|| Jan 2012
تعليم اللغة القبطية
تعبيرات و الفاظ باللغة القبطية فى الحياة اليومية:
جمل منتقاة من الحياة اليومية باللغة القبطية للأنبا بسنتاؤس
مفردات منتقاة قبطى - انجليزى للأنبا بسنتاؤس
ملاحظات يومية باللغة القبطية للأنبا بسنتاؤس
افعال من حيانتا اليومية
العامية المصرية من أصل قبطى أو يونانى
This is a collection of words that are being used in our day, and very commonly too, in the spoken Arabic of Egypt.
I have proved, as can be seen in the text, their origin, and in cases where possible, I have quoted their original in the ancient languages, Greek and Coptic words are naturally the commonest, and Upper Egypt is the place where one hears them often; hut scores of oilier words and names of places abound in the lower country—even in Cairo. 1 have forborne from discussing the sense of the names of (owns, except when
they occur often and in different localities.
I hope that the present modest work will stimulate the sons and daughters of the Coptic Community—the direct descendants of that great nation, the .ancient Egyptians—to study their own language and
to strive to (the utmost in their power to stop that dear idiom from disappearing altogether; and to tight with all the means in their possession, and to condemn whoever, amongst the clergy and the laity, attempts or promotes in .my way the cessation of the recital of the liturgy in any language but Coptic. The congregation must be made to understand that the service of Mass is meant to be recited for a certain purpose—the performance of the holy sacrament of the Church— and it is between the officiating priest and His God that the operation takes place. It was for the preservation of the personality of the Church, its racial characteristics, and the perpetuation of its glorious history, that the doctors of the Church insisted that the Liturgy should he recited in Coptic; for it is this part of the service that hardly reaches the congregation. It is a well-known fact that frequent translations of a certain text inevitably lead to the adulteration of the original sense. That was why the ancient Copts left whole versicles of the text in their original Greek, not translating them for fear of violating the sense and corrupting the text. That was why the great Catholic Church insisted on Latin being used, and the Greek Church, on Greek being used in Mass. Even the Uniat Catholic Churches use their ancient languages:
Syriac, Greek, Coptic and Chaldean for the Holy Service; for with the change of language, even the air and tune of the chants, which are hallowed by time and sanctioned by the Church. are inevitably changed.
The Coptic language, so-named by the Arabs on their conquest of Egypt, is the vernacular spoken language of Ancient Egypt. The language we read in the Hieroglyphic texts was that of books and of official
and sacred texts. Side by side with this language, the common people and the public used a freer and earlier idiom in their daily relations. This colloquial language was unfortunately never written down until the Saitic Period 600 B. C. A special script was devised for it, and was called by the contemporaneous Greeks "'The Demotic", or the language of the people", and by the Ancient Egyptians themselves the - Egyptian language to distinguish it from the language of the hieroglyphic and the hieratic texts, which was considered as the sacred language. With the lapse of time the Demotic language evolved; and by the Roman Period, when Egvpt became Christian, it had become the official colloquial language of the country, with the gradual disuse of the sacred, but inelastic and unevolving. language. The Greek civilisation pervaded all phases of life in Egvpt, and the thought came, to the First. Egyptian Christian converts, to write their language in Greek letters — much as the Turks have done in our days.
Special signs from the 'Demotic' were added to the Greek alphabet to represent characteristic sounds of Coptic that could not be represented by the Greek letters and the Coptic alphabet was constituted.
We do not know whether any part of the Scriptures was translated in Demotic but there are extensive parts of the Scriptures translated into the Akhmimic Dialect, the most archaic of all dialects, synchronous in all probability with the use of Demotic by the non-converted Egyptians. We must bear in mind that it was the Christian Egyptians who wrote their language in the Greek alphabet although certain trials had been made by the Pagans before them.
When the Arabs first conquered Egypt, there were probably very few conversions to Islam amongst the Egyptians. Indeed the Copts thought that Islam was a new heresy akin to the Nestorian one, but they never thought for once, at the beginning, that conversion to it implicated, not only a change of Dogma, but a change of race — at least a dissolution of the characteristics of the Egyptian race into the new conglomeration of races that composed Islam, and that the knowledge of Arabic was a sine-qua-non for the real convert. When a Copt turned into a Muslim he was bound to learn Arabic. That, he could not do in a day or two. It was only natural then, that lie was obliged to speak and have relations of his new co-religionists in a mixture of Coptic and Arabic. Thousands did that — find thus a new Arabic dialect was evolved for the inhabitants of — a mixture of Coptic and Arabic. Naturally the names of articles and names of certain professions such as agriculture boatmanship and all the codes of different artisans and their guilds - all these and others which were not known to the semi-civilised invading Arabs, had to live in the new idiom. Words that had their *****alent in Arabic were translated—even names of towns and villages; but others have remained and these are the ones which we shall study in the following pages.
There are certain qualities of the spoken Arabic of Egypt which are characteristic to it and do not obtain in any other dialect of Arabic in other countries. Moreover there are phenomena including particular vocabularies in different provinces of Egypt, phenomena which are comparable to similar ones in the Coptic idiom of the same different provinces.
I have heard in Deshna little boys crying "mennau" for "there" and "mennai" for "here". These two words are nothing but Emmau and Emnai of the same meaning
Here are some examples
Survivals of Ancient Egyptian in modern Arabic dialects
A comparison between the spoken Arabic of Egypt and that of Syria, and other Arabic-speaking countries, shows that the difference between them does not exist only in the mode of pronunciation and accentuation of the words, but that it is more profound and goes as far as the actual use and choice of the words, the phonetic values of the different letters, and the grammatical expressions and the turn of the phrases. That the colloquial idiom of Syria is much purer Arabic, and much nearer to the classical language, is undisputed, and it would be interesting to know the causes of this difference, remembering that the influence of the original classical Arabic has been similar in all countries.
A Syrian in speaking Arabic drawls the end of the words, accentuating the last syllable. He often replaces the final nasal N by an M. The final T which is always dropped in the idiom of Egypt, or softened into an aspirated H, or replaced by a short A is often pronounced fully by the Syrian.
The final a (fatha) is often changed into an accentuated é before the final (t). Thus the word ketaba in Egypt is pronounced ketabet in Syria. The letter J is always softened in Syria, whereas in Egypt it is only so (and in quite a different manner) in Upper Egypt or among Arabs, but it is hard in Cairo and almost the whole of Lower Egypt. The phrase Ya Girgs Ta'ala hena of Egypt is uttered Ya Jirjis ta'al hon in Syria.
But it is the colloquial speech of Egypt that concerns us in this article. There is a distinct difference between the idiom of Upper and that of Lower Egypt. Again, there is a distinction between the Arabic of Alexandria and that of Damietta, and between that of the Dakahlia and that of the Sharkia Provinces. In Cairo the dialect stands unique, and its pronunciation has been officially adopted throughout Egypt by the Government in the matter of names of viand towns.
From Cairo the dialect gradually changes as one goes south. First in Beni-Suef, where the idiom is most marked in Bush, Ehnasiah, etc. second, in Minia, particularly round about Mellawy and Ashmunên. Between this last and that of Asiut the difference though characteristic lies in the intonation only. The Girgah one is most marked in the whole province, and is particularly so in Akhmim. Then comes that of Luxor and Keneh as far as Esneh. Lastly, the Asuan dialect merges into Berberin. The Fayum dialect has lost most of its characteristics lately, but in (lie outskirts of the province it resembles that of Beni-Suef.
We will now consider those dialects in detail. The Alexandria dialect is distinguished by the constant and almost Invariable use of the first personal pronoun plural for the singular, where a person speaking, calls himself nehna (not ihna as in Cairo) instead of Ana. It must be remembered that the population of Alexandria has been always of the most cosmopolitan and heterogeneous type possible. At thie present day tin' Italians and Greeks are predominant and the colloquial dialect has been enriched by many Greek and Italian words.
The dialect of Damietta, and that of the neighbouring towns down to Mansourah has the peculiarity of placing a final accent on the words almost amounting to an intonation, which it is very difficult to represent in writing. It is also distinguished by the distinct pronunciation of the letter T. It often replaces it with the harder letter D. It is often followed by a slight aspiration (siffle), which makes it more like the English ch in 'child' than the ordinary simple T
The Sharkia dialect much resembles the rest of those of Lower Egypt, with the exception that in some parts of the province (in the outskirts ofZagazig) the uneducated fellahin pronounce the hard letter Q, as it ought to be. Again, the letter K or G hard, are often softened into sh.
The dialect of Cairo is, so to speak, the most refined of the colloquial languages of Egypt. It has peculiar characteristic's which distinguish it from the rest of the idioms of Egypt, and is undoubtedly influenced in acquiring its present form by more factors than one. Its most salient characteristics are first, the total dropping of the letter Q wherever il exists and its replaced by the hiatus (hamza). The word Qala is uttered 'al, Qerd is pronounced `Erd. Second, the letter G is never softened into J but is always hard. There is no special accentuation or intonation of the word. In the choice of words there is, one might say, a special vocabulary for Cairo. Gutturals are as far as possibe eliminated and there are hundreds of words which, if not purely European in their Italian form, are yet not known in Upper Egypt.
As to the most important group, that of Upper Egypt, we can distinguish the following divisions.
The Beni-Suef group;
The Minia group, including that of Asiul and Ashmunen;
The Cirga group;
The Luxor to Asuan group.
The most important characteristic of the first group is the dropping of the terminal letter of the words, the drawling of the final vowel, and the vocalisation of the letter q wherever it exists giving its right, guttural pronunciation, and the hardening of the letter g These characteristics are found into and round about Ehnasiah, in Bush, and in Beni-Suef.
The best illustration of these peculiarities can lie shown in writing thus :
whereas in Cairo the same phrase would lie pronounced `add eih or to take a longer phrase ya wad yahmad hat el qolla we hotaha gambi
would iic pronounced in Beni-Suef
ya wad yahmad hat el qolla we hotaha gambi
whereas in Cairo it would be uttered like this
ya wad yahmad hat el 'olla we hotaha gambi
Thus the letter Ji is entirely dropped in Cairo and replaced by the hiatus or Alef hamzatum. It is replaced by the hard G in Upper Egypt, whereas it retains its real value in the Beni-Suef dialect. The letter g is hardened in Cairo as g in English "good''. In Beni-Suef' it is also pronounced hard, but not invariably so. In Upper Egypt from Minia upwards it is always softened, but in unite a peculiar manner which makes it different to the sound of the J and yet it stands between the hard g and the soft J. One must hear it uttered before one can have an idea of its value.
In the Minia and Asiut group the letter Q is hardened to G whenever it exists, whereas the letter g is softened to J or something like it; but it is the letter D that takes the value of the English j when it is in the middle of the word. Thus Qalb is pronounced as Galb; Qott is pronounced Gott, but Iddalla' is pronounced as Ijjala'; the name Kostandy is uttered Gostanjy; the word Brostandy for Protestant is pronounced Brostanjy.
The Girgah group has the peculiarity of replacing the d by g and the letter g by d. Thus the word gabal, mountain, is pronounced dabal, and the word guwwa (inside) is vocalised duwwa. The name Girgis is uttered Dirdis, but the word iddalla' is always pronounced ijjala'. The g being always softened in the manner described above.
Foreign words introduced into the spoken idiom of Upper Egvpt receive different treatment in the different districts Egypt. ****thesis is very common in Upper Egypt, Isbitalia hospital is pronounced as Istibalia. This sometimes happens in purely Arabic words; daraga is uttered as garada. The letter d sometimes replaces the letter p; lampa is said as lamda. The letters u and b stand for the v. Babur or Wabour stand for "Vapeur". M might take the place of P. Mantaloun for Pantalon. For a Cairene or a Lower Egyptian it is sometimes possible to pronounce the European letter p, but never so far in Upper Egyptian.
As regards the use of the words we find in certain cases that the round o in the idiom of Upper Egypt and Lower Egypt, whereas in Middle Egypt the open a is always used instead. To take a very common word used as an exclamation Iaboy. It is pronounced thus in Upper Egypt. In Lower Egypt it is Iaboy, whereas in the Fayum and Beni-Suef, it is always Iabay. There are many other examples, but time and space do not allow me to multiply them.
Now, having considered the particular characteristics of the different dialects in the whole of Egypt, it becomes interesting to speculate about the causes and factors of these differences. The facilities of communication of the present time, and the thorough intermixing of all the population of Egvpl, ought to help these differences to disappear entirely, whereas to all practical appearance they seem to be fixed and enduring. On the examination of the vocabulary used in the vulgar Arabic of Egypt one is struck by the great number of words which can be easily traced to an Ancient Egyptian or Coptic origin. These words are much commoner in the dialects of Upper Egypt than in those of Cairo and Lower Egypt. Again, the expression and the turn of the phrases used in Upper Egypt can sometimes be literally translated into Coptic without its being necessary to make in Coptic any grammatical changes in the relative position of the different members of the phrase. For instance, the curious correspondence of the pronunciation of the different phonemes in the modern vulgar Arabic of the Sa'id with their old values in Coptic, such as the pronunciation of the letter G, exactly like the Coptic janja., different to its pronunciation in all other Arabic-speaking countries. The value of a hard g given to the Arabic letter was the same phenomenon that happened when the ancient Egyptian language was written in Greek letters to form the Coptic language; the same play on, and the interchange of the vowels is seen in the different modern dialects of the vulgar Arabic as in the different dialects of Coptic, such as the prolongation of certain vowels in Upper Egypt when they are shortened in Cairo, or the dropping of certain terminal letters in both dialects, betraying the custom of doubling the vowels in Saliidic Coptic when they were only single in Bohairic (Ouab) Boh., and (Ouaab) Sahidic. All this, in fact, induces me to believe in the influence of Coptic on the spokeArabic rather than vice versa as most authors hold to be the case. Those authors believe that it was through the influence of Arabic, that the difference between b and p was was lost in Coptic, whereas we know from demotic, and even from the Graeco-Roman hieroglyphic that these changes had already been affected in the language.
A glance through some of the Christian Arabic MSS. shows them to be teeming with mistakes in their Arabic grammar and syntax. A careful analysis of these mistakes shows that most of them are really due to literal translation from Coptic by a scribe who was not a master of Arabic.
Masculine words are treated as feminine if they happen to be of a feminine gender in Coptic, e.g. the word (Al `Ard) is feminine in Arabic but masculine in Coptic, and so it is thus treated. There are two words for evening in Coptic (Biajorh) and (dirouhi) translated by one feminine word in Arabic (Allila) but we often find the Arabic word treated as masculine probably when the original Coptic word used was the masculine one. These examples can be multiplied, and a reference to their existence is enough to serve our purpose.
We can again remark quickly the differences between the different Coptic dialects from the point of view of similar differences in the modern vulgar dialects. The letter K was commonly changed to g in Sahidic. In the ancient language the letters s, dj, and t and their syllabics often interchanged as they do now in the Minia group and the Dakahlia dialect (see above).
****thesis occurred more commonly in Sahidic Coptic than in Bohairic. The drawling of the vowels and their lengthened vocalisation is explained bv their doubling in Sahidic when compared with Bohairic, and thedropping of the terminal vowel is similarly located. Lastly the preference for the open vowel u to the closed one o is again shown in the dialects of Middle Egypt, when we had a F., o S., and all these phenomena exist in our own days in the modern vulgar dialects of Kgvpt.
The fact mentioned above of the occasional pronunciation of the hard K and the hard janja in Lower Egypt as sh, is proved to have existed when the Arabs transliterated the names of the towns in these localities in Arabic letters. Notice (jabacen) was transcribed in Arabic Shabbas and (jebjir) was transcribed Shebshir and (jebro) was transcribed Shoubra and others.
مصطلحات مفيدة للإستخدام اليومى ا/جـوزيف سـدراك
Coptic Expressions for daily use menenca oum/s `nehoou after many days Acts 1:5 pima etqent eqoun `eouma `nou`ehoou `mmosi the place which is 1 days journey away Acts 1:12 eum/n eucop `e]proceu,/ continuing together praying Acts 1:14 afhei ejen pefho he fell on his face Acts 1:18 mou] `e`vran `mpiiohi name the field Acts 1:19 qen pic/ou t/rf all the time Acts 1:21 ]renf name him Acts 1:23 `nouho] qen ouho] acswpi suddenly, it happened Acts 2:1 ne ouon hanoun there were some (people) Acts 2:5 ou pe vai etafswpi what happened Acts 2:12 af[ici `ntef`cm/ `e`hr/i he raised his voice up Acts 2:14 `m`vr/] an `etetenmeui `erof not as you think Acts 2:15 ec`eswpi `nouon niben it shall happen to everyone Acts 2:21 sa `eqoun `evoou until this day Acts 2:29 icjen swrp before, earlier Acts 2:31 ou petennaiaf what will we do Acts 2:37 hwb niben nauswp nwou pe qen oumet`sv/r all things, they had in common Acts 2:44 auini `nnoujij `e`hr/i `ejwou they laid hands on them (captured them) Acts 4:3 pefrac] the next day Acts 4:3 tahwou eratou qen toum/] set them up in their midst Acts 4:7 keouai any other (person) Acts 4:12 `ncecwoun `n`cqai an they are unlearned Acts 4:13 nau,/ nem i/couc pe they were with Jesus Acts 4:13 n/ t/rou everyone Acts 4:16 mahap you judge Acts 4:19 ne aferhouo !m `nrompi at that time he was over 40 years old Acts 4:22 ] `mmwou ebol sell them Acts 4:34 v/ `esauouahmef je which is defined … or which means… Acts 4:36 ma`hy/ten erwten pay heed to yourselves Acts 5:35 ou pe etetennaiaif what will you do Acts 5:35 hen y/nou ebol ha nairwmi stay away from these men Acts 5:38 ] `eqoun `e`hren v] fight God or oppose God Acts 5:39 `n`hr/i qen naiehoou in those days Acts 6:1 pihwb ranan an it pleases us not Acts 6:2 aukim de `mpilaoc they stirred up the people Acts 6:12 `f,w `ntotf ebol he stopped Acts 6:13 an naisop `mpair/] Are these things so? Acts 7:1 afws `et/if naf he promised to giveit to him Acts 7:5 au,oh `e iwc/v they were jealous of Joseph Acts 7:9 af,af `nhugoumenoc `e`hr/ie hijen he made him governer over Acts 7:10 afqwnt `nje `pc/ou the time drew near Acts 7:17 afiri `nou[i `m`psis `mmof he avenged him Acts 7:24 af]niatf he beheld it, investigate it Acts 7:32 bwl `mpiywoui ebol take off the shoes Acts 7:33 vai petafswpi This is what happened Acts 7:38 nast nahbi stubborn Acts 7:51 `nne toi swpi nak qen paicaji you have no part of this Acts 8:21 masenak `m`vnau `mmeri go at noon time Acts 8:23 ere pai`prov/t/c jw `mvai eybe nim The prophet says this about who? Acts: 8:34 ou pe ettahno `mmoi `e[iwmc what prevents me from being baptized Acts 8:36 efmeh `njwnt being full of anger Acts 9:1 afer !g `nehoou `mmau he spent three days there Acts 9:9 aicwtem eybe pairwmi I heard about this man Acts 9:13 afswpi `nhanehoou nem nimay/t/c He spent some time with the disciples Acts 9:19 vwrs qarok make your bed (lit. "spread under you") Acts 9:34 `mper`[nau `e`i haron don't delay to come to us Acts 9:38 ou petsop what's happening Acts 10:4 mvwr `p[oic Certainly not Lord Acts 10:14 pihwb ou pe etareteni eyb/tf what did you come for Acts 10:21 af]ma] erof he met him Acts 10:25 ic !d `voou sa `eqoun `etaiounou from four days ago until now Acts 10:30 twnk `n,wlem rise quickly Acts 12:7 aucen ouai `nniqir they passed one street Acts 12:10 eta pefh/t i erof when he came to his senses Acts 12:11 etafkwlh hiren `vro when he knocked on the door Acts 12:13 eta piehoou swpi when it was day time Acts 12:18 qen ou`ehoou efy/s on a set date Acts 12:21 `e`vma je because Acts 12:23 pi`sv/r `nsans `nte /rwd/c the childhood friend of Herod Acts 13:1 au,au ebol they sent them away Acts 13:3 sa ouc/ou for a time Acts 13:11 afvwrj ebol `mmwou he left them Acts 13:13 ajof say it Acts 13:15 aretenmeui je anok nim who do you think I am Acts 13:25 efn/ou menencwi he is coming after me Acts 13:25 euyot `mpouh/t they are persuading them Acts 13:43 naumeh `nrasi they were full of joy Acts 13:52 acswpi qen ikonion kata pair/] rw the same thing happened in Iconium Acts14:1 au`yre pim/s heri they calmed the multitude Acts 14:18 auywou] `e nau eybe paicaji they gathered to consider this matter Acts 15:6 outwn nemwou between us and them Acts 15:9 ce]ma] nemaf they agree with him Acts 15:15 acranaf `mpi`pneuma eyouab it pleased the holy spirit Acts 15:28 `ntetenerhwb `nkalwc that you do well Acts 15:29 oujai farewell Acts 15:29 auyet `ph/t `nni`cn/ou they encouraged the brothera Acts 15:32 afouws `e swpi qen pima ete`mmau he wanted to stay in that place (same place) Acts 15:34 ou petsop `mmwou how are they doing? Acts 15:36 naf,w `mmwou an he was not permitting them Acts 16:7 ankw] `nca `i we sought to come Acts 16:10 ouoh ebol `mmau an`i `e and from there we went to Acts 16:12 ac[itten `njonc she persuaded us Acts 16:15 refsini fortune teller Acts 16:16 hancaji `nsemmo strange words Acts 17:20 nau`cewft `e`hli an they spent their time in nothing Acts 17:21 refsamse iq superstitious (lit. serve demons) Acts 17:22 `fou/ou an he is not far Acts 17:27 afsep jwf he shaved his head Acts 18:18 qen petehne `vnou] God willing Acts 18:21 efq/m qen pi`pneuma being enthusiastic Acts 18:25 etau`emc y/nou `e`ou unto what were you baptized? Acts 19:3 eta hanouon ernasth/t when some were stubborn…. Acts 19:9 auhitotou `e they tried to Acts 19:13 vai afswpi efouonh ebol this was known Acts 19:17 aufiwp `n.. they counted … Acts 19:19 a pauloc ,ac qen pef`pneuma Paul decided (Paul resolved in the spirit) Acts 19:21 ete`m`pkw] `nnai which are the same as these Acts 19:25 pouhouo the majority of them Acts 19:32 af[wrem erwou `ntefjij he signalled to them with his hand Acts 19:33 etaf`yre pim/s heri when he had calmed the crowd… Acts 19:35 qen ouaciai recklessly Acts 19:36 auohi nan they waited for us Acts 20:5 sa `tvasi `mpiejwrh until midnight Acts 20:7 efobs qen ounis] `nenkot sinking into a deep sleep Acts 20:9 afcwk `mpicaji he talked for a long while Acts 20:11 nafi/c pe he hurried Acts 20:16 oumetmakarioc te mallon e] ehote `e[i it is more blessed to give than receive Acts 20:35 au]vi erof they kissed him Acts 20:37 nau`tvo `mmof ejen pijoi they accompanied him onto the ship Acts 20:38 kata ouai ouai in detail (lit. one by one) Acts 21:19 an `cse n/i `ntaje `hli nak May I say something to you? Acts 21:37 `kcwoun rw `mmetoueinin do you know (I.e. speak) greek Acts 21:37 ecoi `natouonh ebol an it is important Acts 21:39 hina `nce]`mkah nwou to punish them Acts 22:5 `m`pkw] `mmeri about noon time Acts 22:6 `nyok nim who are you Acts 22:7 ou pe]naaif what should I do? Acts 22:10 euermeyre qarof well spoken of Acts 22:12 amou `n,wlem come quickly Acts 22:18 au[ici `ntou`cm/ `e`hr/i they raised up their voices Acts 22:22 ouontef ouhwb `ejof naf he has something to tell him Acts 23:17 caouca on the side, or seperately Acts 23:19 eujem ariki erof blaming him Acts 23:29 auouwnh `mpih/gemwn qa pauloc they informed the governer against Paul Acts 24:1 hina `nta`stemtahno `mmok `nhouo so I don't hinder you Acts 24:4 qen ouswt ebol quickly Acts 24:4 eicwoun `mmok ic oum/s `nrompi knowing you for many years Acts 24:10 tahe nai eratou prove these things Acts 24:13 nac`cse `nce`i nahrak they should have come to you Acts 24:19 ouon `ntwou `nouhwb nem/i they have something against me Acts 24:19 menenca hanehoou after a few days Acts 24:24 aisan[i `nouc/ou when I have time Acts 24:25 `ntefouwrp `ncwf that he send after (for) him Acts 25:3 `nlwiji euhors serious charges Acts 25:7 `ntefjem ma that he have an opportunity Acts 25:16 `mpi`er `hli `n[iho I didn’t do anything to delay Acts 25:17 ma `n[i `cm/ auditorium Acts 25:23 ouhwb `natcaji unreasonable Atcs 25:27 qen oumoun ebol `mpiehoou nem piejwrh continually night and day Acts 26:7 ou****ynah] te incredible, unbelievable Acts 26:8 mahap qen y/nou judge (i.e. decide) in yourselves Acts 26:8 naimeui eroi `e I thought within myself to Acts 26:9 ]wp vote Acts 26:10 `noum/s `ncop often Acts 26:11 qen oumethouo furiously, exceedingly Acts 26:11 eiqen oulibi eqoun erwou angered with them Acts 26:11 ouoh qen nai in this, or while dothis A26:12 ouhwb efnast nak pe `e… a difficult task for you is to… Acts 26:14 ]senvat eqoun qen hancouri kick against thorns Acts 26:14 aklibi paule you are crazy Paul!!! Acts 26:24 a pim/s `n`cqai `yreklibi much learning has made you crazy Acts 26:24 kekouji almost Acts 26:28 afiri `noumetmairwmi nem pauloc he was courteous with Paul Acts 27:3 `ncefi pefrwous that they take care of him Acts 27:3 eybeje because Acts 27:4 `n`f`cmont an it is not suitable Acts 27:12 pisorp `nyws purpuse or goal Acts 27:13 ouy/ou ef[oci a strong wind Acts 27:14 vwnh storm Acts 27:20 qen oulwiji pretending Acts 27:30 afsastou `e`stemiri `mpoco[ni he prevented them from doing their plan Acts 27:43 aukotou catotou they changed their minds immediately Acts 28:6 qen oumei `mmetsapsemmo hospitable Acts 28:7 ouon oum/ni hiwtf there is a sign on it Acts 28:11 af[i `noumetjarh/t he took courage Acts 28:15 au]nei naf `nouehoou they scheduled a day for him Acts 28:23 pef`s[or his apartment (lit. rented place) Acts 28:30 nafsop `nouon niben he welcomed everyone Acts 28:30 `nsorp men Indeed first… Rom 1:8 pameyre pe v} God is my witness Rom 1:9 auamoni `ntotou qen ouhwb enanef they persevered in a good thing Rom 2:7 metref[iho respect Rom 2:11 `hy/k ,/ erok you trust yourself Rom 2:19 ou je pe `phouo what then is the advantage? Rom 3:1 `nnecswpi God forbid (lit. it shall not happen!) Rom 3:4 ou petennajof what are we going to say? Rom 3:5 `mmon sa `eqoun `e`ouai not even one! Rom 3:12 `mmon vwrj sop there is no difference Rom 3:22 eu`ymaio `mmwou `njinj/ being justified freely Rom 3:24 `n`hr/i qen paic/ou `nte ]nou at this time Rom 3:26 auma`syam erwf it is excluded Rom 3:27 tennaep ourwmi je we conclude that a man… Rom 3:28 pensorp `niwt our ancestor Rom 4:1 sentatci foot steps Rom 4:12 efsouit it's empty Rom 4:14 af]`niatf he considered Rom 4:19 af`n`hr/i qen nau !r `nrompi he was about 100 years old Rom 4:19 `nouc/ou in due time Rom 5:6 anhwtp `e`vnou] we were reconciled with God Rom 5:10 `noucop once Rom 6:10 matahe y/nou present yourselves Rom 6:13 ou je What then? Rom 6:15 aferhal `mmoi he deceived me Rom 7:11 efq/k oube warring against Rom 7:23 oumets/ri adoption Rom 8:15 paic/ou `nte ]nou the present time Rom 8:18 `psacomc expectation Rom 8:19 ]metevl/ou the vanity Rom 8:20 ]metremhe the freedom Rom 8:21 en,ai niben all things Rom 8:32 `mpiehoou t/rf all day long Rom 8:36 hei ebol failed (lit. fell down) Rom 9:6 au[i`[rop `epiwni `n`[rop they stumbled on the stumbling stone Rom 9:32 ten`cm/ our report (I.e. record of what we did) Rom 10:16 sini `mmwi ask about me Rom 10:20 aicwjp n/i `n!z `nso `nrwmi I reserved for myself 7000 people Rom 11:4 oumetcwtp an election Rom 11:5 `mper[ici `nh/t alla ariho] do not be arrogant, but be afraid Rom 11:20 ]metrefswt the severity Rom 11:22 nim afer`sv/r `nco[ni nemaf who was his counsellor/advisor? Rom 11:33 `ntetensebt peten`cmot transform yourselves Rom 12:2 kata `vr/] eta `v} vws naf as God distributed to him Rom 12:3 qen ]metmaicon in brotherly love Rom 12:10 eretenerswrp `n,a netener/ou preferring one anothering Rom 12:10 mama `m`pjwnt make room for the anger! Rom 12:19 matemmof ma`tcof feed him give drink to him Rom 12:20 maren] hiwten let us dress or clothe ourselves Rom 13:12 ef[aqem it is dirty Rom 14:14 `fcoutwn he is approved Rom 14:18 nanec `e `stem ouem af It is good to not eat meat Rom 14:21 v/ etoi `nh/t `cnau he who doubts Rom 14:23 `c`m`psa nan `ntenfai qa niswni `nte niatjom We ought to carry the infirmity of the weak Rom 15:1 ei]`m`vmei nwten reminding you Rom 15:15 sini `e prickulla greet priscilla Rom 16:3 anok `mmauat an not only me Rom 16:4 hancouin famous people Rom 16:7 ]`hy/ten beware/watch out for Rom 16:17 cabol `e contrary to.. Rom 16:17 rek y/nou cabol`mmwou avoid them Rom 16:17 toujincaji etholj their smooth talk Rom 16:18 `e`au,arwou erof which was kept secret Rom 16:25 oumetcoj pe foolish 1 Cor 1:18 kath/t intelligent 1 Cor 1:19 `fqotqet `nen,ai niben he searches all things 1 Cor 2:10 toumetceb craftiness 1 Cor 3:19 anok oumetkouji n/i te it is a very small (I.e. unimportant) to me 1 Cor 4:3 qa`th/ `mpic/ou before the time 1 Cor 4:5 cecwtem `e it is reported that… 1 Cor 5:1 stemmoujt nem not to associate with … 1 Cor 5:9 er ou n/i what good is it for me? 1 Cor 5:12 ma`n]hap lawsuits 1 Cor 6:4 refenkot nem hwout homo***ual 1 Cor 6:9 ceernofri an they are not beneficial 1 Cor 6:12 v/ ettwmi `mmof `e]porn/ he who is joined (I.e. intercourse) to a harlot 1 Cor 6:16 ****tywt lack of self control 1 Cor 7:5 nane vai this is good 1 Cor 7:26 `pc/ou `mpwrf pe time is short 1 Cor 7:29 `m`pcepi the rest 1 Cor 9:5 hina `ntajemh/ou `m`phouo that I may benefit the more 1 Cor 9:19 ouai `esaf[i `mpibai only one wins the prize 1 Cor 9:24 swpi eretenoni `mmoi be imitators of me 1 Cor 11:1 ousws pe shameful 1 Cor 11:6 erswn covering 1 Cor 11:10 jwc s/ou long hair 1 Cor 11:15 ]nah] qen oumeroc I partially believe 1 Cor 11:18 hi ouma on a place 1 Cor 11:20 kata `vr/] etehnaf as He desires 1 Cor 12:11 hanmetreferhemi governments 1 Cor 12:28 ]natamwten `ekemwit `enaaf `nhouo I will show you an excellent way 1 Cor 12:31 na ]****lou childish things 1 Cor 13:11 tennanau `nho oube ho we will see face to face 1 Cor 13:12 `ntetenerhouo excel 1 Cor 14:12 are nai lobi are these crazy? 1 Cor 14:23 `nceouahcahni nwou an `ecaji it is not permitted for them to speak 1 Cor 14:34 menencwc afterwards 1 Cor 15:6 `e`pqae `mmwou t/rou last of all, finally 1 Cor 15:8 amoni `ntotf endure 2 Cor 1:6 pirasi `mmah!b 2nd favor 2 Cor 1:15 k/n `e enough for… 2 Cor 2:6 petoub/f on the other hand, on the contrary 2 Cor 2:7 eueriebswt `m… dealers or merchants of…. 2 Cor 2:17 ou`cqai a letter 2 Cor 3:6 qen oumetceb deceptiveness/craftiness 2 Cor 4:2 `nehoou qa`th/ `nehoou day by day 2 Cor 4:16 tenhi`psemmo cabol `m we are absent from… 2 Cor 5:6 tenoi `mmaitaion we are ambitious 2 Cor 5:9 an]lwiji nwten we give you an opportunity to 2 Cor 5:12 ancihi `nh/t we are out of our minds 2 Cor 5:13 auertotou qen pourwoutf `mmauatou they did it voluntarily 2 Cor 8:3 au,ajij ejwf he was chosen 2 Cor 8:19 enwrf `mmon `e vai we avoided it 2 Cor 8:20 qen oum/s `noum/s `ncop many times (heavily emphasized) 2 Cor 8:22 ouhouo n/i pe fai it is too much for me 2 Cor 9:1 icjen `cnouf since last year 2 Cor 9:2 eicabol `mmwten being absent from you 2 Cor 10:1 ef]heli nwten terrifying you 2 Cor 10:9 `fna`syam eroi an he can't stop me 2 Cor 11:10 v] petcwoun God Knows 2 Cor 11:11 ]cwoun `nourwmi qajen !i!d `nrompi I knew a man for 14 years 2 Cor 12:2 k/n erok `epai`hmot my grace is sufficient for you 2 Cor 12:9 `mpi`hros ejen y/nou I wasn't burdensome to you 2 Cor 12:13 hioui eqoun `nnio] save up for your parents 2 Cor 12:14 `mpiouaht `nca carx hi `cnof I did not confer with flesh and blood Gal 1:16 ca`pca privately (lit. at a side) Gal 2:2 `n`fsebi/out `ntot an `n`hli It makes no difference to me Gal 2:6 vai `mmauatf Only this Gal 3:2 ]tamo `mmwten `eym/i I tell you the truth Gal 4:16 afoi `n`sv/r `n]ma] nem it is the same thing as… Gal 4:25 v/ ete `nyof pe whoever he is Gal 5:10 encwk `nnener/ou provoking/irritating one another Gal 5:26 cenaelksai `ncwf an He will not be ridiculed Gal 6:7 corem `nh/t to faint Gal 6:9 n/ eyouws `e[i`cken ho those who want to show off Gal 6:12 `pcepi `nnai from now on Gal 6:17 yamio `njij hand made Eph 2:11 `nouyo `nr/] diverse manners Eph 3:10 ]jin `i `eqoun access Eph 3:12 hina `nteten`sjemjom `ntaho So that you are able to comprehend Eph 3:18 nicaji etshouit filthy words or bad words Eph 5:4 oupeyranaf `m`p[oic what is pleasing to the Lord Eph 5:10 ounis] pe it is great Eph 5:32 `mper]jwnt `nnetens/ri do not provoke your children Eph 6:4 `mmon joust `eho nahraf there is no favoritism with Him Eph 6:9 `pcepi `nnai finally Eph 6:10 moi hi y/nou Put on (clothes) Eph 6:11 ma piywoui eraten y/nou put your shoes on Eph 6:15 `nn/ eternofri the excellent things Phi 1:10 n/ etsop `mmoi the things that happened to me Phi 1:12 ]emi je vai naswpi n/i I know this will hme Phi 1:19 pajinjoust my expectation Phi 1:20 ceamoni `nje picnou] I am between two Phi 1:23 arihwb epetenoujai work out your own salvation Phi 2:12 `ntaswpi `nouesen `mkah `nh/t that I may be less sorrowful Phi 2:28 anau `e niouhor beware of the dogs Phi 3:2 aiouo ei[i I already took (it) Phi 3:12 pibai the prize Phi 3:14 matotk nemwou help them Phi 4:3 marecouonh `erwmi niben let it be known to everyone Phi 4:5 qen hwn niben ]`tcab/out I am instructed in all things Phi 4:12 ]jemjom `nhwb niben I can do all things Phi 4:13 sini `eouon niben greet everyone Phi 4:21
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