnacho mhonn dakholl zata, ani tumi koxtt-dumalle sonstat-ui mhonnon, Aplem Raj bhogunk Dev tumkam purtim korolo.

Kiteak jim konn tumkam atam dogdaitat, tankam Dev Aplê niti pormannem dogdaitolo,
ani Somi Jezu Apleam bollixtt devdutam borabôr sorgar thaun ieta to dixtti poddtolo tedna, tumkam, atam koxtt-dogd bhôgtoleank, toxench amkam-i Dev visov ditolo.
Kiteak Somi Jezu ujeachea agttea modem denvun ietolo ani Devak ollkhun ghenant ani amchea Somia Jezuchem xubhvortoman mandun gheunk kobul nant tankam To xikxa laitolo
Sasnnachea ghorttannachê khastik tim sampoddtolim, Somiachem mukhamoll ani Tachê podvechi mhoima bhogunk tankam mellchi na.
Tea Disa Apleam bhoktam modem mhoima ani Apleacher bhavart dovorla tanche modem abru-man bhogunk To ietolo; hanchê modem tumi-i asteleat, kiteak ami dil’li govaiki tumi mandun ghetli.

Hench monant dhorun ami sodanch tumchê pasot magtanv: tumchea apovnneak sobta toslem tumchem jivit zaum mhonn amchea Deva lagim ami magtanv. Tumche soglle bore otrek Aplê podven To bhorten bhagaum ani tumchea bhavarta pormannem jieunk tumi kortat te proitn To purnntaien sufoll korum.
Hê bhaxen, amchea Devachem ani Somia Jezu Kristachem hem funkeachem dennem tumkam favo zatelem: mhonngê, amchea Somia Jezu Kristachea nanvak tumchê sovem mhoima mellteli, ani toxench tumkam Tachê sovem."
2 Thessalonians,2,"We ask you, brothers, with regard to the coming of our Lord Jesus Christ and our assembling with him, 
not to be shaken out of your minds suddenly, or to be alarmed either by a “spirit,” or by an oral statement, or by a letter allegedly from us to the effect that the day of the Lord is at hand. 
Let no one deceive you in any way. For unless the apostasy comes first and the lawless one is revealed, the one doomed to perdition,
who opposes and exalts himself above every so-called god and object of worship, so as to seat himself in the temple of God, claiming that he is a god—
do you not recall that while I was still with you I told you these things?
And now you know what is restraining, that he may be revealed in his time.
For the mystery of lawlessness is already at work. But the one who restrains is to do so only for the present, until he is removed from the scene. 
And then the lawless one will be revealed, whom the Lord [Jesus] will kill with the breath of his mouth and render powerless by the manifestation of his coming, 
the one whose coming springs from the power of Satan in every mighty deed and in signs and wonders that lie, 
and in every wicked deceit for those who are perishing because they have not accepted the love of truth so that they may be saved.
Therefore, God is sending them a deceiving power so that they may believe the lie,
that all who have not believed the truth but have approved wrongdoing may be condemned.
But we ought to give thanks to God for you always, brothers loved by the Lord, because God chose you as the firstfruits for salvation through sanctification by the Spirit and belief in truth. 
To this end he has [also] called you through our gospel to possess the glory of our Lord Jesus Christ. 
Therefore, brothers, stand firm and hold fast to the traditions that you were taught, either by an oral statement or by a letter of ours.
May our Lord Jesus Christ himself and God our Father, who has loved us and given us everlasting encouragement and good hope through his grace,
encourage your hearts and strengthen them in every good deed and word.","Amchea Somia Jezu Kristi-ennea ani Tachê bhonvtim ami sogllim zom’pa pasot, to Somiacho Dis atanch pavlo mhonn, amcheach udexim dil’lea porim, bhakitan vo utran vo chittin, tumchem mon, bhavam-bhoinnimnô, sompeponnim ghusponk dinakat mhonn vô tumi akantonakat mhonn ami tumchê lagim magtanv.
Koxei toren konnench tumkam fosounk dinakat. Kiteak akhea sonvsarar lôk Devacher virudh poilo upraslea bogor, ani Khotto to, xirap poddlolo, dixtti poddlea xivai, to Dis ieuncho na.
Deva-virodhi to hoch! Lôk dev mhonn manta vô bhôzta titleacher-ui to uprastolo; itlench nhoi, Dev zal’lê porim apunnuch dakhoun Gabhareant xinvasonar bostolo.
Tumchê modem aslom tedna hem sogllem hanv tumkam sangtalom mhonn tumkam ugddas asa kai na?
Nemlolea kalla adim to dixtti poddonam zaunk kitem taka addaun dovorta, tem-i tumi zannont.
Gupit bollan khotteponn korta tem kam’, atam addaun dovorta to na zai porian, gupit bollan kotteponn korta tem kam’ korit asach.
Tedna mat Khotto to ugtim dixtti poddtolo. Somi Jezu Aplea tonddachea bafan tacho jiv kaddtolo ani Aplea ienneachea dobajean tacho nas kortolo.

To Khotto Soitanachê podven ietolo, ani sogllê torecheô bollvont kornneo, fottkirim ojapam ani vismitam korun dakhoitolo;
ani ibadd zaunchim asat tankam sotacho môg korun apli soddvonn gheunk tankam naka zalem dekhun, to tankam sogllea jin’sachea khotteponnan fosoitolo.
Hea pasot sot nhoi tachem boll Dev tancher denvoita ani tankam fôtt mandun gheunk pavoita.

Hê porim, sot mandun gheunk na punn khotteponnak lobdoleant titlim-i khastichea formonnak sampoddtelim.

Devachê opurbaiecheam bhavam-bhoinnimnô, tumchê vixim Taka sodanch ami dhinvasunk favo; kiteak amkam povitr korta tea Povitr Atmea udexim ani sot bhavartan mandun gheun soddvonn gheunchê khatir, Devan tumkam soglleam-vôn poilim vinchun kaddleant.
Ami tumkam porgott kel’lea xubhvortomana udexim, Jezu Krista, amchea Somiachê, mhoiment vantto gheunk Devan tumkam apoileant.
Mhonntôch, bhavam-bhoinnimnô, thir ravat ani zaum amche tonddim zaum amchea potran tumkam xikoileat tim sotam ghott samballat.

Amcho môg kela ani Aplê doiallaien amkam soronaslolo dhir ani thir bhorvanso dila to Dev, amcho Bap, khud Jezu Krist amcho Somi tumcheam kallzank dhir dium ani sogllê torecheam boream kornneamnim ani utramnim tumkam thir ani ghott korum."
2 Thessalonians,3,"Finally, brothers, pray for us, so that the word of the Lord may speed forward and be glorified, as it did among you, 
and that we may be delivered from perverse and wicked people, for not all have faith.
But the Lord is faithful; he will strengthen you and guard you from the evil one. 
We are confident of you in the Lord that what we instruct you, you [both] are doing and will continue to do. 
May the Lord direct your hearts to the love of God and to the endurance of Christ.
Neglect of Work. 
We instruct you, brothers, in the name of [our] Lord Jesus Christ, to shun any brother who conducts himself in a disorderly way and not according to the tradition they received from us. 
For you know how one must imitate us. For we did not act in a disorderly way among you,
nor did we eat food received free from anyone. On the contrary, in toil and drudgery, night and day we worked, so as not to burden any of you. 
Not that we do not have the right. Rather, we wanted to present ourselves as a model for you, so that you might imitate us. 
In fact, when we were with you, we instructed you that if anyone was unwilling to work, neither should that one eat. 
We hear that some are conducting themselves among you in a disorderly way, by not keeping busy but minding the business of others. 
Such people we instruct and urge in the Lord Jesus Christ to work quietly and to eat their own food.
But you, brothers, do not be remiss in doing good.
If anyone does not obey our word as expressed in this letter, take note of this person not to associate with him, that he may be put to shame.
Do not regard him as an enemy but admonish him as a brother. 
May the Lord of peace himself give you peace at all times and in every way. The Lord be with all of you.
This greeting is in my own hand, Paul’s. This is the sign in every letter; this is how I write. 
The grace of our Lord Jesus Christ be with all of you.","Xekim, bhavam-bhoinnimnô, amchê pasot magat, ani oxem, tumchê modem zalam toxem, Devachem utor suddsuddit porgott zait vochum ani lôk tem mandun gheum.
Ani soglleank bhavart na dekhun, vaitt ani khotteam mon’xanchea hatantle Dev amkam nivarum mhonn magat.

Punn Somi visvaxi: To tumkam ghottai ditolo ani Vaittoveachea hatantlim tumkam rakhtolo.
Ani, Somi amkam tumche vixim khatri dita; tumkam ami dileat teô adnea tumi palltat ani palltoleat mhonn ami patietanv.

Dev tumcho môg korta tacho purnn onnbhôv ani Krist dita tem thirponn Somi tumkam favo korum.

Bhavam-bhoinnimnô, amchea Somia Jezu Kristachea nanvan ami tumkam ho hukum’ ghaltanv: bekar bhonvtat ani ami dil’lê xikovnnê pormannem cholonant team bhavam-bhoinnim thaun pois ravat.

Amchi dêkh tumi koxi gheunk zai ti tumi tôr zannont: tumchê modem ami asleanv tedna, ami bekar bhonvo-nasleanv;
konnanch koddchem funkea ami jevunk nanv; portench zalear, konnakuch zodd zaina zaunk, koxtt korun ani harpit zaun dis-rat ami vavr kela.
Amkam to hôk’k na mhonn nhoi, punn tumi amchi dêkh gheunchê khatir amkanch tumcho nomuno korun dovrunk ami oxem kelem.
Hea pasot ami tumchê modem asleanv tedna, ami tumkam dila to nêm’ oso: konnank vavr korchi khuxi na tãnnim jevchem-i nhoi.

Tumchê modem kãi zannam bekar bhonvtat ani soglleant ghusolltat-luddbuddtat mhonn ami aikolam.
Somia Jezu Kristachea nanvan osleank ami oso hukum’ ghaltanv ani xidd-kaitanv: dusreanchea vhevarant tondd ghalinastanam, tãnnim vavr korun aplem pott bhôrchem.

Tumi, bhavam-bhoinnimnô, thokonastanam borem korit ravat.
Hea potrar ami sanglam tem konn aikun ghenam zatit zalear, tanchi chotrai dhôrat ani, tankam apnnanchich loz dischê khatir, tankam pois dovrat.
Tori tankam dusmanam porim lekhinakat, punn tumchim bhavbhoinn mhonn tankam xiddkaiat.

Xanti dita to Somi tumkam sodam ani sogllê vatten xanti dium. Somi tumam-somestam sovem asum.

Hem noman mhojeach hatan boroitam — Paulu. Dor-eka potrar hi mhoji nixanni. Mhojeach hatachem borovp hem.

Amchea Somia Jezu Kristachi doiallai tumam-somestam sovem asum."
1 Timothy,1,"Paul, an apostle of Christ Jesus by command of God our savior and of Christ Jesus our hope, 
to Timothy, my true child in faith: grace, mercy, and peace from God the Father and Christ Jesus our Lord.
Warning Against False Doctrine. 
I repeat the request I made of you when I was on my way to Macedonia, that you stay in Ephesus to instruct certain people not to teach false doctrines
or to concern themselves with myths and endless genealogies, which promote speculations rather than the plan of God that is to be received by faith. 
The aim of this instruction is love from a pure heart, a good conscience, and a sincere faith. 
Some people have deviated from these and turned to meaningless talk, 
wanting to be teachers of the law, but without understanding either what they are saying or what they assert with such assurance.
We know that the law is good, provided that one uses it as law, 
with the understanding that law is meant not for a righteous person but for the lawless and unruly, the godless and sinful, the unholy and profane, those who kill their fathers or mothers, murderers,
the unchaste, sodomites, kidnappers, liars, perjurers, and whatever else is opposed to sound teaching, 
according to the glorious gospel of the blessed God, with which I have been entrusted.
Gratitude for God’s Mercy. 
I am grateful to him who has strengthened me, Christ Jesus our Lord, because he considered me trustworthy in appointing me to the ministry. 
I was once a blasphemer and a persecutor and an arrogant man, but I have been mercifully treated because I acted out of ignorance in my unbelief. 
Indeed, the grace of our Lord has been abundant, along with the faith and love that are in Christ Jesus. 
This saying is trustworthy and deserves full acceptance: Christ Jesus came into the world to save sinners. Of these I am the foremost. 
But for that reason I was mercifully treated, so that in me, as the foremost, Christ Jesus might display all his patience as an example for those who would come to believe in him for everlasting life.
To the king of ages, incorruptible, invisible, the only God, honor and glory forever and ever. Amen.
Responsibility of Timothy. 
I entrust this charge to you, Timothy, my child, in accordance with the prophetic words once spoken about you. Through them may you fight a good fight 
by having faith and a good conscience. Some, by rejecting conscience, have made a shipwreck of their faith, 
among them Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.","Ami bhorvanso tthevtanv teach Jezu Kristache ani Deva amchea Soddvonnarache hukume pormonnem, Jezu Kristacho apostl hanv Paulu,
bhavartant mhojea khorea puta, Timotak noman: Deva amchea Bapachi ani Jezu Krista, amchea Somiachi doiallai, konnvallai ani xanti.

Hanv Macedoniek vetalom tedna tuka hanvem sanglelem toxem, tum Efezantuch rav. Thõi kãi zannam khotti xikovnn ximpddaitat; tankam tunvem bond korchim.
Toxench, polkeam kanniancher ani purvozacheam vonxavollincher dhean-mon dovrun vêll ibaddinakat mhonn tankam sang. Bhavarta vorvim Devachi ievzônn fuddem vheche bodlek, osleam vostumnim polke vivad mat upzotat.
Mhojê xiddkavnnecho hetu ho: xud’dh kallzantlo, nitoll ontoskornnantlo ani osôll bhavartantlo upzota toslo pritimôg amchê modem vaddounk.
Kãi zannam hem sogllem sanddun ani dusri vatt dhorun naka zal’leam vivadank sampoddleant.
Oslim mon’xam Somurt xikounk fuddem sortat, punn sangtat tem apunnuch somzonant, ani aplench khorem korunk sôdtat, te-i vixim, tim kãich nokllot.

Somurt bori mhonn ami sogllim zannonv, punn ticho favo to upêg kelearuch.
Kaide boream mon’xam pasot korunk nant mhonn monant dhôrchem; te kaido moddteleank ani fiturank, Devak mandinasleleank ani patkeank, Dev-bhirant nasleleam ani fotting mon’xank keleat; toxench apleam avoi-bapaink jivexim marteleank ani her prannghatkeank; bhoxttavnneam ani povitr vostunchi bhidda nasleleam mon’xam pasot;
soddeam ani apleach lingacheam mon’xam kodde pozoddponn korteleam pasot, mon’xank chorun vhorteleam pasot, lobaddeam ani lottik soput gheteleam mon’xam pasot, ani rokh-borea xikxonnacher koxê-i bhaxen add veteleam pasot.
Hem rokh-borem xikxonn mhonn’lear ami vornnitanv tea Devachea mhoimêbhorit xubhvhortomana pormannem asa tem, ani hem xubhvhortoman Devan mhojê adhin kelam.

Jezu Kristak, amchea Somiak, hanv dhin’vastam, kiteak mhojê adhin kel’lea kamak Tannem mhaka boll dilem. Mhaka khatrecho mhonn dhorun, Aplê sevek Tannem mhaka nemlo.
Jezuchi hanvem adim ninda kel’li, Taka dhumallo dil’lo ani Taka okman kel’le. Tori Devan mhoji kaklut keli, kiteak mhaka bhavart naslo tedna nokllo zaun hanvem toxem kelem;
ani mhojea Somiachi doiallai mhojer ufallun aili, ani Jezu Kristachea ekvottant jieteleanchea bhavartachi ani bhavam-bhoinninchea pritimogachi bhorti mhaka mell’li.

Sogllê khatrechi ani soglleamnim manun ghevpachi sangnni hi: Jezu Krist patkeank soddvonn diunk hea sonvsarant ailo, ani team patkeantlo paxtt patki hanv. Punn mhaka kaklut mellunk karonn hem:
Teach pasot Somia Jezun soglleam-vôn chodd mhojê sorim Apli xim’-mer nasleli sõsnnikai dakhounchê khatir, Devan mhoji kaklut keli; hê bhaxen jim konn Jezucher bhavart dovorun sasnnik jivit gheunchim aslim, tankam hanv êk nomuno zaunk.
Tor kallam-iuganchea Raiak, ovinaxi ani amkam disonaslelea ekleach Devak, man ani mhoima sodam-sorvodam! Amen!
Timot, mhojea puta, tujê vixim provadeamnim ucharleleam utram pormannem, tuka oso updês ditam: tanchea uzvaddan cholun boro soinik koso tum zhuztoloi;
bhavart ani nitoll ontoskornn samballun, tum tem zhuz zhuztoloi. Aplem ontoskornn kuxin kaddun dovorlem dekhun, kãi zannam, tanchea bhavartachem tarum futtun, buddlim.
Tanchê modem Himenêv ani Aleksandr; Devninda korchi nhoi mhonn tankam gomun ieunchê khatir, tankam hanvem Soitanachê adhin keleat."
1 Timothy,2,"First of all, then, I ask that supplications, prayers, petitions, and thanksgivings be offered for everyone, 
for kings and for all in authority, that we may lead a quiet and tranquil life in all devotion and dignity.
This is good and pleasing to God our savior, 
who wills everyone to be saved and to come to knowledge of the truth.
For there is one God.
There is also one mediator between God and the human race,
Christ Jesus, himself human,
who gave himself as ransom for all.
This was the testimony at the proper time. 
For this I was appointed preacher and apostle (I am speaking the truth, I am not lying), teacher of the Gentiles in faith and truth.
It is my wish, then, that in every place the men should pray, lifting up holy hands, without anger or argument.
Similarly, [too,] women should adorn themselves with proper conduct, with modesty and self-control, not with braided hairstyles and gold ornaments, or pearls, or expensive clothes, 
but rather, as befits women who profess reverence for God, with good deeds. 
A woman must receive instruction silently and under complete control. 
I do not permit a woman to teach or to have authority over a man. She must be quiet.
For Adam was formed first, then Eve. 
Further, Adam was not deceived, but the woman was deceived and transgressed. 
But she will be saved through motherhood, provided women persevere in faith and love and holiness, with self-control.","Patkeank soddvonn diunk, hea sonvsarant Jezu Krist ailo mhonnununch, sogllea adim, Devachi bhokti ami purnntaien korchê khatir ani soglleam modem favo ti moriad ami samballchê khatir, amkam xantin ani sovostkaien jieunk mellche khatir, somest mon’xam khatir razam ani odhikaream pasot magat; hanv magtam tem hench: prarthonam, magnnim, ani vinoti korat ani dhin’vasnni diat;
Oxem korun ami borem kortanv ani hem Deva, amchea Soddvonnarak, man’ta,
Soglleam monxank soddvonn mell’leli ani somestank purnn sotacho onbhov mell’lolo Taka zai, Kiteak Dev Ekloch; Deva ani monxam modekot Modest-ui Ekloch To Khud’ Monis, Krist Jezu. Somestanche soddvonneche mol mhonnun, Tannem Apnnachench somorponn kelem. Hich govai Tannem iukt vellar dili.
Ho nirôp porgottunk ani videxeank khoro bhavart xikounk Devan mhaka apostl nemlo; sot tem uloitam, fôtt sanginam.

Hea pasot kosloch rag dhorinastana ani sogllo vad-vivad sôddun, veta thõi dadleamnim povitr hat ubarun magnnem kel’lem mhaka zai.

Toxench bailamnim tankam sobta tê bhaxen moriadin ani mannsugen nhesun ieunchem; mudialle kens korche nhoi; bhangar-xringar, mannkam-motiam ani unch molachim vostram ghalun ieunchem nhoi.
Bhoktivont bailank sobta toslo, boream kornneancho zaum-di tancho xringar.
Zap kaddinastanam, sogllê nomrutaien bailen xikovnn gheunchi.
Xikovnn diunk vô dadleacher odhikar cholounk hanv bailek rojia dina. Ti ogi ravchi.
Kiteak Devan Adanvak poilo rochlo, magir Evek;
ani Adanv fosovlo na, punn bail ki fosovli ani Devachi adnea tinnem môddli.
Moriadin bhavartant, pritimogant ani povitrponnant thir ravtit zalear, bhurgeank zolm ditana, Dev bailancho samball kortolo."
1 Timothy,3,"This saying is trustworthy: whoever aspires to the office of bishop desires a noble task. 
Therefore, a bishop must be irreproachable, married only once, temperate, self-controlled, decent, hospitable, able to teach,
not a drunkard, not aggressive, but gentle, not contentious, not a lover of money. 
He must manage his own household well, keeping his children under control with perfect dignity;
for if a man does not know how to manage his own household, how can he take care of the church of God?
He should not be a recent convert, so that he may not become conceited and thus incur the devil’s punishment. 
He must also have a good reputation among outsiders, so that he may not fall into disgrace, the devil’s trap.
Similarly, deacons must be dignified, not deceitful, not addicted to drink, not greedy for sordid gain,
holding fast to the mystery of the faith with a clear conscience.
Moreover, they should be tested first; then, if there is nothing against them, let them serve as deacons.
Women, similarly, should be dignified, not slanderers, but temperate and faithful in everything. 
Deacons may be married only once and must manage their children and their households well.
Thus those who serve well as deacons gain good standing and much confidence in their faith in Christ Jesus.
The Mystery of Our Religion. 
I am writing you about these matters, although I hope to visit you soon.
But if I should be delayed, you should know how to behave in the household of God, which is the church of the living God, the pillar and foundation of truth. 
Undeniably great is the mystery of devotion,
Who was manifested in the flesh,
vindicated in the spirit,
seen by angels,
proclaimed to the Gentiles,
believed in throughout the world,
taken up in glory.","Hi sangnni khatrechi: zo konn sobhecho fuddari zaunchi axa ballgita, to borea kamachi axa ballgita.
Punn fuddari sobhê mukhar guneanv naslolo zauncho. To êkê bailê lagim logn zal’lo, olfobhozonni, somjikaiecho, porkeank moipasan ghevpi, ani xikovnn diunk iukt zaunk zai.
To soreak lobhdol’lo vô tiddken zollta toslo zauncho nhoi, punn dulôb; to zhogddekar vô girestkaiechê axecho zauncho nhoi,
punn aplem kuttumb borê bhaxen choloita ani apleam bhurgeank apnnak khaltim dovorta ani borê dekhin lhan-vhodd korta toslo.
Kiteak zôr konn-êk aplea kuttumbacho vhoddil zaunk nokllo, tôr to Devachê povitr-sobhechi mhenôt koso ghetolo?

To halinch bhavart-dhôrlolo zauncho nhoi; na zalear to gorvan fulon devcharachea khastichea formonnak sampddot.
Tea bhair, bhailea loka modem to borê abrucho zaunk zai; na tôr, to aplem nanv hogddait ani devchara-chea fasak sampddot.

Têch bhaxen, prodhan-sevok manest monis zaunk zai; te don tonddanche zaunche nhoi, nhoi mhonn chôdd soro pietat tosle, vô mhellê zoddiechê axeche.
Bhavarta udexim prokaxit-onbhovik zal’lea sotak nitoll ontoskornnan tannem thir rauchem.
Poile tankam topasun kaddche, ani tanchê sovem kosloch guneanv mellonam zait tôr, tannnim ti seva korchi.

Têch porim bailô manacheô zaunk zai. Teô chaddiô sangpi zauncheô nhoi, punn olfobhozonni, ani soglleam vostumnim khatrecheô.

Prodhan-sevok êkê bailê lagim logn-zal’lo monis zaunk zai, apleam bhurgeank ani apleam kuttumbank sarke choloitat tosle.
Prodhan-sevokanchi seva te borê bhaxen kortit zalear te sobhê modem apnnank vhôdd man zôddtole, ani Jezu Kristacher dovorcho asa to bhavart vhodda kalljidarponnan porgottunk pavtele.

Hem tuka borounchea vellar hanv tujê-xim veginch ietolom mhonn ravtam;
punn mhaka lambai zait zalear, Devachea kuttumbant koxê bhaxen cholchem tem tunvem zanno zaunchem mhonn hem atam boroitam; aminch hem kuttumb, jivea Devachi povitr-sobha. Hi povitr-sobha Devan ugddapem kel’lem sot. Toch tem zotnaien samballta ani thiraien rakhta.
Ami bhoktin vonditanv to gutt dubhavavinn xrêxtt-ut’tôm’:
Amchea soimban To dixtti poddlo,
Atmo Tacho sakxidar zalo,
devdutamnim Taka vondilo,
videxeank-ui To porgôtt zalo,
xekan’xek prithvecheam lokancho
bhavart Tacher asa tthevlolo,
mhoimen Taka ubarun vhelo."
1 Timothy,4,"Now the Spirit explicitly says that in the last times some will turn away from the faith by paying attention to deceitful spirits and demonic instructions 
through the hypocrisy of liars with branded consciences.
They forbid marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. 
For everything created by God is good, and nothing is to be rejected when received with thanksgiving, 
for it is made holy by the invocation of God in prayer.
Counsel to Timothy. 
If you will give these instructions to the brothers, you will be a good minister of Christ Jesus, nourished on the words of the faith and of the sound teaching you have followed.
Avoid profane and silly myths. Train yourself for devotion, 
for, while physical training is of limited value, devotion is valuable in every respect, since it holds a promise of life both for the present and for the future. 
This saying is trustworthy and deserves full acceptance. 
For this we toil and struggle, because we have set our hope on the living God, who is the savior of all, especially of those who believe.
Command and teach these things.
Let no one have contempt for your youth, but set an example for those who believe, in speech, conduct, love, faith, and purity. 
Until I arrive, attend to the reading, exhortation, and teaching.
Do not neglect the gift you have, which was conferred on you through the prophetic word with the imposition of hands of the presbyterate. 
Be diligent in these matters, be absorbed in them, so that your progress may be evident to everyone.
Attend to yourself and to your teaching; persevere in both tasks, for by doing so you will save both yourself and those who listen to you.","Xevottachea kallar kãi zannam, khotteam atmeank ani devcharan-cheam xikovnnank kan diun, bhavart soddun vetelim: oxem Povitr Atmean spoxtt sanglam.
Heô xikovnnô fottkiream mon’xanchea dhongeponna udexim ieteleô; tancheam ontoskor-nnancher devcharan dag diun aplo xik’ko marla.
Tim amcheam bhavam-bhoinnink logn addvartat ani thoddeô vostu khauncheô nhoi mhonn xikoitat; punn soglleô khavpacheô vostu ami khaunk mhonn Devan rochleat, ani Devacher bhavart dovrun sot ollkhotat tannim teô vostu Devak dhin’vasun gheuncheô.
Devachi dôr-êk rochnna bori, ani Devak dhin’vasun ti gheunchi zait zalear, koslich khavpachi vôst naka mhonnchi nhoi,
kiteak Rochnnar Devachea utran ani amchea dhin’vas-nnechea magnnean sogllem khann Devak somorpil’lem zata.

Bhavartachea ani sodam pallun ailai tê rôkh-borê xikovnnechea posonnan tum ghôtt zalai. Tôr hanvem voir sanglam tem sogott bhavam-bhoinnim mukhar ghalun, Jezu Kristacho tum boro sevôk zatoloi.
Devachê bhoktik upkaronant tosleô naka-zal’leô xamaicheô kanniô pois kôr. Devachê khorê bhoktint vaddonk proitn korit rav.
Kuddichê kosrotik thoddo faido asa khoro, punn Devachi bhokti soglleak upkarta, tôr tantum atanchea ani fuddlea jivitak bhasavnni asa.
Sogllê khatrechi ani soglleamnim mandun gheunk favo tosli sangnni hi:
Jivo Dev akhea mon’xakullacho ani vixexponnim Tacher bhavart dovortat tancho Soddvonnar; Tacher dovorlolo asa amcho bhorvanso, ani heach pasot ami koxtt kortanv ani zhuzot asanv.
Heô adnea ghalun tankam xikovnn diit rav.

Tum tornnê piraiecho mhonn konnench tuji beporva korum noiê. Punn tum tujeam utramnim toxench tujê chalin, tujea pritimogan, visvaxiponnan ani nirmoll jivitan bhavarteancho nomuno za.
Hanv iein porian, sobhek Povitr Pustok vachunk, updesunk ani xikovnn diunk lokx di.
Provadi tujê vixim uloile ani zannteamnim tujer hat dovorle tedna Devan tuka dil’lem dennem tujê sovem asa; tachi beporva korinaka.
Sangleat team vostum vixim suddsuddit zaun teo pallit rav, ani tuzo vikas sogllea lokak ugtim dixtti poddtolo.
Kitem kortai ani kitem xikoitai tachê vixim chotrai dhôr; hantum thir rav; oxem korun, tuka ani tujem utor aikoteleank Dev soddvônn ditolo."
1 Timothy,5,"Do not rebuke an older man, but appeal to him as a father. Treat younger men as brothers, 
older women as mothers, and younger women as sisters with complete purity.
Rules for Widows. 
Honor widows who are truly widows.
But if a widow has children or grandchildren, let these first learn to perform their religious duty to their own family and to make recompense to their parents, for this is pleasing to God.
The real widow, who is all alone, has set her hope on God and continues in supplications and prayers night and day. 
But the one who is self-indulgent is dead while she lives.
Command this, so that they may be irreproachable.
And whoever does not provide for relatives and especially family members has denied the faith and is worse than an unbeliever.
Let a widow be enrolled if she is not less than sixty years old, married only once,
with a reputation for good works, namely, that she has raised children, practiced hospitality, washed the feet of the holy ones, helped those in distress, involved herself in every good work. 
But exclude younger widows, for when their sensuality estranges them from Christ, they want to marry
and will incur condemnation for breaking their first pledge.
And furthermore, they learn to be idlers, going about from house to house, and not only idlers but gossips and busybodies as well, talking about things that ought not to be mentioned. 
So I would like younger widows to marry, have children, and manage a home, so as to give the adversary no pretext for maligning us. 
For some have already turned away to follow Satan.
If any woman believer has widowed relatives, she must assist them; the church is not to be burdened, so that it will be able to help those who are truly widows.
Rules for Presbyters. 
Presbyters who preside well deserve double honor, especially those who toil in preaching and teaching. 
For the scripture says, “You shall not muzzle an ox when it is threshing,” and, “A worker deserves his pay.” 
Do not accept an accusation against a presbyter unless it is supported by two or three witnesses. 
Reprimand publicly those who do sin, so that the rest also will be afraid. 
I charge you before God and Christ Jesus and the elect angels to keep these rules without prejudice, doing nothing out of favoritism.
Do not lay hands too readily on anyone, and do not share in another’s sins. Keep yourself pure. 
Stop drinking only water, but have a little wine for the sake of your stomach and your frequent illnesses.
Some people’s sins are public, preceding them to judgment; but other people are followed by their sins.
Similarly, good works are also public; and even those that are not cannot remain hidden.","Zanntea dadleak zupatti dinaka, punn tujea bapai sorim kortolo asloi toso taka ulo kôr; tornneam mon’xank te tuje bhav zal’lê porim vagoi;
zannteam bailank avoiô koxeô vagoi, unnê piraiecheam bailam lagim sogllê mannsugen teô tujeô bhoinni zal’lê porim chol.
Konn na team vidvank manan vagoi.
Konn-êkê vidvek bhurgim vô natram astit zalear, hãnnim poilê svater apleam ghorcheam sovem apli zababdari dakhounk xikchem ani apnnank zolma haddleleank zata tê bhaxen aplem rinn farik korunk zanno zaunchem. Hem Devak man’ta toslem kam’.
Punn zôr konn khorich vidva ani tika konnuch na, tinnem Devacher aplo bhorvanso dovorlolo asa ani ti dis-rat vinoti ani magnnem korit asa.
Punn ji vidva fokot kuddichem sukh bhogunk sôdta, ti jivi asun-ui melea mhonn mhonnum ieta.
Guneanva-meklleô teô zaunchê khatir hi xikovnn tankam di.
Konn apleam soiream-dhaireancho, odik korun apleanch ghorcheancho, samball korinant zalear, tãnnim bhavart sôddla ani tim eka onbhavartea poros paxtt.

Êkê vidvechem nanv vidvanchê xivdder ghalunk, tika satt tori vorsam aschim ani ti eka poti kodde logn zal’li zaunchi.
Ticheam boream kornneam pasot tinnem apnnak borem nanv zôddlelem aschem; apleam bhurgeam-ballank rit-rovixen vaddoileant, porkeancho apnnager poramôs kela, bhoktanche pãi dhuleat, oddchonnink sampoddleleank adar dila, sogllea jin’sacheô boreô kornneô keleat, tosli ti zaunchi.

Tea-vôn unnê piraiecheam vidvanchim nanvam xivdder ghalinaka; kiteak Kristak bhasavnni kelea uprant, tancheô kuddicheô vondovnneô vaddtat tedna, teô logn zaunk sôdtat, ani poilim dil’lem utor moddunk pavtat ani oxem guneanvkarnni zatat.
Tea bhair, bekar ravunk ani ghoran’ghor bhonvunk xiktat; ani bekar ravunkuch nhoi, punn chaddiô sangunk, dusreanchea jivitant ghusunk ani naka zal’lem ulounk-ui xiktat.
Hea pasot, tornnê piraiecheam vidvamnim novean logn zaunchem, bhurgim zolma haddchim, aplem ghor-dar korchem, ani amcher vaitt ulovpak dusmanak sondi diunchi nhoi: oxem mhaka zai.
Thoddeô tosleô bhavart soddun Soitanacho pattlav korunk geleô.
Konn-êklê bhavarti bailecheam soiream modem vidva asat zalear, tinnench tancho samball korcho; ani povitr-sobhecher tancho bhar ghalcho nhoi; oxem povitr-sobha konn-nasloleam vidvancho samball korunk pavteli.

Aplo odhikar borê bhaxen choloitat team povitr-sobhecheam zannteank dupêtt mozuri diunchi, bhov-korun utor porgottunk ani xikovnn diunk ghas ghetat tankam.
Tôr Povitr Pustok sangta: “Môlltolea paddeachea tonddak muskem ghalchem nhoi”; ani dusrê kodden tem sangta: “Vavraddeak aplo muxaro favo.”
Dogam vô tegam zannanchê govaikê virêt eka fuddarean-cher koslem-i garannem manun ghenaka.
Chovkoxi korun zancho guneanv ruzu zala, tankam soglleam hujir bobatt kôr; oxem herank-ui bhirant lagteli.

Deva ani Jezu Krista mukhar, toxench Tacheam vinchleleam devdutam hujir, hanv tuka oso hukum’ ghaltam: konnacheach tonddak pollenastana vô konnakuch favo-naslolo upkar kori-nastana, heam kaideank pallo di.
Doddvoddan konnacher-ui hat dovrinaka, ani dusreanchea patkacho bhagidar zaum naka. Tujem jivit nitoll-nirmoll zaum-di.

Tujê jirvonnek ani bhonvun-bhonvun tuka ieta tê piddek lagun hea fuddem udokuch pieun ravum naka, punn thoddo-so soro-i ghe.

Thoddeam mon’xanchim patkam, zhôddti zaunchê adinch spoxtt distat; heranchim patkam fokot zhôddtechea disa ugtim zatat.
Têch bhaxen mon’xancheô boreô kornneo spoxtt dixtti poddtat; punn toxem ghoddonam zalear-ui, teô sodanch lipon urum nozo."
1 Timothy,6,"Those who are under the yoke of slavery must regard their masters as worthy of full respect, so that the name of God and our teaching may not suffer abuse. 
Those whose masters are believers must not take advantage of them because they are brothers but must give better service because those who will profit from their work are believers and are beloved.
Teach and urge these things. 
Whoever teaches something different and does not agree with the sound words of our Lord Jesus Christ and the religious teaching 
is conceited, understanding nothing, and has a morbid disposition for arguments and verbal disputes. From these come envy, rivalry, insults, evil suspicions,
and mutual friction among people with corrupted minds, who are deprived of the truth, supposing religion to be a means of gain. 
Indeed, religion with contentment is a great gain. 
For we brought nothing into the world, just as we shall not be able to take anything out of it. 
If we have food and clothing, we shall be content with that. 
Those who want to be rich are falling into temptation and into a trap and into many foolish and harmful desires, which plunge them into ruin and destruction. 
For the love of money is the root of all evils, and some people in their desire for it have strayed from the faith and have pierced themselves with many pains.
Exhortations to Timothy. 
But you, man of God, avoid all this. Instead, pursue righteousness, devotion, faith, love, patience, and gentleness. 
Compete well for the faith. Lay hold of eternal life, to which you were called when you made the noble confession in the presence of many witnesses. 
I charge [you] before God, who gives life to all things, and before Christ Jesus, who gave testimony under Pontius Pilate for the noble confession, 
to keep the commandment without stain or reproach until the appearance of our Lord Jesus Christ
that the blessed and only ruler will make manifest at the proper time, the King of kings and Lord of lords, 
who alone has immortality, who dwells in unapproachable light, and whom no human being has seen or can see. To him be honor and eternal power. Amen.
Right Use of Wealth. 
Tell the rich in the present age not to be proud and not to rely on so uncertain a thing as wealth but rather on God, who richly provides us with all things for our enjoyment. 
Tell them to do good, to be rich in good works, to be generous, ready to share,
thus accumulating as treasure a good foundation for the future, so as to win the life that is true life.
O Timothy, guard what has been entrusted to you. Avoid profane babbling and the absurdities of so-called knowledge. 
By professing it, some people have deviated from the faith.
Grace be with all of you.","Jeam mon’xanchê manir gulam’ponnachea bhesachem zum asa, team somestamnim apleam dhoniank sogllo man favo mhonn somzun cholchem; toxem kelear Devachea nanvachi ani amche xikovnnechi konnuch ninda korunk pavchim nant.
Dhoni amchea bhavartacho zalear, to aploch bhav mhonn nib gheun gulamamnim tachi beporva korchi nhoi; ufrattim tãnnim odik vhoddê zotnaien tachi seva korchi, kiteak gulamanchê chakrecho adav kaddtat tim teach bhavartachim ani mogachim bhavbhoinn.
Hanvem sanglam tem xikoi ani pallunk lai.
Konn-konn vegllem kitem xikoitat ani Jezu Krista, amchea Somiachi, osôl xikovnn ani Devachê khorê bhoktik pavoita ti xikovnn manun ghenant.
Oslim mon’xam gorvan ful’leant ani sarkim nennar. Tancho sobhav oso ki kitea-i vixim vad-vivad korinastana ani utram dhorun zhogddim korinastana tanchean ravum nozo. Dekhun tankam nattkai bhogta, tim zhogddim manddtat, ekamekak okman kortat, ekamekacho dubhav dhorun bhonvtat,
thambonastanam vad kortat. Osleank budh-ginean na, sotachi ollokh-ui na. Devachi bhokti korun apnnank khub girestkai mellteli mhonn somzotat.

Devache bhokte borabor, dadosponn khub adavachem.
Sonvsarant ietana kitem ami gheun aileanv? Kãich nhoi! Sonvsar soddun vetanam kitem tori ami gheun veteleanv? Kãich nhoi!
Mhonn-tôch amkam jevunk-khaunk ani nhesunk-pangrunk aslear, itlean ami dhadoxi zaunchem.
Girest zaunk sôdtat tim tallnnek ani devcharachea fasak sampoddtat, kiteak nirbudhi ani noxttadik vondovnneô tankam oddun vhortat; osleô vondovnneô mon’xank nisonttonak ani ghorttannak pavoitat.
Soglleam vaittanchem mull mhon’llear girestkaiechi axa; osli axa dhorun, kãi zannam bhavarta thaun koddsorun geleant ani oxem sobar koxtt-dogd aplea mathear tãnnim oddun haddleat.

Punn tum, Devachea bhokta, osleô vostu soddun di. Apnnak manovlolo Devan tuka kela tea bhesacher jiet rav; Tachi khori bhokti korit rav; bhavarta pormannem chol ani bhavam-bhoinnincho môg kôr; koxttam-dogdank sosnnikaien fuddo kôr; soglleank dulobaien vagoi.
Bhavartachem borem zhuz zhuzot rau, Devan tuka apoila tea pormonnem, sobar govaiam mukhar tunvem bhavartachem ut’tom’ ucharonn korun, sasnnik jivit tuka mell’lam tantunt thir rau.
Soglleak jivprann dita tea Deva mukhar ani Pons Pilata hujir govai diun ut’tom’ ucharonn kelam tea Jezu Krista mukhar hanv tuka oso hukum’ ghaltam:
Jezu Krist, amcho Somi, dobajean dixtti poddo-sôr, chuki virêt ani guneanv nastana tuje kaide pall.

Apnnem nemlolea kallar
Taka porgôtt kortolo

Ekloch omôr asa To,
ogom’ uzvaddant ravpi,
mon’xan polleunk naslolo,
polleunk-ui zainam toslo,
Ekloch sogtta-sorvancho
Bhagevont Odhikari!
Toch to razancho Raza
ani dhoniancho Dhoni!
Taka man ani podvi
sasnnachea sasnnak! Amen!

Gorvan fulona zaunk, ani othir gireskaiancher aplo bhorvonso dovrina zaunk punn amcheam gorzank zai titlem amkam Dev bhorpur dita dekhun, Tacher aplo visvas dovrunk, hea sonvsarachi girestkai asleleank xikoi.
Borem tem korunk, boream kornneamnim girest zaunk, udar kallzan ierank vanttun diunk tankam adnea kor.
Oxem korun tim aplea fuddarak omolik bhanddarachi ghôtt buniad ghalun dovortelim, ani hê porim apnnak mell’lam tea sasnnik jivitant thir rautelim.
Timot mhojea pritichea, tujê adhin kela to tthevo rakh; Devachê bhokticher add ani ôrth-naslole vad-vivad vattai; osle vad-vivad konn-konn zannvai mhonn somzotat, punn khorench mhollear tantum zannvai bilkul na.
Osli polki zannvai dhorun kãi zannamnim bhavartuch soddun dilo.
Devachi doiallai tumam-somestam sovem asum."
2 Timothy,1,"Paul, an apostle of Christ Jesus by the will of God for the promise of life in Christ Jesus, 
to Timothy, my dear child: grace, mercy, and peace from God the Father and Christ Jesus our Lord.
Thanksgiving. 
I am grateful to God, whom I worship with a clear conscience as my ancestors did, as I remember you constantly in my prayers, night and day.
I yearn to see you again, recalling your tears, so that I may be filled with joy,
as I recall your sincere faith that first lived in your grandmother Lois and in your mother Eunice and that I am confident lives also in you.
The Gifts Timothy Has Received. 
For this reason, I remind you to stir into flame the gift of God that you have through the imposition of my hands. 
For God did not give us a spirit of cowardice but rather of power and love and self-control. 
So do not be ashamed of your testimony to our Lord, nor of me, a prisoner for his sake; but bear your share of hardship for the gospel with the strength that comes from God.
He saved us and called us to a holy life, not according to our works but according to his own design and the grace bestowed on us in Christ Jesus before time began, 
but now made manifest through the appearance of our savior Christ Jesus, who destroyed death and brought life and immortality to light through the gospel, 
for which I was appointed preacher and apostle and teacher.
On this account I am suffering these things; but I am not ashamed, for I know him in whom I have believed and am confident that he is able to guard what has been entrusted to me until that day.
Take as your norm the sound words that you heard from me, in the faith and love that are in Christ Jesus. 
Guard this rich trust with the help of the holy Spirit that dwells within us.
Paul’s Suffering. 
You know that everyone in Asia deserted me, including Phygelus and Hermogenes.
May the Lord grant mercy to the family of Onesiphorus because he often gave me new heart and was not ashamed of my chains.
But when he came to Rome, he promptly searched for me and found me.
May the Lord grant him to find mercy from the Lord on that day. And you know very well the services he rendered in Ephesus.","Jezu Krista sovem asa tea jivitache bhasavnnek lagun, Devachê khuxê pormannem Jezu Kristacho apostl, Hanv Paulu
Timota, mhojea opurbaiechea putak, hem potr boroitam. Dev amcho Bap ani Jezu Krist, amcho Somi, Apli doiallai, kaklut ani xanti tuka bhogunk dium.

Mhojeam magnneamnim thambo-nastana rat-dis tuzo ugddas kortam
tedna hanv Devak dhin’vastam; Mhojeam purvozamnim kelam toxench, hanv-ui nitoll ontoskornnan Tachi seva-bhokti kortam.
Tujeam dukancho mhaka boro ugddas asa, ani tuka novean polleun dhadoxi zaunk hanv axetam.
Ddhông-naslolo tuzo bhavart mhojea monant asa. Tujê adim Lois tujê ajiek ani Eunike tujê avoik aslo toch bhavart tuka-i asa mhonn mhaka kosloch dubhav na.
Heach khatir, hanvem tujer hat dovorle tedna zo vorgunn Devan tuka dila, tacho uzo odik peroi mhonn tuka ugddas kortam.
Kiteak Devan amkam dila to Atmo amkam bhezudd korina, punn Devacho Atmo amkam ghottaien bhôrta, bhavam-bhoinnincho môg amcheam kallzamnim vaddoita, ani amcheô vaitt vondovnneo domavunk xokti dita.
Mhonntôch amchea Somiacho govai koso ubo ravunk lojenaka, vô hanv Tachê khatir bondkhonnint poddlam mhonn mhojê-i pasot lojenaka. Portench zalear, Dev dito bollar patieun, xubhvhortomana khatir koxtt ani dhumalle sõsun tuzo bhag ghe,
Amcheam kornneam pasot nhoi, punn xarti pavounche Aple ieuzônnek ani doiallaek lagun, Tannem amchi soddvônn kelea ani Apli khaxea porza zaunk amkam apoileant; soglleam kallam-iugam adim, Jezu Krista sovem amkam Tannem hi doiallai dilea.
punn atam mornnacho bhosm kelo ani xubhvhortomana vorvim omor jivit bhogunk amkam favo kelem to amcho Soddvonnar Jezu Krist sonvsarar dixtti poddlo tedna Devan hi doiallai amkam ugddapi kelea. Mornnacho bhosm kelo ani xubhvhortomana vorvim omor jivit bhogunk amkam favo kelam
Hem xubhvhortoman porgottunk ani xikounk Devan mhaka apostl nemla.

Teach pasot hanv he koxtt bhôgtam; tori hanvem kalliz soddunk na, kiteak konnacher hanvem visvas tthevla tem hanv borem zannom, ani mhaka rakhunk dil’lo tthevo to Dis ie porian samballunk Taka tank asa mhonn mhaka dubhavuch na.

Jezu Kristacher amcho bhavart asa ani Tachea ekcharant ami ekamekacho môg kortanv mhonn monant dhorun tuka sangtam: mhojê koddsun tum xiklai tench dolleam mukhar dovrun tum-vuim dusreank xikoi.
Tujê adhin kel’lo tthevo amchê sovem jietolea Povitr Atmeachea bollan rakhun dovor.

Aziechea prantantle sogllech mhaka soddun geleat mhonn tum zannoi; tanchê modem Fijel ani Hermojen.
Amcho Somi Onexiforachea kuttumbak kaklut dakhoum mhonn magtam, kiteak tannem mhaka zaitê pavtti dhir dila ani mhojeam sankllinchi taka loz disunk na.
Itlench nhoi, punn to Romak pavlo toso, mhaka mellunk tannem zaito bhar ghetlo ani xekim mhaka sodun kaddlo.
Tea Disa Somiachi doia bhogunk toch Somi taka favo korum. Efezant tannem mhaka kitlo adar dilo to tum boro zannoi."
2 Timothy,2,"So you, my child, be strong in the grace that is in Christ Jesus.
And what you heard from me through many witnesses entrust to faithful people who will have the ability to teach others as well.
Bear your share of hardship along with me like a good soldier of Christ Jesus. 
To satisfy the one who recruited him, a soldier does not become entangled in the business affairs of life. 
Similarly, an athlete cannot receive the winner’s crown except by competing according to the rules. 
The hardworking farmer ought to have the first share of the crop. 
Reflect on what I am saying, for the Lord will give you understanding in everything.
Remember Jesus Christ, raised from the dead, a descendant of David: such is my gospel, 
for which I am suffering, even to the point of chains, like a criminal. But the word of God is not chained. 
Therefore, I bear with everything for the sake of those who are chosen, so that they too may obtain the salvation that is in Christ Jesus, together with eternal glory. 
This saying is trustworthy:
If we have died with him
we shall also live with him;
if we persevere
we shall also reign with him.
But if we deny him
he will deny us.
If we are unfaithful
he remains faithful,
for he cannot deny himself.
Warning Against Useless Disputes. 
Remind people of these things and charge them before God to stop disputing about words. This serves no useful purpose since it harms those who listen. 
Be eager to present yourself as acceptable to God, a workman who causes no disgrace, imparting the word of truth without deviation. 
Avoid profane, idle talk, for such people will become more and more godless, 
and their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, 
who have deviated from the truth by saying that [the] resurrection has already taken place and are upsetting the faith of some. 
Nevertheless, God’s solid foundation stands, bearing this inscription, “The Lord knows those who are his”; and, “Let everyone who calls upon the name of the Lord avoid evil.”
In a large household there are vessels not only of gold and silver but also of wood and clay, some for lofty and others for humble use.
If anyone cleanses himself of these things, he will be a vessel for lofty use, dedicated, beneficial to the master of the house, ready for every good work. 
So turn from youthful desires and pursue righteousness, faith, love, and peace, along with those who call on the Lord with purity of heart. 
Avoid foolish and ignorant debates, for you know that they breed quarrels. 
A slave of the Lord should not quarrel, but should be gentle with everyone, able to teach, tolerant, 
correcting opponents with kindness. It may be that God will grant them repentance that leads to knowledge of the truth, 
and that they may return to their senses out of the devil’s snare, where they are entrapped by him, for his will.","Hea pasot, tum, puta mhojea, Jezu Krista sovem mellta tê doiallaientli ghottai ghe.
Ani jem sobar govaiam hujir tunvem mhojê koddlem aikolãi, tem tum herank-ui xikounk purte zauncheam khatrecheam mon’xanchê adhin kôr.

Jezu Kristacho bollvont soinik za ani tuka ietat team koxttank dhiran fuddo kôr.
Soinik koso seva korto konnuch, hea jivitacheam ieram rattimnim kednanch ghusollna, apnnak soinikachê sevek ghetla tea senapotik taka manonk zai.
Toxench, pelvan’ke-cheam nemam pormannem tantum vantto ghetlea xivai, khõicheach pelvanak inam’ mellona
Têch porim, pikechem foll soglleam-vôn poilim koxtt korto xetkamteak mellunk zai.
Hanv sangtam tachê vixim boro niall kôr ani Somi soglleachi tuka somzonni ditolo.

Hanv porgott kortam tea xubhvor-tomana pormannem, Davidachê kullientlo zolmol’lea, Devan mel’leantlo punorjivont kel’lea Jezu Kristacho ugddas monant dhôr.
Hea xubhvor-tomana pasot hanv koxtt bhôgtam ani guneanvkar zal’lê porim mhaka sankllimnim porian bandlo. Punn Devachem utor konnacheanuch bandun ghalunk zaina.
Hea pasot, Devan vinchlelank sasnnik mhoime soit, Jezu Krista sovem mellta tem taronn tankam mell’che khatir, hanv hem sogllem tankam lagun sosnnikaien bhôgtam.

Hem utor khatrechem:
Tachea vangdda meleanv zalear,
Tachea vangdda jietelenv.

Thir-ghott ami ravleanv zalear,
Tachea vangdda-i raj kortelenv.
Taka ami sôddlo zalear,
To-i amkam soddun dit’lo.

Ami ovisvaxi zalear,
To mat visvas samballtolo:
kiteak Apnnench dil’lem utor
Tachean kodinch moddum nozo!

Aikoteleancho nas zauncho zaun, ani-anink kiteakuch upkaronant team utram vixim, tãnnim vivad korche nhoi mhonn bhavarteank ugddas kôr ani Somiachea nanvan tankam xiddkai.
Sot viskottaun sangun, loz bhògchi poddona toslea vavraddea bhaxen, Devak manovlolo monis zaunk, tujench Devak somorponn korunk zata titlo vhaurun proitn kôr.
Deva thaun mon’xank odik-odik pois vhortat tosleô otmeak faideacheo nhoi teo bekar gozali vattai;
tosli tanchi boddboddnni angant posortolea ghaia sarki. Osleam mon’xam modem Himenêv ani Filet asat;
bhavarteanchem punorjivontponn zaunuch gelam mhonn sangun, te apunnuch sota thaun koddsorche koddsorun, tãnnim oslê xikovnnen kãi zannancho bhavart moddun uddoilo.

Punn “Apnnachim konn tim Dev ollkhota”ani “jim konn Somiachem nanv ghetat, tãnnim khotteponn pois korchem.”, oxem ticher boroup asun, Devan ghal’li bunead thir-ghôtt togta.

Eka vhoddlea ghorant torê-torechim aidonam astat: thoddim bhangarachim ani rupeachim, ani thoddim lankddachim ani matiechim; thoddim vixex somoiar vaporpachim, ani thoddim sodam vaporpachim.
Oxem, jim konn voir sangloleô khotteô xikovnnô soddun xud’dh ravtat tim, Devak bhettoil’lim ani aplea Dhoniak upegachim aidonam zatat ani Tachea koslea-i borea kamak tim aitim astat tim kherit baxechim aidonnam zaunk pavtelim.

Tornnê piraiecheô vaitt vondovnneo domaun dovor; sodam Devak manovlolo zaunk tujem dhean-mon lai; bhavartant thir rav; bhavam-bhoinnincho môg kôr ani soglleam kodde xantin jie. Somiachem Nanv xud’dh-nirmoll kallzan ghetat tanchê borabôr heam soglleam sugunnanchi zotnaien vatt dhôr.
Ôrth-naslele ani xisti-bhaile vivad vattai; tankam lagun tonddak tondd zata mhonn tum zannoi.
Somiacho chakôr zhogddekar zauncho nhoi, punn soglleam thãi thôndd, boreponnan ani sosnnikaien dusreank xikovnn dita toslo.
Apli khuxi pallunk, soitanan dhorun dovorl’leank tachea fasantlim suttche khatir Dev ghoddie tanchem mon bodlun, sotachi ollok gheunk pavunk favo korit mhonn Devacho chakor apleam virôdheank sarkea margar haddta
Tedna tim portun soirannar ietelim ani devcharachea fasantlim tim sutt’telim, kiteak mhon’llear devchar khorench apli khuxi tãnnim pallchi mhonn tankam dhorun asa."
2 Timothy,3,"But understand this: there will be terrifying times in the last days. 
People will be self-centered and lovers of money, proud, haughty, abusive, disobedient to their parents, ungrateful, irreligious, 
callous, implacable, slanderous, licentious, brutal, hating what is good,
traitors, reckless, conceited, lovers of pleasure rather than lovers of God,
as they make a pretense of religion but deny its power. Reject them. 
For some of these slip into homes and make captives of women weighed down by sins, led by various desires, 
always trying to learn but never able to reach a knowledge of the truth. 
Just as Jannes and Jambres opposed Moses, so they also oppose the truth—people of depraved mind, unqualified in the faith. 
But they will not make further progress, for their foolishness will be plain to all, as it was with those two.
Paul’s Example and Teaching. 
You have followed my teaching, way of life, purpose, faith, patience, love, endurance,
persecutions, and sufferings, such as happened to me in Antioch, Iconium, and Lystra, persecutions that I endured. Yet from all these things the Lord delivered me. 
In fact, all who want to live religiously in Christ Jesus will be persecuted. 
But wicked people and charlatans will go from bad to worse, deceivers and deceived.
But you, remain faithful to what you have learned and believed, because you know from whom you learned it, 
and that from infancy you have known [the] sacred scriptures, which are capable of giving you wisdom for salvation through faith in Christ Jesus. 
All scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness, 
so that one who belongs to God may be competent, equipped for every good work.","Hem mat tuvem zanno zaunchem: nimanneam disamnim êk bhirankull kall ieuncho asa.
Mon’xam zatelim aplem dhean-mon apnnancheruch dovortat toslim, girestkaiechê axechim, gorvi, mosti-modondh, galli marpi avoibapaichem aikonant toslim, onupkari, bhokti naslelim;
tim moipas naslelim, darunn kallzachim, boglantti, kamchari, nixttur, sogllea boreponnacher virudh zatelim;
tim ghatki, bezobabdar, boddaien fuglolim, Deva poros chodd kuddicheam sukhancho môg korpi zatelim.
Tim devbhokticheam mon’xanchem sovong ghetelim, punn tanchea jivitant khore devbhoktichem boll dixtti poddchench na. Osleam mon’xam thaun pois rav.

Oslim kãi zannam kuttumbamnim rigun, apleam patkanchea bharan chèpleleam ani veg-veglleam vondov-nneamnim oddon veteleam holkott bailank bhuloun aplea zallant dhôrtat.
Oslim kãi zannam aikun xikunk sôdtat, punn kednanch sot ollkhunk pavonant.
Zoxem Jan’nes ani Jambres Moizesacher uprasle, toxench him mon’xam sotacher uprastat. Tanchim monam kusddim zaleant ani tancho bhavart khotto zala.
Punn chôdd vêll tankam ies mellchona, kiteak zoxem team dogam zannanchi, toxench hanchi-i pisai soglleank ugddapi zatoli.

Punn tum, Timota, hanv kitem xikoitam tem tum boro zannoi. Toxench hanv koso choltam, mhojea jivitacho hetu konn, mhozo bhavart koslo, hem sogott tunvem dekhlãi; kitlê sosnnikaien hanvem tras ghetleat, kitlo hanv mhojeam bhavam-bhoinnincho môg kortam, ani kitlo thir hanv ravlam, hem-i tuka tthavem.
Antiokient, Ikoniumant ani Listrent hanvem bhôgleat team koxtt-dumalleanchi khobor tuka asa. Kosle mhonn dhumalle hanvem bhôgleat! Tori team soglleantlo Somian mhaka nivarlo.
Jezu Krista sovem khorea bhoktiponnan jieunk sôdtat tim sogllim dhumallo sõstelinch!
Punn tim khottim ani bhulovnnar mon’xam, dusreank fosoun ani apunnuch fosovon, odik-odik paxtt zaun vetelim.

Tum zalear, jem tum xiklai ani jem tunvem mandun ghetlãi, tantum ghôtt rav. Tem konna koddsun tum xiklai tem monant dhôr.
Bhurgeponnar-san tum xiklai tim Povitr Pustokam, Krista Jezucher asa tea bhavarta udexim, soddvonnek pavoum ietat.
Sogllem Povitr Pustok Devachea preronnan boroilam; xikovnn diunk, chuki kaddun dakhounk, lokak nittaier haddunk, tankam Devak man’ta toslea jivitachê vatter fuddem vhorunk, tem upkarta.
Taka lagun, Devachi seva korta to ut’tom zata ani koslea-i borea kamak purto zaunk pavta."
2 Timothy,4,"I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power: 
proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching. 
For the time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity, will accumulate teachers 
and will stop listening to the truth and will be diverted to myths. 
But you, be self-possessed in all circumstances; put up with hardship; perform the work of an evangelist; fulfill your ministry.
Reward for Fidelity. 
For I am already being poured out like a libation, and the time of my departure is at hand.
I have competed well; I have finished the race; I have kept the faith.
From now on the crown of righteousness awaits me, which the Lord, the just judge, will award to me on that day, and not only to me, but to all who have longed for his appearance.
Paul’s Loneliness. 
Try to join me soon,
for Demas, enamored of the present world, deserted me and went to Thessalonica, Crescens to Galatia, and Titus to Dalmatia. 
Luke is the only one with me. Get Mark and bring him with you, for he is helpful to me in the ministry. 
I have sent Tychicus to Ephesus. 
When you come, bring the cloak I left with Carpus in Troas, the papyrus rolls, and especially the parchments.
Alexander the coppersmith did me a great deal of harm; the Lord will repay him according to his deeds. 
You too be on guard against him, for he has strongly resisted our preaching.
At my first defense no one appeared on my behalf, but everyone deserted me. May it not be held against them! 
But the Lord stood by me and gave me strength, so that through me the proclamation might be completed and all the Gentiles might hear it. And I was rescued from the lion’s mouth. 
The Lord will rescue me from every evil threat and will bring me safe to his heavenly kingdom. To him be glory forever and ever. Amen.
Final Greeting. 
Greet Prisca and Aquila and the family of Onesiphorus. 
Erastus remained in Corinth, while I left Trophimus sick at Miletus. 
Try to get here before winter. Eubulus, Pudens, Linus, Claudia, and all the brothers send greetings.
The Lord be with your spirit. Grace be with all of you.","Deva mukhar ani jiveanchea ani mel’leanchea Nitidara, Jezu Krista mukhar, Tachem dobajik iennem ani Tachem Raj monant dhorun, hanv tuka ho kukum ghaltam
Tacho sondex porgott kor; lokak to manom vo na manom tum to tanchea kanar ghalit rav; khotteam xikovnnancher vad korun sotacho uzvadd ghal; khoddi kaddun dakhoi; tanchea gineanak ulo mar, punn soglle sosnnikaien xikovnn diunchea monan toxem kor.
Monxam rokh-bori xikovnn mandun gheunchi nant to kall ieuncho asa. Aple kan khorzon dovorto axen, apnnank man’tat tosle ekar-ek guru tim vinchun kaddtelim.
Aple kan sotak bhere korun, gopam-talam aikunk tim bhonvtelim.
Punn tum zalear zagrut rav, ietat title koxtt-dogd dhir gheun sons, bori khobor porgottunk bhar ghe, tuje seveche kaide zotnaien pall.
Mhoje vatten, ek bolidan koxem mozo jiv zalach ani sonvsar soddun vecho mhozo vell pavla
Xevott porian hanv borem zhuz zhuzlam, dhanvchi asli ti vatt hanvem dhanvun kaddlea, bhavartant hanv thir ravlam.
Atam, tea disak mhaka ditolo to , ani fokot nhoich mhaka punn Tachea dobajik ienneak otrektat titleankui ditolo to, Apnnak manovto korta tea jivitachea zoitacho mokutt Devan mhaka dovol’lolo asa.

Hea sonvsarache axek lagun, Demas mhaka soddun Tesaloniek gelo; Kresens Galasiek ani Tit Dalmasiek gela dekhun, zata title vegim mhoje xim ie.
Ekloch Luk mhoje sorxim asa. Markuk tuje borabor gheun ie, kiteak to mhojea vaurant bhov adaracho.
Tikikusak hanvem Efesak daddla.
Troasant Karpusakodde mhojea matheachem avronn hanv dovrun ailam ietana gheun ie; toxench mhoje kovlle ani bhov-korun mhojim boroupachim barik chamachim potram.
Alexandr, kansaran mhaka khub vaitt kelam; tacheam kortubanchem farikponn Somi taka ditolo.
Tum-vuim tache xim chotur rav, kiteak amchea niropacher to samko virudh zalo.
Poile pautt mon’subidara mukhar mhaka ubo kelo tedna, mhoje vatten konnuch ulounk na. Hachi khast Dev tankam laina zaum.
Mhoje udexim xubvor-tomanachi purnn porgottni zaunche khatir, ani soglleam videxeamnim tem aikunche khatir, Somi mhoje vatten ubo raulo ani Tannem mhaka boll dilem. Mhonntoch Somian mhaka xinvanchea tonddantlo nivarlo.
Sogllea noxttantlo Somi mhaka nivartolo ani Aplea sorginchea Rajeant pavoun To mhaka taronn ditolo. Taka mhoima sasnnachea sasnnak! Amen.

Priskak, Akilak ani Onesiforachea ghorcheank hanvem vicharlam mhonn sang.
Erast Korintak raula. Trofim’ boro na zalo ani Miletant taka pattim dovrun hanv ailom.
Hinvallea adim taktin hanga ieunk proitn kor. Eubul, Prudens, Lin ani Kladia, hancho ani soglleam bhavam-bhoinnincho tumkam nomoskar.
Somi Jezu Krist tumche sovem asum. Tachi doiallai tumi sodam bhogum."
Titus,1,"Paul, a slave of God and apostle of Jesus Christ for the sake of the faith of God’s chosen ones and the recognition of religious truth, 
in the hope of eternal life that God, who does not lie, promised before time began, 
who indeed at the proper time revealed his word in the proclamation with which I was entrusted by the command of God our savior, 
to Titus, my true child in our common faith: grace and peace from God the Father and Christ Jesus our savior.
Titus in Crete. 
For this reason I left you in Crete so that you might set right what remains to be done and appoint presbyters in every town, as I directed you,
on condition that a man be blameless, married only once, with believing children who are not accused of licentiousness or rebellious.
For a bishop as God’s steward must be blameless, not arrogant, not irritable, not a drunkard, not aggressive, not greedy for sordid gain,
but hospitable, a lover of goodness, temperate, just, holy, and self-controlled,
holding fast to the true message as taught so that he will be able both to exhort with sound doctrine and to refute opponents. 
For there are also many rebels, idle talkers and deceivers, especially the Jewish Christians. 
It is imperative to silence them, as they are upsetting whole families by teaching for sordid gain what they should not.
One of them, a prophet of their own, once said, “Cretans have always been liars, vicious beasts, and lazy gluttons.” 
That testimony is true. Therefore, admonish them sharply, so that they may be sound in the faith, 
instead of paying attention to Jewish myths and regulations of people who have repudiated the truth. 
To the clean all things are clean, but to those who are defiled and unbelieving nothing is clean; in fact, both their minds and their consciences are tainted. 
They claim to know God, but by their deeds they deny him. They are vile and disobedient and unqualified for any good deed.","Hanv Paulu, Devacho sevôk ani Jezu Kristacho apostl, amchea ekach bhavartant mhojea khorea puta Titak Deva Bapachi ani amchea Soddvonnara Jezu Kristachi doiallai ani xanti magtam.
Apnnem vinchun kaddleleank bhavartan vaddonk adhar diunk Devan mhaka nemla. Tankam hanvem khorê bhoktik pavoita tea sotachi ollokh diunchi mhonn Tannem mhaka dhaddla. Sasnnik jivitacho bhorvanso tancheam kallzamnim upzounchem kam’ Devan mhojê adhin kelam. Dev kednanch konnak fottoina; tôr Tannem kallachê survatek thaun hem jivit bhasail’lem. Punn tacho iukt vêll pavtôch, Deva, amchea Tarokan, Aplo sondêx fankoilo; ani Tannem mhaka dil’lea hukuma pormannem hanv to porgôtt kortam.

Tuka Kretant pattim dovrunk karonn hem: thõi jem kitem opurtem urlam, tem tunvem purtem korchem ani dor-eka nogrant tunvem zannte nemche. Hanvem tuka sanglam tem monant dhôr:
dôr-êk zannto guneanv-naslolo zauncho ani taka êkuch potinn aschi; tachim bhurgim zaunk zai bhavarti, ani tim pamprel vô avoibapaichem aikonant mhonn konnench tancher dad diunk zaina toslim.
Ek sobhecho fuddari, Devachea vauracho karbhari to dekhun, to guneanva mekllo zauncho, to modondh vo ragist zauncho nhoi nhoi mhonn bebdo vo zobordost vo duddvanche axecho zauncho nhoi.
Portench, to porkeancho poramôs korta toslo zauncho ani bholeponnan bhòrlolo; to moriadik zaunk zai, Devak man’ta toslea jivitacho ani Tachê bhokticho, ani apnnakuch domaunk zanno aslolo.
Xikoilam tea pormannem bhavartacho nirôp ghôtt samballta toslo to zaunk zai; oxem to oputt sarki xikovnn diun herank updesunk xoktolo ani ticher add uloiteleam kodde vivadunk zanno zatolo.
Kiteak attponant toslim, suki boddai uloitat toslim ani bhulovnnim zaitim zannam asat, bhov-korun sunotichea pongddachim.
Tankam ogim korunk zai: holkea faideachê axek lagun, xikounk favona toslem xikoun, akheam ghorabeancho bhavart tim gondhollak ghaltat.
Tanchê bhitorlea eklean, tanchêch modlea eka vortea zannaran oxem mhonnlelem asa: “Kretkaram sodanch fottkirim, noxtteô mon’zati, samkinch allxi potti-im.”
Ani hem mhonnop sarkem. Dekhun khoraien tankam bobatt kôr ani tankam bhavartant ghott kôr.
Toxem tim Judevancheam kanniank ani sotachea marga velim koddsorleant tosleam mon’xank kan diunk pavchim nant.

Jim konn apunnuch xud’dh-nirmoll, tankam sogllem xud’dh-nirmoll; punn bhoxttol’leank ani bhavart nasleleank kitench xud’dh-nirmoll na, kiteak tanchem mon ani ontoskornn bhoxttoleant.
Apunn Devak ollkhotat mhonn sangtat, punn apleam kortubamnim Taka ollkhonant mhonn dakhoitat; khorench ollxikonnim, Devacher kolpotat ani kosleach borea kamak upkaronant toslim mon’xam tim."
Titus,2,"As for yourself, you must say what is consistent with sound doctrine, namely, 
that older men should be temperate, dignified, self-controlled, sound in faith, love, and endurance.
Similarly, older women should be reverent in their behavior, not slanderers, not addicted to drink, teaching what is good,
so that they may train younger women to love their husbands and children,
to be self-controlled, chaste, good homemakers, under the control of their husbands, so that the word of God may not be discredited.
Urge the younger men, similarly, to control themselves,
showing yourself as a model of good deeds in every respect, with integrity in your teaching, dignity,
and sound speech that cannot be criticized, so that the opponent will be put to shame without anything bad to say about us.
Slaves are to be under the control of their masters in all respects, giving them satisfaction, not talking back to them 
or stealing from them, but exhibiting complete good faith, so as to adorn the doctrine of God our savior in every way.
Transformation of Life. 
For the grace of God has appeared, saving all 
and training us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age,
as we await the blessed hope, the appearance of the glory of the great God and of our savior Jesus Christ, 
who gave himself for us to deliver us from all lawlessness and to cleanse for himself a people as his own, eager to do what is good.
Say these things. Exhort and correct with all authority. Let no one look down on you.","Punn tum tujê pallien osol ani dhodd xikovnnek kitem lagta tench xikoi.
Zannteam dadleank somadonache, somjikaieche, xanne zaunk; toxench aplea bhavartan, pritimogan ani sosnnikaien thir-dhodd zaunk xikoi.
Têch porim zannteô bailô bhoktivont jivitacheô zauncheô; tãnnim chaddiô sangcheô nhoi ani bebdikai korchi nhoi; tãnnim borê dekhichi vatt dusreank xikoichi;
tanchê koddchem tornneam bailamnim ap-aplea ghovacho môg korunk ani apleam bhurgeanchi opurbai korunk xikchem;
têch porim Devachea utrak beman zaunche khatir, tannim moriadicheô, nirmoll jivitacheô, aplea ghora-daracheô, moipaxi, ani ap-aplea ghovak khalteô zauncheô.

Toxench tornneam dadleank mannsugen cholunk budh di.

Soglleanch vattamnim boream kornneanchi dêkh di; soroll monan ani fikirin tuji xikovnn di;
Koslich khôdd sampddo na zaun, amcheam dusmanank loz bhògche khatir, tujem ulovp itlem borem ani sarkem zaum-di, ki konnachean amcher kitench vaitt ulounk zaunchem na.

Apleam dhoniank sogttant khaltim zaunk zai mhonn, tankam portea-portem dinastana, tãnnim tankam khuxi korchim mhonn gulamank xikoi.
Tãnnim tanchem kãich chorun kaddchem nhoi; portench zalear, soglleam kamamnim apunn sarkim khatrechim mhonn tãnnim dakhoun-chem. Hê bhaxen Deva amchea Soddvonnarachê xikovnnek soglleam vattamnim tim man haddtelim.
Amcho Vorto Dev ani Soddvonnar, Jezu Krist mhoimen dixtti podd’tolo tedna, tea sukhest bhorvonxean polleun rautana, obhokti jivit ani sonvsari vonddavnneo soddun diunk ani ami mannsugechem ani Devak mantelem ani bhokti jivit jieunk xikoito ani somest mon’xank soddvonn dito Apli doiallai Devan ugddapi kelea.
Sorv torechea khotteponantlim amkam soddounk, ani amkam xud’dh-nirmoll khud’ Apli khaxa porza korunk ani boreô kornneô korunk sodam aitim asunk Tannem amchê pasot Apnnachench bolidan kelem.

Hem sogllem tankam sang, tankam ghottai di ani sogllea odhikaran tankam bobatt kôr. Konnench tuji beporva korchi nhoi."
Titus,3,"Remind them to be under the control of magistrates and authorities, to be obedient, to be open to every good enterprise. 
They are to slander no one, to be peaceable, considerate, exercising all graciousness toward everyone.
For we ourselves were once foolish, disobedient, deluded, slaves to various desires and pleasures, living in malice and envy, hateful ourselves and hating one another.
But when the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
he saved us through the bath of rebirth
and renewal by the holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.
This saying is trustworthy.
Advice to Titus. I want you to insist on these points, that those who have believed in God be careful to devote themselves to good works; these are excellent and beneficial to others. 
Avoid foolish arguments, genealogies, rivalries, and quarrels about the law, for they are useless and futile.
After a first and second warning, break off contact with a heretic, 
realizing that such a person is perverted and sinful and stands self-condemned.
Directives, Greetings, and Blessing. 
When I send Artemas to you, or Tychicus, try to join me at Nicopolis, where I have decided to spend the winter. 
Send Zenas the lawyer and Apollos on their journey soon, and see to it that they have everything they need. 
But let our people, too, learn to devote themselves to good works to supply urgent needs, so that they may not be unproductive.
All who are with me send you greetings. Greet those who love us in the faith.
Grace be with all of you.","Sordarank ani sorkari odhikariank khaltim zaunk, tanchea utrak pallo diunk ani koslea-i borea kamak kobul asunk tankam ulo kôr.
Konnachench vaitt uloina zaunk, zhogddim manddina zaunk, punn somest mon’xam thãi mannsugechim zaunk ani sodam rit-rovis samballunk tancho kaido mhonn tankam xikoi.
Tôr amkam-i eka vellar Devachi sarki ollokh nasli, Devachi khuxi ami korinasleanv, ami vatt chuklolim mon’xam asleanv; khotte-ponnant ani nattkaient amche dis ami kaddtaleanv; dusrim mon’xam amkam zolltalim ani aminch ekamekak zolltaleanv.

Punn udelem amkam bholeponn Deva amchea Soddvonnarachem, udelo Tacho vhôdd maiêmôg mon’xam thãi!
Tannem amkam taronn dilem tem, ami keleleam boream kortubank lagun nhoi, punn Aplêch kaklutin, amkam nitoll korun, novo zolm ani novem jivit dito Povitr Atmeache podven Tannem amkam taronn dilem.
Dev amkam Apnnak manovlelim korta te Tache doiallaien ami bhorvonxean rautanv tea sasnnik jivitachim daiji zaunche khatir, Amchea Soddvonnara Jezu Krista udexim Tannem Povitr Atmo subham’ponnim amkam dilo.
Hi xikovnn khatrechi. Hi soglli xikovnn tunvem nettan diunchi mhonn mhaka zai; hê bhaxen, Devacher bhavart dovorla tim umedin boream kornneank aplem dhean-mon lavunk pavtolim. Hi xikovnn ut’tôm’ ani soglleam mon’xank faideachi.

Punn ôrth-naslole vad-vivad vattai, toxench teô vonxavollincheô khobrô ani Somurti vixim dusongam ani zhogddim: tancho kosloch faido iena ani tankam moluch na.
Bhêd ghalteleam mon’xank êk-don pavtti xiddkailea uprant, tanchi vatt sôdd,
kiteak oslim mon’xam khottea monachim ani papi; apleach ontoskornna mukhar tim guneanvkar.

Artemasak ani Tikikusak hanvem tujê-xim dhaddina fuddem, tum vogôt moddinastana Nikopolisak mhojê-xim ie; tôr thõi hanvem hinvallo kaddcho kela.
Zenas vokilak ani Apol’lok aplê vattek lagunk zotnaien adar di, tankam vattek kitench unnem zaina-xem kôr.
Aplea jivacheam gorzank upkarta toslo boro vaur-dhondo korunk amchea sogllea lokan xikchem; konnench bekar ravchem nhoi.

Mhojê-xim asat tim sogllim tuka noman kortat. Bhavartachea ekvottant amcho môg kortat tankam amcho nomoskar. Devachi doiallai tumam-somestam sovem asum."
Philemon,1,"Paul, a prisoner for Christ Jesus, and Timothy our brother, to Philemon, our beloved and our co-worker, 
to Apphia our sister, to Archippus our fellow soldier, and to the church at your house. 
Grace to you and peace from God our Father and the Lord Jesus Christ.
Thanksgiving. 
 I give thanks to my God always, remembering you in my prayers,
as I hear of the love and the faith you have in the Lord Jesus and for all the holy ones, 
so that your partnership in the faith may become effective in recognizing every good there is in us that leads to Christ.
Plea for Onesimus. 
For I have experienced much joy and encouragement from your love, because the hearts of the holy ones have been refreshed by you, brother. 
Therefore, although I have the full right in Christ to order you to do what is proper,
I rather urge you out of love, being as I am, Paul, an old man, and now also a prisoner for Christ Jesus. 
I urge you on behalf of my child Onesimus, whose father I have become in my imprisonment, 
who was once useless to you but is now useful to [both] you and me.
I am sending him, that is, my own heart, back to you.
I should have liked to retain him for myself, so that he might serve me on your behalf in my imprisonment for the gospel, 
but I did not want to do anything without your consent, so that the good you do might not be forced but voluntary. 
Perhaps this is why he was away from you for a while, that you might have him back forever,
no longer as a slave but more than a slave, a brother, beloved especially to me, but even more so to you, as a man and in the Lord. 
So if you regard me as a partner, welcome him as you would me.
And if he has done you any injustice or owes you anything, charge it to me.
I, Paul, write this in my own hand: I will pay. May I not tell you that you owe me your very self. 
Yes, brother, may I profit from you in the Lord. Refresh my heart in Christ.
With trust in your compliance I write to you, knowing that you will do even more than I say.
At the same time prepare a guest room for me, for I hope to be granted to you through your prayers.
Final Greetings. 
Epaphras, my fellow prisoner in Christ Jesus, greets you, 
as well as Mark, Aristarchus, Demas, and Luke, my co-workers.
The grace of the Lord Jesus Christ be with your spirit.","Hanv Paulu, Jezu Krista pasot bondkhonnint poddlolo, ani amcho bhav Timot tuka, Filemon, Jezuchê sevent amchea mogachea vangddeak,
Toxench noman kortanv Apfiek, amchê bhoinnik, ani Arkipusak, amchê bhaxen bhavarta khatir itle koxtt gheteleak, ani tujea ghorant zomtelê povitr-sobhek noman kortanv.
Dev amcho Bap ani Jezu Krist amcho Somi tumkam Apli doiallai ani xanti bhogunk dium.

Mhojeam magnneamnim tumcho ugddas kortam titlê-i pavtti mhojea Devak dhin’vastam,
kiteak Devacheam soglleam bhoktam sovem tumchea moga vixim ani Somia Jezucher tumkam bhavart asa te vixim, hanvem aikolam.
Tumcho ani amcho êkuch bhavart; tôr ho bhavart dakhounk Krista pasot kitlem borem amchean korunk zata tachi purnn ollokh amkam mellum mhonn ami magtanv.
Tujea mogachi khobor aikun mhaka vhôdd sontôs bhòglo ani ghottai mell’li; amcheam bhavam-bhoinnin-chim-i kallzam tunvem, mhojea bhava, somadhan keleãi.

Hea pasot, Krista sovem dhir gheun, mhojean tuka tuzo kaido pallunk hukum’ ghalunk zatalo;
tori, hanv Paulu, mhatarê piraiek pavlolo ek monis ani tea-vôn odik atam Jezu Krista khatir bondkhonnint poddlolo, mogan ulo martam tedna,
bondkhonnint astana hanvem zolm dil’lea mhojea puta Onezima khatir hanv tuka ulo martam
Eka vellar to tuka faideacho zaunk na; punn atam, mhaka faideak poddlo toso, tuka-i to faideacho zatolo.

Hanv taka tujê-xim portun dhaddtam; taka dhaddun, êkê bhaxen, mhojem kallizuch dhaddtam.
Xubhvhortomana khatir hanv bondkhonnint astana, khuxen tum mhaka adar dita asloi tech tuje suater mhaka adar diunk, taka hanga mhojê-xim dovrunk mhoji khuxi asli.
Punn tuji maniotai nastana kitench korunk mhaka borem disunk na; tuzo upkar tujê ap-khuxecho zauncho ani tuka boll korun nhoi.

Tujexim Onesimus porot ascheak, thoddea kallak, tuje thaun pois urlo ghoddie zait.
punn atam gulam’ koso nhoi, tôr gulama poros odik vorto, êk opurbaiecho bhav koso: mhakach tachi itli opurbai zalear, ek monis koso ani Somia sovem êk bhav koso to tuka kitlo odik opurbaiecho zauncho na?
Tôr amchê modem asa tea ekcharak tum mol ditai zalear, mhaka tumger moipasan gheto asloi, teach moipasan taka-i ghe.
Tannem zôr tuka koslem nuksann haddlam vô to tuka kitem dennem asa zalear, tem mhojea hixeobak lai.
Hanv, Paulu, mhojeach hatan hem boroun ditam: hanv farik kortolom. Tuka hanvem tujea rinnacho ugddas korchi goroz na: mhojê kodde tuka asa tem rinn mhollear mhojê vorvim tuka mell’lam tem bhavartachem jivit.
Tôr, mhojea bhava, Somia khatir tujer patieun ravtam. Krista sovem mhozo jiv somadhan kôr.
Hem boroitana hanv magtam tem tum kortoloi mhonn mhaka khatri asa; khorem mhollear, tea-vôn chodd kortoloi mhonn hanv borem zannom.
Teach borabôr anink êk upkar magtam: mhaka-i ravunk ilo zago dixi? kiteak tumam-soglleanchim magnnim aikun, Dev mhaka tumchê-xim portun pavoitolo mhonn mhaka visvas asa.

Epafras Jezu Krista khatir mhojê borabôr bondkhonnint asa: to tuka noman korta.
Têch bhaxen mhoje sohokari Marku, Aristark, Demas ani Luk tuka noman kortat.

Somia Jezu Kristachi doiallai tumam-somestank bhogunk mellum."
Hebrews,1,"In times past, God spoke in partial and various ways to our ancestors through the prophets;
in these last days, he spoke to us through a son, whom he made heir of all things and through whom he created the universe,
who is the refulgence of his glory,
the very imprint of his being,
and who sustains all things by his mighty word.
When he had accomplished purification from sins,
he took his seat at the right hand of the Majesty on high,
as far superior to the angels
as the name he has inherited is more excellent than theirs.
Messianic Enthronement. 
For to which of the angels did God ever say:
“You are my son; this day I have begotten you”?
Or again:
“I will be a father to him, and he shall be a son to me”?
And again, when he leads the first-born into the world, he says:
“Let all the angels of God worship him.”
Of the angels he says:
“He makes his angels winds
and his ministers a fiery flame”;
but of the Son:
“Your throne, O God, stands forever and ever;
and a righteous scepter is the scepter of your kingdom.
You loved justice and hated wickedness;
therefore God, your God, anointed you
with the oil of gladness above your companions”;
and:
“At the beginning, O Lord, you established the earth,
and the heavens are the works of your hands.
They will perish, but you remain;
and they will all grow old like a garment.
You will roll them up like a cloak,
and like a garment they will be changed.
But you are the same, and your years will have no end.”
But to which of the angels has he ever said:
“Sit at my right hand
until I make your enemies your footstool”?
Are they not all ministering spirits sent to serve, for the sake of those who are to inherit salvation?","Zaitê pavtti ani veg-vegllê toren magam provadeam vorvim Dev amcheam purvozam kodde uloilo.
Punn heam xevottacheam disamnim, hea amchea kallar, Aplea Puta vorvim To amchê lagim uloilo. Devan Taka soglleam vostuncho daiji kela, Tachêch vorvim soglli srixtti rochlea.
To Devachê mhoimecho porzôll ani Devacho sopurnn rupkar. Aplea bollixtt utran akho sonvsar To samballta; ani, mon’xank patkantli xud’dhi zôddlea uprant, sorgar choddun thôr Devachea uzvea hatak bosla.

Jitlem devdutancheam nanvam poros xrextt nanv Devan Taka dilem, titlo To tanchê poros vorto.

Khorench Devan kednanch
khõicheach dutak mhonnunk na:
“Tum Mhozo Put, az Hanvem Tuka
zolm dila.”
Toxench khõicheach devduta
sombondim Devan sangunk na
“Hanv Tacho Bapui zatolom
ani To zatolo Mhozo Put.”

Punn Aplea Malgoddea Putak
sonvsarant pattoitana, Tannem
mhonn’lem:
“Soglle devdut Taka saxttangim
poddum.”

Devdutam vixim Devan sanglem:
“Apleam dutank varea sarke
ani Apleam sevokank ujeacheam
agtteam sarke To korta.”

Punn Aplea Putak zalear, Dev oxem
mhonnta:
“Tujem xinvason, Deva,
sasnnachea-sasnnak togtelem,”
ani
“Promanikponnan Tum razvôtt
choloitoloi.

Promannikponnacho Tum môg kortai ani khotteponnak vittetai.
Hea pasot soglleam Tujeam vangddeam modlo voir kaddun,
Deva, Tujea Devan, anondan bhôrtelea telan Tuka makhlo.”

Tea bhair Povitr Pustokar oxem
boroil’lem asa:
“Tunvem, Dhonia, prithum’ rochlear kallanche kall zaun gele,
sôrg-ui Tujeam hatanchem kam”;

tim sorun vetelim, Tum ekloch urtoloi;
pornneam vostram vori tim
kotteun vetelim,

ani zhoron gel’leam angavleam vori
Tum tim kaddun uddoitoloi, ani
novim vostram ghaltoloi.
Punn Tum asai tosoch astoloi,
Tujeam vorsank ont-par na!

Khõicheach devdutak Devan
kednanch mhonnunk na:
“Mhojea uzveak bos.
Tujeam dusmanank Hanv Tujeam
pãiam tolla ghaltam.”

Devdut konn tôr? Te soglle atme; te Devachi chakri kortat, ani taronn gheunchim asat tankam adar diunk Dev tankam pattoita."
Hebrews,2,"Therefore, we must attend all the more to what we have heard, so that we may not be carried away.
For if the word announced through angels proved firm, and every transgression and disobedience received its just recompense, 
how shall we escape if we ignore so great a salvation? Announced originally through the Lord, it was confirmed for us by those who had heard. 
God added his testimony by signs, wonders, various acts of power, and distribution of the gifts of the holy Spirit according to his will.
Exaltation Through Abasement. 
For it was not to angels that he subjected the world to come, of which we are speaking.
Instead, someone has testified somewhere:
“What is man that you are mindful of him,
or the son of man that you care for him?
You made him for a little while lower than the angels;
you crowned him with glory and honor,
subjecting all things under his feet.”
In “subjecting” all things [to him], he left nothing not “subject to him.” Yet at present we do not see “all things subject to him,” 
but we do see Jesus “crowned with glory and honor” because he suffered death, he who “for a little while” was made “lower than the angels,” that by the grace of God he might taste death for everyone.
For it was fitting that he, for whom and through whom all things exist, in bringing many children to glory, should make the leader to their salvation perfect through suffering. 
He who consecrates and those who are being consecrated all have one origin. Therefore, he is not ashamed to call them “brothers,”
saying:
“I will proclaim your name to my brothers,
in the midst of the assembly I will praise you”;
and again:
“I will put my trust in him”;
and again:
“Behold, I and the children God has given me.”
Now since the children share in blood and flesh, he likewise shared in them, that through death he might destroy the one who has the power of death, that is, the devil, 
and free those who through fear of death had been subject to slavery all their life.
Surely he did not help angels but rather the descendants of Abraham;
therefore, he had to become like his brothers in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people. 
Because he himself was tested through what he suffered, he is able to help those who are being tested.","Hea khatir, ami lotton vochona zaunk, amkam xikoileant team sotank odik zotnaien ami lokx diunk zai.
Devdutam vorvim amcheam purvozank porgott zal’lem utor visvas favo aslelem, tem môddlem vô taka kan diunk na titlei pauttim tãnnim favo ti khast ghetli zalear,
hede soddvonnechi ami beporva korin zalear, koxim mhonn ami khastintlim sutt’telenv? Hi soddvônn khud Somia vorvim porgôtt zali ani Tachi porgôttnni aikoli tãnnim amkam tichi khatri dili,
teach borabôr, khunnam, ochoriam ani jin’nosvar vismitam vorvim, toxench Aplê khuxê pormannem vanttleleam Povitr Atmeacheam denneam vorvim Devan Apli govaiki dakhoun dili.

Êk novi prithum’, mhonngê mon’xanchea jivitachi êk novi manddavôll, ieunchi asa: tichi khobor ami hanga kortanv. Hê novê prithumecho odhikar Devan devdutanchê adhin korunk na.
Povitr Pustokar êkê svater konn-eklean oxem sangun hea vixim govai dilea:
“Monis konn Ga, Tunvem tacho
ugddas korcheak?!
Mon’xacho put konn, Tunvem tachi
porva korcheak?!

Tori astana Tunvem taka
devdutam poros matso sokla
dovorlai,
mhoimecho ani manacho mukutt
tachea mathear ghalai.

Ani soglleô vostu Tunvem
tacheam pãiam tolla ghaleôi.”
Soglleô vostu mon’xacheam pãiam tolla ghaleô zalear, tachê khal ghalinastana kãich ek dovrunk na. Punn khorem mhonn’lear, soglleô vostu mon’xachea hata khal asat mhonn ami ozun pollenanv.
Tori Devache doiallaie udexim ek-eklea monxam pasot, moronn bhogunk poddche khatir, devdutam-vôn matso lhan zal’lea Jezuk ami polletanv. Tannem moronn sõslem dekhun, atam mhoimecho ani manacho mukutt Tachea mathear ghal’lo asa.

Dev sorv vostuncho Oromb ani Xevôtt; zaiteam Apleam putam-dhuvank mhoimek vhorunk Tachi ievzônn asli dekhun, mon’xank soddvonnechê vatten choloun vhorto Jezuk koxttam-dogdam vorvim, Tannem sompadnnek pavounk zai aslo.
Karonn mon’xank patkantlim xud’dh korta Taka ani Tannem xud’dh kel’leant tankam êkuch Bap asa. Heach khatir tankam Aplim bhavbhoinn mhonnunk To lojena.
Dekhun To oxem Devak mhonnta:
Mhojeam bhavam-bhoinnink
Tujem Nanv porgott kortolom,
tanchi zomat bhòrta tedna
sobhêmazar Tuka vakhanntolom.:

Oxem-i To sangta:
“Tacher Hanv visvas tthevtolom.”
Anink-ui To mhonnta:
“Ho polle Hanv asam, ani Devan
Mhaka dileant tim bhurgim”

Sogllim bhurgim ekach rogta-masachim dekhun, Jezu teach tanchea masa-rogtacho zaun ailo. Oxem mornnacher podvi choloitalo tacho, mhonngê devcharacho, Aplea mornna udexim Tannem nas kelo,
ani mornnachê bhirantin akhea aplea jivitant gulam’ponnant jietalim tankam Tannem suttka dili.
Khorench, devdutank modôt korunk To ieunk na, punn Abrahamachê sonstik.
Hea pasot, porjecheam patkanchem bhog-sonnem zoddun gheunchê khatir Devachea fuddean doiall ani visvaxi Porom’-Iadnik zaunk, sogttant Tannem apleam bhavam-bhoinnim sarko zaunchem poddlem.
Koxttam-upodream vorvim Tachich poili porikxa zali dekhun, atam zanchi porikxa zata tankam adar diunk To xokta."
Hebrews,3,"Therefore, holy “brothers,” sharing in a heavenly calling, reflect on Jesus, the apostle and high priest of our confession,
who was faithful to the one who appointed him, just as Moses was “faithful in [all] his house.” 
But he is worthy of more “glory” than Moses, as the founder of a house has more “honor” than the house itself. 
Every house is founded by someone, but the founder of all is God.
Moses was “faithful in all his house” as a “servant” to testify to what would be spoken,
 but Christ was faithful as a son placed over his house. We are his house, if [only] we hold fast to our confidence and pride in our hope.
Israel’s Infidelity a Warning. 
Therefore, as the holy Spirit says:
“Oh, that today you would hear his voice,
‘Harden not your hearts as at the rebellion
in the day of testing in the desert,
where your ancestors tested and tried me
and saw my works 
for forty years.
Because of this I was provoked with that generation
and I said, “They have always been of erring heart,
and they do not know my ways.”
As I swore in my wrath,
“They shall not enter into my rest.”’”
Take care, brothers, that none of you may have an evil and unfaithful heart, so as to forsake the living God.
Encourage yourselves daily while it is still “today,” so that none of you may grow hardened by the deceit of sin.
We have become partners of Christ if only we hold the beginning of the reality firm until the end, 
for it is said:
“Oh, that today you would hear his voice:
‘Harden not your hearts as at the rebellion.’”
Who were those who rebelled when they heard? Was it not all those who came out of Egypt under Moses?
With whom was he “provoked for forty years”? Was it not those who had sinned, whose corpses fell in the desert? 
And to whom did he “swear that they should not enter into his rest,” if not to those who were disobedient? 
And we see that they could not enter for lack of faith.","Bhavam-bhoinnimnô, Apli povitr porza zaunk Devan tumkam vinchun kaddleant. Mhonntôch, ami uchartanv tea bhavartacho Devan pattoil’lo Porom’-Iadnik To Jezu mhonn tumchem lokx dovrat.
Moizes Devachea ak’khea ghoranneant Taka visvaxi aslo tosoch, To Apnnak nemla Taka visvaxi ravlo.
Ghor bandta tea mon’xak ghora poros chôdd man favo tosoch Jezuk-ui Moizesa-vôn vorto man favo.
Khorench, khõichea-i ghorak tacho bandpi asta, punn soglleô vostu bandun haddleat to mhonn’lear Dev.
Dev fuddarak sangcho aslo team vostunchi govaiki diunk, chakôr koso Moizes, Devachea ghoranneant visvaxi ravlo.
Toripunn Put koso Krist, visvaxi Devachea ghoranneacher visvaxi odhikari zalo, ani kalljidarponnan ani thiraen amcho bhorvanso ami samballin zalear, Devachem ghorannem tem aminch.

Hea pasot, Povitr Atmo mhonnta toxem,
Az tori Tacho tallo tumi aikoxeat
zalear,
Challis vorsam-bhôr Mhojim
kortutvam dekhlim zalearui,
porikxechea disa oronneant
tumcheam purvozamnim Mhoji
porikxa fiturponnan korunk sôdli,
toxi fiturponnan zal’lea porim,
tumchim kallzam nibor kori nakat.
Tea pasot,
hê pinddkecho Mhaka kanttallo ailo.
ani Hanvem mhonn’lem:
‘Tanchim kallzam sodanch
vankddi vatt dhôrtat.
Mhojeam vattanchi tankam ollokhk
naslea!’

Mhojea ragachea vellar ho soput
Hanvem ghetlo:
‘Hanvem bhasail’lea tea visovachea
desant
tim kodinch bhitôr sorchim nant.’

Bhavam-bhoinnimnô, itlem nibor ani noxttea kallzacho ki jivea Devakoddcho koddsortolo toslo, tumchê bhitôr konnuch asona zaunk chotraien ravat.
Portench zalear, voir sanglam to “AZ”, mhonnlolo aicho dis, asot porian, tumi ekamekak disan’dis dhir diat, oxem patkak bhulon konnuch tumche bhitorlim nibor kallzachim zaunchim nant.
Kiteak survatek thaun amkam visvas aslo, to ami xevottak porian thirponnim samballin zalear, ami Kristachim bhagidar zaleanv;

Povitr Pustok oxem sangta nhoi? Az tori Tacho tallo tumi aikoxeat zalear, fiturechea disa tumche purvoz zale toxe tumchim kallzam nibor korinakat!
Devacho tallo aikolo ani Tacher kolpolim tim konn zait? Moizesan Ejiptantlim bhair kaddun vhelim tim sogllim nhoi tim?
Konnacho Devak challis vorsam porian kanttallo dislo? Patok kelem ani oronneant morun poddlim tanchoch Taka kanttallo ailo nhoi?
“Hanvem bhasail’lea visov-somadhanachea desant tim kodinch bhitôr sorchim nant”: Oso Devan soput ghetlo tedna, konnachi khobor kortalo To? Tacher kolpol’lim tanchi nhoi?
Mhonntôch, tim ovisvaxi zalim dekhun, tanchean bhitôr sorunk zaunk na mhonn ami polletanv."
Hebrews,4,"Therefore, let us be on our guard while the promise of entering into his rest remains, that none of you seem to have failed.
For in fact we have received the good news just as they did. But the word that they heard did not profit them, for they were not united in faith with those who listened.
For we who believed enter into [that] rest, just as he has said:
“As I swore in my wrath,
‘They shall not enter into my rest,’”
and yet his works were accomplished at the foundation of the world.
For he has spoken somewhere about the seventh day in this manner, “And God rested on the seventh day from all his works”; 
and again, in the previously mentioned place, “They shall not enter into my rest.” 
Therefore, since it remains that some will enter into it, and those who formerly received the good news did not enter because of disobedience,
he once more set a day, “today,” when long afterwards he spoke through David, as already quoted:
“Oh, that today you would hear his voice:
‘Harden not your hearts.’”
Now if Joshua had given them rest, he would not have spoken afterwards of another day. 
Therefore, a sabbath rest still remains for the people of God.
And whoever enters into God’s rest, rests from his own works as God did from his.
Therefore, let us strive to enter into that rest, so that no one may fall after the same example of disobedience.
Indeed, the word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart. 
No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account.
Jesus, Compassionate High Priest. 
Therefore, since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. 
For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin. 
So let us confidently approach the throne of grace to receive mercy and to find grace for timely help.","Aplea visov-somadhanant bhitôr sorpachi ti Devachi bhasavnni ozun amkai togta, dekhun tea bhasail’lea visov-somdhanant bhitôr sorunk, amche modlo konnuch chukona zaunk ami chotrai dhôrchi.
Khorench, tanchê bhaxen ami-i tich bori khobor aikolea, punn ti aikoli tedna, tãnnim ti bhavartan gheunk na dekhun, tãnnim aikol’li ti bori khobor, tankam kiteakuch upkarunk na,
Karann, “Mhojea ragachea vellar Hanvem soput ghetlo: ‘Hanvem bhasail’lea visov-somadhanant tim kodinch bhitôr sorchim nant.’ ”, oxem Tannem mhonn’lam tea pormonnem, Sonvsar rochla tê meren Devacho vavr somplo zalearui, atam, bori khobor bhavartan sotmandun ghetat tim ami tea visov-somadhanant bhitôr sortanv.
Kiteak êkê svater Povitr Pustokar satvea disachi khobor korun oxem mhonnlelem asa: “Aplo vavr sompoun, satvea disa Devan visôv-somadhan ghetlo.”
Tori astana visov-somadhanachi gozal dusrê kodden oxi sangleli asa: “Hanvem bhasail’lea visov-somadhanachea desant tim kodinch bhitôr sorchim nant.”
kãi zannank visov-somadhan bhogunk Dev ozun bhitôr sorunk dita ani Devachi bori khobor poili pavli, tanchea ovisvasak lagun, tankam visov-somadhanant bhitôr sorunk mellunk na dekhun,
“Az tori Tacho tallo tumi aikat: tumchim kallzam nibor korum nakat!”voir sangleleach utramnim, zaitea kalla uprant, “AZ”, oxem Davidachê tonddim uloun, Dev anink êk dis tharaun dovorta.
Joxuan tê porjek Devan bhasail’lo visov-somadhan dil’lo zalear, tea uprant anink eka disachi khobor Dev kednanch korcho naslo.
Mhonntôch, zoxem Devacho visôv-somadhan, Aplea vavrantlo thamblo To, têch bhaxen, bhasail’lea visov-somadhanant bhitôr sortat tim aplea vavrantlim thambtat dekhun, Devan satvea disa visôv-somadhan ghetlo, toxench Devachê porjek-ui êk satvea disacho visôv-somadhan dovorlolo asa.
Toxem tôr, tea visov-somadhanant bhitôr sorunk nettan fuddem vochum-ia; na zalear, oxem tanchê bhaxen ovisvaxi zaun, tankam visov-somadhan chuklo toxem amchea modlea konnakuch to visov-somadhan chukona zaum.

Khorench Devachem utor jivem ani suddsuddit. Tem don-ui vattamnim pazlelê torvari sarkem. Zõi mon’xacho prann ani otmo toxench sandhe ani mendu doxim zatat, thõi porian tem rigunk xokta. Mon’xachea kallzache otrek ani chintnam topasun, tanchê vixim aplo nivaddo dita.
Deva mukhar lipon urta tosli koslich rochna na, punn Tachê nodrek sogllem vingllem ani ugtem, ani Takach ami amchea jivitacho hixôb diunk zai.

Mhonntôch sorgar riglolo êk xrêxtt Porom’-Iadnik Jezu, Devacho Put asa dekhun, ami uchartanv to bhavart thirponnim samballum-ia.
Khorench, amcheam tallnneam-osoktaiamnim amkam buzvonn diunk xokona toslo ek porom iadnik nhoi to punn patok mat bhairaun, amchê bhaxen soglleam jin’sancheam tallnneam-koxttamnim Tachi porikxa zali toslo Eklo amkam asa.
Tôr Devachê doiallaiechea xinvasona-xim dhir gheun vochum-ia. Thõi, adarachi amkam samki goroz tedna, kaklut and doiallai amkam mellteli."
Hebrews,5,"Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins. 
He is able to deal patiently with the ignorant and erring, for he himself is beset by weakness
and so, for this reason, must make sin offerings for himself as well as for the people. 
No one takes this honor upon himself but only when called by God, just as Aaron was. 
In the same way, it was not Christ who glorified himself in becoming high priest, but rather the one who said to him:
“You are my son;
this day I have begotten you”;
just as he says in another place:
“You are a priest forever
according to the order of Melchizedek.”
In the days when he was in the flesh, he offered prayers and supplications with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence. 
Son though he was, he learned obedience from what he suffered; 
and when he was made perfect, he became the source of eternal salvation for all who obey him, 
declared by God high priest according to the order of Melchizedek.
Exhortation to Spiritual Renewal. 
About this we have much to say, and it is difficult to explain, for you have become sluggish in hearing.
Although you should be teachers by this time, you need to have someone teach you again the basic elements of the utterances of God. You need milk, [and] not solid food. 
Everyone who lives on milk lacks experience of the word of righteousness, for he is a child.
But solid food is for the mature, for those whose faculties are trained by practice to discern good and evil.","Khorench, mon’xanchê votin Devachi seva korunk, patkanchea bhogsonnea khatir danam ani iodn somorpunk dôr-êk porom’-iadnik loka modlo kaddlolo ani nemlolo asta.
To apunnuch soglleam vattamnim osokt dekhun, nennarponnim jietat ani vatt chukun geleant tanchê thãi to dulobaien vagunk xokta.
Ani porjecheam patkam khatir to iodn bhettoita têch porim, aplêache-i osoktaiê pasot tannem iodn bhettounk zai.

Porom’-iadnik zauncho ho man konnachean apnnakuch gheunk zaina: Aaronak dilem toxem, Devan taka apovnnem diunk zai.
Têch porim Kristan Porom’-Iadnik zaunchi mhoima Apnnench Apnnak gheunk na; punn Devan Taka oxem mhonn’lam:
“Tum Mhozo Put,
Hanvem Tuka aichea disa zolm
dila.”

Toxench anink êkê svater Devan Taka
oxem mhonn’lam:
“Melkixedeka porim, konn adlo-
fuddlo nastana,
Iadnik Tum sasnna-sasnnak!”

Apnnak mornnantlo nivarunk Ekleach Devak tank asa dekhun, Aplea sonv-sarantlea jivitacheam disamnim, Jezun vhoddlean bob marun ani dukam golloun Devak magnnim ani prarthona kelim, To khalto ani visvaxi dekhun Devan Tachem aikolem.
Ani Devacho Put zaun-ui, apleam koxttam-dogdam vorvim sodam Devachê khuxek khalto zaunk To xiklo.
Ani Devan Taka sompadnnek pavoun ani Taka Melki-xedeka porim Porom’-Iadnik mhonnun porgottun, khalteponnan Apli khuxi korteleam soglleank To sasnnik sodd-vonnechem mull-karonn zalo.

Hê vixim zaitem sangchem asa; punn kitem-i somzunk tumi zodd monachim zaleant dekhun, tachi-i somzonni tumkam diunk kottin.
Khorench, itlea mhonno-sor tumi dusreak xikovnn diunk zai asli; anink konnem tumkam Devacheam utranchi mullavi xikovnn novean diunchi goroz asa. Tumkam dudachi goroz ani nhoi nibor jevnnachi!
Konnui dudacheruch asta to dudachem ball zaun, Apnnak manovlelim Dev amkam korta te xikounne vixim taka khobor nasta.
Vaddlelim mon’xam nibor jevonn jevtat; borea ani vaitta modem ontôr ollkhunk tankam obheas ani onnbhôv asa."
Hebrews,6,"Therefore, let us leave behind the basic teaching about Christ and advance to maturity, without laying the foundation all over again: repentance from dead works and faith in God, 
instruction about baptisms and laying on of hands, resurrection of the dead and eternal judgment. 
And we shall do this, if only God permits.
For it is impossible in the case of those who have once been enlightened and tasted the heavenly gift and shared in the holy Spirit 
and tasted the good word of God and the powers of the age to come, 
and then have fallen away, to bring them to repentance again, since they are recrucifying the Son of God for themselves and holding him up to contempt. 
Ground that has absorbed the rain falling upon it repeatedly and brings forth crops useful to those for whom it is cultivated receives a blessing from God. 
But if it produces thorns and thistles, it is rejected; it will soon be cursed and finally burned.
But we are sure in your regard, beloved, of better things related to salvation, even though we speak in this way.
For God is not unjust so as to overlook your work and the love you have demonstrated for his name by having served and continuing to serve the holy ones.
We earnestly desire each of you to demonstrate the same eagerness for the fulfillment of hope until the end, 
so that you may not become sluggish, but imitators of those who, through faith and patience, are inheriting the promises.
God’s Promise Immutable. 
 When God made the promise to Abraham, since he had no one greater by whom to swear, “he swore by himself,”
and said, “I will indeed bless you and multiply” you. 
And so, after patient waiting, he obtained the promise. 
Human beings swear by someone greater than themselves; for them an oath serves as a guarantee and puts an end to all argument.
So when God wanted to give the heirs of his promise an even clearer demonstration of the immutability of his purpose, he intervened with an oath, 
so that by two immutable things, in which it was impossible for God to lie, we who have taken refuge might be strongly encouraged to hold fast to the hope that lies before us. 
This we have as an anchor of the soul, sure and firm, which reaches into the interior behind the veil, 
where Jesus has entered on our behalf as forerunner, becoming high priest forever according to the order of Melchizedek.","Oxem atam Krista vixim mullavi xikovnn sanddun, odik sopurnn xikovnnecher lokx ghalun fuddem vochum-ia. Mullaveam sotanchi anink khobor korchi nhoi. Tim mullavim sotam mhonn’lear him: moronn haddtat tim kortubam soddun divop, Devacher bhavart dovrop,
batismam vixim, hat dovorpa vixim, mel’leanchea punorji-vontponna vixim ani sasnnik zhoddte vixim xikovnn.
Mhonntôch fuddem vochum-ia, ani Devachi khuxi zalear, hench korunk amcho hetu.
Mon’xank zôr êk pavtt uzvaddak pavoilim, sorginchem dennem tãnnim chaklem, tankam Povitr Atmo mell’lo,
Devachea utrachi gôddsann tãnnim chakli ani ieuncho asa tea kalla-iugachem boll tãnnim onnbhovlem,
ani tori astana bhavartachea marga velim zôr tim koddsorlim — tôr osleank novean jivit-mon bodlunk portun haddunk zaunchench na: tim apnnancheruch khast magun Devachea Putak novean khursar martat, sobhêmazar Tacheô kenddnneo kortat.
Khorench zomin, apnnacher portun-portun poddta tem pavsachem udok pieun, roiteleank adavachim zhaddam utpon korun, Devacho axirvad gheta.
Punn ti kantte ani sorantte utpon korit zalear, ti kiteakuch upkarona ani tika Devacho xirap favo zaupachi zata. Dev ticho ujean nas kotolo.

Punn tumi, priticheamnô, hê bhaxen ami uloileanv zalear-ui, tumchi gôt odik bori ani soddvonnechê vatter tumi asat mhonn amkam khatri asa.
Dev onitivont nhoi. Tachea Nanva khatir tumcho vaur ani bhoktanchi seva korun ani ozun-ui seva korun, tumi dakhoilo to mog To visorcho na.
Borvanxeachi samki khatri tumkam mellunk, tumchê modlea zonn-eklean tich hurba dakhounk, amchi vhôdd axa.
He baxen tumi allxi zaunchim nant punn aplea bhavartan ani thiraien Devan bhasail’lem daiz ghetat tanchi dêkh tumi ghetelet.

Devan Abrahamak bhasavnni keli tedna, Apnna-vôn vhôdd konn na dekhun, “Khorench, Hanv tuka subham’ axirvadan bhôrtolom ani tuji sonsôt hispa bhair vaddoitolom.”, oxem mhonnun, Tannem Apnnacheach nanvan soput ghetlo.
Abraham’ sosnnikaien thir zalo ani oxem, Devan bhasail’lem tem taka mell’lem.
Mon’xam soput ghetat tedna, apnnam-vôn konn vhôdd asa tachea nanvan soput ghetat, ani kitem sanglem tem thiraita ani koslo-i vad soputa vorvim mitton ieta.
Têch porim, Aplê ievzonnê vixim Apli khuxi kednanch Apunn bodôlcho na mhonn bhasavnneancheam daijeank Dev ugteponnim dakhounk sôdtalo dekhun, Tannem ti bhasavnni soput gheun thir keli.
Mhonntôch atam bodlunk zainant tosleam Devan kel’leam don vostum mhonnge bhasavnne ani soputa vixim Devachean amkam fottounk zaina. Hea pasot amchê mukhar dovorlelea bhorvanxeacher amchem mon ghott lavun dovrunk, amkam, Tachea asrea khal ail’leank, vhôdd dhir mellta.
Zoxem nangôr doriant hoddem thir-surokxit dovorta, toxem ho bhorvanso amchem jivit thir-surokxit samballta. Melkixedekachea jin’sacho sasnnak sthaplolo Jezu, amcho Porom’-Iadnik, Sorgim-Devmondirachea podd’deantlean vochun Gabhareant amchê pasot riglolo asa: thõi ami pavo-sôr ho amcho bhorvanso amchea jivitak surokxa dita."
Hebrews,7,"This “Melchizedek, king of Salem and priest of God Most High,” “met Abraham as he returned from his defeat of the kings” and “blessed him.” 
And Abraham apportioned to him “a tenth of everything.” His name first means righteous king, and he was also “king of Salem,” that is, king of peace.
Without father, mother, or ancestry, without beginning of days or end of life, thus made to resemble the Son of God, he remains a priest forever.
See how great he is to whom the patriarch “Abraham [indeed] gave a tenth” of his spoils. 
The descendants of Levi who receive the office of priesthood have a commandment according to the law to exact tithes from the people, that is, from their brothers, although they also have come from the loins of Abraham. 
But he who was not of their ancestry received tithes from Abraham and blessed him who had received the promises.
Unquestionably, a lesser person is blessed by a greater. 
In the one case, mortal men receive tithes; in the other, a man of whom it is testified that he lives on.
One might even say that Levi himself, who receives tithes, was tithed through Abraham,
for he was still in his father’s loins when Melchizedek met him.
If, then, perfection came through the levitical priesthood, on the basis of which the people received the law, what need would there still have been for another priest to arise according to the order of Melchizedek, and not reckoned according to the order of Aaron? 
When there is a change of priesthood, there is necessarily a change of law as well.
Now he of whom these things are said belonged to a different tribe, of which no member ever officiated at the altar.
It is clear that our Lord arose from Judah, and in regard to that tribe Moses said nothing about priests. 
It is even more obvious if another priest is raised up after the likeness of Melchizedek,
who has become so, not by a law expressed in a commandment concerning physical descent but by the power of a life that cannot be destroyed. 
For it is testified:
“You are a priest forever
according to the order of Melchizedek.”
On the one hand, a former commandment is annulled because of its weakness and uselessness, 
for the law brought nothing to perfection; on the other hand, a better hope is introduced, through which we draw near to God.
And to the degree that this happened not without the taking of an oath —for others became priests without an oath,
but he with an oath, through the one who said to him:
“The Lord has sworn, and he will not repent:
‘You are a priest forever’”—
to that same degree has Jesus [also] become the guarantee of an [even] better covenant. 
Those priests were many because they were prevented by death from remaining in office,
but he, because he remains forever, has a priesthood that does not pass away. 
Therefore, he is always able to save those who approach God through him, since he lives forever to make intercession for them.
It was fitting that we should have such a high priest: holy, innocent, undefiled, separated from sinners, higher than the heavens. 
He has no need, as did the high priests, to offer sacrifice day after day, first for his own sins and then for those of the people; he did that once for all when he offered himself.
For the law appoints men subject to weakness to be high priests, but the word of the oath, which was taken after the law, appoints a son, who has been made perfect forever.","Razancher zoit vhorun Abraham’ porto ietalo tedna, Melkixedek, Salemacho raza ani Bhov-Vortea Devacho iadnik taka mell’lo ani tannem Abrahamak axirvad dilo.
Tedna Abrahaman apunn gheun ail’lo titleacho-i dhavo vantto taka dilo. Melkixedek, poilê svater tachea nanvacho ôrth, “Promannikponnacho Raza”; dusre suater, to Salemacho raza, mhonnge “Xanticho Raza”.
Tachea bapaichi vô avoichi, nhoi mhonn tachea khõicheach purvozachi, khoboruch na; to kedna zolmolo vô kedna melo hachi-i khobor na. Tachem iadnikponn Devachea Putachea iadnikponna sarkem: sodankal Melkixedekachi itlich khobor urteli, ki to iadnik.

Kedo vorto to! Amchea porzapoti Abrahaman porian zhuzachê soglle luttichea malacho dhavo vantto taka dilo.
Soglli Israelachi porza Abrahamachi sonsôt, punn fokot Levichea kullantle ki iadnik zatat; tori, je iadnik asat, tankam Somurti pormannem porjê koddsun, mhonngê apleanch bhavam-bhoinnim koddsun, dhavo vantto vosul korcho kaido asa.
Melkixedek Abrahamachê sonstintlo nhoi aslo. Tori astana, tannem Abrahama koddcho dhavo vantto ghetlo ani Devacheô bhasavnneo ghetlelea Abrahamak tannem axirvad dilo.
Dubhava virêt axirvad dita to axirvad ghetelea poros vorto.
Eke vatten iadnikank laun polletana, dhavo vantto ghetat te iadnik mornnadik sade monis; punn Melkixedekak laun pollelear, dhavo vantto vosol kelo to Melkixedek, Povitr Pustok sangta tea pormannem, jivoch aspi.
Mhonntôch, oxem Levi dusream koddcho dhavo vantto vosul korta zalearui, jedna Abrahaman dhavo vantto farik kelo, tedna Levin-ui kelo, oxem zalem.
Karonn Melkixedek Abrahamak mell’lo tedna, Levi, aplea purvoza Abrahamak zolmuncho aslo.

Porjek dil’li ti Somurt Levichea iadnikponnacher dhòrleli asli; tôr, Levichem iadnikponn porjek sopurnnaiek pavounk upkarlelem zalear, Aaronachea jin’nsachea iadnika bodlek, Melkixe-dekachea jin’nsacho anink dusro Iadnik kiteak mhonn ieunk zai aslo?
Mhonntôch, iadnikponnachi bodôlnni asta tedna, Somurtichi-i bodôlnni jerul zaunk zai.
Heô vostu amchea Somia vixim sangleleô asat, punn To dusrea kullantlo. Ani hea kullantlea eklean-ui kednanch vedichi seva korunk na. To Judachea kullantlo zolmolo mhonn soglleank khobor asa; ani Moizesan, iadnikanchi khobor kortana, hea kulla vixim kãich sangunk na.

Melkixedeka sarko anink eklo Iadnik ubo asta tedna, ami kitem sanglam tem odik spoxtt zata.
To Iadnik zalo tem mon’xacheam kaidea-nemam pormonnem nhoi punn ovinaxi jivitachea bollan To Iadnik zalo.
Khorench Tachê vixim Povitr Pustokar oxi govaiki dil’li asa:
“Melkixedeka porim konn adlo-
fuddlo nastana
Iadnik Tum sasnna-sasnnak!”

Mhonntôch kitench sompadnnek pavounk somurtik xokti nasli dekhun, adlo kaido kaddun uddoilo, kiteak to osokt ani nirupegi aslo, ani êk odik vorto bhorvanso Devan ude-so kela, ani hea bhorvanxea vorvim amkam Deva sorxim vochunk provês mellta.

Tea bhair, hê vixim Devacho soput asa. Dusreank iadnik kel’le tedna oslo soput naslo.
Punn Jezu Iadnik zalo kiteak Devan soput gheun Taka oxem mhonn’lem:
“Sorvesporan soput dila,
dil’lem utor To pattim gheuncho
na:
Iadnik Tum sasnna-sasnnak!”

Soput gheun Devan ho korar sthaplo dekhun, hea odik ut’tôm’ korarachi khatri Jezu zala,
Hache bhair, adlea Korarache iadnik zaite zann asle, kiteak ek-eklo morun vetalo ani oxem sodankal seva korunk uronaslo.
Punn Jezu sasnnak jivo asa dekhun Tachem iadnikponn sasnnak togta.
Hea pasot, atam ani sodankal Tachê udexim Deva sorxem vochunk sôdtat tanchê khatir Deva mukhar vinoti korunk To atam ani sodankal, sasnnak jivo asa dekhun To tankam taronn diunk xokta.

Khorench, Devak manovlelea, niropradi, nixkollonk, patki mon’xam thaun kuxin kaddlelea, sorga voir ubarlelea—oslea Porom’-Iadnikachi amkam goroz asli.
Tancheam patkam khatir, sorkallim Tannem, tê êkech pauttim Apnnachoch iôdn kelo dekhun, To her porom’-iadnikam sarko nhoi. Taka poilê svater apleam patkam khatir ani uprant porjecheam patkam khatir disan’dis iodn bhettounchi goroz na.
Devan dil’lê Somurtin nemlele iadnik soglle osokt monis; punn Somurti uprant toch Dev soput gheun sasnnak sompadnnek pavoil’lea Putak Iadnik nemta."
Hebrews,8,"The main point of what has been said is this: we have such a high priest, who has taken his seat at the right hand of the throne of the Majesty in heaven, 
a minister of the sanctuary and of the true tabernacle that the Lord, not man, set up. 
Now every high priest is appointed to offer gifts and sacrifices; thus the necessity for this one also to have something to offer. 
If then he were on earth, he would not be a priest, since there are those who offer gifts according to the law. 
They worship in a copy and shadow of the heavenly sanctuary, as Moses was warned when he was about to erect the tabernacle. For he says, “See that you make everything according to the pattern shown you on the mountain.” 
Now he has obtained so much more excellent a ministry as he is mediator of a better covenant, enacted on better promises.
Old and New Covenants. 
For if that first covenant had been faultless, no place would have been sought for a second one.
But he finds fault with them and says:
“Behold, the days are coming, says the Lord,
when I will conclude a new covenant with the house of Israel and the house of Judah.
It will not be like the covenant I made with their fathers
the day I took them by the hand to lead them forth from the land of Egypt;
for they did not stand by my covenant
and I ignored them, says the Lord.
But this is the covenant I will establish with the house of Israel
after those days, says the Lord:
I will put my laws in their minds
and I will write them upon their hearts.
I will be their God,
and they shall be my people.
And they shall not teach, each one his fellow citizen
and kinsman, saying, ‘Know the Lord,’
for all shall know me,
from least to greatest.
For I will forgive their evildoing
and remember their sins no more.”
 When he speaks of a “new” covenant, he declares the first one obsolete. And what has become obsolete and has grown old is close to disappearing.","Ami sangun aileanv tantlem chodd mhotvachem mhonn’lear hem: sorgar, Bhov Vortea Devachea xinvaso-nachea uzveak boslolo Porom’-Iadnik amkam asa To,
ani mon’xamnim nhoi punn khud Devan bandlelea osôl-khorea Tombucho mhonnge Gabhareacho Sevok To.
Dôr-êk porom’-iadnik danam ani iodn somorpunk sthaplolo asta; hea-i Porom’-Iadnika lagim kitem-i tori somorpunk asunk zai.
Ani Somurtin formail’lim danam bhettounk dusre iadnik astat dekhun, Jezu hea sonvsarant aslolo zalear, Somurti pormannem To iadnik nhoi asto aslo.
Moizes Tombu tannunk vetalo tedna, Devan taka sanglem: “Dongrar tuka dakhoil’lo tea nomunea pormannem sogllem chotraien kôr.” Moizesa sombondim ghòddlem toxench, he iadnik kortat to, ho vaur sorgar kitem asa tachem fokot ek chitr ani savlli.

Tôr atam, jitlo Adlea Korara von odik xrêxtt Koraracho Jezu, Modêst zaun asa, title tanche seve von odik xrextt hi Tachi seva; ho Korar odik vorteam bhasavnneancher sthaplolo asa.
Khorem mhonn’lear, tea poilea korarak koslich khôdd nasli zalear, dusrea anink korarachi koslich goroz aschi nasli.
Tôr tea lokacho guneanv korun Dev oxem sangta:
“Polleiat, Hanv Israelachea ghorannea
kodde
ani Judachea ghorannea kodde
êk novo korar kortolom, te dis ietat
— uloita to Sorvespor!

Tancheam purvozanchea hatak dhorun
Ejipt desantlim hanvem bhair
kaddlim,
toslo ho korar zauncho na.
Tim Mhojea korarak visvaxi ravlim
nant
ani hea pasot Hanvem tankam
soddun dilim
— uloita to Sorvespor!

Te dis pavtôch, Israelachea ghorannea
kodde
Hanv korar kortolom to oslo:
— mhonnta Sorvespor —
tanchea monant Hanv Mhoje kaide
ghaltolom,
ani tancheam kallzancher Hanv te
boroitolom.
Ani Hanv zatolom tancho Dev
ani tim zatelim Mhoji porza.

‘Sorvesporachi ollokh korun ghe’,
oxem mhonnun
xezarean vô xezarnnin apleam
xezareank
ani bhavan vô bhoinnin apleam
bhavam-bhoinnink
anink xikounchi goroz poddchi na:
Hanv aplo Dev mhonn tumchê
modlim sogllim Mhaka ollkhotelim
vhodd-vhodd toxim lhan-lhan
mon’xam,

Kiteak Hanv tanche oprad
bhôgxitolom
ani tancheam patkancho ani-anink
ugddas korcho na.”

Novea eka korarachi khobor korta mhonntôch, to poilo korar Devan rôd’d kelo. Tôr kitench pornnem zaun dis bhortat tem xekim nanch zaunk pavta."
Hebrews,9,"Now [even] the first covenant had regulations for worship and an earthly sanctuary.
For a tabernacle was constructed, the outer one, in which were the lampstand, the table, and the bread of offering; this is called the Holy Place. 
Behind the second veil was the tabernacle called the Holy of Holies, 
in which were the gold altar of incense and the ark of the covenant entirely covered with gold. In it were the gold jar containing the manna, the staff of Aaron that had sprouted, and the tablets of the covenant. 
Above it were the cherubim of glory overshadowing the place of expiation. Now is not the time to speak of these in detail.
With these arrangements for worship, the priests, in performing their service, go into the outer tabernacle repeatedly, 
but the high priest alone goes into the inner one once a year, not without blood that he offers for himself and for the sins of the people. 
In this way the holy Spirit shows that the way into the sanctuary had not yet been revealed while the outer tabernacle still had its place.
This is a symbol of the present time, in which gifts and sacrifices are offered that cannot perfect the worshiper in conscience
but only in matters of food and drink and various ritual washings: regulations concerning the flesh, imposed until the time of the new order.
Sacrifice of Jesus. 
But when Christ came as high priest of the good things that have come to be, passing through the greater and more perfect tabernacle not made by hands, that is, not belonging to this creation, 
he entered once for all into the sanctuary, not with the blood of goats and calves but with his own blood, thus obtaining eternal redemption. 
For if the blood of goats and bulls and the sprinkling of a heifer’s ashes can sanctify those who are defiled so that their flesh is cleansed, 
how much more will the blood of Christ, who through the eternal spirit offered himself unblemished to God, cleanse our consciences from dead works to worship the living God.
For this reason he is mediator of a new covenant: since a death has taken place for deliverance from transgressions under the first covenant, those who are called may receive the promised eternal inheritance. 
Now where there is a will, the death of the testator must be established.
For a will takes effect only at death; it has no force while the testator is alive.
Thus not even the first covenant was inaugurated without blood.
When every commandment had been proclaimed by Moses to all the people according to the law, he took the blood of calves [and goats], together with water and crimson wool and hyssop, and sprinkled both the book itself and all the people, 
saying, “This is ‘the blood of the covenant which God has enjoined upon you.’” 
In the same way, he sprinkled also the tabernacle and all the vessels of worship with blood. 
According to the law almost everything is purified by blood, and without the shedding of blood there is no forgiveness.
Therefore, it was necessary for the copies of the heavenly things to be purified by these rites, but the heavenly things themselves by better sacrifices than these. 
For Christ did not enter into a sanctuary made by hands, a copy of the true one, but heaven itself, that he might now appear before God on our behalf. 
Not that he might offer himself repeatedly, as the high priest enters each year into the sanctuary with blood that is not his own;
if that were so, he would have had to suffer repeatedly from the foundation of the world. But now once for all he has appeared at the end of the ages to take away sin by his sacrifice. 
Just as it is appointed that human beings die once, and after this the judgment, 
so also Christ, offered once to take away the sins of many, will appear a second time, not to take away sin but to bring salvation to those who eagerly await him.","Bhoznne toxench sonvsari povitr- sthana khatir poilea korarant kaide-formavnneô asleô.
Êk Tombu bandlolo aslo, tachea poilea bhagant dovorlolo aslo êk zhumbôr, ek mez ani Devak bhettoil’le undde: hea Tombuk “Povitr Sthan” mhonntat.
Dusrea bhagant, podd’dea uprant, “Porom’-Povitr Sthan” vô “Gabharo” mhonnlolo anink êk tombu bandlolo aslo.
Hantum bhitôr dhump zollounk bhangarachi vedi asli ani soglleam vattamnim bhangaran nettoil’li korarachi pett; hê pettent aslem man’na bhôrlelem ek bhangarachem pettul, panam futtleli Aaronachi betkatti ani koraracheô fatriô.
Pettê voir Devachem bhogsonnem ghevpachi êk svat asli, ani thõi mhoimevont Devachem hajirponn dakhounk, pakotte aslele devdut hê svatê voir aple pakotte vistarun astale. Punn hea soglleachi barkaien khobor kaddcho ho vêll nhoi.

Heô vostu hê bhaxen manddleleô astana, aple seveche kaide pallunk iadnik dôr-disa poilea tombunt bhitôr sortat.
Punn dusrea tombunt, fokot porom’-iadnik provês korta, ani tem-i zalear, nennarponan kel’leam apleam ani pojecheam patkam khatir, rogot gheun, vorsak êkuch pavtt bhitor sorta ani tem bhettoita.
Oxem, hea sonvsarantlea Gabhareacho tombu ozun togtalo titlo-i kall sorginchea Gabhareachi vatt ugti zaunk nasli mhonn Povitr Atmo dakhoun dita.
Tacheam team nemam pormannem Devak somorpitat, team danank ani iodnank, bhozpeanchim ontoskornnam sopurnn korchi podvi na mhonn dakhoito atanchea kallachi êk khunna ti hich.
Heô soglleô formavnneo kuddichea jivitak lagu zatat tosleô: khannam, pinneam ani kudd nitoll korpacheô veg-veglleô riti; Devan ek novi manddavoll stapit porian kuddichea jivitak lagu zatat teo formavnneo-nem choltat.

Punn ieuchim aslim team boream denneancho Porom’-Iadnik koso Krist ailo ani odik vortea ani odik sopurnn tea, mon’xamnim bandlolo nhoi tea mhonngê hê rochnnecho nhoi tea Tombuntlean Tannem provês kelo.
Toxench To bokddeanchem vô paddkuleanchem rogot gheun bhitôr vochunk na; punn Aplench rogot gheun sorvkallim Tannem tê êkêch pavttim Gabhareant provês kelo ani sasnnik taronn amkam zôddlem.
Bokddean-chem ani paddkuleanchem rogot ani laslelê paddiecho gobôr oxud’dh asloleancher xitoddaun, tim tancho mhêll kaddun, tankam riti-nemam pormannem xud’dh kortat zalear,
Kristan sasnnik Atmea vorvim nixkollonk boli koxi Apnnakuch Devak bhettoilo; mhonntôch, ami jivea Devak bhôzchê khatir, ekdomuch odik Tachem rogot amchim ontoskornnam mornnadik kortubantlim xud’dh kortelem!

Adlea korarachea kallar kel’leam opradantli suttka diunk Jezu melo; Devan apoil’leank bhasail’lem sasnnik daiz mellchê khatir, To Novea Koraracho Modêst zalo.
Moronn-potr asot thõi, thõi tem potr korun dovorlo to monis mela mhonn ruzu korchi goroz asa.
Moronn-potr korta to jivo aso-sôr tem potr upkartelem zaina; fokot tea mon’xachea mornna udexim tem potr upkartelem zata.
Heach khatir, poilo korar-ui rogta viret sthapunk na.
Tôr, Moizesan Somurtiche soglle kaide akhê porjek vachlea uprant, tannem paddkuleanchem ani bokddeanchem rogot ghetlem, tantum ilem udok misoll kelem, ani tambddi lonv ani xitoddeachi thalli gheun tem Pustokacher toxench sogllê porjecher xitoddaun mhonn’lem:
“Devan tumchê kodde korar korunk tharaila: tea korarachem rogot hem.”
Têch porim, Moizesan tombucher ani Devak bhozunk vapuddtat team soglleam aidonancher tem rogot xitoddailem.
Ani somurti pormannem chodd-chodd vostunchi xud’dhavnni rogot vaprun zata ani rogot vikrailea xivai bhogsonnem na.

Atanch sangleat teô vostu sorgincheam vostuncheô proti, ani teô hê bhaxen xud’dh korunk zai aslêo mhonntôch, sorgincheam vostum pasot xud’dhavnni korunk tea-vôn odik vorteam bolidananchi goroz.
Mon’xa-mnim kel’lo Gabharo khorea Gabhareachem fokot ek chitr: oslea Gabhareant Krist bhitôr sorunk na; To khorem mhon’lear khud sorgar bhitôr sorlo ani oso To atam amchê khatir Deva mukhar ubo zalo.
Zoxem aplem nhoi tem rogot gheun, vorsachea vorsa porom’-iadnik Gabhareant provês korta, toxem Kristak Apli bhettovnni bogor-bogor korchi goroz na;
na tôr, sonvsar rochla tê meren Tannem zaitê pavtti sõschem poddto aslem. Punn atam, kallam-iuganchê sompadnnek, Apnnacho iôdn korun, patok kaddun udounk, sorvkallim To tê êkêch pavtti dixtti poddlo.
Zoxem êk pavtt mon’xak morunk ani tea uprant tanchi zhôddti zaunk nirmilam;
toxench somestan-chim patkam kaddun uddounk Kristan Apnnakuch êkêch pavtti somorpun dilo; dusrê pavtti, patok kaddunk nhoi, punn Apli vatt polleun asteleank taronn diunk, To dixtti poddtolo."
Hebrews,10,"Since the law has only a shadow of the good things to come, and not the very image of them, it can never make perfect those who come to worship by the same sacrifices that they offer continually each year. 
Otherwise, would not the sacrifices have ceased to be offered, since the worshipers, once cleansed, would no longer have had any consciousness of sins?
But in those sacrifices there is only a yearly remembrance of sins, 
for it is impossible that the blood of bulls and goats take away sins. 
For this reason, when he came into the world, he said:
“Sacrifice and offering you did not desire,
but a body you prepared for me;
holocausts and sin offerings you took no delight in.
Then I said, ‘As is written of me in the scroll,
Behold, I come to do your will, O God.’”
First he says, “Sacrifices and offerings, holocausts and sin offerings, you neither desired nor delighted in.” These are offered according to the law. 
Then he says, “Behold, I come to do your will.” He takes away the first to establish the second. 
By this “will,” we have been consecrated through the offering of the body of Jesus Christ once for all.
Every priest stands daily at his ministry, offering frequently those same sacrifices that can never take away sins. 
But this one offered one sacrifice for sins, and took his seat forever at the right hand of God; 
now he waits until his enemies are made his footstool.
For by one offering he has made perfect forever those who are being consecrated. 
The holy Spirit also testifies to us, for after saying:
“This is the covenant I will establish with them after those days, says the Lord:
‘I will put my laws in their hearts,
and I will write them upon their minds,’”
he also says:
“Their sins and their evildoing
I will remember no more.”
Where there is forgiveness of these, there is no longer offering for sin.
Recalling the Past. 
Therefore, brothers, since through the blood of Jesus we have confidence of entrance into the sanctuary 
by the new and living way he opened for us through the veil, that is, his flesh,
 and since we have “a great priest over the house of God,”
let us approach with a sincere heart and in absolute trust, with our hearts sprinkled clean from an evil conscience and our bodies washed in pure water. 
Let us hold unwaveringly to our confession that gives us hope, for he who made the promise is trustworthy. 
We must consider how to rouse one another to love and good works.
We should not stay away from our assembly, as is the custom of some, but encourage one another, and this all the more as you see the day drawing near.
 If we sin deliberately after receiving knowledge of the truth, there no longer remains sacrifice for sins
but a fearful prospect of judgment and a flaming fire that is going to consume the adversaries. 
Anyone who rejects the law of Moses is put to death without pity on the testimony of two or three witnesses. 
Do you not think that a much worse punishment is due the one who has contempt for the Son of God, considers unclean the covenant-blood by which he was consecrated, and insults the spirit of grace? 
We know the one who said:
“Vengeance is mine; I will repay,”
and again:
“The Lord will judge his people.”
It is a fearful thing to fall into the hands of the living God.
Remember the days past when, after you had been enlightened, you endured a great contest of suffering. 
At times you were publicly exposed to abuse and affliction; at other times you associated yourselves with those so treated. 
You even joined in the sufferings of those in prison and joyfully accepted the confiscation of your property, knowing that you had a better and lasting possession. 
Therefore, do not throw away your confidence; it will have great recompense. 
You need endurance to do the will of God and receive what he has promised.
“For, after just a brief moment,
he who is to come shall come;
he shall not delay.
But my just one shall live by faith,
and if he draws back I take no pleasure in him.”
We are not among those who draw back and perish, but among those who have faith and will possess life.","Dev fuddarak diuncho aslo team denneanchem Somurtint khorem sorup na; Somurt tanchi fokot êk savlli. Ti portun-portun, vorsachea vorsa, tech-tech iodn bhetounk formaita. Toxem zalear Deva sorxem ieunk sodteleank sopurnn korunk Somurtik podvi na.
Karonn Devak bhôztat tim êkêch pavttin xud’dh zal’lim zalear, tanchea ontoskornnant kosleach patkacho bhar ascho naslo ani oxem, iodn sodankal bhettovpachem bond zato aslem.
Punn portench, team iodnam vorvim vorsachea vorsa patkancho ugddas zata.
Kiteak boilanchea ani bokddeanchea rogtak patkam kaddun uddounk koslich podvi na.

Heach pasot sonvsarant bhitôr sortana
Jezun oxem mhonn’lem:
“Iodn ani bhettovnneô Tuka naka
zalim,
punn Mhaka Tunvem êk kudd toiar
keli;

hom’ ani patkam pasot boliô Tuka
manonk nant.

Tednam Hanvem mhonn’lem: ho polle
Hanv ietam.
Pustokachea kovlleacher
Mhojê vixim oxem boroilelem asa.
Tuji khuxi korunk, Deva, Hanv
ietam.”

Voir sanglam toxem, jim danam Somurt vopunk formaita – mhonngê “iodn ani bhettovnneô, hom’ ani patkam pasot boliô”, tim — To mhonnta — “Tuka naka zalim” ani “Tuka manonk nant”;
uprant To oxem sangta: “Ho polle Hanv ietam! Tuji khuxi korunk Hanv ietam!” Oxem Dev Adlea Korarant formail’le soglle iodn rod’d korta ani tanchê svater Novea Koraracho, Jezu Kristacho, êkuch iôdn sthapun dovorta.
Jezu Kristan hi Devachi khuxi mandun ghetli dekhun, Tannem sorvkallim Apnnachêch kuddicho tê êkêch pavttim iôdn kel’lean, amkam povitrtai mell’lea.

Ani koxêch bhaxen patkam kaddun uddounk xokonant tosle portun-portun tech-tech iodn somorpun Adlea Koraracho dôr-êk iadnik apli seva-riti pallunk dispottim Devmondirant asta.
Kristan zalear, patkam khatir Apnnachoch êkuch sasnnak sufoll iôdn bhettoilo ani To atam Devachea uzveak bosla.
Ani oso, tedna thaun, Jezu Apleam pãiam tolla, Dev Apleam dusmanank ghaltolo tê ghoddiechi vatt, polleit asa.
Mhonntôch, tê êkêch bhettovnnê vorvim povitr keleant tankam Tannem sasnnak sopurnnaiek pavoileant.
Ani hachê vixim Povitr Atmo-i amkam govai dita; poilim To mhonnta:

“Team disam uprant
— uloita to Sorvespor -
Hanv tanchê kodde korar kortolom to
oslo:
tanchea kallzant Hanv
Mhoje nem’-kaide ghaltolom
ani tanchea monant te rigoitolom.”

Uprant To mhonnta:
“Tancheam patkancho ani khotteam
kortubancho
hea fuddem Hanv anink ugddas
korcho na.”

Oxem tôr, patkanchem bhogsonnem mell’lam mhonntôch, patkam khatir ani-anink bhettovnni na.

Mhonntôch, mhojeam bhavam-bhoinnimnô, Jezun Aplem rogot vikrailem mhonnun, Gabhareant provês korunk amkam purnn sot’tea asa.
Tannem amkam podd’do pinzun, mhonngê Aplê kuddichea somorponna vorvim, êk novi vatt ugddun dili; hi novi vatt mhon’llear khud Krist.
Oso Devachea Ghoracho karbhar cholounk êk xrêxtt Iadnik amkam asa.
Oxem tôr, khorea monan, poripurnn bhavartan, amchea guneanva-mekllem ontos-kornnachea kallzan ani amcheô kuddi nitoll udkan dhuun, provês korum-ia.
Ami uchartanv to bhorvanso thirponnim samballum-ia, kiteak Dev Aplê bhasavnnek visvaxi mhonn amkam khatri asa.
Pritimôg dakhounk ani boreô kornneô korunk ekamekak hurba diunk vavrum-ia.
Zomati bhorun ektthãi zaunchi amchê modem sonvoi asa ti thoddim zannam môddtat. Ami toxem korchem nhoi. Portench zalear, jitlo “Somiacho Dis” lagim pavta mhonn polletanv, titlim ami ekamekak dhir dium-ia.

Amkam sotacho uzvadd mell’la astana ami ap-khuxen patkam korit ravleanv zalear, heam patkam pasot dusro kosloch anink iôdn na.
Ekuch urlam tem hem: ieunchi asa ti bhoikôr zhôddti ani Devacheam dusmanancho bhosm kortolem tem ujeachem agttem.
Moizesachê Somurticher konn-ui add vochtit zalear ani dogam vô tegam sakxidaranchê govaiken tancho guneanv ruzu zait zalear, koslich doia nastana tankam jivexim martat.
Oxem zalear, jim Devachea Putak apleam pãiam tolla mostitat, jim apnnank povitr kel’lem tem Korarachem rogot opovitr mhonn lêkhtat, ani jim Povitr Atmeak, Devachê doiallaiechea hea Denneak, okman kortat, tosleam monxank kitli odik khôr khast favo zaunchi na?
“Hanv sudd ghetolonch; Hanv tankam farik kortolom”: him utram Konnem mhon’lleant tim ami zannonv. Tannench oxem-i mhonn’lam: “Sorvespor Aplê porjechi zhôddti kortolo.”
Jivea Devachea hatant poddunk kitlem bhirankull!

Devacho uzvadd tumkam mell’lolo tedna, tumkam zaite koxtt-dogd sõsunk poddle, punn tanchê modem tumi thir ravleant, team adleam disancho tumi ugddas dhorat.
Thoddê pavtti tumkam sobhêmazar opman kela ani jastiamnim koxttaileant. Kedna-kedna osle koxtt bhôgtoleanchea bhagak tumi asleat.
Hôi, bondkhonnint aslim tancheam koxttamnim tumi vantto ghetlo; ani tumkam aslem titlem-i kaddun vhelem tedna, tumi tem khuxalkaien soddun dilem, kiteak tumchê lagim odik unch molachi ani sodankal togta tosli girestkai asa mhonn tumi zanno asleat.
Tôr atam tumchem kalljidarponn soddun dium nakat, kiteak taka vhoddlo inam’ asa.
Devachi khuxi korun, Tannem bhasailam tem tumi ghetelet zalear, tumkam sosnnikaiechi goroz asa. Kiteak Povitr Pustok oxem sangta:

“Thoddoch vêll urla, bhov thoddo
vêll,
ieuncho asa To ietolo; To uxir korcho
na.

Mhaka manovlelim Mhojim bhoktam
bhavartant thir ravun Jivit zôddtelim;
punn tim pattim sorun gelear, Mhaka
tim man’vochim nant.”

Ami pattim sorun Jivit hogddavpi mon’xam nhoi; punn portench, bhavartant thir ravun soddvônn zôddtanv toslim mon’xam ami."
Hebrews,11,"Faith is the realization of what is hoped for and evidence of things not seen. 
Because of it the ancients were well attested.
By faith we understand that the universe was ordered by the word of God, so that what is visible came into being through the invisible.
By faith Abel offered to God a sacrifice greater than Cain’s. Through this he was attested to be righteous, God bearing witness to his gifts, and through this, though dead, he still speaks. 
By faith Enoch was taken up so that he should not see death, and “he was found no more because God had taken him.” Before he was taken up, he was attested to have pleased God. 
But without faith it is impossible to please him, for anyone who approaches God must believe that he exists and that he rewards those who seek him.
By faith Noah, warned about what was not yet seen, with reverence built an ark for the salvation of his household. Through this he condemned the world and inherited the righteousness that comes through faith.
By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance; he went out, not knowing where he was to go. 
By faith he sojourned in the promised land as in a foreign country, dwelling in tents with Isaac and Jacob, heirs of the same promise; 
for he was looking forward to the city with foundations, whose architect and maker is God. 
By faith he received power to generate, even though he was past the normal age—and Sarah herself was sterile—for he thought that the one who had made the promise was trustworthy. 
So it was that there came forth from one man, himself as good as dead, descendants as numerous as the stars in the sky and as countless as the sands on the seashore.
All these died in faith. They did not receive what had been promised but saw it and greeted it from afar and acknowledged themselves to be strangers and aliens on earth, 
for those who speak thus show that they are seeking a homeland.
If they had been thinking of the land from which they had come, they would have had opportunity to return.
But now they desire a better homeland, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.
By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises was ready to offer his only son, 
of whom it was said, “Through Isaac descendants shall bear your name.” 
He reasoned that God was able to raise even from the dead, and he received Isaac back as a symbol.
By faith regarding things still to come Isaac blessed Jacob and Esau. 
By faith Jacob, when dying, blessed each of the sons of Joseph and “bowed in worship, leaning on the top of his staff.” 
By faith Joseph, near the end of his life, spoke of the Exodus of the Israelites and gave instructions about his bones.
By faith Moses was hidden by his parents for three months after his birth, because they saw that he was a beautiful child, and they were not afraid of the king’s edict.
By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter; 
he chose to be ill-treated along with the people of God rather than enjoy the fleeting pleasure of sin.
He considered the reproach of the Anointed greater wealth than the treasures of Egypt, for he was looking to the recompense.
By faith he left Egypt, not fearing the king’s fury, for he persevered as if seeing the one who is invisible. 
By faith he kept the Passover and sprinkled the blood, that the Destroyer of the firstborn might not touch them. 
By faith they crossed the Red Sea as if it were dry land, but when the Egyptians attempted it they were drowned. 
By faith the walls of Jericho fell after being encircled for seven days. 
By faith Rahab the harlot did not perish with the disobedient, for she had received the spies in peace.
What more shall I say? I have not time to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 
who by faith conquered kingdoms, did what was righteous, obtained the promises; they closed the mouths of lions, 
put out raging fires, escaped the devouring sword; out of weakness they were made powerful, became strong in battle, and turned back foreign invaders. 
Women received back their dead through resurrection. Some were tortured and would not accept deliverance, in order to obtain a better resurrection. 
Others endured mockery, scourging, even chains and imprisonment. 
They were stoned, sawed in two, put to death at sword’s point; they went about in skins of sheep or goats, needy, afflicted, tormented. 
The world was not worthy of them. They wandered about in deserts and on mountains, in caves and in crevices in the earth.
Yet all these, though approved because of their faith, did not receive what had been promised.
God had foreseen something better for us, so that without us they should not be made perfect.","Bhavart asop mhonngê, bhorvonxean rautanv team vostunchi khatri ani amkam dixtti poddonant team vostuncho visvas.
Khoreponnim tanchea bhavartak lagun Devan amcheam purvileank manun ghetlim.

Akhi srixtti Devan ekach utran rochun haddlea, ani oxem jem kitem dixtti poddta, tem sogllem dixtti poddona tantlem upzon ailam mhonn bhavartak lagun ami somzunk pavtanv.

Bhavartak lagun Abelan Kainachea iodna-vôn vorto iôdn Devak bhettoilo ani hea bhavartan taka Devan Apnnak manovlolo kelo, kiteak khud Devan tachi bhettovnni manun ghetli. To melo zalear legun, bhavarta vorvim to ozun uloita.

Bhavartak lagun Devan Enokak mornnantlo vattaun uklun vhelo, ani to konnakuch mellunk na, kiteak Devan taka ubarun vhelo. Karonn, taka uklun vhorchê adim, Enok Devak manovlolo monis mhonn Povitr Pustok sangta.
Bhavarta virêt konnacheanuch Devak koxench manonk zaina, kiteak Deva-xim veteleamnim Dev asa mhonn ani Apnnak zotnaien sôdteleank To inam’ dita mhonn bhavart dhorunk zai.

Bhavartak lagun Noan oxem kelem: ozun dixtti poddunk nasleleô vostu Devan taka gomoilea uprant, tannem Devachi xiddkavnni mandun ghetli, ani aplea ghoranneak vattaunchê khatir tannem tarum bandlem. Aplea bhavartan tannem sonvsaracher khastichem formonn marlem; ani jem Devak manovlelim zaunchem bhag bhavarta vorvim mon’xank mellta, tea bhagacho Noa daiji zalo.

Bhavartak lagun Abraham’ apunn daiz koxem gheuncho aslo tea desant vochunk; ani apunn khõi veta tem nokllo zaun-ui to vattek laglo tedna, apnnak apoil’lea Devak to khalto zalo.
Bhavartak lagun to Devan taka bhasail’lea desant porko koso jielo. Tache borabor, têch Devachê bhasav-nneche daiji zaun Izakan ani Jakoban tombumnim biradd kelem.
Karonn to Devan ievjil’lea ani Devanuch ghôtt buneadir bandlelea xarak ravtalo.

Bhavartak lagun, Abraham zann’to zal’lo zalearui—Sarah legun vanztti asli zalearui—Dev Aplê bhasavnnek visvaxi ravtolo mhonn to patielo dekhun, Devan taka bapui zaum-so kelo.
Heach khatir, mel’leam modem vochpachê piraiek pavlelea ekach mon’xa thaun mollba veleam noketram itli ani vellê velê renvecheam mezunk zainasleleam konniam porim sonsôt utpon zali.

Him sogllim bhavart dhorun melim. Devan bhasail’leô vostu tim bhogunk pavlim nant, punn pois thaun teô polleun tim sontoslim, ani sonvsarant apunn porkim ani iatrekaram mhonn tãnnim ugteponnim sangun dilem.
Oxem uloitat tim aplo khaxa dês apunn ozun sodit asat mhonn dakhoitat.
Tanchem dhean-mon apunn soddun aileant tea desacher naslem; aslem zalear, thõisôr portun vochunk tanchean borem zatalem.
Punn tim odik vortea desak axetalim, sorginchea desak otrektalim; dekhunuch Dev Apnnak tãnnim aplo Dev mhonn ulo marunk diunk pattim sorona, kiteak Devan tankam ek xar toiar kelam.

Bhavartak lagun Abrahaman, Devan tachi porikxa keli tedna, Izakak vopun dilo.”Tujem nanv fuddem vhorteli ti sonsôt Izaka vorvim utpon zateli.”, oxem mhonn Devan sanglelem ani bhasavnneô kel’leô toch Abraham aplea ekleach putachem bolidan korunk kobul zalo.
Mel’leank legun novean jivont korunk Devak xokti asa mhonn Abrahamak visvas aslo, ani êkê bhaxen mhonnun, tannem Izakak mel’leantloch porto ghetlo.

Bhavartak lagun Izakan fuddarak ieunchim aslim tim dennim Jakobak ani Ezauk mellchim mhonn tankam aplo axirvad dilo.

Bhavartak lagun, aplê boddiecher bagon Devak bhôzun, Jakoban morchê adim Juzechea dôr-eklea putak aplo axirvad dilo.

Bhavartak lagun, mornnachê tornnir aslo tedna, Israelacheô put-dhuvô Ejiptantleô bhair sorun vochpache vixim uloun Juzen apleam haddanchem kitem-kat korchem tea vixim kaido ghalo.

Bhavartak lagun, Moizes zolmo-tôch, tin mhoine porian tachea avoibapain taka lipoun dovorlo. To sobit-sundôr ballôk mhonn tãnnim dekhlem ani patxaiachea hukumachi tankam bhirant disunk na.

Bhavartak lagun Moizesan, danddgo zatoch, apnnak Faraochê dhuvecho put mhonnlolo saf naka zalem.
Thoddo kall patkachem dadosponn bhogchê bodlek, Devachê porjê vangdda koxtt-dogd sõsunk tannem vinchun kaddlem.
Tache dolle fuddlea inamacher lail’le asle dekhun, Krista pasot kosle-i attevitte sõsunk Ejiptachê girestkaiê-vôn vortem bhag mhonn tannem manun ghetlem.

Bhavartak lagun patxaiachea ragachi bhirant dhorinastanam Moizes Ejiptantlo bhair sorlo; dixtti poddona tea Devak dekhlolê porim to thir ravlo.
Bhavartak lagun, tannem Pask somorombhlem ani, aplê porjê modem malgoddeank Bhosm-Kornnaran hat laina zaunk, tanchea darancher tannem rogot xitoddaunk lailem.

Bhavartak lagun, tãnnim Tambddo Doria suki zomin zal’lê porim utrailo; punn Ejiptkar toxench korunk sôdtana buddun mele.

Bhavartak lagun porjen sat dis kottam bhonvtonnim bhonvadde marlea uprant, Jerikochim kottam moddon poddlim.

Bhavartak lagun, ti xindôll bail Rahab, bhedeank tinnem borê bhaxen ghetle dekhun, onbhavarteam borabôr morunk na.

Anink-ui hanvem sangchi goroz asa? Gideon, Barak, Samson, Jefta, toxench David, Samuel ani provadi, heam soglleanchi khobor korunk laglear, mhaka vêll ascho na.
Bhavartak lagun tãnnim raxttram jikun ghetlim, Devak man’ta toslea jivitachi chal tãnnim dhôrli, ani Devan bhasail’lem tem tankam mell’lem. Tãnnim xinvanchim tonddam dhamplim,
ujeachim agttim paloilim, ani zhuzant te torsadin morun poddunk nant. Te osokt asle, punn ghott zale, zhuzant bollixtt zale ani porkeam fouzank tãnnim pattim dhanvddaileô.
Kãi bailank tanche ghov mornnantle jivont zaun porte mell’le. Thoddeam zannamnim, apli suttka soddun diun, odik borea jivitak punorjivont zaunchê khatir moro porian koxtt-dogd bhôgle.
Kitleam zannamnim kenddnneô ani chhabkancho mar khelo, ani dusream kitleam zannank khoddeam-sankllimnim bandlim ani bondkhonnint uddoilim.
Tankam fatrailim, tankam khorvontin chirlim, torsadin tancho jiv kaddlo. Xellianchea ani bokddeanchea chama bhair ang pangrunk tankam anink kãi naslem. Lacharponnant, hal-upo-dreamnim ani dogdogamnim tim aple dis kaddtalim.
Khorench him mon’xam sonvsarak favo naslim. Nirvaxi zaun tim oronneamnim ani dongrancher bhonvtalim ani zomnicheam bhiaramnim ani khoddeamnim jietalim.

Heam soglleamnim bhavartak kedi mhonn vir-bhoktanchi sakxi dili! Tori Devan bhasail’lem tem tankam mellunk na;
kiteak amchê khatir Devan odik vorti ievzônn tharailea: tim sogllim fokot amchê borabôr sopurnnaiek pavlelim Tachi khuxi."
Hebrews,12,"Therefore, since we are surrounded by so great a cloud of witnesses, let us rid ourselves of every burden and sin that clings to us and persevere in running the race that lies before us
while keeping our eyes fixed on Jesus, the leader and perfecter of faith. For the sake of the joy that lay before him he endured the cross, despising its shame, and has taken his seat at the right of the throne of God. 
Consider how he endured such opposition from sinners, in order that you may not grow weary and lose heart.
In your struggle against sin you have not yet resisted to the point of shedding blood.
You have also forgotten the exhortation addressed to you as sons:
“My son, do not disdain the discipline of the Lord
or lose heart when reproved by him;
for whom the Lord loves, he disciplines;
he scourges every son he acknowledges.”
Endure your trials as “discipline”; God treats you as sons. For what “son” is there whom his father does not discipline? 
If you are without discipline, in which all have shared, you are not sons but bastards.
Besides this, we have had our earthly fathers to discipline us, and we respected them. Should we not [then] submit all the more to the Father of spirits and live? 
They disciplined us for a short time as seemed right to them, but he does so for our benefit, in order that we may share his holiness.
At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it.
So strengthen your drooping hands and your weak knees. 
Make straight paths for your feet, that what is lame may not be dislocated but healed.
Penalties of Disobedience. 
Strive for peace with everyone, and for that holiness without which no one will see the Lord.
See to it that no one be deprived of the grace of God, that no bitter root spring up and cause trouble, through which many may become defiled, 
that no one be an immoral or profane person like Esau, who sold his birthright for a single meal. 
For you know that later, when he wanted to inherit his father’s blessing, he was rejected because he found no opportunity to change his mind, even though he sought the blessing with tears.
You have not approached that which could be touched and a blazing fire and gloomy darkness and storm
and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them, 
for they could not bear to hear the command: “If even an animal touches the mountain, it shall be stoned.” 
Indeed, so fearful was the spectacle that Moses said, “I am terrified and trembling.” 
No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering, 
and the assembly of the firstborn enrolled in heaven, and God the judge of all, and the spirits of the just made perfect, 
and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel.
See that you do not reject the one who speaks. For if they did not escape when they refused the one who warned them on earth, how much more in our case if we turn away from the one who warns from heaven. 
His voice shook the earth at that time, but now he has promised, “I will once more shake not only earth but heaven.” 
That phrase, “once more,” points to [the] removal of shaken, created things, so that what is unshaken may remain. 
Therefore, we who are receiving the unshakable kingdom should have gratitude, with which we should offer worship pleasing to God in reverence and awe. 
For our God is a consuming fire.","Tôr atam hi sakxidaranchi urpônz eka vhodda porzollit kupa vori amkam veddho ghalun asa mhonn ami polletanv. Mhonntôch aplea bharan amkam chepun dovorta tem sogott ani ghott chittkon rauta tem patok ami soddun dium-ia, ani amche mukhar dhanvun kaddpachi dhanvodd asa ti, thirponnan dhanvot ravum-ia.
Jezucher amche dolle lavun dovrum-ia, kiteak To amchea bhavartacho Fuddari ani Sompadnnar. Apnnak mellchem asa tea sukh-sontosak lagun, loz mhonn pollenastana, Tannem khursachem moronn sõslem, ani atam To Devachea xinvasonachea uzveak bosla.

Tannem koxê bhaxen Apnnacher add patkeancho virôdh sõslo tem niallat, ani oxem tumi pattim sorchem nhoi punn kalljidar zaunchem.
Patkacher add zhuztana, tumkam ozun rogot varoi porian tumkam zhuzunk poddunk na.

“Mhojea puta, Sorvespor tujeô
chuki
tuka dakhoita tedna,
tum Taka chit di;
ani To tuka zupatti dita tedna,
tujem mon moddonk dium naka.
Kiteak zancho Sorvespor môg korta,
tankam xist laita,
ani zankam Apleô put-dhuvô
mhonn lêkhta,
tankam to xikxa dita.”, oxem tumi
Aplim bhurgim mhonn Dev dakhoun
dita to dhir-ghottaiechim utram tumi
visorleant.

Dev tumkam Aplim bhurgim koxim vagoita mhonn somzun, tumi xist xikchê khatir xikxa sosnnikaien gheiat. Bapain xikxa diunk naslolim konn tori bhurgim astit?
Dusream bhurgeam porim tumkam Tachi xikxa poddona zalear, tumi Tachim khaxa bhurgim nhoi: tumi oniz bhurgim.
Amche soimbache khaxa bapui amkam xikxa ditale ani tori ami tankam man ditaleanv; tôr, amkam Jivit mellpak, amchea sorginchea Bapaik kitlo odik ami man diunk favo na zait?
Amche soimbache bapui, heam thoddeam disanchea jivita pasot, apnnank borem distalem tea pormannem, amkam xikxa ditale; punn Dev, amkam Aplê povitrtaient vantto diunk aitim korche khatir, kitem khoreponnim amkam faideachem tem polleun, amkam xikxa dita.
Xikxa poddta tea vellar ti khuxalkaiechi vôst nhoi, punn xikxen aitim zaleant tim Devak man’ta toslea jivitache xanticho inam gheunk pavtat.

Tôr tumche thoklele hat voir ubarat ani tumchim koddkoddtelim dompram ghott korat,
ani nitt rostear tumchim panvlam ghalun fuddem vochat; oxem kitem longddem tem sandea-ganttintlem bhair poddchem na, punn portench zalear adlem boll taka melltelem.
Soglleam mon’xam kodde xantin chol’lea bogor ani tumi povitrtaiechem jivit jielea bogor, konnachean Sorvesporak polleunk zaina.
Devachi doiallai konnakuch chukona zaunk chotraien cholat. Tumchê modem koddsannicheô kombriô vaddona zaunk ani tras upzonk dina zaunk chotrai dhôrat ani hanche udexim zaiteam zannanchim monam vikan bolltat.
Tumchê bhitôr pozddim-onitivont vô Esau porim sonvsari monachim konnuch aschim nhoi. Tannem eka jevnnachê bodlek malgoddea putache aple hok’k vikle.
Ani uprant to aplea bapaicho axirvad gheunk sôdtalo tedna, bapain taka portilo mhonn tumi zannont; dukamnim roddun porian tannem to maglo, punn bapaicho tharav bodlunk tachean ghòddlem na.

Oronneant Israel-porjek zal’lem toxem, sanspunk zatat tosleam vostum-xim tumi ieunk nant: Sinai dongrar aslo toso, hanga zollto uzo na, kallôk-andhar na, tufan na,
tuturecho sad na, gaztolea talleacho avaz-ui na. Tedna ho Devacho tallo aikoteleamnim apnnank anink ek porian utor aikunk naka mhonn nettan sanglem.
Karonn, “Êk mon’zat porian dongrak afuddlear tika fatramnim marchi.”, oso Devan ghal’lo khôr kaido tanchean sõsun gheunk zainaslo.
Ani tem dorxon itlem bhirankull aslem, ki Moizesan mhonn’lem: “Hanv ttharea bhielam, hanv koddkoddtam!”

Punn tumi Sion Dongrar, jivea Devachea xara, hixôb-naslele devdut porbek zomlo-aslea, sorginchea Jeruzaleak pavleant:
Sorgar nanvam boroilelim asat team Devacheam malgoddeam putam-dhuvanche povitr sobhek tumi pavleant. Soglleam monxakullachi nit korto Deva xim ani sopurnnaiek pavoileant team Devak manovloleam mon’xancheam otmeam sorxim tumi pavleant.
Jezu Novea Koraracho Modêst, Tache-xim tumi aileant; Abelachea rogta von odik chodd ani boreo vostu bhasaito, amkam xudh’ korto vikrailelea Jezuchea Rogta-xim tumi pavleant.

Mhonntôch chotrai dhôrat: Dev tumchê kodde uloita tedna Taka kan dinastana ravum nakat. Devacho sondêx sonvsarant porgott’talo tachem aikunk na tim tachê khastik chukunk nant; toxem tôr sorgar thaun amchê lagim uloita Taka ami kan dinanv zalear, koxim mhonn ami sutt’toleanv?
Tachea tallean tedna prithum’ kampoili; ani atam Tannem oxi bhas dil’li asa: “Hanv anink ekdam prithumuch nhoi punn akhi srixtti kampoitolom.”
“Anink ekdam” heam utranchi somzonni oxi: kampoil’leô vostu, teô rochleleô dekhun, nanch zatoleô,ani kampunk zainant teô vostu oxeôch urteleô.

Nas korunk zaina toslem raj ami ghetanv dekhun dhin’vaxi zaum-ia ani, adoran ani bhoktin, Devak man’ta tê bhaxen Taka bhozum-ia.
Kiteak amcho Dev mhollear bhosm korta toslo zollto uzo."
Hebrews,13,"Let mutual love continue.
Do not neglect hospitality, for through it some have unknowingly entertained angels. 
Be mindful of prisoners as if sharing their imprisonment, and of the ill-treated as of yourselves, for you also are in the body. 
Let marriage be honored among all and the marriage bed be kept undefiled, for God will judge the immoral and adulterers. 
Let your life be free from love of money but be content with what you have, for he has said, “I will never forsake you or abandon you.” 
Thus we may say with confidence:
“The Lord is my helper,
[and] I will not be afraid.
What can anyone do to me?”
Remember your leaders who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.
Jesus Christ is the same yesterday, today, and forever.
Do not be carried away by all kinds of strange teaching. It is good to have our hearts strengthened by grace and not by foods, which do not benefit those who live by them. 
We have an altar from which those who serve the tabernacle have no right to eat.
The bodies of the animals whose blood the high priest brings into the sanctuary as a sin offering are burned outside the camp. 
Therefore, Jesus also suffered outside the gate, to consecrate the people by his own blood. 
Let us then go to him outside the camp, bearing the reproach that he bore.
For here we have no lasting city, but we seek the one that is to come. 
Through him [then] let us continually offer God a sacrifice of praise, that is, the fruit of lips that confess his name. 
Do not neglect to do good and to share what you have; God is pleased by sacrifices of that kind.
Obey your leaders and defer to them, for they keep watch over you and will have to give an account, that they may fulfill their task with joy and not with sorrow, for that would be of no advantage to you.
Pray for us, for we are confident that we have a clear conscience, wishing to act rightly in every respect.
I especially ask for your prayers that I may be restored to you very soon.
May the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, Jesus our Lord, 
furnish you with all that is good, that you may do his will. May he carry out in you what is pleasing to him through Jesus Christ, to whom be glory forever [and ever]. Amen.
Brothers, I ask you to bear with this message of encouragement, for I have written to you rather briefly.
I must let you know that our brother Timothy has been set free. If he comes soon, I shall see you together with him. 
Greetings to all your leaders and to all the holy ones. Those from Italy send you greetings.
Grace be with all of you.","Ekamekachim bhavbhoinn koxim mogan jieiat.
Porkeank tumger biradd diunk visrum nakat. Oxem korun, thoddeam zannamnim nokllo zaun Devacheam dutank apleam ghoramnim gheun tancho poramôs kelo.
Koidi zal’leam borabôr tumi-i koidi zal’lê porim, bondkhonnint asleleancho ugddas korat; ani tumi-i piddapidd sonsteleam porim, piddapidd sõstat tancho ugddas korat,
Soglleamnim lognak favo to man diuncho, ani lognachi baz khot nastana samballchi, kiteak pozddeanchi ani pordvareanchi Dev nit kortolo.

Tumchea jivitant girestkaiechi axa dhorum nakat, ani tumchê kodde asa titleanuch dhadoxi zaiat, kiteak khud’dh Devan oxem sanglam: “Hanv tuka kednanch sôddcho na nhoi mhonn sanddcho-i na.”
Tôr ami kalljidarponnan mhonnum-ia:
“Sorvespor mhaka adar diupi.Tôr
mhaka kosli bhirant?
Monis mhaka kitem korunk
xokta?”

Tumkam Devachem utor porgott kelam team tumcheam vhoddilancho ugddas korat; te koxe jiele ani ontorle tem lokxant dhorun tanchea bhavartachi dêkh gheiat.
Jezu Krist kednanch bodòlna: kal, az ani sodankal To tosoch!

Veg-veglle atvech xikovnnen tumkam nitt rostea velim koddsoraunk dium nakat. Jevnna-khannache nem’ palltat tankanch te kiteakuch upkarunk nant, team nemamnim nhoi punn Devachê doiallaien tumchim kallzam mozbut kelear ekdom’ borem.

Amkam amchi khaxa vedi asa ani Adlea Korarachea povitr-sthanant seva kortat tankam amchê vedicher bhettoil’lem khaunk hôk’k na.
Adlea Koraracho porom’-iadnik mon’zatinchem rogot patkanchea bhogsonnea khatir Gabhareant vhorta; punn team mon’zatincheô kuddi xara bhair vhorun lastat.
Heach khatir Jezu Apunn-ui Aplea khaxa rogtan porjek povitr korunk xarachea darvonttea bhair koxtt sõsun melo.
Tôr ami-i Tachê-xim xara bhair vochum-ia ani Tachea mornnachê lojent vantto gheum-ia.
Kiteak hea sonvsarant togta toslem xar amkam na; amchem zaunchem asa tea xarachê vatter ami asanv.
Tôr To Somi mhonn amcheam onttamnim ucharun, Devak Jezu vorvim nirontorim amcho vakhann’nnecho iôdn bhettoum-ia.
Bhavponnachea mogan ekamekak adar diun borem korunk visrum nakat: kiteak osle iodn Devak manovtat.

Tumche vhoddil bhar gheun tumchea jivachi kallji ghetat, kiteak tãnnim aplea vavracho Devak hixôb diunk zai; tôr tanchem utor aikat ani tankam khaltim ravat. Hê bhaxen, te aplo vavr khuxal monan kortele; na zalear, te aplo vavr kortele punn haskar-suskar soddun, ani hem tumkam faideachem zaunchem na.

Amchê-i pasot magit ravat. Amchea ontoskornnant koslich chuk na mhonn amkam khatri asa ani ami kortanv titleant-ui sarkem tem korunk amchi thir khuxi.
Ani zata titlê vegim tumchê-xim hanv porot pavunk khotkhotean prarthonam korat: oxi mhoji vinoti.

Apleam koxttanchea mornna udexim sasnnik korar staplo tea xellianchea vortea Gonvllea amchea Somia Jezuk Devan mornnantlo punorjivont kelo.
Apli khuxi korunk tumkam goroz teo soglleo boreo vostu xanticho Dev tumkam dium, ani Apleak manovta tem amche sovem, Jezu Krista udexim To korum. Ani Teach Jezu Kristak sasnnachea sasnnak mhoima. Amen.

Mhojeam bhavam-bhoinnimnô, tumkam ghottai diunk boroil’lim him mhojim utram borê bhaxen gheiat mhonn hanv magtam; heach khatir hem potr hanvem lamb korunk na.

Amchea bhava Timotak bond-khonnintlo sôddlo mhonn tumkam khobor ditam. To rokddo pavot zalear, hanv tumkam polleunk ietolom tedna taka mhojê borabôr haddtolom.

Soglleam tumcheam fuddareank ani somest bhoktank noman kortam. Italiecheam bhoktancho-i tumkam nomoskar.

Sodanch tumi Devachi doiallai bhogum. Amen."
James,1,"James, a slave of God and of the Lord Jesus Christ, to the twelve tribes in the dispersion, greetings.
Perseverance in Trial. 
Consider it all joy, my brothers, when you encounter various trials, 
for you know that the testing of your faith produces perseverance.
And let perseverance be perfect, so that you may be perfect and complete, lacking in nothing.
But if any of you lacks wisdom, he should ask God who gives to all generously and ungrudgingly, and he will be given it. 
But he should ask in faith, not doubting, for the one who doubts is like a wave of the sea that is driven and tossed about by the wind. 
For that person must not suppose that he will receive anything from the Lord,
since he is a man of two minds, unstable in all his ways.
The brother in lowly circumstances should take pride in his high standing, 
and the rich one in his lowliness, for he will pass away “like the flower of the field.” 
For the sun comes up with its scorching heat and dries up the grass, its flower droops, and the beauty of its appearance vanishes. So will the rich person fade away in the midst of his pursuits.
Temptation. 
Blessed is the man who perseveres in temptation, for when he has been proved he will receive the crown of life that he promised to those who love him.
No one experiencing temptation should say, “I am being tempted by God”; for God is not subject to temptation to evil, and he himself tempts no one. 
Rather, each person is tempted when he is lured and enticed by his own desire.
Then desire conceives and brings forth sin, and when sin reaches maturity it gives birth to death.
Do not be deceived, my beloved brothers:
all good giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no alteration or shadow caused by change.
He willed to give us birth by the word of truth that we may be a kind of firstfruits of his creatures.
Doers of the Word. 
Know this, my dear brothers: everyone should be quick to hear, slow to speak, slow to wrath, 
for the wrath of a man does not accomplish the righteousness of God. 
Therefore, put away all filth and evil excess and humbly welcome the word that has been planted in you and is able to save your souls.
Be doers of the word and not hearers only, deluding yourselves. 
For if anyone is a hearer of the word and not a doer, he is like a man who looks at his own face in a mirror.
He sees himself, then goes off and promptly forgets what he looked like.
But the one who peers into the perfect law of freedom and perseveres, and is not a hearer who forgets but a doer who acts, such a one shall be blessed in what he does.
If anyone thinks he is religious and does not bridle his tongue but deceives his heart, his religion is vain. 
Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world.","Hanv Jakob, Devacho ani Somia Jezu Kristacho sevôk, zollim-mollim ximpoddlelê Devachê akhê porjek noman kortam.

Mhojeam bhavam-bhoinnimnô, tumcher jin’nsovar koxtt-dogd ietat tedna, khuxal zaunchi gozal mhonn monant dhorat.
Kiteak mhonn’lear, oslê bhavartachê porikxent Jezucher tumcho bhavart halona zait zalear, bhavarta pasot koslê-i piddapiddê modem tumi odik thir astelet;
oslea thirponnan tumi soglleanch vattamnim Tache poripurnn xis zaunk pavtelet, kosloch sugunn tumkam unno ascho na.

Dev dita ti zannvai tumchê modlea konnank-ui na zalear, tãnnim ti Deva lagim magchi; To ti tankam ditolo, kiteak To soglleank udarponnan borê khuxen dita.
Punn kosloch dubhav dhorinastana, bhavartan ti magunk zai; dubhav dhôrtat tim varean halta-dolta toslea doriachea lhara sarkim.
Doxim-i oddon, sodam othir panvlamnim choltat tosleam mon’xamnim apunn magtat tem Sorvespora koddchem ghetelim mhonn chintunk favo na.

Konnui amcho bhav vô amchi bhoinn gorib zalear, Dev apnnak voir kaddtolo mhonn tannim visvas dhorun sontôs bhogunk zai;
toxench konn bhav vô bhoinn girest zalear, Dev tankam khala poddunk dita tedna tannim-i sontôs bhogunk zai. Kiteak tonnachea fula bhaxen girest mon’xam nanch zatelim.
Suria mollbar voir choddtam-choddtam, tachem koddok vot tonn sukoita, tonnachem ful poddta ani fulachi surupai ubun veta. Oxench, aplo vepar-dhondo korit astana, girest mon’xam bavun-sukun vetelim.

Koxttam-dogdam modem thir ravtat tim subhagi: oslim monxam porikxent iesvont zatat tedna, Aplo môg korteleank bhasail’lo, jivitacho mukutt Sorvespor tankam ditolo.

Apnnacher tallnni ieta tedna, konnench oxem mhonnchem nhoi: “Dev mhaka hê tallnnent ghalta”; kiteak tallnni Devak lagoch na, nhoi mhonn Dev-ui konnakuch tallnnent ghalina.
Punn zonn-ekleak ap-apli vondovnni vaittachê vatten ôddta ani bhuloita.
Zoxi êk bail gorbest zaun bhurgeak zolm dita, toxi amchi vondovnni vaittacho gôrb dhorun patkak zolm dita, ani magir patka thaun upzota tem sasnnachem moronn.

Mhojeam bhov mogacheam bhavam-bhoinnimnô, tumi tumkanch fottoum nakat.
Sogllem borem ani sompurnn dennem voir thaun uzvadd rochlelea Bapa thaun denvta. Tache sovem koslench bodlop na.

Prothom’ follam vori soglleam Apleam rochnnam modem ami poilim zaunchê khatir, Aplêch khuxechê ievzonnen, sotachea utra vorvim Tannem amkam novo zolm dilo.

Mhojeam priticheam bhavam-bhoinnimnô, hacho tumi ugddas dhôrat: ami sogllim aikunk suddsuddit zaunchim, punn ulovpant ani rag dakhovpant amkam uttavollai aschi nhoi.
Kiteak ami mon’xam ragan kitem-i kortanv tedna, Devak zai tem uttpon zaina.
Hea khatir sogllem mhelleponn ani sogllê torechem khotteponn soddun diat. Devan tumcheam kallzamnim Aplem utor vomplam, ani tumkam taronn diunk xokta tem Utor khaltikaien mandun gheiat.

Devachem utor fokot aikun tumkanch fottoum nakat, punn Devachea utra pormannem cholat.
Jim konn Utor aikotat punn tem pallinant, tim aplench tondd eka arxeant polleteleam mon’xam sarkim:
Tãnnim apnnankuch borê bhaxen pollelim, magir tim gelim ani apnnanchem rup koslem aslem tem tim visorlim.
Punn sot’techi sompurnn somurt niallta ani tika thir rauta ani aikun ticher visôr ghalinastana, apleam kornneamnim ti pallta to apunn korta titleantui axirvadik zatolo.

Konn apunn bhoktivont mon’xam mhonn chint’tat punn apli jib tim damun dhorinant zalear, tanchi bhokti polki; tim apnnankuch fosoitat.
Onathanchi ani vidvanchi tancheam trasamnim ani gorzamnim kallji ghevop ani patkak lobhdol’lea sonvsara thaun mekllim ravop, hem ki Deva amchea Bapa mukhar xud’dh ani nixkollonk bhoktiponn."
James,2,"My brothers, show no partiality as you adhere to the faith in our glorious Lord Jesus Christ.
For if a man with gold rings on his fingers and in fine clothes comes into your assembly, and a poor person in shabby clothes also comes in,
and you pay attention to the one wearing the fine clothes and say, “Sit here, please,” while you say to the poor one, “Stand there,” or “Sit at my feet,”
have you not made distinctions among yourselves and become judges with evil designs?
Listen, my beloved brothers. Did not God choose those who are poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 
But you dishonored the poor person. Are not the rich oppressing you? And do they themselves not haul you off to court?
Is it not they who blaspheme the noble name that was invoked over you? 
However, if you fulfill the royal law according to the scripture, “You shall love your neighbor as yourself,” you are doing well. 
But if you show partiality, you commit sin, and are convicted by the law as transgressors. 
For whoever keeps the whole law, but falls short in one particular, has become guilty in respect to all of it. 
For he who said, “You shall not commit adultery,” also said, “You shall not kill.” Even if you do not commit adultery but kill, you have become a transgressor of the law.
So speak and so act as people who will be judged by the law of freedom. 
For the judgment is merciless to one who has not shown mercy; mercy triumphs over judgment.
Faith and Works. 
What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? 
If a brother or sister has nothing to wear and has no food for the day,
and one of you says to them, “Go in peace, keep warm, and eat well,” but you do not give them the necessities of the body, what good is it? 
So also faith of itself, if it does not have works, is dead.
Indeed someone may say, “You have faith and I have works.” Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works.
You believe that God is one. You do well. Even the demons believe that and tremble.
Do you want proof, you ignoramus, that faith without works is useless?
Was not Abraham our father justified by works when he offered his son Isaac upon the altar? 
You see that faith was active along with his works, and faith was completed by the works.
Thus the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called “the friend of God.” 
See how a person is justified by works and not by faith alone.
And in the same way, was not Rahab the harlot also justified by works when she welcomed the messengers and sent them out by a different route? 
For just as a body without a spirit is dead, so also faith without works is dead.","Mhojeam bhavam-bhoinnimnô, Jezu Krista, amchea mhoimevont Somiacher, tumi bhavart dovortat zalear, tonddak polleun lokak vagoum nakat.
Tumchi sobha bhòrta tedna, dogam mon’xam bhitôr sortat mhonn somzat: eklo bhangarachi mudi ani nazuk vostram ghalun, ani dusro bondram nhesun konn gorib monis.
Borem nhesun ail’leak tumi manan ghetat ani taka mhonntat: “Hê manachê svater bos.” Ani tea goribak mhonntat: “Ho-thõi ubo rav”, vô “hanga sokol, mhojeam pãiam lagim bos.”
Hem kitem? Tumchêch modem vegllochar kortat nhoi tumi? Khotto nêm’ dhorun ho nirnnoi tumi dila!

Aikat, mhojeam bhov mogacheam bhavam-bhoinnimnô: sonvsara porma-nnem konn gorib asat? Tankam Devan vinchun kaddleant ani bhavartachi girestkai dilea mhonn nokllot tumi? Ani hankam ki Tannem Apnnacho môg korteleank, bhasail’lea Rajeachem daiz dilam.
Punn tumi zalear goribank beman kortat. Zobordosten tumkam piddapidd diun neaisobhent oddun vhortat tim konn? Girest lôk nhoi?
Tumchê voir ucharlam tea vondivont Nanvachi ninda kortat tim tinch nhoi?
“Tuzo môg kortai tosoch tujea peleacho kôr!” — ho Povitr Pustokant dil’lo Devachea Rajeacho mukhêl kaido tumi samballxeat zalear, borem kortat.
Punn tumi mon’xank tondda pormannem lêkhtat zalear, tumi pap kortat ani tumkam guneanv asa mhonn Somurt nirnnoi dita.

Karonn jim konn akhi Somurt samballtat punn ticho êk nêm’ porian môddtat, tim akhi Somurt môddlelê porim guneanvkar zatat.
Kiteak Zannem mhonn’lam: “Pordvar korum noiê”, Tannem oxem-i mhonn’lam: “Jivexim marum noiê.” Tunvem pordvar korunk nãi mhonn dhorum-ia punn konnak jivexim marloi zalear, tunvem Somurt môddlich.
Amkam suttka dita tê Somurti pormannem Dev amchi zhôddti kortolo, tôr tê Somurti pormannem uloiat ani cholat.
Peleak doia dakhounk na team mon’xanchi zhôddti kortana Dev-ui tankam doia dakhouncho na. Mhonntoch doia dakhoi ani zott’te disak tuka doia mellteli.

Mhojeam bhavam-bhoinnimnô, apnnank bhavart asa mhonn konn-konn mhonntit punn kornneamnim tim aplo bhavart dakhoina zatit zalear, to bhavart tankam kiteak upkarot? Ho bhavart tankam suttka diunk xokta?
Êk bhav vô bhoinn vingllim bhonvtat ani tankam dispotto giras na,
ani tumchê modlim konn-konn oxem tankam mhonntat mhonn somzat: “Xantin vochat, ubek angak kitem-i ghalat, ani pott-bhôr jevat.” Punn heam tancheam kuddicheam gorzank tumi pavonant zalear, kiteak upkarot?
Bhavarta vixim oxench ghòddta: kornneo nant zalear, bhavart mel’lo zata.

Ghoddiek konn mhonnot: “Thoddeam amcheam bhavam-bhoinnink bhavart asa, dusrim boreô kornneô kortat. Hachê vixim kitem sangchem?” Boreô kornneo korinant tosleam mon’xank khorench bhavart asa mhonn dakhoixi tum mhaka? Hanv zalear boreô kornneo korun mhaka bhavart asa mhonn dakhoitam.
Dev êkuch mhonn tum sotman’tai mum? Borem kortai. Denvchar-ui toxench sotman’tat ani bhirantin koddkoddtat.
Arê dêddxannea, kornneam vinnem bhavart mel’lo zata mhonn tuka dakhoum?
Amchea bapa, Abrahaman vedicher aplea puta, Izakak somorpun dilo tedna, kornneank lagun taka Devan Apnnak manovlolo korunk na?
Hê bhaxen, tacheam kornneam vangdda tacho bhavart vavurtalo, ani teach kornneam vorvim tacho bhavart sompadnnek pavlo, hem lokxant ghe.
Oxem hem Povitr Pustokantlem utor ghoddon ailem: “Abrahaman Devacher bhavart dovorlo ani hea bhavartak lagun taka Devan Apnnak manovlolo kelo.” Ani Devan taka Aplo ixtt mhonnlo.
Mhonntôch bhavarta pasotuch nhoi, punn kornneam pasot mon’xak Dev Apnnak manovlolo korta mhonn tumi polletat.

Toxench Rahab xindôll bailê vixim ghòddlem: tinnem bhedeank borê bhaxen ghetle ani dusrê vatten tankam dhaddle dekhun, ticheam heam kornneank lagun tika Devan Apnnak manovleli keli, oxem nhoi?
Zoxi pranna vinnem kudd mel’li zata, tosoch bhavart kornneam vinnem mel’lo zata."
James,3,"Not many of you should become teachers, my brothers, for you realize that we will be judged more strictly,
for we all fall short in many respects. If anyone does not fall short in speech, he is a perfect man, able to bridle his whole body also. 
If we put bits into the mouths of horses to make them obey us, we also guide their whole bodies.
It is the same with ships: even though they are so large and driven by fierce winds, they are steered by a very small rudder wherever the pilot’s inclination wishes.
In the same way the tongue is a small member and yet has great pretensions.
Consider how small a fire can set a huge forest ablaze.
The tongue is also a fire. It exists among our members as a world of malice, defiling the whole body and setting the entire course of our lives on fire, itself set on fire by Gehenna.
For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species,
but no human being can tame the tongue. It is a restless evil, full of deadly poison. 
With it we bless the Lord and Father, and with it we curse human beings who are made in the likeness of God.
From the same mouth come blessing and cursing. This need not be so, my brothers.
Does a spring gush forth from the same opening both pure and brackish water?
Can a fig tree, my brothers, produce olives, or a grapevine figs? Neither can salt water yield fresh.
True Wisdom. 
Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom. 
But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth.
Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic.
For where jealousy and selfish ambition exist, there is disorder and every foul practice.
But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity. 
And the fruit of righteousness is sown in peace for those who cultivate peace.","Mhojeam bhavam-bhoinnimnô, tumchê modlim chodd-xem xikoupi zaunk fuddem sorchim nhoi, kiteak toxem ami odik khôr zhôddtek sampddonk xoktanv mhonn ami zannonv.
Khorench ami sogllim zaiteam vattamnim chuki kortanv.
Utramnim kednanch chuk korinant tim mon’xam sompurnn; apnnankuch tanchean purnntaien domaunk zata.
Amkam zai tem korunk ghoddeachea tonddant logom’ ghalem mhonntôch, taka soglloch amkam zai toso bhonvddaunk zata.
Vô tarvank polleiat: kedim-i vhodd tim zaum, kitlea-i khôr varean tim lotton vochum, eka dhakktulea verea udexim tanddelan apnnak zai thõi tim vhorunk zata.
Oxench jibê sorim ghòddta: ti êk lhan sandho khoro, punn apnnachich vhôdd boddai ti sangunk xokta. Ujeachi êk dhakttuli kitt koxê bhaxen ek vhoddlem ran lasun uddounk xokta tem chintat.
Jib-ui ujeachêch bhaxen. Amcheam sandheam modem jib apunnuch êk khotteponnacho sonvsar: akhi amchi kudd ti khotaita ani, emkonddantlea ujean apunnuch lason, aplea ujean akhea mon’xakullachea jivitachem chokr ulpaun uddoita.
Sogllê torechi ran’votti mon’zat, suknnim, jivannim ani maslli mon’xanchean domaunk zata ani mon’xamnim domaileant;
punn jib domaunk konnuch xokona. Ti mon’xank thar-dinaslelem vaitt, marekar vikan bhòrlelem.
Tichê udexim Deva, amchea Bapak, ami dhin’vastanv, ani tichêch udexim Devachea sarkeachim rochleleam mon’xank xiraptanv.
Axirvad ani xirap teach tonddantle bhair sortat. Mhojeam bhavam-bhoinnimnô, hem oxem zaunk favona.
Êkêch zhorichea ekach tonddantlean godd udok ani koddu udok kedna tori vhanvtat?
Mhojeam bhavam-bhoinnimnô, eka anjirachea zhaddak dakô zaleô ani êkê dakanchê valik anjiram zalim mhonn asat? Toxench kharem udok vhanvta thõisorlem godd udok vhanvum nozo.

Tumchê modem zannvaiechim ani somjikaiechim asat konn? Tãnnim aplea jivitachê borê chalin, mhonngê nomrutaien ani zannvaien kel’leam kornneam vorvim, apunn toslim mhonn dakhounchem,
Punn tumchea kallzant nirddukaiechi kôddsann vô svarti axa asa zalear, tumchi boddai korinakat vo sot tem fottimnim lipoinakat.
Osli zannvai sorgar thaun iena ti sonvsarantli, mon’xa-soimbachi ani devcharachi.
Zõi nirddukai ani apleponn asat, thõi duspôtt ani sogllê torechem vaitt.
Sorgar thaun ieta ti zannvai poilê svater nirmôll; tea bhair xant, dulôb ani bholi; ti konnvallaien bhòrleli ani boream kornneanchem pik dita tosli; ti tonddam polleun kamam korina, ddhongeponnan-ui cholona.
Xanti-korpi mon’xam jitlim xantichim biam vompun vetat, titlem Devak man’ta toslea jivitachi pik tim lunvunk pavtat."
James,4,"Where do the wars and where do the conflicts among you come from? Is it not from your passions that make war within your members? 
You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war. You do not possess because you do not ask.
You ask but do not receive, because you ask wrongly, to spend it on your passions.
Adulterers! Do you not know that to be a lover of the world means enmity with God? Therefore, whoever wants to be a lover of the world makes himself an enemy of God. 
Or do you suppose that the scripture speaks without meaning when it says, “The spirit that he has made to dwell in us tends toward jealousy”? 
But he bestows a greater grace; therefore, it says:
“God resists the proud,
but gives grace to the humble.”
So submit yourselves to God. Resist the devil, and he will flee from you. 
Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you of two minds. 
Begin to lament, to mourn, to weep. Let your laughter be turned into mourning and your joy into dejection.
Humble yourselves before the Lord and he will exalt you.
Do not speak evil of one another, brothers. Whoever speaks evil of a brother or judges his brother speaks evil of the law and judges the law. If you judge the law, you are not a doer of the law but a judge.
There is one lawgiver and judge who is able to save or to destroy. Who then are you to judge your neighbor?
Warning Against Presumption. 
Come now, you who say, “Today or tomorrow we shall go into such and such a town, spend a year there doing business, and make a profit”—
you have no idea what your life will be like tomorrow. You are a puff of smoke that appears briefly and then disappears. 
Instead you should say, “If the Lord wills it, we shall live to do this or that.”
But now you are boasting in your arrogance. All such boasting is evil.
So for one who knows the right thing to do and does not do it, it is a sin.","Zhuzam ani zhogddim tumchê mo dem khõi thaun upzotat? Tumchêch bhitôr zhuz kortat team vondovnneam thaun tim upzotat, oxem nhoi?
Tumkam kitem zai tem, tumkam mellona; mhonntôch tumi dusreacho jiv kaddunk toiar astat. Vhôdd axen kiteachê pattim tumi lagtat, punn ti vôst tumchea hatant poddona; tedna tumi tumchê modem zhogddim ani zhuzam kortat. Tumkam zai tem tumkam mellona, kiteak tumi tem Deva lagim maginant.
Tumi girestkai magtat ani Dev ti tumkam dina kiteak vaittovea monan tumi magtat: mhonngê tumcheô vondovnneô bhagoun ti girestkai hogddaunk tumchem mon asa.

Tumi Devak ovisvaxi! Hea sonvsarachi ixttagôt Devachi dusman’kai mhonn nokllot tumi? Kiteak khorench, jim konn hea sonvsarachi ixttagôt zôddtat, tim Devachim dusman zatat.
“Devan amchê bhitôr tthikan korunk Aplo Atmo ghala To amchea mogak premaxen otrekta”, oxem Povitr Pustok sangta tem bexttench dista tumkam?
Tori To odik udarponnan Apli doiallai amkam bhogunk dita; hea pasot Povitr Pustok sangta: “Dev gorvixttank zollta ani khalteank Apli doiallai bhogunk dita.”
Oxem tôr, Devak khaltim zaiat; devcharacher zhuz korat ani to tumchê thaun pollun vetolo.
Jitlim tumi Devak lagim sortat, titlo Dev tumkam lagim sortolo. Patkeamnô, tumche hat nitoll korat! Sonvsaracho ani Devacho borabôr môg korunk sôdtat tim tumi, tumchim kallzam xud’dh korat!
Tumchem dolldirponn polleun khontiborit zaiat ani roddat; hanschê svater rudon korat, ani khuxal aschê svater dukh korat.
Sorvespora mukhar khaltim zaiat ani To tumkam voir kaddtolo.

Mhojeam bhavam-bhoinnimnô, ekamekachem vaitt uloinakat. Jim konn aplea bhavachem vô bhoinnichem vaitt uloitat vô tanchi nit kortat, tim Somurticher add uloitat ani tichi nit kortat; ani Somurtichi tum nit kortai zalear, tum ti pallinãi punn ticho mon’subidar zatai.
Dev ekloch Somurt-Datar ani To ekloch Mon’su-bidar. Taka ekleakuch taronn diunk ani nas korunk tank asa. Punn tujea peleachi nit korunk tum konn?

“Az vô faleam omkea nogrant ami vetelenv, thõi ek voros-bhôr ravtelenv, dhondo kortelenv ani khup girestkai zomoitelenv” — oxem mhonntat tim tumi, mhojem aikat.
Faleam kitem zatelem tem tumi kãich nokllot. Tumchem jivit mhon’llear kitem? Tem dova sarkem: thoddo vêll to dixtti poddta ani uprant nanch zata.
Tumi mhonnchem tem itlench: “Devak zai zalear ami jivim astelenv ani hem vô tem kortelenv.”
Punn atam gorvan bhoron tumi boddai sangtat! Osli boddai sodanch vaitt.
Mhonntôch, jim konn kitem sarkem tem zannont ani tori tem korinant, tankam guneanv asa."
James,5,"Come now, you rich, weep and wail over your impending miseries. 
Your wealth has rotted away, your clothes have become moth-eaten, 
your gold and silver have corroded, and that corrosion will be a testimony against you; it will devour your flesh like a fire. You have stored up treasure for the last days. 
Behold, the wages you withheld from the workers who harvested your fields are crying aloud, and the cries of the harvesters have reached the ears of the Lord of hosts. 
You have lived on earth in luxury and pleasure; you have fattened your hearts for the day of slaughter. 
You have condemned; you have murdered the righteous one; he offers you no resistance.
Patience and Oaths. 
Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient with it until it receives the early and the late rains. 
You too must be patient. Make your hearts firm, because the coming of the Lord is at hand. 
Do not complain, brothers, about one another, that you may not be judged. Behold, the Judge is standing before the gates.
Take as an example of hardship and patience, brothers, the prophets who spoke in the name of the Lord.
Indeed we call blessed those who have persevered. You have heard of the perseverance of Job, and you have seen the purpose of the Lord, because “the Lord is compassionate and merciful.”
But above all, my brothers, do not swear, either by heaven or by earth or with any other oath, but let your “Yes” mean “Yes” and your “No” mean “No,” that you may not incur condemnation.
Anointing of the Sick. 
Is anyone among you suffering? He should pray. Is anyone in good spirits? He should sing praise.
Is anyone among you sick? He should summon the presbyters of the church, and they should pray over him and anoint [him] with oil in the name of the Lord, 
and the prayer of faith will save the sick person, and the Lord will raise him up. If he has committed any sins, he will be forgiven.
Confession and Intercession. 
Therefore, confess your sins to one another and pray for one another, that you may be healed. The fervent prayer of a righteous person is very powerful.
Elijah was a human being like us; yet he prayed earnestly that it might not rain, and for three years and six months it did not rain upon the land. 
Then he prayed again, and the sky gave rain and the earth produced its fruit.
Conversion of Sinners. 
My brothers, if anyone among you should stray from the truth and someone bring him back,
he should know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins.","Atam tumkam girestank sangtam: tumcher ieunche asat team hal-upodreank lagun vilap ani rudon korat.
Tumcheô girestkaiô kusun geleat ani tumchim vostram sannxen kheleant.
Tumcheam bhangarak ani rupeak kollom’ laglea ani tanchi kollom’ tumcher add govai diteli ani tumchem mas khaun uddoiteli. Nimanne dis pavot ietat, ani tumi punzaileat teô girestkaiô team disank tumkanch girasunk êk uzo.
Tumcheam xetanchi lunvnni kelea team vavraddeank tumi mozuri diunk na: tich atam tumcher add bob marta. Tancheam huielincho sad Sorvespora Sorpodvedar Devachea kanar poddla.
Hea sonvsarant tumchem jivit sust-sukhachem ani dobajeachem zalam, ani oxem tumi gorvam bhaxen chorbevun geleant, punn tumkam marun uddovpacho dis lagim asa.
Niropradi mon’xancher formonn marun tankam tumi jivexim marlim; ani tãnnim tumcher add boll korunk na.

Mhojeam bhavam-bhoinnimnô, Somi ie porian sosnnikai dhôrat. Xetkamteacho ugddas korat: zomin utpon korteli tea moladik pikechi axa dhorun, to xorod-kallachea ani vosont-kallachea pausak sosnnikaien ravta.
Toxench tumi-i sosnnikai dhôrat; thir asum tumcho bhorvanso, kiteak Somi ieuncho zalo.

Tumcher khastichem formonn poddona zaunk, bhavam-bhoinnimnô, ekamekacher gunngunnum nakat; ho polle Nitidar tumchea darachea umbrear ubo asa.
Mhojeam bhavam-bhoinnimnô, Sorvesporachea nanvan uloileat team provadeancho ugddas korat: tankam khup koxtt-dogd sôsche poddle tedna, tãnnim te vhoddê sosnnikaien ghetle; tôr tanchi dêkh gheiat.
Tanchê sosnnikaiê pasot tankam ami subhagi mhonntanv. Jobachê sosnnikaiechi khobor tumi aikolea, ani koso Sorvesporan xevottak taka subham’ axirvad dilo, tem tumi zannont. Kiteak Sorvespor konnvallo ani maiêmogacho.

Choddan-chodd, mhojeam bhavam-bhoinnimnô, soput gheum nakat — zaum sorgachean, zaum sonvsarachean, zaum dusrê koslê-i vostuchean. Tumchem ulovop itlench zaum-di: hôi zalear “Hôi”, ani nam zalear “Na”. Na tôr, tumi Devachê nitik sampoddtelet.

Tumchê modem konn trasank sampoddleant? Tãnnim prarthon korchem. Konn khuxal asat? Tãnnim dhin’vasnnechim gitam gavchim.
Tumchê modem konn piddest asat? Tãnnim povitr-sobhecheam zannteank apounche: hãnnim tanchêr magnnem korchem ani Somiachea nanvan tankam telan makhchim.
Bhavartan kel’lea magnnea vorvim piddest mon’xam piddentlim utthtelim ani Somi tankam novean bholaiki ditolo; ani tãnnim patkam keleant zalear, tankam Devachem bhogsonnem melltelem.

Mhonntôch Devan tumkam bholaiki diunchê khatir ekamekak tumchim patkam ucharat ani ekameka pasot magat. Devak manovlelea mon’xachem magnnem bolladik ani gunnvont.
Elija amchêch bhaxen monis aslo; paus poddona zaunk tannem khotkhotean maglem ani saddê-tin vorsam prithumer paus poddunkuch na.
Uprant tannem novean magnnem kelem ani mollban paus ghalo ani zomnin aplim follam dilim.

Mhojeam bhavam-bhoinnimnô, tumchê modlo konn-konn sota thaun koddsorlim zalear ani dusrim konn tankam portun haddtit zalear,
hãnnim hem motint dhôrchem: jim konn khottea rostean cholteleam patkeank portun haddtat, tim tankam mornnantlim vattaitelim ani zaiteam tancheam patkank Devachem bhogsonnem favo kortelim."
1 Peter,1,"Peter, an apostle of Jesus Christ, to the chosen sojourners of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 
in the foreknowledge of God the Father, through sanctification by the Spirit, for obedience and sprinkling with the blood of Jesus Christ: may grace and peace be yours in abundance.
Blessing. 
Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead, 
to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you 
who by the power of God are safeguarded through faith, to a salvation that is ready to be revealed in the final time.
In this you rejoice, although now for a little while you may have to suffer through various trials, 
so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ. 
Although you have not seen him you love him; even though you do not see him now yet believe in him, you rejoice with an indescribable and glorious joy, 
as you attain the goal of [your] faith, the salvation of your souls.
Concerning this salvation, prophets who prophesied about the grace that was to be yours searched and investigated it,
investigating the time and circumstances that the Spirit of Christ within them indicated when it testified in advance to the sufferings destined for Christ and the glories to follow them. 
It was revealed to them that they were serving not themselves but you with regard to the things that have now been announced to you by those who preached the good news to you [through] the holy Spirit sent from heaven, things into which angels longed to look.
Obedience. 
Therefore, gird up the loins of your mind, live soberly, and set your hopes completely on the grace to be brought to you at the revelation of Jesus Christ.
Like obedient children, do not act in compliance with the desires of your former ignorance 
but, as he who called you is holy, be holy yourselves in every aspect of your conduct, 
for it is written, “Be holy because I [am] holy.”
Reverence. 
Now if you invoke as Father him who judges impartially according to each one’s works, conduct yourselves with reverence during the time of your sojourning, 
realizing that you were ransomed from your futile conduct, handed on by your ancestors, not with perishable things like silver or gold 
but with the precious blood of Christ as of a spotless unblemished lamb. 
He was known before the foundation of the world but revealed in the final time for you,
who through him believe in God who raised him from the dead and gave him glory, so that your faith and hope are in God.
Mutual Love. 
Since you have purified yourselves by obedience to the truth for sincere mutual love, love one another intensely from a [pure] heart. 
You have been born anew, not from perishable but from imperishable seed, through the living and abiding word of God, 
for:
“All flesh is like grass,
and all its glory like the flower of the field;
the grass withers,
and the flower wilts;
but the word of the Lord remains forever.”
This is the word that has been proclaimed to you.","Hanv Pedru, Jezu Kristacho apostl, Pontusachea, Galaxiechea, Kapado-xiechea, Aziechea ani Bitiniechea prantamnim ximpoddleleam bhavam-bhoinnink noman kortam. Tumi tumchea khaxa desa thaun pois asleli, Devan vinchleli, vattsur porza.
Aplê sasnnik ievzonnen Deva, amchea Bapan, tumkam Aplim zaunk vinchun kaddleant; Aplo Atmo tumkam diun Tannem tumkam povitr keleant; Jezu Kristak khaltim zaun, Tannem vikrailelea rogtan tumchim patkam dhuun gelim. Devachi doiallai ani xanti chodd ani chodd tumi bhogunk pavum mhonn hanv magtam.

Devak, amchea Somia Jezu Krista-chea Bapak, sodanch vakhannum-ia! To amcho chôdd-chôdd môg korta dekhun, Jezu Kristak mel’leantlo punorjivont korun Tannem amkam novo zolm dila. Oxem amkam atam kedinch sorona toslo bhorvanso asa:
mhonngê Devan Apleam bhurgeank bhasaun dovorlelem jivitachem daiz gheunk ami ravtanv. Hem daiz Tannem tumkam sorgar samballun dovorlam: tem kedinch padd zaunchem na, tem sodankal sundor-sobit urtelem, tachem mol kednanch ubun vechem na.
Tumi bhavartan Jezuk mandun ghetat dekhun, Dev tumkam Aplê podven rakhun dovorta. Oxem tumkam toiar kel’li soddvonn bhogunk tumi axeun ravtat. Kallachea xevottak To ti tumkam ugddapi kortolo.

Mhonntôch atam matso vogôt jin’sam-jin’sanche upodre tumi bhôgche poddlear pasun khuxal ravat.
kiteak tanchê vorvim tumchea bhavartachem mol gomun ieta. Sodam togonam tem bhangar porian ujeant ghalun topastat; toxench hal-upodreamnim tumchea bhavartachi topasnni zata. Ani jedna Jezu Krist dixtti poddtolo, tedna tumkam vakhann’nni, mhoima ani bhovman melltolo.
Tumi Taka polleunk na, tori tumi Tacho môg kortat; tumi ozun Taka pollenant zalearui, Tacher tumi bhavart dovortat. Hea pasot tumi itlê ut’tôm’ khuxalkaien bhòrleat ki ti vornnunk utranch mellchim nant.
Ani hea tumchea bhavartachem sompurnn foll, mhonngê tumchem purnn taronn, tumkam melltelem mhonn tumkam khatri asa.

Heach taronnak provadi ravtale ani zotnaien te tachi sod korit asle; ani Dev tumkam diuncho aslo tea dennea vorvim tãnnim adim-fuddench bhakitam kelim.
Kristacho Atmo provadeam sovem aslo ani Kristan koxtt sõsche asle ani uprant Taka mhoima mellchi asli mhonn teach Atmean tankam adinch sanglelem. Hem sogllem kedna ani koxem ghòddto aslem tem te provadi sodun kaddunk vavurle.
Te porgôtt’tale to sondex apleach faideak nhoi, punn tumchea faideak mhonn Devan provadeank kollit kelem. Ani jem kitem tãnnim sangun dovorlem, tench atam xubhvhortoman porgôttlam team mon’xamnim tumkam ugtem kelem. Hem xubhvhortoman porgôtt’tana Devan sorgar thaun dhaddlolo Povitr Atmo tanchim monam uzvaddaitalo. Devdut legun heam vostunchi ollokh axen gheunk sôdtat.

Hea pasot, tumchim monam sarkim mekllim korun aitim ravat, ani Jezu Krist dixtti poddtolo tedna jem soddvonnechem dennem tumkam melltelem, tacher purnn visvas tthevat.
Devachim khaltim-pallok bhurgim zaiat, ani tumi sot ollkhonasleat tedna tumi tumcheam moriadi bhaileam vondovnneam pormannem choltaleat toxem atam korinakat.
Portench, sogllê tumchê chalint povitrponnim jieiat, kiteak Zannem tumkam apoileant To povitr;
oxench Povitr Pustok sangta: “Hanv povitr dekhun tumi-i povitr zaiat.”

Omko-tomko mhonn pollenastana zonn-ekleacheam kornneam pormannem zonn-ekleachi nit korta Taka tumi “Bapa” mhonnun ulo martat; tea khatir hea pordesant jietana Tachi khori bhokti korun cholat.
Tumi tumcheam purvozam koddchi polkea jivitachi chal ghetleli; tê chalintlim Devan tumkam soddoileant, nhoi koslêch vinaxi vostu vorvim, nhoi mhonn rupea vô bhangara vorvim, punn nixkollonk ani khotavinn Menddreachea, mhonngê Kristachea, omolik rogta vorvim: hacho ugddas dhôrat.
Sonvsar rochchê adim Devan Kristak nemun dovorlolo, punn hea nimannea kallar tumchê khatir Taka porgôtt kelo.
Tachê udexim tumi atam Devacher bhavart dovorla: khorem mhonn’lear, Devan Taka mornnantlo punorjivont korun mhoimek ubarlo dekhun, tumi Devacher bhavart ani bhorvanso dovrunk pavleant.

Sotak khaltim zaun tumi xud’dh zaleant ani atam tumchean khorea monan bhavbhoinn koxim ekamekacho môg korunk zata. Tôr sogllea kallzan ekamekacho môg korat;
kiteak tumkam Devan novo zolm dila: Toch tumcho Bap. To vinaxi nhoi punn ovinaxi. Tannem tumkam Aplea sobda vorvim jivit dilam: ho sôbd jivo ani sasnnak jivo.
Karonn Povitr Pustok oxem mhonnta: “Ak’khem mon’xakull mhonn’lear tonn ani tachi sobitai xetantlea fula itli: tonn sukta, ful bavta,
punn Devacho sôbd sodam-sorvodam togta.” Teach Sobdachem xubhvhor-toman tumkam porgôttlam."
1 Peter,2,"Rid yourselves of all malice and all deceit, insincerity, envy, and all slander; 
like newborn infants, long for pure spiritual milk so that through it you may grow into salvation,
for you have tasted that the Lord is good. 
Come to him, a living stone, rejected by human beings but chosen and precious in the sight of God, 
and, like living stones, let yourselves be built into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ. 
For it says in scripture:
“Behold, I am laying a stone in Zion,
a cornerstone, chosen and precious,
and whoever believes in it shall not be put to shame.”
Therefore, its value is for you who have faith, but for those without faith:
“The stone which the builders rejected
has become the cornerstone,”
and
“A stone that will make people stumble,
and a rock that will make them fall.”
They stumble by disobeying the word, as is their destiny.
But you are “a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises” of him who called you out of darkness into his wonderful light.
Once you were “no people”
but now you are God’s people;
you “had not received mercy”
but now you have received mercy.
Christian Examples. 
Beloved, I urge you as aliens and sojourners to keep away from worldly desires that wage war against the soul. 
Maintain good conduct among the Gentiles, so that if they speak of you as evildoers, they may observe your good works and glorify God on the day of visitation.
Christian Citizens. 
Be subject to every human institution for the Lord’s sake, whether it be to the king as supreme 
or to governors as sent by him for the punishment of evildoers and the approval of those who do good.
For it is the will of God that by doing good you may silence the ignorance of foolish people.
Be free, yet without using freedom as a pretext for evil, but as slaves of God. 
Give honor to all, love the community, fear God, honor the king.
Christian Slaves. 
Slaves, be subject to your masters with all reverence, not only to those who are good and equitable but also to those who are perverse. 
For whenever anyone bears the pain of unjust suffering because of consciousness of God, that is a grace.
But what credit is there if you are patient when beaten for doing wrong? But if you are patient when you suffer for doing what is good, this is a grace before God.
For to this you have been called, because Christ also suffered for you, leaving you an example that you should follow in his footsteps.
“He committed no sin,
and no deceit was found in his mouth.”
When he was insulted, he returned no insult; when he suffered, he did not threaten; instead, he handed himself over to the one who judges justly. 
He himself bore our sins in his body upon the cross, so that, free from sin, we might live for righteousness. By his wounds you have been healed. 
For you had gone astray like sheep, but you have now returned to the shepherd and guardian of your souls.","Hea pasot, vaitt monan kãich korinakat, konnak fotti marinakat, dhongeponnan cholonakat, konnachich nattkai dhorinakat ani chaddiô sap sanginakat.
Tumi halinch zolmak aileant; tôr, zoxem ballam avoichea dudak axetat, toxem tumchea novea jivitak pochta tem osol dud pieunk otrekat; oslea dudan tumi ghott zaun tumi tumchea taronnant vaddtelet.
Kiteak khorench Somi mhonvall-gôdd mhonn tumi chakun ghetlam.

Jivo Fatôr To, mon’xamnim poro ghal’lo, punn Devan vinchun kaddlolo ani Tachê mukhar moladik Fatôr; tôr Tachê sorxim ieiat.
Oxim tumi-i jive fator zaun, tumchem ek jivem devmondir bandon ieunk diat; tantum tumi povitr iadnik zatelet ani Jezu Krista vorvim Devak man’tat tosle atmik iodn bhettoitelet.
Heach pasot Povitr Pustok oxem mhonnta: “Polleiat, Sionant Hanv êk fatôr ubo kortam, vinchun kaddlolo, konnxea-sondhicho moladik fatôr”, ani “Tacher bhavart dovortat tim kedinch lojek sampoddchim nant.”
Mhonntôch tumkam, bhavart dhôrteleank, to fatôr moladik. Punn bhavart dhôrinant tankam, “zo fatôr bandpeamnim poro ghal’lo, toch konnxea-sondhicho fatôr zalo”,
punn mon’xam adllon poddtat toslo fatôr, mon’xank sokla uddoita toslem khoddop.” Sobdacher bhavart dovrunk na mhonnun, tim taka adllon poddtat: hench tankam Devachem nirmonn.

Punn tumi Devan vinchun kaddlelem kull; tumi rajki iadniki-kull; tumi Devachê sevek sonvskarlelem raxttr; tumi Devan Apli korun ghetleli porza. Tannench tumkam patkachea kallokantlim bhair kaddun Aplea mhoimêbhorit uzvaddak pavoileant. Tumchê khatir Apnnem kel’lim ojapanchim kortutvam tumi vakhannchê khatir Devan tumkam vinchun kaddleant.
Adim tumi Devachi porza nhoi asleat, punn atam tumi Tachi porza zaleant; adim tumkam Devachi kaklut mellunk nasli, punn atam tumkam Tachi kaklut mell’lea.

Bhov priticheam bhavam-bhoi-nnimnô, hanv tumkam oso ulo kortam: tumi pordexi ani vattsur dekhun, otmeacher zhuz kortat teô kuddicheô vondovnneô soddun diat.
Amcho bhavart dhorinant team lokam modem, tumchi chal itle mannsugechi zaum-di ki, tumkam tim opradi mhonnun lavun ditat zalearui, tumcheô boreô kornneô polleun, To ietolo tea Zhôddtechea disa, tim Devak vakhannunk pavtelim.

Mon’xa-somazant odhikar asleleam soglleank, Somia pasot, khaltim ravat: zaum somrazak, taka soglleam voir odhikar asa dekhun;
zaum razpalank, kaide môddteleank khast lavunk ani kaide pallteleank vakhannunk tannem tankam nemleat dekhun.
Pixim mon’xam aplem nennarponn dakhoun uloitat; punn tanchem tondd tumi tumcheam boream kornneamnim bond korchem mhonn Devachi khuxi.
Tumi konnachinch chakram nhoi, punn fokot Devachim; dekhun svotontr mon’xam koxim cholat, ani tumchi svotontrtai koslich vikottai dhampun dovrunk vaprinakat.
Soglleam mon’xank manan lêkhat, tumcheam bhavam-bhoinnincho môg korat, Devachi bhokti korat, somrazak man diat.

Chakramnô, tumcheam dhoniank khaltim ravat ani tankam sogllo man diat, nhoich borea ani dulob sobhava-cheank, punn khor mon’xank-ui.
Kiteak, Devak oxem zai mhonn somzun, favo nastana bhogunk poddtat te koxtt sosnnikaien ghetle zalear, hem ek Devachem dennem.
Vaitt kelam mhonnun mar ghetlo zalear, hantum kosli vhoddvik? Punn borem kelam astam khast bhôglear, Deva mukhar mol asa.
Khorench mhonn’lear, Devan tumkam heach khatir apovnnem dilam, kiteak khud’ Kristan tumchê khatir koxtt sõsle ani Apleam panvlamnim tumi cholunk tumkam Tannem dêkh dovorlea.
Tannem koslench patok korunk na, Tachea tonddant koslich lobaddi mellunk na.
Taka jasteo marleô tedna Tannem portun jasteo marunk nant; Taka dogdaitale tedna Tannem konnakuch domkaunk na, punn nitivont Mon’subidarachea hatant visvasan Aplem jivit sôddlem.
Khursar Tannem amcheam patkancho bhar Aplê kuddicher ubarun ghetlo. Patkak patt korun Devak man’ta tê bhaxen ami jieunchê khatir Tannem oxem kelem. Tacheam ghaiamnim tumi borim zaleant.
Sanddleleam xelliam porim, tumi bhonvtaleat, punn atam tumchea khorea Gonvllea ani Rakhnnea-xim Devan tumkam portun haddleant."
1 Peter,3,"Likewise, you wives should be subordinate to your husbands so that, even if some disobey the word, they may be won over without a word by their wives’ conduct
when they observe your reverent and chaste behavior. 
Your adornment should not be an external one: braiding the hair, wearing gold jewelry, or dressing in fine clothes, 
but rather the hidden character of the heart, expressed in the imperishable beauty of a gentle and calm disposition, which is precious in the sight of God.
For this is also how the holy women who hoped in God once used to adorn themselves and were subordinate to their husbands;
thus Sarah obeyed Abraham, calling him “lord.” You are her children when you do what is good and fear no intimidation.
Likewise, you husbands should live with your wives in understanding, showing honor to the weaker female sex, since we are joint heirs of the gift of life, so that your prayers may not be hindered.
Christian Conduct. 
Finally, all of you, be of one mind, sympathetic, loving toward one another, compassionate, humble.
Do not return evil for evil, or insult for insult; but, on the contrary, a blessing, because to this you were called, that you might inherit a blessing. 
For:
“Whoever would love life
and see good days
must keep the tongue from evil
and the lips from speaking deceit,
must turn from evil and do good,
seek peace and follow after it.
For the eyes of the Lord are on the righteous
and his ears turned to their prayer,
but the face of the Lord is against evildoers.”
Christian Suffering. 
Now who is going to harm you if you are enthusiastic for what is good?
But even if you should suffer because of righteousness, blessed are you. Do not be afraid or terrified with fear of them,
but sanctify Christ as Lord in your hearts. Always be ready to give an explanation to anyone who asks you for a reason for your hope, 
but do it with gentleness and reverence, keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame.
For it is better to suffer for doing good, if that be the will of God, than for doing evil.
For Christ also suffered for sins once, the righteous for the sake of the unrighteous, that he might lead you to God. Put to death in the flesh, he was brought to life in the spirit. 
In it he also went to preach to the spirits in prison, 
who had once been disobedient while God patiently waited in the days of Noah during the building of the ark, in which a few persons, eight in all, were saved through water. 
This prefigured baptism, which saves you now. It is not a removal of dirt from the body but an appeal to God for a clear conscience, through the resurrection of Jesus Christ, 
who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to him.","Têch bhaxen, tumi, bailamnô, tumcheam ghovank khalteô zaiat. Oxem tanchê modle konn-ui ozun Sôbd mandun gheunk naslele asat zalear, utram vinnem apleam potinninchê chalinuch te jikon ietele, kiteak apleô potinni mannsugen ani nirmollponnan jietat mhonn te polletele.

Venttlele kens, bhangarache olonkar, nazuk nhesônn, osleam bhaileam vostunchi tumchi xringarnni zaum noiê.
Tumchi xringarnni zaum-di bhitorli, kallzachi, bigoddna tosli: êk xant ani dulôb sobhav, hi asa Deva mukhar chodd mol asleli xringarnni.
Hêch bhaxen, adlea kallar, Devacher visvas tthevun jietaleô teô bhoktivont ostoreô apleam potink khalteô ravun apli xringarnni kortaleô.
Oxi Sara asli; Abrahamak aplo dhoni mhonn ulo marun, ti taka khalti ravo. Boreô kornneo korun jiexeat zalear, tumi ticheô dhuvô; ani tumche poti amchea bhavartache nhoi zaun tumkam koslem vaitt kortit mhonn koslich bhirant vô husko dhorinakat.

Têch porim, potimnô, tumcheam potinnim vangdda ekamekak somzun jieiat; favo to man tankam diat; bail odik osokt zait, tori poti borabôr ti ekach sasnnik jivitachi daijinn. Oxem korxeat zalear, tumcheam prarthnamnim tumkam koslich addkhôll aschi na.

Xekim, tumi sogllim tumchê modem eka monachim zaiat, dusreanchem sukh-dukh tumchem korat, tumcheam bhavam-bhoinnincho môg korat, peleak konnvallaien vagoiat, khaltea kallzachim zaiat.

Vaitt kodinch vaittan farik korinakat, vô beman bemanan; ufrattim, tankam borem magat. Oxench korunk Devan tumkam apoileant ani hê porim axirvadachem daiz tumchem zatelem.

Povitr Pustok oxem mhonnta:
“Tujea jivacho tum môg kortai mum?
Lamb auk, sukh-sontôs tum axetai
mum?
Khotteponn pois kôr, tuji jib damun
dhôr;
fottkirem utor tujea tonddantlem
kodinch bhair soro noie;

sogllem vaitt tem sôdd, borem tem
kôr;
xanti sodun ticheam panvlamnim
chol.

Sorvespor khotteam mon’xank patt
korta,
Sorvesporache dolle boream
mon’xancher asat,
tanchea magnneachi bob Tachea
kanar pavta.”

Borem korpacher tumchem mon asot zalear, konnachean tumkam vaitt korunk zait?
Tori Devak man’ta tê bhaxen jieunchê khatir tumkam kitem-i bhògchem poddlem zalear-ui, tumi khorench subhagi! Mon’xank bhienakat; tanchê pasot akantum nakat.
Ufrattim, Krist tumcho Somi mhonn tumcheam kallzamnim Tachi bhokti korat. Ani “Kristacher kiteak mhonn tumi visvas-bhorvanso dovortat?”, oxem tumchê lagim konnem-i vicharlem zalear, osleank zobab diunk sodanch toiar ravat.
Punn tumcho zobab dulobaien ani mannsugen diat, ani oxem tumchem ontoskornn guneanva-mekllem astelem. Hê bhaxen, Kristachea ekvottant tumi jietat tea borea jivita pasot jim konn tumcheô chaddiô sangtat, tim lojek sampoddtelim.
Ani zôr hi Devachi khuxi, tôr vaitt korun sõschê poros, borem korun koxtt-dogd bhôglear odik borem.

Kiteak mhonn’lear, amchim patkam sarkinch nattak korun amkam Deva sorxim pavounchê khatir, khud’ Kristan êkê pavttin moronn sõslem: niropradi zaun, opradeam pasot To melo.
To amchea vinaxi mon’xa-soimbacho aslo dekhun, Tacho jiv kaddunk pavle; punn Devan Taka punorjivont kelo tedna, To Atmean bhòrlolo ovinaxi zalo.
Ani oso To bondkhonnint asleleam mon’xank soddvonnechi khobor porgottunk gelo.
Magam, Noa tarum bandtalo tea kallar, Dev ozun sosnnikai dhorun aslo tedna, him mon’xam Devak khaltim zaunk raji na zalim; fokot êk dhaktto atth zannancho zomo udka vorvim vattovlo.
Tem udok atam tumkam taronn ditelea batismachi khunna: ho batism kuddi-bhailo mhêll dhuvun kaddina, punn hea batismant Jezu Kristachea punorjivontponna vorvim amchem ontoskornn nitoll zata, ani ami oslea borea ontoskornnan Jezucho pattlav korunk Devak bhas ditanv.
Ho Jezu sorgar bhitôr sorla, ani devdutank, odhikareank ani podveank Apnna khal dovrun Devachea uzveak boslolo asa."
1 Peter,4,"Therefore, since Christ suffered in the flesh, arm yourselves also with the same attitude (for whoever suffers in the flesh has broken with sin),
so as not to spend what remains of one’s life in the flesh on human desires, but on the will of God.
For the time that has passed is sufficient for doing what the Gentiles like to do: living in debauchery, evil desires, drunkenness, orgies, carousing, and wanton idolatry. 
They are surprised that you do not plunge into the same swamp of profligacy, and they vilify you;
but they will give an account to him who stands ready to judge the living and the dead. 
For this is why the gospel was preached even to the dead that, though condemned in the flesh in human estimation, they might live in the spirit in the estimation of God.
Christian Charity. 
The end of all things is at hand. Therefore, be serious and sober for prayers.
Above all, let your love for one another be intense, because love covers a multitude of sins. 
Be hospitable to one another without complaining. 
As each one has received a gift, use it to serve one another as good stewards of God’s varied grace. 
Whoever preaches, let it be with the words of God; whoever serves, let it be with the strength that God supplies, so that in all things God may be glorified through Jesus Christ, to whom belong glory and dominion forever and ever. Amen.
Trial of Persecution. 
Beloved, do not be surprised that a trial by fire is occurring among you, as if something strange were happening to you. 
But rejoice to the extent that you share in the sufferings of Christ, so that when his glory is revealed you may also rejoice exultantly. 
If you are insulted for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. 
But let no one among you be made to suffer as a murderer, a thief, an evildoer, or as an intriguer.
But whoever is made to suffer as a Christian should not be ashamed but glorify God because of the name.
For it is time for the judgment to begin with the household of God; if it begins with us, how will it end for those who fail to obey the gospel of God?
“And if the righteous one is barely saved,
where will the godless and the sinner appear?”
As a result, those who suffer in accord with God’s will hand their souls over to a faithful creator as they do good.","Kristan Aplea mon’xasoimbant kosle koxtt-dogd bhôgle hacho ugddas dhôrat, ani oxem korun ghottai gheiat: kiteak jim konn aplea mon’xasoimbant koxtt-dogd sõstat, tim patki-chal ani-anink dhorunk sodinant.
tim kuddicheam vondovnneam pormannem ani-anink cholonant, punn atam thaun Devachi khuxi korun apnnank hea sonvsarant urleat te dis tim kaddtat.
Tumi adim onbhavarteanchê chali pormannem jieleant tim puro: tedna tumchem jivit kamchari aslem, tumcheam vaitt vondovnneam porma-nnem tumi choltaleat, bebdikaiek lobhdol’lim asleat, dumxannamnim dis kaddtaleat, ani vitt haddpachi puttleam-murtinchi bhozônn korun bhonvtaleat.
Hea pasot, nisonttonnak pavoita tea lottant, apnnam borabôr tumi kiteak, oddon vochonant tem tankam somzona, ani tea pasot tumcher jasteo marunk lagtat.
Punn Zo jiveanchi ani mel’leanchi mon’subi korunk toiar asa, tea Mon’subidara mukhar tankam hacho hixôb diuncho poddtolo.
Ani heach pasot mel’leank-ui Soddvonnechi khobor porgôtt keli; hê bhaxen, hea sonvsarant soglleam mon’xam porim tankam mornnachem formonn poddlem zalear-ui, tancheam otmeank tori Devachem jivit mellum-iet aslem.

Soglleam vostuncho xevôtt lagim pavla. Hea pasot, favo tê porim prarthon korchê khatir, xant ravat ani zagrutaien cholat.
Bhov-korun, ekamekak vhodda pritimogan vagoiat, kiteak pritimôg khub-khub patkam kaddun uddoita.
Borê khuxen ekamekak biradd diat.
Zonn-ekleak Devan êk kherit dennem dil’lem asa; tôr bore karbhari koxe heam veg-veglleam denneancho upêg korun ekamekachi chakri korat.
Tujem dennem sondêx divpacho? To Devacho sondêx mhonn ollkhun tuzo sondêx di. Tujem dennem seva korpachi? Dev dita tê ghottaien seva kôr. Hê bhaxen soglleam vostumnim Jezu Krista vorvim Devak vakhann’nni mellteli. Takach mhoima ani podvi sasnnachea sasnnak! Amen!

Bhov priticheam bhavam-bhoinnimnô, tumkam ujeant uddoilelê porim tumchi koddok topasnni zata mhonn ojap zaum nakat: hantum kãi vichitr na.
Punn jitlo tumkam Kristacheam koxttamnim vantto mellta, titlim tumi sontosbhorit zaiat; oxem, jedna To mhoimen dixtti poddtolo, tedna tumi-i sontosan murgott’telet.
Kristachea nanva khatir tumkam beman bhògcho poddlo zalear, tumi subhagi, kiteak mhoimecho Atmo To, Devacho Atmo, tumcher vosti korun asa.
Prannghatki vô chôr vô ghusottnno vô dusrem koslem-i khotteponn korpi mhonnun tumchê modlea konnakuch khast poddchi nhoi;
punn Kristachim mhonnun konnank khast bhôgchi poddli zalear, tankam koslich loz na, portench zalear Kristachea nanva khatir Devak argam diat.
Kiteak mon’subecho vêll pavlo ani Devachea ghorabea thaun ti suru zateli; ani amchê thaim suru zata zalear, Devachem xubhvhortoman manun ghenant tankam kitem ghòddchem na?
Povitr Pustok oxem sangta: “Promannik mon’xak porian soddvônn mellunk avghodd zalear, odhormi ani patki mon’xachem kitem mhonn zaunchem na!”
Mhonntôch, jim konn Devachê khuxê pormannem sõstat, tãnnim borem tem korit ravchem ani aplo jiv aplea Rochnnarachea hatant sôddcho, kiteak To Apleô bhasavnneô visvaxiponnan palltoloch."
1 Peter,5,"So I exhort the presbyters among you, as a fellow presbyter and witness to the sufferings of Christ and one who has a share in the glory to be revealed.
Tend the flock of God in your midst, [overseeing] not by constraint but willingly, as God would have it, not for shameful profit but eagerly. 
Do not lord it over those assigned to you, but be examples to the flock.
And when the chief Shepherd is revealed, you will receive the unfading crown of glory.
Advice to the Community. 
Likewise, you younger members, be subject to the presbyters. And all of you, clothe yourselves with humility in your dealings with one another, for:
“God opposes the proud
but bestows favor on the humble.”
So humble yourselves under the mighty hand of God, that he may exalt you in due time. 
Cast all your worries upon him because he cares for you.
Be sober and vigilant. Your opponent the devil is prowling around like a roaring lion looking for [someone] to devour. 
Resist him, steadfast in faith, knowing that your fellow believers throughout the world undergo the same sufferings.
The God of all grace who called you to his eternal glory through Christ [Jesus] will himself restore, confirm, strengthen, and establish you after you have suffered a little. 
To him be dominion forever. Amen.
I write you this briefly through Silvanus, whom I consider a faithful brother, exhorting you and testifying that this is the true grace of God. Remain firm in it.
The chosen one at Babylon sends you greeting, as does Mark, my son.
Greet one another with a loving kiss. Peace to all of you who are in Christ.","Atam tumchê modem asleleam vhoddilank ulo kortam. Hanv-ui vhoddil ani Kristacheam koxttancho sakxi; prokaschi asa tê mhoiment mhaka-i vantto melltolo. Tôr tumkam oso ulo kortam:
Tumchê adhin kel’lea Devachea hinddachi gonvlleam vori rakhônn korat: tachi kallji gheiat, kaido pallunk konn tumkam boll korta mhonn nhoi, punn ap-khuxen, Devak zai tea pormannem; mhellê zoddichê axen nhoi, punn kallzachê hurben.
Tumchê adhin asleleancher zobordosten odhikar choloinakat, punn tumchea hinddache nomunne zaiat.
Ani Porom’ Gonvlli dixtti poddtolo tedna, bigoddna toslê mhoimecho mukutt tumkam melltolo.

Têch bhaxen tumkam, tornna-tteamnô, ulo kortam: zannteank khaltim zaiat. Sodanch ekameka thãi nomrutaien vagat, kiteak Povitr Pustok oxem sangta: “Dev gorvixttank virôdh korta ani vinomr-khalteam kallzancheank Aplem bholeponn dakhoita.”
Hea pasot, Devachea bollixtt hata khal vinomr-khaltim zaiat ani To tumkam Aplea xubh vellar voir kaddtolo.
Povitr Pustok oxem sangta: “Soglleam tumcheam huskeancho bhar Tacher ghalat, kiteak Taka tumchi kallji asa.”

Chotur ravat, zagrut ravat. Devchar, tumcho dusman, gôroz ghaltelea xinva sarko, apnnak konn-ui girasunk sampddot gai mhonn polleun tumchê bhonvtonnim firot asa.
Devacher thir bhavart dovrun, taka virôdh korat. Sonvsarant ximpo-ddleleam tumcheam bhavam-bhoinnink toxench bhògchem poddta mhonn ugddas dhôrat.
Dev tumcho chôdd môg korta; Tannench tumkam Krista sovem sasnnachê mhoimek apoileant; tôr matso vogôt tumi koxtt-dogd sõslea uprant, Toch tumkam novean somadhan kortolo, tumkam thir ani ghott korun samballtolo.
Taka ki adhikar-podvi sasnnachea sasnnak! Amen.

Silvan amcho visvaxi bhav mhonn dhôrtam; tachea adaran hem lhan potr tumkam boroilam. Tumkam dhir diunk ani hench Devachem khorem dennem mhonn govai diunk mhoji khuxi: tem ghott dhorun ravat.

Tumchê bhaxen Devan vinchun kaddleli Babilonient asa ti povitr-sobha tumkam noman korta. Tosoch Marku mhozo put.
Ekamekak pritimogachi khunna diat.
Kristachea ekvottant asleleam tumam-somestank xanti!"
2 Peter,1,"Symeon Peter, a slave and apostle of Jesus Christ, to those who have received a faith of equal value to ours through the righteousness of our God and savior Jesus Christ:
may grace and peace be yours in abundance through knowledge of God and of Jesus our Lord.
The Power of God’s Promise. 
His divine power has bestowed on us everything that makes for life and devotion, through the knowledge of him who called us by his own glory and power. 
Through these, he has bestowed on us the precious and very great promises, so that through them you may come to share in the divine nature, after escaping from the corruption that is in the world because of evil desire. 
For this very reason, make every effort to supplement your faith with virtue, virtue with knowledge, 
knowledge with self-control, self-control with endurance, endurance with devotion,
devotion with mutual affection, mutual affection with love.
If these are yours and increase in abundance, they will keep you from being idle or unfruitful in the knowledge of our Lord Jesus Christ.
Anyone who lacks them is blind and shortsighted, forgetful of the cleansing of his past sins.
Therefore, brothers, be all the more eager to make your call and election firm, for, in doing so, you will never stumble.
For, in this way, entry into the eternal kingdom of our Lord and savior Jesus Christ will be richly provided for you.
Apostolic Witness. 
Therefore, I will always remind you of these things, even though you already know them and are established in the truth you have.
I think it right, as long as I am in this “tent,” to stir you up by a reminder,
since I know that I will soon have to put it aside, as indeed our Lord Jesus Christ has shown me. 
I shall also make every effort to enable you always to remember these things after my departure.
We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. 
For he received honor and glory from God the Father when that unique declaration came to him from the majestic glory, “This is my Son, my beloved, with whom I am well pleased.” 
We ourselves heard this voice come from heaven while we were with him on the holy mountain.
Moreover, we possess the prophetic message that is altogether reliable. You will do well to be attentive to it, as to a lamp shining in a dark place, until day dawns and the morning star rises in your hearts.
Know this first of all, that there is no prophecy of scripture that is a matter of personal interpretation,
for no prophecy ever came through human will; but rather human beings moved by the holy Spirit spoke under the influence of God.","Hanv Simanv Pedru, Jezu Kristacho sevôk ani apostl, hem potr boroitam. Zankam amchea bhavarta sarko moladik bhavart mell’la, tankam boroitam. Ami bhôztanv tea Devachê, amchea Sodd-vonnara Jezu Kristachê, taronnik doiallaien tumkam ani amkam toch bhavart favo zala.

Devak ani amchea Somia, Jezuk odik-odik ollkhun, tumkam odik ani odik Devachi doiallai ani xanti subham’ponnan bhogunk mellum.

Favo tê porim ami jieunk ani Tachi bhokti korunk goroz titlem Kristan Aplê divia podven amkam dilam. Apli poripurnn ollokh Tannem amkam dilea ani Aplê mhoiment ani vorteponnant vantto gheunk amkam apoileant.
Hea Aplea udar boreponnak lagun unch molachim ani vortim dennim Tannem amkam bhasaileant. Hê porim, sonv-sarantlea kusddeponnantlim ani fottkirê axentlim sutton, tumi Devachea jivitachim bhagidar zaunk pavtat.
Hea khatir, bhavartan tir ravunk ani tumche sugunn vaddounk sogllê umedin tumi vavrunk zai; teach borabôr Devache onbhovi-vagnnuken cholunk proitn korat;
zagrutaien tumcheô vaitt vondovnneô domauncheô; toxench addkhollim modem thir ravat; teach borabôr tumchi bhokti vaddon veteli;
oxench soglleam bhavam-bhoinninchi opurbai tumi korchi ani soglleam mon’xam lagim pritimogan cholchem.

He sugunn tumkam astit ani tantun tumi vaddot vexeat zalear, tumchem jivit bexttem ani nirfoll urchem na; punn tanchê vorvim tumi Jezu Kristak, amchea Somiak, odik-odik ollkhunk pavtelet.
Jeam mon’xank he sugunn nant, tim kurdd’dim vô mottvê dixttichim; aplim adlim patkam dhuun gelim mhonn tim visorleant.

Bhavam-bhoinnimnô, Devan tumkam apoileant ani vinchun kaddleant: hea apovnneachi ani vinchnnukechi khatri thir samballunk umedin vavrat. Oxem korxeat zalear, tumi koddsorun vexeat mhonn bhirantuch na.
Oxem korun, amchea Somia ani Soddvonnara Jezu Kristachea sasnnik rajeant bhitor sorunk, tumkam un-unit ievkar astolo.

Hea pasot, zori tumi heô vostu zannont ani tumkam mell’lam tem sot tumchea jivitant tumi ghott dhorun asat, tori hanv tumkam tancho ugddas korit ravtolom.
Ho sonvsar soddun vochpacho mhozo vogôt lagim pavlo mhonn amchea Somia Jezu Kristan mhaka kolloilam; hea pasot, hanv jivo ason porian heô vostu tumchea monant haddun tumkam zagrut dovorchim mhonn mhaka dista.
Ani hanv morun gelea uprant tumi sodanch heam vostuncho ugddas korcho mhonn hanv umedin vavurtolom.

Amcho Somi Jezu Krist podven ietolo mhonn ami tumkam xikoilem tedna, dusreamnim hikmotin ghôddlolim gop’pam-talam ami tumkam sangunk nant. Na; ami Tachi thôr mhoima amcheam khaxa dolleamnim dekhlea.
“Ho Mhozo bhov opurbaiecho Put; Tacher asa Mhojem dhadosponn”: jedna hem utor dobajik voibhovantlem Taka pavlem, tedna Tannem Deva, Aplea Bapa koddchi mhoima ani man ghetlo.
Ami Tachê borabôr povitr dongrar asleanv tedna, sorgar thaun ail’lo ho tallo ami khaxa aikolo.
Tea bhair amkam odik ghôtt khatri diunk provadeanchem utor asa; taka tumi chit dixeat zalear borem kortelet. Fantem pavot ani sokallchem noketr tumcheam kallzamnim udet porian, kallokant uzvadd ghalto divtti koxi tem utor dhôrat.
Sogllea adim hem zanno zaiat: Povitr Pustokantlê koslêch provadeanchê sangnnechi zonn-eklean ap-apli khasgi somzonni dium nozo.
Provadeancho khõichoch sondêx mon’xanchê khuxentlo upzunk na; punn jedna mon’xamnim Devachea nanvan sondêx dila, tedna Povitr Atmo tankam to sondêx diunk oddun vhortalo."
2 Peter,2,"There were also false prophets among the people, just as there will be false teachers among you, who will introduce destructive heresies and even deny the Master who ransomed them, bringing swift destruction on themselves. 
Many will follow their licentious ways, and because of them the way of truth will be reviled. 
In their greed they will exploit you with fabrications, but from of old their condemnation has not been idle and their destruction does not sleep.
Lessons from the Past. 
For if God did not spare the angels when they sinned, but condemned them to the chains of Tartarus and handed them over to be kept for judgment; 
and if he did not spare the ancient world, even though he preserved Noah, a herald of righteousness, together with seven others, when he brought a flood upon the godless world; 
and if he condemned the cities of Sodom and Gomorrah [to destruction], reducing them to ashes, making them an example for the godless [people] of what is coming; 
and if he rescued Lot, a righteous man oppressed by the licentious conduct of unprincipled people
(for day after day that righteous man living among them was tormented in his righteous soul at the lawless deeds that he saw and heard),
then the Lord knows how to rescue the devout from trial and to keep the unrighteous under punishment for the day of judgment, 
and especially those who follow the flesh with its depraved desire and show contempt for lordship.
False Teachers Denounced. Bold and arrogant, they are not afraid to revile glorious beings, 
whereas angels, despite their superior strength and power, do not bring a reviling judgment against them from the Lord.
But these people, like irrational animals born by nature for capture and destruction, revile things that they do not understand, and in their destruction they will also be destroyed, 
suffering wrong as payment for wrongdoing. Thinking daytime revelry a delight, they are stains and defilements as they revel in their deceits while carousing with you. 
Their eyes are full of adultery and insatiable for sin. They seduce unstable people, and their hearts are trained in greed. Accursed children!
Abandoning the straight road, they have gone astray, following the road of Balaam, the son of Bosor, who loved payment for wrongdoing, 
but he received a rebuke for his own crime: a mute beast spoke with a human voice and restrained the prophet’s madness.
These people are waterless springs and mists driven by a gale; for them the gloom of darkness has been reserved. 
For, talking empty bombast, they seduce with licentious desires of the flesh those who have barely escaped from people who live in error. 
They promise them freedom, though they themselves are slaves of corruption, for a person is a slave of whatever overcomes him. 
For if they, having escaped the defilements of the world through the knowledge of [our] Lord and savior Jesus Christ, again become entangled and overcome by them, their last condition is worse than their first. 
For it would have been better for them not to have known the way of righteousness than after knowing it to turn back from the holy commandment handed down to them. 
What is expressed in the true proverb has happened to them, “The dog returns to its own vomit,” and “A bathed sow returns to wallowing in the mire.”","Israel-porjê modem kotte provadi ieun gele, toxench tumchê-i modem khotte guru ietele. Te tumchê modem tumchi vatt laitat tosle sota-add xikovnn bhitôr kaddtele, ani apnnank suttka dito Dhoniak patt vollun, apnnachoch rokddo nas korun uddoitele.
Amchê modlim zaitim zannam tanchi pozddi chal dhôrtelim, ani tankam lagun dusro lôk Sotachê Vattechi ninda korunk pavtolo.
Tankam duddvanchi vhôdd axa, ani tumkam khotteô xikovnnô diun te tumcheam poixeamnim apnnank faido kaddtele. Punn magam thaun Mon’subidaran tancher formonn marlelem asa, ani tancho nas kortolo To zagoch asa.

Devdutamnim patok kelem tedna Devan tankam bhogsunk nant, punn Zhôddtechea Disa tanchi mon’subi korunk, Tannem tankam norkant xevttile ani kallokachea konddant sôddle;
Devan adlea kallachea lokak-ui bhogsunk na; punn noxtteanchê prithumecher poriallo dhaddlo tedna, fokot Devak man’ta toslea jivitachea porgôttnnara, Noank, ani tachê borabôr anink sat zannank Tannem vattailim.
Fuddaracheam noxtteam mon’xank dêkh xikounchê khatir, Devan Sodom’ ani Gomorra nograncher khastichem formonn marlem ani tancho bhosm kelo;
ani heam noxtteam mon’xanchem pozddem jivit Lotak kanttallo haddtalem mhonnun, Devan hea Apnnak manovlelea mon’xak nivarlo.
Karonn ho sugunni monis tanchê modem jieun, dispottim tanchim noxttim kortubam polleun ani aikun, apnnachêch bhitôr tollmolltalo.
Mhonntôch bhoktivont mon’xank porikxentlim nivarunk Sorvesporak tank asa, ani noxtteank Zhôddtechea Disa khast lavpa khatir dovrunk Taka podvi asa,
bhov korun pozddê axen kuddicheam vondovnneank lobhdotat ani Tachea odhikarachi beporva kortat tankam.
Ami sangtaleanv te khotte guru, tovnnas ani gorvixtt monis zaun, mhoimevont devdutanchi ninda korunk pattim soronant.
Punn devdut, odik bollixtt ani podvedar zaun-ui, tancher add Sorvespora mukhar koslench garannem vô firiad korinant.
Ginean-nasleleam mon’zatink lôk dhôrta ani marta, osleam mon’zatim sarke he guru; apnnank ollokh na tachi ninda kortat, punn jem apunn nisonttonn haddunk sôdtat, tea nisonttonnak apunnuch sampoddtele.
Dusreank koxtt dileat dekhun, tankam Dev koxtt diun farik kortolo. Disacho porian kamchar tanchem sukh: khorench mhelle monis te, tanchi chal sarki lojechi. Tumchê borabôr jevnnak bostat tedna porian tumkam fottoun khuxi zatat.
Tancheam dolleamnim fokot pordvar ani tanchi patkachi axa kodinch dhadoxi zainam tosli. Othir-osokt mon’xank te fas manddtat. Apli axa bhagounk te ekdom’ huxar. Devacho xirap poddlele monis te!
Nitt marôg soddun vatt chukun gele; Bosorachea puta, Balaamachi, tãnnim vatt dhôrli. Apnnak bori mozuri mellteli mhonn axa dhorun patok korunk to toiar aslo;
punn tachea gaddvanuch tachi axa vaitt mhonn rokddench taka dakhoun dilem: oxi vacha-naslelea gaddvan mon’xa bhaxen uloun provadeachi pisai addaili.

Osle monis sukleleam zhorim sarke, vadollan lottun vhel’leam kupam sarke. Tankam Devan dovorlolo zago mhonn’lear norkantlo kallôk.
Kudde-ponnachea kallokant jieteleam modlim halinch sutton ail’leam amcheam bhavam-bhoinnink he monis ghonn-ghonnit punn polkim bhaxonnam kortat ani aplê pozddê chali vorvim tancheô kuddicheô vondovnneô challoitat.
Tankam apunn svotontrtai ditat mhonn bhasaitat, punn khorem mhonn’lear te apunnuch kusddepo-nnache gulam’: karonn jim konn kiteak-ui apnnancher odhikar cholounk ditat, tim tachim gulam zatat.
Amchea Somia ani Soddvonnara Jezu Kristak ollkhun gheun, mon’xam sonvsarantlea mhelle-ponnantlim mekllim zatat; punn uprant konn-ui teach mhelleponnant portun lollonk vetat zalear ani tea mhelle-ponnachim novean gulam zatat zalear, tanchi gôt adlê goti poros paxtt zali.
Devak man’ta toslea jivitachi vatt ollkholea uprant apnnank dil’li povitr adnea soddun diunchê poros, ti vatt tãnnim ollkhunkuch nasli zalear odik borem zatem.
Êk khori mhonn’nni asa: “Sunnem apnnench onklelem tachê sorxim portun gelem”; ani anink êk mhonn’nni oxi: “Dukornnik nhavoilea uprant ti novean chiklant lollta.” Hem tankam ghòddlem."
2 Peter,3,"This is now, beloved, the second letter I am writing to you; through them by way of reminder I am trying to stir up your sincere disposition,
to recall the words previously spoken by the holy prophets and the commandment of the Lord and savior through your apostles. 
Know this first of all, that in the last days scoffers will come [to] scoff, living according to their own desires 
and saying, “Where is the promise of his coming? From the time when our ancestors fell asleep, everything has remained as it was from the beginning of creation.” 
They deliberately ignore the fact that the heavens existed of old and earth was formed out of water and through water by the word of God; 
through these the world that then existed was destroyed, deluged with water. 
The present heavens and earth have been reserved by the same word for fire, kept for the day of judgment and of destruction of the godless.
But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years and a thousand years like one day. 
The Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that all should come to repentance. 
But the day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out.
Exhortation to Preparedness. 
Since everything is to be dissolved in this way, what sort of persons ought [you] to be, conducting yourselves in holiness and devotion, 
waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire.
But according to his promise we await new heavens and a new earth in which righteousness dwells.
Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at peace.
And consider the patience of our Lord as salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you, 
speaking of these things as he does in all his letters. In them there are some things hard to understand that the ignorant and unstable distort to their own destruction, just as they do the other scriptures.
Therefore, beloved, since you are forewarned, be on your guard not to be led into the error of the unprincipled and to fall from your own stability. 
But grow in grace and in the knowledge of our Lord and savior Jesus Christ. To him be glory now and to the day of eternity. [Amen.]","Bhov priticheam bhavam- bhoinnimnô, hem mhojem dusrem potr tumkam; donant-ui amchea bhavartacho ugddas haddun, tacho khoro somôz tumchê bhitôr zagounk hanvem sôdlam.
Jem provadeamnim adinch sangun dovorlelem, tacho ugddas korat; toxench tumcheam apostlamnim tumkam dil’lê amchea Somia ani Soddvonnarachê adneacho-i ugddas korat.

Poilê svater, nimanneam disamnim amchea bhavartacheô moskoreo korpi zaitim zannam ietelim mhonn visronakat. Tim apleam vaitt vondovnneam pormannem choltelim
ani mhonntelim: “Apunn ietolo mhonn tannem bhas dil’li ti khõi pavli atam? Amche purvoz morun gele tedna thaun sogllem toxench cholta, ani rochnnechea orombak thaun-ui toxench.”
Punn orombak mollob aslem ani Devachea utrak prithum’ udkantli ani udka modem upzoli mhonn tim mud’dom’ visortat.
Ani hea udkachêch buddten tea kallachea sonvsaracho nas zalo.
Punn teach Devachea utran atanchem mollob ani atanchi prithum’ ujean lasun uddounk dovorleant; tea disa onbhavarteanchi zhôddti zaun tancho bhosm zatolo.

Priticheam bhavam-bhoinnimnô, hi êk vôst tumi kodinch visrunk favo na: ki Sorvespora mukhar êk dis hozar vorsam sarko ani hozar vorsam eka disa sarkim.
Kãi zonnam To kallav korta mhonn sangtit, punn Sorvespor Apnnem bhasailam tem pallunk kallav korina. Khorem mhonn’lear, To tumkam sosnnikaien vagoita, kiteak konnachench nisonttonn zal’lem Taka naka, soglleamnim aplem jivit bodôl’lelem Taka zai.

Sorvesporacho Dis êk chôr koso ietolo; tea disa mollob goddgoddan nanch zatelem, srixttiche dhatu koddhon vetele, prithumecho ani tantum aslelea sogttacho bhosm zatolo.
Jea disa mollob agttem zaun nanch zatelem ani srixttiche dhatu lasun koddtele, to Devacho Dis vegim pavum mhonn axeun ravat. Ani sogllem hê bhaxen somptelem mhonntôch, tumchem jivit patkavinn ani Devak manovto zaunk zai.
Ami novea mollbachi ani novê prithumechi vatt polletanv, kiteak oxi Devan amkam bhas dilea: thõi sogllem Devak man’ta toxem zatelem.

Dekhun tea mhonnosôr, bhov priticheam bhavam-bhoinnimnô, tumi Taka xantin mellchê khatir, tankta titlê umedin nixkollonkponnan ani guneanva vinnem jieunk vavrat.

Sorvespor bhov sosnnikaiecho; hem tachem mhatmeponn tumchê soddvonne khatir mhonn somzat. Toxench apnnak Devan dil’lê zannvaien, amchea bhov mogachea bhava, Paulun, tumkam boroilam.
Soglleam apleam potramnim to heam vostunchi gozal korta. Tantum somzunk avghodd kãi vixoi melltat: bhavartant xikovnn ani thirai naslolo lôk tancho, ani heram-i Povitr Pustokancho, sarko ôrth bigddaun uddoitat ani oxem aplench nisontton magun ghetat.
Hea pasot, tumi, bhov mogacheam ixttamno, tumkam hanvem xiddkaileant mhonntôch, chotrai dhôrat: na zalear, noxtteam mon’xanchi vankddi vatt dhorun, tumi-i tumchem thirponn sanddun vexeat.
Ufrattim Jezu Kristachi, amchea Somia ani Soddvonnarachi, doiallai bhôgat ani Tacho odik-odik onnbhôv korun gheiat. Taka mhoima atam ani sasnnachea sasnnak! Amen!"
1 John,1,"What was from the beginning,
what we have heard,
what we have seen with our eyes,
what we looked upon
and touched with our hands
concerns the Word of life—
for the life was made visible;
we have seen it and testify to it
and proclaim to you the eternal life
that was with the Father and was made visible to us—
what we have seen and heard
we proclaim now to you,
so that you too may have fellowship with us;
for our fellowship is with the Father
and with his Son, Jesus Christ.
We are writing this so that our joy may be complete.
God Is Light. 
Now this is the message that we have heard from him and proclaim to you: God is light, and in him there is no darkness at all.
If we say, “We have fellowship with him,” while we continue to walk in darkness, we lie and do not act in truth. 
But if we walk in the light as he is in the light, then we have fellowship with one another, and the blood of his Son Jesus cleanses us from all sin. 
If we say, “We are without sin,” we deceive ourselves, and the truth is not in us. 
If we acknowledge our sins, he is faithful and just and will forgive our sins and cleanse us from every wrongdoing. 
If we say, “We have not sinned,” we make him a liar, and his word is not in us.","Jivitachea Sobda vixim ho amcho sondêx: To orombak thaun aslo, Taka ami aikola ani amcheanch dolleamnim dekhla, Taka ami tellun pollela. Taka ami amcheanch hatamnim sanspila.
Khorench, Jivit dixtti poddlem, Tem ami dekhlam ani Taka ami govai ditanv. Bapa sovem aslem ani Tannench amkam dakhol kelam tem Sasnnik Jivit ami tumkam porgôtt’tanv.
Tumi-i amchea ekcharant aschê khatir, jem ami pollelam ani aikolam tench ami tumkam-i kollit kortanv. Amcho ekchar mhonn’lear Bapa kodde ani Tachea Puta Jezu Krista kodde.
Amam-somestancho sontôs purnn zaunchê khatir, hem ami tumkam boroitanv.

Tachê koddcho ami aikola ani tumkam ami porgôtt kortanv to sondêx ho: Dev mhonn’lear Uzvadd ani Tachê sovem kosloch kallôk na.

Kallokant ami choltanv astana, Devachea ekcharant ami asanv mhonn ami sanglem zalear, amchim utram ani amchem jivituch êk fôtt, kiteak sota pormannem ami jienanv.

Punn zoso Dev Uzvaddant asa, toxim ami-i Uzvaddant choltanv zalear, ekamekachea ekcharant ami asanv, ani Tachea Puta Jezuchem rogot sogllea patkantlim amkam xud’dh-nirmoll korta.
“Amkam patok na’’, oxem ami mhonn’lem zalear, ami amkanch fottoitanv ani sot amchê sovem na.
Punn amchim patkam ami ollkhun ghetlim zalear, Dev amchim patkam bhôgxita ani sogllea khotteponnantlim amkam nitoll korta, kiteak To visvaxi ani sogllêch vatten boro.
Ami patok korinaslam, oxem ami mhon’nlem zalear, ami Taka fottkiro kortanv ani Tachem utor amchê sovem na zata."
1 John,2,"My children, I am writing this to you so that you may not commit sin. But if anyone does sin, we have an Advocate with the Father, Jesus Christ the righteous one. 
He is expiation for our sins, and not for our sins only but for those of the whole world. 
The way we may be sure that we know him is to keep his commandments. 
Whoever says, “I know him,” but does not keep his commandments is a liar, and the truth is not in him. 
But whoever keeps his word, the love of God is truly perfected in him. This is the way we may know that we are in union with him: 
whoever claims to abide in him ought to live [just] as he lived.
The New Commandment. 
Beloved, I am writing no new commandment to you but an old commandment that you had from the beginning. The old commandment is the word that you have heard. 
And yet I do write a new commandment to you, which holds true in him and among you, for the darkness is passing away, and the true light is already shining. 
Whoever says he is in the light, yet hates his brother, is still in the darkness. 
Whoever loves his brother remains in the light, and there is nothing in him to cause a fall. 
Whoever hates his brother is in darkness; he walks in darkness and does not know where he is going because the darkness has blinded his eyes.
Members of the Community. 
I am writing to you, children, because your sins have been forgiven for his name’s sake.
I am writing to you, fathers, because you know him who is from the beginning.
I am writing to you, young men, because you have conquered the evil one.
I write to you, children, because you know the Father.
I write to you, fathers, because you know him who is from the beginning.
I write to you, young men, because you are strong and the word of God remains in you, and you have conquered the evil one.
Do not love the world or the things of the world. If anyone loves the world, the love of the Father is not in him. 
For all that is in the world, sensual lust, enticement for the eyes, and a pretentious life, is not from the Father but is from the world.
Yet the world and its enticement are passing away. But whoever does the will of God remains forever.
Antichrists. 
Children, it is the last hour; and just as you heard that the antichrist was coming, so now many antichrists have appeared. Thus we know this is the last hour. 
They went out from us, but they were not really of our number; if they had been, they would have remained with us. Their desertion shows that none of them was of our number.
But you have the anointing that comes from the holy one, and you all have knowledge. 
I write to you not because you do not know the truth but because you do, and because every lie is alien to the truth. 
Who is the liar? Whoever denies that Jesus is the Christ. Whoever denies the Father and the Son, this is the antichrist. 
No one who denies the Son has the Father, but whoever confesses the Son has the Father as well.
Life from God’s Anointing. 
Let what you heard from the beginning remain in you. If what you heard from the beginning remains in you, then you will remain in the Son and in the Father. 
And this is the promise that he made us: eternal life. 
I write you these things about those who would deceive you.
As for you, the anointing that you received from him remains in you, so that you do not need anyone to teach you. But his anointing teaches you about everything and is true and not false; just as it taught you, remain in him.
Children of God. 
And now, children, remain in him, so that when he appears we may have confidence and not be put to shame by him at his coming.
If you consider that he is righteous, you also know that everyone who acts in righteousness is begotten by him.","Mhojeam supurleam bhurgeamnô, tumi patok korchem nhoi mhonn hanv hem tumkam boroitam. Punn konn-ui patkant poddlim zalear, Bapa mukhar amkam sogllêch vatten Devak man’ta toslo eklo Xerati asa: to Jezu Krist.
Toch amchim patkam nattak korta ti Boli: amchinch nhoi, punn akhea sonvsarachim.
Zôr tôr ami Tacheô adnea palltanv, ami Taka ollkhola mhonn hê khunnê vorvim gomun ieta.
“Mhaka Tachi ollokh asa”, jim konn oxem mhonntat punn Tacheô adnea pallinant, tim mon’xam fottkirim: osleam mon’xam sovem sot na.
Punn Tachea utrak pallo ditat tim Dev amcho kitlo môg korta to sopurnnaien ollkhunk pavleant. Hachêch vorvim ami Tachê sovem asanv mhonn amkam kollon ieta.
Jim konn Deva sovem apunn asat mhonn sangtat, tãnnim Jezu chol’lo toxench cholchem.

Mhojeam mogacheam bhurgeamnô, hanv tumkam novi adnea boroun dhaddinam, punn êk adli adnea, survatek thaun tumi ghetlea tich. Hi adli adnea mhonn’lear tumi poilim thaun ghetlo toch sondêx.
Tori astana, hanv tumkam novean boroun dhaddtam ti khorench novi adnea: karonn kallôk na zata ani khoro Uzvadd porzollunk laglo.
Jim konn apunn Uzvaddant asat mhonntat punn aplea bhavak vô bhoinnik zolltat, tim ozun kallokant asat.
Punn jim konn apleam bhavam-bhoinnincho môg kortat, tim Uzvaddant jietat: tankam adllon poddo-xim korunk kãich na.
Aplea bhavacho vô bhoinnicho dvês kortat tim kallokant asat ani kallokant choltat; oslim mon’xam apunn khõi vetat tem tinch nokllot, kiteak kallokan tanche dolle kurdd’de keleat.
Mhojeam supurleam bhurgeamnô, Tachê nanvim tumchim patkam bhògsoleant dekhun tumkam boroitam.
Avoibapaiamnô, orombak thaun asa Taka tumi ollkhunk pavleant. Tornnatteamnô, tumi Noxtteacher zoit vhelam dekhun tumkam boroitam.
Supurleam bhurgeamnô, tumi Bapak ollkhola dekhun tumkam boroitam. Avoibapaiamnô, orombak thaun asa Taka tumi ollkhola dekhun tumkam boroitam. Tornnatteamnô, tumi bollixtt zaleant, Devachem utor tumchê bhitôr riglam ani tumi Noxtteacher zoit vhelam dekhun tumkam boroitam.
Sonvsaracho ani sonvsarantleam vostuncho môg korinakat. Sonvsaracho môg kortat team mon’xam sovem Bapacho môg na:
kiteak sonvsarant mellta tem itlench: kuddichi moriadi-bhaili vondovnni, dolleanchi lobhi axa ani jivita-boddai. Hem sogllem Bapa-sun nhoi punn sonvsarantlem upzota.
Tôr sonvsar ani tacheô vondovnneô don disam bhitôr nanch zatat. Punn jim konn Devachi khuxi palltat, tim sasnnak jietat.

Mhojeam supurleam bhurgeamnô, xevottacho kall ho. Eklo Krist-Virodhi ieuncho asa mhonn tumi aikolam. Atanch legun zaite Kristache-virodhi dixtti poddleat: hantum amkam ho xevottacho kall mhonn gomun ieta.
Te amchê modle bhair sorleat, punn khorench mhonn’lear amche niz vangddi te nhoi asle; kiteak amche niz vangddi zal’le zalear, amchea sangata te ravto asle; punn sogllech zann amche niz vangddi nhoi mhonn dakhounchê khatir, hem oxem ghoddonk zai aslem.
Tumkam zalear Kristacho Povitr Atmo diun Devan makhleant ani oxem tumkam soglleank sotachi ollokh mell’lea.
Mhonntôch sotachi ollokh tumkam na zal’lê porim tumkam hanvem borounk na, punn portench tumi sot ollkhotat ani sotantli koslich fôtt upzona dekhun, oxem tumkam boroitam.
Fottkirim konn? Jezu, To Krist mhonn mandun ghenant tim. Hinch tim Krist-Virodhi! Bapak toso Putak-ui tim mandun ghenant.
Jim konn Putak nakartat, tankam Bap-ui na. Punn jim konn Putak ollkhun ghetat, tankam Bap-ui asa.
Tumi zalear, zo sondêx orombak thaun aikola, to tumcheam kallzamnim sodam samballat. Survatek thaun aikol’lo sondêx tumchê sovem toglo zalear, tumi-i Puta sovem ani toxench Bapa sovem rigun astelet.
Tannench tumkam hi bhasavnni kelea: Sasnnik Jivitachi bhasavnni !
Tumkam fosounk bhonvtat tanchê vixim, itlem tumkam boroilam.
Deva-koddcho tumi Povitr Atmo ghetla; To tumchê sovem asa mhonntôch dusrea konnachêch xikovnnechi tumkam goroz na. Punn Tacho Atmo tumkam soglli xikovnn dita, ani hi Tachi xikovnn khori, fottkiri nhoi; mhonnun hê Tachê xikovnnê pormannem cholat ani Jezu sovem rigun ravat.
Hea pasot atam, supurleam bhurgeamnô, Tachê sovem rigun ravat. Hê porim, To dixtti poddtolo tea Tachea ienneachea Disa, vhodda visvasan ami Taka ghetelenv, ani lojen Tachê thaun pois vechim nanv.
Dev sogllêch vatten boro mhonn tumi zannont; tôr hem-i zanno zaiat: jim konn Devak man’ta toxem jietat, tim sogllim Tachê thaun zolmoleant."
1 John,3,"See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him. 
Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is. 
Everyone who has this hope based on him makes himself pure, as he is pure.
Avoiding Sin. 
Everyone who commits sin commits lawlessness, for sin is lawlessness. 
You know that he was revealed to take away sins, and in him there is no sin. 
No one who remains in him sins; no one who sins has seen him or known him.
Children, let no one deceive you. The person who acts in righteousness is righteous, just as he is righteous.
Whoever sins belongs to the devil, because the devil has sinned from the beginning. Indeed, the Son of God was revealed to destroy the works of the devil. 
No one who is begotten by God commits sin, because God’s seed remains in him; he cannot sin because he is begotten by God. 
In this way, the children of God and the children of the devil are made plain; no one who fails to act in righteousness belongs to God, nor anyone who does not love his brother.
For this is the message you have heard from the beginning: we should love one another, 
unlike Cain who belonged to the evil one and slaughtered his brother. Why did he slaughter him? Because his own works were evil, and those of his brother righteous. 
Do not be amazed, [then,] brothers, if the world hates you. 
We know that we have passed from death to life because we love our brothers. Whoever does not love remains in death. 
Everyone who hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 
The way we came to know love was that he laid down his life for us; so we ought to lay down our lives for our brothers. 
If someone who has worldly means sees a brother in need and refuses him compassion, how can the love of God remain in him? 
Children, let us love not in word or speech but in deed and truth.
Confidence Before God. 
[Now] this is how we shall know that we belong to the truth and reassure our hearts before him
in whatever our hearts condemn, for God is greater than our hearts and knows everything.
Beloved, if [our] hearts do not condemn us, we have confidence in God
and receive from him whatever we ask, because we keep his commandments and do what pleases him. 
And his commandment is this: we should believe in the name of his Son, Jesus Christ, and love one another just as he commanded us. 
Those who keep his commandments remain in him, and he in them, and the way we know that he remains in us is from the Spirit that he gave us.","Polleiat, Bapan amcho kedo vhod môg korun dakhoilo to, Khud’ Bap amkam Aplim bhurgim mhonnta, ani khorench ami Tachim bhurgim! Taka ollkhunk na dekhun sonvsar amkam-i ollkhona.
Mhojeam mogacheam bhurgeamnô, atanch thaun ami Devachim bhurgim, punn fuddarak ami kitem zatelenv tem ozun porian ugddapem zaunk na. Punn jea disa tem ugddapem zatelem, tea disa ami Tachê-sarkim zatelenv mhonn amkam khatri asa, kiteak zoso To asa, tosoch ami Taka polletelenv.
Zoso Jezu nibêl xud’dh, toxem Tacher ho bhorvanso dovrun asat tim sogllim apunn-ui nixkollonk zaunk vavurtat.
Jim konn patok kortat, tim Somurtik patt kortat, kiteak patok mhonn’lear Somurtik patt-korop.
Tôr amchim patkam kaddun uddounk To ailo ani Taka koslench patok na mhonn tumi zannont.
Tachê sovem rigun ravtat tim patok korinant, punn patok kortat tãnnim Taka polleunk na ani ollkhunk-ui na.
Priticheam bhur-geamnô, konnakuch tumkam fosounk dinakat: zoso Krist Devak manovlo, toxench Devachê khuxê pormannem jietat tim Devak manovtat.
Jim konn patok kortat, tim devcharachim, karonn devchar orombak thaun patki. Devcharacheam kortubancho bhosm korchê khatiruch Devacho Put ailo.
Jim konn Deva thaun zolmoleant, tim patok korit rauchinant, kiteak Devachi jinn tanchê sovem asa. Deva thaun zolmoleant dekhun tanchean patok korum nozo.
Devachim bhurgim ani devcharachim bhurgim hacheruch ollkhum-ietat: jim konn Devachê khuxê pormannem jienant vô apleam bhavam-bhoinnincho môg korinant, tim Devachim nhoi.

Ekamekacho ami môg korcho: hoch sondêx tumi survatek thaun aikola.
Kain-a sarkim ami zaum noiê: to Noxtteacho put aslo dekhun, aplea bhavacho tannem jiv kaddlo. Kitea pasot tacho jiv kaddlo zait? Kiteak tachim kortubam baskoll aslim, punn tachea bhavacheô kortubam Devak man’tat toslim aslim.
Bhavam-bhoinnimnô, sonvsar tumcho dvês korta zalear, tumi ojap zaum nakat.
Mornnantlim bhair sorun ami Jivitak pavleanv mhonn ami zannonv, karonn amcheam bhavam-bhoinnincho ami môg kortanv.
Môg korinant tim mornnantuch asat. Aplea bhavacho vô bhoinnicho dvês kortat tim mon’xam prannghatki; khõicheach prannghatkea sovem Sasnnik Jivit kednanch asona mhonn tumi zannont.
Tannem amchê pasot Aplo jiv dilo: hachê velean môg kitem tem ami ollkhunk pavleanv. Toxench ami-i amcheam bhavam-bhoinnim pasot amcho jiv diunk zai.
Konna-konnak sonvsarachi girestkai asun-ui gorjek sampoddlelea aplea bhavak vô bhoinnik polleun tanchea kallzant doia-maia upzona zalear, koxê bhaxen Devacho môg tanchê sovem asot?
Supurleam bhurgeamnô, khoro môg mhonn’lear utramnim ani jibenuch nhoi, punn kornneamnim ami dakhounk zai.

Hê ekêch khunnê vorvim ami sota pormannem choltanv mhonn amkam gomum ietelem ani amchim kallzam Tachê mukhar ami xant kortelenv.
Devak sogllem tthavem, ani amchem ontoskornn amkam koslo-i guneanv dakhoit zalear porian, amchea ontoskornna poros Devachem kalliz odik doiall-movall.
Priticheam bhurgeamnô, amchem ontoskornn amcho kosloch guneanv dakhoina zait zalear, Deva mukhar amkam purnn visvas asa;
ani kitem-i ami Tachê lagim maglem zalear, tem amkam Tachê koddchem melltach, kiteak Tacheô adnea ami palltanv ani Taka mandta tem ami kortanv.
Hi tôr Tachi adnea: Tachea Puta Jezu Kristacher ami bhavart dovorcho ani, Tannem amkam adnea dilea tea pormannem, ekamekacho ami môg korcho.
Ani jim konn Tacheô adnea samballtat, tim Deva sovem jietat ani Dev tanchê sovem jieta. Tannem amkam Aplo Atmo dil’lean To amchê sovem jieta mhonn ami ollkhunk pavtanv."
1 John,4,"Beloved, do not trust every spirit but test the spirits to see whether they belong to God, because many false prophets have gone out into the world. 
This is how you can know the Spirit of God: every spirit that acknowledges Jesus Christ come in the flesh belongs to God, 
and every spirit that does not acknowledge Jesus does not belong to God. This is the spirit of the antichrist that, as you heard, is to come, but in fact is already in the world. 
You belong to God, children, and you have conquered them, for the one who is in you is greater than the one who is in the world.
They belong to the world; accordingly, their teaching belongs to the world, and the world listens to them. 
We belong to God, and anyone who knows God listens to us, while anyone who does not belong to God refuses to hear us. This is how we know the spirit of truth and the spirit of deceit.
God’s Love and Christian Life. 
Beloved, let us love one another, because love is of God; everyone who loves is begotten by God and knows God.
Whoever is without love does not know God, for God is love.
In this way the love of God was revealed to us: God sent his only Son into the world so that we might have life through him. 
In this is love: not that we have loved God, but that he loved us and sent his Son as expiation for our sins. 
Beloved, if God so loved us, we also must love one another.
No one has ever seen God. Yet, if we love one another, God remains in us, and his love is brought to perfection in us.
This is how we know that we remain in him and he in us, that he has given us of his Spirit.
Moreover, we have seen and testify that the Father sent his Son as savior of the world.
Whoever acknowledges that Jesus is the Son of God, God remains in him and he in God.
We have come to know and to believe in the love God has for us.
God is love, and whoever remains in love remains in God and God in him.
In this is love brought to perfection among us, that we have confidence on the day of judgment because as he is, so are we in this world. 
There is no fear in love, but perfect love drives out fear because fear has to do with punishment, and so one who fears is not yet perfect in love.
We love because he first loved us.
If anyone says, “I love God,” but hates his brother, he is a liar; for whoever does not love a brother whom he has seen cannot love God whom he has not seen. 
This is the commandment we have from him: whoever loves God must also love his brother.","Mhojeam mogacheam bhurgeamnô, Devachea Atmeachem preronn apnnak mell’lam, oxem sangtelea dor-ekleak mandun ghenakat; punn him preronnam kosak lavun, khorench tim Devachea Atmea thaun ietat zalear polleiat, karonn zaite fottkire provadi sonvsarant ailele asat:
Devachea Atmeachea preronna vorvim êk sondêx ieta zalear, hachê voilean to tumi ollkhunk xoktat: Jezu mon’xasoimbant ail’lo Krist mhonn mandun gheta to sogllo sondêx Deva thaun ieta;
ani zo sondêx Jezuk oso mandun ghena, to Deva thaun iena: oslo sondêx Krist-virodheacho. Ho Krist-virodhi ieuncho asa mhonn tumi aikol’lem; khorench mhollear, atam legun to sonvsarant ail’lo asa.
Tumi, Supurleam bhurgeamnô, Devachim ani team fottkiream prova-deancher, tumi zoit vhelam. Karonn Zo tumchê sovem asa, To sonvsarant asa tachê poros odik bollixtt.
Te zalear sonvsarantle; dekhun sonvsarachi bhas te uloitat ani sonvsar tanchem aikota.
Punn ami, Devachim, Jezuche sakxidar, ani jim konn Devak ollkhotat, tim amchem aikun ghetat; jim konn Devachim nhoi, tim amkam kan dinant. Hachêch vorvim konnacho sondêx sotacho ani konnacho fottkiro to ami ollkhunk xoktanv.

Mhojeam opurbaiecheam bhur-geamnô, ekamekacho môg korum-ia, kiteak môg mhonn’lear Deva koddchoch ani jim konn môg kortat, tim Deva thaun zolmoleant ani Devak ollkhotat.
Jim konn môg korinant, tankam Devachi ollokh mellunk na, kiteak Dev mhonn’lear Môguch!
Aplea ekleach Puta udexim ami jieunchê khatir, Devan Taka sonvsarant dhaddlo: hantum Dev amcho môg korta mhonn ugddapem zalem.
Hanv môg mhonntam to ho: ami Devacho môg kela to nhoi, punn Tannem amcho môg kelo to, amchim patkam nattak korunk, boli koso Apleach Putak dhaddun, Aplo môg dakhoilo to.
Mhojeam priticheam bhurgeamnô, Devan zôr amcho itlo môg kelo, ami-i ekamekacho môg korunk zai.
Devak konnench kodinch polleunk na. Punn ami ekamekacho môg kelo zalear, Dev amchê sovem jieta ani Tacho môg amchê sovem sompadnnek pavla.
Tannem Aplo Atmo amkam dila: hê khunnê vorvim ami Tachê sovem jietanv ani To amchê sovem jieta mhonn amkam kollon ieta.
Bapan Aplea Putak sonvsaracho Tarôk koso dhaddlo mhonn ami amcheam dolleamnim pollelam ani hachi ami govai ditanv.
Jim konn Jezu Devacho Put mhonn mandun ghetat, tanchê sovem Dev jieta ani tim Deva sovem jietat.
Dev amcho môg korta, ho môg ami ollkhun ghetla ani tacher ami bhavart tthevla. Dev mhollear Môguch! Jim konn mogant jietat, tim Deva sovem jietat ani Dev tanchê sovem jieta.
Zhôddtechea Disak purnn visvasan ami ravchê khatir amchê sovem môg sompadnnek pavot asa: karonn hea sonvsarant ami Jezu sarkim zait asanv.
Môg asa thõi bhirant na; portench, sopurnn môg bhirant pois korta; kiteak zõi khast asum-iet, thõi bhirant asa; ani zaka bhem dista, tacho môg sompadnnek pavunk na.
Tannem poilo amcho môg kelo dekhun, ami-i môg kortanv.
“Hanv Devacho môg kortam’’, oxem konn mhonntit, punn aplea bhavacho vô bhoinnicho dvês kortit zalear, him mon’xam fottkirim: apunn dekhtat tea bhavacho vô bhoinnicho tim môg korinant zalear, apnnem polleunk na tea Devacho koxim mhonn tim môg kortelim?
Tachê koddchi ami ghetlea ti adnea hi: jim konn Devacho môg kortat, tãnnim apleam bhavam-bhoinnincho-i môg korcho."
1 John,5,"Everyone who believes that Jesus is the Christ is begotten by God, and everyone who loves the father loves [also] the one begotten by him. 
In this way we know that we love the children of God when we love God and obey his commandments.
For the love of God is this, that we keep his commandments. And his commandments are not burdensome, 
for whoever is begotten by God conquers the world. And the victory that conquers the world is our faith. 
Who [indeed] is the victor over the world but the one who believes that Jesus is the Son of God?
This is the one who came through water and blood, Jesus Christ, not by water alone, but by water and blood. The Spirit is the one that testifies, and the Spirit is truth. 
So there are three that testify,
the Spirit, the water, and the blood, and the three are of one accord. 
If we accept human testimony, the testimony of God is surely greater. Now the testimony of God is this, that he has testified on behalf of his Son. 
Whoever believes in the Son of God has this testimony within himself. Whoever does not believe God has made him a liar by not believing the testimony God has given about his Son. 
And this is the testimony: God gave us eternal life, and this life is in his Son. 
Whoever possesses the Son has life; whoever does not possess the Son of God does not have life.
Prayer for Sinners. 
I write these things to you so that you may know that you have eternal life, you who believe in the name of the Son of God. 
And we have this confidence in him, that if we ask anything according to his will, he hears us. 
And if we know that he hears us in regard to whatever we ask, we know that what we have asked him for is ours.
If anyone sees his brother sinning, if the sin is not deadly, he should pray to God and he will give him life. This is only for those whose sin is not deadly. There is such a thing as deadly sin, about which I do not say that you should pray. 
All wrongdoing is sin, but there is sin that is not deadly.
We know that no one begotten by God sins; but the one begotten by God he protects, and the evil one cannot touch him.
We know that we belong to God, and the whole world is under the power of the evil one.
We also know that the Son of God has come and has given us discernment to know the one who is true. And we are in the one who is true, in his Son Jesus Christ. He is the true God and eternal life. 
Children, be on your guard against idols.","Jim konn Jezuk Krist mhonn bhavartan mandun ghetat, tim Deva thaun zolmoleant. Ani jim konn Bapacho môg kortat, tim Tacheam bhurgeancho-i môg kortat.
Ami Devacho môg kortanv ani Tacheô adnea palltanv zalear, dubhava virêt ami Devacheam bhurgeancho-i môg kortanv mhonn amkam kollon ieta.
Karonn Devacho môg korop mhonngê Tacheô adnea pallop. Ani Tacheô adnea zhodd nhoi,
kiteak zankam Devan zolm dila, tãnnim sonvsaracher zoit vhelam. Sonvsaracher ami zoit vhelam tem hem: amcho bhavart.
Sonvsaracher zoit vhortat tim konn zait? Jezu Devacho Put mhonn bhavart dhôrtat tinch.

Ailo to Jezu Krist; udka ani rogta vorvim To ailo. Udkachêch vorvim nhoi, tôr udka ani rogta vorvim. Ani Povitr Atmo haka govai dita, kiteak Atmo mhonn’lear Sot.
Haka tin govaianchi sakxi asa:
Atmo, udok ani rogot, ani heam tegãichi govaiki êkuch.
Mon’xanchi govaiki ami manun ghetanv; punn Devachi govaiki odik visvas favo asleli. Ani hi govaiki Devan Aplea Puta vixim dil’li asa.
Jim konn Devachea Putacher bhavart dovortat, tanchê sovem hi Devachi govaiki asa. Jim konn bhavart tthevinant, tim Devak fottkiro korun sôddtat, kiteak ji govaiki Devan Aplea Puta vixim dilea, ti tãnnim mandun gheunk na.
Hi asa ti govaiki: Devan amkam Sasnnik Jivit dilam. Ani hem Jivit Tachea Puta sovem asa.
Jeam mon’xam sovem Devacho Put asa, team mon’xank Jivit asa; jeam mon’xam sovem Put na, team mon’xank Jivit-ui na.

Tumchê sovem Sasnnik Jivit asa, kiteak tumi Devachea Putacher bhavart dovorla; hem tumi zanno zaunchê khatir hem sogllem hanvem tumkam boroilam.
Kitem-i ami Devachê khuxê pormannem Tachê lagim magum, To amkam aikota: Tacher ho amcho purnn visvas asa.
Ani zôr sogllim amchim magnnim To aikota mhonn ami zannonv, tôr jem ami Tachê lagim maglam, tem amkam mell’lem mhonn amkam khatri asa.
Jim konn aplo bhav vô bhoinn mornnank pavoina toslem patok korta mhonn polletit, tãnnim tea bhava vô bhoinni khatir prarthon korchem ani oxem tanchê vorvim tea bhavak vô bhoinnik—novean sangtam, mornnak pavoina toslem patok korteleank — Jivit melltelem. Mornnak pavoita toslem patok asa: oslem patok korteleam khatir tumi prarthon korchem mhonn hanv sangina.
Koxê-i bhaxen vaitt korop mhonn’lear patok, punn sogllim patkam mornnak pavoita toslim nhoi.
Jim konn Devachim bhurgim, tim patok korinant, punn Devacho Put tankam ballgun dovorta, ani Noxtteak tancher hat ghalunk koslich podvi na: hem ami zannonv.
Ami Devachim, ani akho sonvsar Noxtteachea tabeant asa: hem-i ami zannonv.
Anink-ui ami zannonv: Devacho Put ailo ani Khorea Devak ollkhunk Tannem amkam poripurnn somzoni dilea. Hea Deva sovem ani Tachea Puta Jezu Krista sovem ami asanv. Hoch To Khoro Dev ani hench tem Sasnnik Jivit.
Priticheam bhurgeamnô, puttleam-murtim sorxilim tumi pois ravchim."
2 John,1,"The Presbyter to the chosen Lady and to her children whom I love in truth—and not only I but also all who know the truth—
because of the truth that dwells in us and will be with us forever.
Grace, mercy, and peace will be with us from God the Father and from Jesus Christ the Father’s Son in truth and love.
I rejoiced greatly to find some of your children walking in the truth just as we were commanded by the Father. 
But now, Lady, I ask you, not as though I were writing a new commandment but the one we have had from the beginning: let us love one another. 
For this is love, that we walk according to his commandments; this is the commandment, as you heard from the beginning, in which you should walk.
Many deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh; such is the deceitful one and the antichrist. 
Look to yourselves that you do not lose what we worked for but may receive a full recompense.
Anyone who is so “progressive” as not to remain in the teaching of the Christ does not have God; whoever remains in the teaching has the Father and the Son.
If anyone comes to you and does not bring this doctrine, do not receive him in your house or even greet him; 
for whoever greets him shares in his evil works.
Although I have much to write to you, I do not intend to use paper and ink. Instead, I hope to visit you and to speak face to face so that our joy may be complete. 
The children of your chosen sister send you greetings.","Amchê sovem riglelem asa ani sasnnak amchê sovem rigun ravtelem tea sota khatir, Hanv, Vhoddil, Devan vinchun kaddlelê ostorek ani ticheam bhurgeank noman kortam. Tumcho hanv khoreponnim môg kortam; hanvuch nhoi, punn sot ollkhunk pavleant tim sogllim.
Sota pormannem ani mogan zôr ami jieleanv, Deva amchea Bapachi ani Bapachea Puta Jezu Kristachi doiallai, konnvallai ani xanti ami sodam bhogunk pavtelenv.

Bapa koddchi zoxi ami adnea ghetlea, toxim sota pormannem tujim bhurgim choltat mhonn polleun, mhaka khub anond bhòglo.
Tujê lagim ekuch magtam: ekamekacho môg korum-ia. Oxem tuka boroun, Bai, êk novi adnea tuka dinam, punn orombak amkam dil’li tich adnea.
Môg korop ani Tacheam adneam pormannem cholop mhonn’lear ekuch; orombak thaun tumi hi adnea aikolea: tichê pormannem cholum-ia.

Jezu Krist mon’xasoimb gheun ailo mhonn mandun ghenant tosle zaite fosovpi sonvsarant ximpoddleat. Konnui osle toreche te, fosovpi ani Krist-Virodhi te.
Chotraien cholat, na zalear sogllo tumcho vavr nirfôll zatolo ani tumkam purnn inam’ mellchem na.

Jim konn Kristachê xikovnnecheam ximam bhitôr ravonant, punn tea-vôn pelean vetat, tanchê sovem Dev na. Jim konn Tannem xikoilam tem samballtat, tanchê sovem Bap ani Put asat.
Veglli kosli-i xikovnn gheun konn-ui tumchê modem ietit zalear, tankam tumchê-xim gheum nakat, ani tankam noman legun korinakat.
Tumi osleank noman korxeat zalear, tancheam noxtteam kortubamnim tumi tanchim bhagidar zatat.

Tumkam zaitem sangchem asa, punn kagdar ani xaien korchem nhoi mhonn mhaka dislem. Punn tumchê-xim ietolom ani tumchê lagim tondda-tonddim uloitolom mhonn mhaka bhorvanso asa, ani oso amcho sontôs sopurnn zatolo.

Devan vinchun kaddlelê, tujê bhoinnichim bhurgim tuka noman kortat."
3 John,1,"The Presbyter to the beloved Gaius whom I love in truth.
Beloved, I hope you are prospering in every respect and are in good health, just as your soul is prospering.
I rejoiced greatly when some of the brothers came and testified to how truly you walk in the truth. 
Nothing gives me greater joy than to hear that my children are walking in the truth.
Beloved, you are faithful in all you do for the brothers, especially for strangers; 
they have testified to your love before the church. Please help them in a way worthy of God to continue their journey. 
For they have set out for the sake of the Name and are accepting nothing from the pagans.
Therefore, we ought to support such persons, so that we may be co-workers in the truth.
I wrote to the church, but Diotrephes, who loves to dominate, does not acknowledge us.
Therefore, if I come, I will draw attention to what he is doing, spreading evil nonsense about us. And not content with that, he will not receive the brothers, hindering those who wish to do so and expelling them from the church.
Beloved, do not imitate evil but imitate good. Whoever does what is good is of God; whoever does what is evil has never seen God. 
Demetrius receives a good report from all, even from the truth itself. We give our testimonial as well, and you know our testimony is true.
I have much to write to you, but I do not wish to write with pen and ink. 
Instead, I hope to see you soon, when we can talk face to face.
Peace be with you. The friends greet you; greet the friends there each by name.","Hanv, Vhoddil, Gaiusak, mhojea bhov mogachea ani khorea ixttak, noman kortam.

Pritichea ixtta, sogllem tujem borem cholchem mhonn magtam, ani zoxem atmea vatten tum boro asai, toxich tuji kuddichi-i bholaiki bori aschi.
Sotak tum visvaxi ravtai ani sota pormannem tum choltai mhonn thõicheam kãi bhavam-bhoinnimnim ieun govai dilea; hem aikun mhaka khub anond zalo.
Mhojim bhurgim sota pormannem choltat mhonn aikun, hanv itlo sontoxi zatam, ki mhaka hedo vhôdd sontôs diteli dusri koslich khobor na.

Pritichea ixtta, he bhav bhailea ganvche zaun-ui, tum tanchê pasot ghas ghetai mhonn’lear, hem tujem visvaxiponnachem kortub.
Ak’khê povitr-sobhek te tujea pritimogachi govai ditat. Devak mandta tê bhaxen tankam vattek goroz tem dixi zalear, borem kortoloi.
Te vattek lagle fokot Nanva khatir, ani amchea bhavartachim nhoi team mon’xam koddsun te kãich ghenant.
Osleam mon’xank borê bhaxen gheunk ani sota pasot te vavr kortat tantum tankam sohokar diunk amcho kaido.

Tumchê povitr-sobhek hanvem ek potr boroilam; punn thõi podvi choloun murgott’ta to Diotrefes amcho odhikar manun gheunk toiar na.
Hea pasot, hanv iein zalear, to koso cholta tacho soglleank ugddas kortolom, ani amcheô to koxeô chaddiô korta ani amcher koslim boglanttam ghalta, tem-i bhair kaddtolom. Itlench nhoi; punn jim konn amcheam bhavam-bhoinnink gheunk toiar asat, tankam to addaita ani povitr-sobhentlim bhair ghalta!
Pritichea ixtta, osli vaitt dêkh tum dhorinaka, punn borem tem kôr; jim konn borem kortat, tim Devachim bhurgim; punn jim konn vaitt kortat, tãnnim Devak polleunkuch na.
Demetriusa vixim sogllim borem sangun govai ditat; ani khud’ Sot govai dita. Ami-i tachê vixim govai ditanv, ani amchi govaiki khori mhonn tum zannoi.

Anink-ui zaiteô vostu tuka sangpacheô asleô, punn xaien ani likhnnen sangunk mhaka khuxi na.
Khorench mhollear, rokddoch hanv tuka polleunk pavtolom mhonn ravtam, ani tedna tondda-tonddim ami uloitelenv.
Xanti tuka! Tuje ixtt ani ixttinni tuka noman kortat; amcheam bhavam-bhoinnink, ek-ekleachem nanv gheun, vicharlam mhonn sang."
Jude,1,"Jude, a slave of Jesus Christ and brother of James, to those who are called, beloved in God the Father and kept safe for Jesus Christ: 
may mercy, peace, and love be yours in abundance.
Occasion for Writing. 
Beloved, although I was making every effort to write to you about our common salvation, I now feel a need to write to encourage you to contend for the faith that was once for all handed down to the holy ones. 
For there have been some intruders, who long ago were designated for this condemnation, godless persons, who pervert the grace of our God into licentiousness and who deny our only Master and Lord, Jesus Christ.
The False Teachers. 
I wish to remind you, although you know all things, that [the] Lord who once saved a people from the land of Egypt later destroyed those who did not believe. 
The angels too, who did not keep to their own domain but deserted their proper dwelling, he has kept in eternal chains, in gloom, for the judgment of the great day. 
Likewise, Sodom, Gomorrah, and the surrounding towns, which, in the same manner as they, indulged in sexual promiscuity and practiced unnatural vice, serve as an example by undergoing a punishment of eternal fire.
Similarly, these dreamers nevertheless also defile the flesh, scorn lordship, and revile glorious beings.
Yet the archangel Michael, when he argued with the devil in a dispute over the body of Moses, did not venture to pronounce a reviling judgment upon him but said, “May the Lord rebuke you!” 
But these people revile what they do not understand and are destroyed by what they know by nature like irrational animals. 
Woe to them! They followed the way of Cain, abandoned themselves to Balaam’s error for the sake of gain, and perished in the rebellion of Korah. 
These are blemishes on your love feasts, as they carouse fearlessly and look after themselves. They are waterless clouds blown about by winds, fruitless trees in late autumn, twice dead and uprooted. 
They are like wild waves of the sea, foaming up their shameless deeds, wandering stars for whom the gloom of darkness has been reserved forever.
Enoch, of the seventh generation from Adam, prophesied also about them when he said, “Behold, the Lord has come with his countless holy ones
to execute judgment on all and to convict everyone for all the godless deeds that they committed and for all the harsh words godless sinners have uttered against him.”
These people are complainers, disgruntled ones who live by their desires; their mouths utter bombast as they fawn over people to gain advantage.
Exhortations. 
But you, beloved, remember the words spoken beforehand by the apostles of our Lord Jesus Christ, 
for they told you, “In [the] last time there will be scoffers who will live according to their own godless desires.” 
These are the ones who cause divisions; they live on the natural plane, devoid of the Spirit. 
But you, beloved, build yourselves up in your most holy faith; pray in the holy Spirit. 
Keep yourselves in the love of God and wait for the mercy of our Lord Jesus Christ that leads to eternal life. 
On those who waver, have mercy; 
save others by snatching them out of the fire; on others have mercy with fear, abhorring even the outer garment stained by the flesh.
Doxology. 
To the one who is able to keep you from stumbling and to present you unblemished and exultant, in the presence of his glory, 
to the only God, our savior, through Jesus Christ our Lord be glory, majesty, power, and authority from ages past, now, and for ages to come. Amen.","Judas, Jezu Kristacho chakôr ani Jakobacho bhav, Devan apoil’leam somestank hem potr boroita. Deva amchea Bapache opurbaiechim bhurgim tumi ani Jezu Kristachea asrea khal tumi surokxit asat.
Devachi doiallai tumi odik-odik bhogunk pavum, tumchem jivit sodam xantin-somadhanan cholum ani tumchê modem pritimôg subham’ponnan vaddot vochum: he mhoje otrek. s1 Khotte Guru

Mhojeam priticheam bhavam-bhoinnimnô, amam-somestanchea taronna vixim hanv tumkam borounk axen otrektalom; punn hea vellar tumkam hanvem borounchi vhôdd goroz asa mhonn mhaka dislem; ani ti mhonn’lear Devacheam soglleam bhoktank sorvkallim dil’lea teach bhavarta pasot tumi dhiran zhuzchem mhonn tumkam ulo marunk.
Tumchê modem kãi zannam guptim ghusleant; magam thaun osleam devdhorm nasleleam mon’xancher khastichem formonn poddlelem asa; amchea Devachi doiallai soddun tim kamcharachi vatt dhôrtat, ani Jezu Krist amcho ekloch Patxai ani Somi mhonn tim mandun ghenant.

Sorvesporan Aplê porjek Ejiptantli soddoili, punn uprant zãnnim bhavart dhorunk na tanchem Tannem nisontton kelem: hem sogllem tumi bêsborim zannont, tori tancho hanv tumkam ugddas kortam.
Devdutancho-i ugddas kortam: tankam vhôdd odhikar dil’lo aslo, punn tãnnim to samballunk na, ani aplem tthikann soddun dilem; Vhoddlea Disachê Zhôddtek Devan tankam kallokachea konddant sasnnak sankllimnim bandun dovorleat.
Têch bhaxen, Sodomacho, Gomorracho ani bhonvtonncheam nograncho lôk pozoddponnant lollon aslo ani soimbacher add xindoll patkam kori, dekhun tankam sasnnachea ujeachi khast poddli: hea lokachi khast amkam soglleank êk xiddkavnni.

Hanv tumkam sangtalom tim devdhorm naslelim mon’xam toxench kortat: apnnankuch fosovpachim sopnnam tanchim. Oslim sopnam gheun tim apleô kuddi bhoxttaitat, Devachea odhikarachi beporva kortat ani mhoimevont devdutank opman’tat.
Mikael mha-devdutan porian oxem korunk na: Moizesachê kuddi vixim devchara kodde vad-vivad kortana, Mikael opmanacheam utramnim tacher khastichem formonn marunk fuddem sorunk na; tannem fokot oxem mhonn’lem: “Sorvespor tujer khastichem formonn marum.”
Punn him mon’xam zalear apunn somzonant team vostunchi ninda kortat; thoddeô vostu tim somzotat khorem, punn fokot soimbachea gunnan, ginean-nasloleam mon’zatim bhaxen, punn heôch vostu tancho nas korun uddoiteleô.

Tanchem kotta! Tãnnim Kain-achi vatt dhôrli; Balaaman kel’lem toxem, duddvachê axek lagun tim tachêch chukik sampoddlim; Korasa bhaxen tim kolpolim ani tachêch bhaxen tanchem nisontton zata.
Tumchê sobhecheam jevnnank tim êk kanttallo: loz nastana pott-bhôr jevtat ani apnnanchoch poramôs kortat. Varem oddun vhorta toslim udok naslelim kupam tim; xorod kallar porian follam dinant toslim zhaddam tim; pallam soit umttun kaddlelim ani sarkinch mel’lim zhaddam tim.
Tim dorianchim unchamboll zal’lim lharam, ani tancho fenno mhonn’lear tanchinch lojechim kortubam. Mollbar zollim-mollim firteleam noketram porim him mon’xam: sasnnak kallka-giddachem kondd tankam nirmil’lem asa.

Adanva pattlo satvo mullpurux Enok, hannem tanchê vixim adim-fuddem oxem bhakit korun dovorlam: “Ho polleiat, hozaranche hozar apleam povitr dutank gheun Sorvespor ieta. Soglleanchi mon’subi korunk ani devdhorm nasleleancher tancheam odhormi kortubam pasot ani tãnnim Devachi ninda kel’lea pasot khastichem formonn marunk To ieta.”

Him mon’xam sodanch gunngunnit astat ani dusreancher guneanv thaptat; tim apleanch vaitt vondovnneam pormannem choltat; tim apnnanchich boddai sangtat, apleach adavak dusreank fulam malltat.

Punn, mhojeam mogacheam bhavam-bhoinnimnô, amchea Somia Jezu Kristacheam Apostlamnim tumkam adim-fuddench sangun dovorlam tacho ugddas korat.
Tãnnim tumkam oxem sanglam: “Nimanneam disamnim apleam khotteam vondovnneam pormannem choltat toslim mon’xam dixtti poddtelim ani tim tumcheô moskoreo kortelim.”
Tinch tim tumchê modem futti ghaltat tim, soimba pormannem choltat tim; tankam Povitr Atmo na.
Punn tumi, mhojeam priticheam bhavam-bhoinnimnô, tumchea bhov povitr bhavartacher tumchem jivit bandun haddat ani Povitr Atmeachea preronnan prarthon korat.
Devachea mogant thir ravat, ani amcho Somi Jezu Krist Aplê kaklutin ditolo tea Sasnnik Jivitachi vatt polleit ravat.

Zancho bhavart donvddollta, tankam doien somzun gheiat;
tankam ujeantlim nivarunk vavrat. Herank chotrai gheun kaklut dakhoiat; tanchea patki jivitacho voso lagla tea angleachi porian vitt dhôrat.

Atam amchea ekleach Devak ani Tarokak vakhannum-ia! Tumchea bhavartantlim tumi koddsorona zaunk tumkam samballunk Taka podvi asa; toxench Aplea mhoimevont mukhamolla mukhar tumkam niropradi korun ani sontosan bhorun haddunk Taka tank asa.
Amchea Somia Jezu Krista udexim hea ekleach Devak mhoima, thorponn, odhikar ani podvi asa kallam-iugam adim thaun, toxench atam-i ani sodam sorvodam. Amen."
Revelation,1,"The revelation of Jesus Christ, which God gave to him, to show his servants what must happen soon. He made it known by sending his angel to his servant John, 
who gives witness to the word of God and to the testimony of Jesus Christ by reporting what he saw.
Blessed is the one who reads aloud and blessed are those who listen to this prophetic message and heed what is written in it, for the appointed time is near.
Greeting. 
John, to the seven churches in Asia: grace to you and peace from him who is and who was and who is to come, and from the seven spirits before his throne, 
and from Jesus Christ, the faithful witness, the firstborn of the dead and ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, 
who has made us into a kingdom, priests for his God and Father, to him be glory and power forever [and ever]. Amen.
Behold, he is coming amid the clouds,
and every eye will see him,
even those who pierced him.
All the peoples of the earth will lament him.
Yes. Amen.
“I am the Alpha and the Omega,” says the Lord God, “the one who is and who was and who is to come, the almighty.”
The First Vision. 
I, John, your brother, who share with you the distress, the kingdom, and the endurance we have in Jesus, found myself on the island called Patmos because I proclaimed God’s word and gave testimony to Jesus.
I was caught up in spirit on the Lord’s day and heard behind me a voice as loud as a trumpet,
which said, “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”
Then I turned to see whose voice it was that spoke to me, and when I turned, I saw seven gold lampstands
and in the midst of the lampstands one like a son of man, wearing an ankle-length robe, with a gold sash around his chest. 
The hair of his head was as white as white wool or as snow, and his eyes were like a fiery flame.
His feet were like polished brass refined in a furnace, and his voice was like the sound of rushing water.
In his right hand he held seven stars. A sharp two-edged sword came out of his mouth, and his face shone like the sun at its brightest.
When I caught sight of him, I fell down at his feet as though dead. He touched me with his right hand and said, “Do not be afraid. I am the first and the last, 
the one who lives. Once I was dead, but now I am alive forever and ever. I hold the keys to death and the netherworld. 
Write down, therefore, what you have seen, and what is happening, and what will happen afterwards. 
This is the secret meaning of the seven stars you saw in my right hand, and of the seven gold lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.","Jezu Kristan prokasoilem tem hea pustokar boroil’lem asa: Rokddea-rokddem kitem-kitem ghòddchem asa, tem Apleam sevokank dakhounk, hi prokasnni Tannem Deva koddchi ghetli. Aplea dutak dhaddun Jezun ti prokasnni Aplea sevoka Juanvak kollit kelea.
Apnnem dekhlam titlem-i, ho Juanv hanga sangta ani oxem Devachea utrak ani Jezu Kristan dil’lê govaikek sakxi dita.
Ieuncheô asat team ghòddnneancho kall lagim pavla. Hea pasot jim konn hem bhakit vachtat, ani jim konn tem aikotat ani tantum boroil’lem asa tem palltat, tim subhagi!

Aziechea Prantantleam sat povitr-sobhank Juanv he sondex dhaddta. Zo asa, Zo aslo ani Zo ieuncho asa, To, Tachea xinvasona fuddem asat team sat atmeam borabôr, tumkam Aplo mogacho axirvad dium ani xantin bhorum.
Khatrecho Sakxi, mel’leam modlo punorjivont zal’lo Poilo, sonvsarantleam patxaiancho Patxai, To Jezu Krist.
To amcho môg korta ani Aplea rogtan Tannem amkam amcheam patkantlim soddoileant,
ani Aplea Devachi ani Bapachi seva korunk Tannem amkam ladniki razvoddki keleant, Taka ki mhoima ani podvi sodam-sorvodam. Amen!

Ho polleiat kupam voir To ieta! Sogllim, Taka tôpla tim legun, Taka polletelim. Ani sonvsarantleô soglleô porza Tachem dukh korteleô! Oxench tem zat’lem! Amen!

“Hanv Orômb ani Xevôtt!” “Asa To, aslo To ani ieuncho asa To, Sorvpodvedar”, oxem mhonnta To Somi Dev.

Jezuchea ekvottak ani rajeak lagun sosnnikaien koxtt ani dukhi bhògchim poddto tumcho, hanv bhageli, bhav Juanv. Devachem utor hanvem porgôttlem ani Jezu Kristak hanvem sakxi dili dekhun, Patmos nanvachea zunvear mhaka koidi korun dovorlolo.
To Somiacho Dis aslo. Tea disa Povitr Atmeacho bhar mhojer ailo, ani mhojê pattlean tuturechea avaza sarko êk motto tallo hanvem aikolo;
to oxem mhonntalo: “Tum polletai tem sogllem eka pustokar boroi ani Efez, Smirna, Pergam’, Thiatira, Sardis, Filadelfia ani Laodixeia, heam sat-ui xarancheam povitr-sobhank tem dhaddun di.”

Mhojêkodde uloito tallo, konnacho to polleunk hanv voll’lom tedna, bhangaracheô sat divliô hanvem dekhleô.
Ani team divleam modem Mon’xachea Puta sarko konn-eklo thõi aslo. To pãiam porian lamb ek vostr nheslolo, ani tachea horddeak êk bhangaracho pott’tto bandlolo aslo hanvem dekhlo.
Tachê tokleche kens dhove asle, lonvê sarke, hima bhaxen dhove-ful; ani tache dolle ujea porim zhogzhoktale;
agtteant nirbhêl kel’lê pitullê sarke tache pãi chokchoktale, ani ghosgoxit udkachea lotta sarko tachea talleacho avaz.
Aplea uzvea hatant to sat noketram dhorun aslo, tachea tonddantli donim-i vattamnim pazleli torsad bhair sortali, ani tachem mukhamoll donparchea zhogzhokit suria sarkem rosrostalem.

Hanvem Taka pollelo tedna, êk mel’lo monis koso Tacheam pãiam-xim hanv poddlom. Tannem Aplo uzvo hat mhojer ghalo ani mhonn’lem: “Bhienaka! Hanv To, Poilo ani Nimanno.
Hanv To, Jivo asa To! Hanv mel’lom, punn atam Hanv sorvkallak jivo asam! Mornnacheô ani Patallacheô chaviô Mhojê adhin asat.
Hea pasot, tum polletai titlem-i boroun dovor — zaum atam ghòddta tem, zaum fuddarak ieunchem asa tem.
Mhojea hatant dhôrlelim sat noketram tunvem polleleãi ani toxench sat bhangaracheô divleô, tanchi gupit somzonni hi: sat noketram mhonn’lear sat povitr-sobhanche dut, ani sat divliô mhonngê sat povitr-sobha.”"
Revelation,2,"“To the angel of the church in Ephesus, write this:
“‘The one who holds the seven stars in his right hand and walks in the midst of the seven gold lampstands says this:
“I know your works, your labor, and your endurance, and that you cannot tolerate the wicked; you have tested those who call themselves apostles but are not, and discovered that they are impostors. 
Moreover, you have endurance and have suffered for my name, and you have not grown weary.
Yet I hold this against you: you have lost the love you had at first.
Realize how far you have fallen. Repent, and do the works you did at first. Otherwise, I will come to you and remove your lampstand from its place, unless you repent.
But you have this in your favor: you hate the works of the Nicolaitans, which I also hate.
“‘“Whoever has ears ought to hear what the Spirit says to the churches. To the victor I will give the right to eat from the tree of life that is in the garden of God.”’
To Smyrna. 
“To the angel of the church in Smyrna, write this:
“‘The first and the last, who once died but came to life, says this:
“I know your tribulation and poverty, but you are rich. I know the slander of those who claim to be Jews and are not, but rather are members of the assembly of Satan. 
Do not be afraid of anything that you are going to suffer. Indeed, the devil will throw some of you into prison, that you may be tested, and you will face an ordeal for ten days. Remain faithful until death, and I will give you the crown of life.
“‘“Whoever has ears ought to hear what the Spirit says to the churches. The victor shall not be harmed by the second death.”’
To Pergamum. 
“To the angel of the church in Pergamum, write this:
“‘The one with the sharp two-edged sword says this:
“I know that you live where Satan’s throne is, and yet you hold fast to my name and have not denied your faith in me, not even in the days of Antipas, my faithful witness, who was martyred among you, where Satan lives.
Yet I have a few things against you. You have some people there who hold to the teaching of Balaam, who instructed Balak to put a stumbling block before the Israelites: to eat food sacrificed to idols and to play the harlot. 
Likewise, you also have some people who hold to the teaching of [the] Nicolaitans.
Therefore, repent. Otherwise, I will come to you quickly and wage war against them with the sword of my mouth.
“‘“Whoever has ears ought to hear what the Spirit says to the churches. To the victor I shall give some of the hidden manna; I shall also give a white amulet upon which is inscribed a new name, which no one knows except the one who receives it.”’
To Thyatira. 
“To the angel of the church in Thyatira, write this:
“‘The Son of God, whose eyes are like a fiery flame and whose feet are like polished brass, says this:
“I know your works, your love, faith, service, and endurance, and that your last works are greater than the first.
Yet I hold this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, who teaches and misleads my servants to play the harlot and to eat food sacrificed to idols. 
I have given her time to repent, but she refuses to repent of her harlotry.
So I will cast her on a sickbed and plunge those who commit adultery with her into intense suffering unless they repent of her works.
I will also put her children to death. Thus shall all the churches come to know that I am the searcher of hearts and minds and that I will give each of you what your works deserve. 
But I say to the rest of you in Thyatira, who do not uphold this teaching and know nothing of the so-called deep secrets of Satan: on you I will place no further burden,
except that you must hold fast to what you have until I come.
“‘“To the victor, who keeps to my ways until the end,
I will give authority over the nations.
He will rule them with an iron rod.
Like clay vessels will they be smashed,
just as I received authority from my Father. And to him I will give the morning star.
“‘“Whoever has ears ought to hear what the Spirit says to the churches.”’","“Efezantlê povitr-sobhechea dutak oxem boroi: ‘Aplea hatant sat noketram dhorun asa ani sat bhangara-cheam divleam modem bhonvta Tacho sondêx ho:
Tunvem kitem-kitem kam’ kelãi tem Hanv zannom, kitlo bhar tunvem ghetlai ani kitlê thiraien tum vavurlai, tachi mhaka khobor asa; khotte monis tuka manonant mhonn Hanv zannom; ani konn apostl nhoi astana apunn apostl mhonn sangtat tanchi porikxa tunvem keleai, ani te fottkire mhonn tuka kollon ailam.
Tuka sosnnikai asa, Mhojê pasot tunvem zaitem sõslãi ani kalliz soddunk nãi.
Tori astana, tum poilim Mhozo môg kortaloi toso atam korinãi: hoch tujer add Mhozo xinn.
Tum kitlo khala poddlai tem chint! Tujem jivit bodôl ani poilim kortaloi toxem kôr. Tujem jivit bôdlinam zaxi zalear, Hanv tujê-xim ietolom, tuji divli tichê svatê veli kaddtolom.
Tori hi êk bori vôst tuji: Nikolaitanchea pongddachim mon’xam kortat tacho Mhojêch bhaxen tum dvês dhôrtai.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem: zoit vhortoleank Devachea Voikunttant asa tea Jivitachea rukhachem foll Hanv khaunk ditolom.’ ”

“Smirnentlê povitr-sobhechea dutak oxem boroi: ‘Zo Poilo ani Nimanno, Zo mel’lo ani punorjivont zala, Tacho sondêx ho:
Tuje attevitte Mhaka tthave. Tum gorib mhonn Hanv zannom, punn khorem mhonn’lear tum girest! Judev nhoi astana apunn Judev mhonntat ani tuji ninda kortat tanchi Mhaka khobor asa; khorem mhollear, te Soitanacho êk pongôdd!
Tuka sõsunk poddtelem tachi bhirant dhorinaka. Aik! Tumchi porikxa korunk devchar tumchê modleam kãi zannank bondkhonnint uddoitolo; dha dis tumi attevitte kaddche poddtele. Morunk poddlear porian visvaxi rav, ani Hanv tuka jivitacho mukutt ditolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem: zoit vhorteleank dusrea mornnachi bhirantuch na!’ ”

“Pergamachê povitr-sobhechea dutak oxem boroi: ‘Donim-i vattamnim pazleli torsad gheun asa Tacho sondêx ho:
tum khõi ravtai tem hanv zannom: Soitanachem xinvason asa thõi. Mhojem Nanv tum ghott dhorun asai, ani Soitan ravta thõi Mhojea visvaxi sakxidara, Antipasak jivexim marlo tedna porian Mhojer dovorlolo visvas tunvem soddunk nãi.

Tori astana tujer Mhaka êk xinn korcho asa: tumchê modem Balaamachim pattlavdar asat; murtim-puttleank voplelim danam khaun ani kamchar korun Israelacheam putam-dhuvank patkachea fasant ghalunk to Balakak xikoitalo.
Têch bhaxen Nikolaitanchê xikovnnechim kãi pattlavdaram tumchê modem asat.
Hea pasot jivit bodôl, na tôr Hanv rokddo ietolom, Mhojea tonddantli bhair sorta ti torsad gheun tancher add zhuz manddtolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem: zoit vhorteleank Hanv liplolo man’na ani êk dhovo fatôr ditolom, ani tacher boroil’lem ek novem nanv. Hem nanv ghetlam tankam mat soddun, anink konnak hea nanvachi khobor na.’ ”

“Thiatirentlê povitr-sobhechea dutak oxem boroi: ‘Ho sondêx Devachea Putacho; Tache dolle ujea porim jhigjhigtat, Tache pãi nirbhêl kel’lê pitullê sarke chokchoktat.
Tum kitem kortai tem hanv zannom. Tum Mhozo môg kortai, tum Mhaka visvaxi ravlai, tum hurben seva kortai, ani koxttam modem thir ravlai: hem sogllem Hanv ollkhotam. Adim poros atam tum odik borem kortai mhonn Mhaka khobor asa.
Tori astana hem Mhaka tujem manona: ti bail Jezabel apunn provadinn mhonn sangun Mhojeam chakrank pozoddponn korunk ani murtim-puttleank bhettoil’lem khann khaunk xikoita ani oxem tankam fosoita, ani tum tika ogo ravtai!
Aplem jivit bodlunk Hanvem tika vêll dila, punn aplem pozddem jivit bodlunk tika mon na.
Polle, Hanv tika pidda dhaddun aplê khatticher uddoitolom, ani tichê borabôr pozoddponn korteleank bharim vollvo-llaitolom; aplim khottim kortubam sanddun aplem jivit tim bôdlinant zalear, Hanv oxem kortolonch.
Ticheam bhurgeancho-i Hanv jiv kaddtolom, ani tedna mon’xanchim monam ani kallzam Hanv topasun kaddtam ani zonn-ekleak ap-apleam kornneam pormannem Hanv farik kortam mhonn soglleam povitr-sobhank kollon ietelem.

Punn tumi heramnim Thiatirent ti khotti xikovnn gheunk na, Soitanache khol gutt mhonntat te tumi xikunk nant, dekhun tumcher anink koslench vozon Hanv ghalcho na.
Punn Hanv iein porian, tumkam asa to khoro bhavart mat thir samballat.
Zoit vhorteleank ani xevôtt porian Mhoji chakri korteleank Mhojea Bapa koddsun Hanvem ghetla toch odhikar taka raxttrancher ditolom ani, matiecheam aidonancho churo kortat toxem, to lokhonddachê betkattien tancher raj choloitolo.
Ani Hanv taka fantea velem Noketr ditolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem.’”"
Revelation,3,"“To the angel of the church in Sardis, write this:
“‘The one who has the seven spirits of God and the seven stars says this: “I know your works, that you have the reputation of being alive, but you are dead.
Be watchful and strengthen what is left, which is going to die, for I have not found your works complete in the sight of my God.
Remember then how you accepted and heard; keep it, and repent. If you are not watchful, I will come like a thief, and you will never know at what hour I will come upon you. 
However, you have a few people in Sardis who have not soiled their garments; they will walk with me dressed in white, because they are worthy.
“‘“The victor will thus be dressed in white, and I will never erase his name from the book of life but will acknowledge his name in the presence of my Father and of his angels.
“‘“Whoever has ears ought to hear what the Spirit says to the churches.”’
To Philadelphia. 
“To the angel of the church in Philadelphia, write this:
“‘The holy one, the true,
who holds the key of David,
who opens and no one shall close,
who closes and no one shall open,
says this:
“‘“I know your works (behold, I have left an open door before you, which no one can close). You have limited strength, and yet you have kept my word and have not denied my name.
Behold, I will make those of the assembly of Satan who claim to be Jews and are not, but are lying, behold I will make them come and fall prostrate at your feet, and they will realize that I love you. 
Because you have kept my message of endurance, I will keep you safe in the time of trial that is going to come to the whole world to test the inhabitants of the earth.
I am coming quickly. Hold fast to what you have, so that no one may take your crown.
“‘“The victor I will make into a pillar in the temple of my God, and he will never leave it again. On him I will inscribe the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, as well as my new name.
“‘“Whoever has ears ought to hear what the Spirit says to the churches.”’
To Laodicea. 
“To the angel of the church in Laodicea, write this:
“‘The Amen, the faithful and true witness, the source of God’s creation, says this: 
“I know your works; I know that you are neither cold nor hot. I wish you were either cold or hot.
So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth.
 For you say, ‘I am rich and affluent and have no need of anything,’ and yet do not realize that you are wretched, pitiable, poor, blind, and naked.
I advise you to buy from me gold refined by fire so that you may be rich, and white garments to put on so that your shameful nakedness may not be exposed, and buy ointment to smear on your eyes so that you may see.
Those whom I love, I reprove and chastise. Be earnest, therefore, and repent.
“‘“Behold, I stand at the door and knock. If anyone hears my voice and opens the door, [then] I will enter his house and dine with him, and he with me. 
I will give the victor the right to sit with me on my throne, as I myself first won the victory and sit with my Father on his throne.
“‘“Whoever has ears ought to hear what the Spirit says to the churches.”’”","“Sardisantlê povitr-sobhechea dutak oxem boroi: ‘Devache sat atme ani sat noketram dhorun asa Tacho ho sondêx: Tum kitem kortai tem hanv zannom. Lôk tum jivo asai mhonn dhôrta, punn khorench mhonn’lear tum mel’lo asai.
Tujem jivit Mhojea Devacheam dolleam mukhar sopurnn mhonn Mhojean mhonnunk zaina dekhun, zago za, ani jem kitem tuka ozun urlam, taka novi ghottai di; na tôr tem-i sarkench morun vetelem.
Hea pasot kosli xikovnn tuka dil’li ani tunvem aikol’li ticho ugddas kôr, ti samball ani tujem jivit bodôl. Tum zago zaina zaxi zalear, chôr koso Hanv ietolom, ani Hanv ieun tujer poddtolom ti ghoddi tuka kollchi porian na.
Punn Sardisant tumchê modleam kãi zannamnim aplim vostram nitoll samball’leant; tim Mhojê borabôr dhovem nhesun bhonvtelim, karonn oxem korunk tim purtim.
Zoit vhortoleank osli dhovi nhesônn Dev nhesoitolo ani tanchem nanv Jivitachea pustoka velem Hanv kaddun uddouncho na, punn Mhojea Bapa mukhar ani Tacheam dutam hujir tim Mhojim mhonn ollkhun ghetolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asleleamnim aikunchem.’ ”

“Filadelfientlê povitr-sobhechea dutak oxem boroi: ‘Zo Povitr ani Khoro, Tacho ho sondêx: Tachê lagim Davidachi chavi asa: jem To ugôddta tem konnacheanuch dhampunk zaina, jem To dhampta tem konnacheanuch ugddunk zaina.
Tum kitem kortai tem Hanv zannom; tujê fuddem Hanvem ek dar ugôddlam, tem konnacheanuch dhampunk zaina. Tuka ili-xi xokti asa, tori Mhoji xikovnn tunvem pall’leai ani Mhaka tum visvaxi ravlai.
Polle, Soitanacheam pongddacheank, Judev nhoi astam apunn Judev mhonn sangtat team fottkireank, tujê mukhar haddtolom ani tuka pãiam poddunk laitolom; tuzo Hanv môg kortam mhonn tedna tankam kolltelem.
Addkhollimnim thir ravunk Mhoji adnea tunvem pall’leai dekhun, Hanv-ui Mhojê pallien akhea sonvsaracher ieunchem asa tea noxttantlo tuka vattaitolom; hem noxtt soglleam lokanchi porikxa korchê khatir sonvsaracher ietelem.
Hanv ieuncho zalom. Tuka asa to bhavart surokxit samball; tujea zoitacho mukutt tujê koddcho kaddunk konnakuch dium naka.
Zoit vhorteleank Mhojea Devachea Mondirantle Hanv khambe kortolom, ani thõisorlim tim anink bhair sorchim nant. Tancher Mhojea Devachem Nanv ani Mhojea Devachea Xarachem nanv, mhonngê Mhojea Deva koddsun sorgar thaun denvto novea Jeruzaleachem nanv, Hanv boroitolom. Mhojem-i novem Nanv Hanv tacher boroitolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asloleamnim aikunchem.’ ”

“Laodixeientlê povitr-sobhechea dutak oxem boroi: ‘Zo Amen, Zo Visvaxi ani Khoro Sakxi, akhê Devachê rochnecho Orômb, Tacho ho sondêx:
Tum kitem kortai tem Hanv zannom. Tum xello-i nhoi ani un-ui nhoi. Kitem tori êk, xello vô un, tum zaunk zai asloi!
Punn, xello-i ani un-ui nhoi zaun, tum xellmoddo dekhun, tuka Hanv onkun Mhojea tonddantlo bhair uddoitolom!
“Hanv girest ani xrimont, ani mhaka kãi unnem na”, oxem tum mhonntai; punn kitlo tum dolldiro, konixtt, gorib, kurddo ani vingllo, tem tum noklloi.
Hea pasot Hanv tuka hi budh ditam: girest zaunchê khatir Mhojê koddsun ujean nirbhel kel’lem bhangar tum viktem ghe, ani tuka nhesunk ani tujea vinglleponnachi loz dhampunk dhovim vostram ghe, ani tuka dixtti poddchê khatir dolleank kaddunk lêp ghe.
Zancho Hanv môg kortam, tankam Hanv zupatti ditam ani dêkh xikoitam. Hea khatir hurben bhoron tujem jivit bodôl.
Ho polle Hanv darachea umbrear asam ani darar martam; Mhozo tallo aikun konn Mhaka dar ugtem kortit, tanchea ghorant Hanv bhitôr sortolom, tanchê borabôr jevtolom, ani tim Mhojê borabôr jevtelim.
Hanv zoitivont zalam ani atam Mhojea Bapachê kuxik Tachea xinvasonar boslam, têch porim zoit vhorteleank Mhojê kuxik Mhojea xinvasonar bosunk ditolom.
Jem kitem Atmo povitr-sobhank sangta, tem kan asloleamnim aikunchem.’ ”"
Revelation,4,"After this I had a vision of an open door to heaven, and I heard the trumpetlike voice that had spoken to me before, saying, “Come up here and I will show you what must happen afterwards.”
At once I was caught up in spirit. A throne was there in heaven, and on the throne sat
one whose appearance sparkled like jasper and carnelian. Around the throne was a halo as brilliant as an emerald.
Surrounding the throne I saw twenty-four other thrones on which twenty-four elders sat, dressed in white garments and with gold crowns on their heads. 
From the throne came flashes of lightning, rumblings, and peals of thunder. Seven flaming torches burned in front of the throne, which are the seven spirits of God.
In front of the throne was something that resembled a sea of glass like crystal.
In the center and around the throne, there were four living creatures covered with eyes in front and in back.
The first creature resembled a lion, the second was like a calf, the third had a face like that of a human being, and the fourth looked like an eagle in flight.
The four living creatures, each of them with six wings, were covered with eyes inside and out. Day and night they do not stop exclaiming:
“Holy, holy, holy is the Lord God almighty,
who was, and who is, and who is to come.”
Whenever the living creatures give glory and honor and thanks to the one who sits on the throne, who lives forever and ever,
the twenty-four elders fall down before the one who sits on the throne and worship him, who lives forever and ever. They throw down their crowns before the throne, exclaiming:
“Worthy are you, Lord our God,
to receive glory and honor and power,
for you created all things;
because of your will they came to be and were created.”","Hea uprant, mhaka hem dorxon mell’lem: ovchituch sorgar ek ugttem dar hanvem pollelem. Ani tuturê sarko sadovto, hanvem adim aikol’lo tallo mhaka oxem mhonn’talo: “Hangasôr voir ie, ani fuddarak kitem ghòddchem asa tem Hanv tuka dakhoitolom.”
Tednanch Povitr Atmean mhaka Aplea tabeant ghetlo. Thõi sorgar konn-eklo bosun asto ek xinvason aslem hanvem dekhlem.
Ani thõi bosun asleleachem mukhamoll eka jhighikit mannka porim ani eka tambddea motia vori zhog-zhoktalem; xinvasona bhonvtim pachu sarkem ek donddubal aslem.
Hea xinvasona bhonvtim chovis sodreo asleô ani tancher dhovem nheslele ani tokler bhangarache mukutt ghalun aslele chovis zannte asle.
Xinvasona thaun bhair sortalim zhoglannim ani goddgoddeancho avaz. Xinvasona mukhar sat pettlele dive zolltale te Devachê chakrek aslele sat atme.
Toxench xinvasona mukhar suriakanta vori aspas porzolltolo konvchecho somdir koso aslo. Modem xinvasona bhonvtonnim, pattlean ani fuddlean zaiteam dolleancheô chear jiveô rochnna asleô.
Poili rochnna eka xinva bhaxen distali, dusri eka paddkulea bhaxen, tisrek eka mon’xachem tondd aslem, ani chovti rochnna êkê udd’to ghonni sarki distali.
Char-ui jiveam rochnnank, ek-ekleak, sov pakotte asle ani tankam sobhonvtim, bhailean ani bhitorlean, khub dolle asle. Dis ani rat tham-bonastana teô rochnna oxem gait asleô:
“Povitr, Povitr, Povitr
Sorvespor Dev, Sorvpodvedar!
To aslo, To asa,
ani To ieuncho asa!”

Jitlê pavtti teô rochnna xinvasonar boslolo asa ani sodam-sorvodam jieta Taka mhoimechim, stutichim ani dhin’vasnnechim gitam gaitaleô,
titlê-i pavtti chovis-ui zannte xinvasonar boslolo asa Tacheam pãiam poddtale ani sodam-sorvodam jieta Tachi puza kortale. Aple mukutt xinvasona mukhar uddoun te mhonntale:

“Sorvespora, amchea Deva,
soglleam vostuncho Rochnnar Tum,
Tujê khuxen teô rochun aileat ani
vortunk lagleat,
dekhun, Tuji podvi ollkhun,
soglleamnim Tuka
mhoima ani bhovman diunk favo.”"
Revelation,5,"I saw a scroll in the right hand of the one who sat on the throne. It had writing on both sides and was sealed with seven seals. 
Then I saw a mighty angel who proclaimed in a loud voice, “Who is worthy to open the scroll and break its seals?”
But no one in heaven or on earth or under the earth was able to open the scroll or to examine it.
I shed many tears because no one was found worthy to open the scroll or to examine it.
One of the elders said to me, “Do not weep. The lion of the tribe of Judah, the root of David, has triumphed, enabling him to open the scroll with its seven seals.”
Then I saw standing in the midst of the throne and the four living creatures and the elders a Lamb that seemed to have been slain. He had seven horns and seven eyes; these are the [seven] spirits of God sent out into the whole world. 
He came and received the scroll from the right hand of the one who sat on the throne.
When he took it, the four living creatures and the twenty-four elders fell down before the Lamb. Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones.
They sang a new hymn:
“Worthy are you to receive the scroll
and to break open its seals,
for you were slain and with your blood you purchased for God
those from every tribe and tongue, people and nation.
You made them a kingdom and priests for our God,
and they will reign on earth.”
I looked again and heard the voices of many angels who surrounded the throne and the living creatures and the elders. They were countless in number, 
and they cried out in a loud voice:
“Worthy is the Lamb that was slain
to receive power and riches, wisdom and strength,
honor and glory and blessing.”
Then I heard every creature in heaven and on earth and under the earth and in the sea, everything in the universe, cry out:
“To the one who sits on the throne and to the Lamb
be blessing and honor, glory and might,
forever and ever.”
The four living creatures answered, “Amen,” and the elders fell down and worshiped.","Xinvasonar bosun aslo Tachea uzvea hatant êk kovllo hanvem dekhlo; fuddlean-pattlean tacher boroil’lem aslem, ani sat xik’ke marun to bond kel’lo aslo.
Ani hanvem êk khoddegant devdutak pollelo; to vhoddlean oso arddolo: “He xik’ke foddunk ani kovllo ugddunk konnak tank asa?”
Punn sorgar, nhoi mhonn sonvsarant ani mel’leanchea konddant porian, kovllo ugto korunk ani vachunk tank aslolo konnuch mell’lunk na.
Kovllo ugddunk ani to vachunk purto konnuch mell’lo na dekhun hanv dukamnim roddlom.
Tedna zannteam modlea eklean mhaka mhonn’lem: “Roddum naka; polle, Judachea kullantlea Xinvan, Davidachê Kombren, zoit vhelem; te sat xik’ke foddunk ani kovllo ugddunk Taka tank asa.”

Tedna polle zalear, char jiveam rochnnam ani zannteam modem xinvasonachea mazar êk Menddro ubo aslolo hanvem dekhlo; hea Menddreak jivexim marlolo mhonn Tache ghai dakhoitale; Taka sat xingam ani sat dolle asle; he dolle mhollear Devachê sevek aslele ani akhea sonvsarant pattoil’le sat atme.
Fuddem sorun Menddrean xinvasonar bosun Asloleachea uzvea hatantlo kovllo ghetlo.
Tannem to ghena fuddem, char jiveô rochnna Menddrea mukhar sorpott poddleô; toxench chovis zannte-i sorpott poddle. Hanchê modlea zonn-eklea lagim êk kin’nori asli ani dhumpan bhòrlelim bhangarachim aidonam; him aidonam mhonn’lear bhoktanchim magnnim.
Te ek novem git oxe gaitale:
“Kovllo gheunk
ani tache xik’ke foddunk Tum purto,
karonn Tuzo jiv kaddlo;
ani soglleam kullancheam,
soglleam bhasancheam,
soglleam porzancheam
ani raxttrancheam mon’xank
Tujea vikrail’lea rogta udexim
Tunvem soddoun Devak dileãi.

Amchea Devachi seva korunk
Tunvem tankam Tujê razpodvent
ani iadnikent vantto diloi,
ani tim prithumer raj choloitelim.”

Mhojea dorxonant devdutanchê êkê urponjicho tallo hanvem aikolo. Te xinvasona, jiveam rochnnam ani zannteam bhonvtonnim asle. Tancho ankddo mhonn’lear kottincheô kotti ani hozaranche hozar.
Ani te soglle arddun oxem gaitale:
“Jivexim marlelea Menddreak
favo soglli podvi,
toxench doulôt, zannvai, boll,
mhoima, stuti ani vakhann’nni!”

Ani sorga veleô ani sonvsarantleô, patallantleô ani somdirantleô soglleô rochnna — mhonngê akhê srixttint asat teô soglleô rochnna — oxem mhonntaleô teô hanvem aikoleô:
“Xinvasonar boslolo asa Taka ani
Menddreak
vakhann’nni, mhoima, stuti ani podvi
sasnnachea sasnnak!”

Char jiveô rochnna oso zobab ditaleô: “Amen!” Ani zannte saxttangim poddun bhôztale."
Revelation,6,"Then I watched while the Lamb broke open the first of the seven seals, and I heard one of the four living creatures cry out in a voice like thunder, “Come forward.”
I looked, and there was a white horse, and its rider had a bow. He was given a crown, and he rode forth victorious to further his victories.
When he broke open the second seal, I heard the second living creature cry out, “Come forward.”
 Another horse came out, a red one. Its rider was given power to take peace away from the earth, so that people would slaughter one another. And he was given a huge sword.
When he broke open the third seal, I heard the third living creature cry out, “Come forward.” I looked, and there was a black horse, and its rider held a scale in his hand.
I heard what seemed to be a voice in the midst of the four living creatures. It said, “A ration of wheat costs a day’s pay, and three rations of barley cost a day’s pay. But do not damage the olive oil or the wine.”
When he broke open the fourth seal, I heard the voice of the fourth living creature cry out, “Come forward.”
I looked, and there was a pale green horse. Its rider was named Death, and Hades accompanied him. They were given authority over a quarter of the earth, to kill with sword, famine, and plague, and by means of the beasts of the earth.
When he broke open the fifth seal, I saw underneath the altar the souls of those who had been slaughtered because of the witness they bore to the word of God.
They cried out in a loud voice, “How long will it be, holy and true master, before you sit in judgment and avenge our blood on the inhabitants of the earth?”
Each of them was given a white robe, and they were told to be patient a little while longer until the number was filled of their fellow servants and brothers who were going to be killed as they had been.
Then I watched while he broke open the sixth seal, and there was a great earthquake; the sun turned as black as dark sackcloth and the whole moon became like blood. 
The stars in the sky fell to the earth like unripe figs shaken loose from the tree in a strong wind.
Then the sky was divided like a torn scroll curling up, and every mountain and island was moved from its place. 
The kings of the earth, the nobles, the military officers, the rich, the powerful, and every slave and free person hid themselves in caves and among mountain crags.
They cried out to the mountains and the rocks, “Fall on us and hide us from the face of the one who sits on the throne and from the wrath of the Lamb, 
because the great day of their wrath has come and who can withstand it?”","Magir mhojea dorxonant Menddro satantlo poilo xik’ko fôddta to hanvem dekhlo, ani char jiveam rochnnantlea ekan goddgoddeacho koso avaz korun “Ie” mhonnta tem hanvem aikolem.
Ani polle zalear, êk dhovo ghoddo hanvem dekhlo. Ghoddear bosleleakodde ek dhonu aslem: taka êk mukutt dilo. To jikit jikit gelo ani zoita pattlean zoit vhorunk bhair sorlo.

Uprant Menddrean dusro xik’ko fôddlo, ani dusri jivi rochnna “Ie” mhonnta tem hanvem aikolem.
Dusro êk ghoddo bhair sorlo; to tambddo-lal aslo. Tacher bosleleak sonvsarant xanticho nas korunk ani mon’xamnim ekamekacho jiv kaddchê khatir tankam challounk podvi dili; dekhun tachea hatant êk vhoddli torsad ghal’li asli.

Uprant Menddrean tisro xik’ko fôddlo, ani tisri jivi rochnna “Ie” mhonnta tem hanvem aikolem. Polle zalear, êk kallo ghoddo mhaka dixtti poddlo; tacher bosleleachea hatant êk tagddi asli.
Char jiveam rochnnam modlo ail’lê porim êk tallo hanvem aikolo. To oxem sangtalo: “Eka dinarak xêr-bhôr gonv, ani eka dinarak zovache tin xer. Olivancheam ani dak-velincheam molleancho ibadd mat korinakat.”

Uprant Menddrean chovto xik’ko fôddlo; ani chovti jivi rochnna “Ie” mhonnta tem hanvem aikolem.
Polle zalear, mhaka matso pachvea rongacho êk ghoddo dixtti poddlo. Tacher bosleleachem nanv Moronn, ani tachê pattapatt mel’leancho patall vetalo. Torsadin, bhuken, pidden ani ran’vott zonavoram udexim sonvsarachea chovtea vantteak marun uddounk tankam podvi dil’li asli.

Tedna Menddrean panchvo xik’ko fôddlo. Jivexim marleleanche zaite otme hanvem vedi khala dekhle. Devachem utor tãnnim porgôttlelem dekhun ani aplea jivitantlean tãnnim thiraien sakxi dil’li dekhun, tankam jivexim marlelim.

Tãnnim vhoddlean oxi bob marli: “Povitr ani Satvik Dhonia, sonvsarantleam mon’xanchi zhôddti korunk ani amchea vikrail’lea rogtacho sudd gheunk kedna porian ravtoloi?”
Tedna tanchê modlea zonn-ekleak Devan êk dhovi nhesônn dili ani tancheam vangddeam-chakranchi ani bhavam-bhoinnincho ankddo bhoron ie-sôr anink thoddo kall ravat mhonn sanglem: kiteak zoxem tankam jivexim marlelim, toxench hancho-i jiv kaddcho asa.

Ani Menddrean sovo xik’ko fôddlo to hanvem dekhlo. Tedna êk motthi dhornnkamp zali, ani suria eka kallea sakottea porim kallo zalo, ani chondrim’ rogta vori tambddo-lal zalo;
zoxem vhoddlem modd ietôch tornnim anjiram rukha velim dhornnir zhoddun poddtat, toxim mollba velim noketram sonvsarar nikllon poddlim.
Eka revoddlelea kovllea porim mollob nanch zalem, ani dôr-êk porvôt ani dôr-êk zunvo ap-aplê svatê vele halon pois gele.
Tedna sonvsarantle patxai, razpal ani senapoti, girest ani podvedar mon’xam, sogllim gulamam ani svotontr mon’xam, bhiaramnim ani dongracheam khodd-pamnim lipun ravlim.
Tãnnim dongrank ani khoddpank oso ulo marlo: “Amcher poddat ani xinvasonar Bosleleachea mukha velim ani Menddreachea krodhantlim amkam lipoiat;
karonn Tachea Krodhacho Bhirankull Dis pavla, ani tachê mukhar ubo ravunk konn xokta?”"
Revelation,7,"After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so that no wind could blow on land or sea or against any tree. 
Then I saw another angel come up from the East, holding the seal of the living God. He cried out in a loud voice to the four angels who were given power to damage the land and the sea,
“Do not damage the land or the sea or the trees until we put the seal on the foreheads of the servants of our God.” 
I heard the number of those who had been marked with the seal, one hundred and forty-four thousand marked from every tribe of the Israelites: 
twelve thousand were marked from the tribe of Judah, twelve thousand from the tribe of Reuben, twelve thousand from the tribe of Gad,
twelve thousand from the tribe of Asher, twelve thousand from the tribe of Naphtali, twelve thousand from the tribe of Manasseh,
twelve thousand from the tribe of Simeon, twelve thousand from the tribe of Levi, twelve thousand from the tribe of Issachar,
twelve thousand from the tribe of Zebulun, twelve thousand from the tribe of Joseph, and twelve thousand were marked from the tribe of Benjamin.
Triumph of the Elect. 
After this I had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands.
They cried out in a loud voice:
“Salvation comes from our God, who is seated on the throne,
and from the Lamb.”
All the angels stood around the throne and around the elders and the four living creatures. They prostrated themselves before the throne, worshiped God,
and exclaimed:
“Amen. Blessing and glory, wisdom and thanksgiving,
honor, power, and might
be to our God forever and ever. Amen.”
Then one of the elders spoke up and said to me, “Who are these wearing white robes, and where did they come from?”
I said to him, “My lord, you are the one who knows.” He said to me, “These are the ones who have survived the time of great distress; they have washed their robes and made them white in the blood of the Lamb.
“For this reason they stand before God’s throne
and worship him day and night in his temple.
The one who sits on the throne will shelter them.
They will not hunger or thirst anymore,
nor will the sun or any heat strike them.
For the Lamb who is in the center of the throne will shepherd them
and lead them to springs of life-giving water,
and God will wipe away every tear from their eyes.”","Hachê uprant sonvsaracheam char konnxeancher char devdut aslele hanvem pollele. Pritumecher vô doriacher, vô khõichea-i zhaddar varo marchoch nhoi mhonn, pritumeche char-ui vare te addaun dhôrtale.
Ani jivea Devacho xik’ko gheun dusro êk devdut udenti thaun ieto hanvem pollelo. Pritumek ani somdirak vaitt korunk Devan podvi dil’li team chovgam devdutank tannem vhoddlean oso ulo marlo:
“Amchea Devacheam chakranchea kopalar êk xik’ko ami marin porian, tumi pritumek, vô somdirak, vô zhaddank vaitt korinakat.”
Ani zancher xik’ko marlo tancho ank kitlo to hanvem aikolo: Israelacheam putam-dhuvancheam soglleam kullantlim ekxem-chovêchallis (144) hozar xik’ko marlelim aslim.

Judacheam kullantlim bara hozar xik’ko marlelim; Rubenachea kullantlim bara; Gadachea kullantlim bara hozar;
Axerachea kullantlim bara hozar; Naftalichea kullantlim bara hozar; Manas’sechea kullantlim bara hozar;
Simanvachea kullantlim bara hozar; Levichea kullantlim bara hozar; Isakarachea kullantlim bara hozar;
Zebulunachea kullantlim bara hozar; Juzechea kullantlim bara hozar; Ben’jaminachea kullantlim bara hozar xik’ko marlelim.

Hachê uprant ovchit êk bhov vhôdd lokachi urpônz hanvem polleli, konnachean mezunk zainasli titli! Soglleam desantli, soglleam kullantli, soglleam porzantli ani soglleam bhasanchi ti urpônz; ani dhovi nesônn ghalun ani apleam hatamnim talliô dhorun, xinvasona mukhar ani Menddrea mukhar ti ubi asli.
Tim arddun mhonn’talim: “Xinvasonar bosun aslolea amchea Devak zôi! Toxench Menddreak zôi! Tãnnim amchi soddvônn keli!”
Xinvasona, zannteam ani char jiveam rochnnam bhonvtonnim ube asle te soglle devdut xinvasona mukhar saxttangim poddle ani Devak tãnnim bhôzlo;
tedna tãnnim oxem mhonn’lem:
“Amen! Vakhann’nni, mhoima,
zannvikai,
dhin’vasnni, bhovman, podvi ani boll
amchea Devak sasnnachea sasnnak!
Amen!”

Zannteam modlea eklean mhojê kodde vicharlem: “Dhovem nhesleant tim konn, ani khõi thaun tim aileant?”
Hanvem oso zobab dilo: “Tunch sang mhaka, saiba.” Tannem mhaka sanglem: “Nixttur dhumalleantlo solamoti pavlo to lôk ho. Tãnnim aplim vostram Menddreachea rogtan dhuleant ani dhovim keleant.
Hea pasot tim Devachea xinvasona mukhar ubim asat ani Tachea Gabhareant dis ani rat Tachi seva kortat. Xinvasonar bosun asa To tanchê modem tthikann korun tankam xeronna ghetolo.
Tankam anink kednanch bhuk lagchi na, tan-ui lagchi na; suriachem unet tankam hulpaun-chem na, nhoi mhonn koddok-ulpoto gormi lagchina;
kiteak xinvasonachea mazar asa to Menddro tancho Gonvlli zatolo, ani To tankam jivea udkacheam zhorim-xim pavoitolo; ani Dev tancheam dolleantlim sogllim dukam pusun kadtolo."
Revelation,8,"When he broke open the seventh seal, there was silence in heaven for about half an hour. 
And I saw that the seven angels who stood before God were given seven trumpets.
The Gold Censer. 
Another angel came and stood at the altar, holding a gold censer. He was given a great quantity of incense to offer, along with the prayers of all the holy ones, on the gold altar that was before the throne. 
The smoke of the incense along with the prayers of the holy ones went up before God from the hand of the angel.
Then the angel took the censer, filled it with burning coals from the altar, and hurled it down to the earth. There were peals of thunder, rumblings, flashes of lightning, and an earthquake.
The First Four Trumpets. 
The seven angels who were holding the seven trumpets prepared to blow them.
When the first one blew his trumpet, there came hail and fire mixed with blood, which was hurled down to the earth. A third of the land was burned up, along with a third of the trees and all green grass.
When the second angel blew his trumpet, something like a large burning mountain was hurled into the sea. A third of the sea turned to blood, 
a third of the creatures living in the sea died, and a third of the ships were wrecked.
When the third angel blew his trumpet, a large star burning like a torch fell from the sky. It fell on a third of the rivers and on the springs of water. 
The star was called “Wormwood,” and a third of all the water turned to wormwood. Many people died from this water, because it was made bitter.
When the fourth angel blew his trumpet, a third of the sun, a third of the moon, and a third of the stars were struck, so that a third of them became dark. The day lost its light for a third of the time, as did the night.
Then I looked again and heard an eagle flying high overhead cry out in a loud voice, “Woe! Woe! Woe to the inhabitants of the earth from the rest of the trumpet blasts that the three angels are about to blow!”","Menddrean satvo xik’ko fôddlo tedna sumar vordo tas-bhôr sogllem gopchup poddlem.
Tedna Deva mukhar ube asto sat devdutankodde tutureo dil’leô hanvem dekhleô.

Anink êk devdut ek bhangarachem dhumpel gheun ailo ani vedi-xim ravlo. Xinvasona mukhar aslelê bhangarachê vedicher bhettounk, soglleam bhoktan-cheam magnneam soit zaito dhump taka dil’lo.
Devdutacheam hatantlo dhump-dunvor soit bhoktancheam prarthonam Deva mukhar voir choddlim.
Tedna devdutan dhumpel ghetlem, tantum vedi vele zollte inglle ghale, ani tem prithumecher xevttilem. Teach farak goddgoddeancho ghonnghonn aikum ailo, zhoglavnnim zhogzhoglim ani dhornn kampli.

Magir devdut ap-apleô tutureô gheun teô vazounk toiar zale.

Poilea devdutan apli tuturi vazoili. Rogta borabôr korveancho ani ujeacho paus prithumecher poddunk laglo. Prithumecho êk tisro vantto lasun gelo, toxench rukham-zhaddancho êk tisro vantto hulpolo, ani soglli axi lasun geli.

Uprant dusrea devdutan apli tuturi vazoili. Ujean lasun veto êk vhoddlo dongôr koso somdirant xevtton poddlo. Somdirachea tisrea vantteachem rogot zalem,
somdirant asleleam jiveam mon’zatincho êk tisro vantto melo ani tarvancho tisro vantto futtun gelo.

Tedna tisrea devdutan apli tuturi vazoili. Ek vhoddlem noketr, ujeachem agttem zal’lê porim, mollbar thaun konsllun poddlem. Tem nodinchea tisrea vanttear ani udkancheam zorincher poddlem.
Tea noketrachem nanv Kôddsann. Udkacho êk tisro vantto koddu zalo, ani koddu zal’lem udok pieun zaito lôk melo.

Magir choutea devdutan apli tuturi vazoili ani suriachea eka tisrea vantteak mar laglo, toxench chondrimachea eka tisrea vantteak, ani noketranchea eka tisrea vantteak. Oso tea-tea tisrea vantteacho porzôll palovlo, mhonntôch disachea porzollacho tinantlo êk vantto komi zalo, toxench ratichea porzollacho.

Uprant polle zalear, unch varear êk gorudd uddto hanvem dekhlo. To oso arddoto hanvem aikolo: “Teg nimanne devdut apleô tutureo vazoitele tedna prithumer jieteleanchem kotta, kotta, kotta!”"
Revelation,9,"Then the fifth angel blew his trumpet, and I saw a star that had fallen from the sky to the earth. It was given the key for the passage to the abyss.
It opened the passage to the abyss, and smoke came up out of the passage like smoke from a huge furnace. The sun and the air were darkened by the smoke from the passage. 
Locusts came out of the smoke onto the land, and they were given the same power as scorpions of the earth. 
They were told not to harm the grass of the earth or any plant or any tree, but only those people who did not have the seal of God on their foreheads.
They were not allowed to kill them but only to torment them for five months; the torment they inflicted was like that of a scorpion when it stings a person.
During that time these people will seek death but will not find it, and they will long to die but death will escape them.
The appearance of the locusts was like that of horses ready for battle. On their heads they wore what looked like crowns of gold; their faces were like human faces, 
and they had hair like women’s hair. Their teeth were like lions’ teeth, 
and they had chests like iron breastplates. The sound of their wings was like the sound of many horse-drawn chariots racing into battle.
They had tails like scorpions, with stingers; with their tails they had power to harm people for five months.
They had as their king the angel of the abyss, whose name in Hebrew is Abaddon and in Greek Apollyon.
The first woe has passed, but there are two more to come.
The Sixth Trumpet. 
Then the sixth angel blew his trumpet, and I heard a voice coming from the [four] horns of the gold altar before God, 
telling the sixth angel who held the trumpet, “Release the four angels who are bound at the banks of the great river Euphrates.”
So the four angels were released, who were prepared for this hour, day, month, and year to kill a third of the human race.
The number of cavalry troops was two hundred million; I heard their number.
Now in my vision this is how I saw the horses and their riders. They wore red, blue, and yellow breastplates, and the horses’ heads were like heads of lions, and out of their mouths came fire, smoke, and sulfur. 
By these three plagues of fire, smoke, and sulfur that came out of their mouths a third of the human race was killed.
For the power of the horses is in their mouths and in their tails; for their tails are like snakes, with heads that inflict harm.
The rest of the human race, who were not killed by these plagues, did not repent of the works of their hands, to give up the worship of demons and idols made from gold, silver, bronze, stone, and wood, which cannot see or hear or walk. 
Nor did they repent of their murders, their magic potions, their unchastity, or their robberies.","Tedna panchvea devdutan apli tuturi vazoili. Ani mollba thaun prithumecher ek noketr poddlelem tem hanvem dekhlem: tea devdutak Devan khol-khol Patallachi chavi dil’li.
Noketran patall ugôddlem ani tantlo dhunvôr voir choddlo, eka lamb-rund agtteachea dhunvra sarko. Patallachea dhunvran suria kallo zalo ani akhê prithumecher soglloch kallôk zalo.
Tea dhunvrantle toll bhair sorun prithu-mecher ximpoddle ani sonvsarant vinchvank boll asa toslench tankam-i boll dilem.
Zomnichea tonnak, vonospotik ani rukhank-zhaddank kitench vaitt korina zaunk, punn aplea kopalar Devacho xik’ko naslo team mon’xank mat vaitt korunk Devan adnea ghali.
Mon’xank jive marunk, tollank odhikar diunk na, punn fokot panch mhoine tankam vollvollaunk tanchean zatalem. Vinchvan mon’xak kuns laitôch veg martat tosli foddafôdd toll mon’xank ditale.
Tea somoiar mon’xam morunk sôdtelim punn tankam mellchem na, mornnak axetelim punn moronn tanchê thaun pois dhanvtelem.

Zhuzak toiar zal’leam ghoddeam porim te toll distale; bhangarache koxe disto tanchê tokler mukutt asle, ani mon’xancheam tonddam sarkim tanchim tonddam aslim.
Bailancheam kensam porim tanche kens asle, ani tanche dant xinvancheam dantam osle.
Tanchê chhatiek lokhonddachem korttem koxem aslem, ani zaiteam ghoddeancheô ghaddiô nettan zhuzak dhanvtana avaz kortat toslo tancheam pakotteancho avaz aslo.
Tankam vinchvam porim xempddiô asleô ani xempddiank kunsam, ani apleam xempddiamnim mon’xank panch mhoine vollvollaunk tankam podvi asli.
Tankam êk patxai aslo, ani to mhonn’lear Patallacher podvi aslolo devdut; Hebrêv bhaxen tachem nanv Ab’badon, ani Grik bhaxen Apol’lion, mhonngê nisontton korpi.

Poilem noxtt oxem somplem; hachê magir anink don noxttam ieunchim asat.

Uprant sovea devdutan apli tuturi vazoili ani Deva mukhar bhangarachi vedi asa ticheam konnxeantlean êk tallo ietalo to hanvem aikolo.
“Vorixtt Eufrat nodi-xim char devdut sankllimnim bandlele asat tankam sôdd.”, oxem tea tallean tuturi gheun aslo tea sovea devdutak mhonn’lem.
Team char devdutank sôddle; hea vorsachea hea mhoineachea hea disachea heach vorak mon’xakullacho tisro vantto jivexim marunk uddounk tankam Devan toiar korun dovorlele.
Tanchem loskor kitlem aslem tem hanvem aikolem: don’xim lak ghoddesvar.
Ani mhojea dorxonant ghodde ani tancher boslele ghoddesvar hanvem dekhle: tanchê chhatiek ujea vori korttim aslim, rotna vori nillim ani gondhoka vori hollduvim. Ghoddeancheô tokliô xinvancheam tokleam sarkeô asleô, ani tancheam tonddantlean bhair sortalo uzo, dhunvôr ani gondhok.
Heam tin piddamnim — tancheam tonddantlean bhair sortalo to uzo, dhunvôr ani gondhok — mon’xakullacho tisro vantto marun uddoilo.
Karonn ghoddeanchem boll tanchea tonddant ani toxench tancheam xempamnim asa, kiteak tancheô xempô sorpam sarkeô, ani tankam lokak mar ditat tosleô tokliô asat.
Heam piddamnim marinastana urlolo tea lokan apleanch hatancheam kamank patt korunk na, nhoi mhonn devcharank bhôzpachem soddunk na. Aikunk ani cholunk xokonant tosleam bhanga-racheam, rupeancheam, pitullcheam, fatracheam ani lankddacheam murtim-puttleanchi bhozônn tim korit ravlim.
Toxench tãnnim aple khun, aple jadu, aplem pozoddponn ani apleô choriô-nagovnnô soddun diunk nant."
Revelation,10,"Then I saw another mighty angel come down from heaven wrapped in a cloud, with a halo around his head; his face was like the sun and his feet were like pillars of fire.
In his hand he held a small scroll that had been opened. He placed his right foot on the sea and his left foot on the land, 
and then he cried out in a loud voice as a lion roars. When he cried out, the seven thunders raised their voices, too. 
When the seven thunders had spoken, I was about to write it down; but I heard a voice from heaven say, “Seal up what the seven thunders have spoken, but do not write it down.”
Then the angel I saw standing on the sea and on the land raised his right hand to heaven
and swore by the one who lives forever and ever, who created heaven and earth and sea and all that is in them, “There shall be no more delay. 
At the time when you hear the seventh angel blow his trumpet, the mysterious plan of God shall be fulfilled, as he promised to his servants the prophets.”
Then the voice that I had heard from heaven spoke to me again and said, “Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land.”
So I went up to the angel and told him to give me the small scroll. He said to me, “Take and swallow it. It will turn your stomach sour, but in your mouth it will taste as sweet as honey.”
I took the small scroll from the angel’s hand and swallowed it. In my mouth it was like sweet honey, but when I had eaten it, my stomach turned sour. 
Then someone said to me, “You must prophesy again about many peoples, nations, tongues, and kings.”","Tedna anink eklo bollixtt devdut sorgar thaun denvtalo to hanvem dekhlo. To eka kupan revoddlolo aslo ani tachê toklê bhonvtim ek donddubal aslem; tachem mukhamoll suria vori ani tache pãi ujeache khambe koxe asle.
Tachea hatant êk usoil’li kovlli asli. Tannem aplo uzvo pãi somdiracher ani dhavo pãi zomnicher dovorlo
ani xinv gorôz ghaltat tê bhaxen vhoddlea tallean to arddolo. To arddolo tedna sat pauttim goddgodd marlo.
Ani goddgodd bond zatôch hanv borounk vetalom, punn sorgar thaun oxem uloitalo to êk tallo hanvem aikolo: “Sat pauttim goddgodd marla tem gupit samball; tem boroinaka.”

Magir somdiracher ani zomnicher ubo ravlolo hanvem dekhlolo, tea devdutan aplo uzvo hat sorga vatten ubarlo
ani Zo sodam-sorvodam jivo asa Tachea nanvachean, ani Zannem sôrg ani tantum asa tem sogllem, pritvi ani tantum asa tem sogllem, ani somdir ani tantum asa tem sogllem rochlam Tachea nanvachean, tannem oso soput ghetlo: “Anink vogôt ascho na!
Punn jedna satvo devdut apli tuturi vazoitolo, tedna Devan Apleam sevokank, mhonngê Apleam provadeank, kolloilam tea pormannem, Devachi gupit ievzônn sompadnnek pavteli.”

Uprant hanvem sorgar thaun mhojê lagim uloil’lo hanvem aikol’lo to tallo novean mhojê lagim oso uloilo: “Voch ani somdiracher ani zomnicher ubo asa tea devdutachea hatant asa to usoil’lo kovllo ghe.”
Hanv tea devduta-xim gelom ani to daktto kovllo mhaka di mhonn hanvem tachê lagim maglem. Tannem mhaka mhonn’lem: “To ghe ani kha; tujea pottant to ambôtt zatolo, punn tujea tonddant mhonva sarko gôdd.”

Devdutanchea hatantlo hanvem kovllo ghetlo ani khelo, ani to mhojea tonddant godd-godd mhonv laglo. Punn to gill’lea uprant, pottant to ambott-ambott zalo.

Tedna tannem mhaka mhonn’lem: “Anink êk pavtt tunvem zaiteam porzam, desam, bhasam ani patxaiam vixim De vacho sondêx diunk zai.”"
Revelation,11,"Then I was given a measuring rod like a staff and I was told, “Come and measure the temple of God and the altar, and count those who are worshiping in it.
But exclude the outer court of the temple; do not measure it, for it has been handed over to the Gentiles, who will trample the holy city for forty-two months.
I will commission my two witnesses to prophesy for those twelve hundred and sixty days, wearing sackcloth.”
These are the two olive trees and the two lampstands that stand before the Lord of the earth.
If anyone wants to harm them, fire comes out of their mouths and devours their enemies. In this way, anyone wanting to harm them is sure to be slain.
They have the power to close up the sky so that no rain can fall during the time of their prophesying. They also have power to turn water into blood and to afflict the earth with any plague as often as they wish.
When they have finished their testimony, the beast that comes up from the abyss will wage war against them and conquer them and kill them. 
Their corpses will lie in the main street of the great city, which has the symbolic names “Sodom” and “Egypt,” where indeed their Lord was crucified.
Those from every people, tribe, tongue, and nation will gaze on their corpses for three and a half days, and they will not allow their corpses to be buried.
The inhabitants of the earth will gloat over them and be glad and exchange gifts because these two prophets tormented the inhabitants of the earth.
But after the three and a half days, a breath of life from God entered them. When they stood on their feet, great fear fell on those who saw them. 
Then they heard a loud voice from heaven say to them, “Come up here.” So they went up to heaven in a cloud as their enemies looked on. 
At that moment there was a great earthquake, and a tenth of the city fell in ruins. Seven thousand people were killed during the earthquake; the rest were terrified and gave glory to the God of heaven.
The second woe has passed, but the third is coming soon.
The Seventh Trumpet. 
Then the seventh angel blew his trumpet. There were loud voices in heaven, saying, “The kingdom of the world now belongs to our Lord and to his Anointed, and he will reign forever and ever.”
The twenty-four elders who sat on their thrones before God prostrated themselves and worshiped God
and said:
“We give thanks to you, Lord God almighty,
who are and who were.
For you have assumed your great power
and have established your reign.
The nations raged,
but your wrath has come,
and the time for the dead to be judged,
and to recompense your servants, the prophets,
and the holy ones and those who fear your name,
the small and the great alike,
and to destroy those who destroy the earth.”
Then God’s temple in heaven was opened, and the ark of his covenant could be seen in the temple. There were flashes of lightning, rumblings, and peals of thunder, an earthquake, and a violent hailstorm.","Tedna zokhpachi êk bet koxi Devan mhaka êk boddi dili ani mhaka sanglem: “Utth ani Devachea Gabhareachem ani vedichem zokh ghe ani thõi kitlo lôk Devak bhôzta to mezun kadd.
Punn Gabharea bhailem angonn sôdd; tachem zokh gheum naka kiteak tem raxttranchea lokak dil’lem asa, ani to lôk bavêchallis mhoine Povitr Xar môstitolo.
Punn sakotto nhesleleam Mhojeam dogam sakxidarank Hanv dhaddtolom ani te baraixim-satth dis Mhozo sondêx porgôtt’tele.

Te dog sakxidar mhonn’lear ajetinachim don zhaddam ani pritu-mechea Dhonia hujir ubeô asleleô don divleô.
Konn-ui tankam vaitt korunk sôdtat zalear, tanchea tonddantlo uzo bhair sorta ani tancheam dusmanank nopoit korta; ani toxench konn-ui tankam vaitt korunk sôdtat tannnim he toren morchem podd’ta.
Devacho sondêx te diit astele titlo-i kall paus poddona zaunk mollob dhampun dovorchi tankam podvi asa; toxich udkachem rogot korunk zhorincher tankam podvi asa; ani apnnank zai tosli pidda haddun pritumek sotaunk tankam podvi asa.

Tancho sondêx porgottun zatôch, Patallantli voir choddun ieta ti mon’zat tancher virudh zhuz korteli; ti tankam haroiteli ani jivexim marteli.
Ani tanchea Dhoniak khursar marlolo tea vhodd Xarachea chovkacher tancheô kuddi uddoil’leô asteleô. Tea xarachem khunnadik nanv Sodom’ ani Ejipt.
Tancheô thõi sôddloleô kuddi saddê-tin dis soglleam porzancheam, kullancheam, bhasancheam ani raxttran-cheam mon’xancheam dolleam mukhar asteleô, ani teô somadhimnim ghalunk rojea diunchim nant.
Pritumentlo lôk tanchea mornna khatir sontostolo. Tim somarombh kortelim, ani ekamekak danam ditelim, kiteak team dogam provadeamnim akhea mon’xakullak khub konixttai haddleli.”

Punn saddê-tin disam uprant Devan jivitacho svas tanchê bhitôr ghalo ani te apleam pãiancher ube zale; hem pollelem tim sogllim bharim kamplim.
Tedna tãnnim sorgar thaun êk tallo nettan apnnank oxem sangtalo to aikolo: “Hanga voir ieiat!” Ani tancheam dusmanancheam dolleam mukhar eka kupant te sorgar choddle.

Têch ghoddiek êk koddok dhornn-kamp zali; xaracho êk dhavo vantto padd zalo, ani sat hozar lôk melo. Urlelea lokan, ttharea kampun, sorginchea Devachi stuti keli.

Dusrem noxtt oxem somplem; punn rokddench tisrem noxtt ieunchem zalem.

Uprant satvea devdutan apli tuturi vazoili, ani sorgar vhoddlean oxem bob martele talle gazle: “Sonvsarachi razvoddki cholounchi podvi atam amchea Sorvesporachi ani Tachea Kristachi zali, ani sasnnachea sasnnak To raj choloitolo!”
Tedna Deva mukhar apleam sodrancher bosun asle te chovis zannte saxttangim poddle, ani Devak tãnnim bhôzlo
heam utramnim:
“Sorvespora, sorvpodvedar Deva,
Tum asai ani Tum asloi!
Tuji vhôdd podvi
Tujea hatant Tunvem ghetleai dekhun
ani Tum raj cholounk laglai dekhun
Tuka ami dhin’vastanv!

Raxttram challovlim;
Tujea ragachi xirantt ieunchi
ani mel’leanchi zhôddti korchi
hi ghoddi!
Tujeam sevokam-provadeank,
Tujeam bhoktank
ani Tujea Nanvak man diteleank,
lhanank toxem vhoddank,
inam’ diuncho vêll ho!
Sonvsar padd kortat
tankanch padd korcho vêll ho!”

Sorgar Devacho Gabharo ugto zalo ani tantum Korarachi pett dixtti poddli. Tedna zhoglaunnim zhogzhoglim, goddgoddeancho ghonnghonn gazlo, dhornnkamp zali, korveancho paus poddlo."
Revelation,12,"A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. 
She was with child and wailed aloud in pain as she labored to give birth. 
Then another sign appeared in the sky; it was a huge red dragon, with seven heads and ten horns, and on its heads were seven diadems. 
Its tail swept away a third of the stars in the sky and hurled them down to the earth. Then the dragon stood before the woman about to give birth, to devour her child when she gave birth. 
She gave birth to a son, a male child, destined to rule all the nations with an iron rod. Her child was caught up to God and his throne. 
The woman herself fled into the desert where she had a place prepared by God, that there she might be taken care of for twelve hundred and sixty days.
Then war broke out in heaven; Michael and his angels battled against the dragon. The dragon and its angels fought back,
but they did not prevail and there was no longer any place for them in heaven.
The huge dragon, the ancient serpent, who is called the Devil and Satan, who deceived the whole world, was thrown down to earth, and its angels were thrown down with it.
Then I heard a loud voice in heaven say:
“Now have salvation and power come,
and the kingdom of our God
and the authority of his Anointed.
For the accuser of our brothers is cast out,
who accuses them before our God day and night.
They conquered him by the blood of the Lamb
and by the word of their testimony;
love for life did not deter them from death.
Therefore, rejoice, you heavens,
and you who dwell in them.
But woe to you, earth and sea,
for the Devil has come down to you in great fury,
for he knows he has but a short time.”
When the dragon saw that it had been thrown down to the earth, it pursued the woman who had given birth to the male child. 
But the woman was given the two wings of the great eagle, so that she could fly to her place in the desert, where, far from the serpent, she was taken care of for a year, two years, and a half-year. 
The serpent, however, spewed a torrent of water out of his mouth after the woman to sweep her away with the current.
But the earth helped the woman and opened its mouth and swallowed the flood that the dragon spewed out of its mouth.
Then the dragon became angry with the woman and went off to wage war against the rest of her offspring, those who keep God’s commandments and bear witness to Jesus. 
It took its position on the sand of the sea.","Tedna sorgar êk vichitr khunna dixtti poddli; suriachea porzollan nhesleli êk bail; ticheam pãiam tolla aslo chondrim’ ani tichea mathear bara noketrancho mukutt.
Ti ballônt zaunchi asli ani apleam porsutt-vennink lagun ti bobô-huieli martali.

Anink êk khunna sorgar dixtti poddli: ovchituch êk vorixtt tambddo-lal sat tokleancho ani dha xingancho ar; tachê dôr-êkê tokler êk mukutt aslo.
Tannem aplê xempdden mollba veleam noketrancho êk tisro vantto nikllaun prithumer uddoilo; ani porsutt zaunchi asli tê bailek bhurgo zaina fuddem taka girasunk, tichê mukhar to ar ubo ravlo.
Bailek êk bhurgo zolmolo: to lokhonddachê betkattien soglleam porzancher raj choloitolo. Punn hea bhurgeak Deva sorxim ani Tachea xinvasona sorxim nitt ubarun vhelo.
Ti bail apunn oronneant pollun geli; thõi tika baraixim-satth dis udarposonn mellchem mhonn Devan tika êk asro toiar kel’lo.

Uprant sorgar ek zhuz suru zalem. Mikael apleam dutank gheun aracher zhuzlo. Ar apleam dutank gheun tanchê virudh zhuzlo,
punn he harovle ani tankam sorgar anink zago urlo na.
Vorixtt arak bhair uddoilo. Toch to adlo sorôp, ak’khea sonvsarak fosoilo to; tachem nanv Devchar ani Soitan; taka ani tachê borabôr tacheam dutank khala prithumer xevttile.

Tedna sorgar oxem vhoddlean mhonntalo to êk tallo hanvem aikolo: “Atam ki amchea Devan Aplê porjechem taronn kelem! Atam Aplea hatant podvi gheun Apunn raza mhonn To dakhoitolo! Atam Tacho Krist sonvsaracher Aplo odhikar cholounk lagtolo! Karonn amcheam bhavam-bhoinnincher add garannem korun tancher amchea Devachea mureant dis-rat arôp ghaltalo taka xevttun uddoilo!
Tãnnim Menddreachea rogta pasot ani aplê govaikê khatir tacher zoit vhelem, ani morunk porian kobul asun tãnnim aplea jivachi porva keli na.
Hea pasot, sorga ani thõi asleleamnô, sontosbhorit zaiat! Punn prithumechem ani somdirachem kotta! Kiteak devchar bhov ragixtt zaun tumchê modem denvun aila, ani apnnak thoddoch kall asa mhonn to zanno.”
Apnnak prithumer xevttilo mhonn arak koll’lem tedna, bhurgeak zolm dil’lo tê bailecheam pallank to laglo;
punn oronneant aplea asrear uddun vochunk te bailek eka vorixtt goruddache don pakotte dile; thõi arachê piddapiddentli meklli zaun saddê-tin vorsam tichi bori poramôs zateli.
Tedna ti bail lotton vechê khatir aran ticher êk udkachi nôd koxi aplea tonddantli nettan xevttili.
Punn dhortori bailechea adarak aili, kiteak aran aplea tonddantli xevttil’li ti nôd dhortoren tondd ugddun gill’li.
Uprant ar bailecher ekdom’ tiddlo ani tichê urlolê sonsticher, mhonngê Devacheô adnea palltat ani Jezun dil’lê govaikek visvaxi ravtat tancher, zhuzunk bhair sorlo.

Hanv veller ubo aslom."
Revelation,13,"Then I saw a beast come out of the sea with ten horns and seven heads; on its horns were ten diadems, and on its heads blasphemous name[s]. 
The beast I saw was like a leopard, but it had feet like a bear’s, and its mouth was like the mouth of a lion.  To it the dragon gave its own power and throne, along with great authority.
I saw that one of its heads seemed to have been mortally wounded, but this mortal wound was healed. Fascinated, the whole world followed after the beast.
They worshiped the dragon because it gave its authority to the beast; they also worshiped the beast and said, “Who can compare with the beast or who can fight against it?”
The beast was given a mouth uttering proud boasts and blasphemies, and it was given authority to act for forty-two months. 
It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling and those who dwell in heaven.
It was also allowed to wage war against the holy ones and conquer them, and it was granted authority over every tribe, people, tongue, and nation. 
All the inhabitants of the earth will worship it, all whose names were not written from the foundation of the world in the book of life, which belongs to the Lamb who was slain.
Whoever has ears ought to hear these words.
Anyone destined for captivity goes into captivity.
Anyone destined to be slain by the sword shall be slain by the sword.
Such is the faithful endurance of the holy ones.
The Second Beast. 
Then I saw another beast come up out of the earth; it had two horns like a lamb’s but spoke like a dragon.
It wielded all the authority of the first beast in its sight and made the earth and its inhabitants worship the first beast, whose mortal wound had been healed.
It performed great signs, even making fire come down from heaven to earth in the sight of everyone. 
It deceived the inhabitants of the earth with the signs it was allowed to perform in the sight of the first beast, telling them to make an image for the beast who had been wounded by the sword and revived.
It was then permitted to breathe life into the beast’s image, so that the beast’s image could speak and [could] have anyone who did not worship it put to death. 
It forced all the people, small and great, rich and poor, free and slave, to be given a stamped image on their right hands or their foreheads, 
so that no one could buy or sell except one who had the stamped image of the beast’s name or the number that stood for its name.
 Wisdom is needed here; one who understands can calculate the number of the beast, for it is a number that stands for a person. His number is six hundred and sixty-six.","Tedna somdirantlem ek savoz voir sorta tem hanvem pollelem. Taka dha xingam ani sat tokleô asleô; tachea dor-eka xingacher êk mukutt ani dôr-êkê toklecher Devachi ninda kortelem ek nanv aslem.
Hanv dekhtalom tem savoz bibttea vaga sarkem distalem: tache pãi vansve-lacheam pãiam sarke asle ani tachem tondd xinvachea tondda sarkem. Tea aran tea savozak apli podvi toxench apli sodôr ani aplo vhôdd odhikar dilo.
Tea savzache êkê toklek êk mornnadik ghavo zala mhonn diso, punn to gombhir ghavo peklolo. Sogllo sonvsar ojaplo ani tea savoza pattlean vochunk laglo.
Sogllo lôk arak saxttangim poddtalo, kiteak tannem aplo odhikar tea savozak dil’lo. Ani lôk savzak-ui saxttangim poddun oxem mhonntalo: “Savza sarko anink konn asa? Tachê lagim zhuzunk konnak tankot?”

Savzak gorvan ulounk ani Devachi ninda korunk rojea dil’li, ani bavêchallis mhoine odhikar cholounk dil’lo.
Tem Devacher, Tachea Nanvacher, Tachea Tombucher ani sorgar ravteleancher jastiô marunk laglem.
Bhoktancher add zhuzunk ani tankam harounk savzak rojea dil’li, ani soglleam kullancher, porzancher, bhasancher ani raxttrancher taka odhikar dil’lo.
Mhonngê, sonvsarachea orombak thaun, jivexim marlelea Menddreachea Jivitachea pustokar zanchim nanvam boroil’lim nant, tim pritumevoilim sogllim mon’xam tea savzak nomoskar kortelim.

Kan asleleamnim aikunchem!
Zankam bondkhônn nirmil’li asa, tankam bondkhônn chukchi na; zankam torvarin morunk nirmil’lem asa, tankam torvar chukchi na. Dekhun bhoktank thirai ani ghôtt bhavart asunk zai.

Uprant anink ek savoz zomnin-tlem voir sortalem tem hanvem dekhlem. Taka eka menddrea vori don xingam aslim, ani tem eka ara bhaxen uloitalem.
Hem dusrem savoz poilea savzacho sogllo odhikar tachêch mukhar choloitalem, ani zacho mornnadik ghavo peklolo, tea poilea savzak bhozunk prithumek ani ticher jietolea sogllea lokak boll kortalem.
Hem dusrem savoz mottim vismitam kortalem, soglleancheam dolleam mukhar tannem sorgar thaun uzo porian prithumer denvo-so kelo.
Poilea savza zagear vismitam korunk dil’lim tanchê vorvim, tannem prithumecheam mon’xank fosoilim, ani torvarincho ghavo zal’lo ani tori jivem aslem tea poilea savzachi êk murti korunk sanglem.
Poilea savzachê murti bhitôr jivitacho svas ghalun tika ulounk porian diunk dusrea savzak podvi dil’li asli; ani jim konn tê murtik nomoskar korina zatit, tancho jiv-ui kaddunk taka podvi dil’li asli.
Lhanank toxem vhoddank, girestank toxem goribank, svadhin mon’xank toxem gulamank, hankam soglleank aplea uzvea hatar vô kopalar êk xik’ko marunk tem boll kortalem.
Ani tea savzachea nanvacho vô tachea nanvachea ankddeacho xik’ko aslea bogor konnakuch vikunk vô viktem gheunk rojea nasli.

Hem somzunk zannvaiechi goroz asa. Zannar mon’xamnim savzachea ankddeacho odmas korun gheuncho; to eka mon’xachea nanvacho ankddo. To ankddo soixim-sasoxtt (666)."
Revelation,14,"Then I looked and there was the Lamb standing on Mount Zion, and with him a hundred and forty-four thousand who had his name and his Father’s name written on their foreheads. 
I heard a sound from heaven like the sound of rushing water or a loud peal of thunder. The sound I heard was like that of harpists playing their harps.
They were singing [what seemed to be] a new hymn before the throne, before the four living creatures and the elders. No one could learn this hymn except the hundred and forty-four thousand who had been ransomed from the earth. 
These are they who were not defiled with women; they are virgins and these are the ones who follow the Lamb wherever he goes. They have been ransomed as the firstfruits of the human race for God and the Lamb. 
On their lips no deceit has been found; they are unblemished.
The Three Angels. 
Then I saw another angel flying high overhead, with everlasting good news to announce to those who dwell on earth, to every nation, tribe, tongue, and people.
He said in a loud voice, “Fear God and give him glory, for his time has come to sit in judgment. Worship him who made heaven and earth and sea and springs of water.”
A second angel followed, saying:
“Fallen, fallen is Babylon the great,
that made all the nations drink
the wine of her licentious passion.”
A third angel followed them and said in a loud voice, “Anyone who worships the beast or its image, or accepts its mark on forehead or hand,
will also drink the wine of God’s fury, poured full strength into the cup of his wrath, and will be tormented in burning sulfur before the holy angels and before the Lamb.
The smoke of the fire that torments them will rise forever and ever, and there will be no relief day or night for those who worship the beast or its image or accept the mark of its name.” 
Here is what sustains the holy ones who keep God’s commandments and their faith in Jesus.
I heard a voice from heaven say, “Write this: Blessed are the dead who die in the Lord from now on.” “Yes,” said the Spirit, “let them find rest from their labors, for their works accompany them.”
The Harvest of the Earth. 
Then I looked and there was a white cloud, and sitting on the cloud one who looked like a son of man, with a gold crown on his head and a sharp sickle in his hand. 
Another angel came out of the temple, crying out in a loud voice to the one sitting on the cloud, “Use your sickle and reap the harvest, for the time to reap has come, because the earth’s harvest is fully ripe.” 
So the one who was sitting on the cloud swung his sickle over the earth, and the earth was harvested.
Then another angel came out of the temple in heaven who also had a sharp sickle.
Then another angel [came] from the altar, [who] was in charge of the fire, and cried out in a loud voice to the one who had the sharp sickle, “Use your sharp sickle and cut the clusters from the earth’s vines, for its grapes are ripe.”
So the angel swung his sickle over the earth and cut the earth’s vintage. He threw it into the great wine press of God’s fury. 
The wine press was trodden outside the city and blood poured out of the wine press to the height of a horse’s bridle for two hundred miles.","Magir polle zalear, ovchit Sion Dongracher ubo aslelea Menddreak hanvem dekhlo; Tachê borabôr ekxem-chovêchallis hozar (144,000) lôk aslo: tanchea kopolar Tachem Nanv ani Tachea Bapaichem Nanv boroil’lem aslem.
Ani udka-ghosghoxeachea avaza bhaxen ani khoddegant goddgoddeachea ghonn-ghonna sarko sorgar thaun ietalo to êk tallo hanvem aikolo; ani toxench hanvem aikolo to avaz kin’noreô vazoiteleanchea nada porim aslo.
Xinvasona mukhar ani char jiveam rochnnam ani zannteam fuddem ho lôk ek novem git gaitalo; sonvsarantlim soddoun ghetleant team ekxem-chovêchallis hozar mon’xam bhair konnacheanuch tem git xikunk zainaslem.
Him mon’xam sarkinch nirmoll, kedinch boxttonk naslelim; tim sodanch Devachi purnn bhokti korun aileant ani murtim-puttleank tim kedinch bhozunk nant.
Zõi Menddro veta, thõi Tachê pattlean tim-i vetat. Devak ani Menddreak bhettoil’lem prothom’ foll koxem mon’xam modlim tankam soddoun ghetleant.
Tãnnim kednanch fôtt marunk na ani tanchea jivitant koslench kollonk-khot na.

Tea uprant anink êk devdut unch varear uddtalo to hanvem dekhlo; prithumer jieteleank, mhonngê dôr-eka desak, dor-eka kullak, dôr-êkê bhaxechea lokak, ani dôr-êkê porjek porgôttchê khatir, tachea hatant sasnnachem xubhvhortoman aslem.
Tannem vhoddlean mhonn’lem: “Devachi bhokti korat ani Taka mhoima diat! Kiteak Tannem mon’subi korcho vêll pavlo. Zannem rochleat sôrg ani sonvsar, somdir ani udkacheô zhori, Taka saxttangim poddun nomoskar korat.”

Dusrea eka devdutan uprant mhonn’lem: “Poddlem! Tem vorixtt Babiloniechem xar poddlem! Tannem aplo soro — aplea kamcharacho khôr soro — soglleam porzank dilo.”

Tedna tisrea eka devdutan tanchê pattlean vhoddlean mhonn’lem: “Jim konn tea savzak ani tichê murtik saxttangim poddun nomoskar kortat ani aplea kopolar vô aplea hatar tacho xik’ko ghetat,
tankam-i Devachea krodhacho soro pieuncho poddtolo; to nirbhêl soro Tannem Aplea krodhachea patrant otun dovorla! To soro pietit titlim-i povitr devdutam hujir ani Menddrea hujir ujeant ani gondhokant tollmolltelim,
tankam tollmollaita tea ujeacho dhunvôr sodam-sodam choddot astolo. Tea savzak ani tachê murtik pãiam poddtat tankam ani tachea nanvacho xik’ko ghetla titleank-ui dis-rat visôv na.

Hea pasot Devacheô adnea samballtat ani Jezucher bhavart tthevtat team bhoktank thirai asunk zai.

Tea uprant sorgar thaun oxem mhonntalo to êk tallo hanvem aikolo: “Hem boroi: Somiachea ekvottant mortat tim subhagi! Khoreponnim sot hem! tanche koxtt ani vavr somple, atam thaun tankam somadhan melltelem, kiteak tim aple bore sevecho fôll gheun vetat. Hôi, khorench tim bhagi, mhonnta Atmo!”

Anink-ui polle zalear, ovchit ek dhovem kup mhaka dixtti poddlem ani tacher boslolo konn-eklo mon’xachea puta sarko; tachê tokler êk bhangaracho mukutt ani hatant dharicho êk villo aslo.
Tedna anink êk Devdut Gabhareantlo bhair sorlo ani kupacher bosun aslo taka tannem vhoddlean mhonn’lem: “Tuzo villo lai ani lunv, karonn lunvnnecho vêll pavlo ani prithumechem xet pikun suklam.”
Uprant kupacher boslolo aslo tannem prithumek aplo villo lailo ani prithumechi lunvnni keli.

Tedna sorginchea Gabhareantlo anink êk devdut tosloch dharicho villo gheun bhair sorlo.
Magir ujeacher odhikar aslolo anink êk devdut vedi thaun bhair sorlo. Tannem dharicho villo aslelea dutak vhoddlean sanglem: “Tuzo dharicho villo lai ani prithumechê dak-velicheô dakô katrun kadd, karonn dakanche gons pikle.”
Tedna devdutan aplo villo prithumek lailo ani prithumechê dak-velicheô soglleô dakô katrun kaddleô ani Devachea krodhachea vhoddlea sorea-ghanneant ghaleô.
Dakô pãiamnim pillun kaddpacho ghanno xara bhair aslo; thõi teô dakô pillun kaddleô ani tancho rogta-sarko tambddo ros bhair sorlo; rosacho vhall tis kilometranchê lambaiek pavlo ani sumar dêdd metr unch aslo."
Revelation,15,"Then I saw in heaven another sign, great and awe-inspiring: seven angels with the seven last plagues, for through them God’s fury is accomplished.
Then I saw something like a sea of glass mingled with fire. On the sea of glass were standing those who had won the victory over the beast and its image and the number that signified its name. They were holding God’s harps, 
and they sang the song of Moses, the servant of God, and the song of the Lamb:
“Great and wonderful are your works,
Lord God almighty.
Just and true are your ways,
O king of the nations.
Who will not fear you, Lord,
or glorify your name?
For you alone are holy.
All the nations will come
and worship before you,
for your righteous acts have been revealed.”
After this I had another vision. The temple that is the heavenly tent of testimony opened,
and the seven angels with the seven plagues came out of the temple. They were dressed in clean white linen, with a gold sash around their chests. 
One of the four living creatures gave the seven angels seven gold bowls filled with the fury of God, who lives forever and ever.
Then the temple became so filled with the smoke from God’s glory and might that no one could enter it until the seven plagues of the seven angels had been accomplished.","Tedna êk vhôdd ani vichitr khunna hanvem dekhli: sat devdut sat noxttam gheun asle. Him nimannim noxttam, kiteak tanchê vorvim Devachea krodhachi xirantt sompadteli.

Magir uzo laglelê konvchecho êk doria koso hanvem pollelo; ani zãnnim savzacher ani tachê murticher ani tachea nanvachea ankddeacher zoit vhel’lem, tankam hanvem pollelim: him konvche-chea doria sorxim ubim aslim. Devan dil’leô kin’noriô gheun, tim
Devachea chakra Moizesachem ani Menddreachem git gaitalim:
“Sorvespora, sorvpodvedar Deva,
kitlim vhoddlim ani vichitr Tujim
kortutvam!
Raxttranchea Raia,
kitleô nitivontponnacheô ani
sotacheô Tujeô vattô!

Sorvespora, konn Tujem bhem dhorina
zait?
Tuji tust korinastana konn ravot?
Karonn Tum ekloch Povitr
ani Tujeô formavnneo soglleank
tthaveô;
dekhun sogllim raxttram ietelim
ani Tujê mukhar saxttangim
poddtelim.”

Tea uprant sorgar Gabharo, mhonngê, Devachê govaikecho Tombu, ugto zal’lo hanvem dekhlo.
Sat noxttam gheun asle te sat devdut Gabhareantle bhair sorle; te dhovem-ful sonnachem anglem nheslele, ani tanchê chhatiek bhangarache pott’tte bandlele asle.
Tedna char jiveam rochnnantlea ekan sat devdutank sat bhangaracheo vattio dileo: heo sasnnachea sasnnak jietelea Devachea krodhan bhòrleleo asleo.
Devachê mhoimê ani podvê thaun upzol’lea dhunvran Gabharo bhòrlo, ani sat devdutanchim sat noxttam sompado-sôr konnacheanuch Gabhareant bhitôr sorunk zainaslem."
Revelation,16,"I heard a loud voice speaking from the temple to the seven angels, “Go and pour out the seven bowls of God’s fury upon the earth.”
The first angel went and poured out his bowl on the earth. Festering and ugly sores broke out on those who had the mark of the beast or worshiped its image.
The second angel poured out his bowl on the sea. The sea turned to blood like that from a corpse; every creature living in the sea died.
The third angel poured out his bowl on the rivers and springs of water. These also turned to blood. 
Then I heard the angel in charge of the waters say:
“You are just, O Holy One,
who are and who were,
in passing this sentence.
For they have shed the blood of the holy ones and the prophets,
and you [have] given them blood to drink;
it is what they deserve.”
Then I heard the altar cry out,
“Yes, Lord God almighty,
your judgments are true and just.”
The fourth angel poured out his bowl on the sun. It was given the power to burn people with fire.
People were burned by the scorching heat and blasphemed the name of God who had power over these plagues, but they did not repent or give him glory.
The fifth angel poured out his bowl on the throne of the beast. Its kingdom was plunged into darkness, and people bit their tongues in pain
and blasphemed the God of heaven because of their pains and sores. But they did not repent of their works.
The sixth angel emptied his bowl on the great river Euphrates. Its water was dried up to prepare the way for the kings of the East. 
I saw three unclean spirits like frogs come from the mouth of the dragon, from the mouth of the beast, and from the mouth of the false prophet. 
These were demonic spirits who performed signs. They went out to the kings of the whole world to assemble them for the battle on the great day of God the almighty. 
(“Behold, I am coming like a thief.” Blessed is the one who watches and keeps his clothes ready, so that he may not go naked and people see him exposed.) 
They then assembled the kings in the place that is named Armageddon in Hebrew.
The seventh angel poured out his bowl into the air. A loud voice came out of the temple from the throne, saying, “It is done.” 
Then there were lightning flashes, rumblings, and peals of thunder, and a great earthquake. It was such a violent earthquake that there has never been one like it since the human race began on earth. 
The great city was split into three parts, and the gentile cities fell. But God remembered great Babylon, giving it the cup filled with the wine of his fury and wrath.
Every island fled, and mountains disappeared.
Large hailstones like huge weights came down from the sky on people, and they blasphemed God for the plague of hail because this plague was so severe.","Tedna Gabharea thaun, team sat devdutank vhoddlean oxem sangto êk tallo hanvem aikolo: “Cholat ani Devachea krodhacheo sat vattio prithumer ôtat!”

Poilea devdutan vochun apli vatti prithumer ôtli. Savzacho xik’ko aslo tankam ani tachê murti mukhar sorpottalim tankam, kanttalleachim ani vikallim chovnam zalim.

Dusrea devdutan apli vatti somdi-racher ôtli. Udok mel’lea mon’xachea kinn’nnevlelea rogta sarkem zalem ani somdirantli soglli rochnna meli.

Tisrea devdutan apli vatti nodincher ani udkacheam zhorincher ôtli ani tanchem rogot zalem.
Udkancher odhikar aslelea devdutan oxem mhonnto hanvem aikolem: “Sorvespora, soglleanch Tujeam nirnnoiamnim Tum nitivont, oxe Tuje nirnnoi dekhun, Povitr To Ekloch Tum asai ani Tunch asloi,
kiteak bhoktan-chem ani provadeanchem rogot tãnnim vikrailem ani Tunvem tankam-i rogot pieunk dili. Hôi, hem tankam favo!”
Ani khud ti vedi oxem uloito hanvem aikolem: “Khorench, sotache ani nitiche Tuje nirnnoi, Sorvespora, Sorvpodvedar Deva!”

Choutea devdutan apli vatti suriacher ôtli, ani mon’xank ujea vorvim lasun-bhazun uddounk suriak podvi dili.
Lason-bhazto gormen mon’xam jivit bodlun Devak mhoima diunchê svater, tim heam noxttancho odhikar aslelea Devachi ninda korunk laglim.

Panchvea devdutan apli vatti savzachê sodrer ôtli. Savzachea akhea rajeacher kallôk poddlo ani aplê dukhik lagun mon’xam apleôch jibô chabunk laglim.
Ani apleam kortubam vixim dhuk dhorun, aplem jivit bodôlchê svater, apleam dukhink ani chovnank lagun tãnnim sorginchea Devchi ninda keli.
Sovea devdutan apli vatti vorixtt Eufrat nodicher ôtli. Nôd sukli ani tantuntlean udenticheam patxaiank vatt toiar zali.
Tedna tin mhelle atme hanvem dekhle: te bebe koxe distale. Tantlo êk atmo arachea tonddantlo, dusro savzachea tonddantlo ani tisro khottea provadeachea tonddantlo bhair sorlo.
Vismitam kortat tosle devcharanche atme te. Sorpodvedar Devachea Vhoddlea Disak sonvsarantleam razank te tin atme zhuzak ektthãi kortat.

“Polleiat! Hanv eka chora porim ietam! Zagrut ravtat ani aplim vostram rakhtat tim subhagi: hê bhaxen tim vingllim bhonvchim nant ani loka mukhar tankam loz bhògchi na.”

Tedna team atmeamnim Hebrêv bhaxen Armaged’don mhonntat tea zagear razank ektthãi kele.

Tedna satvea devdutan apli vatti varear ôtli. Gabhareantlea xinvasona thaun êk motto tallo gazlo: “Somplem!”
Zhoglannim, goddgoddeanche ghonnghonn ani khoddegant dhornn-kamp zalim. Mon’xakull rochlam tê meren hedi motti dhornnkamp kednanch zaunk na; soglleam poros paxtt hi dhornnkamp!
Vorixtt Xar futtun tiche tin vantte zale, ani raxttram-raxttramnim xaram padd zalim. Devan xrêxtt Babiloniecho ugddas kelo ani Aplea krodha-soreachea patrantlem tika pieunk dilem.
Zunve soglle pollun gele ani dongor-porvot nanch zale.
Korveanche vhoddle fator, dôr-êk sumar pon’nas kilogramanchea vozonacho, mollbar thaun mon’xancher poddle. Ani korveanchea pausachea noxttak lagun, mon’xamnim Devachi ninda keli, itlem marekar vign tem."
Revelation,17,"Then one of the seven angels who were holding the seven bowls came and said to me, “Come here. I will show you the judgment on the great harlot who lives near the many waters. 
The kings of the earth have had intercourse with her, and the inhabitants of the earth became drunk on the wine of her harlotry.”
Then he carried me away in spirit to a deserted place where I saw a woman seated on a scarlet beast that was covered with blasphemous names, with seven heads and ten horns. 
The woman was wearing purple and scarlet and adorned with gold, precious stones, and pearls. She held in her hand a gold cup that was filled with the abominable and sordid deeds of her harlotry.
On her forehead was written a name, which is a mystery, “Babylon the great, the mother of harlots and of the abominations of the earth.”
I saw that the woman was drunk on the blood of the holy ones and on the blood of the witnesses to Jesus.
Meaning of the Beast and Harlot. When I saw her I was greatly amazed.
The angel said to me, “Why are you amazed? I will explain to you the mystery of the woman and of the beast that carries her, the beast with the seven heads and the ten horns.
 The beast that you saw existed once but now exists no longer. It will come up from the abyss and is headed for destruction. The inhabitants of the earth whose names have not been written in the book of life from the foundation of the world shall be amazed when they see the beast, because it existed once but exists no longer, and yet it will come again.
Here is a clue for one who has wisdom. The seven heads represent seven hills upon which the woman sits. They also represent seven kings: 
five have already fallen, one still lives, and the last has not yet come, and when he comes he must remain only a short while.
The beast that existed once but exists no longer is an eighth king, but really belongs to the seven and is headed for destruction.
The ten horns that you saw represent ten kings who have not yet been crowned; they will receive royal authority along with the beast for one hour. 
They are of one mind and will give their power and authority to the beast.
They will fight with the Lamb, but the Lamb will conquer them, for he is Lord of lords and king of kings, and those with him are called, chosen, and faithful.”
Then he said to me, “The waters that you saw where the harlot lives represent large numbers of peoples, nations, and tongues.
The ten horns that you saw and the beast will hate the harlot; they will leave her desolate and naked; they will eat her flesh and consume her with fire. 
For God has put it into their minds to carry out his purpose and to make them come to an agreement to give their kingdom to the beast until the words of God are accomplished.
The woman whom you saw represents the great city that has sovereignty over the kings of the earth.”","Sat vattio gheun asle team sat devdutantlo eklo mhojê-xim ailo; tannem mhaka oxem sanglem: “Zaiteam udkam sorxim aplea asonar bosli asa te nanvoste xindôll-bailek kosli xikxa poddunk veta ti hanv tuka dakhoitolom.
Tichê kodde prithume-cheam soglleam razamnim kamchar kela ani sonvsarantlo lôk tichê xindollkecho soro pieun bebdo zalo.”

Tedna Atmeachea ekcharant astana devdutan mhaka oronneant vhelo. Thõi êk bail hanvem polleli; sogllem ang devnindecheam utramnim bhorlelea eka tambddea savzacher ti bosun asli; tea savzak sat tokleô ani dha xingam aslim.
Ti bail zambllea ani tambddea rongachim vostram nhesun asli, tinnem bhangar-xringar ani mannkam-motiam ghal’lim. Tichea hatant ek bhangarachem patr aslem, ani hem tichea kamchari jinnechê ollxiken ani kanttallean bhòrlelem.
Tichea kopalar ek gupit orthachem nanv boroil’lem aslem; tem hem: “Hanv podvedar Babilonia! Sogllê xindollkechi avoi hanv, sonvsarant upzotat titleam-i ollxikank hanvuch zolm ditam.”
Ani bhoktanchem rogot ani Jezucheam sakxidaranchem rogot pieun ti bail bebdi zal’li hanvem polleli.
Hanvem tika oxi dekhli tedna, hanv sarkoch thottaklom.
Devdutan mhaka vicharlem: “Tum kiteak itlo thottak zalai? Hê bailecho gupit ôrth ani ti boslea tea sat tokleanchea ani dha xinganchea savzacho gupit ôrth hanv tuka sangtam.

Tunvem dekhlãi tem savoz ekdam jivem aslem, punn atam jivem na; tem patallantlem voir sorchem asa ani tachem nisontton zatelem. Sonvsarachea orombak thaun jeam mon’xanchim nanvam jiveanchea pustokar boroil’lim nant, tim sogllim savzak polleun thottaktelim, karonn tem ekdam jivem aslem, uprant jivem na zalem, punn novean portun dixtti poddtelem.

Hanga zannvaiechi ani somjikaiechi goroz: sat tokleô mhonngê bail bosloli asat te sat dongor. Têch bhaxen sat patxai;
tantle panch sorun gele, eklo atam raj choloita, ani nimanno eklo azun ieunk na. To ietolo tedna ilo-so vêll sodrer urtolo.
Ekdam jivem aslem punn atam jivem na tem savoz, tem-i atthvo patxai, punn tea satantlo eklo, ani tachem nisontton ieunchem asa.

Tunvem polleleãi tim dha xingam dha patxai: te ozun razkarbhar cholounk lagunk nant, punn te savza borabôr ek vor-bhôr razodhikar ghetele.
Apli podvi ani odhikar savzachea hatant ghalunk te soglle ekmotache.
Te Menddrea virudh zhuztele, punn Menddro Tannem apoil’leam, vinchloleam, visvaxi pattlavdaram borabôr tankam haroitolo, kiteak To dhoniancho Dhoni ani patxaiancho Patxai.

Devdutan mhaka anink-ui sanglem: “Jeam udkam sorxim aplea asonar xindôll-bail bosloli asa mhonn tunvem pollelãi, tim udkam mhonn’lear soglleô porza, urponji, raxttram ani bhasô.
Punn tunvem polleleãi tim dha xingam ani savoz xindôll-bailecho dvês kortelim; tichê lagim asa titlem-i luttun kaddtelim, ani tika nagddi korun sôddtelim; tichem mas khatelim ani ujean ticho bhosm kortelim.
Kiteak Devachem utor pallon ie porian, Devan Aplo hetu tanchea monant ghala ani oso tãnnim aplo razodhikar savzachê adhin korcho mhonn Tannem tankam ekmotache keleat.

Ani tunvem polleleai ti bail pritumecheam patxaiancher razvoddki choloita ti, tem vorixtt xar."
Revelation,18,"After this I saw another angel coming down from heaven, having great authority, and the earth became illumined by his splendor. 
He cried out in a mighty voice:
“Fallen, fallen is Babylon the great.
She has become a haunt for demons.
She is a cage for every unclean spirit,
a cage for every unclean bird,
[a cage for every unclean] and disgusting [beast].
For all the nations have drunk
the wine of her licentious passion.
The kings of the earth had intercourse with her,
and the merchants of the earth grew rich from her drive for luxury.”
Then I heard another voice from heaven say:
“Depart from her, my people,
so as not to take part in her sins
and receive a share in her plagues,
for her sins are piled up to the sky,
and God remembers her crimes.
Pay her back as she has paid others.
Pay her back double for her deeds.
Into her cup pour double what she poured.
To the measure of her boasting and wantonness
repay her in torment and grief;
for she said to herself,
‘I sit enthroned as queen;
I am no widow,
and I will never know grief.’
Therefore, her plagues will come in one day,
pestilence, grief, and famine;
she will be consumed by fire.
For mighty is the Lord God who judges her.”
The kings of the earth who had intercourse with her in their wantonness will weep and mourn over her when they see the smoke of her pyre.
They will keep their distance for fear of the torment inflicted on her, and they will say:
“Alas, alas, great city,
Babylon, mighty city.
In one hour your judgment has come.”
The merchants of the earth will weep and mourn for her, because there will be no more markets for their cargo:
their cargo of gold, silver, precious stones, and pearls; fine linen, purple silk, and scarlet cloth; fragrant wood of every kind, all articles of ivory and all articles of the most expensive wood, bronze, iron, and marble;
cinnamon, spice, incense, myrrh, and frankincense; wine, olive oil, fine flour, and wheat; cattle and sheep, horses and chariots, and slaves, that is, human beings.
“The fruit you craved
has left you.
All your luxury and splendor are gone,
never again will one find them.”
The merchants who deal in these goods, who grew rich from her, will keep their distance for fear of the torment inflicted on her. Weeping and mourning,
they cry out:
“Alas, alas, great city,
wearing fine linen, purple and scarlet,
adorned [in] gold, precious stones, and pearls.
In one hour this great wealth has been ruined.”
Every captain of a ship, every traveler at sea, sailors, and seafaring merchants stood at a distance
and cried out when they saw the smoke of her pyre, “What city could compare with the great city?”
They threw dust on their heads and cried out, weeping and mourning:
“Alas, alas, great city,
in which all who had ships at sea
grew rich from her wealth.
In one hour she has been ruined.
Rejoice over her, heaven,
you holy ones, apostles, and prophets.
For God has judged your case against her.”
A mighty angel picked up a stone like a huge millstone and threw it into the sea and said:
“With such force will Babylon the great city be thrown down,
and will never be found again.
No melodies of harpists and musicians,
flutists and trumpeters,
will ever be heard in you again.
No craftsmen in any trade
will ever be found in you again.
No sound of the millstone
will ever be heard in you again.
No light from a lamp
will ever be seen in you again.
No voices of bride and groom
will ever be heard in you again.
Because your merchants were the great ones of the world,
all nations were led astray by your magic potion.
In her was found the blood of prophets and holy ones
and all who have been slain on the earth.”","Tea uprant anink êk devdut sorgar thaun denvun ieto hanvem pollelo. Taka vhôdd odhikar aslo ani tachea tezan sogllo sonvsar jhigjhiglo.
Tannem vhoddlean oxi bob marli: “Poddlem rê, poddlem! Tem vorixtt Babiloniechem xar poddlem! Tantum atam firtat devchar ani mhelle bhut; tem atam zalam soglleam jin’sacheam ollxikonneam suknneanchem biradd ani mhelleam ani bhirankull zonavorancho vivôr.
Sogllim raxttram tachea pozoddponnacho khôr soro pielim, prithumecheam soglleam razamnim tachê kodde kamchar kelo; ani tachea nirmoriadi xindollken sonvsarantle veapari girest zale.”

Magir anink êk tallo sorgar thaun oxem sangto hanvem aikolo: “Bhair sorun ie, Mhojê porjê! Thõisorli bhair sor! Ticheam patkamnim tumi vantto gheum nakat; ticher poddlea tê xikxechim tumi bhagidar zaum nakat.
Kiteak ticheam patkanchi ras mollba itli unch pavlea, ani ticheam khotteponnancho Devak ugddas aila.
Ti tumchê kodde vaglea toxench tumi-i tiche kodde vagat; jem sogllem tinnem kelam, tem dupett mapan tika farik korat. Tumkam tinnem aplea patrant pieunk toiar korun dilam, tôr atam don pavtti odik khôr sorean tichem patr bhorun diat.
Jitlea dobajean ani rubapan tinnem apleakuch vaddoilea, titli tika atam tollmolle ani dukh bhogunk diat. Kiteak ti aplea monant oxem mhonnot asa: ‘Sodrer bosloli ranni hanv! Vidva bail nhoi hanv, ani vidvechem dukh kodinch mhaka bhogunk poddchem na!’
Haka lagun ekach disa bhitôr soglleô khasti ticher poddteleô: pidda, dukh ani bhuk; tosoch ujean ticho bhosm zatolo, kiteak ticher khastichem formonn marta to Sorvespor Dev bollixtt!”

“Tichê xindollkent ani dobajeant bhag ghetale te raza, ujean ticho bhosm zatana voir sorto dhunvôr polleun, tichê vixim roddtele ani vilaptele.
Tiche vollvolle apnnank-ui lagtit mhonn bhieun, pois-pois ravun te mhonn’tat:
‘Kotta! Babilonia, vortea xarachem
kotta!
kitlem tezvont asli tum! Ani kitlem
podvedar!
Tori eka vora bhitôr tujem nisontton
zalem!’

Sonvsarantle soglle veapari tichê pasot roddtat ani vilaptat, kiteak tarvamnim haddlolo tancho mal vikto gheunk ani-anink konnuch na:
Tanchem bhangar, tanchem rupem, tanchim mannkam ani motiam, tanchem sonnachem ani zambllem lugott, tanchem rosmichem ani tambddem lugott, tanchim chondonachim lankddam, tanche hotia-dantache ani moladik lakddache, pitullche, lokhonddache ani pakhonnache nog konnuch ghena
toxench konnuch ghena atam tanchi tiki, mosalo, gondhrôs ani dhump, ani pormollit molôm’; konn ghevpak na tancho soro ani oliv-tel, tanchem pitt and gonv, tanchim gorvam ani menddram, tanche ghodde ani gaddiô, tanchim gulamam ani koidi kel’lim mon’xam.
Veapari taka mhonntat; ‘Tum axetali teô moladik vostu nanch zaleô; sogllo tuzo dobazo ani jivitacho porzôll ubun gelo ani anink kednanch te tuka portun mellpache nant!’
Tea xarant veapar korun girest zal’le veapari tea xarachê khastichê bhirantin pois-pois ravun oxe pinrgunn vilaptele;
te mhonntele:
‘Kotta! Vorixtt xarachem kotta!
Tem sonni ani zambllim vostram
nhestalem,
mannkam-motianchea xringaran
jhigjhiktalem!

Tori eka vora bhitôr hea sogllea
dobajeacho bhosm zalo!’
Tarvanche kopit ani poinnari, tarvotti ani doriantlem aplem udarposonn zôddtat te, borech pois ravun
ani bhosm zal’lea xara thaun voir sorto dhunvôr polleun, oxem arddun mhonntele: ‘Hea vorixtt xara oslem ek xar kednanch aslem?’
Tãnnim aplê tokler dhull uddoili, ani pinrgun ani vilapun oxi bob marli:
‘Kotta! Tea vorixtt xarachem kotta!
Doriantlean firtoleam tarvancheam
soglleam dhoniank
aplê dobajik jinnê vorvim tem girest
kortalem!
Tori eka vora bhitôr tem sarkem padd
zalem!’

Sorga, tachea ghorttanna khatir khuxal za! Bhoktamnô, apostlamnô, ani provadeamnô, tumi-i khuxal zaiat! Kiteak tumkam tannem vaitt kel’lê khatir Devan taka ho nisonttonacho nirnnoi dilo!”

Uprant eka bollixtt devdutan danteachea vhodda pedda sarki êk fatôr ghetli ani oxem mhonnun somdirant ti uddoili: “Hê bhaxen ekach faran vorixtt Babiloniechem xar nettan xevtton vetelem ani portem tem kednanch anink dixtti poddchem na.

Anink kednanch tujeam rosteancher,
Babiloniê,
aikunk ieuncho na songitancho nad:
vinno vazoitoleancho ani gavpeancho
nad,
tosoch pirlukecho ani tuturecho avaz!
Koslêch torecho kolakar
tujê bhitôr anink kodinch dixtti
poddcho na!
Danteacho avaz anink kodinch
tujeam kottam bhitôr aikunk ieuncho
na!

Anink kodinch tujeam ghoramnim
diveacho uzvadd loklokcho na!
Anink kodinch tujê-xim aikunk
ieunchim nant
hoklê-novreachea lognachim khuxal
gitam!
Tuje vepari sonvsarache kunvor
zal’le,
ani tujeam ghaddiponnamnim
sogllim raxttram fosovlim!

Ani provadeanchem, bhoktanchem ani sonvsarant jivexim marleant team soglleanchem rogot Babiloniecheam rosteancher vikrail’lem dixtti poddlem.”"
Revelation,19,"After this I heard what sounded like the loud voice of a great multitude in heaven, saying:
“Alleluia!
Salvation, glory, and might belong to our God,
for true and just are his judgments.
He has condemned the great harlot
who corrupted the earth with her harlotry.
He has avenged on her the blood of his servants.”
They said a second time:
“Alleluia! Smoke will rise from her forever and ever.”
The twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, “Amen. Alleluia.”
The Victory Song. 
A voice coming from the throne said:
“Praise our God, all you his servants,
[and] you who revere him, small and great.”
Then I heard something like the sound of a great multitude or the sound of rushing water or mighty peals of thunder, as they said:
“Alleluia!
The Lord has established his reign,
[our] God, the almighty.
Let us rejoice and be glad
and give him glory.
For the wedding day of the Lamb has come,
his bride has made herself ready.
She was allowed to wear
a bright, clean linen garment.”
(The linen represents the righteous deeds of the holy ones.)
Then the angel said to me, “Write this: Blessed are those who have been called to the wedding feast of the Lamb.” And he said to me, “These words are true; they come from God.” 
I fell at his feet to worship him. But he said to me, “Don’t! I am a fellow servant of yours and of your brothers who bear witness to Jesus. Worship God. Witness to Jesus is the spirit of prophecy.”
The King of Kings. 
Then I saw the heavens opened, and there was a white horse; its rider was [called] “Faithful and True.” He judges and wages war in righteousness. 
His eyes were [like] a fiery flame, and on his head were many diadems. He had a name inscribed that no one knows except himself. 
He wore a cloak that had been dipped in blood, and his name was called the Word of God. 
The armies of heaven followed him, mounted on white horses and wearing clean white linen. 
Out of his mouth came a sharp sword to strike the nations. He will rule them with an iron rod, and he himself will tread out in the wine press the wine of the fury and wrath of God the almighty. 
He has a name written on his cloak and on his thigh, “King of kings and Lord of lords.”
Then I saw an angel standing on the sun. He cried out [in] a loud voice to all the birds flying high overhead, “Come here. Gather for God’s great feast,
to eat the flesh of kings, the flesh of military officers, and the flesh of warriors, the flesh of horses and of their riders, and the flesh of all, free and slave, small and great.” 
Then I saw the beast and the kings of the earth and their armies gathered to fight against the one riding the horse and against his army.
The beast was caught and with it the false prophet who had performed in its sight the signs by which he led astray those who had accepted the mark of the beast and those who had worshiped its image. The two were thrown alive into the fiery pool burning with sulfur. 
The rest were killed by the sword that came out of the mouth of the one riding the horse, and all the birds gorged themselves on their flesh.","Tedna sorgar asto motte urponjiche boballa sarko hanvem to avaz oso aikolo; “Sorvesporak zôi! Devan amchem taronn kelem, Takach favo mhoima, Tachich soglli podvi!
Nitin To zhôddti korta ani neaia pormannem To khast laita! Aplea pozoddponnan sonvsar kusoitali te nanvvostê xindôll-bailek Tannem khast laili; Apleam chakranchem tinnem rogot vikrailem dekhun Tannem tika khast laili.”
Anink êk pavtt tãnnim oxi bob marli: “Sorvesporak zôi! zôi! Babiloniecho dhunvôr voir choddto kednanch thambchona!”
Tedna chovis zann-teamnim ani char jiveam rochnnamnim xinvasonar bosun aslelea Deva mukhar saxttangim poddun oxem mhonn’lem: “Amen! Sorvesporak zôi!”

Uprant, “Sogllim tumi, Devacheam chakramnô, Tachi bhokti kortoleam dhaktteam-vhoddleamnô, amchea Devachi tust korat!”, oxem mhonn’to, xinvasona thaun êk tallo ailo.
Magir eka ghosghoxeachea avaza sarko ani zonnzonnit goddgoddeachea boballa vori êkê vhôdd urponjicho koso êk tallo hanvem aikolo; to oso mhonntalo: “Sorvesporak zôi! Sorvesporan, amchea Sorvpodvedar Devan, Apli razvoddki hatant ghetli!
Khuxal zaum-ia, anondbhorit zaun Devak vakhannum-ia! Kiteak Menddreachea lognacho vogôt pavlo ani Tachi potinn lognak toiar zali.
Jhigjhigit sonnachi dhovi-ful nhesônn Devan tika ghalunk dilea.” Sonnachi nhesônn mhonngê bhoktancheô boreô kornneo.
Tedna devdutan mhaka sanglem: “Oxem boroi: Menddreachea lognachea jevnnak amontronn ghetlam tim subhagi!” Tea bhair tannem mhonn’lem: “Ho khoreponnim Devacho sondêx.”

Tea uprant taka nomoskar korunk hanv tacheam pãiam poddlom, punn tannem mhaka sanglem: “Toxem korinaka. Jezuchi sakxi mandun ghetleleam tujeam bhavam-bhoinnim soit, tujê bhaxen, hanv ek chakôr. Devakuch tunvem oso bhôzcho.” Jezuk sakxi ditat tim Atmeachea preronnan aplo sondêx ditat.

Tedna mhaka sôrg ugto zal’lo dixtti poddlo, ani thõi êk dhovo ghoddo aslo. Tacher boslolo aslo Tachem nanv Visvaxi ani Satvik; To nitivontponnan mon’subi korta ani nitivontponna pasot zhuzta.
Tache dolle ujeachem agttem koxem, ani Tachê tokler zaite mukutt asle. Tacher ek nanv boroil’lem aslem, punn Tachê bhair tacho ôrth konnuch nokllo aslo.
Tannem ghal’lem tem vostr rogtan xitoddail’lem. “Devacho Sôbd” Tachem nanv.
Tachê pattlean vetalim dhoveam ghoddeancher bosun ani dhovem-ful sonnachem nhesun sorginchim loskoram.
Raxttrank harounk Tachea tonddantli êk pazleli torsad bhair sortali. Êkê lokhonddachê betkattien To tancher raj choloitolo, ani Sorvpodvedar Devachea krodhachea ghanneant dakô mollun soro bhair kaddtolo to Toch.
“Tachea vostracher ani Tachea zangllacher boroil’lem asa hem nanv: “patxaiancho Patxai ani dhoniancho Dhoni!”
Uprant suriacher ubo aslolo êk devdut hanvem pollelo. Tannem varear uddto soglleam suknneank vhoddlean bob marli: ‘Ieiat, ani Devachea vhoddlea jevnnak ektthãi zaiat!
Razanchem, senapotinchem, podvedar viranchem mas, ghoddeanchem ani tancheam ghoddesvaranchem mas, sogllê torechea lokachem, mhonngê svadhin mon’xanchem ani gulamanchem, lhananchem ani vhoddanchem mas, khaunk ieiat.”

Uprant savzak ani sonvsarantleam patxaiank ani tancheam loskorank hanvem pollelim; Ghoddesvaracher ani Tachê foujecher zhuz manddunk tim zomlelim.
Savzak dhôrlem, ani tachê borabôr fottkirea provadeak; savzachea nanvan tannem vismitam kel’lim tanchê vorvim tea savzacho xik’ko ghetleleank ani tachê murtik bhôzleleank tannem fosoil’lim. Ani savzak ani khottea provadeak zolltea gondhokachea ujeachea konddant jivinch xevttun uddoilim.
Ghoddesvarachea tonddantli bhair sorto torsadin urloleam soglleancho jiv kaddlo, ani sogllim suknnim tanchem mas khaun dhadoxi zalim."
Revelation,20,"Then I saw an angel come down from heaven, holding in his hand the key to the abyss and a heavy chain. 
He seized the dragon, the ancient serpent, which is the Devil or Satan, and tied it up for a thousand years 
and threw it into the abyss, which he locked over it and sealed, so that it could no longer lead the nations astray until the thousand years are completed. After this, it is to be released for a short time.
Then I saw thrones; those who sat on them were entrusted with judgment. I also saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, and who had not worshiped the beast or its image nor had accepted its mark on their foreheads or hands. They came to life and they reigned with Christ for a thousand years. 
The rest of the dead did not come to life until the thousand years were over. This is the first resurrection.
Blessed and holy is the one who shares in the first resurrection. The second death has no power over these; they will be priests of God and of Christ, and they will reign with him for [the] thousand years.
When the thousand years are completed, Satan will be released from his prison.
He will go out to deceive the nations at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. 
They invaded the breadth of the earth and surrounded the camp of the holy ones and the beloved city. But fire came down from heaven and consumed them. 
The Devil who had led them astray was thrown into the pool of fire and sulfur, where the beast and the false prophet were. There they will be tormented day and night forever and ever.
The Large White Throne. 
Next I saw a large white throne and the one who was sitting on it. The earth and the sky fled from his presence and there was no place for them. 
I saw the dead, the great and the lowly, standing before the throne, and scrolls were opened. Then another scroll was opened, the book of life. The dead were judged according to their deeds, by what was written in the scrolls. 
The sea gave up its dead; then Death and Hades gave up their dead. All the dead were judged according to their deeds.
Then Death and Hades were thrown into the pool of fire. (This pool of fire is the second death. )
Anyone whose name was not found written in the book of life was thrown into the pool of fire.","Tedna aplea hatant patallachi chavi ani êk zôdd sankôll gheun, sorgar thaun denvto êk devdut hanvem pollelo.
Tedna arak, adlea sorpak — mhonngê Devcharak vô Soitanak — dhôrlo ani taka hozar vorsank sankllin bandun dovorlo.
Ani tim hozar vorsam soro porian tannem anink raxttrank fosoina zaunk taka patallant xevttilo, tea patallak chavi marun daracher xik’ko marlo. Tea uprant thoddo-so vêll taka soddunk Devachi ievzônn asa.

Uprant hanvem sodrô polleleô, ani je konn tancher boslele tankam Devan zhôddti korchi podvi dili. Toxench Jezuk sakxi dil’lê khatir ani Devachem utor porgôttlam mhonnun zanchem xins kaplelem, tankam hanvem dekhlim. Tãnnim savzak ani tachê murtik bhozunk naslim ani savzacho xik’ko aplea kopolar vô aplea hatar gheunk naslo. Tim sogllim novean jivim zalim ani hozar vorsam-bhôr tãnnim Krista borabôr razvoddki choloili.
Hem poilem punorjivontponn. Hozar vorsam bhòrchê adim her mel’lim mon’xam punorjivont zaunk nant.
Poilea punorjivontponnant zankam vantto mell’lo, tim subhagi ani povitr. Ujeachea konddant dusrea mornnachê podvê khal tim aschim nant, punn Devachi ani Kristachi seva korunk tim iadnik zatelim, ani Tachea sangata êk hozar vorsam raj choloitelim.

Êk hozar vorsam bhòrlea uprant, Dev Soitanak bondkhonnintlo soddoitolo
ani to akhea sonvsaracheam raxttrank fosounk bhair sortolo. Team raxttranchim nanvam Gog ani Magog; Soitan tankam zhuzak ektthãi kortolo; doriachê deger renvecheô konniô asat titli vhôdd team fouzancho ank.
Heô fouzô ak’khea desacher choddun geleô ani bhoktanchea penneak, mhonngê Devachê opurbaiechea Xarak, tãnnim veddho ghalo. Punn sorgar thaun uzo denvlo ani ujean tancho bhosm kelo.
Tedna tankam fosoitalo tea devcharak Devan zolltea gondhokachea konddant xevttilo; tantum to savzachea ani khottea provadeachea vangdda dis-rat tollmolltolo sasnnachea sasnnak.

Uprant hanvem dekhlem ek vhoddlem dhovem xinvason ani tacher bosun aslo Taka hanvem pollelo. Tachê mukha velim prithum’ ani mollob pollun gelim ani tanchi savlli porian urunk na.
Ani mel’leam mon’xank hanvem pollelim, vhoddank toxem lhanank: tim xinvasona mukhar ubim aslelim. Pustokam ugôddlim, ani uprant anink ek pustok ugôddlem; hem mhonn’lear Jivitachem pustok. Pustokancher tancheô kornneo boroil’leô asleô tea pormannem mel’leanchi mon’subi zali.
Aplea pottant aslim tim mel’lim mon’xam somdiran portun dilim. Toxench mornnan ani patallan apnnachê adhin asleleam mon’xank portun dilim. Ani ek-ekleacheam kornneam pormannem Devan tanchi zhôddti keli.
Tedna mornnak ani patallak ujeachea konddant xevttilim. (Hem ujeachem kondd mhollear dusrem moronn.)

Zanchim nanvam jiveanchea pustokar boroil’lim naslim, tankam soglleank ujeachea konddant xevttilim."
Revelation,21,"Then I saw a new heaven and a new earth. The former heaven and the former earth had passed away, and the sea was no more. 
I also saw the holy city, a new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 
I heard a loud voice from the throne saying, “Behold, God’s dwelling is with the human race. He will dwell with them and they will be his people and God himself will always be with them [as their God]. 
He will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain, [for] the old order has passed away.”
The one who sat on the throne said, “Behold, I make all things new.” Then he said, “Write these words down, for they are trustworthy and true.” 
He said to me, “They are accomplished. I [am] the Alpha and the Omega, the beginning and the end. To the thirsty I will give a gift from the spring of life-giving water. 
The victor will inherit these gifts, and I shall be his God, and he will be my son. 
But as for cowards, the unfaithful, the depraved, murderers, the unchaste, sorcerers, idol-worshipers, and deceivers of every sort, their lot is in the burning pool of fire and sulfur, which is the second death.”
The New Jerusalem. 
One of the seven angels who held the seven bowls filled with the seven last plagues came and said to me, “Come here. I will show you the bride, the wife of the Lamb.” 
He took me in spirit to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. 
It gleamed with the splendor of God. Its radiance was like that of a precious stone, like jasper, clear as crystal. 
It had a massive, high wall, with twelve gates where twelve angels were stationed and on which names were inscribed, [the names] of the twelve tribes of the Israelites.
There were three gates facing east, three north, three south, and three west. 
The wall of the city had twelve courses of stones as its foundation, on which were inscribed the twelve names of the twelve apostles of the Lamb.
The one who spoke to me held a gold measuring rod to measure the city, its gates, and its wall.
The city was square, its length the same as [also] its width. He measured the city with the rod and found it fifteen hundred miles in length and width and height.
He also measured its wall: one hundred and forty-four cubits according to the standard unit of measurement the angel used.
The wall was constructed of jasper, while the city was pure gold, clear as glass.
The foundations of the city wall were decorated with every precious stone; the first course of stones was jasper, the second sapphire, the third chalcedony, the fourth emerald, 
the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh hyacinth, and the twelfth amethyst.
The twelve gates were twelve pearls, each of the gates made from a single pearl; and the street of the city was of pure gold, transparent as glass.
 I saw no temple in the city, for its temple is the Lord God almighty and the Lamb.
The city had no need of sun or moon to shine on it, for the glory of God gave it light, and its lamp was the Lamb.
The nations will walk by its light, and to it the kings of the earth will bring their treasure. 
During the day its gates will never be shut, and there will be no night there.
The treasure and wealth of the nations will be brought there,
but nothing unclean will enter it, nor any[one] who does abominable things or tells lies. Only those will enter whose names are written in the Lamb’s book of life.","Hanvem ek novo sorg ani êk novi prithum’ dekhlim. Poilo sorg ani poili prithum’ nanch zalelim, ani thuim ani-anink somdir naslo.
Aplea nhovreak nettoun toiar kel’lê hoklê porim Povitr Xar, novem Jeruzalem, sorgar thaun Deva koddsun denvto hanvem pollelem.
“Ho polleiat mon’xam modem Devacho Tombu! To tanchea sangata ravtolo, tim zatolim Tachi porza ani Hoch tanchea-sangata-Dev zatolo tancho Dev. Tancheam dolleantlim sogllim dukam To pusun kaddtolo; moronn anink aschem na, dukh anink korchim nant, rudon somptolem, koxtt-ui anink asche nant. Adlem sogott soron gelem.”, oxem Xinvasona thaun vhoddlean oso uloito, êk tallo-i hanvem aikolo.

Uprant xinvasonar bosun aslo Tannem mhonn’lem: “Polleiat, soglleô vostu Hanv noveô kortam!” Tannem mhaka anink-ui sanglem: “Hem boroun dovor, kiteak him utram khatrechim ani sotachim.”
Ani Tannem mhaka mhonn’lem: “Zalem! Hanv Alfa ani Omega, mhonngê Orômb ani Xevôtt. Jivitachem udok vhanvta tê zhorintlem tanel’leank Hanv funkott pieunk ditolom.
Zoit vhorteleank Mhojê koddsun hem daiz melltelem; ani Hanv tancho Dev zatolom, ani tim zatelim Mhoje put ani Mhojeô dhuvô.”
Punn jim konn sakxi diunk bhirantin pattim sorleant, vô bhavartak visvaxi ravlim nant, jim konn noxtt korun bhoxttotat vô khun kortat, jim konn pozoddponnant lolltat vô ghaddiponn choloitat, jim konn murtim-puttleank bhôztat vô dusreank fosounk bhonvtat — heam soglleanchem daiz, gondhokan zollto ujea-kondd. Hem tem dusrem moronn.”

Nimanneam sat noxttamnim bhòrleleo vattio gheun asleleam sat devdutantlo eklo mhojê-xim ailo; tannem mhaka mhonn’lem: Hanga ie, hanv tuka ti hokol, Menddreachi potinn ti dakhoitam.
Tedna, otmea-ekcharant, tannem mhaka eka unch ani vhoddlea dongrachê tonkxer vhelo, ani sorgar thaun, Deva koddsun denvto Jeruzalem, Povitr Xar tem, mhaka dakhoilem.
Tem Devachê mhoimen porzolltalem toxench tem eka bhov moladik mannka porim, eka gomeda vori, aspas polleunk dita toslea suriakanta bhaxen chok-choktalem.
Taka ek vhoddlem ani unch kott aslem ani kottak bara darvontte asle, ani dôr-êk darvontto rakhunk êk devdut aslo. Darvon-tteancher Israelacheam putam-dhuvan-cheam bara kullanchim nanvam boroil’lim aslim.
Udentik tin darvontte asle, ut’torik tin, dokhinnek tin, ani ostomtek tin.
Xarachem kott bara buneadincher bandlelem, ani team buneadincher Menddreacheam bara apostlanchim nanvam boroil’lim aslim.

Tea Xarachem, tacheam darvon-tteanchem ani tachea kottachem zok kaddchê khatir, mhojê lagim uloitalo tea devdutachea hatant zok-kaddpa êk bhangarachi boddi asli.
Xar sarkem chovkott aslem, êkêch lambaiechem ani rundaiechem. Devdutan tê boddien tea Xarachem zok kaddlem: tem don hozar charxim kilometr lamb aslem; tachi rundai ani unchai titlich.
Uprant tannem kottachem-i zok kaddlem: tachem zok charxim trepon metr asle. Devdutan tem mon’xanchea chaltea zokan mêzlelem.
Tem kott suriakan-tachem bandlelem, ani xar zalear osol bhangarachem, ani hem bhangar aspas polleunk dita toslê konvchê vori jhigjhigtalem.
Kottacheô buneadi soglleam jin’sancheam mannkam-motiamnim nettoil’leô. Poili bunead suriakant, dusri nillrotn, tisri xivdhatu, chovti pach,
panchvi gomêd, sovi indronill, satvi chondrokant, atthvi berozô, novi hollduvem-mannik, dhavi bhangari mannik, ikravi zambllem-mannik, ani baravi iakutt.
Bara darvontte mhonngê bara motiam, dor-êk darvontto eka motiacho. Xaracho mukhêl rosto osol bhangaracho, konvchê porim aspas polleunk dita toslea bhangaracho.

Xarant hanvem Gabharo polleunk na, kiteak tacho Gabharo khud Sorv-podvedar Sorvespor Dev ani Menddro.
Xarak suriachea vô chondrachea uzvaddachi goroz na, kiteak Devachi mhoima tacher aplo porzôll ghalta ani Menddro tacho Divo.
Raxttram tachea uzvaddak bhonvtelim ani pritumeche patxai apli dhon-girestkai taka haddun ditele.
Xarache darvontte dis-bhôr ugtech astele kiteak thõi rat aschich na.
Raxttranchi dovlôt ani bhanddaram thõi pavtelim.
Mhellem kitench Xarant bhitôr sorchem na: jim konn ollxik vô khottepon kortat, tim koxêch bhaxen bhitôr sorchim nant. Zanchim nanvam Menddreachea Jivitachea pustokar boroil’lim asat, fokot him Xarant provês kortelim."
Revelation,22,"Then the angel showed me the river of life-giving water, sparkling like crystal, flowing from the throne of God and of the Lamb 
down the middle of its street. On either side of the river grew the tree of life that produces fruit twelve times a year, once each month; the leaves of the trees serve as medicine for the nations.
Nothing accursed will be found there anymore. The throne of God and of the Lamb will be in it, and his servants will worship him.
They will look upon his face, and his name will be on their foreheads.
Night will be no more, nor will they need light from lamp or sun, for the Lord God shall give them light, and they shall reign forever and ever.
And he said to me, “These words are trustworthy and true, and the Lord, the God of prophetic spirits, sent his angel to show his servants what must happen soon.” 
“Behold, I am coming soon.” Blessed is the one who keeps the prophetic message of this book.
It is I, John, who heard and saw these things, and when I heard and saw them I fell down to worship at the feet of the angel who showed them to me.
But he said to me, “Don’t! I am a fellow servant of yours and of your brothers the prophets and of those who keep the message of this book. Worship God.”
Then he said to me, “Do not seal up the prophetic words of this book, for the appointed time is near.
Let the wicked still act wickedly, and the filthy still be filthy. The righteous must still do right, and the holy still be holy.”
“Behold, I am coming soon. I bring with me the recompense I will give to each according to his deeds. 
I am the Alpha and the Omega, the first and the last, the beginning and the end.”
Blessed are they who wash their robes so as to have the right to the tree of life and enter the city through its gates. 
Outside are the dogs, the sorcerers, the unchaste, the murderers, the idol-worshipers, and all who love and practice deceit.
“I, Jesus, sent my angel to give you this testimony for the churches. I am the root and offspring of David, the bright morning star.”
The Spirit and the bride say, “Come.” Let the hearer say, “Come.” Let the one who thirsts come forward, and the one who wants it receive the gift of life-giving water.
I warn everyone who hears the prophetic words in this book: if anyone adds to them, God will add to him the plagues described in this book,
and if anyone takes away from the words in this prophetic book, God will take away his share in the tree of life and in the holy city described in this book.
 The one who gives this testimony says, “Yes, I am coming soon.” Amen! Come, Lord Jesus!
The grace of the Lord Jesus be with all.","Tedna Devdutan mhaka Jivitachea Udkachi, konvchê porim jhigjhigit, êk nôd dakhoili: Devachea ani Menddreachea xinvasona thaun ti bhair sortali,
ani Xarachea mukhêl rostea porian vhanvun pavtali. Nodichê dôr-êkê deger Jivitachem ek zhadd aslem; tankam vorsant bara pavtti, dôr-mhoineant êk pavtt, follam zatat; raxttrancheô pidda kaddunk tancheam panank gunn asa.
Xirap-poddlolem thõi kãi aschench na.
Xarant Devachem ani Menddreachem xinvason astelem; Tachim chakram Taka bhôztelim.
Tim Taka rup-rup polletelim ani tancheam kopolar Tachem Nanv boroil’lem astelem.
Rat ani-anink aschi na ani tankam diveanchea vô suriachea uzvaddachi goroz aschi na, kiteak khud Sorvespor Dev tancher Aplo uzvadd ghaltolo ani tim sasnnachea sasnnak razvôtt choloitelim.

Uprant devdutan mhaka sanglem: “Him utram visvas favo-aslelim ani khorim. Provadeank preronn dita tea Sorvespora Devan, vegim kitem ghòddchem asa tem Apleam chakrank dakhounk, Aplea dutak dhaddla.”

“Polleiat — mhonnta Jezu — Hanv rokddo ieuncho zalom! Hea pustokantlim bhakitam samballtat tim subhagi!”

Hanvem, Juanvan, heô soglleô vostu aikoleat ani polleleat. Ani sogllem aikun ani polleun zaina fuddem, mhaka hem sogllem dakhoil’lem tea devdutak bhozunk tacheam pãiam saxttangim poddlom.
Punn tannem mhaka sanglem: “Oxem korum naka! Tujeam bhavam-provadeam ani hea pustokantlim utram samballteleam soit, tuje sarko hanv-ui chakôr. Fokot Devak tunvem bhozunk zai.!”

Ani tannem mhaka sanglem: “Hea pustokantlim bhakitam xik’ko marun dhampun dovrinaka; kiteak kall lagim pavla.
Khotteponn kortat tãnnim khotteponn korit ravchem, ani mhellim asat tim odik mhellim zaunchim; punn Devak manovleleam mon’xamnim Devak man’ta tench korit ravchem, ani povitr mon’xamnim povitrponnan cholot rauchem.”

“Polleiat hanv porot ieuncho zalom! Soglleank, tancheam zonn-ekleacheam kornneam pormannem, farik korunk, Mhoji mozuri gheun Hanv ietam.
Hanv Alfa ani Omega, mhonngê Poilo ani Nimanno, Orômb ani Xevôtt!”

Aplim vostram dhutat tim subhagi; oxem korun Jivitachea Zhaddachem foll khaunk ani darvontteantlean Xarant provês korunk tankam hôk’k astolo.
Punn ier sogllim Xara bhair astelim: khottim-noxttim mon’xam, ghaddiponn choloitat tim, pozoddponnak lobhdol’lim, khun korpi, murtim-puttleank bhôzpi, ani utramnim toxench jivitachê chalin fottingponnam kortat tim.

Hanv Jezu: povitr-sobhank heô vostu kollit korunk Hanvem Mhojea dutak tumchê-xim dhaddla. Hanv To, Davidachê kulliechi Kombri, Hanv To, Fantea-jhigjhigit Noketr!

Atmo ani Hokol oxem mhonntat: “Ie!” Hem aikotat titleamnim-i mhonnchem: “Ie!”
Konnank tan laglea? Tumi lagim ieunchem! Jivitachem udok zai tumkam? Tumi ieunchem ani funkea tem gheunchem!

Jim konn hea pustokantlim bhakitam aikotat, tankam hanv Juanv hi xiddkavnni ditam: heam bhakitank kitem-i choddounk konn-ui fuddem sortit zalear, tankam favo ti khast lavchê lavun, hea pustokar boroil’lim asat tim-i noxttam Dev tanchea mathear denvoitolo.
Ani hea pustokantleam bhakitantlem konn-ui kitem-i unnem korunk fuddem sortit zalear, tankam Dev hea pustokar boroil’leô asat teô bhasavnneo bhogunk diuncho na: jivitachea zhaddachem foll khaunk ani Povitr Xarant tthikann korunk tankam mellchem na.

Heam vostunchi sakxi dita To oxem sangta: “Hôi, Hanv veginch ietam!” Amen! Ie, Somia Jezu!

Somia Jezuchi doiallai tumam-somestank bhogunk mellum. Amen!"