Sentences (123-148)

123. One grandmother gave me a cookie and the other gave me another.
bus  snemitra  zhun  dozho  jon  bachk'yu  bro  zhef  to  alna  zhun  dozho  bro  plibus. 
(snemitra=grandmother; bachk'yu=cookie; alna=other [a different one]; plibus=another [an additional one])

124. Please give me a very little bit of the milk.
do bro, telbel, chu  melk  kweshnshn.

125.  We are the forgiven ones.
bwip  tots  mahaftunzn.

126. He takes nothing.
di-n  ea  fat  hapishzho.

127. Whenever he comes, tell me.
opk'fen  di  tarr,  dol  bro. (tarr=will come)

128. What did you take?  fat  ka  zhun  nemzho?

129. I didn't take anything.  bo-n  ea  zhun  nemzho  opfat.  or,  bo-n  ea  fat  zhun  nemzho.

130. A thinking man thinks!  jon  vretra  ste  mnrazhi,  mnrazhi.
(Note: the particle ste turns the indicative verb "thinks" into an adjective. If the pronoun gu had been used instead of ste, then the sentence would mean "A man that thinks, thinks.")

131. We will hope and we will hope. NOTE: this Vayoti proverb utilizes the time and aspect determiners in such a way as to express a more complicated meaning than suggested by this flat English translation. Further explanation follows the Vayoti saying:
po  swi  pidokhzhi  zhef  po  zwe  pidokhzhu.

The future continuous swi and the intransitive suffix -zhi serve to convey something like "Ww will go on hoping", while the future indefinite zwe and the perfective suffix -zhu serve to convey something like "we will hope conclusively, right up to its materialization." Thus, the sense of the Vayoti proverb is that we will not stop hoping until our hope has been fully justified in its realization.

132. My mother bore me (gave me birth), and I was born.  NOTE: Again this is a Vayoti saying which, in flat translation, strikes the English-speaker as absurdly obvious and innocuous. But the key to the real meaning lies in the two different verbs that English translates as "give birth" and "be born". The difference in connotation is the essence of this Vayoti saying.
blu  mitra  zhun  s'yuzho  bro  zhef  bo  zhun  daveluzhi.

The verb s'yu  denotes the mere physical even of giving birth.  The verb davelu, however, denotes a person's entering upon his/her own world-experience. The gist of the Vayoti saying is that, while your mother performed the vital task of giving birth, you took up at the same time the transcendent task of living a life of your own.

133. Why did he tell you to do that?  f'yu  di  zhun  egzho  kra  ste  magu  taf?

134. Summon every person in the town to come here.  sprek  gasht  nikh  isa  to  g'yuno  ste  gweam  shir.
(gasht=every; nikh=person; g'yuno=town; gweam=come; shir=here)

135. I never had food like this.  bo-n  ea  k'fen  im  p'dad  k'mar  sif.

136. Do you know when they will arrive?  prechi  ka  gnozhi  k'fen  ti  zwe  low'tzhi?
(prechi=interrogative particle; low't=arrive--note that low't sounds something like lo-wut, so that low'tzhi is three syllables: lo-wut-zhi)

137. Do you know when they are to arrive? prechi  ka  gnozhi  k'fen  ti  ste  low't?

138. Tell me, are you coming in or going out?  dol  bro,  ka  gridzhi  op  kidzhi?

139. I would very much like you to accompany me from the boat to the house.
bo  zesh  votelzhi  menk  kra  ste  khi  bro  id  to lanle  ites  to dam.
(votel=want; menk=very, very much; khi=accompany; lanle=boat; dam=house) 

140.  Don't tell me. Show me! ban  dol  bro. dweks  bro!

141. Is that you who is coughing?  taf  ka  gu  ksalzhi? or, bwif  ka  gu  ksalzhi?
(taf=that; ksal=cough)

142. If no one will do it, I will.  ba'y'  opkan  ea  agu  fre,  bo zwe. or,  ba'y'  opkan ea  agu  fre, bo agu.
Note that the verb "to do" in Vayoti is one of the special class, including "go, come, have, be" that does not require time determinants, inasmuch as there is a special form of each of these verbs vis-a-vis each tense. Thus bo agu is already "I will do", independent of any utilization of zwe or swi. But note that, should the speaker opt not to repeat agu in the second half of the sentence, he may replace it with zwe, much as in English we use the helping verb by itself ("I will"). Thus, the second half of the sentence may be formulated either as bo zwe or bo agu.
Notice that in freely spoken Vayoti a phrase like ba'y'  opkan  ea  agu will effectively sound as ba'yopkaneagu, the a being stretched to indicate the merging of ea and agu.

143. Drink it all!  payo fre salorr.

144. God has promised us life if we have faith in Christ.
edwo  zhun  bokhzhu  pro  gwevanta  ba'y'  po  fal  bedanta  isa  khristu.
(bokh=promise)

145. Ruth said to her husband's mother, "Don't forbid me to go with you to your home!"
rut  zhun  spel  ites  slu  vadaksa  mitra  gdi,  ban  but  bro  ste  g'hal  komkra  ites  klu  tumft!
(vada=husband; ban=without, or "don't"; but=forbid; komkra=with-you; klu=your; tumft=home)

146. It is Jesus Christ who founded the Church.  bwif  yeshwa khristu  gu  zhun  butszho  to kirrlukt.
(buts=to found; kirrlukt=Church, church)
Note the seeming disagreement between the form of the verb "be", with the "f" ending that indicates an inanimate subject, and the person to whom the verb points. Here the third-person inanimate form of bwi is proper because the connotation is not "He is Jesus Christ" but rather "It is Jesus Christ who...".

147. Jesus said, "Do not be judged, lest ye be judged."
yeshwa  zhun  spelzhi  gdi, ban  ariz  itspanste  bwi  ka  ariztu
(ariz=judge)

148. Word about Jesus went through all the countryside.
malva  da  yeshwa  elel  itar  salorr  to  ka'y'ta.
(malva=word; elel=went; itar=throughout;  ka'y'ta=countryside)