Sentences (201-215)

201. Close the door, please.  dun  to  duravam, telbel.  

(duravam=door)

202. I love foreign foods.  bo  prigarzho  p'dadzn  ste  dovrenstulaf.  

(dovrenstulaf=foreign)

203. Are you a foreigner?  prechi  ka  dovrenstu?  

204.  It seems to me she thinks very foreignly. 

fe  kwispala  bro  di  mnrazhi  dovrenstulaf  menk. 

(kwispala=to seem)

205. When we were in the forest, we heard the thunder thundering. 

sur  fwip  isa  to  dwarviz,  po  zhun  klisnezho  to   stenur  ige  stenur. 

(sur=when; dwarviz=forest; stenur=thunder/to thunder)

206. That sounds like a very good idea! 

taf  swantizhi  k'mar  jon  mnrava  ste  bel  menk. 

(swanti=to sound; mnrava=idea)

207. The sky was getting dark.  to  awettam  shan  wirtla  drokis. 

(awettam=sky; wirtla=become; drokis=dark)

208. Look at them! They're talking with foreigners! 

uvli  tri!  ti  kamavizhi  kom  dovrenstuzn! 

(uvlli=look; kamavi=converse, talk; dovrenstu=foreigner)

209. The leader summoned his band and said, "Let's go!" 

to  perrtiz  zhun  sprekzho  slu  apel'ya  zhef  spelzhi gdi, g'hal  po!

(perrtiz=leader; sprek=summon; apel'ya=band) 

210. He said such a bad word, I couldn't believe it. It's true! 

di  zhun  spelzho  jon  malva  ste  rukhen  so,  bo-n  ea  zhun  m'gla  ste  beda  fre.  fe  frulaf! 

(rukhen=bad; frulaf=true, truly)

211. All the people of the earth (the earth's people) must hear the message of (about) Jesus Christ. 

chish  salorr  tots  hizhamenksa  khizne  ste  klisne  to gwelyoti  da  yeshwa  khristu. 

(hizhamen=earth; gwelyoti=message)

212. Look! I have had enough of your complaining!  

uvli!  bo  imtzhu  klu  glorrngova  batswap! 

(imt=have, past tense; glorrngova=complaining [from glorrngo=complain]; batswap=enough [negative connotation])

213. I promise you, all the complaints will be heard. 

bo  bokhzhi  kra,  salorr  tots  glorrngantazn  vasre  klisnetu. 

(glorrnganta=complaint; vasre=will be, third person plural inanimate)

214. He was feeling sick ("ailed") in the morning, but I think he feels well now. Ah, look! Here he comes now! 

di  shan  tankzhi  hakhtu  fajunur,  gela  bo  mnrazhi, di  tankzhi  bel  odnur.  a, uvli,  shir  di gweam  oshur. 

(tank=feel; hakh=to ail, be sick, plus passive suffix -tu; fajunur=morning, in the morning; odnur=now, as opposed to then; oshur=now, right now)

215. He lives very "worldlily".   di gwevzhi  s'yadvesek  menk.  

(gwev=live; s'yadvesek=secular[ly], worldly)

Sentences (176-200)

176. The water here is not drinkable.  to  widur  shir-n  ea  bwif  payomagam.
Note: the negative suffix -n, which together with the particle ea negates a verb, can be suffixed to words other than nouns/pronouns (i.e., the subject of the verb), as it is here, affixed to shir/here.
(The suffix -magam is equivalent to English suffix -able/ible.)

177. What a dinner! There is so much food, it is not finishable. 
fat  jon  cheshpen!  ye  p'dad  so  manga,  ea  bwif  towumagam.
(cheshpen=dinner; p'dad=food; towu=finish)

178. Have you finished chopping down that tree?
prechi  ka  zhun towuzhu  ste  smiz  taf  daru?
(smiz=cut down; daru=tree)

179. He is such a good boy!  bwid  jon  vripnu  ste  bel  so!
(vripnu=boy)

180. It was such a wonder!  fwif so jon  hintva! or,  fwif  hintva  so!
(hintva=wonder, marvel)

181. He was such an expert.  fwid  gnen  so. 
(gnen=expert)

182. I saw no one.  bo-n  ea  zhun  widzho  opkan.  or,  bo-n  ea  kan  zhun  widzho.

183. May Yahweh answer you in the day of trouble.
frendu  yahveh  kra  isa  to  strovur  d'yun.
(frendu=answer; strovur=trouble)

184. As king, I proclaim a day of remembrance.  o  horiz,  bo  werzho  jon  mnrur  d'yun.
(horiz=monarch, king, queen; mnrur=memory, remembrance)

185. I love animals as much as you (do). bo  prigarzho  n'vozn  kisga  ka.
(n'vo=animal; kisga=as much as)

186. I love animals as much as (I love) you.  bo  prigarzho  n'vozn  kisga  kra. 

187. I love animals as much as you (do), even as much as (I love) you!
bo  prigarzho  n'vozn  kisga  ka,  sela  kisga  kra!
(sela=even)

188. Please excuse (forgive) me from this meeting; I am going through great (big) difficulties just now.
telbel  mahaf  bro  id  sif  ksur; bo  biyelluzha  kom  strovurzn  ste  mekris  oshur.
(telbel=please; ksur=meeting; biyellu=to experience, go through, deal with [note: this verb takes the preposition kom]; mekris=big; oshur=now, right now)

189. Please don't wink at me like that.  telbel,  ban  kwekh  bro  k'mar  taf. 
(kwekh-wink; taf=that)

190. I got a book from my parents.  bo  zhun  geznzho  jon  vigov  id  slu  alsenzn.
(gezn=get, receive; vigov=book; alsen=parent)

191. We fear it is an absolute necessity that you be here, even if you think you can't.
po  dweyurzhi  bwif  chish  iteste  bwi  ka  shir,  sela  ba'y'  ka  mnrazhi  ka-n  ea  m'gla. 
(chish=mandatory; obligatory)

192.  The time has come to go.  to tur ateanzhu  ste  g'hal. 
Note: the triple-form verb atean requires no aspectual suffix, but the suffix -zhu is used here to accentuate the "perfect" connotation (has come). 

193. He is such a loving person, he could never be 'fear-able' (intimidating).
di  jon  nikh  ste  prigarlaf  so,  di-n  ea  zesh  m'gla  ste  bwi  dweyuragam.

194. There were some kind of nuts strewn all over the place.
ye  zhun  knovzn  shtiz  fat  sprevtu  salorr  to  shtam.
(knov=nut; sprev=strew [+ suffix -tu]; shtam=place)

195. I can't finish this now, but I'll have my secretary finish it.
bo-n  ea  m'gla  ste  towu  sif  oshur,  gela  zwe  egzho  slu  fagnov  ste  towu  fre. 
(towu=finish; eg=tell, incite, have [somebody do smth']; fagnov=secretary)

196. Tell me here and now who you are.
dol  bro  shir  zhef  oshur  kan  bwik. or,  dol  bro  shir zhef  oshur  kan  ka.

197.  I am grateful to you.  bo  vikhla   kra.
(vikhla=to be grateful)

198. Take all your things, children; we must go now.
nem  salorr  slu  rudurzn,  fidtazn; chish  pro  ste  g'hal  oshur.
(nem=take)

199. Oh, my choice, desirable little piggy.
a, blu  sushen  ste  m'yukis  japfosek  tsamusek.
(u=pig; -shen=diminutive suffix; m'yukis=little; japfosek=choice [adj.]; tsamusek=desirable)

200. There is one thing I ask (request) of (from) the Lord.
ye  bus  rudur  bo  haszho  id  to  kiren.
(bus=one; has=request; kiren=lord)

Sentences (149-175)

149. All humanity's sins were on Jesus on the cross. 
salorr  khizneyotiksa  bwirkhzn  fwiv  ina  yeshwa  ina  to  kaliz.
(khizneyoti=humanity; bwirkh=sin; kaliz=cross)

150. By dying, Jesus defeated evil.  par  tsev,  yeshwa  zhun  patizho  duwiz.
(par=by; tsev=die, dying; pati=defeat; duwiz=evil)

151. I see a bear in your future.  bo widzho  jon  wirkto  isa  klu  wirdo.
(wid=see; wirkto=bear; wirdo=future)

152. I was thinking about you and remembered the day we went to the lake.
bo  shan  mnrazhi  da  kra  zhef  zhun  mnrazho  to  d'yun  po  elel  ites  to  laku.
(mnra=think [with aspectual suffix -zhi], remember [with aspectual suffix -zho]; d'yun=day; laku=lake)

153. He was moving and talking and drinking.  di  shan hagzhi  zhef  vazhi  zhef  payozhi.

154. Since you came, all is good.  deg  ka  atean,  salorr  bel.
(deg=since [with reference to time]; atean=came; bel=good)

155. Since you came, we can begin.  o  ka  atean,  po  m'gla  ste  mahiro.
(o=since [with reference to logical premise]; m'gla=to be able, can; mahiro=begin)

156. As the head of this family (as this family's head), I will make the decisions.
o sif  komnrikksa  kef, bo  agu  tots  chukhnontazn.
(komnrik=family; chukhnonta=decision)

157. She forgave him (for) a lot.  di  zhun  mahafzho  manga  dri.
(mahaf=forgive; manga=much [quantity])

158. She very much (i.e., strongly, deeply) forgave him.  di  zhun  mahafzho  dri  menk.
(menk=much, very much [qualitatively])

159. Where are they? They are away?  fur ti?  bwit vekh.
(fur=where; vekh=away)

160. Have (some) humanity!  fal khizneyoti!

161. We are loved by God.  bwip  prigartu  ipra  edwo.
(prigartu=loved; ipra=by [indicating agent])

162. I have communicated to him you don't want to travel with him.
bo  zhun  gwelzhu  dri  ka-n ea votelzhi  ste  hal  komdri.
(gwel=communicate, convey [information]; votel=want; hal=travel; komdri=with him/her)

163. I insist that you take the gold.  bo  ruderzhi  iteste  hapish  ka  to  avra.
(ruder=insist, emphasize; hapish=take; avra=gold)
Note: the grammatical formulation iteste+verb+noun/pronoun serves as the subjunctive in Vayoti. In this construction the verb takes no suffixes.

164. I want to emphasize (that) each person is free to come or go.
bo  votelzhi  ste  ruder,  gasht  nikh  bwid  serkis  ste  gweam  op  g'hal. 
(serkis=free; gweam=come; g'hal=go)

165. He's the kind of person you'd like to know.  bwid to nikh  shtiz  ka  zesh votelzhi  ste  gno. 
(shtiz=kind)

166. Joseph of Arimathea took the body of Jesus. yosef  id  r'matazn  zhun  hapishzho  yeshwaksa  tomen.
(id=from; tomen=body)

167. I saw him walking towards me.  bo  zhun  widzho  dri  igge  pent  ites  bro.
(igge=indicates "at/in the process of" relative to a verb. i.e., "I saw him 'at walking' towards me; pent=walk)

168. Was it you I heard speaking with the children?  prechi  fwif  kra  bo  zhun  klisnezho  igge  va  kom  tots  fidtazn?
(klisne=speak)

169. You promised me you would never give a thing to the monarch without my consent.
ka  zhun  bokhzhi  bro  ka-n  ea  k'fen  zesh  dozho  rudur  ites to  horiz  ban blu  ow'kva.
(bokh=promise; rudur=thing; horiz=monarch; ow'kva=consent)

170. The bear is dancing.  to wirkto  fodisuzhi.  (fodisu=dance)

171. Look! It's the dancing bear!  uvli!  bwif  to  wirkto  ste  fodisuzhi! 
(Note: ste, placed before a verb in the indicative, turns that verb into an adjectival participle)

172. It is the bear that is dancing.  bwif  to  wirkto  gu  fodisuzhi.
(gu=that, relative to the grammatical subject)

173. Do you see the bear dancing?  prech  ka  widzho  to  wirkto  igge  fodisu?
(prech=alternate form of prechi)

174.  I bought it for myself.  bo  zhun  kafnazho  fre  fi  pswen.
(kafna=buy; fi=for; pswen=self)

175. We fearfully entered the cold murky water. 
po  zhun  gridzhi  dweyursek  itsa  to  widur  ste  gilkis  merchenlaf. 
(dweyursek=fearful[ly]; itsa=into; widur=water; gilkis=cold; merchenlaf=murky)
Note: in Vayoti, adjectives come after the nouns they modify, preceded by ste, and no matter how many adjectives are applied to a single noun, the word "and" is not interposed. Thus, a Vayoti phrase could read like "the house [ste] big brown old dilapidated scary". Note also that in Vayoti modifiers function as either adjectives or adverbs; when they function as adverbs they follow the verb, adjective or other adverb they modify without any intervening ste.

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)

Sentences (96-122)

96. Why have you distanced yourself from me?
f'yu  ka  zhun  vekherzha  id  bro?  ("id" can be alternatively "ida")

97. the waves and tides of time
tots  turksa  valkazn  zhef  t'venamzn  (tide=t'venam; wave=valka; time=tur; -ksa=poss.suffix)

98. The ancient emperors had great force and fundamental power.
tots  s'doksrizzn ste yavkris shan e'w'la  ival  virkam  ste  barkis  zhef  horval  ste  vudkis.
(e'w'la=to intrinsically possess, be endowed with--this verb takes the preposition ival)

99. There are people who show resistance to change.
ye  khizne  gu  dwekzho  gizhdava  ik  pahiva.

100. I am so sorry you won't be able to drop in on me tomorrow.
bo  dukhala   so  ka-n  ea  zwe  m'gla  ste  vishab  bro  merad'yun. 

101. I have come so that they [might] have life, and have it abundantly.
bo  ateanzhu  iteste  fal  ti  gwevanta  zhef  fal  fre  ashchentisek. 

102. For God so loved the world, He gave His only-begotten Son, so that anybody that believes in Him would never perish but have eternal life.
gar  edwo  zhun  prigarzho so  to  sa'y'dov,  di  zhun  dozho  slu  bus  davelutu  shuntra,  iteste  opkan  gu beda  isa  dri-n  ea  kfen  zesh  b'vezzhi  gela  kapo  gwevanta  ste  ayu. 

103. The spirits of the ancient elves live in the flowers of the beech trees.
tots  evlenznksa  ste  yavkris  feyalzn  gwev  isa  tots  il'n'durznksa  lofurzn. 

104. An alternative rendering of the phrase "the spirits of the ancient elves", using gu:
tots   feyalzn  gu  tots  evlenznksa ste  yavkris\

105. Such shapes [as these] are characteristic of ghosts.
siftsso  dwelizn  ala  ik  murzn. 

106. contrast "those children" with "such children as that"
             tants  fidtazn
             tantsso fidtazn

107. contrast "these children" with "such children as these"
            sints  fidtazn
            sintsso  fidtazn

108. Such animals [as these] are typical of this place.
sintsso  n'vozzn  ala  ik  sif  shtam.

109. Due to his lack of maturity, all of his knowledge has not become wisdom.
dlu  atalyoti  manksam-n'gar,  salorr  dlu  gnova-n  ea  zhun  wirtla  edur. 
(atalyoti=maturity; manksam=lack; n'gar=because of, on account of; gnova-knowledge; wirtla=become; edur=wisdom; note that "lack of maturity" in Vayoti is a "maturity lack," and the concept "due to his lack of maturity" is formulated in Vayoti as "his maturity lack due-to")

110. I am lacking enough strength to climb higher.
zuwal  satiz  manksala  bro  iteste  erefo  pliz  harsek.
(zuwal=strength; satiz=enough; manksala=to lack [impers.]; erefo=climb; pliz=more; harsek=high)

111. Jesus Christ is the whole world's Savior.
yeshwa khristu  bwi  salorr  to  sa'y'dovksa  bisnur.

112. Without Christ's salvation, we would all be without hope.
ban  khristuksa  bisva,  pazhwe  salorr  ban  pidokhva. 

113. I don't enjoy her cooking but tolerate it.
bo-n  ea  brogzho  dlu  cherurva  gela  brukzho  fre.

114. What our weakness couldn't do, Christ's strength did for us all.
fat  plu  uslag-n  ea  zhun  m'gla  ste  magu,  khristuksa  zuwal  danu  fi  pro  salorr.

115. All the flowers are in full bloom.
salorr  tots  lofurzn  bwit  isa  taltse  ste  plerkis.

116. I sealed the door intentionally so as to not allow the animals to enter.
bo  zhun  reg'yazho  emnritskis  to  duravam  itspanste  yasuve  tots  n'vozzn  ste  grid.
(reg'ya=seal; emnritskis=intentionally; duravam=door; itspanste=so as not to; yasuve=allow; grid=enter)

117. The explorer said, "I have a lust for exploration!"
to  sodtiz  zhun  spelzhi  gdi  bo fal  jon  druvam  ik  sodva!
(sodtiz=explorer; spel=say; gdi=direct speech marker; druvam=lust; ik=concerning; with respect to; sodva-exploration)

118. Having subdued all the then-known world, Alexander the Great said, "Now what?"
zhdupati  salorr  to  tafur-gnotu  sa'y'dov,  aleksandros  to  barkis  zhun  spelzhi gdi,  fat odnur?

119. This wine's flavor has an exquisite sophistication that surpasses description.
sif  meffenksa  gus'yur  fal  jon  deskiz  ste  ardrikris  gu  sarrazzho  widalva.
(meffen=wine; gus'yur=taste, flavor; deskiz=sophistication; ardrikris=exquisite; sarraz=surpass; widalva=description)

120. In spite of the fact that he is a very methodical man, there are methodological weaknesses in his work.
ifik  di  bwi  jon  vretra  ste  rekhodlaf  menk, ye  uslagzn  ste  rekhodsek  isa  dlu  dromanta.
(ifik=despite, in spite of, despite the fact that; vretra=man; rekhodlaf=methodical; rekhodsek=methodological; dromanta=work)

121. No matter how far we must go, we will continue to go forward.
mi  hule  kits  parru chish  pro  ste  g'hal, po swi  tinati  ste  g'hal  agiv.
(mi hule=no matter; parru=far; chish=must [impers.]; tinati=continue; agiv=forward)

122. And if we don't reach our goal, at least we will precede others who will be able to surpass us.
zhef  ba'y'  po-n  ea  zwe  nokekozho  plu  antna,  ipra  m'yen  po  zwe  sherverzho  alnazn  gu  zwe  m'gla  ste  sarraz  pro.
(ba'y'=if; nokeko=reach; antna=goal; ipra m'yen=at least, in any case; sherver=precede; alnazn=others)

Sentences (89-95)

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.  

Sentences (66-88)

66. I am grateful you don't feel hot. 
bo  satnakala  ka-n  ea  tankzhi  grakis. 

67. They were having fun and being carefree and I was very pleased and gratified. 
ti  shan  prankala  zhef  l'kala  zhef  bo  zhun  fwetla  satnakala  menk.  

68. We are exultant  (thrilled) in the Lord. 
opo  gavla  isa  to kiren. 

69. The people were ecstatic about the Lord's words.
tots  khizne  shan  hristla  da tots  kirenksa  malvazn. 

70. The people were ecstatic on account of (because of) the Lord's words. 
 tots  khizne  shan  hristla  tots  kirenksa  malvazn  ngar. 

71. Either me (I) or them (they)! 
op bro op tri! 
op bo op ti! 
or, 
op bo op iti! 

72. Where my family (is), there my home (is). 
fur  blu  komnrik,  tir  blu  tumft. 

73. He is a traveling man. 
di  jon  vretra  ste  halzhi. 

74. I was shaving. 
bo shan brezha. (-zha = reflexive suffix)

75. I started shaving. 
bo  shan brezhe.   (-zhe = inceptive suffix)

76. I have started shaving. 
bo zhun brezhe. 

77. I have shaved. 
bo zhun brezhu.  (-zhu = perfective suffix) 

NOTE: the self-referential suffix -ps may be added to make explicit a reflexive action (on oneself) where the reflexive suffix has been sacrificed in favor of a different nuance (inceptive, perfective, intransitive). Thus, nos. 75, 76 and 77 may be further developed as follows: 

bo shan brezheps  (I started shaving myself)
bo zhun brezheps  (I have started shaving myself)
bo zhun brezhups  (I have shaved myself)

78. The one who wants a lot will not be satisfied. 
ton  gu  votelzho  manga-n  ea  zwe  satnakala. 

79. I remember my loving uncle very well. 
bo  mnrazho  bel  menk  slu  dritra  ste  prigarlaf.  

80. I lovingly remember my huge  aunt. 
bo  mnrazho  prigarlaf  slu  drishwa  ste  entkis.  

81.   Give me some of that bread, please. 
do  bro  chu  taf varontiz,  telbel.  

82. "Thank you." "You're welcome." 
tankzn.   efwet. 

83. While conversing, we heard a kind of snore. 
gdukamavi,  po  zhun  klisnezho  jon  fnov  shtiz.  (fnov=snore; shtiz=kind/some kind)

[NOTE: the prefix gdu- turns a verb into a present-tense adverbial participle; a Vayoti equivalent for "when" or "while" is not required; literally, this sentence translate as: "Conversing, we heard a snore some-kind."] 

84. What kind? 
fat shtiz? (fat = what) 
or, 
shtiz fat? 

85. Having spoken long but not memorably, the speaker went to his chair. 
zhduva  delkis  gela-n ea mnrurlaf, to vanur  elel  ites  slu  k'driya. 

[NOTE: the prefix zhdu- turns a verb into a perfective adverbial participle (i.e., having done something); as with gdu-, the prefix alone is all that is required to establish the relationship between the prefixed verb and the sentence's main action; in Vayoti you do not put a word like "After" in front of the perfective adverbial participle; often in English we use a present-tense adverbial participle, preceded by "After", to convey the same as we'd say with "Having ______...." Example, "Having finished his work, he went home/After finishing his work, he went home." In Vayoti, however, these two connotations are strictly segregated from one another grammatically. Both the examples just given would be formulated with zhdu- in Vayoti.]

86. When they were kissing, light shone from their eyes. 
sur  ti  shan  kwasjizha,  fa'y'lis  shan  chelagan  id  utlu  wokzn. 
[NOTE: because of the preposition id the verb chelagan takes no aspectual suffix.]

87.  There is no food in the house. 
banye  p'dad  isa  to [or, ista]  dam. 

88. There will be no dogs on the beach. 
banye   zwe   kwenzn  ina  to  pal'yur.