from Ueber die Sprache der Nord-Ostjaken, compiled by August Ahlqvist (1880)

These are not missionary texts imposed from without. They are the work of Simeon Morochov — a literate Khanty man from the village of Tschemaschewo, between Berezov and Kondinsk — who served as August Ahlqvist's interpreter and assistant during the Finnish linguist's 1877 expedition to the Ob River country. Morochov translated these biblical stories and prayers into the Berezov dialect of North Khanty, writing them first in Russian script, from which Ahlqvist retranscribed them phonetically. They represent some of the earliest extended prose ever written in any Khanty dialect.

What makes these texts remarkable is not their biblical content but their linguistic witness. In Morochov's Khanty, God is törim — the ancient sky-deity of Ob-Ugric religion, the one who dwells above. Angels are toxlin-törim, "winged gods." The Garden of Eden becomes sünin tagi, "the pleasant place," and its trees bear riget — berries, the natural produce of the subarctic taiga, not Mediterranean orchard fruit. The serpent is called jemin-voi, "the holy creature" — a designation carrying shamanic overtones quite different from the Christian reading of the Genesis serpent. Hell is tutin-s'äris, "the fiery sea." Baptism is pernaja-longiltipsa, "cross-dipping." These are not failures of translation but acts of domestication: a Khanty man mapping a foreign theology onto the only conceptual landscape he knew, and in doing so revealing both what the two cosmologies share and where they diverge.

Published in Ahlqvist, August, Ueber die Sprache der Nord-Ostjaken: Sprachtexte, Wörtersammlung und Grammatik, I. Abtheilung (Helsingfors: Druckerei der Finnischen Litteraturgesellschaft, 1880), Sections IV–VI. Translated into English from Ahlqvist's German rendering of the Khanty original.

I. From the History of the Bible

1. The Fall of Man

For the dwelling-place of man, God brought forth a pleasant place upon the earth. Then he led the first man, named Adam, there. God commanded him to live there, to work, and to guard this place. Within this pleasant place grew many kinds of trees, and it was a pleasure to look upon them, and on them grew many kinds of sweet berries — they were good to eat. Among these trees there grew apart two trees alone. The name of the first was the Extension of the Life of Man; the name of the second, the Tree of the Knowledge of Good and Evil. "If you eat berries from the first tree, you will never fear and you will not know death," said God. But of the second tree God said: "From the berries of this tree eat not. If you eat, you will die that very day. Apart from this, it is permitted to eat from the berries of whatever trees you wish."

The Devil envied Man his life. Accordingly he resolved to lead Man into sin, for which purpose he chose the most cunning creature among all creatures — the holy creature. He went inside it, and with sly words spoke to Eve: "Has God commanded you not to eat from any tree?" Eve said: "We eat berries from whatever tree we wish. But of this tree, which has grown up in the middle of this pleasant place, God said: eat not from it, touch it not, lest you die." Then the holy creature said: "No, you will not die. God knows only that from the day when you eat the berries of this tree, your eyes will open, and you yourselves will become like gods and begin to know what is good and what is evil."

The woman looked upon the tree and was enchanted. "How good are the berries of this tree," she thought within herself, "when man becomes so wise from them." And she took berries from the branches of the forbidden tree and ate. Then she gave some to her husband, and he ate too. Then their eyes opened, and at once they saw that they were naked. They were much ashamed, and bound together a quantity of leaves and girded themselves.

It is the hour of the day growing toward evening. And they hear the voice of God, who is walking between the trees. In fear and shame Adam and his wife hid from the face of God behind the trees. God called Adam and said: "Adam, where are you?" Adam said: "I heard your voice, and I began to fear, because I am naked, and for this reason I hid myself." But God said to him: "Who would have told you that you are naked, if you had not eaten from the tree — from the tree forbidden by me?" Then Adam said: "My wife, whom you gave me, gave me berries from this tree, and I ate." Then God said to the woman: "Why have you done this?" The woman said: "I was deceived by the holy creature, and therefore I ate." Then God said to the holy creature: "Since you have done this, go an accursed way. Crawl upon the skin of your belly. Eat earth your whole life long. I set hatred between you and the woman, and between your kindred and the woman's kindred. She shall tread upon your head, and you shall bite into her heel." And to the woman he said: "Upon you I send much misery, and in heavy illness you shall bear children, and your husband shall be above you." To Adam he said: "Because you listened to the words of your wife and ate from that tree, let the earth be accursed. Tormenting yourself shall you eat your food your whole life long." Then they were driven by God from the pleasant place; and God set there a winged god, who with a fiery sword guarded the tree.

2. The Fratricide

The first son of Adam was Cain, his second son Abel. Cain lived working the land; Abel lived herding the cattle. Once they both brought offerings to God. Cain brought as bloodless offering sweet berries from the land; Abel brought living, bloody sacrifice. Abel's offering pleased God, because it came from a pure heart. But Cain's offering did not please God, because Cain had an evil heart. Then Cain felt hatred in his heart, and from this hatred his face became of evil appearance. Then God said to Cain: "Why are you angry, and why has your face become grim? See — sin is near. Do not give yourself to it." Cain hid his wickedness, led his brother into the open, and there killed him.

Then God said to Cain: "Where is your brother Abel?" Cain said: "I do not know. Am I perhaps the keeper of my brother?" God said to him: "What have you done? Your brother's blood cries out from the earth. Be accursed — wandering shall you live upon the earth." Then Cain said to God: "My sin is too great. The first man who finds me will kill me." But God said: "No" — and he set upon Cain a mark, so that he should be killed by none.

Then Cain departed with his wife from the face of God. Soon a son was born to him, named Enoch, and when Cain founded a city, he named it Enoch after this son. Later, when Adam was two hundred and thirty winters old, God gave him a second son, whom he named Seth. After that Adam lived yet seven hundred winters and begat many children, sons and daughters. At last he died. He had lived nine hundred and thirty winters upon the earth.

3. Sodom and Gomorrah

It grew evening. Two winged gods came to the city of Sodom. In this land there lived a man without sin; his name was Lot. He took these two winged gods for wandering travelers, went out to meet them, and with good will asked them to spend the night at his house. They agreed. The inhabitants of the city gathered during the night before Lot's house and called for the two visitors to come out. In their wickedness they would enter his house by force; but the winged gods struck them blind, so that they could not find the doors. Then the two visitors said to Lot: "If anyone of your kin is within this city, bring them away — for we are sent by God to destroy this city." Lot spoke these words to his sons-in-law, but they only laughed at him.

Barely was it the birth-hour of dawn when the winged gods began to urge Lot. And when Lot hesitated, they seized him together with his wife and daughters by the hand and led them quickly from the city, and said: "Save your lives and do not look back, and do not remain standing anywhere in this land." Scarcely had the sun risen when Lot came to another city. Then God poured from above a rain of fire upon Sodom and Gomorrah and destroyed these lands utterly. In the place where once there was a smiling country, there is now the dead or salt sea. But Lot's wife did not obey the word of the winged god. She looked back — and she was at once changed into a pillar of salt.

4. The Good Samaritan

A man went from the city of Jerusalem to the city of Jericho and met robbers, who stripped him and wounded him. They went away and left him barely alive. Then a priest walked along this road; he saw him and passed by. Likewise a Levite who came there looked at him and went on. At last a passerby found him — a man from whom the wounded Judean expected no help at all, because the Samaritans were enemies of the Judeans. Seeing him, it pained him, and he went near and bound his wounds and poured upon them oil and wine. Then he set him upon his horse and brought him to an inn, where he himself tended him. On the second day he set off, drew from his pocket two silver coins, gave them to the innkeeper, and said: "Keep him well, and if more money is needed, I will repay you when I return." Who is now, of these three, in your opinion, the friend of the one who fell among robbers?

5. The Blessing of the Children

To Jesus Christ children were brought and infants carried, so that he should lay his hands upon them and bless them. Once it happened that the disciples would not let them come to him. Jesus saw this and it did not please him, and he said to them: "Let the children come, and do not hinder them from coming to me, for to them belongs eternal life. Truly I say to you: whoever does not receive eternal life as a child receives it shall not enter into it." And he embraced them and laid his hands upon them and blessed them.

6. The Rich Man and Lazarus

A certain man was rich. He dressed in fine garments and ate and drank splendidly. There was also a poor man, named Lazarus, who lay at the gate of the rich man, covered everywhere with wounds and sores. He wished to eat the crumbs that fell from the rich man's table, and the dogs came and licked his sores. Later the poor man died and was carried by the winged gods to Abraham's knee. Likewise the rich man died, and he was buried. And behold — in the fiery sea he found himself, suffering torment. He opened his eyes upward and perceived in the distance Lazarus upon Abraham's knee, and he called out: "Abraham, my father, show your pity to me. Send Lazarus, that he may moisten the tip of his finger with water and cool my tongue — I am tormented in this burning place." Abraham said: "Son, remember — you took your happiness while you were living, but Lazarus lived enduring torment. Now he rejoices here, and you are tormented. Besides this, between you and us there is a great ditch, so great that from here no one may come to you, and likewise from there no one may come to us." Then the rich man said: "I beg you, father — send him to the house of my father. I have five brothers. Let him convince them of all this, so that they may not come to this place."

II. The Ten Commandments

1. I am your God. Let there not be other gods beside me.

2. Make not an idol for yourselves — nothing of the kind that you see above, or upon the earth, or in the waters and beneath the earth. Do not pray to them, and do not serve them.

3. Do not take the name of your God in vain.

4. Remember the holy day. With holy rest and good works must this day be spent. Six days work, and on these days accomplish your household labor — but the seventh day is for God.

5. Your father keep well, and your mother. Then in prosperity you shall live upon the earth, and for a long time you shall live.

6. Kill not a man.

7. With another man's wife, nor with a maiden, nor with any woman of that kind, do not lie.

8. Do not steal.

9. Against your neighbor speak no false word.

10. Do not desire to covet a wife. Do not desire to possess your neighbor's house, nor his goods, nor his male servant and female servant, nor his horses, nor his cattle and all his household animals — nor anything else that belongs to another.

III. The Apostles' Creed

I believe in God the Father, almighty, maker of heaven and earth, and of all that we know and do not know.

Likewise I believe in Jesus Christ, God's Son, the only-begotten, who before all time was born forever holy, begotten of the Holy Virgin, true God from true God, received and not created. I believe him to be of one being with the Father, and by his power is all.

I believe that this Son of God, by his own will, descended to earth — for us humans and for our teaching from sin — and took upon himself a human soul, from the Holy Spirit and from the Holy Maiden Mary, and became man.

I believe that this Jesus Christ, for us sinful people, was nailed upon the cross with iron nails, suffered, and was buried in the earth.

And I believe that from death he rose on the third day, as it was written beforehand in the holy scriptures.

I believe he ascended to the heavens and sits at his God-Father's right hand.

Likewise I believe that this Jesus Christ will come again from heaven to judge the living and the dead, and his kingdom shall be forever.

I likewise believe in the Holy Spirit, who with his God lives forever as one, and from God the Father proceeds. Him we must worship and glorify together with the Father and the Son. By his inspirations the holy people have spoken.

I believe in the holy church, which by the sent-ones of Jesus Christ and by his followers is established throughout the earth.

I believe in baptism, by which man's sin is cleansed.

I await that the dead shall rise, and I look for the life of the world to come. Amen.

Colophon

These biblical texts were translated into North Khanty by Simeon Morochov, a literate Khanty from Tschemaschewo in the Berezov district, during his service as interpreter and assistant to the Finnish linguist August Ahlqvist in 1877. They were published in Ahlqvist's Ueber die Sprache der Nord-Ostjaken: Sprachtexte, Wörtersammlung und Grammatik, I. Abtheilung (Helsingfors: Druckerei der Finnischen Litteraturgesellschaft, 1880), Sections IV–VI.

The English translation is derived from Ahlqvist's German rendering of Morochov's Khanty, with reference to the Khanty original. For the Ten Commandments and Apostles' Creed, where Ahlqvist provided no German translation, the English was derived from the Khanty text with reference to the standard liturgical texts which the Khanty closely follows. The translation preserves Morochov's distinctive vocabulary — "winged god" for angel (toxlin-törim), "the holy creature" for the serpent (jemin-voi), "the pleasant place" for Eden (sünin tagi) — because these choices are the document's cultural witness.

Ahlqvist's volume also contains the Gospel of Matthew, Chapters 1–7 (including the Sermon on the Mount), in Khanty without German translation. This substantial text — the Beatitudes, the Lord's Prayer, the lilies of the field, all rendered in the language of the Ob — awaits a future translator.

Good Works Translation by the New Tianmu Anglican Church, 2026. Translated from the German of August Ahlqvist (1880), who rendered Simeon Morochov's North Khanty text.

🌲

Source Text: North Khanty Original

Khanty text from Ahlqvist, Ueber die Sprache der Nord-Ostjaken (Helsingfors, 1880), pp. 27–38. The North Khanty orthography is Ahlqvist's phonetic transcription from Morochov's Russian-script originals. Digitized source: Google Books scan (archive.org identifier: bub_gb__vEIAAAAQAAJ). Minor OCR corruption has been silently corrected where identifiable; some diacritical damage may remain. Presented here for reference, study, and verification alongside the English translation above.

IV. Aus der biblischen Geschichte

1. Der Sündenfall

Xannexo ulta pada törim partas sünin tagi miv uxtina; saltta toga lannilsale ölin xannexo, nemil Adam, törim partas luel sada ulta, rupitta i lavjlta si tagi. si sünin tagi lipina tlvs är-sir jux, i si juxt pela vantta kasa us, i si juxt uxtina tivsat är-sir eplin rixt, leta eumana us. si juxt kütin ätel tlvsanen kat jux; l jux nemil us xannexo lil öltipsa, kimit jux nemil jampa-ädim-uitipsa jux. „xun ölin jux-evjlt leiten rix, nem-xuntta palta ant pitleten i sorim ant uitleten", törim nuxmis; a kimit jux ölinin törim nuxmis: „tarn jux rix-evilt al levaten; xun leiten, isi xatl iax usleten; si togolpi mui ärat jux rix-evilt lsat leta ragjl".

Xannexo ulipsaja kul vusmasel; saltta-sagat vers duma xannexo kareka lannilta, mui pada piris isat voit kütin senk roxpin voi, jemin-voi. lu lipel lanis, simis lepiltapsain jäsinin nuxmis Jeva pel: „partasli törim nenän ant leta matti jux-evilt?" Jeva nuxmis: „men isat leimen mui-ärat jux rjxt; a si jux ölinin, matot enmel si sünin tagi kütlapin, törim nuxmis: al levaten lu-eviltel, lep al raxaten, astob nen al uslaten". sirtin jemin-voi nuxmis: „antom, nen ant uslaten; a törim üllale, asto si xatl-evilt, xun nen leiten si jux rixt, nen senilen punsaislanen, i nen sam torma jilten pa üta pitlaten, mui jam, mui ädim".

Imi ankirmas jux uxtija i xulimsa; „xoti-sagat jamit si jux riget", numsis undrel libin, „xun li-eviltel xannexo si-mort nomsina jil". pa lu usle rix ant-partim jux nü-evjlt pa lesle. saltta masle oigaiel, lu pa lesle. sirtin punsaissanen len semlal, i tami sos len kaisalaslan, len når-lomaltanen. len xolt jelemsainen, pa lga jersalasanen molti-ärat lipet i antiptilsanen.

Xatl jetna jüm kern, pa xullalen törim tur-sl, matot susis juxt kütin. paltap pa jelem-evilt Adam imel pilna xanemasanen törim ves-evjlt jux saija. törim voxsale Adam pa lopis: „Adam, xoda nen?" Adam nuxmis: „xulsem nen tur-srjen, saltta paltamasem, sit pada, ma når-lomalta, i sit-evilt xanemasem". törim pa nuxmis luei: „xoi lölin nenen lopis, nen når-lomalta, jesli lölin nen ant lesen si jux-evilt, ma ant-partim jux-evilt?" sirtin Adam nuxmis: „nen mim imem mauern masle rix si jux-evilt, ma pa lesem". sirtin törim nuxmis imija: „mui verta nen sidi versen?" Imi nuxmis: „jemin-voin ma xussajem, sit pada ma lesen". sirtin lopis törim jemin-voi pel: „sit pada, muija nen sidi versen, oila panda mana; nen xon-soxen uxtina vankila, nupten xuvat miv leva; kant ponlem nen kütan i imi küta pa nen ruten i imi rutel küta; tami purmil nen oxen uxtija, pa nen lu jotlangilel tögomlen". imija pa lopis: „nen uxtena kitlem är käsmus, pa lairt käsi kütin ev-pox tailen, pa nen oigaien nen num-pen un at ulu". Adama pa lopis: „xuu xultmasin imen jasüa pa tesin si jux-evilt, miv ukama at jil, sogatilman letat lelen nupten xuvat". saltta kim-vosatsa törjmin sünin tagi-evilt; pa törim si losele toxlin-törim, matot tutin alta-kesin si jux laulsale.

2. Der Brudermord

Adam ölin pox us Kain, kimit pogel Avel. Kain miv rupitman us, Avel voi-xul lavilman us. l-pus len torma jir-pori tüsnen; Kain tüs porija miv-evilt eplin riget, Avel lilin jir tüs. torma mustis Avel jir, sit pada sistam undir-evilt, a Kain pori torma ant mustis, sit pada Kain ädim undir tais. sirtin Kain samel lipin moStasle kant, pa vesel ädim-xöräspi jis kaut vüri. sirtin törim nuxmis Kain pela: „muija kantasalen, pa muija venseo atma jis? vanta, karek vanin ul, luela al mijanta". Kain, atmel xanatman, jiv-pogel xära tüsle pa toda luti velsale.

Saltta törim lopis Kain pela: „xoda ul jiv-pogen Avel?" Kain nuxmis: „ma ant ülem; ma ada jiv-pogeni lavilta-xo?" törim lopis luei: „mui versen? jiv-pogen kali miv-evilt üvil manera; oila panda mana; paralaman ula miv uxtina". sit uxti Kain pötartas törim pela: „ärta ma karekem un; ölin xo, xoin ma uitlajem, mati vellale". a törim nuxmis: „antom", pa versale pos Kain uxtija, astob nem-xojatin lu ant vella.

Sirtin Kain l-pelka pautsas törim ves-evilt imel pilna. söra tivs luel pox, nemil Jenox, pa xun Kain omsale vos, nügumsale Jenoxa, si pogel nemilin. Saga, xun Adam us kat söt xülimjan tal, törim masle luel kirnet pox, matot nemin ponsale Sif. Tami jupin Adam pa us labet söt tal, pa tais är ev-pox, evet poget. jugit lu usis; miv uxtin us jerjan söt xülimjan tal.

3. Sodom und Gomorra

Jetna jis, kat toxlin-törim joxtsanen Sodom vosa. si roiv uxtina us karekla l xo, nemil us Lot. lu si toxlin-törimnen jaxtamanta xoinena taisale, kim-etes len jesalta, jam nomsin poiksale lenti ät xolta lu xoäanel; len sit uxtija kasasasnen. si-vosiii jax ätalin Lot xöda äkitsast, pa kim-voxsel tarn kat joxtim xo. kant-evilt langaset jür muxti lu xödal laiita; roman toxlin-törimnen semla versalen liti, si mort asto ovit ant uitsel. sirtin joxtim kattehen nügomsaüen Lota: „xoiat ke ruten si vos lipin ul, punla tüve luti, sit pada men kitsaimen törimin vollaverta si vos." Lot si jäsinet nuxmis lu venlal, a liv top al-naxatset lu uxtelin.

Top xuntil tivim pora, toxlin-törimnen Lot termatta pitsalen, i xun Lot rönis, len luti imel pa evenel pilna uslalen jos-evilt i termata tüslen vos kimpija, pa lopsanen: „laulal ulan pa joxla al ankirtllate, al volijate tarn jirin lsat". xatl top lanüis, xun Lot pa vosa joxtis. sirtin törim numilta sogmisle tutin jert Sodom pa Xomor uxtija, volla-versale si mivet lsat. si tagina, xoda siri us kasni tagi, ulin xalim ili solan sares. pa Lot imi toxlin-törim jäsin ant xultinasle, joxla ankirmas, pa vanta, lu karemis solan ankla.

4. Der barmherzige Samariter

I xo susis Ierusalim vos evilt Ierixon vosa, uitantes xorakseta, matotet inxsel i nulmina versel luti; saltta mauset, xaissel top lilel. sirtin si pant xuvat susis püp; lu kaiselasle, manis muxti. l-sidi levit, matot si joxtis, vansele pa susis jel. juv-ölin-mit uitsale luti muxti-susim xo, matot-evilt nulmin judei-xo nemmolti-ärat ant jemasles luel ontas, sit pada samar-jax kutina uset judei-jax pilna. kaiseltam-alin sala jis pa lep susis pa luel nulmal jersale pa sosmis liv uxtel säxis pa una. Saltta ömitsale luti lu lonel uxtija, tüsle moin-xöda, xoda lu josa-kura lavilsale. kimit xatl eselsas punla, lautis sep-evilt kat selvox. masle leuti xödin-xoja pa lopis iuel: „jamis taije luti, pa jesli är ke mosl vox, ma nenen sogoptalem, xun joga kerlatem". xoi in xülim-evilt, nen nomsin sagat, mosta-xo tomija, matot xorakset jos uxtija likmes?

5. Das Segnen der Kinder

Isus Xristos xoia vantiltalsajet nauramt pa tütlasajet ontpin nauramt, astob lu liv uxtel ponsele josnel pa laslavitsele livti. i-pus ver tlvis, ünltita-jax ant langäset lep eselta livti lu xosanel. Isus kaisales tami, pa tami nomsila ant pitis, pa lu lopis livel: „eslalen nauramt, pa toras al verate livel ma xosanem joxta, sit pada nübit-ulipsa livel ragel; sop-alin pötarlem nenän: xoi ant vil nübit-ulipsa sidi xodi nauram, sit ant lanel lu lipela". pa lu äbilsale livti pa liv uxtel ponsele josnel pa laslavitsele livti.

6. Der reiche Mann und Lazarus

Ätel xo us täsin, lömitsas jam utämin, pa les-jansis sünina. us pa nusa l xo, nemil Lasar, matot olis täsin xo kartin ou xosa, lovatelin vusin-kärin, pa langas leta sükit, matet kertlet täsin xo pasan-evilt, pa ämpet joxtilset pa nolliset li lu-eviltel. jugit nusa xo usis pa alsa toxlin-törimetin Avram säs uxtija. usis i-sidi pa täsin xo, pa löttasi lu. pa vanta, tutin-s'äris lipin lu us sukatilman, i pussale semnel noxla pa kaisalasle xuvin Lasar Avram säs uxtina pa ütes pa nuxmis: „Avram asem, salen xonta ma uxtema, kita Lasar, at posiltale jinkin lu luiel ti, pa at pötltale ma nalmem: ma sukatillem tarn tutin tagin". Avram nuxmis: „poxix, numilma. nen üsen sünen ulina ulman, pa Lasar sirtin uk tüman us; in lu tada amtitlal, nen pa sukatillen; si numpina nen pa mun küteuna ul un löt, si kern asto taitta nen xosanen ant joxtla, i-sitli toltta mun xosaneu ant joxtla". sirtin täsin xo nuxmis: „nenti poiklem, asem, kita luti ma asem xöda; ul manem vet jiv-pox, lu at evilaptale livel tami, pa liv al joxtlet tarn tagija".

V. Die zehn Gebote

1. Ma nen tonnen ullem; al ullet nen xosa pa tormet ma tompina.

2. lonx nenena al vera, nem-molti si xörpi, mui noman vantlen, mui mü oxtina, pa mui jinket lipina i mü lipina; al poikga liela i al jirasla.

3. al kata tormen nem täkila.

4. jemin xatl nomman taja; jemin volpasna pa jim veretna si xatlna ulta mosl; xöt xatl vera, i si xatletna i-sagat-ulta xötin verlan soxnipta, a läbitmet xatl törim vörna.

5. asen jima taija pa anken, sirsna oijana mü oxtina volta pitlen i xuv-nuptina jilen.

6. xannexo al vela.

7. pa xo imi panna, evi panna muipa ragim ne panna al jourtija.

8. al lolma.

9. loxsen oxtija rögip-jäsin al jasta.

10. al lita raxtaten imi, al lita vanna-taitata-xoijen xöt, anta lu mui, anta lu level pa ort-nel, anta lu kalanel, anta lu lovel i l-sagat-ulta voi-xulel pa l-sagat sit, mui pa xoija pitl.

VI. Das Glaubensbekenntnis

Ma evillem törim asija, i-sagat katltata, türum pa mü tiltimata pa i-sagat sit, mui muneu uitat i an-pitat.

i-sidi evillem Isusa Xristaja törim poga, it sema pitimata. matat asi-elta sema pits i-sagat-ulta nuptet jelpi, navija navi-elta etimata, jena törima, jena törim-elta taimata, a anta tiltimata; evillem l-kem asel panna ultata, i lu veielna i-sagat ul.

ma evillem, si törim pox mimilta-sagat voxlas mü oxtija, mun xannexojet vörna pa muneu ünltata kreket-elta, pa xaimexo el lulu oxtija vis, jemin lil-elta, jemin evi Marija-elta, i xannexoja jis.

ma evillem, si Isus Xristos mun krekin jax vörna perna oxtija karti-lunketna senkim us, sukasis i müva samiltim us.

pa evillem, lu sorim-elta nox jilpalas xolmet xatlna, xoti jemin nepketna sit ölinpela xandim.

evillem, num-turmet oxtija etlas, i ömisl lu törim asel xosa jim-pelak sagat.

l-sidi evillem, si Isus Xristos pa jogotl num-türum-erta suditta lilinatet pa pasälimatet, pa xäna ulta pitl vek-kesa.

ma i-sidi evillem jemin lila, matat lu törim veielna volta lil l-sagata mal, pa törim asi-elta etl, luel poikSata i sljaltata mosl jina pa poxna, lu lältipsajelna jemin jax pötarset.

ma evillem l jemin-xöta, mata Isus Xristos kitjm-jaxna pa lu xosa ünltita-jaxna mü lovatna ömissa.

ma evillem l pernaja-longiltipsaja, matatna xannexo krek sistamsal.

naitsalem, pasälimatet jilpalalet, pa lavillem jogot ulta nübit-volipsa: jena.

Source Colophon

North Khanty text from August Ahlqvist, Ueber die Sprache der Nord-Ostjaken: Sprachtexte, Wörtersammlung und Grammatik, I. Abtheilung, Sections IV–VI (Helsingfors: Druckerei der Finnischen Litteraturgesellschaft, 1880), pp. 27–38. Digitized source: Google Books scan via archive.org (identifier: bub_gb__vEIAAAAQAAJ). The text was written by Simeon Morochov of Tschemaschewo in the Berezov dialect of North Khanty, transcribed into phonetic notation by Ahlqvist from Morochov's Russian-script originals. Minor OCR artifacts from the digitized scan have been silently corrected where identifiable; some corruption may remain, particularly in diacritical marks. Presented here as the source text for reference, study, and verification alongside the English translation above.

🌲