89. He is my opponent but he is not my enemy.
bwid blu nami gela-n ea bwid blu vargov.
90. We heard them speak(ing) all day.
po zhun klisnezho tri ste va salorr d'yun.
[Note; the construction ste+verb, which is essentially the infinitive, serves to express "-ing" in sentences like "I see him running", "We watched him working", "John caught Joe napping."]
91. She commanded us to come and we have come.
di zhun sewirzho pro ste gweam, zhef po ateanzhu.
[Notes: the verb "to come" is one of the very few Vayoti verbs that has distinct root forms for the past, present and future tenses. Among the other such verbs are "to have" and "to go". In the case of these very unusual verbs, the present tense serves as both present tense form and infinitive form. Thus, in this sentences, both gweam and atean are the verb "come", the former being present tense and also, in this sentence particularly, in conjunction with ste, the infinitive "to come"; the latter, atean is the past tense (came). Verbs of this class do not requires the aspectual suffix, though they may be added, as -zhu was added here, for emphasis--which is why I italicized "have" in the English translation. In fact, even though each distinct form of the verbs in this class already indicates tense, the time determinatives may also be added for emphasis, just like the aspectual suffixes. Number 92 further illustrates this with the future tense form of gweam, which is tarr.]
92.
bo tarr = I will come
bo zwe tarr = I will come
bo zwe tarrzhu = I will surely come (there is no doubt this will be accomplished)
93. When the night comes, it will be dark.
sur to nesht tarr, fasre drokis.
[Remember: modifiers following nouns, in the capacity of attributive adjectives ("the brown house"), require ste (the house ste brown), but the same words functioning as either predicate adjectives (after "be"--the house is brown) or adverbs, do not require the particle ste.Note also that in Vayoti the proper formulation is, literally, not "When the night comes..." but "When the night will come...."]
94. I will (always, continually) cherish this hymn.
bo swi werkav isa sif smen.
[Remember that the aspectual suffix disappears before a preposition; thus there is no -zho attached to werkav. This particular verb, followed by isa, means "to cherish, prize", but followed by the preposition kom it means"to award, confer". The future continuous time determiner swi conveys that the speaker will not stop cherishing the hymn.]
95. Genesis 1:1-5
In the beginning God made the heavens and the earth.
isa to kefur edwo zhun kwerrzho tots rimzn zhef to hizhamen.
Now, the earth was without form and empty,
avor, to hizhamen fwi ban dweli zhef venkis.
darkness was above the deep's surface,
droyoti fwi supri to dovksa litsur, [dov=darkness; -ksa=possessive ending]
and God's Spirit was hovering over the water.
zhef edwoksa feyal shan gelom supri to widur.
And God said,
zhef edwo zhun spelzhi gdi, [gdi=a particle introducing direct speech]
Let there be light, and there was light.
hiye fa'y'lis, zhef ye zhun fa'y'lis.
God saw the light was good,
edwo zhun widzhi to fa'y'lis fwi bel, [Notice that where "that" may be omitted in English "God saw (that) the light was good", in Vayoti there is actually no other way to formulate this phrase; there is no equivalent "that" in Vayoti--rather you can only say, "God saw the light was good."]
and He separated the light from the darkness.
zhef di zhun duwomzho to fa'y'lis id to droyoti.
God called the light day, and the darkness He called night.
edwo zhun spelzho to fa'y'lis d'yun zhef to droyoti di zhun spelzho nesht.
And there was evening and there was morning--one day.
zhef ye zhun dov'yun, zhef ye zhun fajun--bus d'yun.
