| Manx | English | |
|---|---|---|
| The Methodist Magazine, vol. XXII, 1799, pp. 560-3. | ||
| Coontey Yindysagh jeh Eirinnagh As Masoonagh.[1] | Anecdote on Family Religion | |
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[1] The title in Manx can be translated as ‘A wonderous account of a farmer and a mason’. In some parts of the translation masoonagh (‘mason’) is used where ‘builder’ appears in the original text.
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| Ta’n Preachoor ta choyrt yn coontey as eh loayrt myr shoh.[2] Mysh yn vlein Un Thousane Shiagh cheead, as Three-feed as jees. Hug mee myner dooinney ayns yn chaglym-cooidjagh as va chullyr as chummey eh eddin myr dy beagh ad caghlaait liorish ve ayns seaghyn mysh eh annym son tra liauyr. | About the year 1762, (says the pious minister,) I observed a man whose complexion indicated something of an uncommon dejection of spirit; the features of his face appeared to have been considerably changed by a long series of soul concern. | |
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[2] This line added by the translator, meaing; ‘It is the preacher who gives the account, speaking thus:’
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| Liorish briagh, Hooar mee magh dy row eh chummal mysh daa veeley veih’n boal wooashlee ain. | Upon enquiry, I soon found that he lived about two miles from the place of worship. | |
| Ren mee briwnys, veih’n seaghyn v’eh jeeaghyn dy ve foo, dy beign persoon veagh eh booiagh fakin ec eh hie. Er shen hie mee, as thra rosht mee chronk mee ec yn dorrys: Agh thra honnick eh mee v’eh ceaut bun-ry-skyn; as hoshiaght, ghow mee aggle dy beign mollit, ayns dy beagh eh booiagh fakin mee. | I judged, from the distress I was persuaded he must be in, that I should be a welcome visiter at his house. Accordingly I went, and[3] knocked at his door: But upon seeing me, he appeared much confused; and at first, my expectations of having such a welcome, were quite disappointed.[4] | |
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[3] The Manx translation adds; ‘when I arrived’
[4] The Manx translation gives; ‘I was afraid that I would be disappointed in (assuming) that he would be pleased to see me.’
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| Ny-yeih lurg da smooinaghtyn red beg, hir eh orrym cheet stiagh. Lurg dooin v’er hoie sheese, loayr eh rhym er yn aght shoh: | After some recollection, he bid me follow him. He then led me across the house into a back parlour[5]. After sitting down, he accosted me in the following manner: | |
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[5] The Manx translation simply gives ‘he asked me to come in’.
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| “Foddee shiuish coontey mish persoon feer yindyssagh ayns yn aght aym, Agh ta mee ginsh diu ny by-loys dou craa laueyn riu, son ta fys aym dy jean ah yn niurin aym ny s’choh: Chamoo oddym soie jeeragh erriu tra ta shiu preacheil, son ta mee shickyr jeh dy jean shiu gymmyrkey feanish m’oi er Laa ny Briwnys. Tra ta shiu loayrt rish peccee ta dooisht dy akin shilley jeh’n stayd caillit oc, ta fys aym dy vel mish unnane jeu; agh tra ta shiu jannoo imraa er yn gherjagh ta n’lheid dy mennick gennaghtyn, ta mee shickyr nagh vel mish rieau er n’ennaghtyn gherjagh erbee. Gha dy vel aym Ynnyd thallooin, as Cheird vie, as marish shen Lught-thie sheeoil, Ny-yeih ta mee neu-vaynrey, as cha noddym goaill boggey ayn doo; son ta’n smooinaghtyn shoh dy mennick aym, dy “vel mee shickyr jeh goll dys niurin.” Ren eh loayrt ny goan shoh myr persoon veagh dy shickyr credjal ny v’eh gra. | “You will think my conduct singular, but I tell you I dare not shake hands with you, because I know it will make my hell the hotter: Nor can I sit opposite to you when you preach, for I am persuaded you will appear against me at the Judgment-Day. While you speak to convinced sinners, I know that I am a convinced sinner; but when you mention the comforts such frequently enjoy after conviction, I am fully convinced that I have never received any comfort at all. , Though I am possessed of an estate, and have a good trade, and an agreeable family: yet I am miserable in the midst of all, and enjoy nothing; for I live under this impression, that “I am sure of going to hell.” He spoke these words like one who fully believed what he said. | |
| Dennee mee jeh, Caid v’eh ayns yn stayd neu-vaynrey shoh? Dansoor eh, “Shiagh bleeaney.” | Upon asking him, How long he had been in this unhappy frame of mind? He answered, “Seven years.” | |
| Eisht dennee mee jeh, Cre’n oyr, as cre’n aght haink eh dy ve foo mee-chredjue. Dooyrt eh, “Hie mee dy yannoo tranlaase as dy oltooan yn Dooinney mie shen[7] Mr. Grimshaw, As va mee ec yn thra shen er ny woalley lesh aggle, as atchim, as ta mee er ve rieau er dy henney foo’n seaghyn shoh.” | I asked him, How, and in what manner he came to be in such a despairing way? He said, “I went to persecute and abuse Mr. Grimshaw, (it was the great Mr. Grimshaw of Haworth, who then lived within a few miles of him[6],) and I was struck with horror, and have been in distress ever since.” | |
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[6] ‘it was the great Mr. Grimshaw of Haworth, who then lived within a few miles of him’ — missing from the Manx translation.
[7] yn Dooinney mie shen] ‘that good Man’ ; added by the translator.
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| The length of the time that he had been in this distressing situation, was that which surprized me more than any other circumstance.[8] | ||
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[8] This line is missing from the Manx translation.
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| Dennee mee jeh, beagh eh booiagh jannoo ny yinnin cur coyrle da, Ren eh dy arryltagh gra dy jinnagh. | I asked him,–If he was willing to comply with any advice I should think proper to give him, in this gloomy situation? He readily answered in the affirmative. | |
| Lurg dou v’er chur red beg dy coyrle as er n’insh da ny va mee laccal eh dy lhaih, ren mee geearree dy jinnagh eh toshiaght er freayll Padjer Lught-thie; Eisht loayr mee rish yn Ven echey, as dooyrt mee r’ee, dy row mee jerkal nagh beagh veg eck n’oi yn sheshey eck son freayll Padjer Lught thie? — | After mentioning what I wished him to read, I requested him to begin family-prayer; he having first promised that whatever I should think proper to advise he would comply with. I then called his wife into the room; she was a woman that made no profession of religion at that time, but I thought her compliance would help him over the difficulty, and asked her, If she had any objection to his beginning to pray in the family?[9] | |
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[9] The Manx translation of this paragraph is somewhat shorter; ‘After giving him a little advice and telling him what I wanted him to read, I asked him to begin family-prayer. Then I spoke to his wife, and I said to her that I was expecting that she wouldn’t have an objection to her husband holding family-prayer.’
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| Dansoor ee, Nagh beagh.[10] Dooyrt mee er-y-fa shen r’ee, dy row mee treishteil dy jinnagh ee fakin nagh beagh ah jarroodit; dooyrt ee dy jinnagh. Hooar mee eh myrgeddin dy ghialdyn dy jinnagh eh feddin ooilley eh chloan as sharvaantyn dys Padjer.— | “No.” I then told her, I hoped that she herself would see that it was never neglected; to which she readily consented. I engaged him also to call in all his servants and children. | |
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[10] Dansoor ee, Nagh beagh.] —‘She answered That there wouldn’t be.’
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| Va masoonee echey yn thra shen troggal soalt noa, as va’n Mainshter oc unnane jeh ny drogh yentee smoo ayns yn slane cheer, as ren eh lane tranlaase er pobble Yee. Ren eh shoh garaghtee dy ard choud as va’n Mainshter prayl. Ren ah shoh Keayrt lurg Keayrt, dys ren cree yn Mainshter ghannoonaghey ayns cooilleeney eh churrym kyndagh rish craid yn Masoonagh, as smooinee eh un voghrey dy jinnagh eh follaghey eh-hene, as dy beagh eh scapit[13] veih eh churrym son Keayrt, as v’eh jerkal dy jinnagh yn Ven echey smooinaghtyn dy row eh dy laccal ayns siyr er oyr ennagh, | He had at that time one of the most abandoned men in the whole country, building a farmer’s barn for him; this man, having been remarkable for his persecuting religious persons, laughed aloud as the master was praying.[11] Having done this repeatedly, one morning a little before the time for family devotion, (my friend,) who had prayed now several times with his family, felt his heart fail him so much, on account of the scorn and contempt of this master builder, that he secreted himself, supposing his wife would think him called away on some urgent business, and therefore he could omit the duty for once;[12] | |
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[11] The Manx translation gives: ‘He had masons at that time, building a new barn, and their boss was one of the biggest evil-doers in the whole land, and he did much persecution of God’s people, This fellow laughed aloud as the master was praying.’
[12] The Manx translation gives: ‘He did this repeatedly, until the master of the house’s courage failed in carrying out his duty, because of the builder’s mockery, and one morning he thought that he would hide and that he could escape from his duty for once, supposing his wife would think that he was needed in a hurry for some reason.’
[13] scapail—can be causative in Manx, so can be used for ‘rescuing’ as well as ‘escaping’.
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| Ny-yeih hug yn ven tastey da goll roish, as tra haink oor yn phadjer, cha row eh ry-akin cheet myr v’eh cliaghtey, as hie ee er eh eiyrtys, ouryssagh dy row eh er gholl ass yn raad er coontey yn Masoonagh. Hie ee stiagh ayns yn thie-imbyl, as hooar ee ey sheshey ayns shen follit chooyl ny siyn imbyl.— | but she perceived him walk towards the brewhouse, and when the time for prayer came; not seeing him come in as usual, she went into the brewhouse, rather suspecting he had got out of the way on account of this man, and found her frightened husband hid behind the brewing vessels.[14] | |
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[14] The Manx translation gives; ‘Nevertheless, his wife perceived him going, and when the time for prayer came; he wasn’t to be seen coming in as usual, and she went following after him, suspecting he had gone out of the way on account of the mason. She went into the brew-house, and she found her husband there, hid behind the brewing vessels.’
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| As dooyrt ee, “OO my Heshey, tar magh, tar magh! nagh ren yn Preachoor cur orrym gialdyn nagh beagh padjer lught-thie lhiggit shaghey, as beign freaylt veih my churrym er coontey yn ommydan shid? Ta mish mee hene as mee goaill taitnys ayn, son t’eh freayll oardyr ny vud ain.” Ta mee er chlashtyn eh gra er dy henney, dy jagh eh geiyrt er yn ven echey myr Muc-awin dys stak, dyn fys echey cre’n aght dy yeddin trooid yn phadjer.— | She immediately accosted him, “My love, come out, come out! did not the Minister make me promise that I would see family prayer performed, and would I be discouraged by yonder foolish fellow? I begin now to like it myself, it makes us look so orderly and re- gular.” I have repeatedly heard him say, he followed his wife as a bear to a stake, scarcely knowing how he should get through the performance that morning.[15] | |
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[15] The Manx translation gives: And she said, “You, my love, come out! Come out! Did not the Minister make me promise that Family Prayer would not be neglected, and would I be kept from my duty on account of yonder foolish fellow? I myself am someone who takes pleasure in it, because it keeps order amongst us.” I have heard him say since, that he followed his wife like a bear to a stake, not knowing how he should get through the prayer.
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| Agh t’eh rayt, Bee beeal dy chooilley olkys er ny yeigh.[16] | ||
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[16] Translator’s addition.
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| Hug yn Masoonagh my-ner, dy row yn garaghtee echey er ghoostey anvea sy thie, as v’eh kiarit dy reayll eh hene foo smaght yn keayrt shen, as tra ren ad gliooney ren eh lhieeney eh veeal lesh chooat unnane jeh eh heshaghyn masoonee, ren eh shoh er lheid yn aght as dy smooinee, eh dy voddagh eh ghamman hene ve echey, as foast fegooish jannoo feiyr. | This uncommon persecutor, perceiving that his laughing had caused some disturbance, was determined that at that time he would refrain from making any noise, but did not know how to avoid it, till he contrived to fill his mouth with the coat of his companion, which he did in so complete a manner, that he thought, however he might be diverted, he could not now make any noise.[17] | |
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[17] The Manx gives ‘The mason perceived that his laughing had caused some disturbance in the house, and was determined to keep himself under control on that occasion, and when they knelt he stuffed his mouth with the coat of one of his fellow masons. He did this in such a way that he thought that he could have his own fun, and yet without making a noise.
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| Agh ta Jee er ghra, Myr ta ny niaughyn ny syrjey na yn thalloo, myr shen ta ny raaidyn aym’s ny syrjey na ny raaidyn euish, as ny smooinaghtyn aym’s erskyn ny smooinaghtyn euish, choud as va beeal yn Masoonagh myr shoh lhieent lesh chooat eh heshey, v’eh bwoailt lesh side yn Ooilley-Niartal, as v’eh, myr ta Job er ghra, Va atchimyn Yee soiaghey ad hene ayns order caggee n’oi.3 As cha leah as va’n Mainshter er chur jerrey er eh phadjer, ren yn Masoonagh goll roish dys corneil follit, veih ny masoonee elley, as ayns shen ren eh dobberan, as ghoaill rish eh pheccaghyn, ayns yn aght s’trimshagh. | But God, whose ways are as much higher than our ways, as the heavens are above the earth, while he had his mouth filled with his companion’s coat, struck him with an arrow of conviction to the very heart. No sooner had the master concluded his praying, than the bricklayer stole from his workmen into a private corner, and wept, and confessed his sin, under the most awful apprehension of his lost condition.[18] | |
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[18] But, God has said, As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts above your thoughts.
Whilst the mouth of the mason was filled with his partner’s coat in this way, he was struck by the bolt of the Almighty, and it was, as Job has said, that God’s terrors were setting themselves in battle-order against him. And as soon as the master of the house had concluded his praying, than the bricklayer stole from his workmen into a private corner, and wept, and confessed his sins in the most mournful manner.
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| Dinsh eh dou, ny lurg shen, dy row eh credjal dy row eh ec padjer da-eed keayrt yn laa shen. Va’n seaghyn echey wheesh, dys t’eh er ve riojit dys yn thalloo choud as veagh eh gleck rish Jee son leih eh pheccaghyn. Va echey dy gholl er cassan beg[20] dy chooilley laa dys eh obbyr, as ayns shen veagh eh mennick baarail ayrn jeh eh chra ayns padjer. As ayns tra giare va caghlaa mooar ayns yn ymmyrkey-bea echey. Eshyn va cliaghtey soiaghey beg jeh preacheil Goo Yee, nish hug eh yn tastey s’geyrey da. Va’n slane naboonys as yindys orroo dy akin lheid yn caghlaa ayn. Honnick mee hene eh mysh daa-vee roish shoh, as dooyrt mee ec yn thra shen. My va lheid yn red, as Dooinney ayns yn seihll nagh voddagh Jee caghlaa, dy r’eh eshyn va’n dooinney. Son va creoghys ennagh bentyn da nagh row cadjin agh da tranlaasee goll rish hene. | He told me, he thought he prayed forty times that day. His distress was such, that he has been frequently frozen to the ground while wrestling with God for the pardon of his sins. , The frost at that time was very severe,[19] and he had to go through a road in his way to his work, in which he generally spent some time in prayer; and there was immediately a visible change in the man’s whole conduct. Now he who had held the preaching of God’s word in such contempt, heard it preached with the greatest attention. The whole neighbourhood were surprised to see such a change. I had about two months before this time, seen him in some company, and thought when I saw the man, that there appeared in him something of a hardness peculiar to such persecutors. I remember saying, That if there was such a thing, as a man on the earth whom God could not change, he was the man. | |
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[19] ‘The frost at that time was very severe’; this information is missing from the translation.
[20] Cassan beg] ‘little path’
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| Ren eh heaghyn[21] tannaghtyn mysh Queig meeghyn as ayns yn thra shen v’eh faggys aarloo dy smooinaghtyn dy row ny peccaghyn echey erskyn roshtyn pardoon. | This distress continued about five months; in which time he mostly thought he had sinned beyond the reach of pardon. | |
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[21] eh heaghyn]—e heaghyn—‘his distress’
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| V’eh ec yn thra shen mysh Jeih Bleeaney as Feed dy eash, as cha row eh er n’ennaghtyn dherrhey erbee son peccah rish Un Vlein jeig gha dy row eh beaghey ayns dy chooilley vonney dy pheccah, er-lhimmey jeh Dunverys. | He was then near thirty years of age, and had not felt any convictions for eleven years, though he had lived in all kinds of sin, murder excepted. | |
| Er-lhiam dy row eh unnane jeh ny sharvaantyn s’firrinee va ec yn drogh-spyrryd ayns eh hirveish, as son jannoo tranlaase er pobble Yee, cha row lheid echey ry-yeddyn. | In Satan’s cause he had few equals; and for persecuting God’s people, I suppose, there were not any in all the villages round about like him.[22] | |
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[22] The Manx translation gives: ‘I think that he was one of the truest servants of the Devil in his service, and for persecuting God’s people there was no match for him to be found.’
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| Mysh un vlein jeig roish v’eh ayns yn seaghyn shoh, ren eh lhaih ayrn ennagh jeh scrieu Bunyan, As v’eh son tra giare dy mooar seaghnit, agh hie eh reesht marish eh heshaghyn mee-chrauee gys yn thie-oast, as hooar eh r’eh rish eh heaghyn, as ren eh beaghey ayns yn creoghys smoo va rieau fys aym er dooinney beaghey ayn, Dys ren Jee fakin ah mie, dy woalley eh lesh oayrd eh ghoo breeoil, as dy vrishey yn cree clagh echey. | About eleven years before this distress, as far as I remember, he read some part of Bunyan’s works, which a person had put into his hands: The reading of this book threw him into great conviction for some hours, but going with his wicked companions to the alehouse, he soon got rid of his trouble, and lived in as hardened a frame as I ever knew any man, till God struck his heart under this prayer.[23] | |
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[23] The Manx translation gives; ‘About eleven years before he was experiencing this distress, he read some part of Bunyan’s works, and he was, for a short while, greatly troubled, but he went back to the alehouse with his ungodly mates, and he got rid of his trouble, and lived in as hardened a frame as I ever knew any man to live, till God saw good to strike him with the hammer of his potent word, and to break his heart of stone.’
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| Lurg da Jee v’er n’injillagh eh mysh Queig meeghyn, ren eh eisht lhieeney eh lesh eh ghraih, as v’eh abyl gra, myr dooyrt Thomas, My Hiarn as my Yee. Tra ren eh joinal dy ve unnane jeh’n sheshaght ain, oddagh ah ve rayt, “Myr ta yiarn shlieu yiarn, myr shen ta dooinney gerjaghey eddin eh charrey.”[24] Son yn coontey hug eh jeh hene ren ah hammey yindys as boggey dauesyn ren clashtyn ah, agh er-lheh dauesyn va feanishyn sooilley dys yn ymmyrkey-bea echey ayns peccah, hammey as yn aght yindyssagh ren Jee doostey eh veih’n stayd pecoil echey[25]. | When God had humbled him about five months, he filled him with a sense of his pardoning love; and when he joined himself a member to the church, it might truly be said of him, “As iron sharpeneth iron, so does the countenance of a man his friend,” for the account he gave of himself surprised and pleased all who heard, but especially those who had been witnesses both to his life in sin, and the particular manner in which God had called him. | |
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[24] Mistranslation here.
[25] veih’n stayd pecoil echey] — ‘from his sinful state’.
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| Ta cooinaghtyn aym er ny chied focklyn loayr eh ec yn Meeteil ain, (shoh va’d) “My oddys dooinney bio gra, dy vel Grayse as ah nastee, Mish yn persoon.” Eisht hug eh slane coontey dooin jeh ny v’er daghyrt, as dy row Jee er leih da trooid Creest. T’eh nish, ta mee dy shickyr credjal, ayns yn cheer shen raad ta’d cur-my-ner fegooish skeeys, Graih yindyssagh yn Eayn.— | I remember the first words he spoke before the people were, “If ever man could say, Grace is free, I am the person.” He then gave a short, but full account of the whole. He is now, I expect, in that world where they behold without weariness, the wonders of redeeming love,[26] | |
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[26] The Manx translation here gives; ‘I remember the first words he spoke at our Meeting.
Namely; “If ever a living man could say that there is Grace and that it is free, I am the person.”
He then gave us a full account of what had happened; that God had forgiven him through Christ. He is now, I steadfastly believe, in that land where they behold, without weariness, the wondrous love of the Lamb.’
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| Mysh Shey shiaghtinyn lurg dou ve ec thie yn Eirinnagh, as er chur coyrle da dy reayll Padjer Lught-thie, Haink eh dy my yeeaghyn: Tra honnick mee eh, va yindys mooar orrym, jeh’n caghlaa v’ayns cummey eh eddin, son va’n atchim as yn seaghyn v’eh er ve foo son shiaght bleeaney, er chur lesh eh dys stayd thrimjagh; Agh nish yeeagh eh orrym lesh lheid yn gennalys, dys smooinee mee, cre’n gennalys yinnagh yn sleih crauee fakin ayns eddinyn echelley[28], tra nee ad meeteil ayns yn Canaan Flaunysagh;— | The master of the house, who prayed, and had been seven years in such a gloomy situation, knocked at my study door one Sabbath morning, about six weeks after I had seen him at his own house: The first moment I saw him, I was surprised with the change in his countenance, his horror and distress having been so long, had, in a measure, furrowed his face, till he was the very picture of grief; but now I never saw a countenance more changed: He looked on me with such a smile, as one may imagine the redeemed will see in one another’s faces, when they meet in the heavenly Canaan;[27] | |
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[27] The Manx translation of this section gives; ‘About six weeks after I had been at the farmer’s house, and had advised him to hold Family Prayer, he came to see me.
When I saw him I was surprised with the change in his countenance; for the terror and distress he had been experiencing for seven years, had brought him to a sad state, yet now he looked at me with a sort of cheerfulness, until I thought of what cheer the redeemed would see in one another’s faces, when they meet in the heavenly Canaan
[28] eddinyn echelley—eddinyn-y-cheilley—‘one another’s faces’. Other examples of
[noun + y-cheilley] constructions; goaill laueyn y cheilley—‘taking each other’s hands’ (Prayer Book, Service of Matrimony), cur braagyn y cheilley ayns yn aile—‘putting each other’s shoes in the fire’; taaghey sheshaght y cheilley—'frequenting each other’s company’ (‘Stories, reminiscences and letters of Edward Faragher’; ‘Lioar-lhaih Ghaelgagh’, 2013.
ed; C. Lewin.); streeu dy yannoo bioys y chielley maynrey ‘study to render one another’s Lives happy’ (Fer-Raauee Creestee, p. 56), hug eh er ny hushtaghyn dy hassoo er mooin-y-chielley ‘he made the waters to stand on an heape’ Psalm 78.14. Constructions with y cheilley ‘one another’ as direct object of a verb are apparently restricted to Wilson’s sermons, e.g. molley y chielley ‘cheating one another’.
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| Red ennagh myr shoh va’n meeteil ain. Heen eh magh eh laue, as dooyrt eh, “Vraar, Vraar, son nish ta mee abyl gra Braar riu,” Eisht dinsh eh dou cre’n aght va Jee er hoiaghey yn Annym echey ec reamys. Honnick mee lheid yn caghlaa ayns yn Dooinney shoh as nagh vaik mee rieau roye: Ren yn chied boggey echey farraghtyn ayns towse fegooish bodjal ny scadoo son Queig meeghyn jeig. Er-dyn tra shen ta Jee er n’eamagh er shiartanse jeh’n cloan echey, veih dorraghys, dys soilshey, As ta’d syn myr nyn Ayr, troailt dys yn Ard-valley shen, raad nee dy chooilley Chreestee firrinagh meeteil. Dy ghoaill soylley jeh Jee, Dy chur Moylley da, as Dy ghoaill Boggey ayn, Laa liauyr fegooish Kione.— | something like that was this meeting: He held out his hand, saying, “Brother, brother, I now can call you brother;”—and then informed me in what manner God had set his soul at liberty. I saw in this man what I never saw in any other:—His first joy continued in a measure uninterrupted for fifteen months. Since then God has called several of his children, who like himself, are marching on towards that company where all real experienced christians shall meet to part no more.[29] | |
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[29] The Manx translation here gives; ‘His first joy continued in a measure, without a cloud or shadow, for fifteen months.
Since then God has called several of his children, from darkness to light, and they are, like their father, travelling to that city where all true christans shall meet, to enjoy God, to praise him, and to there rejoice in him, a long day without end.’
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| O, You, who are the master of a family, | Oh shiuish ta Mainshter er Lught-thie,[30] | |
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[30] The first three verses here are not in any of the published Manx Hymn Books.
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| Pay heed to this account, | Da’n coontey shoh cur geill, | |
| And let it work within you well, | As lhig da gobbragh ayn diu mie | |
| [A thing] that will not ever fail. | Nagh jean dy bragh falleil. | |
| Let this be a means of encouraging you, | Lhig shoh ve sase dy greinnagh shiu, | |
| To fufill your duty, | Nyn churrym dy chooilleen, | |
| Knowing that God is one who accepts those | Fys, dy vel Jee as eh ghoaill roo | |
| Who call to him in truth. | Ta huggey ayns firrinys geam. | |
| Rule your family, | Yn Lught-thie eu jean shiu eh reill, | |
| In obedience and peace; | Ayns biallys as shee; | |
| Appoint Family Prayer | Padjer lught thie jean jee pointeil | |
| Every morning and at night. | Dagh Moghrey as ec n Oie. | |
| The Lord is great, his power is great | She mooar ta’n Chiarn, as ard ta ’phooar[31] | |
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[31] Verses 2 and 4 of Hymn 12 in Lewin & Wheeler 2019, (Hymn 128 in Lioar dy Hymnyn 1795)
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| Every glory belongs to him; | Dagh gloyr ta bentyn da; | |
| I will tell of the miracles of his grace, | Neem’s ginsh jeh mirrillyn e ghrayse, | |
| I will be grateful to him forever. | Bee’m booisal da dy bra. | |
| Thy worship comes from father to son; | Dty ooashley hig veih Ayr gys mac; | |
| Even children will praise thee; | Eer cloan nee ’voylley oo; | |
| Ages to come will give their thanks to thee, | Eashyn ry-heet ver dhyt nyn mooise, | |
| Nations yet uncreated. | Ashoonyn foast gyn chroo. | |