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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.
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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.
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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.
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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.
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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.
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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.
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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. [
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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.
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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.
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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.
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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.
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Acts
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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.
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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.
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Acts
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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.
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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.
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Acts
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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.
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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.
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Acts
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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.
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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.
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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.
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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:
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Acts
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“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.
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“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.
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Acts
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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.
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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.
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Acts
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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. [
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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.
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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.
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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.”
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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.”
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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.”
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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.”
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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.
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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.
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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.
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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.
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Romans
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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(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’.
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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.
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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!
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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.”
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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.”
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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.”
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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.”
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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.
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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!
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.]
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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.
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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.”
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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.”
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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.
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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.
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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.
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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.
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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?
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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?
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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.”
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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!
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.”
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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.”
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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.
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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.
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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.
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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.
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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!
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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!
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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!
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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.]
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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