Siraya: Retrieving the Phonology, Grammar and Lexicon of a Dormant Formosan Language 9783110252965, 9783110252958

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Siraya

Trends in Linguistics Documentation 30

Editor

Volker Gast Founding Editor

Werner Winter Advisory Editors

Walter Bisang Hans Henrich Hock Heiko Narrog Matthias Schlesewsky Niina Ning Zhang Editor responsible for this volume

Walter Bisang

De Gruyter Mouton

Siraya Retrieving the Phonology, Grammar and Lexicon of a Dormant Formosan Language

by

Alexander Adelaar

De Gruyter Mouton

ISBN 978-3-11-025295-8 e-ISBN 978-3-11-025296-5 ISSN 0179-8251 Library of Congress Cataloging-in-Publication Data Adelaar, K. Alexander. Siraya : retrieving the phonology, grammar and lexicon of a dormant Formosan language / by Alexander Adelaar. p. cm. ⫺ (Trends in linguistics. documentation; 28) Includes bibliographical references and index. ISBN 978-3-11-025295-8 (alk. paper) 1. Siraya language. 2. Bible. N.T. Matthew. Siraya. 3. Anthropological linguistics. I. Title. PL6162.A34 2011 4991.2⫺dc23 2011027909

Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.d-nb.de. ” 2011 Walter de Gruyter GmbH & Co. KG, Berlin/Boston Typesetting: Frank Benno Junghanns Printing: Hubert & Co. GmbH & Co. KG, Göttingen ⬁ Printed on acid-free paper Printed in Germany www.degruyter.com

To Ren and Niuniu

Contents

Acknowledgements. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xii Conventions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xiii List of abbreviations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv Part A: Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

General. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Siraya primary sources and linguistic literature . . . . . . . . . . . . . . . . 2 Dialect variation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 Some observations about authorship and spelling. . . . . . . . . . . . . . . 6 Formosan languages: numbers of speakers and vitality. . . . . . . . . . . 7 The linguistic classification of Formosan languages. . . . . . . . . . . . . 8 Aboriginal Taiwan and Austronesian prehistory. . . . . . . . . . . . . . . . 9 The Dutch occupation of West Taiwan: historical setting. . . . . . . 10 The Siraya people: some historical and ethnographic data . . . . . . 12 The Austronesian ethnic groups in the Taiwanese nationalist debate. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 A probable cause of the extinction of Siraya. . . . . . . . . . . . . . . . . 15 Attempts at reviving Siraya. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15

Part B: A grammatical sketch of Siraya. . . . . . . . . . . . . . . . . . . . . . . . 17 1. A near-phonemic orthography. . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.1. Symbols in the Siraya 17th century materials that were maintained . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.2. Overview of changes made to the 17th century orthography. . . . . 1.3. æ is a palatal ä . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.4. Siraya must have had a schwa . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.5. e stands for e, ǝ, a, ä or i. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.6. A re-definition of i, j and y according to the syllabic length that they indicate. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.6.1. y stands for a short high front vowel ĭ . . . . . . . . . . . . . . . . . . . . . . 1.6.2. i stands for a long high front vowel i except base-finally after e, where it stands for a palatal semivowel . . . . . . . . . . . . . . . . . . . . . 1.6.3. j stands for a palatal semivowel y and (sometimes) for a high front vowel i. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

17 17 17 18 19 21 23 24 25 25

viii Contents ou and o stand for respectively u and o. . . . . . . . . . . . . . . . . . . . ou and oe represent the same phoneme u . . . . . . . . . . . . . . . . . . u . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . w. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . k and q refer to one single phoneme k. . . . . . . . . . . . . . . . . . . . . c preceding i or y is a sibilant or affricate; c preceding o stands for k. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.13. nḡ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.14. z. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.15. g, gh, hg, ch, and (sometimes) h or ø, stand for a velar fricative x. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.16. h stands for h, x or ø. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.16.1. h is not phonemic in subjunctive markers, in the pronominal suffix -koh, and before voiceless stops . . . . . . . . . . . . . . . . . . . . 1.16.2. Other instances of h represent phonemic h. . . . . . . . . . . . . . . . . 1.17. No geminate consonants. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.18. Diacritics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.18.1. Apostrophe indicates the (synchronic) deletion or (diachronic) . loss of a phoneme. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.18.2. Dieresis indicates palatal ä. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.18.3. No circumflex. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.18.4. Hyphens occur on morpheme boundaries. . . . . . . . . . . . . . . . . .

1.7. 1.8. 1.9. 1.10. 1.11. 1.12.

2. 2.1. 2.2. 2.2.1.

27 29 31 32 34 34 35 36 37 39 39 42 43 45 45 47 48 49

2.2.2. 2.2.3. 2.2.4. 2.2.5.

Siraya phonemics. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . “Phoneme” inventory. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Discussion of phonemes and phonemic features. . . . . . . . . . . . . The alternation between initial [b] and [v], and between . [d] and [r] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . The alternation between x and h. . . . . . . . . . . . . . . . . . . . . . . . . . Palatalisation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Metathesis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Vowel reduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

50 50 51 52 55 56 58 58

3. 3.1. 3.1.1. 3.1.2. 3.1.3. 3.2.

Reduplication. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Historical) monosyllabic root reduplication. . . . . . . . . . . . . . . . Simple monosyllabic root reduplication. . . . . . . . . . . . . . . . . . . . Monosyllabic root reduplication with ‹ar› or ‹al› infixation. . . . Monosyllabic root reduplication with linking i . . . . . . . . . . . . . . Disyllabic root reduplication . . . . . . . . . . . . . . . . . . . . . . . . . . . .

60 61 61 61 62 62

Contents ix

3.2.1. 3.2.2. 3.2.3. 3.3. 3.4. 3.5. 3.6.

CVCVC-roots → CVCV-CVCVC. . . . . . . . . . . . . . . . . . . . . . . . (C)VCV-roots → (C)VCV-(C)VCV. . . . . . . . . . . . . . . . . . . . . . . . VCVC-roots → VC-VCVC. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Rightward Reduplication. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . First syllable reduplication. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . CA-reduplication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Irregular reduplication patterns. . . . . . . . . . . . . . . . . . . . . . . . . .

62 63 64 64 66 66 67

4. The clause. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1. Clause structure. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1.1. Verbal clauses. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1.1.1. Simple verbal clauses. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1.1.2. Complex verbal clauses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1.1.3. Existential clauses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1.2. Nominal clauses. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1.2.1. Equational clauses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.1.2.2. Cleft constructions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.2. Case . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.2.1. Case categories. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.2.2. The case markers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.3. The linker ka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.4. Prepositions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.5. The personal article ti. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.6. Deictics. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.7. Personal pronouns . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.8. Questions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.9. Possession. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4.10. Negation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

70 70 71 71 73 74 77 77 78 78 79 80 84 85 89 90 91 95 98 99

5. 5.1. 5.2. 5.2.1. 5.2.2. 5.2.3. 5.3. 5.3.1. 5.3.2. 5.3.3.

Verbs. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101 Verb classes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101 Voice. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104 The voice system . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104 Unexplained variation between voice suffixes. . . . . . . . . . . . . . . 108 The suffixes -an and -aney highlighting a non-core argument?. 109 Tense, mood and aspect. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110 Present tense verbs. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110 Past tense verbs. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 111 Progressive verbs. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112

x Contents 5.3.4. 5.3.5. 5.3.6. 5.4. 5.5. 5.6. 5.7. 5.8. 5.9. 5.10. 5.11. 5.12. 5.13. 5.14. 5.15. 5.16. 5.17.

Subjunctive verbs. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113 Imperative verbs. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115 Some sporadic derivations. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116 Causatives. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117 Inchoative prefixes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119 The suffixes -ǝn, -ing or -an denoting a physical affliction . . . . 120 The ‘transformative’ prefix paha-. . . . . . . . . . . . . . . . . . . . . . . . 121 The inversive prefix aäw- (/ääw-) . . . . . . . . . . . . . . . . . . . . . . . . 121 Less common affixes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122 The ‘perfective’ clitic =ato. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122 The additive clitic =ăpa. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125 The adversative clitic =da (/=ra) . . . . . . . . . . . . . . . . . . . . . . . . . 126 Bound verbs. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127 Siraya Orientation prefixes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130 Complex verb phrases . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133 Anticipating sequences. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135 From anticipating sequences to bound verbs: a historical . explanation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139 5.18. Deictic verbs also function as prepositions . . . . . . . . . . . . . . . . . 141 6. 6.1. 6.1.1. 6.1.2. 6.1.3. 6.1.4. 6.2.

Quantifiers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141 Numerals . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141 Underived numerals. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142 Cardinal numbers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143 Ordinal numbers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144 Numerals for counting occurrences. . . . . . . . . . . . . . . . . . . . . . . 144 Indefinite quantifiers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145

7. 7.1. 7.2. 7.3. 7.4. 7.5.

Nouns. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146 Root nouns. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146 Nouns derived from nouns. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146 Nominalisation of verbal bases . . . . . . . . . . . . . . . . . . . . . . . . . . 149 Nominalisation of derived verbs . . . . . . . . . . . . . . . . . . . . . . . . . 153 Personal names. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155

Part C: Text. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156 Chapter 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157 Chapter 3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168 Chapter 4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176

Contents xi

Chapter 5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187 Chapter 6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 208 Chapter 7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223 Chapter 8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235 Chapter 9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 249 Chapter 10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 265 Chapter 11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 283 Part D: Lexicon. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 296 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 401 Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 408

Figures and Tables Figure 1. Primary branches of the Austronesian language family tree according to Blust (2009: 29–30). . . . . . . . . . . . . . . . . . . . 9 Table 1. Overview of Siraya case distinctions . (N = noun; PN = pronoun). . . . . . . . . . . . . . . . . . . . . . . . . . . . 79 Table 2. Overview of personal pronouns. . . . . . . . . . . . . . . . . . . . . . . . 79 Table 3. Overview of personal pronouns. . . . . . . . . . . . . . . . . . . . . . . . 91 Table 4. The Siraya voice system as proposed in this study . . . . . . . . . 105 Table 5. The Siraya voice system demonstrated on the basis of kĭta ‘to see’ and kading ‘to watch’. . . . . . . . . . . . . . . . . . . . . . . . . . 105 Table 6. Tsuchida’s (2000) interpretation of the Siraya voice system. . 105 Table 7. Siraya numerals and their main derivations as found in . the Gospel and Catechism. . . . . . . . . . . . . . . . . . . . . . . . . . . . 142

Acknowledgements This publication was made possible with support from the Chiang Ching-kuo Foundation for International Scholarly Exchange (project SS002-P-02, Taiwan, 2003), the University of Leuven (Fellowship SF/08/009) in 2009, and the VLAC (Flemish Academic Centre for Science and the Arts, Brussels, 2010). I am grateful to the Institute of Linguistics at the Academia Sinica (Taipei) for inviting me for a two-month stay in 2002–2003. I am also grateful to the Department of Linguistics at Leuven University for hosting me in the second half of 2009 and the VLAC in Brussels for its hospitality in the first half of 2010 when I was involved in the final writing up of this book. In January 2003 I received a generous welcome and a research award from the Tainan Ping-pu Siraya Culture Association in Tainan on behalf of my Siraya research project. While writing this book I received invaluable feedback from Laurent Sagart (École des Hautes Études et Sciences Sociales, Paris), Laurie Reid (Osaka), Elizabeth Zeitoun (Academia Sinica, Taipei) and Marian Klamer (Leiden University). They are in no way responsible for any errors in the present text, which are no doubt many. I am grateful to Frank Benno Junghanns (Berlin) for his very professional editorial work on this book. I also wish to thank Marian Lang for her excellent proofreading of the Introduction, and Laurent Sagart, Robert Blust (Hawai’i), Paul Jen-kuei Li (Academia Sinica), Lewis Mayo (Melbourne), Jean-Christophe Verstraete (Leuven University) and Petra Couvée (Leiden) for their encouragements and their belief in my Siraya project at times it did matter. Asia Institute, University of Melbourne, October 2010.

Conventions The following conventions are used in this book: – Quotations from the original orthography are in semibold. Square brackets, hyphens and diacritics are maintained as found in the original source. The only alteration to this orthography is the addition of an equal sign (=) to indicate a line break in the original text. – Phonemic and near-phonemic representations of Siraya text, words, parts of words and phonemes, are in italics. . N.b. A rationalised near-phonemic representation is used to bring out better the phonemics of the language and to avoid unnecessary spelling variation found in the original orthography. This spelling is not totally phonemic: it maintains the letter combination ng to indicate a velar nasal, and it still allows spelling variation where the existence of a given underlying phoneme is probable but not attested. In such cases the relevant distinctions made in the original spelling are generally maintained, but a more rigorous phonemic spelling in italics and between slashes may be used in the Grammatical sketch or Lexicon to bring out the diagnostic structure of the form in question. For instance, ĭmid ‘all, everything’ is usually spelled as such in the gospel text but it also has variant forms ĭm’d- and (in the Catechism) ĭmŭd and even ĭmŭt. This variation is maintained, although the Lexicon also gives /ĭmǝd/ to show that the form underlying this spelling has a final voiced stop (d) and most probably also a schwa in the last syllable. – Phonetic representations (in regular lettertype) are between square brackets. . Square brackets in combination with italic lettertype are also used to indicate extrapolated and corrected segments in phonemic words. – A hyphen (-) within a word indicates a morpheme boundary; when attached to the beginning and/or end of a base, it indicates that the base in question does not occur underived (e.g. the base -tamŭd only occurs in derivations such as t‹m›amŭd (xiv:33) ‘to worship’ and ta-tam’d-ǝn (vii:16) ‘religious service’). – An equal sign (=) in the original orthography indicates a line break in the original text (see above); in the phonemic representation, it indicates the boundary between a clitic and the word it is cliticised to. – In glossed text, if the meaning of a Siraya word or segment is rendered in English by several words, these English words are connected with a dot

xiv Conventions directly between them, e.g. ‘come.from’ is the semantic gloss for Siraya măka-. If the meaning of a Siraya word or segment corresponds to several related meanings in English, these meanings are given with a comma directly between them, e.g. ‘when,if’ is the semantic gloss for Siraya ru. – In near-phonemic writing, a combination of italics and semibold is used for words or phrases that remain unanalyzed and are glossed with their composite meaning only (this is the case with words or phrases of an obscure structure and some frequently occurring biblical terms). – In glosses and explanations, a question mark indicates that the meaning or explanation is uncertain. – English glosses are given between quotation marks; ‘id.’ means ‘same meaning as preceding gloss’. Chevrons (small angled brackets) are used to indicate infixes (e.g. d‹m›arang ‘to go away’). English glosses between inequality signs (“large” angled brackets) concern Siraya roots that do not occur in isolation (e.g., -v’li ). – Quotations are followed by a code between brackets referring to their place in the sources. The number of places given for a quotation occurring more than once is not necessarily exhaustive. Roman numbers refer to chapters in the gospel text, and subsequent Arabic numbers to verses in these chapters. A letter ‘C’ followed by an Arabic number refers to original folio page numbers in the Catechism; an additional ‘v’ refers to the back (‘verso’) of a folio page. The letters ‘UM’ refer to the Utrecht manuscript.1 – Where quotations in the original spelling are listed in the Grammar Sketch, I give the equivalent form in my own spelling to the right on the line where these quotations occur. The frequency of a particular spelling variant is sometimes given between brackets after a source reference, e.g. ’jngau (xix:12) (1x), yngau (5x)” indicates that the (phonemic) form ĭngaw is spelled as ’jngau in one case, and as yngau in five other cases, in the gospel text. – ‘PAn’ refers to Proto Austronesian, PF to Proto Formosan, and PSF to Proto South Formosan.2 Etyma preceded by an asterisk are assigned to PAn unless indicated otherwise. PAn etyma are taken from Blust (online) unless another source is mentioned. 1

No page numbers are given for this source as Murakami’s (1933) edition has Siraya glosses in alphabetical order, and the original Dutch version by van der Vlis (1842) is ordered according to subject. 2 PF and PSF are labels used in Tsuchida (1976). I maintain these labels, although many etyma labeled with them would also qualify as PAn etyma.

List of abbreviations Abbreviations used in glossing 1s /2s /3s 1pe 1pi 2p /3p add adv ao ao1, ao3, ao4 as caus coll com df dst gen imp inch incl indep inv lk loc mot neg nom obl pa poss prf prx pst

first/second/third person singular first person plural exclusive first person plural inclusive second/third person plural additive (‘and’, ‘also’) adversative (‘but’, ‘however’) actor-oriented actor-oriented affixes respectively belonging to class 1,3,4 verbs anticipating sequence causative collective comitative default case marker distal genitive imperative inchoative inclusive independent inversive linker locative motion negator nominative oblique personal article possessive perfective proximal past

xvi List of abbreviations qu rdp st sj sj.uo uo v1, v4

question word reduplication stative subjunctive portemanteau suffix expressing subjunctive and undergoer voice undergoer-oriented affix prefixes forming respectively class 1 and class 4 verbs

Other abbreviations and symbols a.s. aux. bibl. bvb bvb1, bvb3, bvb4 C lit. n. n.deriv. or. PAn PF PSF v vb vb1, vb2, vb3, vb4 UM → < > ‹…› *

root used as anticipating sequence root used as auxiliary Biblical term bound verb bound verbs respectively belonging to class 1, 3 and 4 Catechism literally noun nominal derivation root combined with an orientation prefix Proto Austronesian Proto Formosan Proto South Formosan verso verb verbs respectively belonging to class 1, 2, 3 and 4 Utrecht Manuscript in the Grammatical Sketch: ‘becomes’, ‘results into’. in the Lexicon: ‘see further’ ‘derives from’ ‘became’, ‘developed into’ contains English gloss of a root that does not occur in isolation contains an infix indicates that the following segment or word belongs to an older stage and is unattested.

Part A Introduction1

1. General This study is a linguistic analysis of a 17th century translation of the Gospel of St. Matthew into Siraya (henceforth “Gospel”), a language that is now extinct but used to be spoken in a variety of dialects on the plains of Southwest Taiwan. The Siraya Gospel was translated from the Dutch in 1661 by Daniel Gravius. For the present analysis, I have used additional data from two other Siraya sources. One is a Dutch-Siraya bilingual shortened version of the (Heidelberg) catechism (henceforth “Catechism”), which was also published by Gravius (1662) and is in the same dialect as the Gospel. The other is the so-called “Utrecht Manuscript,”2 an anonymous 35-page DutchSiraya wordlist representing a different dialect (van der Vlis 1842). The study has three main parts. The first part (B) is a grammatical analysis of the Gospel text based on all 28 chapters of the Gospel. The second part (C) is a glossed text consisting of ten chapters (chapters 2 to 11)3 of St. Matthew. In it, lines in the original Siraya orthography are followed by corresponding lines representing the original Dutch text, a phonemicised spelling, interlinear lexical glossing and an English translation of the line in question. The third part (D) is a lexicon including all roots and relevant derivations occurring in the Siraya Gospel, augmented with as many roots and derivations as I was able to find in the Catechism that are not already in the Gospel. 1

This chapter includes adapted versions of sections that have already appeared in Adelaar (1997) and (2007). 2 Referring to the rediscovery of this wordlist as a manuscript in the city of Utrecht some 150 years ago. 3 Chapter 1 was not included because it largely consists of genealogical information of a rather repetitive nature.

2 Introduction 2. Siraya primary sources and linguistic literature There are three broad categories of primary sources for Siraya, each of a very different nature.4 (1) 17th century Dutch sources. These are the oldest sources and consist of the following items: (a) Gravius’ translation of the gospel of St. Matthew; (b) Gravius’ translation of the Heidelberg catechism; (c) the 35-page Dutch-Siraya wordlist or Utrecht Manuscript; (d) four short dialogues between schoolchildren, which appear as an appendix to the Utrecht Manuscript (1842) and have been analyzed in Adelaar (2006). The original Gospel translation contains 174 pages of Dutch and Siraya parallel text. A later version was edited by Campbell, who added corresponding lines from the King James Bible in footnotes (Campbell 1888). It was reprinted in 1996 (Campbell 1996). The Catechism has 288 pages of Dutch-Siraya parallel text. The Utrecht Manuscript is by an anonymous author. It dates from the same period as the Gospel and Catechism but represents a different dialect and was published two centuries later. A number of factors complicate research on these sources. For one, there are clear dialect differences between the gospel and catechism texts on the one hand (representing the “Gospel” dialect), and the dialogues and wordlist in the Utrecht Manuscript on the other (the “Utrecht Manuscript” [or “UM”] dialect, see further below). The Siraya data used in comparativehistorical linguistic studies have usually been taken from the wordlist in the Utrecht Manuscript, which also has a Siraya-English version (Murakami 1933). Furthermore, the gospel text is a translation of the Statenbijbel, an official Dutch Protestant bible version which had appeared only a few years earlier (in 1648) and would become a major unifying influence on Dutch language and spelling. In comparison to the King James Bible, it is a more literal translation from the Greek and Hebrew originals. This has important implications for the linguistic analysis of the Siraya gospel text: for an 4

Incidentally, the Dutch missionaries also collected and published materials for another now extinct Formosan language, Favorlang, which was spoken on Taiwan’s west coast to the north of the Siraya region. These materials consist of a dictionary (Happart 1650) and religious teachings and sermons (Vertrecht 1888).

Siraya primary sources and linguistic literature 3

adequate linguistic interpretation, it is imperative to match it against the Statenbijbel translation, and no other version. (2) Land contracts or “Sinkang manuscripts”. After the Dutch had left Taiwan and until the early nineteenth century, the Siraya continued to use their writing and spelling. This is evidenced in the survival of 170 land contracts that had been drawn up between 1663 and 1818 by Siraya locals in their dealings with members of the in-migrating and expanding Chinese community. The language of the land contracts might be considered more authentic than that of the 17th century liturgical texts as they were composed by Siraya speakers themselves, but they are highly formulaic and lack the grammatical and lexical variation of the gospel and catechism texts. The contracts are also very difficult to interpret and show regional variety: most contracts are in Siraya Proper, but 23 are in the Taivuan dialect, and four others in the Makatau dialect (Li 2009; see below for dialect variety). The contracts have been studied by the historian Weng Chia-yin (1989a, 1989b, 1990a, 1990b, 1999c) and by Paul Jen-kuei Li, who recently published a comprehensive volume covering all contracts (Li 2010). (3) Wordlists. When the Japanese assumed control in Taiwan in 1895, Siraya was almost extinct.5 Nonetheless, some Japanese (linguists and others) were still able to collect a number of fragmentary wordlists, which show forms that are not found in other sources and suggest a greater dialect variation than that reflected in the 17th century texts.6 Ogawa (1917) made a comparative study of Formosan languages on the basis of these and other lists and distinguished three Siraya dialects: Siraya Proper, Makatau and Taivuan. Li and Toyoshima (2006) is an annotated edition of all Ogawa’s lists. Tsuchida and Yamada is an annotated edition of his Siraya data augmented with a few other Siraya worldists collected by Chinese and European scholars (Tsuchida and Yamada 1991). Linguistic literature dealing specifically with the analysis of the Siraya language consist of an overview of Siraya grammar (Adelaar 1997),7 two 5

According to Tsuchida and Yamada, in 1895 only a limited number of old people still remembered the Siraya language and customs. (Tsuchida and Yamada 1991: 1). Li believes that the language already became extinct about two centuries ago. (Li 2000: 52). 6 Gravius and 17th-century Dutch archives also make mention of a much larger dialect variety (cf. Campbell 1888: xiii, Ferrell 1971: 217–226). 7 This is the published version of a paper with the same title presented by the author at the 7th International Conference of Austronesian Linguistics in

4 Introduction papers by Tsuchida about pronouns (1996) and lexical prefixes (2000), and three papers by Adelaar about spelling and phonology (1999), reduplication (2000) and complex verb morphology (2004). Bien-horn Chen (2001) is a glossed version with Chinese and English translation of the entire Gospel text, together with Siraya-English-Chinese wordlists. Chen (2005) is a similar treatment of the Catechism text. Finally, a recent sociolinguistic thesis by Huang (2010) details about language revitalisation and identity politics involving Siraya. 3. Dialect variation From the previous section it is clear that the several Siraya sources together represent a considerable dialect variation. The UM dialect and the dialect of the Gospel and Catechism differ predominantly in their reflexes of Proto Austronesian *d, *R and *S, and *-an, as follows: 8 Proto Austronesian *d *R and *S *-an

UM s x 9 -ang

Gospel d-/r- in initial position, r elsewhere x in root-final position, h or ø elsewhere -an

The title page of the Gospel states that it is written in the “Formosan” language for the inhabitants of the villages Soulang, Mattau, Sinckan, Bacloan, Tavokan, and Tevorang, and (as the author Daniel Gravius specifies a few pages into the Introduction), “possibly also for some of the people in Dorko and Tilocen”. Gravius also explains that he and his co-researcher Anthonius Hambrouck conducted their linguistic fieldwork and Bible translation activities in Sulang (Introduction to Gravius 1661, see Campbell 1888: xiii). Apparently these eight villages had the same language.10 The title page of Noordwijk (Netherlands) in 1994. For examples, see §2.2.1–3 and Adelaar (2007: 26–27). 9 A voiceless velar fricative, cf. Part B §2.1. 10 George Candidius, the first missionary in Taiwan, worked in Sinckan. He mentions “Sinckan, Mattau, Soulang, Backeroan, Tafalan, Tifalukan, Teopang” and “Tefurang” as eight villages sharing the same customs, religion, way of dressing and language, allowing for minor differences. Except for Tefurang (a mountain village), these villages were all close to the coast, and one could easily reach them all on foot “from the fort” (Fort Zeelandia) and be back within two days (Candidius 1628, see also Blussé et al. 1999: 92, 113). 8

Dialect variation 5

the Catechism explicitly mentions the Sideis-Formosaansche tale (‘SideyicFormosan language’), which, as Gravius indicates again, is spoken in the eight aforementioned villages (Gravius 1662: Introduction). There are no indications as to where the UM dialect was spoken. The UM wordlist is titled Woorden-lijst der Formosaansche Taal (“Word list of the Formosan Language”), without further specifications as to its provenance. Tsuchida and Yamada (1991: 7) agree with Ogawa (1917) that the latter’s Siraya wordlists represent three different linguistic varieties. Siraya Proper was spoken in the coastal area of Tainan (on the plains of Tainan and Kaoshiung Prefectures), Taivuan was used inland of Tainan Plain to the north [of Siraya Proper area], and Makatau was the language of Kaohsiung and Pingtung Prefectures to the South (Li 2009: 399). Ogawa found the differences between these varieties substantial enough to consider them as languages in their own right, rather than dialects, but Tsuchida and Yamada are more cautious. They show that the varieties in question differ particularly in their reflexes of Proto Austronesian *l and *ł: Proto Austronesian *l *ł

Siraya r l

Taivuan h or ø l

Makatau r n

However, not all lexical items are predictable in the way they reflect *l and *ł, nor do lists exemplifying the same linguistic variety in Ogawa always show the same reflex for *l and *ł in each lexical item. The way these reflexes are distributed in Siraya Proper, Makatau and Taivuan (in Tsuchida and Yamada 1991: 8–9) is more a matter of degree than a demonstration of clear dialect boundaries. Rather than three distinct dialect areas, one should perhaps think of a variegated dialect continuum throughout the area where Siraya Proper, Makatau and Taivuan were spoken, and consider these varieties as linguistically random reference points within this continuum. On the basis of 17th century Dutch sources, Ferrell (1971: 217–226) argued that there must have been five separate ethnic groups in the southwestern plain of Taiwan, each with their own dialect: 1. Siraya; 2. TevorangTaivuan; 3. Takaraian (Makatau); 4. Pangsoia-Dolatok; 5. Longkiau. This is quite likely but it is also beyond verification. It is unclear to me whether the Gospel and UM dialects fit in with the dialect divisions proposed by Ogawa, and if so, how exactly.11 11 Li

(2010: Introduction) tries to identify the UM dialect with Siraya Proper, and the Gospel dialect with Taivuan, but more evidence of a critical nature is required to make the case.

6 Introduction One thing that seems clear, however, is that the Siraya speech area kept changing as a result of demographic and political changes. While early Dutch sources point out that the Sinkan dialect was ill understood south of Sinkan, the Dutch themselves used it as a medium of instruction in South and West Taiwan. After the Chinese took over the island, some Taivuan speakers moved further eastward into the mountains under the pressure of incoming Chinese in the Tainan area. Some Taivuan speakers even crossed the central mountain ridge and built new villages among the Amis people near Taitung on Taiwan’s east coast (Tsuchida and Yamada 1991: 2–3). 4. Some observations about authorship and spelling Daniel Gravius is officially the sole author of the Siraya Gospel and Catechism translations, but his actual role needs further qualification. When he came to Taiwan (where he only stayed from 1647 to 1651), there had already been many attempts at Bible translations, dictionaries and teaching materials in the Sinkan dialect, including an earlier translation of the Gospel of St. Matthew by Joannes Happartius (Ginsel 1931: 99). In the Introduction to his own Gospel translation, Gravius mentions that he had circulated the text among fellow-missionaries in order to obtain the necessary feedback for an improved final edition to which he had been commissioned (Campbell 1888: xiv–xv). Especially his assistant Anthonius Hambrouck had been helpful in providing him with such feedback. As to the Catechism, this was based on a large corpus of questions and answers in Siraya prepared previously by his colleagues Joannes Happartius and Simon van Breen. Gravius’ contribution was to extract a shorter version and edit it for publication (Ginsel 1931: 98). This background information clearly shows that Gravius was not alone in his linguistic endeavours. He received the help of others, and at least to some extent he must have built on the foundations laid by his earlier colleagues. This is also reflected in the spelling in the Gospel, which shows the hand of several editors. There are of course several factors contributing to spelling inconsistencies in this text. Among others, they reflect the lack of spelling uniformity in 17th-century Dutch itself, where there were two conflicting spelling traditions as well as a more general confusion about spelling rules. Furthermore, the spelling in the Gospel was not based on a rigorous phonemic analysis, and it sometimes tried to express allegro forms and other pronunciation ­idiosyncrasies along with more diagnostic forms.

Formosan languages: numbers of speakers and vitality 7

However, there is also some method to the madness. While at first it seems that the spelling is inconsistent throughout the gospel text, a careful computer count reveals that some of the spelling principles used in the first 21 chapters differ more or less consistently from those used in the seven chapters at the end. Such organised inconsistency can best be ascribed to interference by different editors in individual sections. 5. Formosan languages: numbers of speakers and vitality Although most Taiwanese are nowadays of Chinese descent, historically the island belongs to the Austronesian-speaking world. Its indigenous languages are all Austronesian and are linguistically known as the “Formosan” languages. This term is derived from (Ilha) Formosa (‘beautiful [island]’), originally a Portuguese name for the island, by which it also became known in other European languages. In the seventeenth century there were at least 25 Formosan languages. Today, ten of these have become extinct,12 and at least five others are on the verge of extinction.13 Formosan languages that are not under immediate threat of extinction are those spoken by the Amis (177,000), Atayal (81,000), Bunun (50,000), Paiwan (68,000), Truku (24,000), Puyuma (11,000), Rukai (11,600), Saisyiat (5,300), Tsou (6,500) and Yami (3,500).14 It is clear that the vitality of these languages cannot be read from the numbers of their speakers alone. For instance, speakers of Truku are all above 20 years of age, and there is no younger generation to continue speaking the language (Tsukida 2005: 291). A similar situation exists with regard to Puyuma, which has hardly any speakers under 40 years of age (Cauquelin 2004: 322), and with regard to many other Formosan languages with large speech communities. Such a generation gap is more alarming for the chances of survival of a language than are low speaker numbers. 12 To

wit Babuza, Basay, Favorlang, Hoanya, Ketangalan, Kulon, Qauqaut, Papora, Siraya, and Taokas (Zeitoun 2004: 41). 13 To wit Kavalan, Kanakanavu, Pazih, Saaroa, and Thao (Zeitoun 2004: 41); numbers of speakers of these languages run from several hundred (Saaroa, Kanakanavu), to less than fifteen (Thao, Pazih). 14 Council of Indigenous Peoples 2008 (see http://www.apc.gov.tw/main/index_en.jsp). Note that these are population figures and do not indicate how many ­speakers each ethnic group language has. Note also that Yami is classificatorily a MalayoPolynesian (extra-Formosan) language (see fn.21).

8 Introduction There are more than 490,000 Aboriginal Taiwanese.15 They make up slightly more than 2% of the total population of 23,142,460 million,16 the majority of which consists of Hoklo Chinese (70%); other large groups are Hakka Chinese (12–15%), and Chinese from various parts of the Chinese mainland, who migrated to Taiwan along with the Kuomintang regime in 1949, as well as their offspring (12–15%; Saillard 2004: 362fn3). 6. The linguistic classification of Formosan languages There are more than 1,200 languages belonging to the Austronesian language family, which has several primary branches. The number of these primary branches remains a matter of debate, with estimates varying between four and ten (see below). However, historical linguists generally agree that the Formosan languages of Taiwan represent several primary branches of Austronesian, whereas Austronesian languages outside Taiwan all belong to one single branch, called ‘Malayo-Polynesian’.17 The latter are the native languages of large parts of insular Southeast Asia and the Pacific as well as of the island of Madagascar. The fact that Taiwan alone is home to all but one of the primary branches of Austronesian makes the Formosan languages of particular interest to historical linguists: because of their genetic diversity, these 25 languages theoretically encode much more information about the ancestral Proto Austronesian stock language than all other 1200 Austronesian languages together. It correlates with the fact that Taiwan is of great archaeological value as a stepping stone for the spread of Austronesian speakers, who came from the South Chinese mainland and migrated to Southeast Asia and the Pacific some 6,000 years ago. The number of primary branches in the Austronesian language tree has often been set at four, after Ferrell’s (1969) distinction of an Atayalic branch (consisting of Atayal and Seediq), a Tsouic branch (Tsou, Kanakanavu and Saaroa), a Paiwanic branch (containing Paiwan and all other Formosan languages), and a Malayo-Polynesian branch. It has, however, become increas15 Council of Indigenous Peoples 2008 (see http://www.apc.gov.tw/main/index_en.jsp). 16 July

2010 figures, National Statistics, Republic of China (Taiwan). apparent exception is Yami, which spoken in the Republic of Taiwan but belongs to the Malayo-Polynesian branch; however, this language is actually not spoken on Taiwan itself but on Lanyu (Botel Tobago), a small island off Taiwan’s southeast coast.

17 One

Aboriginal Taiwan and Austronesian prehistory....9

ingly.clear.that.this.classification.is.not.accurate,.primarily.because.of.the. heterogeneity. of. the. Paiwanic. branch .. Several. other. classifications. have. been. proposed .. The. historical. linguist. Robert. Blust. (2009:. 29–30). distinguishes. ten. branches .. Siraya. belongs. to. Blust’s. East. Formosan. branch,. together.with.the.Basai-Trobiawan,.Kavalan.and.Amis.languages . .

.

...........Proto.Austronesian

.

Nine.Formosan.branches. . ...........Malayo.Polynesian (representing.ca ..25.indigenous languages.of.Taiwan,.including.Siraya)

(representing.the.more.than.one.thousand.Austronesian.languages. in.Southeast.Asia,.the.Pacific,.and.Madagascar) Figure 1. Primary.branches.of.the.Austronesian.language.family.tree.according.to.. Blust.(2009:.29–30) .

7. Aboriginal Taiwan and Austronesian prehistory As. indicated. above,. the. linguistic. data. show. that. the. genetic. variety. in. Taiwan. is. much. greater. than. anywhere. else. in. the. Austronesian. language. area ..They.also.show.that.by.and.large.the.Formosan.languages.are.phonologically. more. conservative. and. complex. than. the. Malayo-Polynesian. languages18 ..Both.these.factors.indicate.that.Austronesian.speakers.must.have. migrated.from.Taiwan.to.the.various.regions.where.Austronesian.languages. 18. Phonetic. probability. and. a. series. of. unconditioned. mergers. of. various. Austro-

nesian. phonemes. into. one. single. phoneme. in. Malayo-Polynesian. languages. strongly.suggest.that.this.is.the.case .

10 Introduction are spoken today, rather than that they came to Taiwan from any of the other regions where Austronesian speakers currently live. While the linguistic evidence refutes a ‘southern origin’ of Formosan speakers, it is not able to trace Austronesian languages back to the Asian mainland.19 There are currently no Austronesian languages spoken in China.20 However, archaeology still provides the necessary evidence where the linguistic trail has gone cold. Bellwood (1997: 205–218) demonstrates that there is a geographically and historically continuing trail of neolithic sites beginning in South China and moving via Taiwan21 into the Philippines22 and on to Indonesia (Talaud Islands and Halmahera), Sabah and East Timor. These sites contain red-slip ceramics (including decorated and (often) globular vessels), neolithic stone flake tools, and bones of pigs and other animals. The trail also branches off into the Pacific, where it ends in Samoa and is known as the ‘Lapita culture’ (1,400–800BC). Although there are no traces of Austronesian languages on the Chinese mainland today, Blust (1999: 73) argues that, given the sinicisation process that has been going on in Taiwan, “it is difficult to imagine that the cultural and linguistic extinction did not occur in coastal regions of southern China and in the Peng-hu Islands (Pescadores) on a much larger scale, leading to the disappearance of any Austronesian or Austronesian-related languages which may have been spoken there prior to European discovery”.

8. The Dutch occupation of West Taiwan: historical setting The Siraya Gospel of St. Matthew (1661) and the Siraya Catechism (1662) were published at the end of the occupation of West Taiwan by the Dutch, which took place between 1627 and 1661. In the early 17th century, the Dutch East India Company had been highly successful in establishing a trade monopoly in large parts of insular South East Asia. It now directed 19

Nor is it able to tell whether or not there was a population on Taiwan prior to the Austronesians. 20 Except for Tsat; however, the speakers of this Chamic language migrated to Hainan after the fall of the Cham city of Indrapura in Vietnam in 982 (Thurgood 1999: 225). 21 Represented by the up to 6,300-year-old sites belonging to the Da-Beng-Keng culture. 22 Including the Dimolit site from 2,500 BC in northern Luzon.

The Dutch occupation of West Taiwan: historical setting 11

its attention to China with a view to monopolise trade between China and Europe, which consisted, among other things, of silk and chinaware. It also hoped to be able to monopolise trade between China and Japan, as the Chinese emperor had prohibited direct trade contacts between the Japanese and the Chinese. But the Chinese, who were not particularly interested in opening up their economy to western countries in the first place, had already granted the Portuguese the rights to establish a small trading colony on China’s south coast. The Dutch, not quite realizing whom they were up against, made a display of force to the Chinese and began to attack Portuguese vessels. The Chinese authorities were dismayed by this behaviour and in the end they ordered the Dutch to leave Chinese territorial waters. The latter were allowed to stay in Taiwan, which at the time was foreign territory to the Chinese. They built a stronghold (Fort Zeelandia) on Tayouan, a sandbank off Taiwan’s west coast. Initially, their sole objective was to wait for another opportunity to establish trade relations with the Chinese empire, and relations with the local population were to be kept to a minimum. But they would eventually establish their authority in large parts of West Taiwan. They did so mainly at the instigation of Calvinist ministers whom they had invited to Fort Zeelandia. These ministers soon acquired a much better knowledge of conditions on the island and had a better grasp of local intertribal politics than did the local representatives of the East India Company, who became very dependent on them. The ministers’ first priority was conversion of the local population, in which they succeeded very well. (Meanwhile, the East India Company obtained a monopoly in the lucrative trade in Taiwanese deer hides). However, Dutch occupation did not last long. From the 1640s onward, China was embroiled in a dynastic crisis. The rule of the Ming had come to an end. In 1644 a new emperor of Manchu origin was established in Beijing and became the first Qing ruler of China. But he still had to contend with dissident armies elsewhere in the country. In 1660 Qing troops defeated Zheng Chenggong (also called Guo Xingye or Koxinga), a trade tycoon-cum-warlord who supported the Ming faction and had maintained a powerful presence on China’s southeast coast. Zheng Chenggong was driven from the Chinese mainland and took refuge with his fleet in Taiwan. In so doing he came into direct conflict with the Dutch. He did not accept their claims on West Taiwan and gave them an ultimatum to leave. When this was refused he laid siege to Fort Zeelandia and defeated the Dutch in 1661, chasing them from the island. Zheng Chenggong’s occupation of Taiwan was a decisive factor in the Sinicisation of the island, which until then had had only a few Chinese inhabitants. After Zheng Chenggong’s defeat by the Qing armies, Taiwan was

12 Introduction incorporated into the Chinese empire, and the local Austronesian population gradually became a minority. 9. The Siraya people: some historical and ethnographic data The heavily sinicised Siraya (Pingbu) people have lost much of their original culture, which includes the ability to speak their ancestral language. However, thanks to the detailed observations of Candidius (1628), Campbell (1903) and other missionaries as well as the meticulous records of the Dutch East India Company published by Blussé et al. (1999, 2000), and the ethnographic studies by Shepherd (1995a, 1995b), we have a fairly accurate picture of who the Siraya people were, how they lived, and what they believed. When the Dutch established a trading post on Taiwan’s west coast in 1627, the Siraya speakers they came in contact with were organised in villages, which were in permanent warfare with each other. In the village communities, the women took care of agriculture and religion, while the men were occupied with hunting, warfare and decision-making. Married couples did not live together until late into their marriage: the wife con­ tinued living with their parents, and the husband remained in the men’s house; the husband would visit his wife by stealth, and if the wife became pregnant, she would undergo abortion, which was performed by inibs, female shamans who were in control of Siraya religious matters. Women underwent these abortions until they were in their late thirties. John Shepherd (1995b) ­examined the reasons behind this peculiar practice. Not satisfied with earlier explanations based on limitations of food supplies (by Montesquieu) or overpopulation due to sexual promiscuity (by Malthus), he has shown that the abortions were based on cosmological beliefs and on the husband’s life cycle. The Siraya, like many other traditional Austronesian societies, must have believed that childbirth and childrearing had an adverse influence on success in warfare. This explains why childbirth was postponed until the husband stopped being a warrior and became a community elder. This would happen when the husband was forty; his wife, who usually was several years younger, would still have a few years left to bear children. The Dutch missionaries were initially not able to impress the Siraya with their religion and their good works (such as healing and improved agricultural techniques). A turning point came when the missionaries managed to persuade the reluctant East India Company administration to give military assistance to the Sinkan people in battles against their neighbours. This rather unortho­dox

The Austronesian ethnic groups in the Taiwanese nationalist debate 13

missionary strategy had an instant effect on the Sinkan people, who became much more inclined to accept Christianity and to let the Dutch interfere in the organisation of their society. The latter continued their military alliance with Sinkan and managed to pacify and control a large part of West Taiwan. In the Siraya communities they succeeded, among other things, to abolish abortion, ban the inibs, and merge villages into larger units. They also encouraged cohabitation of newlyweds. They combined their missionary activities with a broad program including medical help and education. By the time the Dutch were ousted from Taiwan by Zheng Chenggong in 1661, they had managed to baptise a large number of the Formosans under their control. However, many converts were only nominal Christians, and after the defeat of the Dutch, Zheng Chenggong succeeded in eradicating the new religion. As has often been pointed out in the literature, literacy outlived religion as far as Dutch heritage in Taiwan was concerned: in the early 19th century some Siraya were still able to write their language in Roman script. 10. The Austronesian ethnic groups in the Taiwanese nationalist debate For most of last century, the Austronesian ethnic groups played a very subordinate role in the political life of their island, and they were often exposed to severe economic, social and cultural oppression. However, this has begun to change in the last two decades or so. The following account is based on Stainton (1999). Somewhat simultaneously with the political liberalisation of Taiwan and the rise of Taiwanese nationalism in the 1980s, the Austronesian ethnic groups underwent an awareness process and strove for recognition of their cultures and their ethnic rights as the nation’s earliest inhabitants. In 1984, they formed the Alliance of Taiwanese Aborigines. The Taiwanese nationalists, seeking to differentiate themselves from the Chinese nationalism of the Kuomintang and, later, the PRC mainland, soon began to capitalise on the unique position of the Austronesian groups. Their historical arguments for an independent Taiwan were based, among other considerations, on the fact that Taiwan originally did not belong to what was traditionally considered the Chinese polity (i.e. during the Ming dynasty and before), and that the annexation of Taiwan to China had been a relatively short one (it had lasted for hardly more than two centuries). The presence of an older non-Chinese population clearly underscored that Taiwan was different. Furthermore, some Austronesian groups had traditional beliefs claiming that their ancestors came from the south (and not from the Asian mainland), which in the view of some nationalists added

14 Introduction weight to the original otherness of Taiwan. The most recent evidence adduced in support of the Taiwan nationalist cause is based on gene tests, which show that the Austronesian groups share part of their genes with the Hoklo majority. This line of argument would mean that the majority of preKuomintang Chinese in Taiwan are of Austronesian ancestry, a point in favour of the otherness of Taiwan as a whole vis-à-vis mainland China. However, supporters of the annexation of Taiwan by the People’s Republic of China have also managed to use the case of the Austronesian inhabitants of Taiwan for their own cause. They consider Taiwan a province of China; it came under Chinese administration in the late 17th century­ – gaining provincial status in the 1880s – and the majority of the population is culturally and linguistically Chinese. They find historical justification for their case in the fact that, in the past, Taiwan was geologically still part of the mainland. Furthermore, according to recent archaeological evidence, the Austronesian inhabitants originally came from the South Chinese mainland. Some supporters of the annexation are keen to point out cultural similarities between the Austronesians in Taiwan and some of the minority groups in mainland China. Meanwhile, the Austronesian ethnic rights activists in Taiwan are emphasising the fact that they were the first inhabitants of the island. Some of them take pride in the fact that Taiwan is the prehistoric homeland of the Austronesian languages, which nowadays are spoken almost everywhere Southeast Asia, the Pacific and Madagascar. They also seek some differentiation from Hoklo-dominated Taiwanese nationalism. There is no need to point out the ad hoc nature of most of the historic arguments used in the above debate, and their irrelevance to linguistic analysis. As some of these arguments are based on linguistics and archaeology, however, it is pertinent to reiterate briefly the current position of linguists and archaeologists on the prehistory of Taiwan. Their evidence suggests that this island was the homeland of Proto Austronesian or, at least, the place from where its speakers 6,000 years ago began to spread over Southeast Asia, the Pacific and Madagascar. Before they came to Taiwan, these early Austronesians must have come from the South Chinese mainland, where some 8,000-year-old Austronesian archaeological sites have been found. The linguistic and archaeological evidence clearly refutes a ‘southern origin’. From this it may seem as if these disciplines favour the pro-annexation position, but this is not really the case. While Bellwood (1997: 205) and Blust (1999: 70–73) believe that the ancestors of the Austro­nesians some 8,000 years ago lived on what is currently the South Chinese mainland,

The Austronesian ethnic groups in the Taiwanese nationalist debate 15

both work on the obvious assumption that at that stage Chinese cultural and political domination had not yet extended that far South. 11. A probable cause of the extinction of Siraya One may wonder why an apparently important community like the Siraya lost its language, whereas many other, much smaller and politically less prominent groups have been able to maintain theirs. According to Professor Paul Jen-kuei Li, the reason must be the extent to which the Siraya were exposed to Chinese (Hokkien) language and culture. Southwest Taiwan is not mountainous, and it is much more accessible to overseas settlers than most central and eastern parts of Taiwan, where life was no doubt harder, but where Austronesian communities were also much more out of reach of Chinese influence.23 The fact that the Siraya belong to the southwestern plains, which are much more populated and urbanised than many other parts of Taiwan, and the fact that they interacted more with the Chinese than many other Aboriginal groups did, are the probable causes of their fargoing sinicisation and the loss of their language.24 12. Attempts at reviving Siraya The Taiwanese government acknowledges the existence of distinct ethnic groups among the Aboriginal population. Some twelve groups have a separate ethnic status, and various other groups are applying for this. An important condition is to have one’s own language. In practice, this is not as straightforward as it sounds, because in some cases the speech of an aspiring group is considered a dialect of the language of another group that has already obtained separate status. In other cases, the language of a group may have lost its importance as a cultural emblem because it has become extinct or is on the verge of extinction (Saillard 2004: 362–363).

23 This

incidentally demonstrates a claim often made in language endangerment studies. A language is not only endangered by the small size of its speech community, but also (and possibly even more so) by the regular and intensive exposure of its speech community to another more prestigious language. 24 Prof. Paul Jen-kuei Li, personal communication.

16 Introduction The Siraya recently applied for separate ethnic status but were unsuccessful. Of course, there is no denial that they are now all speakers of Hokkien Chinese and have not used their original language for more than a century. Nevertheless, Siraya still exists as a relatively well documented dormant language. An organisation called the Tainan Ping-pu Siraya Culture Association has for some time been striving for the maintenance of the Siraya cultural heritage, including the revival of the Siraya language. Edgar Macapili, one of the members of the association, has been trying for some years to instil enthusiasm for this language into the Siraya community. In 2002, he wrote a trilingual (Hokkien, English and Siraya) biblical play (Macapili 2002). It was performed in Tainan just before Christmas. The actors were Siraya children of all ages. The event obtained much publicity and media coverage. The association was evidently spurred on by the success of another ethnic group, the Kavalan, in obtaining separate ethnic status earlier in the year. (The Kavalan language is on the verge of extinction). Some who attended the event expressed their doubts at the possibility of reviving a dormant language, especially one that has been almost forgotten for such a long time. Similar doubts were shared by some linguists and other scholars. The author of the play had constructed Siraya sentences from individual words and fairly transparent grammatical elements in the gospel text. The result does not always follow the actual grammatical rules of the Gospel, which is to be expected given the lack of descriptive data available to the author. However, in terms of language revival the project was remarkably successful. Macapili and his Association have recently issued a trilingual Siraya textbook (Macapili et al. 2010). Another outstanding attempt to give the Siraya community some of its linguistic heritage back were studies mentioned above by Bien-horn Chen, a native-born Siraya.

Part B A grammatical sketch of Siraya 1. A near-phonemic orthography 1.1. Symbols in the Siraya 17th century materials that were maintained Some symbols or symbol combinations in these materials do not cause difficulties of interpretation. I maintained the following ones in my near-­ phonemic spelling, and they do not need further discussion: a; b; d; f; k; l; m; n; ng; p; r; s; t; v I also maintained nḡ and z, although they are problematic and will be discussed further in respectively §1.13 and §1.14. 1.2. Overview of changes made to the 17th century orthography I made orthographic changes involving the following symbols and symbol combinations, which I explain in the subsections below. I will implement these changes in the near-phonemic spelling throughout this book: Gospel

My spelling

æ æu e i, (syllabic) j j, (non-syllabic) i y, (syllabic) j -ija-ei o ou -ow

ä äw either e, schwa or ä i y ĭ -ya-ay -o / (u) u / (-o) -aw (i.e. ‘kow’ → =kaw)

18 A grammatical sketch of Siraya uu u u in alternation with i -au auwaouwaw (elsewhere) k, q; (only in the UM:) ch c (in coh ‘1s . nom’) c (elsewhere) g, gh h

double consonants vowels preceding double . consonants are not systematically marked ’ indicates vowel deletion, loss of historical consonant, or syllabicity of consecutive vowels ’ in t’e (C142v) ‘misery’ and its derivations ¨ indicates syllabicity of a vowel ˆ indicates vowel contraction - indicates morpheme boundaries

u ŭ ǝ (schwa) -aw -awa-uaw k k c x x (if in free alternation with ‘g’ or ‘gh’) ø (if immediately preceding another consonant) h (elsewhere) single consonants (with breve on preceding vowel) vowels preceding double consonants are marked with superscript ̆ (breve) ’ indicates vowel deletion ʔ (indicating a possible glottal, see §1.18.1) ¨ indicates palatalisation in ä ˆ is not maintained (vowels are represented in their uncontracted form)  - also indicates morpheme boundaries but in a more rationalised fashion

1.3. æ is a palatal ä æ represents a palatalised counterpart of a and often alternates with it in the dialect of the gospel text and the catechism. I write æ as ä, which brings out more clearly the relation between æ and a. Examples:

A near-phonemic orthography 19 tmætææm (xx: 25) mæhæp (xix: 12)

‘to call’ ‘to castrate’

t‹m›ätääm m-ähäp

Conditions of palatalisation from a to ä and from u to äw are outlined in §2.2.3. In 17th century Dutch æ stands for a long fronted palatal [ä]. The fact that a frequently occurs before double consonants, whereas æ usually does not, suggests that the latter is long. Nevertheless, there are three words in which æ is always followed by doubled consonants, which I indicate as ä˘ : pærænnæh (iii: 10) ænnæi (xxiii: 13) mææannigh (xiii: 45)

‘tree’ ‘woe unto…’ ‘beautiful’

pärä˘näx ä˘näy mä-ä˘nix

1.4. Siraya must have had a schwa The assumption that Siraya must have had a schwa is based on the following observations. (1) u and i both denote short vowels. They are sometimes in free variation with one another, and when they are, they often have a corresponding form with a schwa (or a vowel reflecting a historical schwa) in other Formosan languages. In such cases, it seems that the translators of the gospel text had difficulties in diagnosing a schwa and used u or i instead, hence their alternating occurence. Compare:1 Gospel (or UM)

Comparative evidence

Diagnostic structure ădǝm

’addim (xiii: 7), addum (xxvii: 29) ‘thorn’ ninnim (xiii: 8), nnum (xvi: title) ‘six’

PAn *nǝm(nǝm)

nǝ-nǝm, nǝm

’tdarim (xvii: 9), ’td-darum (viii:1) ‘to go down’

PAn *dalǝm

t-darǝm

voukugh v: 36, x: 30), voukig (UM) ‘hair’

PF *bukǝS ‘head hair’1

vukǝx

1

Labeled as Proto South Formosan by Tsuchida (1976: 219) and as Proto Formosan by Blust (n.d.).

20 A grammatical sketch of Siraya (2) A related case of free variation is observed in the undergoer suffixes. Orthographically, there is quite a variety of endings involving final n. However, these reflect only two morphemic suffixes. The endings -en, -in, -un and -’n all reflect the undergoer suffix -ǝn. Gospel (or UM)

(my spelling)

æillingigh-’noumi (rdp-hear-uo =2p.gen) ‘heard by you’ ni-tnamsing-enhou ( pst-believe-uo=2s.gen) ‘was believed by you’ kannin (eat-uo) ‘to be eaten’ pa-kan-nun (caus-eat-uo) ‘to be fed’ ni-lpogh-un (xxi: 35) ( pst-kill-uo) ‘was killed’

ä-ilingix-[ǝ]n=umi ni-tna-m’sing-ǝn=hu kan-ǝn pa-kan-ǝn ni-l’pux-ǝn

-an often reflects the uo suffix -an: ni-’æuloug han (iii: 6) ( pst-baptise-uo) ‘(they) were baptised’

ni-äwlux-an

However, after a root ending in -a, it can also be a contraction of this -a with the undergoer suffix -ǝn: ka-kytt’an-oumi (rdp-look-uo=2p.gen) ‘seen by you’

ka-kĭta-[ǝ]n=umi

(3) Some written heterorganic consonant clusters seem phonotactically odd and imply the presence of a schwa. This schwa is often corroborated by comparative evidence. Examples:2 Gospel (or UM)

Comparative evidence

Diagnostic structure

tbung (xxiii: 14) ‘spouse’

PSF *Cǝbung ‘to meet’ Tsuchida (1976: 215) PSF *tǝmuy ‘many; full’ Tsuchida (1976: 241) PAn *bǝRas2

tǝbŭng

matmoei (xv: 37) ‘full’ pchag (UM) ‘pounded rice’

2

*b > p is irregular.

ma-tǝmuy pǝxax

A near-phonemic orthography 21

On account of these three factors I assume that Siraya had a phonemic schwa. I write schwa in the undergoer suffix -ǝn throughout this study. If a root contains a schwa, I indicate this in the lexicon in a phonemic representation of this root between slashes, which appears directly after its headword. Note that there must be cases with i or u representing a schwa that do not have a corresponding form with respectively u or i. In such cases it will sometimes be possible to identify a schwa with the help of comparativehistorical evidence. For instance, vullum (vi: 26) ‘sky’ has no variant form containing i, although comparative evidence suggests that both its vowels are schwa (cf. Paiwan vǝ-lǝlǝm ‘overcast, shadows of clouds’ Ferrell 1982). 1.5. e stands for e, ǝ, a, ä or i In a small number of cases, e seems to refer to a mid-vowel e in its own right (although its phonemicity must be a recent development).3 This midvowel is represented in the following examples: Gospel veiagh (xxv: 29) ‘each, every’ akoumea (xxv: 29) ‘to have’ -kame (ii: 2) ‘1pe.nom ’ vare (vii: 25) ‘wind’ matt’e (v: 39) ‘evil’, paka-t’e (xiii: 57) ‘to offend’ mapoule (xxviii: 3) ‘white’

(my spelling) veyax akumea =kame vare ma-tʔe, pa-ka-tʔe ma-pule

In most other cases, however, e stands for another phoneme, either as an orthographic variant (of ǝ or ä) or as an allophone (of a or i). (1) As already discussed in §1.4, e stands for a schwa in the suffix -ǝn. (2) e sometimes represents a when it precedes i on morpheme boundaries: Gospel

(my spelling)

meirang ‘lord’ ← ma- ‘ao1’ + irang ‘great’ meireirang (vi: 24) ‘lords’ ← ma- + ira-irang (= irang + Reduplication)

ma-irang ma-ira-irang

3

In the examples to follow, the -eya- and -ea vowel clusters must have developed from *aya (see §1.5(2)), and vare and -kame reflect PAn *bali and *kami respectively. This *i > e development is in line with the history of another PAn midvowel *-u, which usually became -o (see §1.7).

22 A grammatical sketch of Siraya Gospel

(my spelling)

mamei-mang (vi: 28) ‘how’ ← mama ‘like’ + (i)mang ‘what’ mama-imang peila (xiii: 44) ‘to buy’ ← pa- ‘caus’ + i-la ‘to do again; pa-i-la to exchange’ peileil’ig (viii:15) ‘to serve’ ← pa- ‘caus’ + ili-ilix ‘to honour’ pa-ile-ilix (= ilix + Reduplication and dissimilation of i to e, see below).4

4

Furthermore, in the final diphthong -ei, e also represents a and has undergone hightening through vowel colouring by final y. This hightening does not take place in the first sequence of a reduplication of a root ending in -ei, because here the final y is deleted, e.g., ma-pata-patay ‘to brawl, scuffle’ etc. (see further §1.6.2). (3) Before u, e is sometimes in free variation with æ. In this position, there is a correlation between the presence of e and æ in the Gospel and that of g in the UM. Examples: Gospel

Variant form in gospel

kaeuloung (v:11) ‘person’ kaæuloung (xii:12) euyng (v:15) ‘candle’ ’æuyng (vi:22) Euma (v:35) ‘village, town’ æuma (ix:1)

UM dialect

(my spelling)

cagoulong ouging gouma

kaäwlung äwĭng äwma

Cases where e is in free variation with æ (and/or precedes u) are the result of vowel colouring caused by an earlier *x which was subsequently lost in the gospel dialect. This *x had a markedly palatalising effect on neighbouring vowels, changing *a to ä and *u to äw. It is maintained in the UM dialect, where it is written as g and does not have that palatalising effect (cf. §2.2.3). I write a palatal ä in cases where e is in free variation with æ (and/ or precedes an u). (4) Two consecutive i’s often dissimilate to ie or äi, a process which usually happens on morpheme boundaries. Progressive dissimilation from *ii to ie does not always take place, and in some words there is free variation between i and e. Examples:

4

Apparently with regressive rather than progressive dissimilation (possibly through assimilation to the preceding -e-i- vowel sequence?)

A near-phonemic orthography 23 rii (ix:17), rïé (ix:16) ‘old’ (rii →) ni-jerroua (xxvii:45) ‘came’ ( pst-irua →) ierppa’ni-an (xxviii:13) ‘our sleep’ (rdp-irip-uo=1pe.gen →) hæuugh ka äyht-ten (xxvi:27) ‘drinking cup’ (cup lk rdp-drink-uo →) ’æymhgan (xxii:17) ‘tribute, customs’ (rdp-pay.tribute-uo →) ’æilling-hen (xiii:13) ‘listening’ (rdp-listen-uo →) ni-ennagh (xii:23), ni-innagh (vii:28) ‘they were amazed’ ( pst-ĭnax →) ni-pa-ieroung-en tyn (xiv:19) ‘he let [them] sit down’ ( pst-caus-loc-irung-uo →)

rii, rie ni-erua i-er’p-an=ian häux ka ä-ĭt-ǝn ä-ĭm’x-ǝn ä-ĭling’x-ǝn ni-ĕnax, ni-ĭnax ni-pa-i-e-rung-ǝn

1.6. A re-definition of i, j and y according to the syllabic length that they indicate i, j and (to a less extent) y indicate a high front vowel i. Examples: assi ‘no(t)’ dmyllough (vi:13) ‘to follow’ jna ( xxvi:7) ‘woman; mother’

ăsi d‹m›ĭlux ina

j is a rather infrequent symbol; it can also stand for a palatal semivowel. Examples: jouagh (viii:31) ‘herd’ ajajam (vi:26) ‘animals’ rmaja tabe (v:47) ‘to greet’

yuax ay-ayam r‹m›aya tabe

i is also used in final diphthongs: vavoei (viii:30) ‘pig’ alæi (xviii:7) ‘woe’ mapatei (xxii:24) ‘dead’

vavuy aläy ma-patay

Sometimes, i occurs in free variation with j and y, and j occurs in free variation with y, as in the following examples:

24 A grammatical sketch of Siraya jna (occurs 30x) and ina (10x) ‘mother’ ina jmagh (xxv:3, xxv:4; 2x) and imagh (xxiv:3, xxv:8, xxvi:30; 3x) ‘oil’ imax jngau (xix:12) (1x) and ‘yngau’ (5x) ‘voice’ ĭngaw jrou (47x) and irou (146x) ‘if’ iru kytta (xiii:15) (120x) ‘to see’ and pakita (xxiv:1) (1x) ‘to show’ kĭta; pa-kĭta ringei (v:16) (12x) and ryngei (xxiii:3) ‘work’ ringey, rĭngey

Some variant forms are highly exceptional, such as pakita (xxiv:1). It may be a typographical error, as it occurs only once as against kytta occurring 120 times. This spelling variation in the gospel must be due to a combination of free variation, wrong spelling and different editorial policies (see Introduction), making it difficult to establish the exact nature of the vocoids behind i, y and j. These letters will be discussed individually below. 1.6.1. y stands for a short high front vowel ĭ In Dutch spelling, double consonants indicate shortness of the preceding vowel. If Siraya y occurs in non-final syllables, it is, as a rule, followed by double consonants, as in kytta and dmyllough. It must stand for a short high front vowel. Length contrast is phonemic in at least one case: compare rymma (xiv:21) ‘five’ vs rima (iii:12) ‘hand’.55 I write this vowel as ĭ, and I furthermore assume that y also stands for ĭ in final syllables and elsewhere where it is not followed by double consonants, as in the following examples: madys (xiv:22) ‘quick’ kmyta, kytta (xiii:15) (ix:22) ‘to see’ yna (v:35), ynna (i:20) ‘don’t’ ymi-æn (vi:12) ‘(1pe.gen)’ myligh (vi:24) ‘to serve’

5

ma-dĭs k‹m›ĭta ĭna ĭmiän m-ĭlix

Although these words are obviously historically related, they reflect a length opposition in PAn, for which David Zorc reconstructs *lĭma ‘five’ and *(qa-) lima ‘hand’ (David Zorc n.d.).

A near-phonemic orthography 25

1.6.2. i stands for a long high front vowel i except base-finally after e, where it stands for a palatal semivowel In contrast to y, i almost never occurs before double consonants.6 Since it does not, and since y is a short vowel, i must be a long high front vowel. I maintain it as i, as already demonstrated in some previous examples, e.g. sivægh, sivæh ‘wheat’ → siväx; pihgik ‘altar’ → pixik; rima ‘hand’ → rima. Base-finally after a vowel, however, it stands for a semivowel, which I write as y. Supplementary evidence for analyzing base-final i as a semivowel is found in the reduplication of word bases ending in a diphthong. Full reduplication of a word base follows a CVCV-CVCVC pattern, with deletion of the last consonant in the first sequence of the reduplication. If a base ends in a diphthong -ay or -aw), it is the coda of the diphthong which is deleted, which therefore is structurally a consonant. Examples: mapatey (xx:24) ‘dead; die’ ringei (v:16) ‘work’ — —

mapatapatey (UM) ‘to scuffle, brawl’ ringa-ringei (xxiii:5) ‘works’ vouna-vounei (xvii:15) ‘often’ hmouwahouwau (xiv:30) ‘to cry’

ma-pata-patay ringa-ringey vuna-vunay h‹m›ua-huaw

1.6.3. j stands for a palatal semivowel y and (sometimes) for a high front vowel i j basically represents a palatal semivowel, whether it stands alone, as in jouagh, ajajam and rmaja (see above), or it is preceded by i, as in the following instances: vaija (v:13) ‘salt’ keija-en (v:31) ‘wife’ kavei-joung-an (xix:9) ‘fornication’

vaya k-äya-en ka-veyung-an

Wherever j and ij appear intervocalically and stand for a semivowel, I write y. j may occasionally indicate a vowel and is then often in variation with i or y. It occurs as a vowel in the following forms:

6

There are exceptions, such as littou (vi:13) ‘Devil’, which however occurs only once and has a variant Lyttou occurring at least 27 times.

26 A grammatical sketch of Siraya jdarinoughan (xii:32) ‘century; world’7 (1x) vs yddarynnoughan ‘id.’ and myddarynnough ‘eternal’ (together 12x) jlalimough-an (x:22) ‘the end’ (1x) jmagh (xxv:3,4) (2x) vs imagh (3x) ‘oil’ Tama-jmuh (xvii:24), Tama-jmug (xxi:31), Tama-jmugh (xxi:32) (together 3x) vs Tama-imugh, Tama-imuh, Tama-imigh (together 7x) ‘tax collector’ jna (30x) vs ina (10x) ‘woman; mother’ jngau (xii:19) (1x) vs yngau (5x) ‘voice’ jrou ‘if, when’ (47x) vs irou (146x) jtou- ‘to be at’ (xxvi:36, xxvi:38, xxvii:11, xxvii:33) (4x) vs itou- (83x)

i-da-rinux-an, m-i-da-rĭnux i-la-limux-an imax Tama-imix, Tama-imŭx ina ĭngaw iru itu-

7

Forms with j referring to a vowel are less frequent than their counterparts having i or y, but there are exceptions, such as jlalimough-an and jna. The former is not significant as it occurs only once. The case of jna, however, is remarkable. A possible reason for its frequent spelling with j is to contrast it with a near-homonym ynna ‘don’t’, which is occasionally spelled ina (2x). I write i wherever j alternates with i and stands for a vowel. I write ĭngaw (with short ĭ) for jngau. I also write i for j and y in jdarinoughan, yddarynnoughan, myddarynnough and jlalimough-an. These vowels represent a location-oriented prefix which is generally written with i (316 times). It is written with y (/j) in only 18 cases (less than 3 percent), 17 of which are long words having the y or j in syllables preceding the antepenultimate.8 The short vowels in these 17 cases must be due to their position relatively far away from the root, which (presumably) contains the stressed syllable. In initial position the semivowel y is rare, with only two instances: yuko (ix:36) ‘sheep’ (a Hokkien loanword) and yuax (viii:31) ‘herd’.9 In Joep-an ‘ghost’, j does not stand for a semivowel. Variant forms with i are much more frequent, and words related to Joep-an show that their base is (h)ĭup, cf. Joep-an (i:18), I-oep-an (iii:11) ‘ghost’, mioup (xxv:8) ‘to blow out’, pa-i-oup (xii:20) ‘to blow out something’; cf. also PAn *Seyup ‘to blow’. 7

Apparently, the basic meaning of i-da-rinux-an is ‘infinity (of time and space)’, and that of m-i-da-rinux ‘endless (in space or time)’. 8 In the remaining case, ‘ni-pa-yh-patei’ (xiii:7) ‘(they) choked (them)’, ‘y’ appears in the antepenultimate itself. 9 Also a Hokkien loanword?

A near-phonemic orthography 27

Nor is j a semivowel in jauwan ‘(1s.gen)’: it is basically a prefix ĭ- which is also found in other independent and oblique pronouns for the 1st and 2nd person, such as the independent pronouns ĭmhu ‘2s.nom’, ĭmumi ­‘2p.nom’, ĭmĭta ‘1pe.nom’ (and their oblique counterparts ĭmhu-än, ĭmumi-än, ĭmĭtä-n) (see Table 2 in §4.2.1). j also occurs once in matt’moej (xiv:20) ‘full’ and once in hejrou (xviii:3) ’if’. These forms are normally written mat(t)moei and heirou respectively and I consider j here a typo. 1.7. ou and o stand for respectively u and o ou stands for a (long) high back vowel. Examples: rarouha (xviii:16) ‘two’ tatouro (xviii:16) ‘three’ pourough (ii:16) ‘country’ arough (iv:15) ‘opposide side’ sat ka’-ætou-han (viii:13) ‘one hundred’ ta toulou-an (xiii:40,52) ‘oven’

ra-ruha ta-turo purux arux saat ka-ätux-an ta-tulu-an

ou is sometimes in free variation with o. Examples: tatouro (xviii:16) ‘three’ and katatourou (xxi:35) ‘third’ ta-turo, ka-ta-turo koulamogh (xi:8) and koulamough (ix:16) ‘clothing’ kulamux siouro (v:26) and si-ourou (v:19) ‘ahead, the first, foremost’ si-uro

However, o seems to prevail in word-final position, and ou in penultimate syllables and in closed final syllables. Final o developed from PAn (or PF) *-u(ø/q/h/H), as is shown in the following words: Siraya ti ano (xii:47, xiii:19) ‘someone’ (2x), ano ‘(vocative particle)’ (1x) vahto (xxiii:37) (24x), vahtou (xxi:44) (1x) ‘stone’ touro (19x), tourou (9x) siouro (19x), si-ouro (6x), siourou (3x), si-ourou (5x) ‘ahead, first, foremost’

PAn (or PF)

My spelling

*n-anu ‘what’

ti ano, ano

*baCu

vato

*tǝlu

turo

*qulu

si-uro

28 A grammatical sketch of Siraya rbo (58x) ‘inside’, rbou- (8x, in rbou-rbo10 ‘to commit adultery’) *lǝbu parno (UM) ‘bile’ *qapǝju oho (UM) ‘teat’ *susu ‘female breast’ hino (UM) ‘where?’ *i-nu haiero (UM) ‘pounder’ *qaSǝlu conto (UM; typo for couto) *kuCu avo (xi:21) ‘ashes’, UM ‘ashes; gunpowder’ *qabu ‘ashes’ vacho (UM) ‘new’ *baqǝRu -koh ‘1s. nom’ *aku kararavoan (C56v) ‘setting of sun’ *nabuq, *labuq, *dabuq voungo (xiv:10) ‘head’ PF *bunguH varako (UM) ‘winnow’ PF *baluku

rbo, rbu-rbo parno oho hino hayero kuto avo vaxo =ko ka-ra-ravo-an vungo varako11

This pattern of a non-final ou matched with a final o is cross-cut by a number of variant forms with ou in word-final position or with o in nonfinal position (like the pairs vahto/vahtou, touro/tourou, vongo/voungo, above), and furthermore by a few forms that as a rule have ou in word-final position. The following eight forms always have final ou:1011 assou (xv:27) ‘dog’ caiou (UM) ‘wood’ mi-variou (ii:22) ‘to replace’ Lyttou (ix:34) ‘devil’ Tama-toulou (xxvii:7) ‘potter’ -kamou ‘(2p.nom suffix)’ tmoutou, tmatoutou (UM) ‘to forge’

*asu / *wasu id. *kaSiw ‘wood; tree’ *baliw ‘to return’ *qaNiCu ‘ghost, spirit’ *CuNuH ‘to burn’ *-kamu ‘(2p. nom)’ *tutuh ‘to pound’

Mei-sasou (i:6) ‘king’

—

10 In

ăsu kayu m-i-variu lĭtu Tama-tulu =kamu t‹m›utu, t‹m›a-tutu Ma-i-sasu

this reduplicated root o only appears in word-final position, and not in rootfinal position. This would suggest a distribution principle with o appearing in word-final position and u appearing elsewhere. Nevertheless, there are too many counterexamples to consider as this structurally significant. 11 With an irregular vowel reflex in the penultimate syllable.

A near-phonemic orthography 29

Some of these forms ending in -u do not regularly reflect Pan/PF words ending in *-u(ø/q/h/H). For instance, ăsu must be a loanword: the sibilant is irregular as Siraya has merged *s and *S to x or ø.12 The -u in kayu and variu reflects a PAn diphthong *-iw. In the five remaining cases, however, there is no obvious explanation for the final high vowel. There also appear to be no minimal pairs contrasting ou and o, and both generally reflect the same proto-phoneme *u. Nevertheless, the above picture shows that ou and o tend to occur in different positions, even if they are not in total complementary distribution. These vowels must at least have been allophones of the same vowel phoneme at the time of the Gospel translation (in the 17th century). They may already have been separate phonemes, but if so, their phonemic status was a precarious one. I maintain the contrast they express: I write u for ou and for non-final o if it is in free variation with ou; I write o for final o and for final u if it is in free variation with o.

1.8. ou and oe represent the same phoneme u oe also seems to represent [u]. In the gospel text the occurrence of oe is consistent in the final diphthong oei.13 Examples: apoei (iii:12) ‘fire’ vavoei (viii:30) ‘pig’ mamoei (viii:3) ‘to want to’ matmoei (xv:37) ‘full’

apuy vavuy ma-muy ma-tmuy

Elsewhere, oe occurs rather sporadically and is often in free variation with ou. Where it is not, this may be significant for an independent status of oe, 12 PAn *S became Siraya x, cf. *CaliS ‘rope’ > UM tarych (tarix); *Sinawa ‘breath,

soul’ > hinnaua (xinawa) ‘conscience’; *baRiuS ‘stormwind’ > bæ’jough (bäyux) id.; PAn *s became Siraya x or ø, cf. *Nipis ‘thin, fine’ > UM pulipig (pulipix) id.; *Ratus ‘hundred’ > kæatoughan (kä-atux-an) id.; *susu ‘female breast’ > UM oho (oho) ‘teat’; *bǝRas ‘uncooked rice’ > UM pxax (pxax) id.; *Cangis ‘to cry, weep’ > tmangi-tangi (t‹m›angi-tangi) id. 13 The corresponding letter combination in the UM is oy, e.g. for vavoei (vii: 30) ‘pig’ the UM has a corresponding vavoy.

30 A grammatical sketch of Siraya or it may only be due to the low occurrence of the word in question. The exhaustive list of instances of oe as a monophthong is as follows:14 joekko, joeko ‘sheep’ (8x)14; cf. joukko, jouko (7x) Joep-an ‘Holy Spirit’ (18x), cf. also mioup (xxv:8) and hi-oup-eih (xxiv:12, ‘to blow out, extinguish’ oeni (xxiv:31) ‘noise, sound’ (1x), cf. also mouni (xxvi:34, xxvi:75) ‘to sound’ (2x), ouni-eih (xxvi:75) (1x) Soihoe (xiii55) ‘carpenter’ (1x) soe-tounnoun (xxiiii:31) ‘the extreme end (of a place)’ (1x) pou-tapoei-ou (xxvii:66) ‘to seal’ (1x,), cf. tapoujou (C171, 174) ‘a seal’ voelei (vii:10, x:16, xxiii:33) ‘snake’ (3x; cf. UM vouli)

yuko Ĭup-an, m-ĭup, hĭup-ay uni; m-uni soyhu soe-tunun pu-tapuyu vulay

The gospel text does not yield minimal pairs contrasting ou with oe. Furthermore, the occurrence of ou and oe does not reflect a vowel opposition in other Austronesian languages or in PAn. Their distinction does not seem to be phonemic. Further evidence for this is found in Dutch orthography, where the use of ou and oe was a matter of debate among 17th century Dutch authors. It appears that oe had a more open articulation than ou, but the contrast was minimal. It often lead to spelling confusion and was lost in Modern Dutch (Caron 1972: Ch.5). It is not impossible that Siraya oe also stood for a more open vowel than ou, but if it did, it is unlikely that the difference was phonemically relevant. The occurrence of both ou and oe seems to be an instance of how the gospel and catechism translators were not always able to take a distance from spelling issues in their own language when writing Siraya. I interpret ou and oe as representing the same vowel phoneme u. Note that oe as a variant of ou should be distinguished from oe indicating a cluster of the vowels o and e or u and i. In the following words oe or oë (in one case oé) stand for a sequence of syllabic vowels: mavoë (xxiv:19), mavoe (UM) ‘conceive, carry’ meigbovoel (xvi:27), meih-boua-voual (xxv:15) ‘every person’ moé (UM) ‘flower’

14 jocko

ma-vui maĭx bua-vual moe

(vii:15) must be a typo for joeko as the gospel text does not have ck (in contrast to the UM).

A near-phonemic orthography 31

Mavoë/mavoe is in a paradigmatic relationship with its undergoer-oriented counterpart ni-kavouë (i:20), ni-kavoui (C120) ‘was conceived’. I assume that the vowel lowering in the last syllables of these words is non-phonemic, and I write ma-vui and ka-vui. Along with maihbovoel/meigbovoel there are also variant forms that have a in their last syllable, e.g. mæi-bouvoual (7:21, 7:24). I re-interpret this variation as maĭx bua-vual. I spell moé 15 as moe. 1.9. u The letter u (other than in the combination ou) seems to indicate a short high back vowel. The shortness of this vowel as opposed to the long quality of ou can be inferred from the fact that it sometimes alternates with i (in which case it must stand for a schwa), and that it is the coda of a falling diphthong in -au (§1.6.2). u and ou are sometimes in free variation. I found no minimal pairs contrasting ou and u. Nevertheless, the texts are reasonably consistent in their distinction of vowel length, and there is some evidence that it is contrastive (§1.6.1). In order not to lose this information, I indicate short u with a breve (ŭ). Examples: dmangus (xvii:6) ‘to fall’ malyngud (vii:13) ‘straight, narrow’ taurumma (x42) ‘to lose’

d‹m›angŭs ma-lĭngŭd tawrŭma

æu-sequences indicate monosyllabic diphthongs. This appears from the fact that these sequences often alternate with ou and have developed from u (e.g. puläx (xi:7) ‘desert’ vs päwlä-päwläx (iii:1) id.). It also appears from the structure of the words in which they occur, given the fact that most Siraya lexical words are disyllabic. However, in a number of cases, the gospel text exhibits a sequence æuu. The gospel translators must have implied two subsequent syllabic vowels by this combination. Since æu basically indicates a diphthong äw, æuu, on the other hand, was probably meant to indicate a disyllabic äu. This is confirmed by the disyllabic structure of corresponding forms in the UM. I write äu for the sequence æuu, which only appears in seven bases: 15 A

Hokkien loanword.

32 A grammatical sketch of Siraya Gospel hæuugh (xx:22) ‘mug’ læuung (xi:14) ‘receive, accept’ mæ-æuugh (viii:1) ‘to follow’

Corresponding UM form

touagog (tu axox) ‘afterwards’

pä-ta-täutäux-an pää-täut

pæhtatæu-tæuuh-en (ix:19) ‘disciples’ pæ’’tæuut (vi:33) ‘to throw towards, give (by throwing)’ væuuh (xiii:25) ‘enemy’ væuut (xvi:19), bæuut (xii:29) ‘to bind’

häux läung mä-äux

vougog (vuxox) vougot (vuxot)

väux väut, bäut

Note that I spell pä-ta-täu-täux-an with disyllabic äu in both syllables of the base, as it is unlikely that a reduplicated base would be monosyllabic in the first part but disyllabic in the second part. In final position and preceded by a or æ, u is the coda of a falling diphthong and should be analysed as a semivowel w (§1.6.2). Examples: vavau (ii:9) ‘above, on top of’ lyttæu (ii:11) ‘perfume, scent’ -au (sj suffix) -æu (allomorph of -au with palatalisation) hmouwahouwau (xiv:30) ‘to cry’

vavaw lĭtäw -aw -äw h‹m›ua-huaw

I also write w for -u- when it is preceded and followed by a and appears to be a semivowel. Examples: mattaua (ix:24) ‘to laugh’ hinnaua (xxvii:50) ‘ghost’ sau-tauag (v:31) ‘to divorce’ kaua (v:46) ‘is it (the case that...)?’

ma-tawa xĭnawa saw-tawax kawa

1.10. w w occurs in initial, intervocalic, postconsonantal and final position. In initial, postconsonantal and final position it only occurs in the following words:

A near-phonemic orthography 33 wæ’i (iii:1) ‘day; sun’ waligh (v:38) ‘tooth’ roungwal (xiv:24) ‘wave’ kow ‘(2s. nom)’

wäi walix rungwal =kaw

kow is the only instance of a word ending in w in the gospel. As already indicated in §1.2, I consider it as an allegro pronunciation of =kaw. I do so on the following grounds: 1. It reflects *kaSu ‘2s. nom’ which should have yielded a reflex ­*ka(h)u or *kaw in the gospel. 2. The phonetic change from [kaw] to [kow] only involves rounding of [a], for which -[w] provides the obvious environment. 3. The UM has in fact a corresponding cau (cf. the ‘Zamenspraken’ [Dialogues] attached to the wordlist in Van der Vlis [1842] and translated in Adelaar [2006]). Since there is no existing form *kaw with which it would be in contrast, I re-interpret kow as =kaw. The rounding of *a to [o] was probably phonetically real but phonemically irrelevant. In intervocalic position, w is preceded by ou or u. When it is preceded by ou, it is just a non-phonemic glide, which I leave out in my orthography. Examples:16 ouwal (v29) ‘right-hand’ ouwap (xii44) ‘broom’ ouwallau16 (iii:4) ‘bee’ hmouhou-wahouwau (xiv:26) ‘cry out’ pati-houwyl-len (xiii:6) ‘be burnt’

ual uap uălaw h‹m›u-hua-huaw pati-huĭl-ǝn

When it is preceded by u in intervocalic position (as in rauwei) the combination stands for a simple semivowel w. Examples: rauwei (ii:8) ‘child’ tauwil (ii:16) ‘year’ soulat ki sau-ta tauwa tauwag (v:31) ‘writing of divorcement’ 16 The

rawey tawil sulat ki saw-ta-tawa-tawax

UM has houwalou with a final monophthong, which makes more sense from a historical perspective (cf. PF *waluH ‘honeybee’).

34 A grammatical sketch of Siraya 1.11. k and q refer to one single phoneme k In the gospel text, q occurs only in compound verbs on the basis of qua/ koua ‘to move/be at’, and in riquah ‘reed’. qua/koua is sometimes written as gua in derivations in the UM17, suggesting a pronunciation distinct from k. However, this is not enough ground to assume a phonemic difference between k and q, for the following reasons: – 17th century Dutch spelling conventions were often based on French spelling conventions. They also allowed the use of q before u for what turns out to be one phoneme with k. – qua occurs 112 times whereas kua occurs more than 175 times (riquah occurs only once in the gospel, which is statistically insignificant). – However, q is found only up to and including chapter 21 of the gospel of Matthew, which is about 3/5th into the text. In the last 2/5 of the gospel k is used throughout. This indicates that various editors had a hand in the manuscript (see Introduction) and that the distinction reflects the use of different orthographies rather than a linguistic opposition. I write k for both k and q and I interpret them as one phoneme, hence: kua and rikua(x). 1.12. c preceding i or y is a sibilant or affricate; c preceding o stands for k c occurs in the following words: coh ‘(1s nom pronoun)’ (1x) cf. koh (69x) kouncia (xviii:31), koungcia (x:24) ‘servant’ lyci ki pahibalei-en (xxiii:5) ‘philacteries’ Makou-sacyng (xi:25) ‘learned, wise’ cf. makou-zazyng (ii:1) pasacyt-an (xxiv:6) ‘war’ tama-macyt (viii:9) ‘soldier’, taka-cycyt ki na vahto (xxiii:37) ‘to stone’ ma-cynnæu (vii:24) ‘careful, wise’ 17 As

=ko kuncia lĭci ki pa-hibalay-ǝn ma-kusacĭng pa-sa-cĭt-an tama-ma-cĭt taka-cĭ-cĭt ki na vato ma-cĭnaw

in agiagua (which is glossed ‘to be’ but rather means ‘to be present, be somewhere’), achgua ‘to resemble; to make one support’ (? unsatisfactory translation) and attougua ‘to live, dwell’.

A near-phonemic orthography 35

In all these cases c precedes a high front vowel except in coh, which occurs only once and where c in all likelihood stands for a [k] as the usual orthography is koh. Roman and other western European languages traditionally use c for a sibilant or affricate before front vowels, and for a [k] in other positions. I assume that this convention was maintained by the missionaries who deviced a spelling for Siraya. (The present data in no way suggest that palatalisation or affricatisation of k was also at work in the Siraya sound system). In conclusion, c stands for a sibilant or affricate, except in coh, where it stands for a [k]. This is supported by the following facts: 1. coh alternates with koh, which is more frequent. 2. kouncia / koungcia is a Hokkien loanword (Weng Chia-yin p.c.), and the Hokkien archeform has a sibilant in this word, not a [k]; moreover, the UM has the corresponding forms congsie and congsia. 3. Makou-sacyng has is a variant form makou-zazyng which suggests that c in the former stands for a sibilant. 4. pasacyt-an is in a paradigmatic relation with tama-macyt and takacycyt: all three forms are derived from cĭt, which apparently has a basic notion of attacking. pasacyt-an exhibits Ca-reduplication, whereby the initial syllable of a base is doubled but has a instead of the original vowel in the first doubled sequence (e.g. ruma ‘other’ → ra-ruma id.). However, s is used instead of c, possibly to avoid interpretation of the latter as a velar voiceless stop. I will write coh as =ko and maintain c as c in all other instances. (For -h, see §1.16.1). The use of c before high front vowels and the Hokkien origin of kouncia suggests that c was more palatal than s. 1.13. nḡ nḡ occurs in the following words: nḡataf (vii:13) ‘gate’ paka-nḡala (i:19) ‘put to shame’ si-nḡada (i:25), singada (C183) ‘ first’ mou-nḡara (ii:7) ‘get to know, enquire’ nḡale (iii:7) ‘wrath’ nḡara (xxvi:29) ‘small tree’ pa-’ou-nḡi-touagh (xii:29) ‘to break’

nḡataf pa-ka-nḡala si-nḡada mu-nḡara nḡale nḡara pa-u-nḡituax

36 A grammatical sketch of Siraya In 17th century spelling, a macron indicated contraction or phonemic loss in allegro-forms. For instance, the 17th century Dutch word ende ‘and’, had an allegro form en̄ 18. Likewise, a macron was sometimes written on the vowel of the article ‘de’ as a testimony to the loss of a following final nasal in informal language, cf. in dē naem (informal) occurred along with in den naem ‘in the name (of)’. However, this 17th century orthographic convention does not seem to give us much of a lead for the interpretation of nḡ. The latter cannot have been a conventional velar nasal as this already occurs as ng in Siraya orthography. I speculate that Siraya nḡ was either a simple voiced velar stop [g] or a prenasalised voiced velar stop [ŋg]. If it was a [g], the graphemic combination nḡ was probably an attempt to distinguish a voiced velar stop from a velar fricative (gh or g) as well as from a velar nasal (ng). In this respect it is noteworthy that the Dutch language does not have a voiced velar stop g in native vocabulary and does not distinguish orthographically between a fricative [x] and occlusive [g], writing both of them as g. If nḡ was a [ŋg], the macron was probably to distinguish this prenasalised voiced velar stop from a plain velar nasal [ŋ]. This combination does not occur in the UM, and it does not seem to correspond to a particular sound in Formosan languages. Nevertheless, it is kept distinct in Siraya spelling. Unable to determine its realisation, I continue to represent this combination as nḡ. 1.14. z z only occurs in the following words: haouzoung (vi:19, xxvii:64, xxviii:13) ‘to steal’, ha-uzung, maku-uzung, makou-ouzoung (ii:7), saou-ouzoung-en (i:19) ‘secretly’ sau-uzung-ǝn mouzouzoung (xix:18) ‘to commit adultery’ m-uz-uzung makouzazyng (ii:16) (1x), ma-kuzazĭng Makou-zazyng (ii:1, ii:7, ii:17) ‘wise, learned’ (3x) pa-zadum-m’â (xix:21) ‘sell!’ (1x) pa-zadŭma-a Razena’n (ii:21) ‘mother’ (1x) Razenan 18 In

modern Dutch, this allegro form is written en (without macron) and has totally replaced ende.

A near-phonemic orthography 37

haouzoung has a variant haouroung (vi:20) (1x) and corresponds to housong in the UM dialect; Makou-zazyng has a variant makou-sacyng (3x); pa-zadum-m’â has a variant pa-sa-dimma (xiii:44, xiii:46) (2x); Razena’n has a variant Rarenan (4x). z alternates with either r, s or c, and it seems that this confusing picture is the combined result of spelling variation, variation in pronunciation and misspelling. The z in Razena’n, for instance, may be a typo considering that in all other instances this word has r; on the other hand, the r/z alternation in haouzoung and haouroung may have historical relevance in light of the UM form housong (see §2.2.1) The z in pa-zadum-m’â could be a typo for s, but this remains uncertain. In other instances there is no ground for eliminating z. I maintain z as z in my spelling: it may not have been a separate phoneme but the evidence is inconclusive. 1.15. g, gh, hg, ch, and (sometimes) h or ø, stand for a velar fricative x g (sometimes preceded or followed by h) generally reflects PAn *R or *S. In the gospel dialect it occurs mainly at the end of a word base.19 g/gh/hg is often in free variation with h and ø. The following argues for interpreting g and its orthographic variants hg/gh/h/ø as a velar fricative: 1. As a reflex of PAn *R and *S, their interpretation as a fricative is much more likely than that of a voiced velar stop. 2. In Dutch orthography, g and (archaic) gh stand for a velar fricative, not for a voiced velar stop [g], except in loanwords (§1.13). 3. The h in gh and hg points to a fricative pronunciation. Furthermore, given the similar articulatory nature of hg/g/gh (velar fricative), h (glottal spirant) and even ø (zero friction), the most likely sound behind this range of orthographic variation is a velar fricative, with h and ø representing different degrees of diminished friction. The UM has g and ch corresponding to hg/g/gh/h/ø in the gospel. (The distribution of UM ch and g is neither clear nor consistent, although ch has a tendency to occur often after a, e.g. tallach ‘house’; gamach ‘blood’). ch also appears in the Catechism but it does not appear in the gospel text 19 In

the gospel dialect, *R and *S are in the process of being lost in initial and intervocalic position. This is not the case in the UM dialect, where their reflexes g or ch are distributed evenly over the initial, medial and final positions of a base (the variant gh is not usual in the UM).

38 A grammatical sketch of Siraya except in biblical names. In Dutch orthography it is a voiceless velar fricative.20 I interpret hg/g/gh in the Gospel and g/ch in the UM as a velar fricative; I also interpret h and ø as velar fricatives wherever they occur in free variation with hg/g/gh. Examples: hæuugh (xxiii:26), hæuuh (xxvi:42) ‘mug’ sivægh (xiii:29), sivæh (xiii:30) ‘wheat’ rÿgh (xxiii:13), rÿh (xi:29) ‘neck; mind’ papæmæmæh-en (xi:22), papæmæmæ-en (v:21), papæ-mæmæghan (xxvii:27) ‘court of justice’ tallag (xxiii:38), tallah (vii:24), tallagh (ix:6), tallach ‘house’ pihgik (v:23) ‘altar’, Tama-p’hik (xxi:16), Tama-phik (xxvii:12), Tama-p’higik (xx:18), Tama P’hgik (ii:4) ‘priest’

häux siväx rĭx pa-pä-mämäx-ǝn, pa-pä-mämäx-an tălax pixik Tama-p’xik, Tama-pixik

The rationale behind the variation between g, hg and gh remains unclear. Notable is the hyphenation between g and h that often takes place on morpheme boundaries, e.g. millingig-hâ (xxi:33) ‘listen!’ (my spelling: m-ĭlingix-a). It is doubtful that this hyphenation is of phonemic significance. Rather, it shows a (Dutch) spelling rule prescribing that, in case of hyphenation involving a consonant cluster, the hyphenation takes place between the consonants in this cluster (see further §1.18.4). Note that in some cases a variant form with zero realisation has developed. The root -limux ‘final’ has a final x in paha-limough (x:22) ‘to persist’, tmauki-lymmugh (ii:16) ‘to enquire, calculate the extent’, jlalimough-an (x:22) ‘the end’. However, in the reduplicated form limou-limou (x:23) ‘the end’, which occurs thirteen times, it never has final x; limou-limou (limulimu) seems to be an allegro form which became lexicalised. Another obvious instance is dmilough (d‹m›ilux, ii:6) ‘to lead’ vs Dadyllo (Da-dĭlo, xii:5) ‘priest’.

20 In

Dutch orthography, ch and g originally indicate a contrast between voiceless and voiced velar fricatives. However, the contrast was often lost (usually in favour of voiceless velar fricatives in northwestern dialects and in standard Dutch in the Netherlands). The gh combination is no longer in use.

A near-phonemic orthography 39

1.16. h stands for h, x or ø Phonemically, h represents three entities: 1. It stands for a x when it is in free variation with hg/g/gh (see above §1.15). 2. It is non-phonemic when it occurs in the subjunctive markers -ah/-æh/auh/-æuh/-eih or in the 1st person pronominal suffix koh, and when it precedes a consonant in the middle of a word (§1.16.1). 3. In other cases it stands for a phoneme h (§1.16.2). 1.16.1. h is not phonemic in subjunctive markers, in the pronominal suffix -koh, and before voiceless stops The subjunctive suffixes -ah (/-æh), -auh (/-æuh) and -eih have variant forms without -h (respectively -a (or -â, -æ), -au (/ -æu) and -ei), although these occur less frequently. This final -h does not occur in corresponding subjunctive suffixes in the UM, nor is it reflected in PAn or any of the Formosan daughter languages. I write the Siraya subjunctive suffixes respectively as -a (-ä), -aw (/-äw) and -ay (cf. §2.2.3 for palatalised ä). The final h in the 1st person pronoun (koh /coh) is not phonemic. This pronoun derives from *ku, and its vowel is the regular word-final reflex of a historical final *u (§1.7). However, it has final h throughout the gospel text. A possible explanation for this persistent use of -h is that the authors of the gospel tried to maximalise the formal contrast between koh and the 2nd person singular nom pronoun kow, which is rather minimal considering that both are pronouns in the nom case. I write =ko and =kaw (§1.10) instead.21 Many words in the Gospel dialect have clusters consisting of h followed by another consonant. These clusters occur in underived words as well as in derivations, e.g. vahto (25x) ‘stone’ rahpal (11x) ‘foot’ tahkout (xvii:6) ‘fear’ pouliliht-au (vi:28) (pay.attention+sj.uo) ‘observe!’ myhkakoua (7x), myhkaqua (2x) (ao-loc-rdp-be.at) ‘eternal’ 21 Although

vato rapal takut pulilit-aw m-i-ka-kua

koh and kow are sometimes written as separate words, first and second person nom pronouns are basically cliticised to the verb to which they are an argument (see §4.7), and they can in turn be cliticised with additive =ăpa, adversative =da (/=ra) and perfective =ato.

40 A grammatical sketch of Siraya The consonants preceded by h 22 are k (240x), p (103x), t (216x), q (6x), b (4x), d (4x), f (1x), l (1x), s (1x). I assume that this h indicated non-phonemic glottal friction, which could be heard before intervocalic voiceless stops in the gospel dialect of Siraya. It is therefore orthographically not relevant, and I leave it out in my spelling. My arguments are as follows. (1) Quantitative evidence shows that this h basically only occurs before voiceless stops (p, t and k). It occurs 559 times before p, t, and k as against 17 times before other consonants. Of these remaining 17 cases, at least eleven can be eliminated, leaving us with only six instances (slightly more than 1 percent) of h preceding a consonant other than a voiceless stop: – q is in free variation with k and refers to the same phoneme k, a voiceless stop (§1.11). Furthermore, q only occurs in ahqua, aqua and a-qua. These all refer to the same word, and the spelling without h is much more frequent (23x) than the one with h (6x). – The one case of h preceding s can be ignored. mahsahkit ‘strong, ardent’ is the only case where h appears before initial s when the stative marker ma- is prefixed: in all other cases with ma- before initial s (about 40 in number), no h emerges. – There are four cases where h precedes b. One case must be an orthographic error and can be ignored: sih-bavau (xx:18) ‘ruler’ occurs only once, whereas there are together fifty-eight instances of sibavau, si-bavau, Sibavau and Si-bavau. In the three other cases, maihbovoel (xviii:35), meihbouavou-al (xxvi:23) and meih-boua-voual (xxv:15) ‘each person, all people’, h must stand for x. Compare also the variant spellings in mæi-bouvoual (vii:21), mæi’-bouvoual (vii:24), mæ’i-boä-voual (vii:26), meig-bovoel (xvi:27). Although maihbovoel and its orthographic variants are written as a single derivation, they are probably two separate words mäix ‘each’ + bua-vual ‘(some)body’, with full pronunciation of the velar fricative in meig-bovoel, and diminished friction - or zero friction - in the other variants. The six remaining cases of h cannot readily be dismissed. They are mahdakkin (iii:16), mah-dakkun (v:1) ‘to climb’, papouhdou-ha (xxvii:51) ‘to 22 Not

included in this counting are clusters on morpheme boundaries in cases where the bound verb päx- ‘to think’ or the inchoative prefix käwx- are affixed, or adversative =da (/=ra) is cliticised. Also not included are cases of wordinitial h followed by the infix ‹m› (the “hm” cases such as hmamia (xxvii:40) ‘to release, free’ consisting of ‹m› + a root hamia).

A near-phonemic orthography 41

rend’, teih-douk-ah (xxii:15) ‘in order to entangle’, ma-houhfpit (xiii:15) ‘to have difficulty (doing something)’ and pouh-limou-limou (xi:1) ‘to finish’. Although their number is small, they may be evidence for the occurrence of non-phonemic glottal friction before intervocalic consonants other than voiceless stops. But in at least part of them, the evidence suggests that h is not the same glottal friction as found before voiceless stops. mah-­ dakkin and mah-dakkun are unrepresentative if not irregular, as there are more frequent variant forms which have dd instead, viz. ­mæddak-kun (xiv:23), maddakkun (xiv:32), maddakkin (xv:29) and mæddakkun (xv:39). The corresponding UM form is mackdacking. Although the phonemic reality behind these orthographic variants remains unclear, it is improbable that it is just another case of a non-phonemic preconsonantal [h]. In the lexicon I give /axdăkǝn/ as a tentative underlying form. (2) Morphophonemic evidence shows that h can emerge before a voiceless stop if the latter becomes intervocalic through affixation. Compare, for instance, Makou-zazyng pou-lilyt (ii:1) ‘wise men’ and pouliliht-au ta seylouf (vi:28) ‘observe the lilies’. A verb pou-lilyt ‘to study, observe’ occurs in both quotations. If affixed with the subjunctive marker -au, final t becomes intervocalic and is preceded by h. Compare also the widespread Austronesian affixes ma- marking stative verbs and ka- -an forming nouns. These affixes have maintained their PAn form in Siraya but occur with h in mahtakout (xxviii:10) (ma-takut) ‘afraid’ and kahtakout-tan (xxviii:8) (ka-takut-an) ‘fear’ respectively. Here again a non-phonemic h emerges before a t having become intervocalic through affixation. Compare in contrast ma-dagh (v:12) (ma-dax) ‘much’, maligh (iii:11) (ma-lix) ‘strong’, mara-mal (iv:8) (ma-ramal) ‘high’, mabatoung (iv:25) (ma-batung) ‘numerous’, ka’angdag-an (vi:27) (ka-angdax-an) ‘length’, karumdum-an (iv:6) (ka-rŭmdŭm-an) ‘darkness’, kavoui-vouyl-an (i:17) (ka-vui-vuil-an) ‘generations’, kalæu-æu-an (v:29) (ka-läwhäw-an) ‘hell’ etc. In these forms, no h appears in the affixes. Finally, the fact that the occurrence of h is sometimes conditioned by the nature of a following consonant is also apparent in the construction involving an ‘anticipating sequence’ in sentence (1). In Siraya complex verb constructions, the lexical verb is preceded by an auxiliary, which obtains most of the marking. In this process, a formal segment (usually a copy of the first syllable or first consonant) of the lexical verb is often prefixed to the auxilary (see further §5.16). In sentence (1), kou is such a formal segment or anticipating sequence: it is in fact the first syllable of the lexical verb kuhta, which is prefixed to the auxiliary lpough-. What is relevant to our discussion on the nature of h is that this letter does occur in kuhta on

42 A grammatical sketch of Siraya account of the following voiceless stop, but not in kou-lpoughen-au, where kou- is not followed by such a stop. (1)

Kou-lpoughen-au kuhta ta Kouva ki tatamd-den Ku-’lpux-ǝn=au kŭta ta Kuva ki ta-tam’d-ǝn as-can-uo-1s.gen break.off nom building df rdp-worship-uo ki Alid ki Alid df God ‘I can break off the Temple of God’ (xxvi:61)

(3) This h before voiceless stops does not appear consistently in the gospel text. In fact, the times that it does not appear in the expected environment are at least as frequent as the times that it does. (4) h before voiceless stops does not appear in the UM orthography except in three cases where it is written as ch viz. mackouchko ‘empty’, tauchka ‘cock, rooster’ and tachqua ‘to overtake someone running’. The Gospel text has kouhko (xii:44) ‘empty’ and taoukka (xxvi:75) ‘rooster’ corresponding to the first two forms. In one other case the UM dialect has a corresponding g which however turns out to reflect x: UM agpat, gospel text ahpat [iv:2], hpat [xv:38] ‘four’, stands for axpat, xpat, and reflects *Sepat four. (5) As far as I know, neither PAn nor any of the other Formosan languages have a corresponding reflex for this h.

1.16.2. Other instances of h represent phonemic h Finally, I consider all remaining instances of h as representing a phonemic h, that is, all instances that stand for neither x, nor for non-phonemic glottal friction before intervocalic voiceless stops or at the end of subjunctive markers and pronouns (§1.16.1). These remaining instances occur word-initially, intervocalically and in clusters after an voiceless occlusive. They do not occur word-finally. Examples: houka (vii:3) ‘mote, splinter’ kahouvaran (xiii:12) ‘abundance’ mavahier (v:44) ‘to hate’

huka ka-huvar-an ma-vahier

A near-phonemic orthography 43 pa’-phud-den, in vahto ki pa’-phud-den (xviii:6) ‘millstone’ than (xxvi:9) ‘profit’ thabul (ii:20) ‘to travel’ khyt (ix:16) ‘rent’

vato ki pa-phŭd-ǝn than thabŭl khĭt

The above clusters involving h may point to the presence of aspirated stops in Siraya. However, as the Siraya data are written in a pre-linguistic orthography, they do not allow us to determine whether these clusters are real consonant clusters or in fact represent a series of aspirated occlusives. As already mentioned (§1.15), it will not always be possible to determine in individual words whether h represents h or x. It is also not possible to determine beyond doubt whether h and x are different phonemes, as there seem to be no cases where they are in phonemic opposition. 1.17. No geminate consonants Double consonants are a noticeable feature of written Siraya. They occur frequently, and they alternate with single consonants in only a few written words. Compare: assi (354x) ‘not’ (never spelt with a single consonant) kmytta (27x) ‘to see’ vs kmyta (1x) tallagh (48x), tallag (2x), tallah (11x) ‘house’ vs talagh (3x) mavoutta, ma-voutta (10x) ‘blind’ vs mavouta, ma-vouta (7x) voukkyn (11x) ‘hill, mountain’ vs voukyn (6x)

ăsi k‹m›ĭta tălax ma-vuta vukĭn

Double consonants are usually preceded by short vowels. In the few cases where double consonants are preceded by long vowels, they often alternate with single consonants (as in mavoutta vs mavouta, and voukkyn vs voukyn), and I consider their spelling as irregular. Where double consonants are preceded by short vowels, I assume that they indicate shortness of the preceding vowel, which also reflects a Dutch spelling practice. Double consonants are also used on morpheme boundaries, where, apart from indicating that the preceding vowel is short, they are also a device for word splitting (the rules of which are discussed in §1.18.4):

44 A grammatical sketch of Siraya pyppitou (xv:34) ‘seven’ myddarinnough (xix:29) ‘eternal’ avok-kan (xv:27) ‘table’ ni soulat-ten-da (iv:4) ‘(but) it is written’ ka-kannin (x:10) ‘food’

pĭ-pito m-i-da-rinux avok-an ni-sulat-ǝn=da ka-kan-ǝn

It would follow that these double consonants indicate no intrinsic phonemic feature but are basically an orthographic device indicating shortness of the preceding vowel and providing possibilities for word splitting. There are hardly any minimal pairs contrasting single and double consonants (see below). Furthermore, Proto Austronesian had no geminate consonants, and other Formosan languages usually have no geminate consonants (or any other special consonantal feature) corresponding to double consonants in Siraya. If one of the functions of consonant doubling is to indicate shortness of the preceding vowel, it is in fact redundant in the case of high vowels, which are already marked for length. However, it is not in the case of other vowels. A possible explanation for this lack of length marking on other vowels is that length is only relevant for high vowels, but I am not sure. In my spelling I write only single consonants. In order to avoid the possibility of losing phonemically relevant information about the length of preceding vowels, I write these vowels with a breve. I do so except in cases where other evidence makes it clear that the preceding vowel is long, as e.g. with mavoutta and voukkyn (see above). Among the very few possible minimal pairs contrasting single and double consonants are rymma ‘five’ vs rima ‘hand’ (§1.6.1) and makka-, (a verbal prefix meaning ‘to come from; produce, bring forth’ vs maka-, which only occurs in maka-kakitil (ix:15) ‘to get married’. Compare: makka-vavoua (xxiv:3) ‘to bring forth (fruit)’ makka-reia (xiv:27) ‘come from the East’ makka Galileä (xxvi:69) ‘come from Galilee’ makka-rouha ki tauwil (ii:16) ‘from two years onwards’

măka-va-vua măka-reya măka-Galilea măka-ruha ki tawil

and ni-makakyttil (xv:19) ‘to be married’ maka-kakitil (ix:15) ‘to get married’

ni-ma-kakĭtil ma-ka-kakĭtil

A near-phonemic orthography 45

However, in the last two cases, maka/- is not a prefix. In ni-makakyttil, it consists of a v4 actor prefix ma- followed by ka-, the first syllable of the base -kakĭtil, hence ma-kakĭtil. In maka-kakitil, it is the v4 prefix ma- followed by ka-, which is the reduplicated first syllable of the base -kakĭtil, hence ma-ka-kakĭtil. (Ca-reduplication is a marker of progressive aspect, see §5.3.3). 1.18. Diacritics 1.18.1. Apostrophe indicates the (synchronic) deletion or (diachronic) loss of a phoneme In the gospel, apostrophes are very frequent and have several functions. – They indicate vowel syncope in long derivations and long phrases: k’ma-hynna (vi:29) ‘such, like that’ (← kŭma hĭna) k’ma-hĭna ni-pam’t-en nein (xvii:12) ‘they did’ ni-p’-am’t-ǝn nein (ni-pa-amut-ǝn nein, pst-caus-happen-uo 3p.gen) ym’d-appa ki karivi-rivyl (ii:16) ‘and all the coasts’ ĭm’d=ăpa ki ka-rivĭ-rivĭl (← ĭmid ‘all’ + =ăpa ‘add’; ki ‘df’; ka-rivĭ-rivĭl ‘coasts’)

– They indicate vowel contraction on morpheme-boundaries or vowel loss between linker and demonstrative. Examples: k’atta ‘this’ (← ka lk +ăta prox) kytt’ei (xi:10) ‘see!’ (kĭta-ey see-sj.uo)

k’=ăta kĭt’-ay

They may even occur on morpheme boundaries if there is no contraction, for instance: rima-’oho (v:30) ‘your hand’ (hand=2s.gen)

rima=oho

– They indicate vowel loss on morpheme boundaries. Here, they often follow the hyphen indicating this boundary, even if the vowel loss actually occurred before the boundary. For instance: ymit-’æn (iii:15) ‘(1pi-obl)’ (← ĭmĭtä+an) ka-van-’an (vi:32) ‘be known’ (← ka+vana+ǝn) takall-’an (i:17) ‘exile, the carrying away’ (← takăla+an)

ĭ-mĭtä-n ka-vana-n takăla-n

46 A grammatical sketch of Siraya The pronoun ymit-’æn derives from ĭmĭta+an. According to current orthographic logic, and even assuming (as did the authors of the gospel) that vowel loss happened in the word base rather than in the suffix, the apostrophe should have been between t and the following hyphen. Likewise, in ka-van-’an and in takall-’an, one would expect the apostrophe to precede the hyphen rather than to follow it. Note in this respect that, in my spelling, I assume that vowel loss happens in the affix, and not in the word base, in case of loss of one of two a’s. For instance, ymit-’æn, ka-van-’an, takall-’an, and ni-mar’ato become respectively ĭ-mĭtä-n, ka-vana-n, takăla-n and ni-m-ara=‘to. I do so unless there is clear evidence of the contrary, as in kytt’-ei which I spell kĭt’-ay). My notation has the advantage of maintaining, where possible, the integral base form rather than the affix, making it easier to analyse the structure of derivations. Furthermore, in derivations which have a root ending in a, like ka-van’-an (ka-vana-n) ‘to be known’, this notation avoids giving the false impression that they have a (locative) suffix -an instead of an (undergoeroriented) suffix -ǝn. – They indicate historical loss of *x. This phoneme was maintained in the UM dialect; examples: gospel

(pre-Siraya)

UM

’æuma (ix:1) ‘village, town’ li’igh (vii:26) ‘sand’ -u’i, as in itou-u’i (xxv:41) ‘be on the left’ wæ’i (iii:1) ‘day’

*xuma *lixix *uxi

gouma ligig Mougy ‘left-hand’ wagi

*waxi

my spelling äwma liix -ui, itu-ui, UM m-uxi wäi

– They occur after an initial consonant in verbs that are usually infixed with ‹m›. In the case of d’marang (below), the apostrophe even appears in the infixed form. d-’arang (ii:12) ‘road, way’ ni-d’arang-en (iv:13) ‘was left (by him)’ d’marang (xii:15) ‘to leave’ k’ytt-ei (xiii:3) ‘see!’

darang ni-darang-ǝn d‹m›arang kĭt’-ay

In my spelling, I only use apostrophe in order to indicate vowel deletion (as a synchronic process) through affixation or syncope. Otherwise there is no need to use apostrophes because:

A near-phonemic orthography 47

– morpheme boundaries are already indicated by hyphens; – the syllabicity of vocoids is made explicit by the use of separate symbols for vowels and semivowels; – historical phoneme loss is not relevant for a synchronic spelling system; and finally, – there is little point in using apostrophes to indicate positions where infixation could occur; where infixation does occur, I indicate this with angled brackets (e.g. d‹m›arang). One exception to this is the apostrophe in t’e (C142v) ‘misery’: it is always present in this word and its derivations and indicates neither a morpheme boundary nor a particular syllable structure. As far as the data in the corpus allow us to conclude, it also does not refer to the loss of a historical phoneme or the possible position of an infix. It seems to be phonologically relevant and may indicate glottalisation, although this remains speculative. For want of a better symbol I write this apostrophe as ʔ: t’e (C142v) ‘misery’ ma-t’e (v:39) ‘to be evil’ ka-t’e-en (vi:34) ‘evil, wickedness’

tʔe ma-tʔe ka-tʔe-ǝn

2. In the following cases, the apostrophy indicates a hiatus in words with adjacent unlike vowels. This was possibly done in order to emphasise the syllabicity of these vowels and to avoid that they be read as a diphthong. Examples: pa’ul iv:4 ‘bread’ (paul xxvi:17) ta’uta’u iv:15 ‘people’ (tau i:21)

paul tau-tau

1.18.2. Dieresis indicates palatal ä In the gospel text, dieresis indicates syllabicity of a vowel. It usually occurs on the second vowel in a pair of vowels. Examples: saät ‘one’ vouäl vi:22) ‘body; person’ (usu. voual) irouä (iii:13) ‘to come’ (usu. iroua)

saat vual i-rua

48 A grammatical sketch of Siraya In a case like vouäl, its function is apparently to emphasise that its syllable structure is vou + al (vu-al) and not vo + ual (*vo-wal) (that is, it should not be read as if containing a semivowel). Likewise, the dieresis in irouä is to emphasise a syllabic structure i + rou + a (i-ru-a) instead of i + ro + ua (*i-ro-wa). In my spelling it is not necessary to indicate syllabicity, as it is already made explicit by the use of separate symbols for semivowels and for long and short vowels. In contrast to the gospel text, I use dieresis to indicate palatalisation of a (§1.3). 1.18.3. No circumflex In the gospel, a circumflex often indicates vowel contraction. Examples: mäângal, mângal (x:13) ‘worthy’ sât (ii:3) ‘one; entire’ (elsewhere saat, saät) koula-môg (v:40) ‘garment, clothing’ (usually koulamough)

ma-angal saat kulamux

The case of koula-môg shows that the authors of the gospel text had difficulties in distinguishing between phonemic and orthographic levels: the “contraction” involved is not a phonemic one but one of graphemes, although it also involved vowel lowering from u to o. In many cases the circumflex does not seem to have any apparent function, as in râ ‘but, (word expressing contrast or doubt)’, or in the possessor indicating prefix â (e.g. â neni ‘theirs’). A circumflex often occurs on the actor-oriented subjunctive suffix (-â), whether it has contracted with a preceding a, or not. Examples: pakytt-â ymhou-an (viii:4) ‘show yourselves!’ paka-vangei-â (vi:20) ‘collect treasures!’ kmi-ym-â (vii:7) ‘seek!’

pa-kĭta-a ĭmhu-an pa-ka-vangay-a k‹m›iĭm-a

I do not use circumflexes. Vowel contraction is already indicated with an apostrophe, and in other cases circumflexes have no apparent purpose.

A near-phonemic orthography 49

1.18.4. Hyphens occur on morpheme boundaries In the gospel text, hyphens occur in principle on morpheme boundaries. Practically, however, the principle seems to be cross-cut by an orthographic rule requiring that, if there is a cluster of letters denoting one consonant on a syllable boundary, hyphenation take place between these letters. This principle is apparently based on the syllable structure of Dutch, and the resulting hyphenation does not necessarily coincide with a morpheme boundary. Examples: millingig-hâ (xxi:33) ‘listen!’ (cf. millingigh (ii:9) ‘to live’) kæuag-han (xvi:25) ‘life’ (cf. mæuagh (xvi:16) ‘to live’) sat ka’ætoug-han (xiii:23) ‘one hundred’

m-ĭlingix-a m-ĭlingix kä-uax-an mä-uax saat ka-ätux-an

Another Dutch spelling convention is that word-final consonants preceded by a short vowel are doubled if they are followed by a vowel through affixation. In case of hyphenation, it occurs between the consonants in question (e.g. bed ‘bed’, bed-den ‘beds’). If no consonant doubling takes place, the preceding vowel could be interpreted as being longer and of a different height. This convention is also used in the gospel. For instance, the following sentences both have the verb ad ‘to bring’, which in the second sentence has the undergoer-oriented suffix -ǝn. Because of this suffix, doubling of d is used.23 If hyphenation takes place, it happens between these consonants: ni-ad tyni-æn ta voual ni-ad tĭni-än ta vual pst-bring 3s-obl nom body ‘they brought someone to him’ (ix:32) ni-ad-din tyni-æn saät ki voual ni-ad-ǝn tĭni-än saat ki vual pst-bring 3s-obl one lk body ‘someone was brought to him’ (xviii:24) 23 It

is unlikely that this convention in Siraya is anything more than adherence to a Dutch spelling convention out of habit, and that it would fulfill the same requirement of preserving the quality of the preceding vowel as it does in Dutch.

50 A grammatical sketch of Siraya A more serious problem with hyphenation in the gospel text is that it is sometimes found on false morpheme boundaries. This happens in cases where part of a word looks like an affix. For instance, the text exhibits a verbal prefix mou- indicates ‘going onto, going towards’,24 as in mou-avang (xiii:2) ‘to go on a ship’ or mou-voukyn (xiv:23) ‘to go up the mountain’ (avang (ix:1) ‘ship’; voukkyn (xvii:1) ‘mountain’). The hyphen in mou-tous (xii:34) ‘mouth’, however, is misleading because this word is an underived word base. I spell it as mutus. Likewise, the verb mou-naunang (ix:5) ‘to stroll, walk about’ has no prefix mou- but consists of a base unang which is reduplicated and prefixed with the ao prefix m- (hence: m-una-unang). 2. Siraya phonemics 2.1. “Phoneme” inventory The following list gives an overview of sounds that appear to be ­distinctive in the Siraya gospel text. It is clear that this text is not capable of a ­thorough phonemic analysis, given the nature of the Siraya data, which are all written. These data moreover display a fair amount of spelling variety, and they reflect in more than one way the “pre-linguistic” approach of their composers. It is with these limitations in mind that the following phonemic analysis should be viewed. Vowels

i [i;], ĭ, [i] e

Consonants

labial

coronal

p b m

t d, D n l, r s

Stops voiceless voiced Nasals Liquids Fricatives Semivowels

v w

u [u:], ŭ [u] ǝ o a [a:], ă [a] palatal

velar

glottal

k

(ʔ) ng [ŋ]

y

x

h

Consonants with uncertain phonemic status and phonetic value: c, nḡ, z 24 This

is a combination of prefixes m- [+ao] + u- [+mot] (see §5.13).

Siraya phonemics 51

2.2. Discussion of phonemes and phonemic features  – a, e, i, o and u are long vowels, and ă, ĭ, ŭ and ǝ are short; a and ă are phonetically probably the low open vowels [a:] and [a]. It is unclear whether length is phonemic. Vowels other than ă, ĭ, ŭ and ǝ do not systemically distinguish it, although there are a few instances where e and ä (the palatalised allophone of a) may be short as they precede double consonants in the original text (§1.17). To avoid the risk of information loss, I indicate these vowels also with a breve (ä˘ , ĕ).  – a has a palatalised allophone ä (a more fronted and higher vowel than a), and u has a palatalised allophone äw. Palatalisation of a and u is conditioned by the present or historical vicinity of x (see below §2.2.3). In many words, a and u occur in free variation with ä and äw respectively.  – ǝ is a schwa (§1.4–1.5).  – The midvowels o and e are recent developments, and their phonemic status is precarious (§1.5, §1.7).  – The diphthongs ey, uy and aw are no phonemic units but combinations of a vowel + semivowel phonemes. Of them, only ey can occur in nonfinal position. aw has a palatalised allophone äw, which is identical to the palatalised allophone of u.  – p, t and k, are voiceless stops. There was often some (non-phonemic) glottal friction before intervocalic p, t and k (§1.16.1).  – There may have been a phonemic glottal stop. However, the only words consistently spelled in a way suggesting its presence are t’e (tʔe) ‘misery’ and its derivations (§1.18.1).  – b and d are voiced stops. They occur in initial, intervocalic and final position. Word-initially, however, [b] and [d] are often allophones of respectively v and D (see below and §2.2.1).  – D occurs in root-initial position and is realised as [d] or [r] (see further §2.2.1).  – The nature of nḡ remains uncertain. It must have been different from ng; it may have been a voiced velar stop (g) or possibly a prenasalised voiced velar stop (ŋg) (§1.13).  – m, n and ŋ are the other nasals. ŋ is written as ‘ng’ in this study. It does not occur in word-initial position, although it does occur root-initially (in ma-ngupu (mangoupou) (xii:22) ‘mute’).  – The liquids l and r occur in word-initial, intervocalic and word-final position.

52 A grammatical sketch of Siraya  – v is a labial fricative. It occurs in all positions, but in preconsonantal and final position it has a voiceless realisation and is written as ‘f’. Wordinitially it is often realised as [b] (see §2.2.1).  – s is a voiceless sibilant.  – z is probably a voiced sibilant, but its phonetic value remains very uncertain. It is also not clear whether it is a separate phoneme or an allophone or s or D.  – c occurs before i and must be a sort of affricate or sibilant; it may or may not be an allomorph of s.  – x is a velar fricative. In many instances its friction is reduced to [h] or ø. In the Gospel text, it mainly occurs before another consonant and in rootfinal position. It does not normally occur before vowels, and if it does, it tends to be realised as h (see further §2.2.2).  – h is a glottal spirant. As x is often realised with reduced friction, x and h are not distinguished consistently in the original sources. h is found word-initially and intervocalically, and also after p, t and k (1.16.2). It does not occur in root-final position (cf. §2.2.2).  – w occurs in initial, intervocalic and final position. y occurs mainly in medial and final position. In initial position it is rare. The only word with initial y that I cannot explain as a loanword is yuax ‘herd’ (§1.6.3). 2.2.1. The alternation between initial [b] and [v], and between [d] and [r] Initial [b] and [v] often alternate, and initial [d] and [r] alternate in some instances. The occlusives [b] and [d] occur when ‹m›, päx-, käwx- or a prefix ending in i- are affixed, or when Ca-reduplication or CV-reduplication takes place. In the latter case, the initial root consonant is [v] or [r], but [b] or [d] appears in the initial consonant of the copied syllable. Finally, in some forms (including unprefixed and uninfixed roots), initial [v] and [r] are in free variation with respectively [b] and [d]. The conditions for this variation need further investigation. The number of words exhibiting this alternation is limited, although some of these words occur frequently. Examples of initial [b]-/[v]- alternation in the root, or in the copied syllable as a result of Ca-/CV-reduplication: vare (xi:7) ‘wind’ and ba-vare (vii:25) ‘to blow (of wind)’ vŭkĭn (xvii:1) ‘mountain’ and pu-ba-vŭkĭn (xxiv:16) ‘into the mountains’

vare vukĭn

Siraya phonemics 53 ba-varäx (xxviii:1) ‘to dawn, become light’ -voak- and măka-ä-ba-voak (viii:32) ‘to scatter about’, pa-sa-boak (ix:36) ‘be scattered around’25 -valey- and hi-ba-valey-ǝn (xxvi:13) ‘memorial’ ba-varŭx (v:11, xxvi:65) ‘blasphemy’ vavaw (xviii:1) ‘top’ and Si-bavaw (xx:25) ‘ruler’ vana-vana (x:27), bana-vana (xiii:12) ‘to tell, report’ ma-vulas (xix:22) ‘to be sad’ and käwx-bulas (xiv:9) ‘to become sad’

varäx voak, vohak valey varŭx vavaw vana vulas

Examples of initial [d]-/[r]- alternation in the root, or in the copied syllable as a result of Ca-/CV-reduplication: reip (xviii:26) and deip (ii:2) ‘to worship’ rikur (xix:24) ‘back’ and d‹m›ikur (v:42) ‘to turn one’s back’ r‹m›au (xxvi:72), d‹m›au (xxvi:70) ‘to refuse’ rie (ix:16), rii (ix:17) ‘old’ and pa-i-da-rie (ix:17) ‘to preserve’ ruha (ix:20), ra-ruha (iv:18), ru-ruha (xxii:40) and duha (xii:title), da-ruha (xxi:28) and du-duha (ix:27) ma-darikax (xv:31) ‘to recover’ paku-ra-rinux-an (vi:7) ‘verbosity’ (paku- ‘(+speaking)’, rinux ‘(+unlimited)’) and i-da-rinux-an (xii:32) ‘century’, m-i-da-rĭnux (xviii:8) ‘eternal, for ever’ ma-rimdim (vi:23) ‘dark’, ka-rimdim-an (vi:23) ‘darkness’ and da-rimdim (xii:25) ‘thinking’, päx-dimdim (ix:4) ‘to think’

reip rikur rau rii, rie ruha *rikax rĭnux

rimdim

The alternations between [b]- and [v]- and between [d]- and [r]-, bear on the question whether [b]- and [d]- are phonemic in themselves or allophones of respectively v- and r-. The answer is different in each case. 25 Initial [b] only occurs in a limited number of words and usually alternates with [v]-.26 Where it does, I consider it as an allophone of v. This ­analysis is strengthened by the fact that these consonants are never in phonemic opposition and both derive from PAn *b- (cf. vare ‘wind’  Gospel raur ‘West’, UM rmaos ‘west wind’; PAn *likud ‘back’ > Gospel rikur, UM rikos ‘back’. However, this has no bearing on the discussion of the alternation of [d] and [r] in synchronic perspective.

56 A grammatical sketch of Siraya Nevertheless, this tendency is still resisted in xĭnaw and other exceptions such as xail-ǝn (hgeil-in, x:18) ‘to testify’, hĭ-xĭnawa-n (hyggynnau-’an, C29v) ‘breath; conscience’, and xalap (hgalap, xi:29) ‘surface’. Some of these words may occasionally be written with h, but the fact that they really contain x can still be inferred from spelling variation and ‹m› infixation in derivations based on the same root. 2.2.3. Palatalisation Palatalisation of a or u is a frequent phenomenon in the Gospel dialect. As mentioned before, it causes a to become ä, and u and aw to become äw. The dialect of the Utrecht manuscript was not affected by it. Palatalisation occurs very frequently but not always in the expected environment. It usually occurs under certain conditions, and it does so within a base as well as across morpheme boundaries. Palatalisation is most likely to occur in three environments: 1) a is in the vicinity of a velar fricative (x). Examples: pasănax (UM) ‘tree’ pärä˘näx (iii:10) id. pulax (UM) ‘barren country, desert’ puläx (xi:7) id. xiltax (UM) ‘thunder’ ‘ltäx (’ltæh C8v) ‘thunder’ rĭx (xxii:17) ‘mind’ + -uhu ‘2s.gen pronoun’ rĭx-äwhu ‘your mind’ pa-ka-rämäx (v:16) ‘let shine’ + -aw ‘(sj, uo)’ pa-ka-rämäx-äw (v:16) ‘let shine!’ ma-xanix (UM) ‘it’s good’ mä-ä˘ nix (xiii:45) ‘beautiful’

2) a or u are in the vicinity of a palatalised ä. This can be seen in pärä˘näx and in pa-ka-rämäx (above), where the penultimate and antepenultimate äs are the result of regressive assimilation. Other examples: ma- (stative prefix) + -uax-, -uäx- ‘living’ → pihä (xiv:7) ‘to give’ + -a (+ sj) puläx (xi:7) ‘barren country, desert’ m-u- (ao-mot-) + pänäx (xx:3) ‘outward’

mä-uäx (ix:18) ‘to live’ piä-ä (v:42) ‘give!’ päwlä-päwläx (iv:1) id. m-äw-pänäx (ii:6), m-u-pänäx (viii:32) ‘to appear in the open’

3) a or u were historically in the vicinity of *x, a reflex of PAn *R (a velar fricative) and *S. As already mentioned in §1.15, PAn *R and *S merged

Siraya phonemics 57

in a velar fricative (x) in Siraya. While it is still present in initial, medial and final positions in the dialect of the Utrecht manuscript, it was lost in non-final position in the Gospel dialect. However, before it was lost, it had a palatalizing effect on *a and *u, whether these were directly adjacent or separated by a consonant. The effect of this palatalisation is fairly regular, although there are the odd cases (like väux and mäwäw) where the end result is somewhat unexpected. Utrecht Manuscript xamax (gamach) ‘blood’ xiltax ‘thunder’ xapit ‘get up’ raxang ‘rib’ nixaha ‘sister’ maxanix ‘it’s good’ waxi ‘day; sun’ vaxiox ‘stormwind’ vaxo (vacho) ‘new’ tataxof ‘blanket’ taxo ‘shoulder’ vuxox ‘enemy’ xuma ‘village, town’ uxla ‘snow’ uxing ‘candle’ muxo (moucho) ‘whale’ muxax (mougag) ‘to live’

Gospel ämax (xvi:17) id. ‘ltäx (C8v) id. äpit (xi:11) id. räang (C30v) id. niähä (xii:50) id. mä-ä˘ nix (xiii:45) ‘beautiful’ wäi (wæ’i, iii:1) id. bäyux (bæ’joug-h, xvi:3) ‘thunderstorm’ vahäw (ix:17) id. taäwf-ǝn (x:26) ‘covered’ pa-ka-taäw-ǝn (xxiii:4) ‘laid on the shoulders’ väux (væuuh, xiii25) id. äwma (xxi:17) id. äwla (æu’la, xxviii:3) id. äwing (’æuyng, vi:22) id. mäwäw (mæuæu, xii:40) id. m-äwäx (mæuæh, ix:18) id.

Note that äw sequences are phonotactically favoured. This is manifested in several ways. (1) Where the Utrecht manuscript has a /xu/ sequence, the corresponding sequence in the gospel and catechism is usually a diphthong äw with syllabicity shifted to ä (compare vaxo vs vahäw, tataxof vs tataäwf, taxo vs taäw, xuma vs äwma, kaxulong vs kaäwlung). (2) Where the Utrecht manuscript has an /ux/ sequence, the corresponding sequence in the Gospel dialect sometimes exhibits feature metathesis involving vowel quality and maintaining syllabicity on the first segment (hence: *ux > *uä > äw). Metathesis of vowel quality is seen in uxla vs

58 A grammatical sketch of Siraya äwla, uxing vs äwĭng, muxax vs mäwäx and, somewhat less transparently, in vuxox vs väux and muxo vs mäwäw. Palatalisation also occurs in other (unpredictable) environments, as in oblique pronoun suffixes. Compare: ĭmĭta ‘1pi.nom ’, =(m)ĭta ‘1pi.gen’ against ĭmitä-n ‘1pi-obl’ ĭmumi ‘2 p.nom ’, =(m)umi ‘2p.gen’ against ĭmumi-än, ĭmumi-an ‘2p-obl’

In the case of ĭmumi-än palatalisation may have been triggered by the preceding palatal vowel i. However, this explanation would not do for ĭmitän. 2.2.4. Metathesis In a very few derivations Siraya shows metathesis of vowel and consonant(s) of the base; this metathesis favours consonant clustering, especially before a suffix: ma-lix (iii:11) ‘strong, powerful’ ka-ilx-ǝn (vii:22) ‘power’ pta (xx:9) ‘crossroads or entry to a pa-äpt-ǝn (xix:1) ‘borders, coasts’ highway’ pa-vut (xxiv:20) pa-väwt (xxi:4)‘to fulfill’ pa-uft-aw-lato (xii:17) ‘that it be fulfilled’, cf. also pa-ftäw (xiii:58), pa-vtäw (ii:17) ‘to do, fulfill’ pa-väut (xiv:3) ‘to bind’ äwft-ǝn (xxiii:4) ‘bound’ saw-lkŭt (xiv:7) ‘to swear’ saw-likd-ǝn (xxiii:20) ‘to swear (+uo)’

2.2.5. Vowel reduction Vowel reduction often happens, especially in the last syllable of a suffixed base. The gospel text is not entirely consistent in exhibiting this phenomenon, but the conditions under which it takes place are fairly clear. There are three factors involved: (1) the relative length of a derivation, (2) the presence of a schwa or another short vowel, and (3) the contingency of certain vowels. The chances for vowel reduction to occur seem to be commensurate with the complexity of a derivation. An exception is the word k’ma ‘to say’ which also shows vowel syncope when it occurs underived; it occurs only very occasionally in its full form kŭma, which is unconventionally spelled as koumma (viii:4, xi:4).

Siraya phonemics 59

The two usual forms of vowel reduction are vowel syncope and vowel contraction. Vowel syncope often occurs to a schwa or a short high vowel. (Remember that ĭ and ŭ often stand for a schwa although the evidence is not always conclusive, cf. §1.4). Examples: t‹m›amŭd (xiv:33) ‘to worship’ pixik (v:23) ‘altar’ m-ĭlingix (xxi:33) ‘to listen’ ĭmid (xviii:16) ‘all’ täĭngid (v:25) ‘jail officer’ mu-varix (C70v, C99) ‘to earn’ ma-i-amŭt (xxvi:9) ‘to do’

ta-tam’d-ǝn (vii:16) ‘religious service’ tama-p’xik (xvi:21) ‘priest’ ni-ĭling’x-ǝn (xiii:17) ‘you heard’ ni-pa-ĭm’d-ǝn pa-ftäw (xxi:24) ‘all of it happened’ täĭng’d-ayl=ato=kaw (v:25) ‘(lest) you be jailed’ u-va-var’x-an (vi:1) ‘reward, pay’ ni-pa-am’t-ǝn (xiii:28) ‘to do, fulfill, make happen (+uo)’

Vowel contraction mostly occurs on morpheme boundaries. a + ǝ or a + a usually contract to a; a or ǝ + a preceding or following diphthong usually contract to the diphthong in question. s‹m›i-dada (x:28) ‘to spoil, destroy’ + -ǝn → m-ara (xxv:18) ‘to take, receive’ + =ato vana-vana (x:27) ‘to tell, report’ + -ay k‹m›ĭta (xxviii:17) ‘to see’ + -ay muy (‘moëi’ C10) ‘will’ + -ǝn

→ → → →

pihä (xiv:10), p’hä (xix:21), ‘to give’ + -ay →

si-dada-’n (vi:19) ‘be spoilt, destroyed’ ni-m-ara=‘to (vi:16) id. vana-van’-ay (xxii:17) ‘tell it!’ kĭt’-ay (xix:16) ‘see, have a look!’ ka-muy-’n=umi (xx:32) ‘you want’ p’hä-ay=‘to (xix:21) ‘that it be given!’; p’h’-ay (xiii:12) ‘will be given’

60 A grammatical sketch of Siraya 3. Reduplication In Siraya reduplication takes on various forms, many of which also occur in other Formosan languages (cf. Blust 1998, Chang 1998). The following overall patterns can formally be distinguished and will be discussed individually in the pages to follow: 3.1. (Historical) monosyllabic root reduplication 3.2. Disyllabic root reduplication 3.3. Rightward (root) reduplication 3.4. First syllable reduplication 3.5. Ca-reduplication 3.6. Other, less common, patterns Monosyllabic root reduplication is a lexical property. In fact it refers to a historical process affecting original monosyllabic roots. Synchronically, the resulting reduplications are roots in their own right; when verbal, these roots often have an a-telic meaning. Other forms of reduplication operate on the morphosyntactic level. Disyllabic and rightward reduplication add the notion of diffuseness (including plurality, variety, similarity) to nominal word bases, and the notion of diffuseness (repetition of action, plurality of actants) or continuity (including state, process) to verbal word bases. First-syllable reduplication is basically a derivation process forming cardinal numbers used for counting non-human referents. Ca-reduplication is part of verbal morphosyntax indicating progressive aspect, generic aspect or a state, but it also forms deverbal nouns; it is moreover used with ordinal numbers, and with cardinal numbers and other count words having a human referent. While formally five overall patterns can be distinguished, semantically there seems to be no difference between disyllabic root reduplication and rightward reduplication. The various patterns of reduplication are shown in underived as well as derived words. Monosyllabic root reduplication and disyllabic root reduplication can each be divided into sub-patterns on the basis of the phonemic structure of their host. In the following sections an overview is given of all apparent patterns and sub-patterns. The functions and meanings of reduplicated monosyllabic roots are treated in §3.1; the functions and meanings of other reduplications will be treated in the sections on progressive aspect (§5.3.3), cardinal numbers (§6.1) and nouns (7).

Reduplication 61

3.1.

(Historical) monosyllabic root reduplication

Monosyllabic root reduplication is exhibited in a large number of words consisting of a doubled syllable with or without a third element (an infix or a linking vowel). Monosyllabic root reduplication is always lexicalised. However, there are no instances of further (morphological) reduplication on the basis of reduplicated monosyllables, except for Ca-Reduplication. Monosyllabic root reduplication often implies an inherently iterative meaning (cf. Comrie 1985: 41–44). This is the case when the reduplicated word is a verb, but even if it is a noun it may contain an iterative notion (e.g. kŭbkŭb ki t’pung (xii:34) ‘brood of vipers’, which has a plural notion). There are three subvarieties of monosyllabic root reduplication, as listed below (§3.1.1–3). 3.1.1. Simple monosyllabic root reduplication Examples: bikbik ki vungo (xxvii:39) ‘to shake, wag, one’s head (vungo)’ x‹m›idxid (vii:6) ‘to trample on’ toktok (xxviii:33) ‘skull’ kurkur (vii:6) ‘hoof (of a pig)’ lawlaw (viii:20) ‘nest’, si-lawlaw (xiii:32) ‘to build a nest’ ma-kidkid (xxv:21) ‘faithful’

Note that some roots of a C1V1C1V1C2-structure, like titing (in ma-titing (ix:37) ‘to be few’) or vavaw (ii:9) ‘the top, above’, are probably the result of monosyllabic root reduplication at an earlier stage. Evidence for this is provided by bibĭx (xv:8) ‘lip’, which has a variant vixbix (vigbig) in the UM and is a reflex of PAn *biRbiR. This set of correspondences indicates that reduplicated monosyllabic roots sometimes simplify their intervocalic consonant cluster and develop a C1V1C1V1C2-structure. 3.1.2. Monosyllabic root reduplication with ‹ar› or ‹al› infixation Examples: mi-h‹ar›afhaf (xxiv:26, ii:3) ‘troubled, confused, moved’ pa-ka-p‹ar›upu (xxi:44) ‘to crush, grind to powder’

62 A grammatical sketch of Siraya ka-k‹ar›iskäws-ǝn (xxiv:15) va-v‹ar›ingbing (viii:32)

p‹al›ĭ(x)pix (xxvii:59) p‹al›ungpung (xiv:32)

‘abomination’ (with stative v1 prefix ka- and nominalising suffix -ǝn, cf. §7.3(2)) ‘(of a herd of swine:) to run violently downwards, precipitate themselves into’ (with Ca-reduplication, cf. §5.3.3) ‘fine, refined’; (cf. also pi(x)pix ‘crumbs’) ‘to cease (of wind)’

3.1.3. Monosyllabic root reduplication with linking -iExamples: -dĭl-i-dĭl, in dĭl-i-dĭl-ǝn ki tau (C8v) pak-ĭ-pak (xv:27) rĭp-i-rĭp, in äit ka rĭp-i-rĭp (x:9) -täw-i-täw-, p-äw-täwitäw-ey ta teni (xxi:44)

‘the trembling of the people’ (dĭl-i-dĭl-ǝn ‘trembling’; tau ‘people’ ‘crumbs, lumps’ ‘purses’ (äit ‘belt’; rĭp-i-rĭp ‘?’) ‘he will be crushed, broken’ (p-äw-täwitäw ‘to crush, break’; teni ‘3s.nom’)

An instance of monosyllabic root reduplication with both linking -i- and ‹ar› infixation is the deverbal noun ka-varutivut-an (xxvi:5) ‘uproar’: the root syllable *vut was reduplicated and combined with a linker -i- and an infix ‹ar› (→ -v‹ar›ut-i-vut-) before it was affixed with ka- and -an (see §7.3) (→ ka-v‹ar›ut-i-vut-an).

3.2. Disyllabic root reduplication This reduplication concerns entire disyllabic roots except for the last consonant if there is one. The general pattern is CVCV-CVCVC, with three subpatterns depending on the canonic shape of the root, as demonstrated below.

Reduplication 63

3.2.1. CVCVC-roots → CVCV-CVCVC This pattern applies to disyllabic roots with initial and final C. Examples: darang (vii:13) ‘road, path’ ravak (xxviii:1) ‘grave’ purux (xiv:35) ‘land, country’ ma-takut (x:26) ‘afraid’ vuil (xii:40) ‘stomach’ 28

dara-darang (vi:5) ‘roads’ rava-ravak (viii:28) ‘graves’ puru-purux (iv:13) , ‘countries, regions’ t‹m›aku-takut (ix:30) ‘to urge’ ka-vui-vuil-an (xxiii:36) ‘generation, lineage’28

Note that the final diphthong in bases of a CVCey or CVCaw structure are phonotactically sequences of respectively a + y and a + w; as y and w are consonants and they are in final position, they are often deleted in the first sequence of a reduplication, as shown in patey vs ma-pata-patey, ringey vs ringa-ringey, etc. (§1.6.2). Note, however, exceptions like m-ahay-ahey (m-ahai-jahei vii:13) ‘wide’, and m-aney-aney (maneianei xxii:46) ‘not dare’, which have retained *-y in their first sequence. 3.2.2. (C)VCV-roots → (C)VCV-(C)VCV This pattern applies to disyllabic roots without final C. Examples: äwma (x:11) ‘village, town’ lĭtu (ix:33) ‘devil’ ăsu (xv:27) ‘dog’ -tangi- ‘crying’ vare (vii:25) ‘wind’ ĭna (xiii:33) ‘woman; mother

28 A

äwma-äwma ki Samaritanen (x:5) ‘the towns of the Samarians’ lĭtu-lĭtu (viii:38) ‘devils’ ăsu-ăsu-an (vii:6) ‘dogs (in general)’ t‹m›angi-tangi (ii:18) ‘to cry’ vare-vare (xxiv:31) ‘winds’ käwx-ĭna-ĭna (xxv:1) ‘virgin’ (see §5.5)

parallel semantic configuration is found in Minangkabau (Sumatra) which has paruik [paruyʔ] meaning both ‘stomach’ and ‘lineage’ (Moussay 1995).

64 A grammatical sketch of Siraya 3.2.3. VCVC-roots → VC-VCVC This pattern applies to disyllabic roots with no initial C. Examples:29 alak (x:37) ‘child’ ma-alam (xxv:39) ‘to be ill’ apad (ix:16) ‘piece of cloth’ ha-uzung 29 (xix:18) ‘to steal’ m-avax (xiv:20) ‘to forbid’ adim (xiii:7) ‘thorn’

al-alak ki Alid (v:9) ‘children of God’ pä-i-al-alam (xvii:15) ‘to suffer (from)’ ap-apad (ix:16) ‘some piece of cloth’ uz-uzung ki ni-maka-kĭtil (xv:19) ‘(secret dealings of those who are married’ =) adultery’ mako-av-avax (xv:4) ‘to curse, damn, revile’ (mako- is a bound verb meaning ‘to call’) ad-adŭm-an (vii:16) ‘thorns, thorny bush’

Note that in these examples, the second root-vowel is identical to the first one or is a schwa. Most probably, this pattern developed through contraction of like vowels or of a combination of any vowel with schwa: *VCVVCVC > *VC(V)-VCVC > VC-VCVC; cf. ayam (cf. UM ‘aiam’) ‘bird’: *aya-ayam > *ay(a)-ayam > ay-ayam (vi:26) ‘birds’. However, note also paile-ilix (viii:15) ‘to serve’ which derives from m-ĭlix (vi:24) ‘to obey, follow’: it shows no contraction of like vowels but regressive dissimilation from i to e (§1.5(4)). 3.3. Rightward Reduplication Rightward reduplication applies if the last syllable of a root is copied at the end, and the final consonant of the original root is deleted if there is one.30 In Siraya as in Thao, rightward reduplication does not seem to differ semantically from disyllabic root reduplication.31 This form of reduplication occurs in some disyllabic roots that characteristically have an initial vowel (in one case, initial h), a final vowel, or both, according to one of the following patterns: (C)1VC2V → (C) 1VC2V-C2V; VC1VC2 → VC1V-C1VC2. Examples: 29 This

is a combination of a bound verb ha- ‘to do’ and the root uzung ‘do secretly’. term ‘rightward reduplication’ is taken from Chang, who describes this reduplication in Thao (Chang 1998: 283–284); see also Zeitoun (2007: 61) for rightward reduplication in Mantauran Rukai. 31 Compare Chang (1998: 283–284), although the phonotactic conditions for this phenomenon are less complicated in Siraya than they are in Thao. 30 The

Reduplication 65 vato (xviii:6) ‘stone’ m-avok (ix:14) ‘to eat’ usĭng (xiv:31) ‘little’ arux (iv:15) ‘across’ heyrĭng (xvii:27) ‘hook’ r-amu (xxiii:30) ‘ancestor’ Alid (xv:31) ‘God’ mi-tuko (xx:3) ‘to stand’

vato-to-an (xiii:5) ‘stony place’ (ta) avo-vok (xv:20) ‘(the act of) eating’ usĭ-sĭng (xxv:40) ‘least’ ka-aru-rux ki rapal (v:41) ‘steps, strides of the feet’ pa-heyrĭ-rĭng-an (xvii:27) ‘to throw out a hook’ M-amu-mu (xvi:21) ‘(those who give orders =) Elders’ maku-Ali-lid (iv:9) ‘to pray to God’ (maku- ‘invoke, call’) maku-toku-ko maku-Ali-lid (vi:5) ‘to pray standing’32

32

In trisyllabic roots, the last two syllables are copied at the end, (and the last consonant in the original root is deleted if there is one, as shown in the following patterns: ((C)1VC2V(C3)V → (C)1VC2VC3V-C2V(C3)V; (C)1VC2VC3VC4 → (C)1VC2VC3V-C2VC3VC4). Examples: pärä˘näx ‘tree’ -horiukarivil (UM) ‘bank shore’ m-ĭlingix (ii:9) ‘to listen’

pärä˘nä-rä˘näx ‘trees’ ha-horiu-riu (ii:11) ‘presents’ karivĭ-rivĭl (ii:16) ‘borders, boundary posts’ ä-ĭlingi-lingix (xi:15) ‘to listen’

Some of the instances of rightward reduplication could also be interpreted as the result of disyllabic root reduplication with subsequent syncope of the initial vowel of the root (e.g. usĭng vs usĭ-sĭng, or Alid vs maku-Ali-lid). However, this analysis would not hold for instances like tuko vs toku-ko, or vato vs vato-to-an. Some of the above trisyllabic roots such as pärä˘näx and karivil look as if they are derived, suggesting that they are cases of disyllabic root reduplication with subsequent prefixation of pa- and ka- respectively. However, there are no corresponding roots *rä˘näx or *rivil in the Siraya corpus; moreover, such analysis can never be applied to a root like -horiu-, the first syllable of which bears no formal similarity to any prefix.

32 Lit. ‘to

do the praying in a standing way’; maku- in maku-toku-ko is an anticipating sequence (see §5.16).

66 A grammatical sketch of Siraya 3.4. First syllable reduplication This reduplication applies in a systematic way to count words with nonhuman referents. Examples: saat (xvii:14) ‘one’ ruha (ix:20) ‘two’ turu (vi:xv), turo (xiii:8) ‘three’ xpat (xvi:10) ‘four’ rĭma (xiv:21) ‘five’ pĭtu (xv:37), pĭto (xxvii:title) ‘seven’ -pĭna- ‘how much’

sa-saat ki yuko (xii:11) ‘one sheep’ ru-ruha ki rapal (xviii:8) ‘two feet’ tu-turu ki wäi (xxvii:64) ‘three days’ pa-xpat ki ni-pa-ka-kua-n ki vare-vare (xxiv:31) ‘the four directions of the winds’ rĭ-rĭma ki paul (xiv:17) ‘five breads’ pĭ-pĭtu ki paul (xv:36) ‘seven breads’ pĭ-pĭna ki lbäx...? (C6v) ‘how many parts?’

Note that the unreduplicated digits in the left column above are diagnostic forms. Unreduplicated digits only occur as part of composite numbers (see §6.1.1). Other numerals with First syllable reduplication are not found in the data. The numeral /nǝ-nǝm/ ‘six’ represents a special case. It is a reduplication of the shortened form -/nǝm/. The reduplication in /nǝ-nǝm/ probably has to do with a preference for disyllabicity and initial consonants in order to fit in to a regular pattern with all other digits, which are disyllabic and begin with a consonant. -/nǝm/ is a short form of /ǝnǝm/, which is the regular reflex of the original Proto Austronesian *ǝnǝm ‘six’. Examples: ‘nŭm (/ǝnǝm/) (xxvi:title) ‘six’

nĭ-nŭm ki wäi (/nǝ-nǝm ki wäi/) (xvii:1) ‘six days’

But also: nĭ-nĭm kĭti-än (/nǝ-nǝm kĭti-än/) (xiii:8) ‘sixty’

(See §6.1.2 for count words with human referents)

3.5. CA-reduplication Ca-reduplication consists of prefixation to a root of its initial consonant followed by a. The terms was coined by Blust, who found Ca-reduplication in three unrelated functions assignable to Proto Austronesian: the formation of

Reduplication 67

a derivative set of numerals used in counting humans, the formation of certain verb forms, and the formation of instrumental nouns (Blust 1998: 30). In Siraya, Ca-reduplication occurs on the basis of verbs, nouns in general, and count words, and it can also be combined with other forms of reduplication (see further §5.3.3, §6.1 and §7.2). Examples: k‹m›ĭta (vi:4) ‘to see’ ruha (xiv:20) ‘two’ d‹m›ingding (vii:1) ‘to judge’ —

ka-kĭta-n ‘to see, watch’ (viii:18) ra-ruha ki vual (xxiv:40) ‘two people’ da-dingding-ǝn (vii:2) ‘judgment’ ta-tapil (x:10) ‘shoe(s)’

If the root begins with a vowel, only this vowel is duplicated. Note that reduplication of initial i- often entails progressive dissimilation to e- or regressive dissimilation to ä- (§1.5(4)). Examples: m-äwlux (iii:11) ‘to baptise’ i-rua (xvii:11) ‘to arrive’ ma-irip (ix:24) ‘to sleep’ m-ĭlingix (ii:9) ‘to listen’

→

na ä-äwlux (xxi:25) ‘baptism’ (na ‘partitive marker’) i-e-rua (xxiv-30) ‘to be arriving’ (also i-i-rua, see sentence (3)) i-er’p-an-ian (xxviii:13) ‘our sleep’ (-ian ‘1pe. gen’) tu ä-ĭling’x-ǝn nein (xiii:13) ‘while they are listening’ (tu ‘during’; -ǝn uo suffix; nein ‘3p.gen’)

If a root has initial v- or r-, fortition to respectively b- and d- is often observed in the reduplicated syllable consonant (§2.2.1). Examples: vare (vii:25) ‘wind’ ruha (ix:20) ‘two’

ba-vare (vii:25) ‘to blow’ da-ruha (xxi:28), also ra-ruha (iv:18) ‘two’

. 3.6. Irregular reduplication patterns In some cases of disyllabic root reduplication where high vowels become adjacent on morpheme-boundaries, deletion of one of the high vowels occurs optionally:

68 A grammatical sketch of Siraya usĭ-ŭsin (v:19) and usi-sĭng (vi:30) ‘least’ si-uru-uru (xxi:9) and si-ur-uru (xxvii:7) ‘to precede’

First-syllable reduplication basically applies to certain numerals with nonhuman referents (§6.1.2). However, some verbal and nominal derivations also show first-syllable reduplication, sometimes in combination with disyllabic root reduplication or with Ca-reduplication. Some of these cases can tentatively be explained as the result of the phonological reduction of forms exhibiting disyllabic root reduplication, especially if their roots have no intervocalic consonant (as in vual), or have a vocoid (a semivowel, v or l) as an intervocalic consonant: -vuluvual (xviii:20) ‘person’, (viii:16) ‘body’ rawey

ka-vu-vulu-an ‘pigs’ maix bu-vual (vii:21), maix bua-vual (xxv:15) ‘each person’ ra-raway (xi:16) ‘children; (viii:6) ‘domestic’

However, in other cases this explanation does not hold. The following derivations seem to involve concatenations of reduplication patterns, combining Ca-reduplication with 1st syllable reduplication,33 disyllabic reduplication or even rightward reduplication: lulux (vi:2) ‘to honour’ i-rua (iii:1) ‘to arrive’ -vukbuk-huawpa-ka-patey (ii:13) ‘to kill’

ma-havung (xvi:26) ‘to suffer damage’

la-lu-lulŭx (xv:36) ‘gratitude’ i-ra-ru-rua (xxi:5) ‘to be arriving’ va-vu-vukbuk (xxvi:47) ‘sticks, canes’ h‹m›u-hua-huaw (xiv:26) ‘to shout, cry out’ pa-ka-pa-pata-patey (xxvi:66) vs pa-pa-ka-patey (xxvii:20) ‘to cause to be killed’ pa-ha-havu-havung (xi:22), pa-hahavu-vung (x:15) ‘hardship, damage (?)’

Note that pa-pa-ka-patey shows reduplication of the prefix pa-. Compare also the following forms combining reduplication of the root with affix reduplication: 33 Or,

as the case may be, disyllabic reduplication with phonological reduction.

Reduplication 69 pa-ka-rihe-rihe (xxv1:63) ‘to swear’ t‹m›aplax (v:39) ‘to slap, hit’

pa-pa-ka-ka-rihe-rihe (xxvi:72) ‘oath’ pa-pa-tapla-taplax-ǝn ki vare (xi:08) ‘shaken by the wind’

Triplication seems to occur in the following instances: pihä, (ix:8) ‘to give’, pä-pä (xxiii:18,19) ‘gift’ t’-pä-pänäx (xxvi:30) ‘to go out’

pä-pä-phä (C57v), pä-pä-pä (v:23) ‘gift’ t’-pä-pä-pänäx (xx:29) ‘id.’

There are also verbal bases in which Ca-reduplication or disyllabic reduplication has become lexicalised, to the extent that the resulting forms can in turn take on Ca-reduplication as a marker of progressive aspect. The original roots of these verbal bases with lexicalised reduplication usually also occur independently, except in the case of tatääm (of which there is no root *tääm). Examples: rbo ‘inside’

rburbo ‘to commit adultery’

su ‘word’

ma-susu (v:44) ‘to say’

—

t‹m›atääm (xi:16) ‘to call’

tuul (xiii:5) ‘to grow, spring up’

t‹m›atul (i:23) ‘maiden’

ra-rburbo ‘to be adulterous’ paku-sa-susu (xxii:40) ‘commandment’ t‹m›a-tätääm (ix:27) ‘to be calling’ ta-tatu[u]l (vi:28) ‘waxing, growing’

Finally, a particularly confusing case is i-rua ‘to arrive’. In some instances its root -rua is reduplicated, suggesting that initial i is a locative orientation prefix: (2) Kĭt’-ey, i-ra-ru-rua ta paräx ka vahäw see-sj.uo loc-rdp-rdp-arrive nom man lk new ‘look, the bridegroom is arriving!’ (xxv:6) However, in other instances initial i is reduplicated, suggesting that it is part of the root:

70 A grammatical sketch of Siraya (3)

Tu kidi k’=ăna i-irua=’to

tĭni-än ta

ti Petrus, ka

loc time lk=dist rdp-arrive= prf 3s-obl nom pa Petrus lk

ni-k’ma pst-say ‘then came Peter to him and said:…’ (xviii:21)

I have no solution for this. I analyse this verb as consisting of i- + rua; I also attribute the meaning ‘to arrive’ (rather than ‘to come’) to it because that meaning is more in alignment with the locative orientation prefix. 4. The clause 4.1. Clause structure Siraya word order is predicate-initial. There are two basic clause types, verbal clauses and nominal clauses. In verbal clauses the predicate is a verb phrase. The verb phrase consists of a single verb or a complex verb. It is followed by the subject, which in turn is followed by various non-core arguments. However, if there is an actor that is not the subject, it often precedes the subject (it always does so if the actor is a personal pronoun). Nominal clauses have a noun phrase as predicate. The subject is marked by the nominative case marker ta or by a nominative personal pronoun.34 Siraya has three open word classes: verbs, nouns and quantifiers. Adverbs (of which there are some 15 in the Gospel and Catechism texts) may also be an open class. Siraya also has the following eight closed word classes: pronouns, question words, case markers, prepositions, conjunctions, deictics, exclamations, a linker and a personal article. Syntactic relations are encoded through the following morphosyntactic devices: case markers, word order, oblique suffixes on pronouns and on nouns with a human reference, different pronoun series, and voice affixes on the verb predicting the subject. The case markers for common nouns are ta, tu and ki. The nominative case marker ta marks subject. The locative case marker tu marks location and direction in time and space; its function corresponds to that of a locative or directional preposition in English, and it often combines with deictic verbs to form prepositional phrases. The default marker ki marks all other semantic roles (including undergoer, actor, instrument, purpose, possessor). 34 See

Himmelmann (2005: 152–159) for the properties of subjecthood in Austro­ nesian languages.

The clause 71

It also functions as a linker between a quantifier and its nominal head, and as a co-ordinator between noun phrases (see further §4.2.2). The linker ka (k’= before words with initial vowel) functions as co-ordinator between verb phrases; it also introduces complement clauses, causal clauses and relative clauses (see §4.3). Nouns with a human reference have the following case markers: ta for subject, ø for genitive (actor and possessor), and -än for all other semantic roles. Nouns with a human reference as well as pronouns are introduced by the personal article ti (§4.5). There are nominative, genitive, oblique and independent series of personal pronouns; independent pronouns mark emphasis (see §4.7 for a discussion). Subject-predicting voice affixes on verbs are as follows. In very general terms, the affixes m-/‹m› and m(a)- indicate that the subject is an actor; absence of these affixes, or the occurrence of p- instead of m-, indicate that the subject is an undergoer. Other affixes marking the subject as an undergoer are -ǝn and -an and furthermore the portemanteau suffixes -aw and -ay indicating both subjunctive and undergoer-orientedness. Some verbs have no voice ­affixes (see §5.2). 4.1.1. Verbal clauses There are simple and complex verbal clauses. 4.1.1.1. Simple verbal clauses In Siraya verbal clauses, the verb comes first. It is usually followed by the subject in nominative case. Nominative case (§4.2) is indicated with a nominative pronoun or with a preceding nominative marker ta (or both) as in sentence (4): (4) ni-k’ma ta teni tĭni-än : … pst-say nom 3s.nom 3s-obl ‘he said to them: …’ (ii:5) However, if there is an actor and it is not the subject, it comes immediately after the verb (and before the subject) and is in genitive case. The latter is indicated with a genitive pronoun as in (5) or with a preceding default marker ki (§4.2), as in (6) and (7). Other arguments follow the actor and subject, thus yielding a V-A-S-X constituent order.

72 A grammatical sketch of Siraya (5) ni-ha tĭn ta malĭtuk ki Mairang tĭn pst-hide,keep 3s.gen nom money df master 3s.gen ‘he hid his Lord’s money’ (xxv:18) This order of arguments is not strict: compare the following sample sentences where the V-A-S-X constituent order is not followed: (6)

ni-dĭlux ta ti Jesus ki Ĭupan pukua tu pst-lead nom pa Jesus df spirit towards loc päwlä-päwläx rdp-uncultivated.land ‘the Spirit led Jesus to the desert’ (iv:1)

(7) (8)

Aley ka kiĭm-ǝn ta mamang k’=ăta ki Heidang reason lk seek-uo nom whatever lk=prox df Heathen ‘because the Heathens are seeking all these things’ (vi:32) ăna ta ni-ătaral tĭni-än ta lĭtu then pst-leave 3s-obl nom devil ‘then the devil left him’ (iv:11)

Compare also sentences (9) and (10), which demonstrate some variation in the order of constituents without apparent difference in meaning. Note that in the Gospel and Catechism texts, 1st and 2nd nominative and genitive pronouns are usually cliticised, and corresponding 3rd person pronouns are not. (9) Kalang-aw=mumi ta neni tu vua nein=ra know-sj.uo=2p.gen nom 3p.nom loc fruit 3p.gen=adv ‘You shall know them by their fruits’ (vii:16) and (10) (ăna ta) kalang-aw=mumi tu vua nein ta neni then know-sj.uo=2p.gen loc fruit 3p.gen nom 3p.nom ‘(And therefore) you shall know them by their fruits’ (vii:20) However, in the case of pronouns, the argument order is maintained, and pronouns as a rule appear immediately after the undergoer-oriented verb: (11) ătaral-ey=mau tĭni-än forgive-sj.uo=1s.gen 3s-obl ‘I’ll forgive him’ (xviii:21)

The clause 73

(12) Päx-s’hŭt-a äpak, ătaral-ǝn=kaw ki varaw think-trust-sj son forgive-uo=2s.nom df sin ‘have faith, Son, your sins are forgiven to you’ (lit. ‘you are forgiven (your) sins’) (ix:2) (13) ni-tätääm tĭn ta teni pst-call 3s.gen nom 3s.nom ‘he called him’ (iv:21) (14)

ni-kǐta-n=iän tää-reya ta ătatalingey tǐn, pst-see-uo =1pe.gen to.be.at-East nom star 3s.gen ka ni-lŭmad=kame tu deip-ey tǐni-an. lk pst-travel=1pe.nom loc worship-sj.uo 3s-obl ‘We have seen his star in the East, and have come to worship him.’

If there are both actor – and subject pronouns, the actor pronoun is cliticised immediately to the verb, and the subject pronoun is cliticised to the actor pronoun: (15)

Mairang, kalang-ən=au=kaw ka kaäwlung=kaw Lord,Master know-uo=1s.gen=2s.nom lk person=2s.nom ka ma-plax lk ao1-hard ‘Master, I know you as a hard man’ (xxv:24)

4.1.1.2. Complex verbal clauses The above outline is based on examples that contain simple verbs, but it also applies to sentences containing complex verbs, which in the gospel text seem to be just as frequent. Siraya complex verb phrases contain various verbal elements, the first of which is an auxiliary and is the head of the verb phrase. It attracts all the affixes for tense, mood, voice and person agreement and is followed by the lexical verb, which takes on the actororiented form, irrespective of the orientation of the overall verb phrase. If the auxiliary is a negation, it as a rule only attracts pronominal clitics. See the examples below (for an extensive treatment of complex verbs, including anticipating sequences, see §5.15–5.18): (16) patu-dĭs-ey tĭn ma-dingi ta ăna. send.out-immediately-sj.uo 3s.gen ao4-send nom dist ‘he will send them straight away’ (xxi:3)

74 A grammatical sketch of Siraya (17) ăsi=kaw hahey-ǝn m-äya tĭni-än neg=2s.nom allow-uo ao1-take.as.wife 3s-obl ‘you are not allowed to have her [as a wife]’ (xiv:4) (18) ăsi=kame kawa ni-pa-darang tu Nanang-oho ki Lĭtu? neg=1pe.nom qu pst-caus-leave loc Name-2s.gen df Devil ‘haven’t we cast out devils in Your Name?’ (vii:22) 4.1.1.3. Existential clauses Existential clauses are a subclass of verbal clauses. They mimimally consist of an existential verb and a subject. There are three existential verbs: akumea, a bound morpheme aku- (both meaning ‘to exist’), and ausi ‘not exist’. Akumea and ausi are usually followed by the subject in nominative case; aku- incorporates the subject.35 Examples: (19) akume’-a hĭna ta tangi-tangi-ǝn exist -sj there nom rdp-cry-uo ‘there is crying’ (viii:12) (20) ausi ta timamang ka ma-riang not.exist nom someone lk ao1-good ‘there is no one who is good …’ (xix:17) (21) ka kĭt’-ey, aku-älox tu măta=oho lk see-sj.uo exist-beam loc eye=2s.gen ‘and look, there is a beam in your eye’ (vii:4) (22) ni-aku-yuax ki ma-dax ki vavuy pst-exist-herd df ao1-many df pig ‘there was a herd of many swine’ (ix:30) In the following instance, the existential verb takes on a locative meaning in conjunction with a locative adverb: (23) ausi ta teni hia not.exist nom 3s.nom here ‘he is not here’ (xxviii:6) 35 The

relation between akumea and aku- remains unclear because -/*mea always occurs with aku-.

The clause 75

Existential clauses can also convey a possessive meaning. In possessive constructions involving akumea or ausi, these existential verbs are usually followed directly by the possessor in nominative case, which is followed in turn by the possessed in default (ki) case. If the possessor is a 1st or 2nd person pronoun, it is cliticised to akumea and ausi. (24) akume’-a ta teni ki ka-huvar-an exist-sj nom 3s.nom df v1-abundant-uo ‘he will have in abundance’ (xiii:12) (25) akumea=kamu ki k‹m›a-kading exist=2s.nom df ‹ao3›rdp-to.watch ‘you have a watch’ (xxvii:65) (26) ausi=kame hia ki mamang, dĭk rĭ-rĭma ki paul not.exist=2p.nom here df whatever only rdp-five df bread ‘we do not have anything here, except five breads’ (xiv:17) However, the existential verb – possessor – possessed order is not strict: (27) ausi ki mamang ta Alak ki aäwlung not.exist df whatever nom Child df person ‘the Son of Man has nothing…’ (viii:20) Moreover, there are also sentences where the possessor is in genitive or in oblique case. Compare the following instances: (28) ni-akumea nein tu kidi k’=ăna saat ki väut-ǝn=ato pst-exist 3s.gen loc time lk=dist one df bind-uo=prf ‘they had at that time a prisoner’ (xxvii:16) (29) akumea tĭni-än ma-dax ki hurŭp exist 3s-obl ao1-many df good,possession ‘he had many goods’ (xix:22) In possessive constructions on the basis of aku-, the possessed is encliticised to aku-; examples: (30) aku-laulau ta ay-ayam ka tu vŭlŭm exist-nest nom rdp-animal lk loc cloud ‘the birds in the air have nests’ (viiii:20)

76 A grammatical sketch of Siraya (31) tumang ta kaäwlung imumi-än ka aku-sa-saat ki yuko 2p-obl lk exist-rdp-one df sheep where nom person ‘where among you is there someone who has a sheep…’ (xii:11) (32) aku-na-Raraman=kame ti Abraham exist-part-father=1pe.nom pa Abraham ‘we have Abraham as our Father (iii:9) Compare also some cases with slightly more generalised or idiomatic meanings such as aku-imax [exist-oil] ‘to contain oil’; aku-padan [exist-yoke] ‘to carry a yoke’36; aku-Lĭtu [exist-devil] ‘to be possessed’ (xi:18). As demonstrated in some of the above examples, akumea is marked for tense, mood and person. It is also marked for voice. (33)

timamang ta awlux ä-äwmi-eyl-ăpa tĭni-än whoever nom lack rdp-take.away-sj.uo= add 3s-obl ta akume’-an nom exist-uo ‘whoever does not have, from him shall be taken away what he has’ (xiii:12)

Ausi is found with the tense marker ni- and with -a: (34) uhang=ato palŭngpŭng [ka ni-ausi ki sĭpaw.] lk pst-not.exist df ?strong.wind huge= prf calm ‘there was a great calm [and no ?strong wind] (viii:26) (35)

d‹m›audalo-a=kame tĭni-än, ka ausi-a=kamu ‹ao3›-appease-sj=1pe.nom 3s-obl lk not.exist-sj=2p.nom ki hĭmko ta ĭmumi. df difficulty nom 2p.indep ‘we will appease him, and you will have no trouble’ (xxviii:14)

In the case of aku-, the only instances with verbal affixation in the Gospel text involve the past tense marker ni- (see §5.3.2).

36 P-ad-an [caus+ad+nr]

is derived from -ad .

The clause 77

4.1.2. Nominal clauses Nominal clauses are equational clauses or cleft constructions. 4.1.2.1. Equational clauses Equational clauses consist of two noun phrases, the predicate and the subject. They can also consist of a locative adverb and a subject, forming a locative clause, or a question word and a subject, forming a question. Examples: Predicate + subject: (36) äwĭng ki vual ta măta candle df body nom eye ‘the eye is the light [candle] of the body’ (vi:22) Locative clause [locative phrase + subject]: (37) kĭt’-ey, tu hia ta ti Christus see- sj.uo loc here nom pa Christ ‘Lo, here is Christ’ (xxiiii:23) (38)

tumang ta vangey=umi, tu hĭna-al=ăpa ta where nom treasure=2p.gen loc there-sj=add nom tintin=umi heart=2p.gen ‘where your treasure is, there will be your heart also’ (vi:21)

Question [question word + subject]: (39) timang ta Rarenan=au? who nom mother=1s. gen ‘who is my mother?’ (xii:48) (40) mang ta kan-aw-miän? what nom eat-sj.uo-1pe.gen ‘what shall we eat?’ (vi:31) Note that the subject in the last sentence is in fact a verb phrase nominalised by the case marker ta.

78 A grammatical sketch of Siraya 4.1.2.2. Cleft constructions In cleft constructions, a noun phrase is put at the beginning of a clause in order to be highlighted; the remaining clause, which is often a verb phrase, is the subject and is introduced by the case marker ta. Cleft constructions are in fact structurally similar to equational clauses. (41) Ti Abraham ta ni-p-u-alak ti Isaac-an pa Abraham nom pst-caus-mot-offspring pa Isaac-obl ‘Abraham [is the one who] begot Isaac’ (i:2) (42)

Ka-harŭm-an ta ka-muy-ǝn=au, ăsi v1-feel.compassion-uo nom v1-wish-uo =1s.gen neg pa-p’xik-an rdp-sacrify-uo ‘I want mercy, not sacrifice’ (ix:13)

If a 1st or 2nd pronoun is fronted, it will appear as an independent form (see §4.7): (43)

Ĭmhu kawa ta tama-ĭru’-a, ra amat-ey-miän 2s.indep qu nom person-arrive-sj but expect-sj.uo=1pe.gen lava ki pani? maybe df other ‘Are you the one who was coming, or are we expecting someone else?’ (xi:3)

(44)

k’ma ĭmumi-än,… 2p-obl [context: ‘you have heard what they say about the past’] ‘But I am telling you:…’ (v:21)

Ra ti ĭau

ta

adv pa 1s.indep nom say

4.2. Case Grammatical relations are expressed by a combination of case markers, word order, the oblique suffix -an (/-än) in certain noun phrases, and voice morphology in verbs. There are three classes of nominals: common nouns, personal names and personal pronouns. The marking of grammatical relations in noun phrases are most adequately described in terms of case. However, the alignments of grammatical relations, as well as the way these relations are marked, differ between common nouns and other nominals.

The clause 79

4.2.1. Case categories Grammatical relations involving common nouns are indicated by the case markers ta, tu and ki. The nominative case marker ta introduces subjects; the locative case marker tu introduces noun phrases expressing a location (in place or time) or direction; the default case marker ki introduces all noun phrases that are neither in nominative nor in locative case. Grammatical relations involving personal names are expressed by nominative ta, genitive ø, and oblique -an(/-än). In genitive constructions possessors are juxtaposed after their nominal head (the possessed), and actors are juxtaposed after their verbal head. Oblique case applies to all personal names that are neither in nominative nor in genitive case. Grammatical relations involving personal pronouns are basically expressed by nominative ta and by different sets of pronouns. Grammatical role alignments are the same as for personal names. Apart from independent pronouns (which are case-neutral), there are nominative pronouns, genitive pronouns, and oblique pronouns. Nominative and genitive pronouns are cliticised to their head, except for 3rd person pronouns. Personal names, the kinship terms ina ‘mother’ and ama ‘father’, and the 1s independent pronoun (ĭau) are usually preceded by the personal article ti (see §4.5; §7.5). Table 1. Overview of Siraya case distinctions (N = noun; PN = pronoun) Common. nouns

Nominative ta + N

Default . ki + N

Locative. tu + N

Personal names Pronouns

Nominative ta + name

Genitive Ø + name Genitive PN

Oblique name + -an/-än Oblique PN + -an/-än

Nominative PN

Table 2. Overview of personal pronouns Person

Independent

Nominative

Genitive

Oblique

1s 2s 3s 1p.i 1p.e 2p 3p

ĭau ĭmhu teni ĭmĭta ĭmian ĭmumi neini

=ko =kaw ta teni =kĭta =kame =kamu ta neini

=(m)au =oho, =(m)hu tin =eta, =mĭta =(m)ian, =(m)iän =(m)umi nein

ĭau-an ĭmhu-an tini-än ĭmitä-n ĭmian-än ĭmumi-än neini-än

80 A grammatical sketch of Siraya 4.2.2. The case markers Siraya case markers combine several roles. Nominative ta marks noun phrases functioning as subject. It precedes the personal article ti if there is one. Examples: (45) mi-tamsi ta vaya inch-tasteless nom salt ‘the salt is losing its flavour’ (v:13) (46) ka ni-mătäi-vli ta ti Jesus kŭma neini-än lk pst-ao4.say-do.in.return nom pa Jesus say 3p-obl ‘Jesus answered and said to them’ (xi:4) (47) mä-uäx-a ta teni ao1-live-sj nom 3s.nom ‘she shall live’ (ix:18) (48) teni ta ti ăta ka na sa-sulat=ato… 3s.nom nom pa prx lk part rdp-write=prf ‘this is he, of whom it is written…’ (xi:10) Tu marks locative phrases and can be translated as ‘to(wards), in, at, on’ etc. Examples: (49) Ăsi=kamu lava ni-k‹m›ŭtkŭt tu Ta-tuko neg=2p.nom perhaps pst-‹ao3›read loc Law ‘Or have ye not read in the Law…’ (xii:5) (50) ruar ka irang tu vaung storm lk big loc sea ‘a heavy storm at sea’ (viii:24) (51) maku-Ali-lid-a ki Raraman=oho ka tu dŭng ao4.invoke-rdp-God-sj df Father=2s.gen lk loc darkness ‘pray to your Father who is in secret’ (vi:6) (52) ni-thabul tu lbä-lbäx ki Galilea pst-travel loc rdp-part df Galilee ‘he left to the parts of Galilee’ (ii:22)

The clause 81

(53)

ka ru

d‹m›arang ni-p-u-kua

lk when ‹ao3›leave pst-caus-mot-move/be.at

tĭni-än tu sangat 3s-obl loc prison ‘…but he went and cast him into prison…’ (xviii:30)

Location also includes location in time, as in the following example: (54) tu wäi ki ăsi tĭn am-amat-en loc day df neg 3s.gen rdp-expect-uo ‘on a day he does not expect him’ (xxiv:50) The default case marker ki marks common nouns performing the role of actor in an undergoer-oriented phrase, or possessor in a possessive construction. Examples: (55) ni-pa-am’t-ǝn k’=ăna ki tau ka ma-väux pst-caus-happen-uo lk=dist df person lk ao1-hostile ‘An enemy has done this’ (xiii:28) (56) tu tunun ki vŭlŭm […] ka ăsi ha-urung-ǝn ki matăliaw lk neg do-secretly-uo df thief loc Heaven ‘in Heaven [……] where thieves do not steal’ (vi:20) (57) al-alak ki Alid rdp-child df God ‘children of God’ (v:9) (58) tu vuĭl ki mäwäw loc belly df whale ‘in the belly of the whale’ (xii:40) ki marks common nouns that assume the role of undergoer in an actor-­ oriented clause, e.g. (59)

ka du ni-ĭlŭb kow ki alŭb=oho and when pst-close 2s.nom df door=2s.gen maku-Ali-lid-a ki Raraman=oho ka tu dŭng ao4.invoke-rdp-God-sj df father=2s.gen lk loc secret ‘and when you have shut your door, pray to your Father who is in secret’ (vi:6)

82 A grammatical sketch of Siraya (60)

ĭmid ki pärä˘näx ka ăsi măka-vua ki vua lk neg ao4.bring.forth-fruit df fruit all df tree ka ma-riang lk ao1-good ‘every tree which does not bring forth good fruits’ (iii:10)

It marks a means or instrument: (61) kalang-ǝn ki vua ta pärä˘näx know-uo df fruit nom tree ‘the tree is known by (its) fruit’ (xii:33) (62) paki-valey-ǝn tĭn ka kuko ki ni-uap-an ki uap v4.seek-find-uo 3p.gen lk empty df pst-sweep-uo df broom ‘he found that it was empty and swept with a broom’ (v:44) (63)

ĭling’x-ey=mumi ki ä-ĭlingix-ǝn ra ăsi=kamu hear-sj.uo=2p.nom df rdp-hearing-UO adv neg=2p.nom m-u-mha-a ao3-mot-understand-sj ‘By hearing you shall hear, and shall not understand’ (xiii:14)

It marks a comitative: (64)

Tama-ma-ta-täutäux person-ao4-rdp-teach ĭmumi-än ki tama-imux ki tama-ka-varaw=ra? 2p-obl df person-assess,tax df person-v1-to.sin=adv ‘Why does your Master eat with publicans and sinners?’ (ix:11) Kaumang ka m-i-saal why

m-avok ta

lk ao-loc-together ao3-eat nom

It links a quantifier to its head, e.g. (65) ĭmid ki ma-alam, ĭm’d=ăpa ki m-i-väwälung all df ao1-ill all=add df ao-loc-diseased ‘all sicknesses and [all] diseases’ (iv:23) (66) ra-ruha ki tawil rdp-two df year ‘two years’ (ii:16) It occurs as a co-ordinator between noun phrases, e.g.

The clause 83

(67)

ni-p’xä-‘n=ko

ĭmid ki ka-ilx-ǝn tu tunun ki vŭlŭm df v1-strong-uo loc heaven

pst-give-uo =1s.nom all

ki Näi df earth ‘I was given all power in heaven and earth’ (xxviii:18)

(68)

ma-batung ki tama-imix ki tama-ka-varaw=àpa ao1-many df person-assess,tax df person-v1-to.sin=add ni-irua m-i-saal ti Jesus-an ki pst-arrive ao-loc-together pa Jesus-obl df Pä-ta-täutäux-ǝn-àpa tìn 3s.gen disciple-add ‘many tax-collectors and sinners came and sat down with Jesus and his disciples’ (ix:10)

(69)

ma-batung ta i-ru’-a ka măka-reya ao1-many nom loc.arrive-sj lk ao4.come.from-East ki măka-raur df ao4.come.from-West ‘[many are those who will come from the East and those who will come from the West =] Many will come from the East and from the West’ (viii:11)

It links a directional noun phrase to a deictic verb. This directional noun phrase appears to be syntactically the object of its host verb. Examples: (70) ni-taw-kua ta ti Jesus ki na da-diri pst-go.down/through-move/be.at nom pa Jesus df part rdp-sow ‘Jesus went through the corn’ (xii:1) (71) ni-m-u-kua ki Si-bavaw ka tama-p’xik pst-ao-mot-move/be.at df to.rank-top lk person-sacrify ‘[Judas Iscariot] went unto the chief priest’ (xxvi:14) (72) ru ni-u-ra-rbo-ǝn ti Jesus ki tălax ti Petrus when pst-mot-rdp-go.in-uo pa Jesus df house pa Petrus ‘when Jesus had gone into the house of Petrus’ (viii:14) Tu and ki can also form compound prepositions with deictic verbs, as with sa-ka-kua tu ‘[going to=] towards’, and măka-rbo ki ‘[coming from=] from, out of’:

84 A grammatical sketch of Siraya (73) ni-d‹m›arang sa-ka-kua tu Egypten pst-‹ao3›-go.away go.through.difficulty-rdp-move/be.at loc Egypt ‘he went away [?escaped] to Egypt’ (ii:14) (74)

ru d‹m›arang-al=ato măka-rbo ki kaäwlung when ‹ao3›leave-sj=prf ao4.come.from-inside df person ta Ĭupan ka ăsi ma-tikanax nom spirit lk neg ao1-clean ‘When the unclean spirit is gone out of a man’ (xii:43)

Tu and ki combine with deictic nouns in compound prepositions such as tu ämäx ki ‘before’, tu arux ki ‘across’, lam ki ‘(together) with’: (75)

pa-ka-rämäx-aw

k’ma-hĭna ta

rämäx=umi tu

ämäx ki

caus-v1-light-sj.uo like-there nom light=2p.gen loc front df

kaäwlung ka k‹m›ĭta-a ki na ringey=umi ka ma-riang human lk ‹ao3›see-sj df part work=2p.gen lk ao1-good ‘Let your light so shine before men, that they may see your good works’ (v:16)

(76) tu arux ki Jordaan loc other side df Jordan River ‘across the Jordan River’ (iv:15) (77) Ni-ad nein ta luang ka ĭpu lam ki patak tĭn pst-bring 3p.gen nom animal lk she-donkey with df colt 3s.gen ‘they brought the donkey and her colt’ (xxi:7) (78) ni-taw-kua ta ruma ki ääp tu vidäx ki darang pst-go.down-move/be.at nom some df seed loc side df road ‘some [seeds] fell by the wayside’ (xiii:4) 4.3. The linker ka In contrast to ki, which links nominal clauses to other parts of a sentence, ka is a conjunction linking verbal clauses to each other. As such, it is used in a variety of contexts where English would have to choose from a coordinating conjunction (as in sentence (79)), a complementiser (80), a subordinating conjunctor (81) or a relative pronoun (82–83):

The clause 85

(79)

ka ăsi t’la-n ta äwĭng ka pa-itu-rbo-eyl=ato and neg light-uo nom candle and caus-be.at-go.inside-sj=prf ki sato df bushel ‘Neither do men light a candle, and put it under a bushel’ (v:15)

(80) ni-m-ĭlingix=kamu ka ni-pa-u-pänäx ta su pst-ao3-hear-you lk pst-caus-mot-appear nom word ka-väango-aw=muhu ta ra-ruma=hu ra v1-love-sj.uo=2s.gen nom rdp-others=2s.gen adv ‘you have heard that it had been said: you shall love your neighbour’ (v:43) (81)

tama-täi-riang ta ma-kuptix ki rĭx ka m-araraw-a person-be.with-happy nom ao1-pure df mind lk ao3-see-sj ki Alid ta neni df God nom 3p ‘Blessed are the pure in heart: for they shall see God’ (v:8)

(82) tau-tau ka m-i-rung tu ka-rŭmdŭm-an ni-k‹m›ĭta rdp-person lk ao-loc-sit loc v1-dark-uo pst‹ao3›see ki rämäx ka irang df light lk great ‘the people who sat in darkness saw a great light’ (iv:16) (83)

teni ta ti àta ka ni-pa-susu-¢n ki Matäi-tan 3s.nom nom pa prx lk pst-v4-say-uo lk prophet ka ti Esajas, kun lk pa Esaias saying ‘this is the one who was spoken of by the Prophet Esaias, who said…’ (iii:3)

. 4.4. Prepositions There are five prepositions or words that function as prepositions: na (+partitive, +source), aley (+reason), lam (+comitative), măka- (+ablative), and a (+possessive). They often occur in combination with case markers. – na has the meaning of ‘being part of, belonging to’ (the following noun). Examples:

86 A grammatical sketch of Siraya (84) na alak ti David part offspring pa David ‘a son of David’s’ (xxii:42) (85) na ka-kŭbkŭb ki t’pung part rdp-brood df viper ‘brood of vipers’ (iii:7) It may also indicate a source, or, if the following word defines a point in time, a temporal starting point. Examples: (86)

aku-ka-vui-ǝn ta teni ki na Ĭupan ka Dĭlix exist-v1-pregnant-uo nom 3s.nom df part Ghost lk true Ma-tiktik o1-righteous ‘she was found pregnant from the Holy Spirit’ (i:18)

(87) na hnĭn-an k’=ăta part now-obl lk=prox ‘from now onwards’ (xxvi:64) (88)

na

takăl’-an

tu Babilon tu kidi ki Christus

part carry.away-uo loc Babylon loc time df Christ

saat=ato kĭtiän äb ki pat ki ka-vui-vuil-an=’pa plus df four df v1-rdp-stomach-uo=add one= prf ten ‘from the exile to Babylonian to Christ there are fourteen generations’ (i:17)

– aley ‘reason’ functions as a preposition in conjunction with ka or ki; aley ka translates as ‘because’ or ‘in order to’ and precedes predicates; aley ki is usually followed by a noun phrase (occasionally by a predicate) and means ‘because of’ or ‘on behalf of’: (7) aley ka kiĭm-ǝn ta ma-mang k’=ăta ki Heidang reason lk seek-uo nom rdp-what lk=prox df Heathen ‘because the Heathens seek after all these things’ (vi:32) (89)

u-da-darang-aw maki-pungas k‹m›iĭm aley ki rawey, mot-rdp-leave-sj.uo ao4.seek-be.busy ‹ao3›seek reason df child ka ru paki-valey-‘n-umi ta teni, l‹m›ikux-a lk if,when v4.seek-find-uo-2p.gen nom 3s.nom ‹ao3›return-sj x’naw ĭau-an aley ka i-rua-al=ăpa-ko to.inform 1s-obl reason lk loc-arrive-sj=add-1s.nom

The clause 87

deip tĭni-än to.worship 3s-obl ‘go and search diligently for the young child, and when you have found it, let me know, so that I can come and worship it too’ (ii:8) aley occurs without ki before personal pronouns and personal names: (90) Ma-ita ru paka-ĭm’d-aw ta neni pa-ka-varaw aley ĭmhu-an even if as-all-sj.uo nom 3s.nom caus-v1-to.sin reason 2s-obl ‘even if they all get offended because of you’ (xxvi:33) (91) ni-pa-väut pa-p-u-sangat tĭni-än aley ti Herodias-an pst-caus-bind caus-v4-mot-prison 3s-obl reason pa Herodias-obl ‘he put him in prison for Herodias’ sake’ (xiv:3) – lam means ‘companion’; when followed by a noun in the default case, it functions as a comitative preposition (‘with’): (92) ni-paki-valey nein ta rawey lam ki Rarenan tĭn pst-v4.seek-find 3p.gen nom child with df Mother 3s.gen ‘they found the child with its Mother’ (ii:11) (93)

mi-harafhaf=ato [ta teni] ki saat inch-troubled= prf nom 3s.nom df one ka-äwma-ng=ăpa ki Jerusalem tu lam tĭni-än incl-village,town-incl=add df Jerusalem loc with 3s-obl ‘He became troubled, and all of Jerusalem with him’ (ii:3)

– măka- is an ablative preposition. It is usually attached to the following word. It is best translated with ‘from’ or ‘since, for’: (94) măka-rbo ao4.come.from-inside ‘from inside’ (viii:28) (95) măka-vavaw tu kidi=ăpa ka tu rarim ao4.come.from-top loc limit=add lk loc bottom ‘from top to bottom’ (xxvii:51) (96) măka-saat kĭtiän ab ki ruha ki tawil ao4.come.from-one ten plus df two df year ‘since twelve years’ (ix:20)

88 A grammatical sketch of Siraya (97) măka-saat ki wäi ao4.come.from-one df day ‘all day long’ (xx:6) – a, a= introduces a possessor and means ‘belonging to, from’: (98) a timang-a ta k-äyä-n ki pa-pĭtu k’=ăna? poss who-sj nom v1-have.as.wife-uo df rdp-seven lk=dist ‘whose wife of these seven [brothers] will she be?’ (xxii:28) (99)

ma-i-ringey-eta hia tu-turo ki răta, a=muhu-a v4-loc-make-1pi.gen here rdp-three df tabernacle poss=2s.gen-sj ta sa-saat, a=Moses-a ta sa-saat, a=Elias-a ta nom rdp-one poss=Moses-sj nom rdp-one poss=Elias-sj nom sa-saat rdp-one ‘let’s make here three tabernacles, one will be yours, one will belong to Moses, and one to Elias’ (xvii:4)

Elsewhere, it has the notion of ‘about, concerning’: (100) a tu likux-ey äpit poss loc go.back-sj.uo get.up ‘concerning the resurrection’ (xxi:31) The pronouns introduced by a belong to different case categories. Third person pronouns and the first person singular appear in the independent form. Other pronouns are genitive (and hence cliticised) forms.37 Compare the following examples: (101) a neini-a ta pa-i-sasu-an poss 3p.nom-sj nom kingdom ‘Theirs will be the Kingdom’ (v:3)

37 In

the Gospel text, possessive a (or its variant form â) does not exactly reflect this cliticisation pattern. It is often written attached to following nouns or pronouns, including 3rd person pronouns and the 1st person singular independent form (as in âjau (xx:15)).

The clause 89

(102)

ăsi-ko kawa hahey-ǝn ka sĭ-kunung-a-ko38 neg-1s.nom qu allow-uo lk dispose.of-sj-1s.nom ki a ĭau? df poss 1s.indep ‘Is it not allowed to me to do what I want with what belongs to me?’ (xx:15)

(103) ar’-aw ta a=mhu-a take-sj.uo nom poss=2s.gen-sj ‘take what is yours’ (xx:14) This a can also have a locative clause in its scope: (104)

tu P’h’-ey=‘to ki Si-atix Si-bavaw ka a lk poss loc give-sj.uo=prf df emperor Si-atix Si-bavaw, ki Alid=ăpa ka a tu Alid=ra df God= add lk poss loc God=adv emperor ‘Give to the emperor what belongs to the emperor, and to God what belongs to God.’ (xxii:21)

(105) ta a tu rbo ki häux ka ĭt-ǝn nom poss loc inside df mug lk drink-uo ‘[what belongs to the inside of the drinking mug =] what is inside the drinking mug’ (xxiii:26) Apart from these simple prepositions, Siraya also makes extensive use of prepositional verbs (see §5.16, §5.18). 4.5. The personal article ti The personal article ti precedes personal names, except in a few cases discussed in §7.5. It also precedes the kinship terms ina ‘mother’ and ama ‘father’, and the name Israel when it refers to a tribe or nation rather than a location (as in na al-alak ti Israël (xxvii:10) ‘children of Israel’. It precedes the 1st person singular independent pronoun ĭau, and the indefinite pronoun ano ‘someone, so-and-so’. Finally, it also precedes deictic pronouns (as in 107), ordinal numbers (e.g. ti Nawnamu ‘the first’, ti ka-ta-turu ‘the third’), and deverbal nouns (e.g. ti taplax=kaw (xxvi:69) ‘the one hitting you’), pro38 The

meanings of the constituent parts of sĭ-kunung remain unclear.

90 A grammatical sketch of Siraya vided these have a human referent. If the noun phrase in question is in nominative case, ti is preceded by ta, e.g. ta ti ĭau. 4.6. Deictics Siraya has two deictic elements, ăta ‘prox’ and ăna ‘dist’. They can occur independently as nouns; when preceded by ti, they have a human referent. Examples: (106) ăta ta vual=au prox nom body=1s.gen ‘this is my body’ (xxvi:26) (107) teni ta ti ăna, t‹m›urung-a tini-än 3s.nom nom pa dist ‹ao3›grab-sj 3s-obl ‘that’s the one, grab him!’ (xxvi:48) However, in most cases they are used attributively and are preceded by a cliticised form of the linker of verbal clauses ka, as in wäi k’=ăta (vi:11) ‘this day’, and äwma k’=ăna (xxi:2) ‘that village’. ăta and ăna are matched by the deictic adverbs hia ‘here’ and hĭna ‘there’: (108)

m-i-e-rung-a hia tu kidi ki u-kua-ey=mau ao-rdp-loc-sit-sj here loc time df mot-move-sj.uo =1s.gen hĭna mako-Ali-lid there v4.invoke-rdp-God ‘sit here until I go there to pray’ (xxvi:36)

Another term for ‘here’ is ătaun, which occurs only three times in the Gospel, once by itself (xii:6), and twice in conjunction with hia (xii:41, xii:42). hĭna frequently occurs in the phrase kuma hĭna, which means ‘like that, thus’; the latter in turn is often used in verbal compounds meaning ‘to speak like that, speak thus’, or simply ‘to say’. Compare: (109) ăsi kawa k’ma-hĭna ki na ringey ta Tama-imŭx? neg qu like-there df part activity nom person-assess,tax ‘isn’t that the sort of thing the tax collectors do?’ (v:47)

The clause 91

(110)

ĭna päx-kbu ki rĭx, mătäi-k’ma-hĭna ki su: don’t think-heart df mind ao4.say-like-there df word mang ta kan-aw=miän? mang ta ĭt-aw=miän? what nom eat-sj.uo=1pe.gen what nom drink-sj.uo=1pe.gen ‘don’t worry, saying: what are we going to eat? what are we going to drink?’ (vi:31)

Finally, there is the temporal adverb xnĭn ‘now’, example: (111) kĭt’-ey, ni-ĭlingix-n=umi xnĭn ta ba-varŭx tĭn see-sj.uo pst-hear-uo=2p.gen now nom rdp-blasphemy 3s.gen [ki Alid.] df God ‘look, now you have heard his blasphemies’ (xxvi:65)

4.7. Personal pronouns An overview of personal pronouns was already given in Table 2 in §4.2.1; it is repeated here for the sake of convenience. Table 3. Overview of personal pronouns Person

Independent

Nominative

Genitive

Oblique

1s 2s 3s 1p.i 1p.e 2p 3p

ĭau ĭmhu teni ĭmĭta ĭmian ĭmumi neini

=ko =kaw ta teni =kĭta =kame =kamu ta neini

=(m)au =oho, =(m)hu tin =eta, =mĭta =(m)ian, =(m)iän =(m)umi nein

ĭau-an ĭmhu-an tini-än ĭmitä-n ĭmian-än ĭmumi-än neini-än

There are independent, nominative, genitive and oblique series of pronouns. Each of these distinguish 1st, 2nd and 3rd person as well as singular and plural number; in addition, the 1st person plural has inclusive pronouns, which include the 2nd person or hearer, and exclusive pronouns, which do not. Independent pronouns introduce or emphasise the person referred to, e.g.

92 A grammatical sketch of Siraya (112) ti ĭau ta Alid ti Abraham pa 1s.indep nom God pa Abraham ‘I am the God of Abraham’ (xxii:32) (113) päx-s’hŭt-a ki rĭx, ti ĭau k’=ăta, ĭna ma-takut think-trust-sj df mind pa 1s.indep lk=prox don’t ao1-afraid ‘have faith, it’s me, don’t be afraid’ (xiv:27) (114) ra ti ĭau ta k’ma ĭmumi-än adv pa 1s.indep nom say 2p-obl ‘[those of old time say…]; but I’m telling you:…’ (v:22) (115) ĭna ma-takut ta ĭmumi don’t ao1-afraid nom 2p.indep ‘don’t you be afraid’ (xxviii:5) (116)

Mĭsing ĭmhu ta na lam=ăpa nein, truly 2s.indep nom part companion=add 3p.gen nda pa-kalang=kaw ki ĭngaw=uho adv caus-know=2s.nom df voice=2s.gen ‘I’m sure you are also one of them, [you are made known by your voice =] your speech is giving you away’ (xxvi:73)

The occurrence of a independent pronoun does not overrule the use of person agreement on the verb: in the following sentence the 2p occurs as a independent pronoun as well as a nominative pronoun cliticised to the verb: (117) vaya=kamu ki Näy ta ĭmumi salt=2p.nom df earth nom 2p.indep ‘you are the salt of the earth’ (v:13) Nominative pronouns are cliticised to the predicate. Exceptions are the 3rd person pronouns: their position is not fixed, although they tend to come directly after the verb (if there is no genitive pronoun already taking this position, see below). Nominative 3rd person pronouns are basically identical to their independent counterparts but require a case marker. Nominative pronouns are subjects: in transitive clauses they take on the role of undergoer. They can co-occur with genitive pronouns, in which case they follow the latter. The previous two sample sentences and the following ones exemplify their use: (118) kĭt’-ey mu-vavaw-kĭta m-u-Jerusalem see-sj.uo as-top=1pi.nom ao-mot-Jerusalem ‘see, we are going up to Jerusalem’ (xx:18)

The clause 93

(119) timamang ta t‹m›umimia, m-ara ta teni whoever nom ‹ao3›beg ao3-receive nom 3s.nom ‘whoever asks will receive’ (vii:8) (120) ni-äwlux-an tĭn ta neni tu Jordaan pst-baptise-uo 3s.gen nom 3p.nom loc River Jordan ‘he baptised them in the River Jordan’ (iii:6) (121) pako-lulŭx-ǝn=au=kaw, Rama v4.invoke-praise-uo=1s.gen=2s.nom father ‘I thank you, Father’ (xi:25) Genitive pronouns assume the roles of actor and possessor. 1st and 2nd person genitive pronouns have variants with and without initial m. Those with initial m appear in verbs after the subjunctive suffixes -aw and -ey, the clitics =(ă)pa and =(a)to and the negators ăsi and ĭna (cf. §4.10). Certain pronouns also have initial m after the preposition a, with which they form a possessive construction (§4.5). This is shown in the following examples: (122)

kidi=atu=mau ka äwlux-ey=mhu=ko, ought.to= prf=1s.gen lk baptise-sj.uo=2s.gen=1s.nom ka i-rua=kaw m-u-kua ĭau-an? lk loc-arrive=2s.nom ao-mot-move 1s-obl ‘I should be baptised by you, and you came to me?’ (iii:14)

(123)

teni ta täi-a-para=au, ki Niähä, ki 3s.nom nom be.with-com-together=1s.gen df sister df Rena=ăpa=mau. Mother=add=1s.gen ‘they are my brothers, and Sisters, and my Mother’ (xxii:50)

(124) ăsi=kame kawa ni-pa-darang tu Nanang=oho ki Lĭtu? neg=1pe.nom qu pst-caus-leave loc name=2s.gen df Devil ‘have we not cast out devils in Your Name?’ (vii:22) (103) ar’-aw ta a=mhu-a take-sj.uo nom poss=2s.gen-sj ‘take what is yours’ (xx:14) (125) ăsi=mumi lava ni-k’tŭng, …? neg=2p.gen maybe pst-read ‘haven’t you read, …?’(xix:4)

94 A grammatical sketch of Siraya The variant forms without m are cliticised to other verbs and to nouns (unless they have =(ă)pa cliticised), e.g. Rama=au ‘my Father’; rapal=oho ‘your feet’, reya=umi ‘your peace, ni-ĭlingix-n=umi (pst-hear-uo=2p.gen) ‘you have heard’ (xxvi:65). Moreover, while the 2s.gen pronoun =hu is distributed more or less evenly between nouns and verbs, the 2s.gen pronoun =oho as a rule occurs after nouns.39 Variants with and without m and variants with =hu and =oho almost suggest that there is a distinction between actor and possessor clitics. However, there are still a large number of genitive pronouns without m referring to actor as well as a few genitive pronouns with m referring to possessor (i.e. the ones attached to =(ă)pa). There are many verbs combining genitive and nominative postclitics, that is, verbs that are marked for actor and undergoer. The genitive pronoun is almost always a first person singular followed by a nominative second person plural (e.g. the phrase kun=au=kamu ‘I’m saying to you’, which occurs in 64 instances). There are only six instances deviating from this pattern: – four instances have a 1s.gen followed by a 2p.nom (as in Pako-lulŭx-ǝn= au=kaw, see sentence (120)), – one instance has a 1pe.gen followed by a 2p.nom (ni-pa-i-pari-ringid-en= iän=kamu [pst-v4-loc-rdp-flute-uo=1pe.gen=2p.nom] ‘we played the flute to you’ (ii:17)), and – one instance shows a 2s.gen followed by a 1s.nom (äwlux-ey=mhu=ko [baptise- sj.uo=2pe.gen=1p.nom] ‘I should be baptised by you’ (iii:14)). Oblique pronouns occur in all cases where nominative and genitive pronouns do not apply. Note the idiomatic forms Ĭna-uhu-ǝn ‘your Mother’ and Ama-uhu-ǝn ‘your Father’, in which the role of -ǝn is strange and remains unexplained:

39 The

original text has 58 instances of oho and six instances of ohou: all instances with oho and four instances with ‘ohou’ occur after nouns, which leaves only two cases with ohou cliticised to verbs.

The clause 95

(126)

M-ĭlix-a-kaw ti Ama-uhu-ǝn ti ao3-honour-sj=2s.nom pa father-2s.gen-uo(?) pa Ĭna-uhu-ǝn mother-2s.gen-uo(?) ‘Honour your Father and your Mother’ (xv:4)

4.8. Questions The Gospel text contains yes/no questions and wh-questions. Yes/no questions as a rule contain the particle kawa ‘is it the case that…?’, which qualifies the predicate, as in sentence (109) and in the following two sentences: (127) àsi kawa ma-saun ka-irang-¢n ta kä-wax-an ki ka-kan-¢n? neg qu ao1-exceed v1-big-uo nom v1-alive-uo df rdp-eat-uo ‘Isn’t life more important than food?’ (vi:25) (128) tna-m’sing-n=umi kawa ka pa-ilpux-ǝn=au ta ăta? hear-true,real-uo=2p.gen qu lk caus-can-uo=1s.gen nom prox ‘do you believe that I can do this?’ (ix:28) Wh-questions contain a question word, which functions as an argument. Several question words become indefinite pronouns when reduplicated. The following question words and indefinite pronouns occur in the Gospel: Question words

Indefinite pronouns

mang (vi:31) ‘what?’

mamang (i:22) ‘whatever, anything’

timang (iii:7) ‘who?’

timamang (v:13) ‘whoever’

tumang (ii:2) ‘where?’ tumamang (viii:19) ‘wherever’ mama (ki) mang (xii:29), mama imang (vi:28) ‘how?’ umang (xxi:40) ‘to do what?’ kaumang (vi:28) ‘why?’ măka-kuna (xiii:56) ‘wherefrom?’ ua-mang (xxvi:50) ‘wherefore?’

umamang (xxvii:19) ‘to do anything’

măno (xxv:44) ‘when?’

măno-no (xxvi:16) ‘whenever’

pĭ-pĭna, pa-pĭna ‘how much (xv:34) pä-pĭna-n (xxv:40), ma-pĭna-n (xviii:21) mäwa-pĭna-n (xxiii:38) ‘how often; as often as, inasmuch as’

pa-pĭna-pĭna ‘as much/many as’ (xx:9)

96 A grammatical sketch of Siraya The question words timang and tumang have a transparent structure and clearly consist of mang preceded by respectively the personal article ti or the locative case marker tu. In the Gospel text, the constituent elements in these and other question words are usually written as one word, although they can also occur separately. For the sake of easy presentation and in order to avoid analytical overkill, I write timang, tumang, mamang, timamang, tumamang, umamang and kaumang, as single forms. Examples: (129) pa-i-alak-aw lava tumang ta ti Jesus? v4-loc-give.birth-sj.uo perhaps where nom pa Jesus ‘where will this Jesus be born?’ (ii:4) (130) kaumang ka päx-kbu-n=umi päx-dimdim ki pa-mămi-an? why lk as-heart-uo=2p.gen think-dark df v4-dress-uo ‘why do you worry about clothing?’ (vi:28) (131) măno ka ni-kĭta-n=ian ĭmhu-an ka ma-xangey? when lk pst-see-uo=1pe.gen 2s-obl lk ao1-hungry ‘when have we seen you hungry?’ (xxv:44) (132) Pĭ-pĭna=’to ta paul ĭmumi-än? rdp-how.much=prf nom bread 2p-obl ‘How many breads do you have?’ (xv:34) mang and timang can take on several syntactic roles, except that of subject. Within a sentence, they occur in the same syntactic position as the part of the sentence being queried. Examples: (40) mang ta kan-aw-miän? what nom eat-sj.uo=1pe.gen [that what is going to be eaten by us is what=] ‘what are we going to eat?’ (vi:31) (39) timang ta Rarenan=au? who nom Mother=1s.gen ‘who is my Mother?’ (xii:48) (133) ni-m-u-pänäx=kamu tu puläx k‹m›ĭta ki mang? pst-ao-mot-outside=2p.nom loc wilderness ‹ao3›see df what ‘what did you come out to the wilderness to see?’ (xi:7)

The clause 97

(134) ti taplax=kaw timang? pa slap=2s.nom who [the one hitting you is whom =] ‘who is hitting you?’ (xxvi:68) (135) pa-darang-ǝn ta neni timang-an ki al-alak=umi? caus-leave-uo nom 3p.nom who-obl df rdp-offspring=2p.gen ‘[by whom] by whose power will your children cast them out?’ (xii:27) (98) a timang-a ta k-äyä-n ki pa-pĭtu k’=ăna? poss who-sj nom v1-have.as.wife-uo df rdp-seven lk=dist ‘whose wife of these seven [brothers] will she be?’ (xxii:28) (136) alak timang ta teni? offspring who nom 3s.nom ‘whose child is he?’ (xxii:42) These question words are also used in indirect questions: (38) tumang ta vangey=umi, tu hĭna-al=ăpa ta where nom treasure=2p.gen loc there-sj=add nom tintin=umi heart=2s.gen ‘where your treasure is, there will also be your heart’ (vi:21) (137)

p-u-lilit-aw ta seyluf ka tu puläx caus-mot-observe-sj.uo nom lilies lk loc field mama imang ta ta-tatul nein like what nom rdp-grow 3p.gen ‘consider the lilies in the field, how they grow’ (vi:28)

They are also used as verbs: (138) mang-a=miän ĭmhu=ăpa Jesus ka Alak ki Alid? be.what-sj=1pe.gen 2s.nom=add Jesus lk offspring df God ‘what do we have to do with you Jesus, Son of God?’ (viii:29) (139) măno-no-al=ato ki kidi ta ma-mang k’=ăta? rdp-when-sj=prf df time.limit nom rdp-what lk=prox ‘when will all these things happen?’ (xxiv:3) Examples of indefinite pronouns:

98 A grammatical sketch of Siraya (118) timamang ta t‹m›umimia, m-ara ta teni whoever nom ‹ao3›beg ao3-receive nom 3s.nom ‘whoever asks, will receive’ (vii:8) (140) ĭmid ki ma-mang ni-pää-tunun ĭau-an ki Rama=au all df rdp-what pst-give-pass.on 1s-obl df Father=1s.gen ‘all these things were delivered to me by my Father’ (xi:27) (141)

ä-äu-äux-aw=mau=kaw tumamang ta com-rdp-follow-sj.uo =1s.gen=2s.nom wherever nom sa-ka-kua-ey=mhu go.through.difficulty-rdp-be.at/move-sj.uo=2s.gen ‘I’ll follow you wherever you go’ (viii:19)

(142)

na

kidi k’=ăna ni-hawat-ǝn tĭn ta kidi ka part time lk=dist pst-look.out-uo 3s.gen nom time lk ma-riang, ka măno-no ka pää-tunun-aney tĭn tĭni-än. ao1-good lk rdp-when lk give-pass.on-sj.uo 3s.gen 3s-obl ‘from then on he looked for the right moment to deliver him’ (xxvi:16)

(143) pa-pĭna-pĭna ki vual ka ka-baley-aw-mumi rdp-rdp-how.much df body lk v1-find-sj.uo=2p.gen ‘as many people as you come across’ (xx:9) 4.9. Possession There are several ways to express possession. 1. As has already been discussed in §4.1.1.3, it is sometimes denoted through the existential verbs aku- and akumea (both meaning ‘to exist’) and ausi ‘not exist’. 2. It is sometimes denoted with a, a preposition meaning, among others, ‘belonging to, from’ (§4.5). 3. ki introduces common nouns acting as possessors (§4.2.2). 4. It is sometimes expressed with an oblique pronoun, e.g. (144) ta Tama-ma-ta-täutäux ĭmumi-än nom person-ao4-rdp-teach 2f-obl ‘your teacher’ (ix:11)

The clause 99

(145)

măka-kŭna tĭni-än ta ka-kusacing-an k’=ăta ao4.come.from-where 3s-obl nom v1-wise-uo lk= prox ki ka-ilx-ǝn=ăpa? df v1-strong-uo =add ‘From where has this man his wisdom and his mighty works?’ (xiii:54)

(130) pĭ-pĭna=‘to ta paul ĭmumi-än? rdp-how.much=prf nom bread 2p-obl ‘How many breads do you have?’ (xv:34) 4.10. Negation The main negation marker is ăsi ‘no, not’, which has verbs as well as nouns in its scope. Examples of ăsi: (146) Iru ra ăsi m-ĭlingix ta teni ĭmhu-an if but neg ao3-listen nom 3s.nom 2s-obl ‘but if he will not listen to you,…’ (xviii:16) (147) pärä˘ näx ka ăsi ma-riang tree lk neg ao1-good ‘a bad tree’ (vii:17) (42)

Ka-harŭm-an ta ka-muy-ǝn=au, ăsi v1-feel.compassion-uo nom v1-wish-uo =1s.gen neg pa-p’xik-an rdp-sacrify-uo ‘I want mercy, not sacrifice’ (ix:13)

ăsi can occur as a statement in itself meaning ‘no’: haey, haey: ăsi, ăsi (148) k’ma-al=ato hĭna 40 ta su=umi, like-sj=prf there nom word=2p.gen yes yes neg neg ‘let your communication be, yea, yea: nay, nay’ (v:37) ăsi also occurs in complex constructions such as m-ĭ-ka-kua…ăsi or ăsi… m-ĭ-ka-kua ‘never’: 40 The

compound k’ma hĭna ‘say as follows, speak like this’ is a very frequent idiom.

100 A grammatical sketch of Siraya (149) M-ĭ-ka-kua ăsi=mau=kamu ao-loc-rdp-move/be.at=] always neg=1s.gen=2p.nom ni-kalang-ən pst-know-uo ‘I never knew you’ (vii:23) In verbal clauses negated by ăsi, the latter attracts person marking, as seen in (17) which is repeated below: (17) ăsi=kaw hahey-ǝn m-äya tĭni-än neg=2s.nom allow-uo ao1-take.as.wife 3s-obl ‘you are not allowed to have her [as a wife]’ (xiv:4) Other words with a negative meaning are ausi and awlux ‘not.exist; to lack’ (both verbs), nĭno ‘nothing’ (a noun), and the prohibitive markers ĭna and ĭnang ‘don’t’. The latter is a verb meaning ‘to be reluctant, not want to’. Examples: (150)

ti Rachel ta ni-t‹m›angi-tangi matäi-vula-vulas ki pa Rachel nom pst-‹ao3›rdp-cry speak-rdp-sad df al-alak tĭn, ka ĭnang ki pa-ka-haniap-ǝn, rdp-offspring 3s.gen lk not.want.to df caus-v1-console-uo, aley ka awlux=ato reason lk not.exist= prf ‘Rachel was weeping for her children and wouldn’t be comforted, because they are no more’ (ii:18)

(151) mama ki yuko ka ausi ki k‹m›a-kading like df sheep lk not.exist df ‹ao3›rdp-watch ‘like sheep without a herd’ (ix:36) (152)

Du timamang ta saw-‘lkit-al-ato ki su saw-Kuva ki If anyone nom look.up-swear-sj=prf df word as-building df ta-tam’d-ǝn ki Alid, ka nĭno ta ăna rdp-worship-uo df God lk nothing nom dist ‘If anyone swears by the Temple, that is no big deal’ (xxiii:16)

(153) ĭna päx-kbu ki rĭx don’t think-look.after df mind ‘don’t worry’ (vi:31)

Verbs 101

(154) ĭna m-avax neini-än pa-u-kua ĭau-an don’t ao3-prohibit 3p-obl caus-mot-move 1s-obl ‘don’t prevent them from coming to me’ (xix:14) (155) m-i-ka-kua ĭnang sau-lkit [ao-loc-rdp-be.move=] always not.want.to swear-(?) ‘do not ever swear’ (v:34) 5. Verbs 5.1. Verb classes Siraya verbs distinguish actor and undergoer voice. Voice-marking varies between verbs. Tsuchida (2000) took this as a basis to distinguish five formal verb classes. In what follows I use a reduced adaption of his verb class distinction: Class 1 Class 2 Class 3 Class 4

takes k(a)- as a default prefix and m(a)- in actor voice does not take any voice marking takes m- or ‹m› in actor voice and ø in undergoer voice takes p(a)- as a default prefix and m(a)- in actor voice

Members of these classes can be roots, bound verbs and verbs with orientation prefixes (see §5.14). In the lexicon these classes are coded as ‘v1’, ‘v2’, ‘v3’ and ‘v4’ for verbal roots and roots with orientation prefixes, and bv2, bv3 and bv4 for bound verbs. A simple ‘v’ is used for verbs with an ambiguous class affiliation. In the case of Siraya, the usefulness of verb classes is somewhat impaired by the fact that the data form a limited corpus. For certain verbs, there is a lack of critical derivations, which makes it difficult to determine beyond reasonable doubt to which class these verbs belong. Moreover, the difference between Classes 1, 3 and 4 verbs is often blurred by the loss of a before another vowel in ma-, so that this prefix becomes indistinguishable from m-. Finally, some roots combine with prefixes from more than one verb class. As a result, some verb class designations in this study are only tentative or remain unspecified. Class 1 This class typically includes stative verbs expressing a state, quality, emotion or sensation, but it has also other members with meanings such as ‘to work’, ‘to reap harvest’, and ‘to shine’. The prefix ka- (glossed as ‘v1’) is

102 A grammatical sketch of Siraya emblematic for this class and surfaces in various derivations such as causatives and deverbal nouns; it does not surface in actor-oriented verbs, which have ma- (‘ao1’) instead, e.g. ma-muy (viii:2) ‘to want (+ao)’ vs ka-muy-ǝn (vii:12) ‘id. (+ uo)’, ka-muy-ǝn (vi:10) will, desire; ma-vangey (xix:23) to be rich; pa-ka-vangey (vi:19) to collect treasures; ka-vangey-an (xii:35) treasure; ma-väango (v:46) ‘to love’ (+ao) vs ka-väango-aw (v:44) ‘id. (+ sj + uo)’, ka-väango (C38) ‘love’. Some class 1 verbs have a nominal root, e.g. ma-varaw ‘to sin’ (← varaw ‘sin’); ma-patey ‘to die’ (← patey ‘dead person’); ma-vangey ‘to be rich’ (← vangey ‘treasure’); ma-pungas ‘to work, be busy’ (← pungas ‘work’). Note that class 4 verbs also have a prefix ma- for actor-orientedness, but these verbs are neither stative nor are they marked by a matching prefix kain derivations that are not actor-oriented. Class 2 Class 2 verbs do not take any of the actor affixes involving m, although they can take other verbal affixes (including subjunctive suffixes, which also indicate voice). Members of this class are limited, but they also include various compound verbal bases. Some examples are lŭmad ‘to arrive’, thabul ‘to travel’, tawrŭma ‘to get lost’, lupux ‘to kill’, ĭlŭb ‘to shut’, päx-dimdim ‘to think’, itu-äwx ‘to follow’, si-mha-mha ‘to betray’ and the existential verb akumea. Class 3 Actor-oriented verbs in this class take a prefix m- before initial vowels or an infix ‹m› directly after initial consonants. (Both are indicated as ‘ao3’). The infix does not occur after initial labials. This class also includes various compound verbal bases and most bases containing an orientation prefix. Examples of ao3 affixation are: Bases

actor-oriented verb

ad ĭt u-kua ĭ-ka-kua u-mha darang ‘road’ hamia kan

m-ad ‘to bring’ m-ĭt ‘to drink’ m-u-kua (ao-mot-move/be.at) ‘to go’ m-ĭ-ka-kua (ao-loc-rdp-move/be.at) ‘to be permanent; always’ m-u-mha ‘to understand’ d‹m›arang ‘to go away’ h‹m›amia ‘to release’ k‹m›an ‘to eat’

Verbs 103 talix xail likux rau saplat takul saki- tawki-

t‹m›alix ‘to ask’ x‹m›ail ‘to testify’ l‹m›ikux ‘to do again’ r‹m›au ‘to deny’ s‹m›aplat ‘to scourge’ t‹m›akul ‘to farm’ s‹m›aki-mala ‘to throw out’, s‹m›aki-vaung ‘cast into the sea’, etc. t‹m›awki-lala to ask again, t‹m›äwki-patey to ask the dead, etc.

Note that ‹m› has a variant form ‹um›, which occurs in only two forms in the Gospel text, l‹um›ulux (xxi:9) ‘to praise, show gratitude’ and l‹um›oa (xi:21) ‘to suffer, tolerate(?)’. Tsuchida claims that in this class, undergoer voice is only marked by undergoer-oriented suffixes, but in fact it is also marked by the absence of an ao3 affix e.g. m-ad ‘to bring’, which has (ni-)ad (in sentence (240)) as well as (ni-)ad-ǝn (xviii:24) and (ni-)ad-an (xii:22) as undergoer-oriented forms. (Moreover, undergoer voice is also encoded in actor pronouns and subjunctive suffixes). Class 4 Class 4 verbs are marked by ma- in actor-oriented verbs (henceforth ‘ao4‘) and by pa- (‘v4’) in all other derivations, compare ma-dingi (x:40) ‘to send s.o.’ vs pa-da-dingi-ǝn (x:5) ‘to be sent forth’, Pa-da-dingi-­an (x:2) Apostle; ma-täutäux (v:2) ‘to teach’ vs ni-pa-ta-täutäux-ǝn (vii:28) ‘doctrine’, Pata-täutäux-ǝn disciples; and, with causative pa-: ma-kulamux (xxii:11) ‘to dress’ vs pa-pa-kulamux (xxv:36) ‘to clothe, dress’ (someone). This class includes some bound verbs, although in their case it is not clear whether pa- is a prefix by itself or an integral part of the first component.41 It also includes some verbs with a locative orientation prefix referring to actions affecting the body, such as ma-i-alak (xiv:6) ‘to give birth’, or m-ămia (xi:8) ‘to wear (clothes)’. Examples of bound verbs belonging to Class 4 are maki-valey (vi:2) ‘to find’ vs paki-valey (xiii:46) ‘to be found’; maku-Ali-lid (iv:9) ‘to pray to God, worship God’ vs paku-Ali-lid-ǝn (vi:7) id. (+uo); mătäi-puk (C75) ‘to conclude’ vs pătäi-puk-ǝn (C16) ‘to be concluded’. 41 Analysing

them further as consisting of pa-/ma- + bound root is problematic because it would add to the already considerable homonymy among bound verbs. Furthermore, bound verbs like mătäi-/ pătäi- have a short vowel in their first syllable, whereas other bound verbs have a long vowel. The relevance of this distinction needs further investigation.

104 A grammatical sketch of Siraya The v4 prefix pa- is homonymous with the causative prefix, compare mareya (v:24) ‘to reconcile’ with its causative counterpart pa-pa-reya (v:9) ‘to make peace’ [caus-v4-reconcile]. Initial ma- in actor-oriented forms is a secondary development and is historically the result of *‹um› infixed to pa- followed by the loss of the first syllable. (This must be due to a phonotactic constraint against *‹um› infixation after initial labials, see also Class 3 verbs, above.) Schematically, the development of ma- looks as follows: *‹um› + *pa- + root → *p‹um›a-root > ma-root. Tsuchida also distinguishes a fifth class which allegedly has only one member, mali-daäwa (iv:21) ‘to depart, move on’, with an undergoer form hali-daäw’-an (xxvi:2) ‘passing, Passover’. However, there are other verbs with initial hali- or mali-, such as hali-rima (xxii:13) ‘to bind the hands’, hali-rapal (xxii:13) ‘to bind the feet’, and mali-äwräx (xxiv:35) ‘to pass’, which has a causative form pa-hali-äwräx (xxvi:39) ‘to let pass’. Moreover, the initial m- and h- in these verbs do not constitute a voice opposition, as the mali-äwräx and pa-hali-äwräx forms show, since pa-hali-äwräx is not the undergoer counterpart of mali-äwräx. In fact, mali-daäwa and mali-äwräx are allegro forms of respectively *h‹m›ali-daäwa and *h‹m›aliäwräx: they derive from hali-, a bound verb which means ‘to go around, tie around, go full circle, to go along a trajectory’ and has a variety of incorporated objects (see D. Lexicon). I classify verbs derived from hali- as bound verbs belonging to class 3. For the loss of h- before ‹m›, compare also h‹m›arivat (viii:28) vs ­m-arivat (C46) ‘to go past’, h‹m›avax (ma-mado) (C115v) ‘to be weary, stay away from (=forbid oneself)’ vs m-avax (iii:14) ‘to forbid’, and h‹m›ĭlingix (xi:5) vs m-ĭlingix (ii:9) ‘to hear’. These three pairs also show the alternation between h‹m›- and m- on the basis of single roots and are further evidence that initial h is part of the verbal base and tends to get lost before ‹m›. 5.2. Voice 5.2.1. The voice system Siraya basically has a two-way voice system, opposing actor and undergoer voice. It has the following regular TMA categories: present, past, progressive, imperative and subjunctive.

Verbs 105 Table 4. The Siraya voice system as proposed in this study.

Actor

Indicative Present Past Progressive Subjunctive Imperative

Undergoer {m}-√ ni-{m}-√ {m}-rdp-√ {m}-√-a {m}-√-a

√, √-ǝn, √-an ni-√, ni-√-ǝn, ni-√-an rdp-√-ǝn, rdp-√-an √-ey, √-aw, √-aney √-ey, √-aw42, √-i, √-u

Table 5. The Siraya voice system demonstrated on the basis of kĭta ‘to see’ and kading ‘to watch’.

Actor

Indicative Present Past Progressive Subjunctive Imperative

Undergoer k‹m›ĭta ni-k‹m›ĭta k‹m›a-kading k‹m›ĭta-a k‹m›ĭta-a

kĭta-n ni-kĭta-n ka-kĭta-n kĭt’-ey kĭt’-ey, kading-u-(kame)

Tsuchida (2000) proposes a Siraya voice system with actor voice, object voice and locative voice. It furthermore distinguishes between neutral and perfective aspect in indicative mood, and between imperative and future in irrealis mood. Conform Tsuchida’s notation, actor-oriented voice affixes are combined in {m}, which stands for m- as well as for ‹m›, and (in Class 2 verbs) for ø. Table 6. Tsuchida’s (2000) interpretation of the Siraya voice system.

Actor voice

object voice

locative voice

Indicative Irrealis

{m} ni-{m} {m}- -a/ä {m}- -ah/äh

-en ni- -en -au/äu -auh/äuh

-an ni- -an -ei, -eih, -aneih

Neutral Perfective imperative future

This system is not adequate for the following reasons. Syntactically there is no distinction between object and locative voice. Although the Gospel has suffixes corresponding to object and locative voice affixes in other Austronesian languages, the distribution of these 42 No

instances of √-aney with imperative meaning are found in the Gospel text.

106 A grammatical sketch of Siraya suffixes is governed by a different set of rules. Tsuchida’s impression that the Siraya voice suffixes have an unclear distribution and that there is ‘no serious difference’ between them is largely due to a (false) expectation to find a three-way system with two undergoer-oriented voices, which is not uncommon among Formosan languages. Tsuchida distinguishes neutral and perfective aspect, conforming to aspect categories that are general in Formosan languages. However, in the Siraya Gospel this distinction tends to match rather closely the present and past tense distinction of the original Dutch, hence my use of ‘present’ and ‘past’ instead. This distinction is most probably the result of language interference from the Dutch translators. Tsuchida’s distinction of future suffixes -ah, -auh, -eih and -aneih, is based on a misinterpretation of final h (which is not phonemic, §1.16.1), and has furthermore no contextual support in the Gospel. Subjunctive mood and future tense are not formally distinguished and are expressed by the same suffixes -a, -aw, -ey and -aney (see §5.3.4). Finally, Tsuchida notes that class 2 verbs can also be marked for locative voice through a combined -an-eih (-an-ey) suffix. However, this affix combination is neither limited to Class 2 verbs,43 nor is there compelling evidence to suggest that it is a regular marker of locative voice, as will be discussed in §5.2.3. I disagree with Tsuchida’s position that the distribution of Siraya undergoer suffixes is without system, and that Siraya had two undergoer voices. I do so for the following reasons: 1. Although the distribution of these suffixes is sometimes inconsistent, it is not entirely random. This is already apparent from the fact that, while there is a seemingly free alternation of the suffixes -ǝn (/-n) and -an (/-än) in some verbs, no alternation with -ǝn ever happens in the case of oblique markers, the collective suffix -an attached to nouns (§7.2), or the final syllable of nominal roots ending in -an or -än. Furthermore, the numeral kĭtiän (see §6.1) occurs 53 times with -än and only once with -ǝn. 2. Verbs tend to select the same set of undergoer suffixes; many of them have -ǝn in indicative mood, and -ey in non-indicative mood. They in43 Cf. arǐng-an-ey

‘will be thrown’ (v:29), kavahǐr-an-ey ‘will be hated’ (x:22), pa-ta-täutäux-an-ey ‘should be taught’ (ix:13), which belong to classes 3, 1 and 4 respectively.

Verbs 107

clude: pa-susu ‘to say’, pa-nanang ‘to give a name’, vana-vana ‘to tell’, ĭnang ‘to refuse’, tna-m’sing ‘to believe’. A few other verbs, like kan ‘to eat’, ĭt ‘to drink’, kalang ‘to know’, ma-i-alak ‘to give birth’ and ­pa-darang ‘to send (someone) away’, consistently show -ǝn in the indicative mood, and -aw in the non-indicative mood. One other verb, äwlux ‘to baptise’, consistently has (indicative) -an and (non-indicative) -ey. Most verbs tend to follow one of the first two suffix combinations but are not always consistent in their choice. Compare also ǐlingix ‘to hear’ (uo form is usually ǐlingix-ǝn), which can occur with any of these four suffixes. Note that apart from this highly irregular verb there are as a rule no verbs combining -an with -aw. 3. As already discussed in §1.4(2), the distinction between -ǝn and -an is neutralised after roots ending in a, e.g. the undergoer-oriented form kĭta ‘to see’ is kĭta-n. However, note that the latter instance probably consists of kĭta + -ǝn on account of the one instance of kita-ǝn-hou (vii:3) (as against 75 instances of kĭta-n). 4. Verbs and nominalised verb phrases often have -ǝn, and feature nouns (belonging to class 1) tend to have -an, (e.g. ka-tiktik-an ‘righteousness’ and ka-patey-an ‘death’, ka-tukul-an ‘inquity, injustice’ and kä-wäx-an, kä-wax-an ‘life’). However, there are also many feature nouns that occur alternatively with -an and -ǝn without apparent meaning difference, e.g. ka-harum-an (3x), ka-harum-‘n- (2x) and ka-harum-ǝn (4x) ‘mercy’; kaläwhäw-an (occurring 6x) vs ka-läwhäw-ǝn (5x) ‘hell’. The instability shown between -an and -ǝn and between -ey and -aw, as well as the fact that there are many verbs regularly combining (indicative) -ǝn with (subjunctive) -ey, seem to indicate that there was a re-alignment in progress, which favoured -ǝn and -ey over -an and -aw and allowed them to form a pair opposing indicative versus subjunctive mood. If such pairing of -ǝn and -ey was really gaining ground, it clearly demonstrates that the Siraya voice system was not a simple continuation of the Proto Austronesian one. Historically, Proto Austronesian *-ǝn and *-aw are object voice suffixes, and *-an and *-ay (> Siraya -ey) are locative voice suffixes. In Siraya, however, reflexes of object voice *-ǝn and locative voice *-ay also combined, and their combination occurred even more frequently than that of other (historically predictable) undergoer-oriented suffixes. This allows me to conclude three things. (1) Not only had the original Proto Austronesian voice system with multiple undergoer-oriented voices broken down, but (2) there was also a re-alignment taking place favouring -ǝn and -ey as the default markers for the one undergoer voice that was left. (3) The

108 A grammatical sketch of Siraya other two Proto Austronesian undergoer-oriented suffixes had survived in derivations with particular host verbs. They do not seem to have been productive, and their occurrence with certain host verbs probably had become lexicalised. The fact that -ǝn and -aw combine with verbs such as kan ‘to eat’, and that -an and -ey combine with äwlux ‘to baptise’ shows that traces of a more complex Proto Austronesian voice system had survived in certain derivations in 17th century Siraya. However, these combinations were probably on the way to become anomalies. 5.2.2. Unexplained variation between voice suffixes There remains the fact that, along with verbs that always have the same indicative or non-indicative suffix, there are other verbs that alternate between several suffixes without leaving much clue as to whether there is a semantic or functional difference between them. Observe the following instances, which exhibit variation between -ø and -ǝn, between -ǝn and -an, and between -aw, -ey and -aney, in generally comparable settings: (92) ni-paki-valey nein ta rawey lam ki Rarenan tĭn pst-seek-find 3p.gen nom child with df Mother 3s.gen ‘they found the child with its Mother’ (ii:11) (156) ăsi nein ni-paki-valey-ǝn ki mamang neg 3p.gen pst-seek-find-uo df whatever ‘they did not find anything’ (xxvi:60) (12) Päx-s’hŭt-a äpak, ătaral-ǝn=kaw ki varaw think-trust-sj son forgive-uo=2s.nom df sin ‘have faith, Son, your sins are forgiven to you’ (ix:2) (157) ka-ilx-ǝn … tu ătaral-an ki varaw tu Näy=ra loc earth=adv v1-strong-uo loc forgive-uo df sin ‘the power…to forgive sins on earth’ (ix:6) (158)

ka mamang ka väut-aw=mumi tu Näy, väut-ey lk whatever lk bind-sj.uo =2p.gen loc earth bind.sj.uo ta ăna tu tunun ki vŭlŭm nom dist loc heaven ‘whatever you will bind on earth, will be bound in Heaven’ (xviii:18)

Verbs 109

(159)

pää-tunun-aw ta Alak ki kaäwlung tu rima give-pass.on-sj.uo nom child df human.being loc hand ki tama-ka-varaw. df person-v1-to.sin ‘the Son of Man shall be betrayed into the hands of sinners’ (xxvi:45)

(160)

pää-tunun-ey ta Alak ki kaäwlung tu rima give-pass.on-sj.uo nom offspring df human.being loc hand ki kaäwlung. df human.being ‘the Son of Man shall be betrayed into the hands of men’ (xvii:22)

(141)

na

kidi k’=ăna ni-hawat-ǝn

tĭn

ta

kidi ka

part time lk=dist pst-look.out-uo 3s.gen nom time lk

ma-riang, ka măno-no ka pää-tunun-aney tĭn tĭni-än. ao1-good lk rdp-when lk give-pass.on-sj.uo 3s.gen 3s-obl ‘from then on he looked for the right moment to deliver him’ (xxvi:16)

In cases where voice suffixes expressing the same mood are in competition with one another in certain verbs, only one variant form is probably correct. If there is a significant preponderance of one variant, we can assume that it is the correct one, and that the other variant is erroneous, but in many cases, the numbers of alternating forms do not permit such a statistical solution. For instance, when we find 26 instances of ka-irang-ǝn as against two instances of ka-irang-an ‘goodness’, we assume that ka-irang-ǝn is the correct form, and we may still decide that -aw applies when we find three instances of paki-valey-aw as against one instance of paki-valey-ey ‘find!’. However, we cannot make a valid decision in the case of two occurrences of araraw-ey against one of araraw-aw ‘see!’. 5.2.3. The suffixes -an and -aney highlighting a non-core argument? A verb sometimes has -an (sj -aney) highlighting a location or another noncore argument. This highlighting function is not obvious but can more or less be inferred from the original Gospel text. Note that when this highlighting -an occurs, the patient is still subject. Examples: (161) muhul-aney=kaw tu ka-läwhäw-an cast-sj.uo=2s.nom in v1-deep-uo ‘you will be cast down unto hell’ (xi23)

110 A grammatical sketch of Siraya (162) ăna ta ni-padipax-an nein tu vlung tĭn then pst-spit-uo 3p-gen in face 3s.gen ‘then they spat him in the face’ (xxvi:67) (163)

ru i-rua paki-valey-ǝn tĭn ta kuko ka when loc-arrive seek-find-uo 3s-obl nom empty lk ni-uap-an ki uap tmura pa-ka-tabung ta ăna pst-sweep-uo df broom and also caus-v1-beautiful nom dist ‘when he came he found it [=the house] empty, swept with a broom and decorated’ (xii44)

(164)

ti ma-mang ta r‹m›au-a ĭau-an tu ämäx ki pa rdp-what nom ‹ao3›deny-sj 1s-obl loc front df kaäwlung, teni ta rau-aney=mau tu ämäx ki human.being 3s nom deny-sj.uo=1s.gen in front df Raraman=au Father-my ‘Whoever denies me in front of the people, him I will deny in front of my Father’ (x:33)

(165) aley ka ni-ärax-an ki vato=ra reason lk pst-found-uo df rock=adv ‘because [the house] was founded upon a rock’ (vii:25) The role of -an in these cases is not unambiguous. Its highlighting function is somewhat contradicted by the pair of sentences in §1.18.4, which are very similar and mainly differ in that one has ni-ad-an, and the other has ni-ad, both apparently with the same meaning. However, -an as a highlighting suffix cannot just be assumed to be identical to the regular voice suffix -an because it does not normally alternate with ø, and its sj counterpart does have a distinct form -aney. 5.3. Tense, mood and aspect 5.3.1. Present tense verbs Present tense is not marked. Verbs in present tense occur in indicative nonpast sentences, e.g. (166) m-una-unang ta ma-piley, ka k‹m›ĭta ta ma-vuta ao3-rdp-walk nom ao1-lame lk ‹ao3›see nom ao1-blind ‘the lame walk, and the blind see’ (xv:31)

Verbs 111

(167) m-i-ka-kua ăsi=ăpa kĭta-n ki k’ma-hĭna tu Israel ao-loc-rdp-move/be.at neg=add see-uo df like-there loc Israel ‘they have never seen a thing like that before in Israel’ (ix:33) In complex verb constructions, the lexical verb is by default in the present tense and actor-oriented form, even if the overall construction is in past tense and/or undergoer-oriented. Marking is on the head (except if this is a negator; see §5.15): (168)

Tu kidi k’=ăna ni-maku-uzung t‹m›atääm ki when time lk=dist pst-ao4.call-secretly ‹ao3›call df Ma-kuzazĭng pulilĭt k’=ăna ta ti Herodes lk=dist nom pa Herod wise men ‘At that time Herod secretly called the wise men’ (ii:7)

(169)

ni-paka-sum-ǝn pa-ka-kuptix ta äw-ta-täwm-ǝn pst-as-instantly-uo caus-v1-purify nom mot-rdp-leprosy-uo tĭn 3s.gen ‘immediately his leprosy was cleansed’ (viii:3)

(170) ru su-dĭk-ǝn=au s‹m›u-kla ki kulamux tĭn, if as-only-uo=1s.gen ‹ao3›touch-join df garment 3s.gen dumiaka ’d-därikäx-a=ko rdp-healthy-sj=1s.nom then ‘If I [could] only touch his garment, I will be healthy’ (ix:21) 5.3.2. Past tense verbs Past tense is marked with ni-. However, there are several situations in which past tense is not marked explicitly. This is the case in subordinate clauses: (171)

ni-k‹m›ĭta ki Rarenan ki k-äyä-n tĭn pst-‹ao3›see df mother df v1-be.with-uo 3s.gen ka ma-la-liko, ka a-ĭngĭt-ǝng lk ao1-rdp-lie.down lk rdp-fever-affl ‘he saw his wife’s mother lying down with a fever’ (viii:14)

112 A grammatical sketch of Siraya (172)

ni-kĭta-n tĭn ta tau ka ăsi ma-kulamux tu pst-see-uo 3s.gen nom person lk neg ao1-cloth loc u-va-vatux-an ki pa-kakĭtil-an=da mot-rdp-celebrate-uo df v4-marry-uo =adv ‘he saw a man who did not wear [a wedding garment] at the wedding party’ (xxii:11)

It is also the case with temporal clauses introduced with ĭru, ru or du ‘when; if’. These usually have a present tense verb (although there are exceptions). Examples: (173)

Ĭru ka k‹m›ĭta tĭni-än, ni-mako-Ali-lid tĭni-än when,if lk ‹ao3›see 3s-obl pst-ao4.invoke-rdp-God 3s-obl ta neni nom 3p.nom ‘when they saw him, they worshipped him’ (xxviii:17)

(174) ru kĭta-n nein ta nĭnux, […], uhang ni-ma-takut when,if see-uo 3p.gen nom earthquake great pst-ao1-fear ‘when they saw the earthquake, […], they were very afraid’ (xxvii:54) Past tense marking is also missing in infinitive verbs in complex verb phrases, as illustrated above and in §5.15. 5.3.3. Progressive verbs Progressive verbs show Ca-reduplication. They often express progressive aspect, or a state. Compare sentence (171) as well as the following examples: (175) timamang ta k‹m›a-kiĭm, maki-valey ta teni whoever nom ‹ao3›rdp-seek ao4.seek-find nom 3s.nom ‘he who seeks, will find’ (vii:8) (176)

u-kua-a likux-a x’naw ti Joannes-an ki ăta, mot-move-sj do.again-sj inform pa John-obl df prox ka ä-ĭlingix-n=umi ka ka-kĭta-n=umi lk rdp-hear-uo =2p.gen lk rdp-see-uo =2p.gen ‘go back, and tell John again the things that you are hearing and seeing’ (xi:4)

Verbs 113

(177) Heyru ma-da-dĭlux ta ma-vuta ki ma-vuta… when,if ao1-red-lead TM ao1-blind rm ao1-blind ‘If the blind lead the blind……’ (xv:14) (178) du m-i-irung, ni-k‹m›ading tu hĭna tĭni-än when ao-rdp-sit pst-‹ao3›look.after loc there 3s-obl ‘while sitting down they watched him there’ (xxvii:36) (179)

iru ka-kĭta-n tĭn ta vare ka ma-lix=da, when,if rdp-see-uo 3s.gen nom wind lk ao1-strong=adv ma-takut=ato ao1-fear= prf ‘but when he saw the strong wind, he became afraid’ (xiv:30)

(180)

aley ka ăsi=kaw mä-xa-xawey-a […] mama ki reason lk neg=2s.nom ao1-rdp-look.like-sj.uo like df m-i-ra-rkŭd ao-loc-rdp-fast ‘so that you don’t appear […] like those who are fasting’ (vi:18)

Progressive forms can also be derived from reduplicated bases, so that two forms of reduplication are combined in one derivation, as for instance in ba-väwa-väwäx (viii:30) ‘to be grazing (of a herd of swine)’. 5.3.4. Subjunctive verbs The subjunctive mood expresses a wish as well as future tense and imperative mood. Note that the subjunctive mood markers -a, -aw, -ey and -aney appear as respectively -al-, -awl-, -eyl- and -aneyl- before =ăpa and =ato. examples: (181)

ru paki-valey-n=umi ta teni, l‹m›ikux-a when,if v4.seek-find-ao=2s.gen nom 3s.nom ‹ao3›return-sj x‘naw ĭau-an, aley ka i-rua-al=ăpa-ko deip inform 1s-obl reason lk loc-arrive-sj=add=1s.nom worship tĭni-än. 3s-obl ‘when you find him, come back and let me know, so that I can come and worship him too’ (ii:8)

114 A grammatical sketch of Siraya (182) Pa-i-ru’-aw ta pa-i-sasu-an-oho. caus-loc-arrive-sj.uo nom v4-loc-command-uo-2s.gen Pa-am’t-aw ta ka-muy-ǝn-hu. caus-happen-sj.uo nom v1-want-uo-2s.gen ‘Your Kingdom come. Your will be done’ (vi:10) (183)

Ka-vuil-an ka ma-t’e ka ra-rburbo t‹m›umimia v1-belly-uo lk ao1-bad lk rdp-commit.adultery ‹ao3›ask.for ki p-u-kidi-ǝn, ka ăsi p’hä-aneyl=ato neini-än df caus-mot-assess-uo lk neg give-sj.uo = prf 3p-obl ‘the evil and adulterous generation looks for a sign and will not be given any’ (xii:39)

(184)

u-ku’-aw=‘to pa-tä-täutäux-aney, ka mang ta mot-move,be.at-sj.uo = prf caus-rdp-teach-sj.uo lk what nom ăta, Ka-harǝm-an ta ka-muy-ǝn-au, ăsi prox v1-feel.compassion-uo nom v1-want-uo-1s.gen neg pa-p’xik-an caus-sacrifice-uo ‘Go and learn [lit. be taught] what it means, “I want mercy, not sacrifice”’ (ix:13)

(185)

kĭta-ey=mumi ki ka-kĭta-n ka ăsi=kamu k‹m›ĭta-a see-sj.uo=2p.gen df rdp-see-uo lk neg=2p.nom ‹ao3›see-sj pulilit take-heed ‘seeing you will see, and will not perceive’ (xiii:14)

(186) ra teni ka ausi, ara-eyl=ăpa ta akumea tĭni-än adv 3s.nom lk not.exist take-sj.uo=add nom exist 3s-obl ‘but he who has not, from him shall be taken away even what he has’ (xxv:29) (187)

iru ka mi-tamsi ta vaya, pa-ka-häär-awl=ato if,when lk inch-tasteless nom salt caus-v1-salty-sj.uo=prf kimang? what? ‘if the salt becomes tasteless, with what will it be salted?’ (v:13)

Verbs 115

5.3.5. Imperative verbs Imperative mood appears to be expressed in several ways. First, there are what seem to be the exclusively imperative suffixes -i- and -u-: (188) ad-i-ko ki ăna p-u-kua hia bring-imp=1s.nom df dist caus-mot-move here ‘bring them to me’ (xiv:18) (189) Mairang, kading-u=kame! Lord save-imp=1pe.nom ‘Lord, save us!’ (xiv:30) However, as already demonstrated by l‹m›ikux-a in sentence (181), the subjunctive can also express the imperative, and in fact, it does so more often than do -i- and -u-. The difference between the use of the -i-/-u- and the subjunctive is unclear. It is possible that the latter is used for polite commands, but this cannot be verified on the basis of the data at hand. One could also speculate that -i- and -u- are allegro forms of respectively -ey and -aw, and that there is no morphologically distinct imperative. But this is contradicted by the fact that each of these suffixes has cognates in other Formosan languages (cf. Proto Austronesian *-i, *-u, *-ay and *-aw in Ross [2009: 306 and 317–320]). Moreover, in the case of ad (the only verb occurring with imperative suffixes as well as with subjunctive ones) the subjunctive undergoer counterpart of ad-i-ko is ad-aw (x: 34ff), not *ad-ey. Examples of subjunctive forms expressing imperative mood: (176)

u-kua-a

likux-a

x’naw ti Joannes-an ki ăta, df prox ka ä-ĭlingix-n=umi ka ka-kĭta-n=umi lk rdp-hear-uo =2p.gen lk rdp-see-uo =2p.gen ‘go back, and tell John again the things that you are hearing and seeing’ (xi:4)

(21)

ka kĭt’-ey, aku-älox tu măta=oho lk see-sj.uo exist-beam loc eye=2s.gen ‘and look, there is a beam in your eye’ (vii:4)

mot-move/be.at-sj do.again-sj inform pa John-obl

Note that in (181) the subjunctive actor-oriented form has the marker ‹m›, whereas in (176) it is missing. There are several other subjunctive actororiented forms without expected ‹m› in the Gospel. I have no explanation for this.

116 A grammatical sketch of Siraya 5.3.6. Some sporadic derivations There are a few reduplicated forms that do not conform to the pattern in Tables 4 and 5. The following sentence shows a form of the verb r‹m›avak ‘to bury’ combining Ca-reduplication with the subjunctive: (190)

ni-peĭla nein ki ăna ta uma ki Tama-tulu ki rangi,44 pst-buy 3p.gen df dist nom field df person-burn df pot tu ra-ravak-ey ki tää-kua [neini-än.] loc rdp-bury-sj.uo df arrive-move,be.at 3p-obl ‘they used it [the money] to buy the Potter’s field, to bury strangers’ (xxvii:7)

There are a few other cases combining Ca-reduplication with subjunctive. Note that in the following sample sentence, ka-kĭta-ey=mumi may be wrong, given that the implied structural symmetry between the first and second part of the sentence is at odds with the fact that the reduplication in ka-kĭta-ey=mumi is not paralleled in ĭling’x-ey=mumi: (191)

ĭling’x-ey=mumi ki ä-ĭling’x-ǝn, ra ăsi=kamu hear-sj.uo=2p.gen df rdp-hear-uo adv neg=2p.nom m-u-mha-a: ka ka-kĭta-ey=mumi ki ka-kĭta-n, ao3-mot-understand-sj lk rdp-see-sj.uo=2p.gen df rdp-see-uo ka ăsi=kamu k‹m›ĭta-a pulilit. lk neg=2p.nom ‹ao3›see-sj pay heed ‘by hearing you will hear, and will not understand; by seeing you will see, and will not perceive’ (xiii:14)

In some cases, Ca-reduplication is combined with past tense. The resulting constructions express progressive aspect (or continued action?) in the past: (192) 44 The

tau ka ni-d‹m›a-diri ki ääp ka ma-riang tu person lk pst-‹ao3›-rdp-sow df seed lk ao1-good loc uma tĭn field 3s.gen ‘a man who sowed good seed in his field’ (xiii:24)

UM has sangia ‘pot’, which in conjunction with rangi points to a preSiraya form *dangi(a); the final -a in the UM form remains unexplained.

Verbs 117

(193)

aley ka ni-ma-ta-täutäux neini-än, mama ki  aku-ka-irang-ǝn reason lk pst-ao4-rdp-teach 3p-obl like df exist-v1-big-uo ki kidi, ăsi mama ki maku-sa-sulat df power not like df scribe ‘for he taught them as someone having authority, and not as the scribes’ (vii:29)

5.4. Causatives The causative is expressed with the prefix pa-. In class 1 verbs, it is prefixed to v1 (the class-forming ka- prefix), resulting in a combination pa-ka-.45 Examples: ma-kuptix ‘pure, clean’ ma-pule ‘white’ ma-varaw ‘to sin’ ma-patey ‘to die’ ma-vangey ‘to be rich’

pa-ka-kuptix ‘to purify’ pa-ka-pule ‘to whitewash’ pa-ka-varaw ‘to offend’ pa-ka-patey ‘to kill’ pa-ka-vangey ‘to collect treasures’

In class 2 verbs, pa- is prefixed directly to the root: tŭbo ‘to chop off’ tuul ‘to grow’ tawrahey ‘to err’ tawrŭma ‘to perish, get lost’ ilput ‘to flee’

pa-tĭbu ki vungo ‘to behead’ pa-tuul (C80v) ‘to cause to grow’ pa-tawrahey ‘to deceive’ pa-tawrŭma ‘to lose’ pa-ilput ‘to flee (on someone’s advice)’

In Class 3 verbs, pa- is also prefixed directly to the root: k‹m›ĭta ‘to see’ d‹m›arang ‘to go away’ m-irung (vii:23) ‘to work, serve’ m-u-mha ‘to understand’ m-äwlux (iii:11) ‘to baptise’ äpit ‘to get up’, m-äpĭt ‘to arise’ m-u-rĭnxaw (ix:8) ‘to be amazed’ 45 The

pa-kĭta ‘to show’ pa-darang ‘to chase away’ pä-irung (xxiii:11) ‘to have as a servant’ pa-u-mha ‘to explain’ pa-äwlux (iii:13) ‘to let baptise’ pa-äpit ‘to wake up, raise’ pa-u-rĭnxaw (21:15) ‘to amaze’

Austronesian linguistic literature usually distinguishes two separate causative prefixes pa- and paka-. However, Zeitoun and Huang (2000) demonstrate that paka- is a combination of pa- and the stative verb marker ka-.

118 A grammatical sketch of Siraya In Class 4 verbs, it is prefixed to v1 (the class-forming pa- prefix), thus yielding a pa-pa- combination: ma-reya (v:24) ‘to reconcile’ ma-kulamux (xxii:11) ‘to be dressed’ ma-darikax (xv:13) ‘to recover’ ma-piax (C92) ‘to be separated’ ma-’l-ilŭd (xiii:28) ‘to collect’ ma-i-sasu ‘to command’ (viii:5)’ ma-kaulaula (vi:5) ‘to be similar’

pa-pa-reya (v:9) ‘to make peace’ pa-pa-kulamux (xxv:36) ‘to clothe’ pa-pä-darikax (iv:24) ‘to cure’ pa-pä-piäx (xiii:49) ‘to separate’ pa-pa-’l-ilŭd (xiii:41) ‘to collect’ pa-pa-i-sasu (viii:9) ‘to rule over’ pa-pa-kaulaula (xxi:36) to do the same to’ mä-mĭ-kaulaula (xviii:3) ‘to become like’ pa-pä-mĭ-kaulaula (xx:12) ‘to make equal to’ magoutoucag (UM) ‘to stand on pa-p’-aäw-tukax (xii:21) ‘to turn upside one’s head’ (expected corresponding down’ form in Gospel: *m-aäw-tukax)

(Note however that there are several instances of pä-darikax (xv:30) and one instance of pa-ka-darikäx (x:8) occurring alongside pa-pä-darikax, for which I have no explanation.) The prefix pa- is often shortened to p-, especially before the orientation prefix u-/äw-, e.g. m-u-pänäx (i:20) ‘to appear’ m-u-xalap (xxiii:35) ‘to come upon’ m-u-kua (viii:9) ‘to go to’ m-äw-a-kla-kla (xiii:2) ‘to gather’ m-ămia (xi:8) ‘to wear’ m-äw-i-saal (xviii:20) ‘to come together’

p-u-pänäx (xii:35) ‘to bring forth’ p-u-xalap (ix:16), pa-u-xalap (xiv:28) ‘to cover with, put on to something’ p-u-kua (vi:30), pa-u-kua (xx:2) ‘to send’ p-äw-a-kla-kla (xxiv:28) to bring together’ pa-p-ămia (vi:30) ‘to dress’ pa-pa-äw-i-saal (ii:4), pa-p-äw-i-saal (xxvii:17) ‘to bring together’

Note that in some cases the causative prefix brings about a sort of enhanced transitivity rather than causativity, as in the following instances: ma-varaw ‘to sin’ and pa-ka-varaw ‘to offend’ tawrahey ‘to err, trespass’ and pa-tawrahey ‘to deceive’ tŭbo ‘to chop off’ and pa-tĭbu ki vungo ‘to behead’

Quite often, there seems to be a kind of indirect or implied causativity involved in the use of causative markers: they are prefixed to verbs in con-

Verbs 119

trolled clauses expressing an act which was somehow instigated by the matrix verb: (194) Timang ta ni-ma-duk ĭmumi-än pa-ilput ki nḡale nom pst-ao4-indicate 2p-obl caus-flee df wrath who ka ru-rumang-a? lk rdp-future-sj ‘who warned you to flee from the wrath to come?’ (iii:7) (195)



pa-täutäux-ey-mumi pa-ĭlix neini-än ĭmid kimamang v4-teach-sj.uo.2p.gen caus-serve 3p-obl all anything ka ni-paku-su-ǝn-au ĭmumi-än lk pst-v4.call-word-uo-1s.gen 2p-obl ‘teach them to observe all things whatsoever I have commanded you’ (xxviii:19)

(196) ni-ĭ-xarey-ǝn nein pa-aval ki na-vä-vä-väräx pst-loc-force-uo 3p.gen caus-carry df cross ‘they forced [Simon] to carry the cross’ (xxvii:32) (197)

ni-ma-dingi

ki kuncia tĭn

pa-tätääm ki ni-äitan-ǝn băna

pst-ao4-order df servant 3s.gen caus-call df invitee

tu u-va-vatux-ey ki pa-kakĭtil-an loc mot-rdp-celebrate-sj.uo df v4-marry-uo ‘He sent forth his servants to call those who were invited to the wedding’ (xxii:3)

3. Note also the irregular form pa-pa-rburbo (v:32) ‘to cause to commit adultery’, which behaves like a class 4 causative on account of its homonymous pa- prefixes but is otherwise based on a class 2 verb rbu-rbo ‘to commit adultery’. 5.5. Inchoative prefixes The inchoative prefixes are mi- and käwx-. Mi- is prefixed to Class 1 verbs: ma-vulas ‘to be sad’ ma-harafhaf (xx:34) ‘to be troubled’ pa-ka-vangtaw (v:6) ‘to be satiated’ —

mi-vulas (xvii:23) ‘to become sad’ mi-harafhaf (ii:3) ‘to become troubled’ mi-bangtaw (xv:37) ‘to become satiated’ mi-tamsi (v:13) ‘to lose taste, become insipid’

120 A grammatical sketch of Siraya kawx- is prefixed to Class 1 verbs and to nouns: ma-vulas ‘to be sad’ ma-darikax (xv:30) ‘to be healthy’ ma-irang ‘big’ vato ‘stone’ ĭna ‘woman; mother’ —

käwx-bulas (xiv:9) ‘to become sad’ käwx-darikax (viii:13) ‘to recover’ käwx-irang (xx:26) ‘to become big’ käwx-vato (xxi:42) ‘to turn into stones’ käwx-ĭna-ĭna (xxvi:69) ‘damsel, young virgin’ pa-käwx-tapang (xxiv:12) ‘to make abundant’

In the following sentence, the verb pa-käwx-tapang ‘to make become a lot’ combines the causative with the inchoative marker: (198) pa-käwx-tapang-aw ta ka-tukul-an caus-inch-much-sj.uo nom v1-unfair-uo ‘and because the iniquity will abound [be made abundant]’ (xxiv:12) 5.6. The suffixes -ǝn, -ing or -an denoting a physical affliction Names of ailments and diseases, and names of certain body-parts, become verbs through suffixation of -ǝn or -ing. The suffix -ing is typical for the UM, whereas the Gospel dialect has both -ing and -ǝn.46 The following cases are found in the Gospel and Utrecht Manuscripts: -dĭmi -taŭm- aĭngit (viii:15) ‘fever’ -reyrey vuil (xii:40) ‘belly’ k‹m›a-kias (UM kmakias ‘to hit (?kick) backwards’

dĭmi-dĭmi-ǝn (iv:24) ‘to be paralised’ u-ta-taum-ǝn (viii:2), u-taŭm-ǝn (xxvi:6) ‘to be leprous’ aĭngĭt-ing (viii:14)‘to have a fever’ ra-reyrey-ing (ii:18) ‘mourning, lamentation’ vuil-ing (UM voiling) ‘(?to have) diarrhoea’ ka-kias-ing (UM kakiassing) ‘to be kicked with the foot’

In one instance, -an appears in the Gospel text: ämax (xvii:17) ‘blood’

täu-ämag-an (ix:20) ‘diseased with an issue of blood’

Note also the use of other verbal forms to designate diseases, in the following example:

46 In

other suffixes, the UM dialect also tends to have a final velar nasal corresponding to a final coronal n in the Gospel dialect.

Verbs 121

(65) ĭmid ki ma-alam, ĭm’d=ăpa ki m-i-väwälung all df ao1-ill all=add df ao-loc-diseased ‘all sicknesses and diseases’ (iv:23) 5.7. The ‘transformative’ prefix pahaThe Gospel dialect has a number of examples of this prefix, which generally expresses the activity of turning something into something else. Examples: nĭno (xii:36) ‘nothing’ paha-nĭno (xv:6) ‘to make of no effect’ paul (iv:4) ‘bread’ paha-pa-paul (iv:3) ‘to turn into bread’ văti (ii:20) ‘soul’ paha-va-văti (C34) ‘to turn into a soul’ tama-viri (xxv:7) ‘money changer’ paha-viri-viri (i:23) ‘to translate, interpret’

However, compare also the following derivation, in which the notion of transformation is not straightforward: ĭ-la-limux-an (x:22) ‘end, limit’ paha-limux (x:22) ‘to endure, reach the end’

5.8. The inversive prefix aäw- (/ääw-) This prefix adds the notion of ‘undoing’ or ‘reversing’ to the verb. It is sometimes equivalent to the English verbal prefixes ‘un-‘ and ‘dis-‘. Examples: dŭma ‘front’ m-aäw-dŭma (xvi:23) ‘to turn around’ ka-kirix ‘strings’ m-aäw-ka-kirix (v:19, xxi:2) ‘to untie’ ĭlŭb- ni-ääw-‘l’b-ǝn ta vangey nein (ii:11) ‘they had opened their treasures’; ääw-a-lĭ-lĭb (xvi:19), [a]äw-a-‘lŭ-lŭp (C23v) ‘keys’ măta ‘eye’ ääw-măta ‘to take out from the eye (mote)’ pĭha ‘to give’ aäw-pĭha to be guilty of, responsible for (D schuldig zijn aan)’ taäwf- m-aäw-ta-taäwf (xi:27) ‘to reveal, uncover’ — pa-pa-aäw-tukax (xxi:12) ‘to turn around, overthrow’ — m-ääw-vering (vii:6) ‘to go back, to turn around’ väut, bäut ‘to bind’ aäw-väut[-ey=mumi] (xviii:18) ‘to make loose’

122 A grammatical sketch of Siraya 5.9. Less common affixes The suffix -eyaw only occurs with ĭm’d- ‘all’. It seems to indicate all-inclusiveness. Example: (199)

Tu kidi k’=ǎna ni-t’-pä-pänäx

m-u-kua

loc time lk=dist pst-go.through-rdp-outside ao-mot-move/be.at

tĭni-än ta Jerusalem, ĭm’d-eyaw-ǎpa ta Judea 3s-obl nom Jerusalem all-all.inclusive?=add nom Judea ‘A that time Jerusalem went out to him, and all of Judea’ (iii:5)

5.10. The ‘perfective’ clitic =ato This clitic has a short form =‘to which occurs optionally after bases ending in a or a diphthong. It has also a variant form =atu= which sometimes occurs before another clitic. =ato occurs with verbs, with the negator ăsi, and, occasionally, with nouns or quantifiers. It is cliticised to the base or, if there is any, to the undergoer-oriented suffix or subjunctive suffix. When =ato it is cliticised to a subjunctive suffix, -l- appears on morpheme boundaries (§5.3.4). Pronominal and adversative clitics follow =ato, e.g. (200) Pătäi-ruk-ǝn=ato=mhu speak-say,indicate-uo=prf=2s.gen ‘you have said’ (i.e. ‘so you say’) (xxvi:25) (201) teni ta kuncia=‘to=mumi=ra 3s.nom nom servant=prf=2p.gen=adv ‘let him be your servant’ (xx:27) It is difficult to give a unitary meaning to =ato. Tsuchida (2000) calls it as an emphasis marker, but I tentatively label it as a perfective marker (prf), although it is also used in phrases with a deontic meaning. The following characterisation is not definitive. In many cases =ato seems to add a notion of perfectivity, e.g.: (202) käwx-kŭnŭm=ato ta tintin ki tau k’=ăta inch-thick=prf nom heart df person lk=prox ‘the hearts of these people have become thick’ (xiii:15) It implies a pluperfect aspect in sentences like the following:

Verbs 123

(203)

iru ka i-rua=‘to ta ti Jesus, ni-s‹m›u-kla when,if lk loc-arrive= prf nom pa Jesus pst-‹ao3›touch-meet neini-än 3p-obl ‘when Jesus (had) arrived, he touched them’ (xvii:7)

(204)

iru ka m-adung=ato, ni-i-rua ta when,if lk ao1-evening= prf pst-loc-arrive nom Pa-ta-täutäux-ǝn tĭn tĭni-än v4-rdp-teach-uo 3s.gen 3s-obl ‘when it was [had become] evening, his disciples came to him’ (xiv:15)

In some sentences, =ato seems to give a perfect-in-the-future meaning to the verb: (205)

timamang=ăpa ta pa-tawrŭma-al=ato ki văti tĭn anyone=add nom caus-lose-sj=prf df soul 3s.gen aley ĭau-an, paki-valey-aw tĭn [m-ăta-ha] because 1s-obl v4.seek-find-sj.uo 3s.gen ao3-put,place-keep,hide ta ăna nom dist ‘he who loses [will have lost?] his soul on my behalf, will find it’ (x:39)

In other cases, it seems to indicate a result or consequence: (206)

Äwĭng ki vual ta măta; iru [ru] ma-päwx-päwx candle df body nom eye when [when,if] as-rdp-single,pure ma-riang ta măta=oho, dumiaka ma-ĭm’d-al=ato ao1-great nom eye=2s.gen consequently as-all-sj= prf ma-rämäx ta vual=oho. ao1-radiant nom body=2s.gen ‘the eyes are the candle of the body; when the eye is single (pure), your whole body will be full of light’ (vi:22)

(207) ăsi ni-ha-ǝn ki ma-mang, k’=ăsi ka-van’-eyl=ato neg pst-keep,hide-uo df rdp-what lk=neg v1-know-sj.uo=prf ‘there is nothing hidden that will not be known’ (x:26)

124 A grammatical sketch of Siraya (88) (179)

na

takăl’-an

tu Babilon tu kidi ki Christus

part carry.away-uo loc Babylon loc time df Christ

saat=ato kĭtiän äb ki pat ki ka-vui-vuil-an=da one= prf ten plus df four df v1-rdp-stomach-uo=adv ‘from the exile to Babylonian to Christ there are fourteen generations’ (i:17) iru ka kĭta-n tĭn ta vare ka ma-lix=da, when lk see-uo 3s.gen nom wind lk ao1-strong=adv ma-takut=ato ao1-afraid= prf ‘when he saw the strong wind, he became afraid’ (xiv:30)

(208) aring-aney nein s‹m›aki-kua neini-än tu cast-sj.uo 3p.gen ‹ao3›throw-move/be.at 3p-obl loc ta-tulu-an ki apuy: tu hĭna-al=ato ta tangi-tangi-ǝn rdp-burn-uo df fire loc there-sj=prf nom rdp-weep-uo ki pa-titing-ǝn=ăpa ki walix df caus-grind-uo=add df tooth ‘and they will cast them into a furnace of fire; and there will be wailing and gnashing of the teeth’ (xiii:42) It is also cliticised to verbs in the imperative mood: (209) os-ey=‘to! allow.to.happen-sj.uo=prf ‘let it be!’ (xxvii:49) It is routinely cliticised to kidi ‘ought to, should’ to express a necessity: (210) kidi=ato ka pa-vut-aw ta ma-mang k’=ăta ought.to=prf lk caus-happen-sj.uo nom rdp-what lk=prox ‘all these things must come to pass’ (xxiv:6) Finally, an apparent difference between forms with and without =ato is that the former seem to refer to an expected situation, whereas the latter seem to introduce new information. Compare the following two clauses with irua=‘to expressing a known or expected situation, with the third clause with i-rua (but no =ato) introducing new information:

Verbs 125

(211) (212) (213)

Iru ka i-rua=‘to ta ti Jesus tu tălax ki when,if lk loc-arrive= prf nom pa Jesus loc house df Si-bavaw, ni-kĭta-n tĭn ta ma-i-paringid […] to.rank-top pst-see-uo 3s.gen nom ao4-loc-flute ‘when Jesus [had] arrived in the ruler’s house, he saw one who played the flute’ (ix:23) ăsi=ko

i-rua=‘to

ki ad-aw=mau ta

reya,

neg=1s.nom loc-arrive= prf df bring-sj.uo =1s.gen nom peace

ra tĭraw=ăpa adv sword=add ‘I haven’t come here to bring peace, but the sword’ (x:34)

Tu kidi k’=ăna ni-i-rua ta ti Jesus loc time lk=dist pst-loc-arrive nom pa Jesus măka-Galilea tu Jordaan ti Joannes-an, aley ao4.come.from-Galilee loc River Jordan pa John-obl reason ka pa-äwlux-ey tĭn tĭni-än lk caus-baptise-sj.uo 3s.gen 3s-obl ‘at that time Jesus went from Galilee to the River Jordan to see John in order to be baptised by him’ (iii:13)

5.11. The additive clitic =ăpa This clitic is translated most adequately with ‘and’ or ‘also, too’, depending on context. The distribution of =ăpa and its variant forms is parallel to that of =ato and its variant forms. It has a short form =‘pa which occurs optionally when it is cliticised to a base with a final vowel. When =ăpa is cliticised to a subjunctive suffix, an l appears on the morpheme boundary (§5.3.4). =ăpa occurs with verbs, nouns, and the negator ăsi (ăsi=ăpa has the meaning ‘not even’). It is cliticised to the base or, if there is any, to the undergoer-oriented suffix or subjunctive suffix: pronominal and adversative clitics follow it. (214) ta ti rena ki täi-a-pa-para=‘pa tĭn nom pa mother df be.with-com-rdp-together=add 3s.gen ‘his mother and his brothers’ (xii:46)

126 A grammatical sketch of Siraya (215)

teni ta täi-a-para=au, ki niähä, 3s.nom nom be.with-com-together=1s.gen df sister ki rena=ăpa=mau df mother=add =1s.gen ‘that is my brother, my sister and my mother’ (xii:50)

(216)

ăsi m-u-mxa ta timamang, ăsi=ăpa ta neg ao3-mot-understand nom anyone neg=add nom Tama-x’naw person-inform ‘no one knows, not even the angels know’ (xxiv:36)

(181)

ru paki-valey-n=umi ta teni, l‹m›ikux-a when,if v4.seek-find-ao=2s.gen nom 3s.nom ‹ao3›return-sj x‘naw ĭau-an, aley ka i-rua-al=ăpa-ko deip inform 1s-obl reason lk loc-arrive-sj=add=1s.nom worship tĭni-än 3s-obl ‘when you find him, come back and let me know, so that I can come and worship him too’ (ii:8)

5.12. The adversative clitic =da (/=ra) Adversativity is expressed by nda. The latter has the variant forms da and ra, which also occur enclitically at the end of the word or clause they qualify. Nda and its variants often have the same meaning as English ‘but’, although they also have a wider application and may indicate contrast, or simply the introduction of new information. (179)

iru ka-kĭta-n tĭn ta vare ka ma-lix=da, when,if rdp-see-uo 3s.gen nom wind lk ao1-strong=adv ma-takut=ato ao1-fear= prf ‘but when he saw the strong wind, he became afraid’ (xiv:30)

(217)

Mĭsing ĭmhu ta na lam=ăpa nein, true 2p.indep nom part companion=add 3p.gen nda pa-kalang=kaw ki ĭngaw=uho adv caus-know=2s.nom df voice=2s.gen ‘Surely you are one of them, your speech identifies you’ (xxvi:73)

Verbs 127

(218)

Mìsing kun=au=kamu=ra maki-kah’=ato maki-valey ki true say-1s.gen=2p.nom=adv as-finish= prf ao4.seek-find df u-va-var’x-an nein=da. Iru=ra mot-rdp-earn-uo 3p.gen=adv when,if=adv pää-harŭm-ǝn=hu ta ka-harŭm-ǝn, give-feel.compassion-uo=2s.gen loc v1-feel.compassion-uo ìna pa-u-mha-a ki äwi=oho kamang don’t caus-mot-understand-sj df left(hand)=2s.gen what ta ringey ki ual=da nom work,activity df right(hand)=adv ‘For sure I’m telling you, they have their reward. But when you give alms, don’t let your left hand know what your right hand does’ (vi:2–3)

(172)

ni-kĭta-n tĭn ta tau ka ăsi ma-kulamux tu pst-see-uo 3s.gen nom person lk neg ao1-cloth loc u-va-vatux-an ki pa-kakĭtil-an=da mot-rdp-celebrate-uo df v4-marry-uo =adv ‘he saw a man who did not wear [a wedding garment] at the wedding party’ (xxii:11)

5.13. Bound verbs Many Siraya verbs (and deverbal nouns) are compounds consisting of a bound verb prefixed to a complement. The latter can be a noun, a verb or an adverb, including an adverbial construction. The bound verb conveys a generalised - and sometimes rather opaque - version of the overall meaning of the verbal compound, whereas the complement makes the meaning more specific. The overall meaning of the compound verb can sometimes be guessed from its constituent parts, but in other cases it seems to have acquired a rather idiosyncratic meaning. Only part of these verbs are marked for voice. Bound verb have been called ‘lexical prefixes’ (Tsuchida 2000, Adelaar 2004; cf. Nojima 1996 for Bunun), but that label is problematic as it blurs a basic distinction between prefixes and free morphemes. It also does not do right to the fact that some bound verbs take on various prefixes and the

128 A grammatical sketch of Siraya ‹m› infix, and, in some cases, seem to determine the choice of undergoeroriented and subjunctive suffixes.47 The following is a demonstration of some frequently occurring bound verbs. mătäi-, and its undergoer-oriented counterpart pătäi- add the notion of ‘talking’ or ‘saying’ to the root: Root

Derived verb

rĭx (v:12) ‘mind’ tan mama (x:16) ‘like, as’ nawnamu (xix:4) ‘first’ vli duma (v24) ‘front, opposite‘ kuma hĭna (iii15) ‘like this’ täväx , ta-tavax (xxi33) ‘fence’ ma-riang (xiii:23) ‘good’ pänäx (xx:3) ‘the open; market place’ ma-mado (xix:19) ‘(one-)self’

mătäi-ra-rĭx (x:20) ‘to talk within oneself’ mătäi-tan (vii:22) ‘to prophecy’ mătäi-mama (vii:4) ‘to tell how’ mătäi-nawnamu (xxvi:22) ‘to begin to speak’ mătäi-vli (iii:15) ‘to answer’, ni-pătäi-bli-ǝn (xvi:16) ‘was answered’ ( pst-[uo]-talk-reciprocate-uo) mătäi-duma-duma (xii:32) ‘to talk against’ mătäi-kŭma-hĭna (xiii:54) ‘to say as follows’ mătäi-täväx (xvii:3) ‘to talk among themselves’ mătäi-riang (v:44) ‘to bless’ mătäi-pänäx ki su (vii:23) ‘to say publicly’ mătäi-mado tĭni-än (ix:21) ‘to say to oneself’

s‹m›aki- (undergoer-oriented counterpart saki-) : implies throwing Root Derived verb vaung (xxiii:15) ‘sea’ s‹m›aki-vaung (iv:18) ‘to cast into the sea’ itu-mala (xii46) ‘to be outside’ s‹m›aki-mala (v:13) ‘to throw outside’ itu-tawax (xxii:13) ‘to be far’ s‹m›aki-tawax (xxi:39) ‘to throw far away’ -kua s‹m›aki-kua (xv:30) ‘to cast’ pänäx (xx:3) ‘the open; market s‹m›aki-pä-pänäx (xvii:19) ‘to cast out’ place’ nanang (xxvi:3) ‘name’ s‹m›aki-nanang (i:25) ‘to call, give a name’ 47 In

the case of saki- ‘to throw’, pătäi- ‘to say’ and pää- ‘to give’, the resulting compound combines with -ǝn and -ey (in the case of saki- and pää-, also with -aney), and never with -an or -aw; in the case of paki- ‘to seek’, paku- ‘to speak’ and itu- ‘to be at’, there is variation between the various undergoer- and subjunctive suffixes. Most other bound verbs occur too infrequently to show a pattern in the way they select undergoer- and subjunctive suffixes.

Verbs 129

sau- implies swearing, making an oath: Root

Derived verb

/ǝlkǝd/ sau-‘lkit (xxiii:16) ‘to swear’, sau-la-‘lkŭt (v:33) ‘oath’ vŭlŭm (xxvi:64) ‘sky’ sau-bŭlŭm (v:34) ‘to swear by Heaven’ näy (vi:10) ‘earth’ sau-näy (v:35) ‘to swear by the earth’ vungo (iv:17) ‘head’ sau-bungo (v:36) ‘to swear by one’s head’ nĭno (xxiii:18) ‘nothing’, ki na-nĭno sau-ki-na-nĭno t‹m›amŭd (xv:9) ‘to worship ‘in vain’, t‹m›amŭd (xiv:33) ‘to worship’ in vain’

pää- implies giving, passing on. Compare:

Root

Derived verb

-vli nĭno ‘nothing’ rĭma ‘five’

pää-vli (xvi:27) ‘to reward’ pää-nĭno (x:8) ‘to give for free’ pää-rĭma ki talenten (xxv:15) ‘to give five talents’

-tapang , in pakäw-tapang (xxiv:12) ‘to abound’ ka-tukul-an (vii:21) ‘iniquity’ tarĭmukax, in pis-tarĭmukax (viii:32) ‘to die’ -tunun ma-harŭm (xx:30) ‘to feel compassion’ ka-tukul-an (vii:23) ‘injustice’

pää-tapang (xxviii:2) ‘to give abundantly’ pää-tukul (xx:13) ‘to do wrong to’ pää-tarĭmukax (v:26) ‘to pay off‘ pää-tunun (xi27) ‘to deliver’ pää-ta-tunun (xv:3) ‘tradition’ pää-harŭm (vi:1) ‘to give alms’ pää-tukul (xx:13) ‘to do wrong’

taw- (often reduced to t‘-) denotes a downward movement or a movement within a confined space including ‘to go or fall down onto something‘, ‘to go or fall through something, move within (the boundaries of) something’. Examples: Root

Derived verb

avang (iv:21) ‘ship’ ritung (viii:18) ‘around’

taw-avang (xiv:31) ‘to be on a ship’ taw-ritung (xxiii:15) ‘to go around, travel’ (within a place, etc.) taw-kua (ii:12, ‘t‘-kua’ in xiii:5) ‘to go, move on’, also: ‘to fall down’ taw-purux (xiv:13) ‘to go through the country’

-kua purux (xi:24) ‘country’

130 A grammatical sketch of Siraya rarim (xxvii:51) ‘bottom’, vukĭn ‘mountain’ näy ‘ground, earth’ xalap (xxvi:18) ‘surface’

Compare also:

taw-darim tu vukĭn (xvii:9) ‘to come down from the mountain’ taw-näy (’tnæi x:29) ‘to fall on the ground’ taw-xalap (iii:16) ‘to come down, descend’

(219) darang k’=ăta ka taw-kua-ǝn=au road lk=prox lk go.down/through-move/be.at-uo=1s.gen ‘this road on which I travel’ (C141v) (220) ni-pa-t‘-kua (ni-pa-taw-kua) ki rima ti Jesus-an pst-caus-go.down/through-move/be.at df hand pa Jesus-obl ‘they laid hands on Jesus’ (xxvi:50) There are more than 50 bound verbs in the Gospel text, which are listed in Part D. In some cases the bound verb seems to be derived from a free root morpheme. For instance, pää- ‘to give, pass on’ must be related to the verb phä ‘to give’; h(‹m›)u- ‘to drink’ to häux (xxvi39) ‘cup’; taäw- ‘to cover’ to taäwf- (x:26) ‘to cover; tna- ‘to hear’ to tangira (xxvi:51) ‘ear’. However, in other cases a relation between bound verbs and free root morphemes is not evident. 5.14. Siraya Orientation prefixes There are three orientation prefixes: (1) comitative a- (or ä- as a result of non-phonemic palatalisation); (2) location-oriented i- (or ĭ-); (3) motion prefix u- (or äw- as a result of non-phonemic palatalisation). These prefixes are historically probably a subcategory of bound verbs (§5.13), but they are more grammaticalised. They often occur in combination with other grammatical prefixes (including reduplication). Their contribution to the overall meaning of the resulting derivation is not always apparent, and their original meanings are often „bleached” (especially in the case of the location-oriented prefix). Derivations with the comitative prefix have meanings such as ‘be with’, ‘take along’, ‘go along with’ and ‘obey’. Instances are few; they include:

Verbs 131 a-keyŭl (xvi:7) ‘to be provided with bread’ (keyŭl ‘bread’) a-para (xxv:4) ‘to take along, be together with’ (para ‘together’) a-kua (vii:24) ‘to obey’, pa-a-kua (xxiii:3) ‘to make obey’ a-lam (ii:20) ‘to take along’ (lam ‘with’)

Derivations with the motion prefix usually either mean ‘to move towards’ or ‘to be in motion, make (sudden) moves’: ‘to move towards’: m-u-mala (xxvi:71) ‘to go out’ (mala ‘outside’) m-u-rbo (ix:28) ‘to go inside’ (rbo ‘inside’) m-u-pänäx (8:32) ‘to come/go out’ (pänäx ‘the open’) p-u-pänäx (xii:35) ‘to put forth, bring forth’, (xiii:31) ‘propose’ m-u-vukĭ-vukĭn (xviii:12) ‘to go up the mountains’ (vukĭn ‘mountain’) m-u-rarim (iii:16) ‘to go down’ (rarim ‘bottom’) m-äw-äwma (viii:33) ‘to go to the city’(äwma ‘town, city’) m-u-kua (viii:9) ‘to go’ (-kua ‘be at, move’) u-kua! (viii:9) ‘go!’ m-u-Lĭtu (viii:26) ‘to enter, take possession of’ (said of a lĭtu ‘devil’) m-u-arĭng (xv:14) ‘to fall (into)’ (-arĭng ‘to throw’) m-u-mutus (xv:17) ‘to go into the mouth’ (mutus ‘mouth’) m-u-arux (viii:28) ‘to cross over’ (-arux ‘the opposite side’) p-u-alak (xxiii:15) ‘to produce a child, beget’ (lit. “bring forth a child”) p-u-su (viii:8) ‘to say, utter’ [lit. ‘produce words’] (su ‘word’) u-paräx-ǝn (i:23) ‘to have sex (woman), [“be gone to by a man”]’ pa-u-tiri-ǝn ta hala (ix17) ‘wine is poured out’ (-tiri ‘to pour, run’; hala ‘wine’)

‘to make (sudden) moves’: m-äw-äsäs ta vato (xxvii:51) ‘the rocks rent’ (äsäs‘?rent’; vato ‘rock’) m-u-pto (ix:17, xii:20) ‘to burst’ pa-u-bla (C175) ‘to break something’ m-u-kiap (xix:25) ‘to be astonished’

As indicated before, derivations with the location prefix are semantically less transparent than derivations with other orientation prefixes. Many instances can be classified into the broad semantic domains of either ‘location in space or time’ or ‘physical activity’. However, many other derivations do not seem to belong to a specific semantic domain.

132 A grammatical sketch of Siraya ‘location in space or time’: m-i-rung (iv:16) ‘to sit’ m-i-ka-kua (v:34) ‘always’ (-kua ‘be at, move’) pa-ĭ-ka-kua (xxii22, xxvi44) ‘to leave behind’ i-ka-kua-ǝn (vi:6) ‘room’ i-ka-kua-an m-ĭ-da-rĭnux (vi:14) ‘eternity’ (m-ĭ-da-rĭnux ‘infinite’) m-i-mala (xxvi:69) ‘to be outside’(mala ‘outside’) ĭ-la-limux-an (x:22) ‘the end’ (limux ‘limit’) i-da-rinux-an (xii:32) ‘century (also: eternity, world)’ i-rua to (iii:1) ‘to arrive’ ma-i-vavaw (xii:49) ‘(to stretch out) over’ (vavaw ‘top’) m-ĭ-ta-talax (viii:15) ‘to receive at home’ (tălax ‘house’) pa-i-al-aley (xxi:17) ‘to place, put’

‘physical activity’: ma-i-alak (i:25) ‘to get a child’ ma-i-kua (xxvi:7) ‘to carry’ ma-i-paringid (ix:23) ‘to play the flute’ ma-i-said ki rĭx (xviii:28) ‘to take by the throat’ (said ‘side’; rĭx ‘throat’) i-sa-saun-ǝn ki Lĭtu (iv:24) ‘possessed with devils’ mä-i-ä-äpo (vi:8) ‘to need’ ni-pa-i-apĭngit (xvi:7) ‘leaven, (what has) leavened’.

(no specific semantic domain): ta i-danga-ranga-aw=mau (xxii:4) ‘[what I intend to have for lunch=] my lunch’ i-kalawakaw-ǝn (xxiv:6) ‘rumour’ ma-i-ra-rarey (xi:20) ‘to reproach, upbraid’ ma-i-ringey (xvi:18) ‘to perform, build’ m-i-saal ‘(do together)’: m-i-saal m-avok (xix:11) ‘to eat together’ ma-i-saal kŭtŭng (xviii:23) ‘to settle accounts with his servants’ m-i-tădŭx (xii:23) ‘to hope’ pa-pa-i-ä-voak (xxvi:31) ‘to be spread around, scattered around’

Note that some derivations appear to combine several orientation prefixes: com + loc: ä-i-ku’-n (xxiv:21) ‘included’ mot + com: m-äw-a-kla ki rĭx (xviii:19) ‘to agree’ (-kla ‘join’, rĭx ‘mind’) mot + loc: m-äw-i-saal ‘to congregate, hold council’, p-äw-i-sala-an ‘council’,



p-äw-i-sa-saal-an ‘synagogue’ (saal ‘together’)

Verbs 133

In some other cases, orientation prefixes appear to combine with bound verbs. In one of these cases, p-u-täi-kidi-ǝn, p-u-ta-täi-kidi-ǝn (C89v) ‘what is meant, thing signified’, the orientation prefix precedes the bound verb, whereas in another case, täi-ä-para (v:22) ‘brother’, it follows it. 5.15. Complex verb phrases As already discussed in §4.1.1.2, in Siraya complex verb phrases the auxiliary is marked for person, tense, voice and mood. In sentence (221), the auxiliary paka-‘lpux ‘can’ has the 2nd person singular nominative cliticised to it (AS = anticipating sequence, see §5.16); in (222), ni-ma-dĭs ‘happened instantly’ has a past tense prefix; in (233), pää-ĭm’d-ey=[m]au=kaw is a portemanteau suffix for voice and mood: (221) paka-‘lpux=kaw pa-ka-kuptix ĭau-an=da as-can=2s.nom caus-v1-purify 1s-obl=adv ‘[if you wish] you are able to purify me’ (viii:2) (222) Ka ni-ma-dĭs mi-laklak ta lakäwungǝn. lk pst-ao1-immediately inch-wither nom fig ‘and the fig [tree] instantly withered away’ (xxi:19) (223) pää-ĭm’d-ey=[m]au=kaw p-u-daäwx as-all-sj.uo=1s.gen=2s.nom caus-mot-price48 ‘I’ll pay you everything’ (xviii:26) Another feature of Siraya auxiliaries is that they must be an open class. There are many of them and they convey all sorts of information, which is usually expressed through adjuncts and so on in English. For instance, in (222), the auxiliary expresses ‘happen instantly’, and in (223), ‘do all, entirely‘; in the following four sample sentences they convey the notions ‘do to oneself’, ‘do first’, ‘do back, reciprocate’, ‘instill fear’. In English, these notions are conveyed through adverbs or adverbial constructions meaning ‘immediately’, ‘all’, ‘entirely’, ‘oneself’, ‘first’, ‘again’ and ‘sternly’ etc.: (224) nda m-ääw-mado h‹m›ami’-a ĭmhu-an adv ao3-reverse,undo-self ‹ao3›release-sj 2p-obl ‘so free yourself!’ (xxvii:40) 48 Cf. dagogh

‘price’ (cf. Sinkang ms. 51, Li [2010: 205]).

134 A grammatical sketch of Siraya (225)

si-uro-a i-rua ta ti Elias ka pä-likux-a to.rank-do.first-sj loc-arrive nom pa Elias lk as-do.again-sj pä-äxpit kimamang caus-arise everything ‘Elias will come first, and he will restore everything’ (xvii:11)

(226) ni-t‹m›aku-takut ta ti Jesus m-avax neini-än pst-‹ao3›-rdp-afraid nom pa Jesus ao3-prohibit 3p-obl ‘Jesus sternly prohibited them’ (ix:30) Considering that auxiliaries carry all the verb marking, they are the head of the verb phrase, whereas what corresponds to the “main verb” in English only carries lexical information. The latter is only a “lexical verb” (cf. Starosta 1988: 550). Lexical verbs are not marked for voice: they appear as a rule in a default actor-oriented form, as can be seen in sentence (170) where s‹m›u-kla is the lexical verb and has the actor-oriented marker ‹m› infixed. (170)

ru su-dĭk-ǝn=au s‹m›u-kla ki kulamux tĭn, if as-only-uo=1s.gen ‹ao3›touch-join df garment 3s.gen dumiaka ’d-därikäx-a=ko rdp-healthy-sj=1s.nom then ‘If I [could] only touch his garment, I will be healthy’ (ix:21)

The above complex verb constructions are instances of verb serialisation, as they contain two or more predicates and share a common core argument. They are formed by nuclear junctures: they combine several predicates into a single complex nucleus, which takes a single set of actor and undergoer arguments (Foley and Van Valin 1984: 189–191). Serial verb constructions may consist of three verbs, with both non-final verb members (auxiliaries) exhibiting the same anticipating sequence (see §5.16). This is demonstrated in the following examples: (227) ra ni-maku-saun=ăpa maku-ton maku-langäx ta neni but pst-as-more=add as-loud ao4.invoke-cry(?) nom 3s ‘…but they cried the more’ (xx:31) (228)

pani ki vual ta ni-hamia-n tĭn=ra other df body nom pst-release-uo 3s.gen=adv ăsi määw-’lpux m-ääw-mado h‹m›amia tĭni-än. neg as-can ao3-reverse,undo-self ‹ao3›release 3s-obl ‘others he has released, but he can’t free himself’ (xxvii:42)

Verbs 135

Negators behave like auxiliaries in that they can be cliticised with pronouns. However, they do not take any tense -, mood - or voice marking, which is still on the lexical verb, as shown in the following examples: (229) M-ĭ-ka-kua ăsi=mau=kamu [ao-loc-rdp-move/be.at=] always neg=1s.gen=2s.nom ni-kalang-ǝn pst-know-uo ‘I never knew you’ (vii23) (230) Ăsi=kaw r‘pŭng-a ki Mairang ka Alid=oho neg=2s.nom tempt-sj df Lord lk God=2s.gen ‘You shall not tempt the Lord your God’ (iv:7) 5.16. Anticipating sequences Anticipating sequences are elements of the lexical verb that are prefixed to the auxiliary. These elements are usually formal (most typically, the first one or two syllables of the lexical verb), but they can also convey other (semantic or iconic) aspects pertaining to the lexical verb. Examples of anticipating sequences bearing a formal similarity to the lexical verb have already been shown in sample sentences (221), (225), (227) and (170), each of which contain auxiliaries that have the first one or two syllables of the lexical verb attached to them. Anticipating sequences are rather different from grammatical prefixes, although in some cases they may look identical. For instance, in (225), it looks as if the causative prefix pä- is copied onto the auxiliary, and in (221), this seems to have happened to the causative and v1 prefixes: (225)

si-uro-a i-rua ta ti Elias ka pä-likux-a to.rank-do.first-sj loc-arrive nom pa Elias lk as-do.again-sj pä-äxpit kimamang caus-arise everything ‘Elias will come first, and he will restore everything’ (xvii:11)

(221) paka-‘lpux=kaw pa-ka-kuptix ĭau-an=da as-can=2s.nom caus-v1-purify 1s-obl=adv ‘[if you wish] you are able to purify me’ (viii:2)

136 A grammatical sketch of Siraya However, the following examples clearly demonstrate that a formal segment (rather than a prefix or series of prefixes) is attached to the auxiliary: (231)

ka Raraman=uhu ka kmi-dŭng k‹m›ĭta pää-vli-a lk Father=2s.gen lk as-secrecy ‹ao3›see give-reciprocate-sj ĭmhu-an tu rämäx 2s-obl loc light ‘and your Father Who sees in secret will reward you openly’ (vi:18)

(232) mu-ĭmid=kamu kawa m-u-mha ki ăta as-all=2s.nom qu ao3-mot-understand df prox ‘do you understand all this?’ (xiii:51) (233)

kuncia ka ma-te, ni-ăta-nino-n=au=kaw servant lk ao1-bad pst-as-nothing-uo=1s.gen=2s.nom ătaral ĭmid ki ni-käwĭting-ǝn=au k’=ăna forgive all df pst-claim-uo=1s.gen lk=dist ‘You bad servant, I acquitted all that you owed to me [lit. all that was claimed by me]’ (xviii:32)

In (231), the first syllable kmi- in kmi-dŭng is a copy of the first syllable of the following lexical verb k‹m›ĭta, which contains a default actor-­oriented voice marker. The shape of this syllable is clearly not determined by ­existing morpheme boundaries. Similarly, mu- in mu-ĭmid=kamu in (232) is a formal part of the verb m-u-mha reflecting two prefixes (the actor-­ oriented prefix m- + the oriental prefix u-), and ăta- in (233) represents the first two syllables of the verb ătaral. Compare also the sentences (234–235), where a only the first consonant of the lexical verb k‹m›an is copied onto the auxiliary: (234) ni-k-ĭmid k‹m›an ka mi-bangtaw ta neni pst-as-all ‹ao3›eat lk inch-satiated nom 3p.indep ‘they did all eat and were filled’ (xiiii:20) (235) pĭpi ka ni-k-da k‹m›an crumbs lk pst-as-remain ‹ao3›eat ‘…crumbs that were left from the dinner’ (xiv20) Anticipating sequences representing a semantic aspect of the lexical verb (rather than a formal one) are demonstrated in sentences (236–237) and also in sentence (223) repeated below. In (236), the anticipating sequence is k-. Having the notion ‘to eat’, it thus anticipates the meaning, and not the form,

Verbs 137

of the following lexical verb ma-irung. The latter literally means ‘to sit’, but in the context of the sentence it implies communal dining.49 Similarly, in (237), the anticipating sequence saki- has the notion of ‘throwing, casting’; it anticipates the meaning of the lexical verb marĭng ‘throw’, and not its form. In (223), pää- ‘giving, passing on’ anticipates the meaning of the lexical verb p-u-daäux ‘pay’ with which it bears no formal similarity. (236)

Ĭru ka ma-dung=ato ni-k-lam ma-i-rung ki saat when,if lk ao1-obscure=prf pst-as-with ao-loc-sit df one kĭtiän äb ki ruha ten plus df two ‘At evening, the disciples sat together [at the table]’ (xxvi:20)

(237)

ma-riang-a ĭmhu-an ka upax-ǝn ta sa-saat ka ao1-good-sj 2s-obl lk destroy-uo nom rdp-one lk puk=oho ka asi saki-tmuk-aney m-arĭng ta member=2s.gen lk neg as-whole-sj.uo ao3-throw nom vual=oho tu ka-läwhäw-an body=2s.gen loc v1-deep-uo ‘It is better for you that one of your members should perish, and not that your whole body should be cast into hell’ (v:29)

(223) pää-ĭmid-ey=(m)au=kaw p-u-daäwx as-all-sj=1s.gen=2s.nom caus-mot-price ‘I will pay you everything’ (xviii:26) The anticipation of a meaning aspect is also seen in (228), where m-aäwhas the notion of ‘undoing, reversing’ in two auxiliaries in anticipation of the lexical verb h‹m›amia ‘to release’. Note also the following case (238) where the anticipating sequence seems to have an iconic relation to the extralinguistic reality rather than to another verb within the language. I would speculate that the sequence ääis sound-symbolically related to the concept of writing (the sequence turns up in several other distinct cases where writing is involved). The reader is reminded of the fact that reading and writing were new concepts to 17th century Siraya speakers, and that an alphabetisation campaign by missionaries was in full swing at the time that the Gospel of Matthew was being translated into Siraya. 49 The

original Dutch text has sat hy aen met de twaelve ‘he shared a table with the Twelve’, which clearly refers to a communal dinner. (It remains unclear whether this association really applies to Siraya or is a calque from Dutch).

138 A grammatical sketch of Siraya (238) ää-la-likux s‹m›ulat as-rdp-do.again ‹ao3›write ‘it is written again’ (iv:7) In summary, where the auxiliary is marked for tense, mood, voice and person, it seems that the basic meaning of the verbal construction is still with the lexical verb, although this meaning is often predicted by an anticipating sequence, that is, a formal, semantic or iconic element prefixed to the auxiliary. Anticipating sequences bearing a semantic resemblance to the lexical verb are arguably more akin to bound verbs than anticipating sequences bearing a formal resemblance to it. They may have developed from purely formal anticipating sequences, which acquired a wider applicability later on so that they could also occur with other verbs in the same semantic domain as the original host verb. Their development seems to be a halfway step between anticipating sequences bearing a formal resemblance to the following lexical verb, and bound verbs. Anticipating sequences can also occur in prepositional verbs, where they cross-refer to the lexical head of the predicate in the same way as auxiliaries do (see also §5.18). In sentence (239), p-u-kua corresponds formally to the head, and so does maki-dŭma in (240). (239) Ti Judas ta ni-p-u-alak na Fares-an na pa Judas nom pst-caus-mot-offspring part Fares-obl part Zara-an=ăpa pu-kua ti Thamar-an Zara-obl=add as-be at.move pa Thamar-obl ‘Judas begot Fares and Zara with Thamar’ (i:3) (240) ni-maki-saal ki su maki-dŭma tĭni-an, pst-ao4.seek-together df word,advice as-front 3s-obl mamaimang pa-rma-rma-a tĭni-än caus-rdp-dead-sj 3s-obl how ‘they [the Phariseans] held council against Him how they might destroy Him’ (xii:14) In sentence (241), the anticipating sequence hu- (/h‹m›u-) is in semantic agreement with the lexical verb; it occurs twice, once in the auxiliary hubäw-aw=mau and once in the prepositional verb h‹m›u-lam:

Verbs 139

(241)

tu

kidi=ăpa

ki wäi k’=ăna, ru

loc time,limit=add df day lk=dist when,if

hu-bäw-aw=mau m-ĭt ta ăta h‹m›u-lam drink-new-sj.uo=1s.gen ao3-drink nom prox ‹ao3›as-be.with ĭmumi-än tu pa-i-sasu-an ki Raraman=au 2p-obl loc kingdom df Father=1s.gen ‘until the day when I drink it new with you in my Father’s kingdom’ (xxvi:29)

Compare also the question and answer in (242), where the lexical verb is elided in the answer but the auxiliary still has an anticipating sequence cross-referring to it: (242)

H‹m›u-‘lpux=kamu kawa m-ĭt ki häwx ‹ao3›as-able=2p.nom qu ao3-drink df cup ka ĭt-aw=mau? H‹m›u-‘lpux=kame lk drink-sj.uo =1s.gen ‹ao3›as-able=1pe.nom ‘Are you able to drink from the cup that I shall drink of?’ ‘We are.’ (xx:22).

Note that in these prepositional verbs and in (243), the anticipating sequence is technically not “anticipating” the lexical verb as it follows it. (243) d‹m›arang-a hia m-u-kua hĭna ‹ao3›leave here ao-mot-be.at/move yonder ‘move from here to that place over there’ (xvii:20) 5.17. From anticipating sequences to bound verbs: a historical explanation There are obvious similarities between the several phenomena discussed in §§5.13/14/16. I explain these phenomena as different stages in the development from anticipating sequences to fully grammaticalised prefixes. Four progressive stages of development can be distinguished. Stage I. Anticipating sequences are formed, which initially are sheer formal sequences of the lexical verb that are anticipated on the auxiliary (and possibly other verbals in the complex verb phrase. Compare the anticipating sequence ku- in sentence (1), repeated below:

140 A grammatical sketch of Siraya (1)

Ku-‘lpux-ǝn=au kuta ta Kuva ki Ta-tam‘d-ǝn ki Alid as-can-uo=1s.gen destroy nom Temple df rdp-worship-uo df God ‘I am able to destroy God‘s Temple’ (xxvi:61)

In this stage, the anticipating sequence can also have an iconic resemblance to the activity expressed by the lexical verb, as in sentence (238), repeated below: (238) ää-la-likux s‹m›ulat as-rdp-do.again ‹ao3›write ‘it is written again’ (iv:7) Stage II. The anticipating sequence no longer has to be a formal sequence copied from the lexical verb but may also be an initial sequence from another (possibly more frequent?) verb with a similar meaning. This is among others demonstrated in sentence (223), repeated below: (223) Pää-ĭm‘d-ey=mau kow p-u-daäwx as-all-sj.uo=1s.gen 2s.nom caus-mot-price ‘I’ll pay you everything’ (xviii:26) Stage III. The anticipating sequence becomes independent from the lexical verb it is derived from. It has become a bound verb, which occurs on its own and has a meaning referring to a general semantic domain. (139) ĭmid kimamang ni-pää-tunun ĭau-an ki Rama=au pst-give-transfer 1s-obl df father=1s.gen all thing ‘All things were delivered to me by my Father’ (xi:27) Stage IV. Some bound verbs underwent semantic bleaching to the point of becoming part of the verbal morphology. This is how the orientation prefixes must have developed: although their basic meanings can still be inferred from a comparison of the derivations in which they occur, there are also many derivations in which they have lost their semantic transparency. The distinction of these four stages of development help to understand the various phenomena under discussion as manifestations of an integrated process.

Quantifiers 141

5.18. Deictic verbs also function as prepositions Deictic verbs constitute a particular instance of verb serialisation. In Siraya they often perform as prepositions (sometimes in conjunction with case markers), yielding a high level of deictic specificity. Examples: ni-ad

nein

pa-u-kua

tĭni-än ta

(244)

ka ma-alam lk ao1-ill ‘they brought to him all who were diseased’ (xiv:35)

(245)

pa-u-kua-ey=ko ĭmhu-an caus-mot-move/be.at-sj.uo =1s.nom 2s-obl pa-u-xalap ki ralum [caus-mot-surface=] over df water ‘Let me come to you on the water’ (xiv:28)

(73)

ni-d‹m›arang sa-ka-kua pst-‹ao3›leave [go.through.difficulty-rdp-move/be.at =] to tu Egypten loc Egypt ‘and he went away [escaped] to Egypt’ (ii:14)

ĭmid

pst-bring 3p.gen [caus-mot-move/be.at=] to 3s-obl nom all

(246) akumea-a=kamu ki ma-lĭmuk äya-kua ĭmumi-än exist-sj=2p.nom df ao1-poor [be with-move/be.at=] with 2p-obl ‘you have the poor with you‘ (xxvi:11) These verbs are arguably anticipating sequences that have evolved into prepositions, which can also be used with verbs other than their formal host verbs. They are a special case of the anticipating sequences functioning as prepositions that were discussed in §5.16. 6. Quantifiers 6.1. Numerals Siraya has a decimal system. The numbers one to seven are often reduplicated according to patterns and in contexts that are discussed below. Five categories of numerals can be distinguished, as shown in Table 7.

142 A grammatical sketch of Siraya Table 7. Siraya numerals and their main derivations as found in the Gospel and Catechism. Numerals Underived Cardinal

Cardinal –human ref.

1. saat sa-saat sa-saat 2. duha, ruha du-ruha, da-ruha, ru-ruha ra-ruha 3. turo, turu tu-turo (-u) ta-turo (-u) 4. xpat pa-xpat pa-xpat 5. rĭma rĭ-rĭma ra-rĭma 6. nǝ-nǝm, ǝnǝm** nǝ-nǝm 7. pĭto, pĭtu pĭ-pĭto (-u) pa-pĭto (-u) 8. kuixpa 9. matuda 10. saat kĭtiän 11. 12. sa-saat kĭtiän äb ki ruha 20. 30. turo kĭtiän tu-turu kĭtiän 100. saat kaätuxan 1000. saat katununan

Ordinal +human ref.

Counting . occurrences

nawnamu ka-ra-ruha

pohal

ka-ta-turo (-u) turu-l ka-axpat ka-ra-rĭma ka-ǝnǝm ka-pa-pĭto (-u) pĭtu-l kuixpa, . ka-kuixpa* ka-ma-matuda ka-sa-saat kĭtiän ka-sa-saat kĭtiän äb ki saat ka-sa-saat kĭtiän äb ki ruha ka-ra-ruha kĭtiän

* The Gospel text gives kuixpa for both cardinal and ordinal numbers; ka-kuixpa (kak’oyhpa) was found in C15v. ** The variant forms ănĭm, anŭm, ănŭm, nĭ-nĭm, nĭ-nŭm are found in the Gospel and Catechism texts.

6.1.1. Underived numerals In the Gospel text, underived lower digits occur in composite numbers, as in turu kĭtiän (three ten) ‘30’, or ruha ka-tunun-an ‘2,000’. In numbers from ten to twenty, äb (‘augmented with, plus’) followed by ki (df) links a digit to the preceding higher number, e.g. sa-saat kĭtiän äb ki ruha (rdpone ten plus df two) ‘the 12 [disciples]’, ka-ra-ruha kĭtiän äb ki pĭto ki lbäx (ordinal.prefix-rdp-two ten plus df seven df part) etc. ‘Chapter 27’ etc.

Quantifiers 143

Some of the higher numbers found in the gospel text are nĭ-nĭm kĭtiän /nǝ-nǝm kĭtiän/ (xiii:8) ‘60’; matuda kĭtiän äb ki matuda (xviii:12) ‘99’; saat ka-ätux-an (xiii:8) ‘100’; xpat ka-tunun-an (xvi:10) ‘4,000’; rima ka-tunun-an (xvi:9) ‘5,000’; saat kĭtiän ka-tunun-an ki Talenten (xviii:24) ‘10,000 talents’. 6.1.2. Cardinal numbers Reduplication applies to cardinal numbers from one to seven, and in the first digit of cardinal numbers from ten upwards. As with the indefinite quantifiers ruma and -pĭna, cardinal numbers undergo different forms of reduplication: those with a human referent exhibit Ca-reduplication, and those with a non-human referent exhibit first syllable reduplication. Examples of cardinal numbers with human referent: ra-ruha ki X-m-ail (xxvi:61) ‘two witnesses’ ta-turu ki vual (xviii:20) ‘three people’ pa-xpat ki Ma-i-sasu (xiv:1) ‘four kings’ pa-pĭtu ki ma-täi-a-pa-para (xxii:25) ‘seven brothers’ (247) sa-saat neini-än ka tu-lam ti Jesus-an rdp-one 3p-obl lk loc-be.with pa Jesus-obl ‘one of those who were with Jesus’ (xxvi:51) (248) ra-rĭma ta neni ka ma-tălaxkaw rdp-five nom 3p.nom lk ao1-wise ‘five of them [virgins] were wise‘ (xxv:2) Examples of cardinal numbers with non-human referent: sa-saat ki yuko (xii:11) ‘one sheep’ ru-ruha ki rapal (xviii:8) ‘two feet’ tu-turu ki wäi (xxvii:64) ‘three days’ rĭ-rĭma ki paul (xiv:17) ‘five breads’ nĭ-nŭm ki wäi /nǝ-nǝm ki wäi/ (xvii:1) ‘six days’ pĭ-pĭtu ki paul (xv:36) ‘seven breads’ (249) pa-xpat ki ni-păka-kua-n ki vare-vare rdp-four df pst-v4.come.from-be.at/move-uo df rdp-wind ‘the four directions of the winds’ (xxiv:31)

144 A grammatical sketch of Siraya No other numerals with Ca-reduplication or First syllable reduplication are found in the data. Note that the distinction between Ca-reduplication and first syllable reduplication is neutralised in numerals with a in their first syllable, as with sa-saat and pa-xpat, which can have both human and nonhuman referents. The numeral six has two basic forms: historically, /nǝnǝm/ must be a reduplicated short form of /ǝnǝm/, which is a more faithful reflection of the original Proto Austronesian *ǝnǝm ‘six’. Finally, unreduplicated saat also occurs with human referents, eg. saat ki vual (xvii:14) ‘a person’. 6.1.3. Ordinal numbers Ordinal numbers are formed by prefixing ka- to basic numerals that have undergone Ca-reduplication. An exception to this derivational principle is the numeral saat ‘one’, which has nawnamu as a match, e.g. tu nawnamu ki wäi (xxvi:17) ‘on the first day’. Otherwise the principle seems to apply to all lower numerals, and even to some higher ones, for example: ka-ta-turo ki wäi (xxvii:64) ‘the third day’ ka-ma-matuda ki täley (xx:5) ‘the ninth hour’ ka-sa-saat kĭtiän äb ki kuixpa ki lbäx ki sulat (xviii:title) ‘18th Chapter’. 6.1.4. Numerals for counting occurrences. The Gospel text also has pohal50 ‘twice’ and the derivations turu-l ‘three times’, pĭtu-l ‘seven times’, and [..]pĭtu kĭtiän [..]pĭtu-l ‘seventy times’. They are all part of larger derivations, as shown in the following sample sentences:

50 Cf. also

UM soupohal ‘double’; it is glossed ‘doubled’ in Murakami (1933), but this an erroneous translation of archaic Dutch ‘dubbelt’. Cf. Puyuma par-puan ‘to do twice’ (Cauquelin 1991: 57) and Sediq mɯtɯpɯssal ‘twice’ (ɯ is a high front vowel; Asai 1953: 53). Blust (1995: 597) has Proto Formosan *ma-puSaN which however has the meaning ‘twenty’.

Quantifiers 145

(250)

p-u-alak=kamu tĭni-än ki alak ki caus-mot-offspring=2p.nom 3s-obl df offspring df ka-läwhäw-an pu-pohal pu-saun ĭmumi-än=da v1-deep-uo as-twice as-more 2p-obl=adv ‘you will make him twice as much the child of hell as yourselves’ (xxiii:15)

(251)

Tu

(252)

ma-pĭnan-a ma-varaw ĭau-an ta as-how.often-sj ao1-to.sin 1s-obl nom täi-a-para=au, ki ătaral-ey=mau tĭni-än? be.with-com-together=1s.gen df forgive-sj.uo=1s.gen 3s-obl măta-pĭtu-l kawa? as-three-times maybe ‘how often will my brother sin against me, and I will forgive him? seven times?’ (xviii:21)

(253)

k’ma ĭmhu-an, 2p-obl ra saw-pĭtu=ăpa kĭtiän saw-pĭtu-l adv as-seven=add ten as-seven-times ‘I’m not saying to you seven times, but seventy-seven times’ (xviii:22)

uro

ki uni-ey

ki tauka, saw-turu-l-a=kaw as-three-times-sj=2s.nom

loc ahead df sound-sj.uo df cock

r‹m›au ĭau-an ‹ao3›deny 1s-obl ‘before the cock crows, you will deny me three times’ (xxvi:75)

ăsi=ko

măta-pĭtu-l

neg=1.nom as-seven-times say

6.2. Indefinite quantifiers The indefinite quantifiers are ruma ‘some; other’, ma-titing ‘few’ (← -titing), ma-dax ‘many’ (← dax ‘multitude’), ma-batung ‘many’ (← vatung, batung ‘multitude (of people)’), -pĭna ‘how much/many?’ and derivations on the basis of pĭna-n ‘how often? how much more?’. The same rules of reduplication as in numerals apply to -pĭna: Careduplication applies with human referents, and first syllable reduplication with non-human referents; compare: (254) pa-pĭna-pĭna ki vual ka ka-baley-aw=mumi rdp-rdp-how.much df body lk v1-find-sj.uo=2p.gen ‘as many people as you can find’ (xxii:9)

146 A grammatical sketch of Siraya (255) pĭ-pĭna ki lbäx? rdp-how.much df part ‘how many parts?’ (C6v) A somewhat comparable situation applies to ruma: unreduplicated, it usually has a non-human referent, as in vato ka ruma (xxii:2) ‘other stones’, although it may also occur with a human referent (cf. xvi:14). However, with Ca-reduplication, it always has a human referent, as in tau ka ra-ruma (xix:19) ‘other people’. 7. Nouns Nouns as a word class are defined by the fact that they can be preceded by the case marker ta. (Ki and tu as a rule also introduce noun phrases, but they have a wider application, see §7.4). There are nominal roots and derived nouns. The latter are derived from other nouns or from verbs. There are various degrees of verb nominalisation, including agentive nouns derived with tama- ‘person who’ and partially nominalised verb phrases which retain tense, mood, aspect and agent marking. The latter can apparently be any verbal derivation, provided that they are introduced by a case marker and are not predicate. 7.1. Root nouns Root nouns are not morphologically marked, compare tau ‘person’, ăsu ‘dog’, tălax ‘house’, äwma ‘village, town’, lĭx ‘neck; mind’, darang ‘road’ etc. These nouns can undergo various class-maintaining processes. 7.2. Nouns derived from nouns Derivations on the basis of root nouns are formed through root reduplication, suffixation of -an (sometimes in combination with reduplication), Careduplication, and affixation with ka- -an. 1. Reduplication of root nouns denotes plurality with a notion of variety, generality or indefiniteness. Examples:

Nouns 147 tau (i:21) ‘people‘ darang (vii:13) ‘road’ lĭtu (ix:33) ‘devil’ pärä˘ näx (iii:10) ‘tree’ lbäx (i:title) ‘part’ ayam ‘animal’, subŭx (xiii:4) ‘to fly’ äwma (x:11) ‘town, village’

tau-tau (xxiv:9) ‘people, nation’ tu vikur-apa ki dara-darang (vi:5) ‘and on street corners’ Si-bavaw ki Lĭtu-Lĭtu (ix:34) ‘Prince of the Devils’ pärä˘ nä-rä˘ näx (iii:10) ‘trees’ tu lbä-lbäx ki Galilea (ii:22) ‘into the parts of Galilee’ ay-ayam ka subŭx (xiii:4) ‘birds’ tu äwma-äwma ki Samaritanen (x:7) ‘in the towns of the Samarians’

Note that the notions of variety, generality and indefiniteness are in fact more central than that of plurality in these forms. In the following instance, ap-apad is explicitly indefinite and apparently non-plural:51 (256) ap-apad ka ausi=ăpa ki hupĭng rdp-cloth lk not=add lk folds ‘some piece of unfolded cloth’ (ix:16) 2. Suffixation of collective -an, often in combination with reduplication, yields generic plurals referring to [root] as a species, class, group or kind. In the case of vato-to-an this plural also has a locative meaning. Compare: kaäwlung (iv:4) ‘human being’ kaäwlung-an (xix:26) ‘the people, men in general’ than (xxvi:9) ‘profit’ than-an (xx:8) ‘wages, pay’ vatux (xxii:10) ‘celebration, feast’ vatux-an (xxii:2) ‘id.’ vato (vii:6) ‘stone’ vato-to-an (v:13) ‘stony place(s), rocky place(s)’ ăsu (xv:27) ‘dog’ ăsu-ăsu-an (vii:6) ‘dogs (in general)’ ădim (xiii:7) ‘thorn’ ad-ădim-an (vii:16, xiii:7) ‘thorny bush’ M-amu-mu (16–21) ‘Elders’ M-amu-mu-an (v:21) ‘the Elders (as a category)’

However, note also äwvan ‘evening’, which occurs with -än in the adverbial phrase äwvan-an ‘at night’.

51 Or

at least, it is the translation of Dutch eenen lap ‘a cloth’, which also has an indefinite and singular meaning. It is of course possible that Siraya speakers would have interpreted ap-apad as a plural form and that the singular meaning is no more than a failed translator’s attempt, but this remains speculative.

148 A grammatical sketch of Siraya 3. Nouns may also be derived from other nouns through Ca-Reduplication (often in combination with -an). In some cases it seems that the reduplicated nouns are derived from secondary verbal bases, but this remains speculative. The resulting nouns often refer to something that is similar to, but not identical with, the root. Note, in this category, the occurrence of kinship-terms, which do not seem to differ from their unreduplicated counterparts. Examples: xalap (xvi:18) ‘surface’ tălax (ii:11) ‘house’ rawey (ii:11) ‘child’ äwĭng (5:15) ‘candle’ timi ‘(ix:22) daughter’ rena (xii:46) ‘mother’ rama (vii:21) ‘father’

ä-ä-xa-xalap ka patax (xxii:20) ‘inscription’ ta-tălax-ǝn (xxvi:69) ‘hall’ ra-rawey ‘(ii:16) children; (viii:6) domestic’52 p-äw-ä-äwĭng-ǝn (5:15) ‘candlestick’ ta-timi-ǝn (xiv:6) ‘daughter’ Ra-rena-n (viii:14) ‘mother’ Ra-rama-n (xxiii:9) ‘father’

4. Derivation with inclusive ka- -an (sometimes also ka- -ang). The resulting nouns denote inclusion or totality, which meaning is sometimes accentuated by a preceding saat ‘one’. tălax ‘house’ äwma ‘village, town’ vuil (xii:40) ‘belly’ -vulu-

saat ka-tălax-an (x:36) ‘the entire house, all occupants’ saat ka-äwma-ng (ii:3), saat ka-äwma-n (viii:34) ‘the entire town population’ ka-vuil-an (i:1) ‘lineage, generation’ ka-vu-vulu-an (vii:6) ‘pigs, (herd of) swine’

Other nouns with ka- -an preceded by a numeral denote a certain size or quantity: rukul (xxvi:7) ‘bottle, jar’ saat ka-rukul-an (ki ralum) (x:42) ‘cup (of water)’ tunun (iii:2) ‘large number?’ (xpat) kä-tunun-an (xv:38) ‘(four) thousand’ -ätux- (saat) ka-ätux-an (viii:5) ‘(one) hundred’

5. Note the unusual suffix combination in (257), which was already presented as sentence (126) in §4.7. In it, genitive pronouns are followed by (what seems to be) the undergoer suffix: (257) M-ĭlix-a=kaw ti ama=uhu=ǝn ti ina=uhu=ǝn ao3-serve-sj-2s.nom pa father-2s.gen-uo? pa mother-2s.gen-uo? ‘Honour they Father and Mother’ (xv:4; xix:19) 52 However,

§3.6).

note that ra-rawey could also be a reduced form of *rawa-rawey (cf.

Nouns 149

7.3. Nominalisation of verbal bases 1. Verbal bases can become nouns through Ca-Reduplication, sometimes in conjunction with other affixation (including root reduplication). If the resulting form also has -an suffixed, it has a locative meaning; in other cases, however, the meaning of the resulting nouns cannot be predicted, and they can be actor, instrument, undergoer, purpose, or have another associated meaning. verb

deverbal noun

m-i-tuko (xx:3) ‘to stand’ ni-d‹m›iri (xiii:25) ‘to sow’ ba-varŭx (v:11) ‘to revile’ dĭlux (xvii:1) ‘to lead’ mătäi-täväx (xvii:3) ‘to talk in private’ päx-dimdim (xvii:25) ‘to think’

Ta-tuko (v:17) ‘the Law’ na da-diri (xii:1) ‘what has been sown’ ba-varŭx (xxvi:65) ‘blasphemy’ da-dĭlo (< *da-dĭlux) (xxvi: 51) ‘priest’ ta-tavax (xxi:33) ‘fence’ da-rimdim (xv:19), na da-rŭmdŭm (C6v) ‘thoughts’

Examples of deverbal nouns with Ca-reduplication combined with other affixation: verb

deverbal noun

k‹m›an (xi:18) ‘to eat’ d‹m›ingding (vii:1) ‘to judge’ r‹m›a-r‘pŭng (vii:2) ‘to measure’ ‘(burning)’ piha (ix:8), ni-p’hä-n (x:1) ‘to give’ ĭtu-kua (xxv:34) ‘be at’ pixik (v:24) ‘sacrifice; to sacrifice’ k‹m›ading (ii:6) ‘to watch’ s‹m›ulat (ii:5) ‘to write’ saw-lkŭd (xxiii:20) ‘to swear, vow’ rbu-rbo (v:28) ‘to commit adultery’ ma-takut (x:26) ‘afraid’ t‹m›angi-tangi (ii:18) ‘to weep’ l’pux (xxiii:37) ‘to kill’ päx-dimdim (xvii:25) ‘to think’

ka-kan-ǝn (x:10) ‘food’ da-dingding-ǝn (vii:2) ‘judgment’ ra-r‘pŭng-an (vii:2) ‘a measure (tool)’ ta-tulu-an (xiii:42) ‘oven, furnace’ t‹m›a-tulu ki rangi (xxvii:10) ‘potter’ pä-p’hä-n (viii:4) ‘gift’ ka-ka-kua-n (v:35) ‘footstool’ pa-p’xik-an (xii:7) ‘sacrifice’ k‹m›a-kading (xxvii:65) ‘a watch’ maku-sa-sulat (vii:29) ‘scribe’ saw-la-lkŭt (v:33) ‘oath’ tama-ra-rbu-rbo (v:32) ‘adulterer’ ta-taku-takut (C7) ‘threat’ ta-tangi-tangi (ii:18) ‘weeping’ la-l’pu-l’pux (xv:19) ‘killings’53 ra-rungo-rungo (ii:18) ‘lamentation’ na päx-da-rimdim (ix:4) ‘thoughts’

53 The

original Dutch doodtslaghen is plural.

150 A grammatical sketch of Siraya si-kidi (xvii:9) ‘to charge, order’ m-i-r’kŭd, m-i-ra-r’kŭd (vi:16) ‘to fast’ saw-tawax (v:31) ‘to leave, divorce’ of divorcement, divorce document’ pa-darang (vii:22) ‘to put away, cast out’ ma-täutäux (xxviii:19) ‘to teach’ s‹m›amŭk (xxii:6) ‘to use spitefully’

si-ka-kidi (xv:9) ‘commandment’ i-ra-rik’d-ǝn (vi:17) ‘fasting’ sulat ki saw-ta-tawa-tawax (v:31) ‘letter sulat ki pa-da-dara-darang (xix:7) ‘letter of divorcement, divorce document’ pa-ta-täutäux-ǝn (viii:23), pa-ta-täutäux-an (xiv:26) ‘disciple’ sa-sam’k-ǝn ki rĭx (xxii:18) ‘wickedness’

The following case of Ca-reduplication is odd: superficially, it seems to affect a bound verb tai-, which would be unusual in Siraya. Rather than a bound verb, tai- must be the first sequence of a disyllabic reduplication of talix, in which the loss of *l is due to fast speech (*tali-talix > tai-talix). talix(-aw) (xxi:24) ‘to ask’, t‹m›ai-talix (x:11) ‘to check out’

ta-täi-talix (C1) ‘question’

In one case Ca-reduplication derives a verb from a noun: vare (vii:25) ‘wind’

ba-vare (vii:25) ‘to blow’

It is worth noting that Siraya nouns derived through Ca-reduplication have a wider meaning than their counterparts in other Austronesian languages. Comparing Thao nouns exhibiting Ca-reduplication with parallel constructions in several other Austronesian languages within as well as outside Taiwan, Robert Blust (1998: 53) concludes that „the primary means of deriving instrumental nouns in PAn was through Ca-reduplication“. Siraya differs from the general pattern that emerges from Blust’s comparison. Nouns derived through Ca-reduplication are not only instrument but can also be agent, abstract noun, undergoer and (in combination with the suffix -an) location. As far as the Siraya evidence is concerned, it seems that nouns with Ca-reduplication are semantically unspecified, and that the way their meanings are narrowed down to that of instrument, abstract noun, agent etc. is dependent on the particular semantics of their base and on the context in which it usually occurs. 2. Verbal bases can also become nouns through suffixation of -ǝn or -an. In this process, Class 1 verbs also change ma- to ka-; class 3 verbs delete m-/‹m›; and class 4 verbs substitute p(a)- for m(a)-. The resulting forms are often identical to undergoer forms. In a very general way, they tend to have a locative notion if they are sufffixed with -an, and to refer to undergoer if

Nouns 151

they are suffixed with -ǝn; however, in many cases the affiliations are far from clear (cf. §5.2.1–2). Nouns exhibit -ǝn and -an more often than verbs, which clearly favour -ǝn over -an. In some derivations, the resulting nouns alternate between -ǝn or -an, without apparent conditioning factor. Note that nouns derived with -ǝn or -an can have the past tense marker ni- (see ni-u-va-var’x-an ‘reward’ and ni-pa-ta-täutäux-ǝn ‘doctrine’, below). Examples of nouns derived from class 1 verbs through suffixation of -ǝn or -an and substitution of ka- for ma-: ma-tiktik ‘to be righteous’ ma-muy ‘to desire’ ma-lĭx ‘to be strong’ patey ‘dead person’, ma-patey ‘to die’ vangey ‘treasure’, ma-vangey ‘to be rich’ ma-harŭm (xx:30) ‘to be moved’

ka-tiktik-an ‘fairness, honesty’ ka-muy-ǝn ‘desire’ ka-ilx-ǝn ‘strength, power’ ka-patey-an (x:21) ‘death’ ka-vangey-an (xii:35) ‘treasure’ ka-harŭm-an (ix:13), ka-harŭm-ǝn (xxii:7) ‘compassion’

Examples of nouns derived from class 3 verbs through suffixation of -ǝn or -an: k‹m›an ‘to eat’ d‹m›ingding (vii:1) ‘to judge’ m-äwlux (xx:22) ‘to baptise’ m-iup (xxv:8) ‘to blow out’ m-u-vatux (xxvi:2) ‘to celebrate’ m-u-rĭnxaw (ix:8) ‘to be amazed’ m-u-varĭx (C150, C207) ‘to earn’

kan-ǝn ‘food’ dingding-ǝn (xii:20) ‘judgement’ äwlux-an (xx:22) ‘baptism’ Iup-an ‘the Spirit, Holy Ghost’ u-va-va-tux-an (xxii:4) celebration’ u-rĭnxaw-ǝn (xxiv:24) ‘amazement’ u-va-var’x-an (x:41) ‘reward’, ni-u-va-var’x-an (vi:5) ‘reward, (?what has been paid)’

Examples of nouns derived from class 4 verbs through suffixation of -ǝn or -an and substitution of (p)a- for (m)a-: ma-kakĭtil (v:27) ‘to be married’ mă-nana (xxv:36) ‘to be naked’ ma-ta-täutäux (iv:23) ‘to teach’ ma-titil ki su (C16v) ‘to quarrel’ maku-su (xv:4) ‘to command’ maku-Ali-lid (vi:5) ‘to pray’ ta mătäi-xail (xxvi:65) ‘witness’

pa-kakĭtil-an (xxii:3) ‘wedding’ pă-năn’-nănă-n (C14v) ‘nakedness’ Pa-ta-täutäux-an, Pa-ta-täutäux-ǝn disciples; ni-pa-ta-täutäux-ǝn (vii:28) ‘doctrine’ pa-titil-an (C124) ‘difference of opinion’, pa-titil-ǝn (C134) ‘issue’ paku-su-ǝn (xv:3) ‘commandment’ paku-Ali-lid-ǝn (xvii:21) praying’ pătäi-xail-ǝn (xxiv:14) ‘testimony’

152 A grammatical sketch of Siraya Some of these forms have variant forms with no suffix (sometimes with meaning difference): ma-kusacĭng (xi:25) ‘wise’, ka-ka-kusacĭng (xii:42) ‘wisdom’ ma-i-kunung (C115) ‘to depict’, pa-i-ka-kunung (C101) ‘example’ kalawakaw (ix:26) ‘rumour’ ka-leyang (C121) ‘lasciviousness, lewdness’

vs ka-kusacĭng-an (xiii:52) ‘id.’ vs pa-pa-i-ka-kunung-ǝn (C10v) ‘image’ vs kalawakaw-an (ix:31) ‘id.’ vs ka-leyang-ǝn (C121v) ‘id.’

In a few cases there is no variant with expected final -an or -ǝn, e.g. kaväango (C38) ‘love’. (In one other case, ka-arux (v:41)‘stride, pace’, the initial ka- is not a prefix but a bound verb, compare k‹m›a-arux (xv:2) to transgress’). 3. Verbs can become nouns with the use of the agent prefix tama- ‘person who’. The verbs in question undergo different changes depending on the affixes they normally host. Class 1 verbs show ka- instead of ma-: ma-harŭm (xx:30) ‘to feel compassion’ tama-ka-harim (v:7) ‘the merciful’ ma-varaw (xviii:15) ‘to be guilty; to sin’ tama-ka-varaw (xxvi:45) ‘sinner’

Class 2 verbs do not undergo any change: xĭnaw (viii:33) ‘to inform’ kŭting (xii:3) ‘to read’ (also ‘to count’) ra-rbu-rbo ‘to fornicate’

tama-x‘naw (i:20) ‘angel’ tama-k’ting (xxiv:15) ‘reader’ tama-ra-rburbo (xvi:4) ‘adulterer’

Class 3 verbs delete the m-/‹m› affix: m-u-mha (xii:25) ‘to understand’ d‹m›ilux (ii:6) ‘to lead’ x‹m›ail (xxvi:60) ‘to give a testimony’ m-ĭt (xi:18) ‘to drink’

tama-u-mha (xi:25) ‘those who understand’ tama-dĭlux (ii:6) ‘leader’ tama-xail (xviii:16) ‘witness’ tama-ĭt (xxiv:49) ‘a drunk’

Class 4 verbs do not undergo any change: mătäi-tan (vii:22) ‘to prophecy’ ma-täutäux (xi:1) ‘to teach’

tama-mătäi-tan (xxi:17) ‘prophet’ tama-ma-täutäux (xix:16) ‘teacher’

Nouns 153

Causative verbs also remain unchanged: pa-ka-t’e (xiii:57) to offend pa-ka-riang (ix:22) ‘to save; to bless’ pa-tawrahey (xxiv:4) ‘to deceive’ pa-pa-reya-n (C19) ‘reconciliation’

tama-pa-ka-t’e (xiii:38) ‘the Wicked One’ tama-pa-ka-riang-a (i:21) ‘the one who will save’ tama-pa-tawrahey (xxvii:63) ‘deceiver’ tama-pa-pa-reya (v:9) ‘peacemaker’

However, there are some forms that do not fit the patterns outlined above. The following two (belonging to respectively classes 1 and 3) maintain their ao affix: ma-kitkit (C103v) ‘stingy’ d‹m›ŭngdŭng (xii:7) ‘to judge’

tama-ma-kitkit (C216) ‘miser ‘ tama-d‹m›ŭngdŭng (xii:27) ‘judge’

In one case, tama- combines with a nominal root: dihu (xi:19) ‘wine’

tama-dihu (xi:19) ‘alcoholist’

This combination is unexpected. A possible explanation would be that dihu was also a verbal root: however, the gospel and catechism texts do not provide evidence for this. 7.4. Nominalisation of derived verbs Verbs marked for voice, tense, mood and/or aspect can also become nominalised. This happens with the use of case markers, as in the following instances: ma-vuta (ix:27) ‘to be blind’ — ni-sulat-ǝn (iv:4) ‘it was written’ — ni-pa-täutäux-ǝn (xxviii:15) ‘was taught’ — m-u-ku-kua (i:16) ‘to marry’ ma-i-alak (i:25) ‘to give birth to’ ma-patey (ii:20) ‘to die’

ta/ki ma-vuta (ix:28) ‘the blind’ ta/ki makoi-laulau ‘the crowd’ ta/ki m-aku-sa-sulat ‘scribe’ ta ma-kusacĭng (xxiii:34) ‘the wise’ ta/ki pa-ta-täutäux-ǝn (x:24) ‘disciple’ ta mătäi-xail (xxvi:65) ‘witness’ (ki) u-ku-kua-aw tĭn (i:24) ‘his wife-to-be’ ta ni-pa-i-alak (ii:2) ‘the newborn baby’ tu ni-ka-patey-ǝn ti Herodes (ii:15) ‘at Herod’s death’

When the nominalisation of a derived verb involves ta, its English equivalent is usually also a straightforward nominal construction, as in the following two examples:

154 A grammatical sketch of Siraya (258)

tu mang ta ni-pa-i-alak ka Si-bavaw ka ma-i-sasu loc what nom pst-v4-loc-offspring lk king ki Joden? lk Jews ‘where is the newborn (one) who is King of the Jews?’ (ii:2)

(259)

ăsi=kamu kawa ni-kuting ka mang ka neg=2p.nom qu pst-read lk what lk ta ni-pa-i-rĭngey-ǝn ti David nom pst-v4-loc-work-uo pa David ‘haven’t you read about the things David did?’ (xii:3)

However, when it involves ki or tu, the resulting construction is often more difficult to translate and may require the extrapolation of an additional noun, as in (260–261), or the substitution of an adverbial clause, as in (262– 265): (260)

m-una-unang tu itu-kua-n ka ma-rkäx ao3-rdp-walk,stroll loc be.at-move/be.at-uo lk ao1-barren k‹m›a-kiĭm ki pä-i-habab’-ey tĭn ‹ao3›seek df v4-loc-rest-sj.uo 3s.gen ‘he walks through barren places seeking [a place for him to] rest’ (xii:43)

(261) k‹m›iĭm ki pa-susu-ey nein tĭni-än ‹ao3›seek df v4-speak-sj.uo 3p.gen 3s-obl ‘they sought [an opportunity] to speak to him’ (xii:46) (262)

tu

u-ra-rbo-ǝn

nein

ki tălax, ni-paki-valey

nein

loc mot-rdp-enter-uo 3p.gen df house pst-v4.seek-find 3p.gen

ta

rawey nom child ‘[upon their entrance into =] when they came into the house they found the child’ (ii:11)

(263) tu u-ka-ku’-n nein tu Kapernaum loc mot-rdp-move/be.at-uo 3p.gen loc Kapernaum ni-m-u-kua tu Petrus-an pst-ao3-mot-move loc Petrus-obl ‘[upon their arrival at =] when they came to Kapernaum, they went to Peter’ (xvii:24)

Nouns 155

(264)

ni-e-rua ta ti Maria Magdalena, ti Maria=ăpa ka pst-loc-arrive nom pa Maria Magdalena pa Maria=add lk saat tu araraw-ey nein ta ravak one loc see-sj.uo 3n.gen nom grave ‘Maria Magdalena came with the other Maria to see the grave’ (xxviii:1)

(265)

tawrahey=kamu tu ăsi ka-vana-n ki na sa-sulat ki loc neg v1-know-uo df part rdp-write df err=2p.nom lix=ăpa ki Alid power=add df God ‘you are mistaken, knowing neither the scriptures nor the power of God’ (xxii:29)

7.5. Personal names As discussed in §4.2.1, personal names follow the same case alignments as pronouns and are marked with ta for nominative –, ø for genitive –, and -an/-än for oblique case. Personal names are immediately preceded by the personal article ti, except in vocatives (as in (266)) and in non-referential use (e.g. in reference to a period, as in (267), or to a name as a name, as in (268)). Examples: (266)

Josef ka na alak ti David, ĭna ma-takut Joseph lk part offspring pa David don’t ao1-afraid m-äyä p-u-kua ĭmhu-an ti Maria-an ao1-be.with caus-mot-move/be.at 2s-obl pa Mary-obl ‘Joseph son of David, don’t be afraid to take Mary unto you!’ (i:20)

(267)

Na David tu kidi ki takăla-ey p-u-kua part David loc time df carry.away-sj.uo caus-mot-move/be.at tu Babilon loc Babylon ‘from the time of David to the Babylonian exile’ (i:17)

(268) viri-ǝn kimang ta su k’=ăta, Jesus? interpret-uo what nom word lk=prox Jesus ‘what does this word ‘Jesus’ mean?’ (C32)

Part C Text Biblical terms. A number of complex noun phrases have become biblical terms and occur rather frequently. In the near-phonemic spelling in the Text section, these phrases are not parsed but are in semibold and are only glossed with their biblical meaning: Iup-an

blow-uo



‘spirit’

ma-irang (sometimes in capital letters)

‘1. great; 2. lord’

ma-i-sasu

‘1. to command; 2. Commander’

ma-i-sasu

‘king’

ao1-great

ao4-loc-command

ka si-bavaw

ao4-loc-command lk to.rank-top

Maku-sa-sulat

‘scribes’

Makui-la-laulau (makoi-la-laulau)

‘1. to gather, crowd; 2. crowd’

Mătäi-tan

‘1. to prophecy; 2. prophet’

ma-ta-täutäux

‘1. to teach; 2. teacher’

pa-äw-i-sa-saal-an

‘synagogue’

pa-i-sasu-an

‘kingdom’

ao4.invoke-rdp-document ao4.gather-rdp-many ao4.say-prepare ao4-rdp-teach

caus-mot-loc-rdp-together-uo

v4-loc-rule-uo

pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm ‘kingdom of heaven’

v4-loc-rule-uo df multitude df rdp-cloud

pa-täutäux-an (pa-ta-täutäux-ǝn)

‘disciple’

si-bavaw ka ma-i-sasu

‘king’

v4-teach-uo

v4-rdp-teach-uo

to.rank-top lk ao-loc-command

Chapter 2 157

täi-a-para

‘brother’

Tama-Mătäi-tan

‘prophet’

Tama-ma-täutäux (Tama-ma-ta-täutäux) person-ao4-teach person-ao4-rdp-teach

‘teacher’

tunun

‘heaven’

be.with-com-together

person-ao4.say-prepare

ki vŭlŭ-vŭlŭm

multitude df rdp-cloud

Chapter 2 (ii:0) Ka raroua ki lbægh ki soulat. Het tweede Capittel. Ka-ra-ruha ki lbäx ki sulat. ord-rdp-two df part df document Second part of the document. (ii:1) Nda heirou ka ni-pei-alak ta ti Jesus tou Bethlehem ka [itou] Judeä, tou wæï ki Mei-sasou ka si-bavau ka ti Hero=des; Kyttey nilummad ta Makou=zazyng pou-lilyt ka ni-makka=reia mou qua tou Jerusalem: Toen nu Jezus geboren was te Bethlehem, gelegen in Judea, in de dagen van den koning Herodes, ziet, enige wijzen van het Oosten zijn te Jeruzalem aangekomen, Nda heyru

ka ni-pa-i-alak

ta

ti Jesus tu

Bethlehem

adv when,if lk pst-v4-loc-offspring nom pa Jesus loc Bethlehem

wäi ki ma-i-sasu ka si-bavaw ka ti Herodes; lk pa Herod Kǐt’-ey ni-lŭmad ta Ma-kuzazǐng pulilǐt ka observe lk see-sj.uo pst-travel nom ao-wise ni-măka-reya m-u-kua tu Jerusalem: pst-ao4.come.from-East ao3-mot-be.at/move loc Jerusalem Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, ka [itu]-Judea tu

lk [be.at]-Judea loc day df king

158 Text (ii:2) Koun, Tou-mang ta ni-pei=alak ka Si-bavau ka Mei-sasou ki Joden? ka’ ni-k’ytta-niæn tæ’æ=reia ta attatalingei tyn, ka ni-lum=mad-kame tou deip-eih tyni-an. Zeggende, Waar is de geboren Koning der Joden? want wij hebben gezien Zijn ster in het Oosten, en zijn gekomen om Hem te aanbidden. kun, Tumang ta ni-pa-i-alak ka Si-bavaw ka ma-i-sasu say where nom pst-v4-loc-offspring lk king ki Joden? ka ni-kǐta-n=iän tää-reya ta ătatalingey df Jews lk pst-see-uo =1pe.gen to.be.at-East nom star tǐn, ka ni-lŭmad=kame tu deip-ey tǐni-an. 3s.gen lk pst-travel=1pe.nom loc worship-sj.uo 3s-obl Saying, Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him. (ii:3) Irou ka ni-illingigh [ta atta] ki Mei-sasou ka si-bavau ka ti Herodes, mi-harafhafato [ta te=ni] ki sat ka’æumang-appa ki Je=rusalem tou lam tyni-æn. De koning Herodes nu, dit gehoord hebbende, werd ontroerd, en geheel Jeruzalem, met hem. Iru ka ni-ǐlingix [ta ăta] ki ma-i-sasu ka si-bavaw when,if lk pst-hear nom prox df king ka ti Herodes, mi-harafhaf=ato ta teni ki lk pa Herod inch-troubled= prf nom 3s.nom df saat ka-äwma-ng=ăpa ki Jerusalem tu lam tǐni-än. one incl-village-incl=add df Jerusalem loc with 3s-obl When Herod the king heard this, he became troubled, and all Jerusalem with him; (ii:4) Ka rou ni-papa-’eui-sâl tyn ymmid ta Tama P’hgik ka Siba=vau ki Makou-sasoulat-appa ki tau, ni-tmaligh neini-æn, pei-alak=auh lava tou-mang ta ti Chri=stus? En bijeenvergaderd hebbende al de overpriesters en Schriftgeleerden des volks, vraagde van hen, waar de Christus zou geboren worden. Ka ru ni-pa-pa-äw-i-saal tǐn ǐmid ta lk when,if pst-caus-v4-mot-loc-gather 3s.gen all nom

Chapter 2 159

Tama-P’xik ka Si-bavaw ki Maku-sa-sulat=ăpa ki tau, df person person-sacrify lk to.rank-top df scribes=add ni-t‹m›alix neini-än, pa-i-alak-aw lava tumang ta pst-‹ao3›ask 3p-obl v4-loc-offspring-sj.uo perhaps where nom ti Christus? pa Christ and assembling all the chief priests and scribes of the people, he asked them: Where will the Christ be born? (ii:5) Ka ni-k’ma ta ne-ni tyni-æn; tou Bethlehem, ka [itou] Ju=dea; ka ni-’æ’k’man hynna smoulat ki Mattæi-tan; En zij zeiden tot hem: Te Bethlehem, in Judea gelegen; want alzo is geschreven door den profeet: Ka ni-k’ma ta neini tǐni-än; tu Bethlehem, ka [itu]-Judea; lk pst-say nom 3p.nom 3s-obl loc Bethlehem lk [be.at]-Judea ka ni-ää-k’ma-n hǐna s‹m›ulat ki Mătäi-tan; lk pst-write-like-uo dist ‹ao3›write df prophet They told him, In Bethlehem of Judea; for so it is written by the prophet: (ii:6) Ka [ymhou] Bethlehem ta pourough ki Juda, mada’æua assi æussyæussyng kow ki si-bavau dmilough Mei-sasou ki Juda; alei ka makkaqua-ah ymhou-an mæu=pænæh ta Tama-D’yllough, ka kma-ding-ah ki tau-au ka Israël. ‘En gij Bethlehem, gij land Juda! zijt geenszins de minste onder de vorsten van Juda; want uit u zal de Leidsman voortkomen, die Mijn volk Israel weiden zal. Ka [ǐmhu] Bethlehem ta purux ki Juda, ma-daäwa ăsi lk 2s.nom Bethlehem nom land df Juda ao1-complete neg äwsǐ-äwsǐng=kaw ki si-bavaw d‹m›ilux ma-i-sasu ki Juda; rdp-small=2s.nom df to.rank-top ‹ao3›lead ao4-loc-command df Juda aley ka măka-kua-a ǐmhu-an m-äw-pänäx ta reason lk ao4.come from-be.at,move-sj 2s-obl ao3-mot-appear nom Tama-Dǐlux, ka k‹m›ading-a ki tau-au ka Israël. person-lead lk ‹ao3›herd-sj df person=1s.gen lk Israel And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern [herd] my people Israel.’”

160 Text (ii:7) Tou kidi kanna ni-makou=ouzoung tmatæ’æm ki Makou=zazyng poulilyt k’anna ta ti Herodes, ni-mou-nḡara neini-æn ki ki=di ki ni-eupænæ’-en ki atta-tallin=gei nein-æn? Toen heeft Herodes de wijzen heimelijk geroepen, en vernam naarstiglijk van hen den tijd, wanneer de ster verschenen was; Tu

kidi k’=ăna ni-maku-uzung

t‹m›atääm ki Ma-kuzazǐng

loc time lk=dist pst-ao4.call-secretly ‹ao3›call df ao-wise

pulilǐt k’=ăna ta ti Herodes, ni-m-u-nḡara neini-än observe lk=dist nom pa Herod pst-ao-mot-get.to.know 3p-obl ki kidi ki ni-äw-pänäx-ǝn ki ătatălingey neini-än? df time df pst-mot-appear-uo df star 3p-obl Then Herod summoned the wise men secretly and ascertained from them what time the star appeared to them; (ii:8) Ka rou madingi-dingi neini-æn ton1 Bethlehem, ni k’ma, ’Ou=dadarangau maki-poungas kmi’ ym alei ki rauwei, ka rou paki=valei-’noumi tateni, lmi-kog-a g’nnau iau-an, alei ka irou-âl-appa=koh deip tyni-æn. En hen naar Bethlehem zendende, zeide: Reist heen, en onderzoekt naarstiglijk naar dat Kindeken, als gij Het zult gevonden hebben, boodschapt het mij, opdat ik ook kome en Datzelve aanbidde. Ka ru ma-dingi-dingi neini-än tu Bethlehem, ni-k’ma, lk when,if ao4-rdp-send 3p-obl loc Bethlehem pst-say U-da-darang-aw maki-pungas k‹m›iǐm aley ki rawey, mot-rdp-go.away-sj.uo seek-do.effort ‹ao3›look.for reason df child ka ru paki-valey-n=umi ta teni, l‹m›ikux-a x’naw lk when,if seek-find-uo =2p.gen nom 3s.nom ‹ao3›return-sj inform ǐau-an, aley ka i-rua-al=ăpa=ko deip tǐni-än. 1s-obl reason lk loc-arrive-sj=add=1s.nom worship 3s-obl Sending them to Bethlehem, he said, Go and search diligently for the child, and when you have found him bring me word, so that I too may come and worship him. (ii:9) Neni k’anna dou ni-tna=kah’ato millingigh ki Mei-sasou ka Si-bavau, ni-d’marang atou-ra, Ka k’ytt’ey, ta attatalinggei ka ni-ara=rau nein, 1

Must be a typo for tou.

Chapter 2 161

tæ’-reia, ni-’t-ourourou ’tauqua neini-æn tou kidi-appa k’anna, ka nitau-qua rihkau tou vavau ki itou-qu-’an ki rauwei-ra. En zij, den koning gehoord hebbende, zijn heengereisd; en ziet, de ster, die zij in het oosten gezien hadden, ging hun voor, totdat zij kwam en stond boven de plaats, waar het Kindeken was. Neni k’=ăna du ni-tna-kaha=’to m-ǐlingix ki ma-i-sasu ka 3p.nom lk=dist when,if pst-hear-finish=prf ao3-hear df king Si-bavaw, ni-d‹m›arang=atu=ra, Ka kǐt’-ey, ta ătatalingey pst-‹ao3›go.away= prf=adv lk see-sj.uo nom star ka ni-araraw nein, tää-reya, ni-t’-ur-uru taw-kua lk pst-see 3p.gen be.at-East pst-as-rdp-be.first go.down-be.at,move neini-än tu kidi=ăpa k’=ăna, ka ni-taw-kua rikaw 3p-obl loc time=add lk=dist lk pst-go.down-be.at,move stop tu vavaw ki itu-kua-n ki rawey=ra. loc top df be.at-be.at,move-uo df child=adv When they had heard the king they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was. (ii:10) rou ka k’ytt’an nein ta attatalingei nda, ni-mar-’ei ta nei=ni ki karai-jen ka ouhang irang. Als zij nu de ster zagen, verheugden zij zich met zeer grote vreugde. Iru ka kǐta-n nein ta ătatalingey nda, ni-ma-räy adv pst-ao1-rejoice when,if lk see-uo 3p.gen nom star ta neini ki ka-räy-ǝn ka uhang irang. Nom 3p.nom df v1-rejoice-uo lk huge great When they saw the star, they rejoiced exceedingly with great joy; (ii:11) . Ka tou ’ou-rarbo-en nein ki tallagh, ni-paki-valei nein ta rauwei lam ki Raren’an tyn ka ti Maria: ka tou pædouklou-en nein, nireip tyni-æn. Heirou ka ni=ä’æul’b-ben ta vangei nein, ni-æd nein tyni-æn ta hahoriouriou ka kym, lyttæu ka pa-ahto, lyttæu=appa ka Myrrha. En in het huis gekomen zijnde, vonden zij het Kindeken met Maria, Zijn moeder, en nedervallende hebben zij Hetzelve aangebeden; en hun schatten opengedaan hebbende, brachten zij Hem geschenken: goud en wierook, en mirre.

162 Text Ka tu u-ra-rbo-ǝn nein ki tălax, lk loc mot-rdp-inside-uo 3p.gen df house ni-paki-valey nein ta rawey lam ki Rarenan tǐn pst-seek-find 3p.gen nom child with df Mother 3s.gen ka ti Maria: ka tu pä-duklu-ǝn nein, ni-reip tǐni-än. lk pa Maria lk loc v4-kneel-uo 3p.gen pst-worship 3s-obl Heyru ka ni-ääw-’l’b-ǝn ta vangey nein When,if lk pst-reverse-close-uo nom treasure 3p.gen ni-äd nein tǐni-än ta ha-horiu-riu ka kǐm, lǐtäw ka pst-bring 3p.gen 3s-obl nom rdp-rdp-present lk gold scent lk pa-ato, lǐtäw=ăpa ka Myrrha. incense scent= add lk myrrh. And going into the house they saw the child with Mary his mother; falling down on their knees they worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. (ii:12) Irou ka ni-pahkou-sou-en tou maling ka assimæ’æum-vei=ryng-ah salikough ti Herodes-an, ni-tauqua tou pani ki d-’arang mou-qua tou pourough nein=ra. En door Goddelijke openbaring vermaand zijnde in den droom, dat zij niet zouden wederkeren tot Herodes, vertrokken zij door een anderen weg weder naar hun land. Iru ka ni-paku-su-ǝn tu maling ka ăsi m-ääw-vering-a when,if lk pst-call-say-uo loc dream lk neg ao3-reverse-turn-sj sa-likux ti Herodes-an, ni-taw-kua go.through.difficulty-return pa Herod-obl pst-go.down/through-be.at/move tu pani ki darang m-u-kua tu purux nein=ra. loc other df road ao3-mot-be.at/move loc land 3p.gen=adv Being warned in a dream not to return to Herod, they departed to their own country by another way. (ii:13) . Irou ka ni-ta’æu-kaha d’marang ta neini, k’yttey ta Ta=ma-Gnau ki MEIRANG mou=pænæh tou maling ti Josef-an, mattæi-k’ma hynna; Æhpit-tâ, ’æuh-au ta Rauwei [pa-toug-par=’au] ta ti Ina tyn, illup’t-tâ‚ mou=qua tou Egypten, ka itou-qua-ap=pa hynna ka vana-vana-ei mau

Chapter 2 163 =kow: ka k’ma-alato hynna ka kmi=ym-ah ta ti Herodes ki Rauwei, ki

pakapatei-eih tyni-an. Toen zij nu vertrokken waren, ziet, de engel des Heeren verschijnt Jozef in den droom, zeggende: Sta op, en neem tot u het Kindeken en Zijn moeder, en vlied in Egypte, en wees aldaar, totdat ik het u zeggen zal; want Herodes zal het Kindeken zoeken, om Hetzelve te doden. Iru ka ni-taäw-kaha d‹m›arang ta neini, kǐt’-ey ta when,if lk pst-cover-finish ‹ao3›go.away nom 3p.nom see-sj.uo nom Tama-X’naw ki MA-IRANG m-u-pänäx tu maling ti ao3-mot-appear loc dream df person-inform df Lord Josef-an, mătäi-k’ma hǐna; äpit-a äux-aw ta Rawey Josef-obl ao4.say-like there rise-sj follow-sj.ou nom rawey [patu-par’-aw] ta ti Ina tǐn, ǐlŭp’t-a go.away,send.out-together-sj.uo nom pa mother 3s.gen flee-sj m-u-kua tu Egypten, ka itu-kua=ăpa hǐna ka ao3-mot-be.at/move loc Egypt lk be.at-be.at/move=add there lk vana-vana-ey=mau=kaw: ka k’ma-al=ato hǐna ka k‹m›iǐm-a rdp-tell-sj.uo =1s.gen=2s.nom lk do.like-sj= prf there lk ‹ao3›seek-sj ta ti Herodes ki Rawey ki pa-ka-patey-ey tǐni-an. nom pa Herod df Child df caus-v1-dead-sj.uo 3s-obl Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, “Rise, take the child and his mother, and flee to Egypt, and remain there till I tell you: for what will happen is (lit. ‘it will happen such’) that Herod is about to search for the child, to destroy him.” (ii:14) Anna ta, teni rou ni-pa=patti-mæuag-hen ni-’mmara ki Rauwei lam ki Raren-’an tyn ka euvannæn, ka ni-d’marang sah=kaqua tou Egypten. Hij dan opgestaan zijnde, nam het Kindeken en Zijn moeder tot zich in den nacht, en vertrok naar Egypte; ăna ta, teni ru ni-pa-păti-mäwax-ǝn ni-m-ara ki then 3s.nom when,if pst-caus-be.aware-awake-uo pst-ao3-take df Rawey lam ki Rarenan tǐn ka äwvan-än, ka child with df mother 3s.gen lk evening-obl lk ni-d‹m›arang sa-ka-kua tu Egypten. pst-‹ao3›go.away go.through.difficulty-rdp-be.at/move loc Egypt So, when he rose, he took the child and his mother by night, and departed to Egypt,

164 Text (ii:15) Ka ni-iton-qua2 hynna tou ni-kapatei-en ti Herodes: alei ka pa-væut-auh ta na sou ki MEI=RANG pa-pattæi-tounoun ki Mat=tæi-tan, koun, ni tæ-tem-au ta alak-au tou Egypten. En was aldaar tot den dood van Herodes; opdat vervuld zou worden hetgeen van den Heere gesproken is door den profeet, zeggende: Uit Egypte heb Ik Mijn Zoon geroepen. Ka ni-itu-kua hǐna tu ni-ka-patey-ǝn ti Herodes lk pst-be.at-be.at/move there loc pst-v1-dead-uo pa Herod aley ka pa-väwt-aw ta na su ki MA-IRANG reason lk caus-happen-sj.uo nom part word df Lord pa-pătäi-tunun ki Mătäi-tan, kun, caus-say-deliver df Prophet say ni-tätääm=au ta alak=au tu Egypten. pst-call=1s.gen nom offspring=1s.gen loc Egypt and remained there until the death of Herod. This was to fulfil what the Lord had spoken by the prophet, “Out of Egypt have I called my son.” (ii:16) Irou ka k’ytt’an ti Hero=des, ka ni-sym ham ha tyni-æn ta Makouzazyng pou-lilyt, doumia=ka ouhang manga yddingit ta te=ni, ka rou nimadingi-dingi, ni-louh-pough ki ymmid ki rarau=wei ka tou Bethlehem, tou ym’d=appa ki kari-virivyl tyn, ka makka rouha ki tauwil ka makouaappa, na ahkaquan ki kidi ka ni-tmauki=lymmugh ki Makou-zazyng pou=arara kanna. Als Herodes zag, dat hij van de wijzen bedrogen was, toen werd hij zeer toornig, en enigen afgezonden hebbende, heeft omgebracht al de kinderen, die binnen Bethlehem, en in al deszelfs landpalen waren, van twee jaren oud en daaronder, naar den tijd, dien hij van de wijzen naarstiglijk onderzocht had. Iru ka kǐta-n ti Herodes, ka ni-sǐ-mha-mha tǐni-än when,if lk see-uo pa Herod lk pst-deceive-rdp-know 3s.obl ta Ma-kuzazǐng pulilǐt, dumiaka uhang ma-nga-ǐdingit ta nom ao-wise observe consequently huge ao1-?-angry nom teni, ka ru ni-ma-dingi-dingi, ni-lupux ki ǐmid ki 3a.nom lk when,if pst-ao4-rdp-send pst-kill df all df 2

Typo for ni-itou-qua.

Chapter 2 165

ra-rawey ka tu

Bethlehem, tu

ǐm’d=ăpa ki karivi-rivǐl

rdp-child lk loc Bethlehem loc all=add df rdp-border

tǐn, ka măka-ruha ki tawil ka makua=ăpa, 3s.gen lk ao4.come.from-two df year lk be.under=add na

a-ka-kua-n

ki kidi ka ni-t‹m›awki-limux

ki

part com-rdp-be.at/move-uo df time lk pst-‹ao3›calculate-end df

Ma-kuzazǐng p-u-araraw3 k’=ăna. ao-wise caus-mot-see lk=dist Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time which he had ascertained from the wise men. (ii:17) Tou kidi kanna ni-pavtæu ta sou ka na patta-sasou ki Ta=ma-Mattæi-tan ka ti Jeremias koun; Toen is vervuld geworden, hetgeen gesproken is door den profeet Jeremia, zeggende: tu

kidi k’=ăna ni-pa-vtäw

ta

su

ka na

loc time lk=dist pst-caus-happen nom word lk part

păta-sasu ki Tama-Mătäi-tan ka ti Jeremias kun; lk pa Jeremias say preach-command df prophet Then was fulfilled what was spoken by the prophet Jeremiah: (ii:18) Ni-’illing-hen tou Rama ta na raroungoroungo, ta na ta t’angit’angi ki na rareirei-ing-ap=pa ka madagh: ti Rachel ta ni=tmangitangi mattæivoulavoulas ki allalak tyn, ka ynnang ki paka=haniap-pen, alei ka aulough-ato. Een stem is in Rama gehoord, geklag, geween en veel gekerm; Rachel beweende haar kinderen, en wilde niet vertroost wezen, omdat zij niet zijn! … 3

pou-arara apparently means ‘to see’ or ‘to observe’: it is semantically similar to pulilǐt ‘observe’ as it alternates with it in the Gospel text. It is also formally similar to araraw ‘to see’. It must be a typo for pou-ararau: in the Gospel text, ararau ‘to see’ occurs ten times, and (pou-)arara only once.

166 Text Ni-’ǐling’x-ǝn tu Rama ta na ra-rungo-rungo, ta na pst-hear-uo loc Rama nom part rdp-rdp-lament nom part ta-tangi-tangi ki na rarey-rey-ing =ăpa ka ma-dax: rdp-rdp-weep df part rdp-mourn-affl=add lk ao1-much ti Rachel ta ni-t‹ma›ngi-tangi mătäi-vula-vulas ki al-alak pa Rachel nom pst-‹ao3›rdp-weep ao4.say-rdp-be.sad df rdp-offspring tǐn, ka ǐnang ki pa-ka-haniap-ǝn, aley ka awlux=ato. 3s.gen lk not.want df caus-v1-console-uo reason lk lack=prf A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they were no more.” (ii:19) Irou ka ni-mah-kidi ki yh=kakaeuloung-an ta ti Herodes; k’yttei ta Tama-Gnau ki MEI=RANG mæu-æmæh ti Josef-an tou maling tyn tou Egypten: Toen Herodes nu gestorven was, ziet, de engel des Heeren verschijnt Jozef in den droom, in Egypte. Iru ka ni-ma-kidi ki ǐ-ka-kaäwlung-an ta ti Herodes when,if lk pst-ao-limit lk loc-rdp-person-uo loc pa Herod kǐt’-ey ta Tama-X’naw ki MA-IRANG m-äw-ämäx ao1-mot-appear see-sj.uo nom person-inform df Lord ti Josef-an tu maling tǐn tu Egypten: pa Josef-obl loc dream 3s.gen loc Egypt When Herod reached the end of his life (lit. of being a living person?), behold, an angel of the Lord appeared in a dream to Joseph in Egypt, (ii:20) Koun, Mati-mæuæ-’æ æhpit, ’ar’au ta Rauwei‚ â-lam-au ti Ina tyn, ka thabul-lâ‚ mou-qua tou pou=rough ki Israël, ka ni-mapatei ta neni ka ni-kiy-kiym nein ta vatti ki Rauwei. Zeggende: Sta op, neem het Kindeken en Zijn moeder tot u, en trek in het land Israels; want zij zijn gestorven, die de ziel van het Kindeken zochten. Kun, Măti-mäwäx-ä äpit, ar’-aw ta Rawey Say ao4.be.aware-wake.up-sj rise take-sj.uo nom child a-lam-aw ti Ina tǐn, ka thabul-a m-u-kua com-with-sj.uo pa mother 3s.gen lk travel-sj ao3-mot-be.at/move …

Chapter 2 167

tu

purux ki Israël, ka ni-ma-patey ta neni ka ni-kiǐ-kiǐm df Israel lk pst-ao1-dead nom 3p.nom lk pst-rdp-seek nein ta văti ki Rawey. 3p.gen nom soul df child Saying: “Rise, take the child and his mother, and go to the land of Israel, for those who sought the child’s life are dead.” loc land

(ii:21) Anna ta, irou ka ni-ma=ti-mæuæh ta teni, ni-mara ki Rauwei ki Razena’nappa tyn, ka ni-lum-mad tou pourough ka Israël. Hij dan, opgestaan zijnde, heeft tot zich genomen het Kindeken en Zijn moeder, en is gekomen in het land Israels. Ăna ta, iru ka ni-măti-mäwäx ta teni, then when,if lk pst-ao4.be.aware-wake.up nom 3s.nom ni-m-ara ki Rawey ki Razenan=ăpa tǐn, pst-ao3-take lk child df mother=add 3s.gen ka ni-lŭmad tu purux ka Israël lk pst-travel loc land lk Israel And he rose, and took the child and his mother, and went to the land of Israel. (ii:22) Nda irou ra ’illing-hen tyn ka Mei-sasou ka Si-bavau ta ti Archelaus tou Jud-ea mi=variou ki Raraman tyn ka ti Herodes, ni-mah-takout sah-ka =qua hynna ta teni: Ra dou ni-pa=kou-sou-an tou maling, ni-thabul tou lbæ-lbægh ki Galilëa. Maar als hij hoorde, dat Archelaus in Judea koning was, in de plaats van zijn vader Herodes, vreesde hij daarheen te gaan; maar door Goddelijke open­ baring vermaand in den droom, is hij vertrokken in de delen van Galilea. Nda iru

ra

’ǐling’x-ǝn tǐn ka ma-i-sasu ka Si-bavaw 3s.gen lk king ta ti Archelaus tu Judea m-i-variu ki Raraman tǐn nom pa Archelaus loc Judea ao3-loc-replace df father 3s.gen ka ti Herodes, ni-ma-takut sa-ka-kua lk pa Herod pst-ao1-afraid go.through.difficulty-rdp-be.at/move hǐna ta teni: Ra du ni-paku-su-an tu maling, there nom 3s.nom adv when,if pst-call-word-uo loc dream ni-thabul tu lbä-lbäx ki Galilëa. pst-travel loc rdp-part df Galilee …

adv when,if adv hear-uo

168 Text But when he heard that Archelaus reigned over Judea in place of his father Herod, he was afraid to go there, but after having been warned in a dream, he traveled to the district of Galilee. (ii:23) Irou ka lummalmad iroua hynna, ni-mou-rylla tou Euma ka pa-nanangen Nazareth: alei ka pa-væut-auh ta na sou ki Tama-Matt’æi-tan, ka pa-nanang-eih ta teni ka Nazarenus. En daar gekomen zijnde, nam hij zijn woonplaats in de stad, genaamd Nazareth; opdat vervuld zou worden, wat door de profeten gezegd is, dat Hij Nazarener zal geheten worden. Iru ka lŭma-lŭmad i-rua hǐna, ni-m-u-rǐla tu when,if lk rdp-travel loc-arrive there pst-ao-mot-abode? loc äwma ka pa-nanang-ǝn Nazareth: aley ka pa-väwt-aw town lk v4-name-uo Nazareth reason lk caus-happen-sj.uo ta na su ki Tama-Mătäi-tan, ka pa-nanang-ey ta nom part word df prophet lk v4-name-sj.uo nom teni ka Nazarenus. 3s.nom lk Nazarene And he went and made his abode in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, “He shall be called a Nazarene.” Chapter 3 (iii:0) Katatouro ki lbægh ki Soulat. Het derde Capittel. Ka-ta-turo ki lbäx ki Sulat. ord-rdp-three df part df document Third part of the document. (iii:1) Ka tou wæ’i k’anna ni-iroua ta ti Joannes ka Tama Eu=lough mattasasou tou pæulæpæu=lægh ki Judea, En in die dagen kwam Johannes de Doper, predikende in de woestijn van Judea,

Chapter 3 169

Ka tu wäi k’=ăna ni-i-rua ta ti Joannes ka lk loc day lk=dist pst-loc-arrive nom pa John lk Tama-äwlux măta-sasu tu päwlä-päwläx ki Judea person-baptise ao4.preach-command loc rdp-uncultivated.land df Judea In those days came John the Baptist, preaching in the wilderness of Judea, (iii:2) Koun; Si lalâ [pa-salikough-â ki vana-oumi ki rygh] ka ni-mou=touk ta pei-sasou-an ki tounoun ki vulluvullum. En zeggende: Bekeert u; want het Koninkrijk der hemelen is nabij gekomen. Kun: Si-lala-a [pa-sa-likux-a Say transform-change-sj caus-go.through.difficulty-return-sj ki vana=umi ki rǐx] ka ni-m-u-tuk ta df know=2p.gen df mind lk pst-ao3-mot-close nom pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm. kingdom of heaven Saying: “Repent, for the kingdom of heaven is at hand.” (iii:3) Ka teni ta ti atta ka ni-pa=sousou-en ki Mattæi-tan ka ti Esa=jas, koun; Yngau ki Makou-lan=gægh tou pæulæpæulægh, Si-d’a d’arang-â pakaparilpil ki darang ki MEIRANG, pei-tiktik-au ta ’ouh=kakoun tyn. Want deze is het, van denwelken gesproken is door Jesaja, den profeet, zeggende: De stem des roependen in de woestijn: Bereidt den weg des Heeren, maakt Zijn paden recht! Ka teni ta ti ăta ka ni-pa-susu-ǝn ki Mătäi-tan ka ti lk 3s.nom nom pa prox lk pst-v4-say-uo df Prophet lk pa Esajas, kun; ǐngaw ki Maku-langäx tu päwlä-päwläx, Esajas say voice df ao4.call-shout loc rdp-uncultivated.land Si-da-darang-a pa-ka-parilpil ki darang ki MA-IRANG, transform-rdp-road-sj caus-v1-straight df path df Lord pa-i-tiktik-aw ta u-ka-ku-n tǐn. caus-loc-right-sj.uo df mot-rdp-be.at/move-uo 3s.gen For this is he who was spoken of by the prophet Isaiah when he said, “The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.”

170 Text (iii:4) Teni ta ti Joannes ka ni=akou-mea ki pam-mammi-en tyn ka na rivyng ki louang, ka akou=tououk [ka kemel k’ma-qua] ki æ’it appa ka na koura’æu, ka ni=maid ki valut tyn, ka kan-nin tyn idahi na houwallauappa to anna. En dezelve Johannes had zijn kleding van kemelshaar, en een lederen gordel om zijn lenden; en zijn voedsel was sprinkhanen en wilde honig. Teni ta ti Joannes ka ni-akumea ki p-ăm-ămi’-ǝn 3s.nom nom pa John lk pst-exist df caus-rdp-clothe-uo tǐn ka na rivǐng ki luang, ka aku-tuuk [ka 3s.gen lk part hair df large.animal lk exist-close,similar4 lk kemel k’ma-kua] ki äit=ăpa ka na kuraäw, ka ni-m-aid camel like-consider,call df belt=add lk part leather lk pst-ao4-gird ki valut tǐn, ka kan-ǝn tǐn idahi na hualaw=ăpa ta ăna. df loins 3s.gen df eat-uo 3s.gen locust part bee=add nom dist Now John wore a garment of the hair of a large animal similar [to what they call a “camel”], and he had a leather girdle belted around his waist; his food consisted of locusts and wild honey. (iii:5) Tou kidi kanna ni’t pæpæ=næh mou-qua tyni-æn ta Jerusalem, ymdeiau-appa ta Judea, ymmud-appa ki sat ka da poudap=an ka tou hivat ki Jordaan. Toen is tot hem uitgegaan Jeruzalem en geheel Judea, en het gehele land rondom de Jordaan; Tu

kidi k’=ăna ni-t’-pä-pänäx

ta

Jerusalem ǐm’d-eyaw=ăpa

m-u-kua

tǐni-än

loc time lk=dist pst-loc-rdp-appear ao3-mot-be.at/move 3s-obl

ta

Judea, ǐmŭd=ăpa ki saat df one ka-dapudap-an ka tu hivat ki Jordaan. incl-region?-incl lk loc about df Jordan Then went out to him Jerusalem and all Judea and all the region about the Jordan, nom Jerusalem all-inclusive(?)=add nom Judea all=add

4

Speculative meaning: compare tuk ‘close-by; soon’.

Chapter 3 171

(iii:6) Ka ni’æuloug han tyn ta neni tou’ Jordaan, tou pou-pæ=pænæg-hen ki varau nein-ra. En werden van hem gedoopt in de Jordaan, belijdende hun zonden. Ka ni-äwlux-an tǐn ta neni tu Jordaan, tu lk pst-baptise-uo 3s.gen nom 3p.nom loc Jordan loc p-u-pä-pänäx-ǝn ki varaw nein=ra. Caus-mot-rdp-appear-uo df sin 3p.gen=adv and they were baptised by him in the river Jordan, confessing their sins. (iii:7) Teni ra, dou ’ararau-en tyn ta hmabatoung5 ki Fariseen ki Sad=duceen tou ’æuloug-han tyn, ni=k’ma neini-æn; Na kakubkub ki ’t poung, ti mang ta ni-madouk ymoumi-an pa-ilpout ki nḡale ka rou roumang-ah. Hij dan, ziende velen van de Farizeen en Sadduceen tot zijn doop komen, sprak tot hen: Gij adderengebroedsels! wie heeft u aangewezen te vlieden van den toekomenden toorn? Teni ra, du araraw-ǝn tǐn ta ma-batung ki 3s.nom adv when,if see-uo 3s.gen nom ao1-numerous df Fariseen ki Sadduceen tu äwlux-an tǐn, ni-k’ma Pharisees df Sadducees loc baptise-uo 3s.gen pst-say neini-än; Na ka-kŭbkŭb ki t’pung, timang ta 3p-obl part rdp-brood df snake who nom ni-ma-duk ǐmumi-an pa-ilput ki nḡale ka ru-rumang-a. pst-ao-show 2p-obl caus-flee df anger lk rdp-rise-sj But when he saw the large presence of Pharisees and Sadducees at his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? (iii:8) Anna ta makka-voua ki voua ka na ka’ang-al-len pasalikough=noumi si-lala. Brengt dan vruchten voort, der bekering waardig. … 5

The spelling suggests the presence of a v3 infix ‹m›. However, this is the only occurrence of hmataboung in the Gospel text (against 22 occurrences of m ­ ataboung). Furthermore, other derivations on the basis of vatung always include the v1 prefix ka-.

172 Text Ăna ta măka-vua ki vua ka na ka-angal-ǝn then ao4.produce-fruit df fruit lk part v1-worthy-uo pa-sa-likux-n=umi si-lala. caus-go.through.difficulty-return-uo =2p.gen transform-change Bear fruit that befits repentance (lit. is worthy of your conversion), (iii:9) Ynna pou-kidi ymoumi-an pæg-dimdim pæg-mado pæg=k’ma-hynna; Akou na Rarama’n kame ti Abraham-an. Ka pasousou=en-’au-kamou ra, ka pa-ilpough ta Alid pæ æhpit ki vahto k’anna ki alalak ti Abraham-an. En meent niet bij u zelven te zeggen: Wij hebben Abraham tot een vader; want ik zeg u, dat God zelfs uit deze stenen Abraham kinderen kan verwekken. ǐna p-u-kidi ǐmumi-an päx-dimdim päx-mado don’t caus-mot-estimate 2p-obl think-dark as-self päx-k’ma-hǐna; Aku-na-Raraman=kame ti Abraham-an. as-like-this exist-part-Father=1pe.nom pa Abraham-obl Ka pa-susu-ǝn=au=kamu=ra, ka pa-ilpux ta Alid lk v4-say-uo =1s.gen=2p.nom=adv lk as-capable lk God pä-äpit ki vato k’=ăna ki al-alak ti Abraham-an. caus-rise df stone lk=dist df rdp-offspring pa Abraham-obl Do not presume to say to yourselves, `We have Abraham as our father’; for I tell you, God is able from these stones to raise up children to Abraham. (iii:10) Hnyn-da ni-atta-quan ta vouthau tou patar ki pærænnæ=rænnæh: ­ymmid ki pærænnæh ka assi makka-voua ki voua ka mariang, t’aghtaaul-ato maryng tou apoei. En ook is alrede de bijl aan den wortel der bomen gelegd; alle boom dan, die geen goede vrucht voortbrengt, wordt uitgehouwen en in het vuur geworpen. Hnǐn=da ni-ăta-kua-n ta vuthaw tu patar ki loc root df Now=adv pst-put-be.at/move-uo nom axe Pärä˘ nä-rä˘ näx: ǐmid ki pärä˘ näx ka ăsi măka-vua rdp-tree;wood all df tree;wood lk neg ao4.produce-fruit ki vua ka ma-riang, taxta-awl=ato m-arǐng tu apuy. lk fruit lk ao1-good cut-sj.uo = prf ao3-throw loc fire Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.

Chapter 3 173

(iii:11) Ti jau ta mæulough ymou=mi-æn ki raloum tou si-lala-an; Ra teni ka si-­ æuh jauwan mou-qua ta marareih maligh iau-an, ka assi koh tou keirangan mei-qua ki tatapil tyn-da; teni ta mmæuloug-ah y=moumi-æn ki I-oep-an ka Dlligh Matiktik, ki apoei-appa-ra. Ik doop u wel met water tot bekering; maar Die na mij komt, is sterker dan ik, Wiens schoenen ik niet waardig ben Hem na te dragen; Die zal u met den Heiligen Geest en met vuur dopen. Ti ǐau ta m-äwlux ǐmumi-än ki ralum tu pa 1s.Free nom ao3-baptise 2p-obl df water loc si-lala-an; Ra teni ka si-äux ǐau-an transform-change-uo adv 3s.nom lk to.rank-follow 1s-obl m-u-kua ta ma-rarey(x) ma-lix ǐau-an, ka ao3-mot-be.at/move nom as-rdp-exceed(?) ao1-strong 1s-obl lk ăsi=ko tu ka-irang-an ma-i-kua ki ta-tapil neg=1s.nom loc v1-great-uo ao4-loc-be.at/move df rdp-shoe tǐn=da; teni ta m-äwlux-a ǐmumi-än ki Iup-an ka 3s.gen=adv 3s.nom nom ao3-baptise-sj 2p-obl df spirit lk D’lix Ma-tiktik, ki apuy=ăpa=ra. true ao1-straight df fire=add=adv I baptise you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptise you with the Holy Spirit and with fire. (iii:12) Ka varakou tyn pei-qua’n ki rima tyn, ka paka-kouptigh-ah ki dæddæddæ-en-tyn, ka palilid=dauh tyn ta yroung tou kouvau: Houdægh-da pa’yllamag-euh tyn tou apoei ka assi hmahei pa-’i=ougp-pun. Wiens wan in Zijn hand is, en Hij zal Zijn dorsvloer doorzuiveren, en Zijn tarwe in Zijn schuur samenbrengen, en zal het kaf met onuitblusselijk vuur verbranden. Ka varaku tǐn pa-i-kua-n ki rima tǐn, ka lk fan 3s.gen v4-loc-be.at/move-uo df hand 3s.gen lk ka pa-’l-ilid-aw … pa-ka-kuptix-a ki dä-dädä[x]-ǝn6 tǐn, caus-v1-clean-sj df threshing floor 3s.gen lk caus-rdp-collect-sj.uo 6

The original spelling and palatalised vowels of this form suggest a phonemic dä-daxdax-ǝn.

174 Text tǐn ta ǐrung tu kuvaw: Hudäx=da pa-ǐlamax-äw tǐn 3s.gen nom wheat loc shed chaff=adv caus-burn-sj.uo 3s.gen tu apuy ka ăsi h‹m›ahey pa-ǐup-ǝn loc fire lk neg ‹ao3›able caus-blow-uo His winnowing fork is in his hand, and he will clear [make pure] his threshing floor and gather his wheat into the granary, but the chaff he will burn with unquench­able fire.” (iii:13) Tou kidi kanna ni-irouä ta ti Jesus makka-Galilæa tou Jor=daan ti Joannes-an, alei ka pa-’æu=loug-eih tyn tyni-æn. Toen kwam Jezus van Galilea naar de Jordaan, tot Johannes, om van hem gedoopt te worden. Tu kidi k’=ăna ni-i-rua ta ti Jesus măka-Galilea loc time lk=dist pst-loc-arrive nom pa Jesus ao4.come.from-Galilee tu Jordaan ti Joannes-an, aley ka pa-äwlux-ey tǐn loc Jordan pa John-obl reason lk caus-baptise-sj.uo 3s.gen tǐni-än. 3s-obl Then Jesus came from Galilee to the Jordan to John, to be baptised by him. (iii:14) Ra ni-ouhang mavagh ta ti Joannes tyni-æn, koun-hia; Kidi=atou-mau ka ’æulough-ei-mhou=koh, ka iroua kow mou-qua jau-an? Doch Johannes weigerde Hem zeer, zeggende: Mij is nodig van U gedoopt te worden, en komt Gij tot mij? Ra ni-uhang m-avax ta ti Joannes tǐni-än, kun-hia; Adv pst-huge ao3-forbid nom pa John 3s-obl say-here Kidi=atu=mau ka äwlux-ey-mhu=ko, ka need= prf=1s.gen lk baptise-sj.uo=2s.gen=1s.nom lk i-rua=kaw m-u-kua ǐau-an? loc-arrive=2s.nom ao3-mot-be.at/move 1s-obl But John prevented him vehemently, saying, “I need to be baptised by you, and do you come to me?”

Chapter 3 175

(iii:15) Ra ni-mattæ’i-vli ta ti Je=sus k’ma tyni-æn; Mous-sâ hnyn, ka kidi-ato ymit-’æn ta k’ma-hynna ka pam’t-au-mytta ta katiktik-an ka ymmud. Anna ta ni-mous-ato tyni-æn. Maar Jezus, antwoordende, zeide tot hem: Laat nu af; want aldus betaamt ons alle gerechtigheid te vervullen. Toen liet hij van Hem af. Ra ni-mătäi-v’li

ta

ti Jesus k’ma tǐni-än; 3s-obl M-us-a hnǐn, ka kidi=ato ǐmitä-n ta k’ma-hǐna ao3-allow-sj now lk need= prf 1pi-obl nom like-there ka p-am’t-aw=mǐta ta ka-tiktik-an ka ǐmŭd. lk caus-happen-sj.uo =1pi.gen nom v1-straight-uo lk all ăna ta ni-m-us=ato tǐni-än. then pst-ao3-allow=prf 3s-obl But Jesus answered him, “Let it be so now; for thus it is fitting for us to fulfil all righteousness.” Then he consented. adv pst-ao4.say-in.return nom pa Jesus say

(iii:16) Irou ka ni-’æuloug-han ta ti Jesus, madys ni-mah-dakkin ka ni-makkaraloum. Ka k’yt=tey ni-luhtouaf tyni-æn ta vullu=vullum, ka ni-k’ytt’-an tyn ta I-oep-an ki Alid, ka ni-mou-ra=rim mama ki padæugh ’t-hgalap tyni-æn. En Jezus, gedoopt zijnde, is terstond opgeklommen uit het water; en ziet, de hemelen werden Hem geopend, en hij zag den Geest Gods nederdalen, gelijk een duive, en op Hem komen. Iru ka ni-äwlux-an ta ti Jesus, ma-dǐs When,if lk pst-baptise-uo nom pa Jesus ao-immediately ni-m-axdăkin ka ni-măka-ralum. Ka kǐt’-ey pst-ao3-climb.up lk pst-ao4.come.from-water lk see-sj.uo ni-lŭtuaf tǐni-än ta vŭlŭ-vŭlŭm, ka ni-kita-n tǐn ta pst-open.up 3s-obl nom rdp-cloud lk pst-see-uo 3s.gen nom Iup-an ki Alid, ka ni-m-u-rarim mama ki padäwx spirit df God lk pst-ao3-mot-bottom like df dove t’-xalap tǐni-än. go.down-surface 3s-obl And when Jesus was baptised, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him;

176 Text (iii:17) Ka k’ytt’-ei ta yngau ka ni=makka-tounnoun ki vullu-vullum, ka nik’ma; Ti atta ta alak-au ka kavæango-en ka kamau-’nau ta teni. En ziet, een stem uit de hemelen, zeggende: Deze is Mijn Zoon, Mijn Geliefde, in Denwelken Ik Mijn welbehagen heb! Ka kǐt’-ey ta ǐngaw ka ni-măka-tunun ki vŭlŭ-vŭlŭm, lk see-sj.uo nom voice lk pst-ao4.come.from-heaven ka ni-k’ma; Ti ăta ta alak=au ka lk pst-say pa prox nom offspring=1s.gen lk ka-väango-ǝn ka ka-mau-n=au ta teni. v1-love-uo lk v1-desire-uo =1s.gen nom 3s.nom and lo, a voice from heaven, saying, “This is my beloved Son, with whom I am well pleased.” Chapter 4 (iv:0) Ka-ahpat ki lbægh ki soulat. Het 4de Capittel. Ka-axpat ki lbäx ki sulat. ord-four df part df document Fourth part of the document. (iv:1) Tou kidi kanna ni-dyllough ta ti Jesus ki I-oep-an pou=qua tou pæulæpæulæh, alei ki r’pung-eih ki Lyttou [kmæu-eirau] tyni-æn. Toen werd Jezus van den Geest weggeleid in de woestijn, om verzocht te worden van den duivel. Tu

kidi k’=ăna ni-dǐlux ta

ti Jesus ki lup-an

loc time lk=dist pst-lead nom pa Jesus df spirit

p-u-kua tu päwlä-päwläx, aley ki r’pŭng-ey caus-mot-be.at/move loc rdp-uncultivated.land reason df tempt-sj.uo ki Lǐtu [k‹m›äw-eyraw] 7 tǐni-än. Df Devil ‹ao3›?-angry 3s-obl Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 7

k‹m›äw-eyraw lit. ‘to offend, offending’.

Chapter 4 177

(iv:2) Ka rou ni-rmierkud makk’=ahpat kyttiæn ki wæ’i, makk’=ahpat kyttiænappa ki euvan, si=æuh ki anna ni-mah-gangei-ra. En als Hij veertig dagen en veertig nachten gevast had, hongerde Hem ten laatste. Ka ru ni-r‹m›i-erkŭd măk’-axpat kǐtiän ki wäi, măk’-axpat lk when,if pst-‹ao3›rdp-fast during-four tens df day during-four kǐtiän=ăpa ki äwvan, si-äux ki ăna ni-ma-xangey=ra. tens=add df night order-follow df dist pst-ao1-hungry=adv And he fasted forty days and forty nights, and afterward he was hungry. (iv:3) Ka rou ni-iroua tyni-æn ta Tama-rpung [kmæu-eirau] ni=k’ma; Irou ka Alak-kow ki Alid, pa-sousou-ei, ka paha-papa’ul-auh ta vahto k’atta. En de verzoeker, tot Hem gekomen zijnde, zeide: Indien Gij Gods Zoon zijt, zeg, dat deze stenen broden worden. Ka ru ni-i-rua tǐni-än ta Tama-rpŭng [k‹m›äw-eyraw] lk when,if pst-loc-arrive 3s-obl nom person-tempt ‹ao3›?-angry ni-k’ma; iru ka Alak=kaw ki Alid, pa-susu-ey, pst-say when,if lk offspring=2s.nom df God v4-say-sj.uo ka paha-pa-paul-aw ta vato k’=ăta. lk turn.into-rdp-bread-sj.uo nom stone lk=prox And when the tempter had come to him, he said to him, “If you are the Son of God, tell these stones to become loaves of bread.” (iv:4) Nda, teni ta mattæ’il-vli ni-k’ma, Ni soulat-ten-da, Assi dyk na pa’ul ta pa-kæuægh ki ka’æu=loung, râ tou ymd-appa ki sou ka tæi-qua moupænæh tou moutous ki Alid. Doch Hij, antwoordende, zeide: Er is geschreven: De mens zal bij brood alleen niet leven, maar bij alle woord, dat door den mond Gods uitgaat. Nda, teni

ta

mătäi-v’li

ni-k’ma,

adv 3s.nom nom ao4.say-do.in.return pst-say

Ni-sulat-ǝn=da, ăsi dǐk na paul ta pa-kä-wäx ki pst-write-uo =adv neg only part bread nom caus-v1-live df kaäwlung, ra tu ǐm’d=ăpa ki su ka adv loc all=add df word lk person

…

178 Text täi-kua m-u-pänäx tu mutus ki Alid. be.with-be.at/move ao3-mot-appear loc mouth df God But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God.’” (iv:5) Anna ta ni-mara ta Lyttou pou=qua tyni-æn tou Euma ka papa anni-in pa-t’amud, ka ni-pa-itou-qua tyni-æn pa-itou-sapat tou pa-hga=hakb-an ki apang ki Kouva ki ta=tamd-en ki Alid, Toen nam Hem de duivel mede naar de heilige stad, en stelde Hem op de tinne des tempels; Ăna ta ni-m-ara ta Lǐtu p-u-kua tǐni-än then pst-ao3-take nom devil caus-mot-be.at/move 3s-obl tu äwma ka pa-pa-ăni-ǝn pa-tamŭd, ka loc town lk caus-v4-use.for-uo caus-worship lk tu ni-pa-itu-kua tǐni-än paitu-sapat 8 pst-caus-loc-be.at/move 3s-obl as-top.of.building loc pa-xa-xak’b-an ki apang ki Kuva ki ta-tam’d-ǝn ki Alid, caus-rdp-fall.down-uo df roof df temple df rdp-worship-uo df god Then the devil took him to the holy city, and set him on the pinnacle [lit. ‘place of falling down’] of the temple 9, (iv:6) Ka ni-k’ma tyni-æn, Heirou Alak-kow ki Alid, pou-aryng-â pou-rarim pou-mado ymhou-an, alei ka ni-soulat-ten-da, Ka ma=moummou-ah ki Tama-gnau tyn alei ymhou-an, ka pa-itou halap-ah ki rima hmapoulou ymhou-an, ki assi ymhou d’æur-auh ta vahto ki rahpal oho. En zeide tot Hem: Indien Gij Gods Zoon zijt, werp Uzelven nederwaarts; want er is geschreven, dat Hij Zijn engelen van U bevelen zal, en dat zij U op de handen zullen nemen, opdat Gij niet te eniger tijd Uw voet aan een steen aanstoot.

8

The meaning of sapat is unclear. It could be a typo for saat, compare pa-itusaat (xxvii:46) ‘to leave someone behind by herself or himdelf’. 9 D tinne des tempels refers to a protective balustrade on the (flat) roof of the temple.

Chapter 4 179

Ka ni-k’ma tǐni-än, Heyru Alak=kaw ki Alid, lk pst-say 3s-obl when,if offspring=2s.nom df God p-u-arǐng-a pu-rarim pu-mado ǐmhu-an, caus-mot-throw-sj as-bottom as-self 2s-obl aley ka ni-sulat-ǝn=da, Ka m-amu-mu-a ki Tama-X’naw reason lk pst-write-uo=adv lk ao-rdp-order-sj df person-inform tǐn aley ǐmhu-an, ka pa-itu-xalap-a ki rima h‹m›apulu 3s.gen reason 2s-obl lk caus-loc-surface-sj df hand ‹ao3›support ǐmhu-an, ki ăsi ǐmhu däwr’-aw ta vato ki rapal oho. 2s-obl df neg 2s bump-sj.uo nom stone df foot 2s.gen and said to him, “If you are the Son of God, throw yourself down; for it is written, ‘He will give his angels charge of you,’ and ‘On their hands they will bear you up, lest you strike your foot against a stone.’” (iv:7) Ka na-k’ma ta ti Jesus tyni=æn, Na æ’æ-lali-kough smoulat, Assi kow r’-pung-ah ki MEIRANG ka Alid oho. Jezus zeide tot hem: Er is wederom geschreven: Gij zult den Heere, uw God, niet verzoeken. Ka ni-k’ma ta ti Jesus tǐni-än, Na ä-ä-la-likux lk pst-say nom pa Jesus 3s-obl part as-rdp-return s‹m›ulat, ăsi=kaw r’pŭng-a ki MA-IRANG ka Alid-oho. ‹ao3›write neg=2s.nom tempt-sj df Lord lk God=2s.gen Jesus said to him, “Again it is written, ‘You shall not tempt the Lord your God.’” (iv:8) Ni-hala mara ta Lyttou pou=qua tyni-æn tou voukyng ka mara=mal, ka ni-madouk tyni-æn ym=mid ki pei-sasou-an ki ymmud ki næi, ki keirang-en-appa ki kidi nein. Wederom nam Hem de duivel mede op een zeer hogen berg, en toonde Hem al de koninkrijken der wereld, en hun heerlijkheid; Ni-hala m-ara ta Lǐtu p-u-kua tǐni-än pst-do.again ao3-take nom devil caus-mot-be.at/move 3s-obl tu vukǐng ka ma-ramal, ka ni-ma-duk tǐni-än loc mountain lk ao1-very.high lk pst-ao4-indicate 3s-obl

…

180 Text ǐmid ki pa-i-sasu-an ki ǐmŭd ki näy, ki df all df earth df all df kingdom ka-irang-ǝn=ăpa ki kidi nein. v1-great-uo =add df value 3p.gen Again, the devil took him to a very high mountain, and showed him all the kingdoms of the entire world and the glory of them; (iv:9) Ka ni-k’ma tyni-æn, Pi’æ’æ=ym’d-ei-mau-kow pi’æ ki mamang k’atta, rou maæu-hakup kow ma=kou-Alilid jau-an. En zeide tot Hem: Al deze dingen zal ik U geven, indien Gij, nedervallende, mij zult aanbidden. Ka ni-k’ma tǐni-än, Piää-ǐm’d-ey=mau=kaw piä kimamang k’=ăta, lk pst-say 3s-obl as-all-sj.uo=1s.gen=2s.nom give whatever lk=prox maku-Ali-lid ǐau-an. ru m-aäw-xakŭp=kaw10 when,if ao3-?-fall.down=2s.nom ao4.invoke-rdp-God 1s-obl and he said to him, “All these I will give you, if you will fall down and worship me.” (iv:10) Anna ta ni-k’ma ta ti Jesus tyni-æn, D’marang-â‚ Tama-Ma=koudoumma: ka ni-soulat-en-ra, MEIRANG ka Alid oho ta pakou=hakubau-’mhou, ka dyk tyni-æn ta tatam’d-ei-’mhou-ra. Toen zeide Jezus tot hem: Ga weg, satan, want er staat geschreven: Den Heere, uw God, zult gij aanbidden, en Hem alleen dienen. Ăna ta ni-k’ma ta ti Jesus tǐni-än, D‹m›arang-a Then pst-say nom pa Jesus 3s-obl ‹ao3›go.away-sj Tama-Maku-duma: ka ni-sulat-ǝn=ra, MA-IRANG ka lk Person-ao4.invoke-against lk pst-write-uo=adv Lord Alid-oho ta paku-xakŭb-aw-mhu, ka dǐk tǐni-än ta God=2s.gen nom invoke-fall.down-sj.uo=2s.gen lk only 3s-obl nom ta-tam’d-ey-mhu=ra. rdp-worship-sj.uo =2s.gen=adv Then Jesus said to him, “Begone, Satan! For it is written, ‘You shall worship the Lord your God and him only shall you serve.’” 10 Speculatively,

-aäw- (the inversive prefix) here refers to the renunciation of faith implied by the act of falling down and worshipping the devil.

Chapter 4 181

(iv:11) Anna ta ni-atta-ral tyni=æn ta Lyttou; Ka kytt’ey, ni=iroua ta TamaGnau milligh tyni=æn. Toen liet de duivel van Hem af; en ziet, de engelen zijn toegekomen, en dienden Hem. Ăna ta ni-ătaral tǐni-än ta Lǐtu; Ka kǐt’-ey, then pst-leave 3s-obl nom devil lk see-sj.uo ni-i-rua ta Tama-X’naw m-ǐlix tǐni-än. pst-loc-arrive nom person-inform ao3-serve 3s-obl Then the devil left him, and behold, angels came and ministered to him. (iv:12) Irou ka ni-millingigh ta ti Jesus, ka ni-pæ’æ-tounnoun [pa=pou-sangat] ta ti Joannes, ni-sa=likough [mou-’nni] mou-qua tou Galilæa. Als nu Jezus gehoord had, dat Johannes overgeleverd was, is Hij wedergekeerd naar Galilea; Iru ka ni-m-ǐlingix ta ti Jesus, ka ni-pää-tunun When,if lk pst-ao3-hear nom pa Jesus lk pst-give-pass.on ta ti Joannes, ni-sa-likux [pa-p-u-sangat]11 caus-v4-mot-prison nom pa John pst-go.through.difficulty-return [m-ŭni] m-u-kua tu Galilea. ao-stay(?)12 ao3-mot-be.at/move loc Galilee Now when he heard that John had been arrested, he withdrew into Galilee; (iv:13) Ka rou ni-d’arang-en tyn ta Nazareth, ni-irouä taulla tou Kapernaum, ka tou tamang ki va=oung, tou kidi ki pourou-pou=rough ki Zabulonappa ki Neftalim appa. En Nazareth verlaten hebbende, is komen wonen te Kapernaum, gelegen aan de zee, in de landpalen van Zebulon en Neftalim; Ka ru ni-darang-ǝn tǐn ta Nazareth, ni-i-rua lk when,if pst-go.away-uo 3s.gen nom Nazareth pst-loc-arrive taŭla tu Kapernaum, ka tu tamang ki vaung, tu kidi ki  dwell loc Capernaum lk loc edge df sea loc limit df 11 Derivation 12 ‘To

is uncertain (motion prefixes usually yield class 3 verbs). stay’? ‘to be alone’? cf. (vi:24, xvii:1, xxiiii:15).

…

182 Text puru-purux ki Zabulon=ăpa ki Neftalim=ăpa.

rdp-country df Zabulon=add df Nephthalim=add

and leaving Nazareth he went and dwelt in Caper’na-um by the sea, in the territory of Zabulon and Nephtalim, (iv:14) Alei ka pa-væut-auh ta na sou ki na Tama Mattæ’i-tan ka ti Esajas, ka koun, Opdat vervuld zou worden, hetgeen gesproken is door Jesaja, den profeet, zeggende: Aley ka pa-väwt-aw ta na su ki na reason lk caus-happen-sj.uo nom part word df part Tama-Mătäi-tan ka ti Esajas, ka kun, lk pa Isaiah lk say Prophet so that might be fulfilled what was spoken by the prophet Isaiah, who said: (iv:15) Pourough ki Zabulon, pourough-appa ki Neftalim tou darang ki vaoung, tou arough ki Jordaan, Galilæa ki ta’uta’u. Het land Zebulon en het land Nafthali aan den weg der zee over de Jordaan, Galilea der volken; Purux ki Zabulon, purux=ăpa ki Neftalim tu darang Land df Zabulon land=add df Nephthalim loc path ki vaung, tu arux ki Jordaan, Galilea ki tau-tau. df sea loc across df Jordan Galilee df rdp-person The land of Zabulon and the land of Nephtalim, toward the sea, across the Jordan, Galilee of the Gentiles. (iv:16) Ta’uta’u ka miroung tou karumdum-an ni-kmytta ki ræ=mæh ka irang: Neni ka ni-mi=roung tou pourough tou haloung=appa ki kapatei-an, ni-’ou-tiæg-han ki ræmæh neini-æn. Het volk, dat in duisternis zat, heeft een groot licht gezien; en degenen, die zaten in het land en de schaduwe des doods, denzelven is een licht opgegaan. Tau-tau ka m-i-rung tu ka-rŭmdŭm-an ni-k‹m›ǐta rdp-person lk ao-loc-sit loc v1-dark-uo pst-‹ao3›see ki rämäx ka irang: Neni ka ni-m-i-rung tu purux tu df light lk great 3p.nom lk pst-ao-loc-sit loc land loc

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Chapter 4 183

halung=ăpa ki ka-patey-an, ni-u-tiäx-an ki rämäx neini-än. shadow=add df v1-dead-uo pst-mot-rise-uo df light 3p.obl The people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned. (iv:17) Tou kidi k’anna ni-matta=naunamou ta ti Jesus matta-sasou, mattæ’ik’ma-hynna, Si-lala, pa-sa likough-â‚ ki vanna-oumi ki ryh, ka ni-moutouk ta pei-sasou-an ki tounnoun ki vullu-vullum. Van toen aan heeft Jezus begonnen te prediken en te zeggen: Bekeert u; want het Koninkrijk der hemelen is nabij gekomen. Tu

kidi k’=ăna ni-măta-nawnamu ta ti Jesus loc time lk=dist pst-as-begin nom pa Jesus măta-sasu, mătäi-k’ma-hǐna, Si-lala, ao4.preach-command ao4.say-(say)like-there transform-change pa-sa-likux-a ki vana=umi ki rǐx, ka caus-go.through.difficulty-return-sj df know=2p.gen df mind lk pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm. ni-m-u-tuk ta pst-ao-mot-close nom kingdom of heaven From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.”

(iv:18) Ka tou hi-ryttoung-en mou-nounang ti Jesus tou Saidd ki vaoung ki Galilæa, ni-kytt-’an tyn ta rarouha ki mahta-tæ’i-appa=ra, ta ti Simon ka Petrus ki siouwa, ti Andreas-appa ka tæ’i-appara tyn, ka smakivaoung ki rarei-houl (ka na-tama-’ou-d’llum ta neni.) En Jezus, wandelende aan de zee van Galilea, zag twee broeders, namelijk Simon, gezegd Petrus, en Andreas, zijn broeder, het net in de zee werpende (want zij waren vissers); Ka tu hi-rǐtung-ǝn m-una-unang ti Jesus tu lk loc go.around-surrounding-uo ao3-rdp-stroll pa Jesus loc Said ki vaung ki Galilea, ni-kǐta-n tǐn ta Shore df sea df Galilee pst-see-uo 3s.gen nom ra-ruha ki ma-ta-täi-a-para, ta ti Simon rdp-two df ao-rdp-brother nom pa Simon ka Petrus ki siua, ti Andreas=ăpa ka lk Petrus df nickname pa Andrew=add lk

184 Text täi-a-para tǐn, ka s‹m›aki-vaung ki ra-reyhul brother 3s.gen lk ‹ao3›throw-sea df rdp-net (ka na tama-u-d’lŭm ta neni.) lk part person-mot-?water nom 3p.nom As he walked by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; (for they were fishermen). (iv:19) Ka ni-k’m-’ato-hynna neini=æn, mæu-æuu-hâ‚ jau-an, ka pa-sih-quaau-mau-kamou pa-’ou=d’llum ki kaæuloung. En Hij zeide tot hen: Volgt Mij na, en Ik zal u vissers der mensen maken. Ka ni-k’ma=’to-hǐna neini-än, m-äu-äux-a ǐau-an, lk pst-say= prf-there 3p-obl ao4-rdp-follow-sj 1s-obl ka pa-si-kua-aw=mau=kamu pa-u-d’lŭm lk caus-transform-be.at/move-sj=1s.gen=2p.nom caus-mot-?water ki kaäwlung. df person And he said to them, “Follow me, and I will make you fishers of men.” (iv:20) Ka dou madys atta-ral ki rarei-houl, ni-æu-æuug-han nein=tyni-æn. Zij dan, terstond de netten verlatende zijn hem nae gevolght. Ka du ma-dǐs ătaral ki ra-reyhul, lk when,if ao-immediately leave df rdp-net ni-äu-äux-an nein tǐni-än. pst-rdp-follow-uo 3p.gen 3s-obl Immediately they left their nets and followed him (lit. ‘they followed him while leaving their nets straightaway’) (iv:21) Heirou ka ni-mali-deua ta teni makka-qua-hynna, ni-k’ytt’an tyn ta rarouha ki mahta-tæ’i-appa=ra ka pani, ta ti Jakobus [k’allak] ti Zebedæus, ti Joannes-appa ka tæ’i-appara tyn touh-para ti Ama nein ka ti Zebedæus tou avang si-ä=papat ki k’akæuæur nein, ka ni=t’æt’ææm tyn ta teni.

Chapter 4 185

En Hij van daar voortgegaan zijnde zag twee andere broers [namelijk] Jacob [de zoon van] Zebedeus en Johannes, zijn broer, in het schip met hun vader Zebedeus, terwijl zij hun netten aan het vermaken waren, en hij riep hen. Heyru ka ni-h‹m›ali-daäwa ta teni when,if lk pst-‹ao3›go.past-complete nom 3s.nom măka-kua-hǐna, ni-kǐta-n tǐn ta ra-ruha ki ao4.come.from-be.at/move-there pst-see-sj.uo 3s.gen nom rdp-two df ma-ta-täi-a-para ka pani, ta ti Jakobus [k-alak] ti Zebedeus, ao-rdp-brother lk other nom pa James lk-offspring pa Zebedee tu para ti Ama nein ti Joannes=ăpa ka täi-a-para tǐn pa John=add lk brother 3s.gen loc together pa father 3p.gen ka ti Zebedeus tu avang si-ap-apad ki ka-käwäwr nein, lk pa Zebedee loc ship transform-rdp-cloth df rdp-net 3p.gen ka ni-tätääm tǐn ta teni. lk pst-call 3s.gen nom 3p.nom And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. (iv:22) Ra neni k’anna dou ni-ma=dys d’marang ki avang ka talou, ki Raram’anappa nein, ni-mæu=’æuugh tyni-æn. Zij dan terstond het schip en hun vader verlatende zijn met hem meegegaan. Ra neni

k’=ăna du

ni-ma=dǐs

d‹m›arang

ki

adv 3p.nom lk=dist when,if pst-ao-immediately ‹ao3›go.away df

avang ka talu ki Raraman=ăpa nein, ni-m-äu-äux tǐni-än. schip lk ?? df vader=add 3p.gen pst-ao4-rdp-follow 3s-obl Immediately they left the boat and their father, and followed him. (iv:23) Ka ni-hmæ-veiæh tau-ryt=toung ta ti Jesus tou ymmud ki Ga=lilæä, mahtatæutæuugh tou Pæui=sa-saäl-en nein, matta-sasou ki Ha=gnau ka Mariang ki Pei-sasou-an, pæh-darikagh ymmid ki maälam, ymd-appa ki mi-væuloung tou tautau-an.  …

186 Text En Jezus omging geheel Galilea, leerende in hunne synagogen, en predikende het Evangelie des Koninkrijks en genezende alle ziekte en alle kwaal onder het volk. Ka ni-h‹m›ä-veyäx taw-rǐtung ta ti Jesus tu ǐmŭd lk pst-‹ao3›do-each go.down-surround nom pa Jesus loc all ki Galilea, ma-ta-täutäux tu P-äw-i-sa-saal-ǝn nein, df Galilee ao4-rdp-teach loc synagogue 3p.gen măta-sasu ki Xa-x’naw ka ma-riang ki Pa-i-sasu-an, ao4.preach-command df rdp-inform lk ao1-good df kingdom pä-darikax ǐmid ki ma-alam, ǐm’d=ăpa ki caus-healthy all df ao1-ill all=add df mi-väwälung tu tau-tau-an. inch-infirm loc rdp-person-coll And he went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every disease and every infirmity among the people. (iv:24) Ka ni-pa-’ou-louma-lou=ma’n ta ’illing-hen ki nanang tyn tou ymmid ki Siria, ka ni-æd nein tyni-æn ymmid neini-æn ka assi mariang ki voäl ka mannini ki ma=lam, ki pæ’i-alalam-en, ka ’isasaun=nen ki Lyttou, ka pis-bouravoural pis-koupang, ka dimmi-dimmi-en [ki voäl] ka nipapædari-kagh tyn ta neni. En Zijn gerucht ging van daar uit in geheel Syrie; en zij brachten tot Hem allen, die kwalijk gesteld waren, met verscheidene ziekten en pijnen bevangen zijnde, en van den duivel bezeten, en maanzieken en geraakten; en Hij genas dezelve. Ka ni-pa-u-luma-luma-n ta ǐling’x-ǝn ki nanang lk pst-caus-mot-rdp-spread-uo nom hear-uo df name tǐn tu ǐmid ki Siria, ka ni-äd nein tǐni-än ǐmid 3s.gen loc all df Syria lk pst-bring 3p.gen 3s-obl all neini-än ka ăsi ma-riang ki vual ka mani-ni ki 3p-obl lk neg ao1-good df body lk rdp-various df m-alam, ki pä-i-al-alam-ǝn, ka i-sa-saun-ǝn ki Lǐtu, ao1-ill df v4-loc-rdp-ill-uo lk loc-rdp-more-uo df devil ka pis-bura-vural pis-kupang, ka dǐmi-dǐmi-ǝn [ki vual] lk as-rdp-moon involve.illness-epileptic lk rdp-palsy-uo df body

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Chapter 5 187

ka ni-pa-pä-darikax

tǐn

ta

neni.

lk pst-caus-v4-healthy 3s.gen nom 3p.nom

So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those who were demon possessed, epileptic [lunatic] people, and people with paralysis, and he healed them. (iv:25) Ka mabatoung ta Makoui=lalaulau ka ni-mæu-æuuh tyni-æn, makka Galilæa, makka Deka=polis, makka Jerusalem, makka Judeä, makkaarough-appa ki Jordaan. En vele scharen volgden Hem na, van Galilea en van Dekapolis, en van Jeruzalem, en van Judea, en van over de Jordaan. tǐni-än, Ka ma-batung ta Makui-la-laulau ka ni-m-äu-äux lk ao1-numerous nom crowd lk pst-ao4-rdp-follow 3s-obl măka-Galilea, măka-Dekapolis, măka-Jerusalem, ao4.come.from-Galilee ao4.come.from-Decapolis ao4.come.from-Jerusalem măka-arux=ăpa, măka-Judea ki Jordaan. ao4.come.from-across=add ao4.come.from-Judea df Jordan And great crowds followed him from Galilee and the Decapolis and Jerusalem and Judea and from beyond the Jordan.

Chapter 5 (v:0) Kararima ki lbæh ki Soulat. Het vijfde Capittel. Ka-ra-rǐma ki lbäx ki Sulat. ord-rdp-five df part df document Fifth part of the document. (v:1) Irou ka k’ytt’an [ti Jesus] ki Pakoi-laulau-an ki ta’u, ni=mah-dakkun tou voukyn, ka dou mi-roung ni-irouä ta Pahtatæuæu=tæuæu-han tyn. En Jezus, de schare ziende, is geklommen op een berg, en als Hij nedergezeten was, kwamen Zijn discipelen tot Hem.

188 Text Iru ka kǐta-n [ti Jesus] ki Pakoi-laulau-an When,if lk see-uo pa Jesus df v4.gather-many-uo ki tau, ni-m-axdăkŭn tu vukǐn, ka du m-i-rung df person pst-ao3-climb loc mountain lk when,if ao-loc-sit ni-i-rua ta Pa-ta-täwäw-täwäwx-an tǐn. pst-loc-arrive nom v4-rdp-rdp-teach-uo 3s.gen Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him. (v:2) Ka rou ni-luhtou-af ki mou=tous tyn, ni-mahtæu-tæu ugh neini=an, koun, En Zijn mond geopend hebbende, leerde Hij hen, zeggende: Ka ru ni-lŭtuaf ki mutus tǐn, ni-ma-täutäux neini-an, kun, lk when,if pst-open df mouth 3s.gen pst-ao4-teach 3p-obl say And he opened his mouth and taught them, saying: (v:3) Tama-tæ’i-riang ta mali=mouk ki I-oep-an; Alei ka a-neni=ah ta Peisasou-an ki tounnoun ki vullu-vullum. Zalig zijn de armen van geest; want hunner is het Koninkrijk der hemelen. Tama-täi-riang ta ma-limuk ki Iup-an; Aley ka person-be.with-good nom ao1-poor df spirit reason lk a neni-a ta Pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm. poss 3p.nom-sj nom kingdom of heaven Blessed are the poor in spirit, for theirs is the kingdom of heaven. (v:4) Tama-tæ’i-riang ta mava=voulas; Alei ka paka-hani-ap-eih ta neni. Zalig zijn die treuren; want zij zullen vertroost worden. Tama-täi-riang ta ma-va-vulas; aley ka person-be.with-good nom ao1-rdp-sad reason lk pa-ka-haniap-ey ta neni. caus-v1-consoled-sj.uo nom 3p.nom Blessed are those who mourn, for they shall be comforted.

Chapter 5 189

(v:5) Tama-tæ’i-riang ta mah-ah=pugh ki ryh; alei ka tabli-eih nein ta Næi. Zalig zijn de zachtmoedigen; want zij zullen het aardrijk beerven. Tama-täi-riang ta ma-hapux ki rǐx; aley ka tabli-ey person-be.with-good nom ao1-meek df mind reason lk inherit-sj.uo nein ta Näy. 3p.gen nom earth Blessed are the meek, for they shall inherit the earth. (v:6) Tama-tæ’i-riang ta mahg=ang-ei ta maÿttou ki katiktik an: alei ka pakavangtau-auh ta neni. Zalig zijn die hongeren en dorsten naar de gerechtigheid; want zij zullen ver­ zadigd worden. Tama-täi-riang ta ma-xangey ta ma-ǐtu ki person-be.with-good nom ao1-hungry nom ao1-thirsty df ka-tiktik-an: aley ka pa-ka-vangtaw-aw ta neni. v1-straight-uo reason lk caus-v1-satisfied-sj.uo nom 3p.nom Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. (v:7) Tama-tæ’i-riang ta tama=kaharum: alei ka kaharim-auh ta neni. Zalig zijn de barmhartigen; want hun zal barmhartigheid geschieden. Tama-täi-riang ta tama-ka-harŭm: aley ka ka-harim-aw person-be.with-good nom person-v1-mercy reason v1-mercy-sj.uo ta neni. nom 3p.nom Blessed are the merciful, for they shall obtain mercy. (v:8) Tama-tæ’i-riang ta ma=kouptigh ki ryh: ka mararau-ah ki Alid ta neni. Zalig zijn de reinen van hart; want zij zullen God zien. Tama-täi-riang ta ma-kuptix ki rǐx: ka m-araraw-a person-be.with-good nom ao1-clean df mind lk ao3-see-sj ki Alid ta neni. df God nom 3p.nom Blessed are the pure in heart, for they shall see God.

190 Text (v:9) Tama-tæ’i-riang ta tama-pa=pareia, ka pa-nanang-eih alalak ki Alid ta neni. Zalig zijn de vreedzamen; want zij zullen Gods kinderen genaamd worden. Tama-täi-riang ta tama-pa-pa-reya, ka pa-nanang-ey person-be.with-good nom person-caus-v4-peace lk v4-name-sj.uo al-alak ki Alid ta neni. rdp-offspring df God nom 3p.nom Blessed are the peacemakers, for they shall be called sons of God. (v:10) Tama-tæ’i-riang ka kou=dylloug-in alei ki katiktik-an: ka â-neni ta peisasou-an ki tounnoun ki vullu-vullum. Zalig zijn die vervolgd worden om der gerechtigheid wil; want hunner is het Koninkrijk der hemelen. Tama-täi-riang ka ku-dǐlux-ǝn aley ki person-be.with-good lk do.against?-lead-uo reason df ka-tiktik-an: ka a neni ta pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm v1-straight-uo lk poss 3p.nom nom kingdom of heaven Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. (v:11) Tama-tæ’i-riang-kamou dou bavarug-ah kmou-dyllough ymoumi-æn [ta kaeuloung] dou mahkou-avavag-ah mahkou=doumma ym-mid ki sou ka assi mariang mattæ’i-harang ymou-mi=æn, al-ei jau-an-da. Zalig zijt gij, als u de mensen smaden, en vervolgen, en liegende alle kwaad tegen u spreken, om Mijnentwil. Tama-täi-riang=kamu du ba-varŭx-a k‹m›u-dǐlux person-be.with-good=2p.nom when,if rdp-revile-sj ‹ao3›do.against?-lead ǐmumi-än [ta kaäwlung] du maku-av-avax-a  maku-duma 2p.obl nom person when,if ao4.invoke-rdp-forbid-sj as-front ǐmid ki su ka ăsi ma-riang mătäi-harang ǐmumi-än, aley all df word lk neg ao1-good ao4.say-lie 2p-obl reason ǐau-an=da. 1s-obl=adv …

Chapter 5 191

Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. (v:12) Maraei-ja, malabang-â-ap=pa ki rÿh, alei ka ma-dagh ta ’ou=vavarghan-oumi tou tounnoun ki vullu-vullum-da: ka ni-kou-dyl=lough k’mahynna ta Tama-mat=tæ’i-tan, ka ni-si-nḡada ymoumi-an. Verblijdt en verheugt u; want uw loon is groot in de hemelen; want alzo hebben zij vervolgd de profeten, die voor u geweest zijn. Ma-räy-a,

ma-labang-a=ăpa ki rǐx, aley

ka

ao1-rejoice-sj ao1-glad-sj=add df mind reason lk

ma-dax ta u-va-var’x-an=umi tu tunun ki vŭlŭ-vŭlŭm=da: ao1-much nom mot-rdp-earn-uo =2p.gen loc heaven=adv ka ni-ku-dǐlux k’ma-hǐna ta Tama-mătäi-tan, lk pst-do.against?-lead like-there nom prophet ka ni-si-nḡada ǐmumi-an. lk pst-to.rank-place.before 2p-obl Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you. (v:13) Vaija-kamou ki Næi ta ymoumi; irou ka mitamsi ta vai=ja, paka-hæraul-ato ki mang? Assi-ato mariang amamang, dyk subbu-an-eih smakimala ka g’it=git-auh ki ka’æuloung. Gij zijt het zout der aarde; indien nu het zout smakeloos wordt, waarmede zal het gezouten worden? Het deugt nergens meer toe, dan om buiten geworpen, en van de mensen vertreden te worden. Vaya=kamu ki Näy ta ǐmumi; iru ka mi-tamsi ta salt=2p.nom df earth nom 2nom.free when,if lk inch-tasteless nom vaya, pa-ka-häär-awl=ato kimang? ăsi=ato ma-riang a-ma-mang, neg=prf ao1-good com-rdp-what salt caus-v1-salty-sj.uo=prf what dǐk sŭbŭ[x]-aney s‹m›aki-mala ka xitxit-aw ki kaäwlung only spread.out-sj.uo ‹ao3›throw-outside lk tread-sj.uo df person You are the salt of the earth; but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to be thrown out and trodden under foot by men.

192 Text (v:14) Ræmæh ki ymmid ki Næi ta ymoumi: assi hmahei itou-dung ta euma ka pou-voukkyn-nen-da. Gij zijt het licht der wereld; een stad boven op een berg liggende, kan niet verborgen zijn. Rämäx ki ǐmid ki Näy ta ǐmumi: ăsi h‹m›ahey light df all df earth nom 2p.nom neg ‹ao3›be.able itu-dung ta äwma ka p-u-vukǐn-ǝn=da. be.at-secret,dark nom town lk caus-mot-mountain-uo=adv You are the light of the world. A city set on a hill cannot be hid. (v:15) Ka assi tll’an ta euyng, ka pa-itou-rbo-eil-ato ki sato: râ pa=itou-kounappa tou pæu-ä-euyng=en, ka mæu yng-ah ymmid neini=æn ka tou talagh-da. Noch steekt men een kaars aan, en zet die onder een koornmaat, maar op een kandelaar, en zij schijnt allen, die in het huis zijn; Ka ăsi t’la-n ta äwǐng ka pa-itu-rbo-eyl=ato ki lk neg light-uo nom candle lk caus-be.at-inside-sj.uo = prf df sato: ra pa-itu-ku’-n=ăpa tu p-äw-ä-äwǐng-ǝn, vessel adv caus-be.at-be.at/move-uo=add loc caus-mot-rdp-candle-uo ka m-äwǐng-a ǐmǝd neini-än ka tu tălax=da. lk ao-light-sj all 3p-obl lk loc house=adv Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. (v:16) Paka-ræmæ’-æu k’ma-hynna ta ræmæh-oumi tou æmæh ki ka’=eulong, ka kmytt’-ah ki na ring=ei-oumi ka mariang, ka paka-irang=al-appa ki kidi ki Raraman-oumi ka tou tounnoun ki vullu-vullum. Laat uw licht alzo schijnen voor de mensen, dat zij uw goede werken mogen zien, en uw Vader, Die in de hemelen is, verheerlijken. …

Chapter 5 193

Pa-ka-rämäx-äw k’ma-hǐna ta rämäx=umi tu ämäx ki caus-v1-light-sj.uo like-there nom light=2p.gen loc open,public df kaäwlung, ka k‹m›ǐt’-a ki na ringey=umi ka lk ‹ao3›see-uo df part deed=2p.gen lk person ma-riang, ka pa-ka-irang-al=ăpa ki kidi ki Raraman=umi ao1-good lk caus-v1-big-sj=add df value df father=2p.gen ka tu tunun ki vŭlŭ-vŭlŭm. lk loc heaven Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven. (v:17) Ynna pæg-dimdim ka-iroua=tou-koh ki’æu-ka-kirig-au-mau ta Tatouhko lava, ta [na sou] lava ki na Tama-mattæ’i-tan; Assi-koh ni=iroua ki ’æukaki-rig-au-mau, alei-appa ka pam’t-au-mau [ki anna]. Meent niet, dat Ik gekomen ben, om de wet of de profeten te ontbinden; Ik ben niet gekomen, om die te ontbinden, maar te vervullen. Ǐna päx-dimdim ka i-rua=’tu=ko ki don’t think-dark lk loc-arrive= prf=1s.nom df ääw-ka-kirix-aw=mau ta Ta-tuko lava, ta [na reverse-rdp-bind-sj.uo=1s.gen nom rdp-stand perhaps nom part su] lava ki na Tama-mătäi-tan; ăsi=ko ni-i-rua neg=1s.nom pst-loc-arrive word perhaps df part prophet ki ääw-ka-kirix-aw=mau, aley=ăpa ka df reverse-rdp-bind-sj.uo =1s.gen reason=add lk p-am’t-aw=mau [ki ăna]. caus-happen-sj.uo =1s.gen df dist Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them. (v:18) Ka missing koun-nau-kamou-râ, Tou kidi-appa k’anna ka mali-æuræah ta vullum ki Næi, assi mali-æuræ-ah ta Jota ka saäsat, ki tungæusappa ka saäsat ki Ta=touhko, tou kidi-appa k’anna ka pæh-kaha-auh pamut ta ymmud ki mamang-da. Want voorwaar zeg Ik u: Totdat de hemel en de aarde voorbijgaan, zal er niet een jota noch een tittel van de wet voorbijgaan, totdat het alles zal zijn geschied.

194 Text Ka mǐsing kun=au=kamu=ra, tu kidi=ăpa k’=ăna ka lk really say =1s.gen=2p.nom=adv loc time=add lk=dist lk h‹m›ali-äwräx-a ta vŭlŭm ki Näy, ăsi h‹m›ali-äwräx-a ta ‹ao3›go.past-?-sj nom cloud df earth neg ‹ao3›go.past-?-sj nom Jota ka sa-saat, ki tŭngäws=ăpa ka sa-saat ki iota lk rdp-one df tittle=add lk rdp-one df Ta-tuko, tu kidi=ăpa k’=ăna ka pä-kaha-aw p-amŭt rdp-stand loc time=add lk=dist lk as-finish-sj.uo caus-happen ta ǐmŭd kimamang=da. nom all whatever=adv For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until [the moment that] all is accomplished. (v:19) Ti-mamang ta maæu-ka=kirigh ki saäsat ki na a-moummou=an ka siourou oussi-oussyn, ka matæutæuuh-al-ato k’ma-hynna ki kaeuloung, pa-ousi-oussyng-eih ta teni Ma-nanang tou pei-sasou-an ki tounnoun ki vullu-vullum: Râ ti-mamang ta pam’t-âl-ato ka mah=tæutæuuh-âlato [ki anna] pa=irang-eih ma-nanang tou pei-sasou=an ki tounnoun ki vullu-vullum. Zo wie dan een van deze minste geboden zal ontbonden, en de mensen alzo zal geleerd hebben, die zal de minste genaamd worden in het Koninkrijk der hemelen; maar zo wie dezelve zal gedaan en geleerd hebben, die zal groot genaamd worden in het Koninkrijk der Hemelen. Timamang ta m-aäw-ka-kirix ki sa-saat ki na a Whoever nom ao3-reverse-rdp-bind df rdp-one df part poss mumu-an ka si-uru ŭsi-ŭsǐn, ka ma-täutäux-al=ato order-coll lk to.rank-first rdp-small lk ao4-teach-sj=prf k’ma-hǐna ki kaäwlung, pa-usi-ŭsǐng-ey ta teni caus-rdp-small-sj.uo nom 3s.nom like-there df person Ma-nanang tu pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm: Ra timamang ao4-name loc kingdom of heaven adv whoever ta p-am’t-al=ato ka ma-täutäux-al=ato [ki ăna] nom caus-happen-sj= prf lk ao4-teach-sj= prf df dist pa-irang-ey ma-nanang tu pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm. as-great-sj.uo ao4-name loc kingdom of heaven

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Chapter 5 195

Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven. (v:20) Ka pa-sousou-en-nau-ka=mou-ra, Dou assi masa-oun-ah ma=houvar ta katiktik-an-oumi ki ka=tiktik-an ki Makou-sasoulat ki Fariseen-appa, assi-kamou mou-rbo=ah ki pei-sasou-an ki tounnoun ki vullu-vullum. Want ik zeg U, tenzij Uw gerechtigheid groter is dan die van de schriftgeleerden en Pharizeën, zult U het Koninkrijk der Hemelen geenszins ingaan. Ka pa-susu-ǝn=au=kamu=ra, Du ăsi ma-saun-a lk v4-say-uo =1s.gen=2p.nom=adv when,if neg as-more-sj ma-huvar ta ka-tiktik-an=umi ki ka-tiktik-an ki ao1-abundant nom v1-straight-uo =2p.gen df v1-straight-uo df Maku-sa-sulat ki Fariseen=ăpa, ăsi=kamu m-u-rbo-a ki df Pharisees=add neg=2p.nom ao3-mot-inside-sj df scribes pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm. kingdom of heaven For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven. (v:21) Ni-illing-ghen-oumi ka ni=pou-pænæh-en ki sou ki na Ma=moumouan, Assi-kow luhpoug-ah: râ ti-mamang ta luhpoug-alato, si=darim-ah ki Papæmæmæ-en-da. Gij hebt gehoord wat van de Ouden gezegd is, Gij zult niet doden: maar wie iemand doodt zal strafbaar zijn door het Gerecht. Ni-ǐling’x-ǝn=umi ka ni-p-u-pänäx-ǝn ki su ki na pst-hear-uo =2p.gen lk pst-caus-mot-appear-uo df word df part Ma-mumu-an, ăsi=kaw lupux-a: ra timamang ta ao-order-coll neg=2s.nom kill-sj adv whoever nom lupux-al=ato, si-darim-a ki Pa-pä-mämäx-ǝn=da. kill-sj=prf to.rank-bottom-sj df caus-v4-appear-uo=adv You have heard that it was said by the men of old, ‘You shall not kill; and whoever kills shall be liable to judgment.’

196 Text (v:22) Râ ti jau ta kma ymoumi=æn, Ti-mamang ta ma-nynno ma=voulas ki tæ’i-ä-ppara tyn, si-darim=ah ki pa-pæmæmæ-en-da. Ti-ma=mang ta ma-nanang-ah ki tæ’i-ap=para tyn Maryngaryng, si-darim=ah ki Peuïsaäl-an ka keirang-en. Râ ti-mamang ta k’ma-ah ki sou Marymmang, si-darim-ah ki apoei ki kalæuæu-en-ra. Doch ik zeg U: zo wie ten onrechte toornig is op zijn broer, die zal strafbaar zijn door het Gerecht. En wie tot zijn broer Raka zegt, die zal strafbaar zijn door de Grote Raad. Maar wie zegt, Gij dwaas, die zal strafbaar zijn door het helse vuur. Ra ti ǐau

ta

k’ma ǐmumi-än, Timamang ta 2p-obl whoever nom ma-nǐno ma-vulas ki täi-ä-para tǐn, as-nothing ao1-sad df brother 3s.gen si-darim-a ki pa-pä-mämäx-ǝn=da. Timamang ta to.rank-bottom-sj df caus-v4-appear-uo=adv whoever nom ma-nanang-a ki täi-a-para tǐn M-arǐng-arǐng, ao4-name-sj df brother 3s.gen ao1-rdp-ignorant si-darim-a ki P-äw-i-saal-an ka ka-irang-ǝn. to.rank-bottom-sj df caus-mot-loc-together-uo lk v1-great-uo Ra timamang ta k’ma-a ki su Ma-rimang, adv whoever nom say-sj df word ao1-fool si-darim-a ki apuy ki ka-läwhäw-ǝn=ra. to.rank-bottom-sj df fire df v1-deep-uo=adv But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council; but whoever says, `You fool!’ shall be liable to the hell of fire. adv pa 1s.nom nom say

(v:23) Nda, irou ka ’ad-au-’mhou ka p’hgik-eih ta pæp-æp-æu-hou tou itouqu’an pihgik; ka hi-balei=au-’mhou hynna, ka akou-sou ki pattæ’ivoulas-in tou doumma ym=hou-an ta tæ’i-ä-ppara-hou, Zo Gij dan Uw gave zult offeren op het altaar, en daar gedachtig wordt dat Uw broer iets tegen U heeft. Nda, iru

ka ad-aw=mhu

ka p’xik-ey

ta

adv when,if lk bring-sj.uo =2s.gen lk sacrify-sj.uo nom

pä-pä-pä-uhu tu itu-kua-n pixik;  ?-rdp-give=2s.gen loc be.at-be.at/move-uo sacrify

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Chapter 5 197

ka hi-baley-aw=mhu

hǐna, ka aku-su

ki pătäi-vulas-ǝn

lk notice-find-sj.uo =2s.gen there lk exist-word df say-sad-uo

tu

duma ǐmhu-an ta täi-ä-para=hu, loc front 2s-obl nom brother-2s So if you are offering your gift at the altar, and there remember that your brother has something against you, (v:24) Atta-ral-ei hynna ta pæp=æp-æu-’hou tou douma ki itou=quan pihgik, nda ’ou-koua, ma=aurou-â mareia ki tæ’i-ä-ppara oho, dou-mia ka mou-qua pihgik ki pæp-æp-æu-hou. Laat daar Uw gave voor het altaar en gaat heen, verzoent U eerst met Uw broer, en komt dan en offert Uw gave Ătaral-ey hǐna ta pä-pä-pä-uhu tu duma ki leave-sj.uo there nom ?-rdp-give=2s.gen loc front df itu-kua-n pixik, nda u-kua, ma-auru-a be.at-be.at/move-uo sacrify adv mot-be.at/move as-first-sj ma-reya ki täi-ä-para=oho, dumiaka ao4-peace df brother=2s.gen consequently m-u-kua pixik ki pä-pä-pä-uhu. ao3-mot-be.at/move sacrify df ?-rdp-give=2s.gen Leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. (v:25) Madys-a pa-tmyla ki rÿh ki ka-tavæh-en-hou ka ni-makou=doumma ymhou-an, dou ’ia-lam=appa-kow tyni-æn tou darang, kou assi lava pæ’æ-tounnoun-ah ym=hou-an ta Katavæh-en-hou ki Ta=ma-pæmæmæh, ka pæ’æ-tounnou=tounnoun-al-appa ymhou-an ta Tama-pæmæmæh ki tæyngidd, ka tæyng’d-deil-ato kow pou-sangat. Wees snel welgezind met Uw tegenpartij, terwijl gij nog met hem op de weg zijt: opdat de tegenpartij U niet misschien aan de rechter overlevert, en de rechter U aan de dienaar overlevert, en Gij in de gevangenis geworpen wordt. Ma-dǐs-a pa-tmǐla ki rǐx ki ka-taväx-ǝn=hu ao-quick-sj caus-agree df mind df v1-separate-uo =2s.gen ka ni-maku-duma ǐmhu-an,  lk pst-ao4.invoke-front 2s-obl

…

198 Text du äi-a-lam=ăpa=kaw tǐni-än tu darang, ku so.that when,if be.together-com-be.with=add=2s.nom 3s-obl loc path ăsi lava pää-tunun-a ǐmhu-an ta Ka-taväx-ǝn=hu ki neg perhaps give-pass.on-sj 2s-obl nom v1-fence-uo =2s.gen df Tama-pä-mämäx, ka pää-tunu-tunun-al=ăpa ǐmhu-an ta person-v4-appear lk give-rdp-pass.on-sj=add 2s-obl nom Tama-pä-mämäx ki täǐngid ka täǐng’d-eyl=ato=kaw person-v4-appear df prison guard lk put.in.prison-sj.uo=prf=2s.nom p-u-sangat. caus-mot-prison Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; (v:26) D’lligh koun-nau-kamou=ra, assi kow mou-pæ-næ-’ah hynna tou kidi-appa k’anna ka pæ’æ=kaha-kow pæ’æ-tarymmok-ah ki siouro ka makoussing ki assa ka loumari. Voorwaar ik zeg U, gij zult daar geenszins uitkomen totdat gij de laatste penning betaald zult hebben D’lix kun=au=kamu=ra, ăsi=kaw m-u-pänäx-a true say=1s.gen=2p.nom=adv neg=2s.nom ao3-mot-appear-sj hǐna tu kidi=ăpa k’=ăna ka pää-kaha=kaw pää-tarimukax there loc time=add lk=dist lk as-finish=2s.nom give-finish ki ăsa ka lumari. ki si-uro ka mak-ŭsǐng13 df to.rank-first lk come.from-small df price lk farthing Truly, I say to you, you will never get out till you have paid the last penny. (v:27) Ni-illing-hen-oumi ka ni=pou-pænæ’-æn ki sou ki na Ma=moumou-an, Assi-kow mou-zou=zoung-ah ki ni-m-æmæh maka=kyttil. Gij hebt gehoord dat door de Ouderen gezegd is: Gij zult geen overspel doen. Ni-ǐling’x-ǝn=umi ka ni-p-u-pänäx-än ki su ki na pst-hear-uo =2p.gen lk pst-caus-mot-come.out-uo df word df part Ma-mumu-an, ăsi=kaw m-uz-uzung-a ki ni-mä-ämäx ma-kakǐtil. ao-order-coll neg=2s.nom ao3-rdp-secretly-sj df pst-as-open ao4-marry 13 Apparently

short for măka-ŭsǐng.

Chapter 5 199

You have heard that it was said by them of olden time, ‘You shall not commit adultery.’ (v:28) Râ ti jau ta k’ma ymoumi=an, ti-mamang ta mas-aou-moei mararau ki Ina, dæh-kahâ-to rbou=rbo tyni-æn tou tyntin tyn. Maar ik zeg U dat wie een vrouw aanziet om haar te begeren, die heeft al overspel in zijn hart met haar begaan Ra ti ǐau ta k’ma ǐmumi-an, timamang ta mă-saw-muy adv pa 1s.free nom say 2p-obl whoever nom as-look.at-desire m-araraw ki Ina, däh-kaha=’to rburbo tǐni-än ao3-see df woman ?-finish= prf commit.adultery 3s-obl tu tintin tǐn. loc heart 3s.gen But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. (v:29) Irou ka paka-eirau ymhou=an [tou rÿh] ta matta oho ka tou ouwal, kmæt-hæ, ’aryng-an-ei pa=tau-wagh ymhou-an: ka mariang=ah ymhouan ka ’ou-pag-in ta saä=sat ka pouk oho, ka assi saki=tmouk-an-eih maryng ta voual oho tou kalæu-æu-an. Indien dan Uw rechteroog U ergert, trek het uit en werp het van U; want het is beter voor U dat een van Uw delen vergaat, en niet Uw gehele lichaam in de hel geworpen wordt. Iru ka pa-ka-eyraw ǐmhu-an [Tu rǐx] ta măta=oho ka when,if lk caus-v1-angry 2s-obl loc mind nom eye=2s.gen lk tu ual, k‹m›äth-ä, arǐng-aney pa-tawax ǐmhu-an: loc right.side ‹ao3›pull.out-sj throw-sj.uo caus-away 2s-obl ka ma-riang-a ǐmhu-an ka u-pax-ǝn ta sa-saat lk ao1-good-sj 2s-obl lk mot-take.away-uo nom rdp-one ka puk-oho, ka ăsi saki-tmuk-aney lk body.member=2s.gen lk neg throw-entirely-sj.uo m-arǐng ta vual=oho tu ka-läwhäw-an. ao3-throw nom body=2s.gen loc v1-deep-uo If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your members than that your whole body be thrown into hell.

200 Text (v:30) Irou ka paka-eirau ymhou=an [tou rÿh] ta rima-’oho ka ouwal, lukt-au, aryng-an-ei pa-tauwagh ta atta ymhou-an: ka mariang-ah ymhou-an ka ’ou-pag-in ta saäsat ka pouhk oho, ka assi saki-tmouk=an-ei maryng ta voual oho tou ka=læuæu-an. En indien Uw rechterhand U ergert, hou het af en werp het weg van U; want het is beter voor U dat een van Uw delen vergaat, en niet Uw gehele lichaam in de hel geworpen wordt. Iru ka pa-ka-eyraw ǐmhu-an [Tu rǐx] ta rima=oho ka when,if lk caus-v1-angry 2s-obl loc mind nom hand=2s.gen lk ual, luk’t-aw, arǐng-aney pa-tawax ta ăta ǐmhu-an: right.side chop.off-sj.uo throw-sj.uo caus-away nom prox 2s-obl ka ma-riang-a ǐmhu-an ka u-pax-ǝn ta sa-saat lk ao1-good-sj 2s-obl lk mot-take.away-uo nom rdp-one ka puk-oho, ka ăsi saki-tmuk-aney m-arǐng lk body.member=2s.gen lk neg throw-entirely-sj.uo ao3-throw ta vual=oho tu ka-läwhäw-an. nom body=2s.gen loc v1-deep-uo And if your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your members than that your whole body go into hell. (v:31) Ni-pou-pænæh-en-appa ki sou, Heirou ti mang ta sau-tauag-ah ki keijaen tyn, ka pi -ah tyni-æn ki soulat ki sau-ta tauwa tauwag. Daar is ook gezegd: wie zijn vrouw verlaten zal, die geve haar een scheidsbrief. Ni-p-u-pänäx-ǝn=ăpa ki su, Heyru timang pst-caus-mot-open-uo =add df word when,if who ta saw-tawax-a ki k-äya-ǝn tǐn, ka piä-a nom swear-away-sj df v1-be.with-uo 3s.gen lk give-sj tǐni-än ki sulat ki saw-ta-tawa-tawax. 3s-obl df document df swear-rdp-rdp-away It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ (v:32) Râ‚ ti jau ta k’ma ymoumi=æn, Rou timamang-da ta sau-tauag=ah ki kei-’en tyn ka aou-si ki sou ki pa-rbou-rbo-en, papa rbou-rbo ty=ni-æn

Chapter 5 201

[ki pani ki paræh:] ka ti=mang ta meiæ-ah ki ni-saou-tauag=en-ato, tama-rarbou-rbo-appa ta teni. Maar ik zeg U dat wie zijn vrouw verlaten zal, anders dan om hoererij, die maakt dat zij overspel pleegt; en wie de verlatene zal trouwen, die pleegt overspel. Ra ti ǐau

ta

k’ma ǐmumi-än, Ru timamang=da ta 2p-obl when,if whoever=adv nom saw-tawax-a ki k-äyä-n tǐn ka ausi ki su swear-away-sj df v1-be.with-uo 3s.gen lk not.exist df word pa-pa-rburbo tǐni-än [ki pani ki pa-rburbo-ǝn14, df v4-commit.adultery-uo caus-v4-commit.adultery 3s-obl df other ki paräx:] ka timang ta m-äyä-a ki ni-saw-tawax-ǝn=ato, df man lk who nom ao1-be.with df pst-swear-away-uo = prf tama-ra-rburbo=ăpa ta teni. person-rdp-commit.adultery=add nom 3s.nom But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery. adv pa 1s.free nom say

(v:33) Ni-tna-la-appa-kamou mil=ling-igh, ka ni-pou-pænæ-’en ki sou ki na Mamoumou-an, Assi-kow dmikour-ah ki sou ki na saulalkut, ra pamutah-kow ki MEIRANG ki na sou-lalkut-oho. Wederom hebt U gehoord, dat door de Ouderen gezegd is, Gij zult de eed niet breken, maar Gij zult U aan Uw eed aan de Heer houden. Ni-tna-la=ăpa=kamu m-ǐlingix, ka ni-p-u-pänäx-ǝn ki pst-hear-again=add =2p.nom ao3-hear lk pst-caus-mot-open-uo df su ki na Ma-mumu-an, ăsi=kaw d‹m›ikur-a ki neg=2s.nom ‹ao3›turn.one’s.back-sj df word df part Elders su ki na saw-la-lkŭt, ra p-amŭt-a=kaw ki word df part swear-rdp-[?] adv caus-happen-sj=2s.nom df MA-IRANG ki na saw-la-lkŭt-oho. df part swear-rdp -[?]=2s.nom Lord Again, you have heard it that it has been said by them of old time, You will not break the oath, but will keep your oath to the Lord; 14

The verb class affiliation of rburbo remains uncertain (v2? v4? See Part B §5.4).

202 Text (v:34) Râ ti jau ta k’ma ymoumi=æn, Mih-kaqua ynnang saoulkit, ina saoubullum alei ka keirang-an k’anna ka iraroung-en ki Alid: Maar ik zeg U: zweert helemaal niet, noch bij de Hemel, omdat het de troon Gods is; Ra ti ǐau

ta

k’ma ǐmumi-än, 2p-obl M-i-ka-kua ǐnang sau-’lkit, ina saw-bŭlŭm ao3-loc-rdp-be.at/move don’t swear-[?] don’t swear-cloud aley ka ka-irang-an k’=ăna ka i-ra-rung-ǝn ki Alid reason lk v1-big-uo lk=dist lk loc-rdp-sit-uo df God But I say to you, never swear at all, neither by heaven, for that greatness is the throne of God, adv pa 1s.free nom say

(v:35) Yna saou-Næi, alei ka kah=kaquân k’anna ki rahpal tyn-da: yna saouJerusalem alei ka euma k’anna ki si-bavau Mei-sasou ka irang. Noch bij de aarde omdat zij de voetbank zijner voeten is; noch bij Jerusalem omdat zij de stad van de grote koning is. Ǐna sau-Näy, aley ka ka-ka-kua-n k’=ăna don’t swear-earth reason lk v1?-rdp-be.at/move-uo lk=dist ki rapal tǐn=da: ǐna saw-Jerusalem aley ka äwma df foot 3s.gen=adv don’t swear-Jerusalem reason lk town k’=ăna ki si-bavaw ma-i-sasu ka irang. lk=dist df king lk big nor by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. (v:36) Ina saou-bongo saou-lkut ki vongo, alei ka assi kow pa-si=lpough pa-si lala ki sasat ka vou=kugh paka-æudim lava paka-pou=le lava: Noch zult gij zweren bij Uw hoofd, omdat gij niet een haar zou kunnen zwart of witmaken. Ǐna sau-bongo sau-lkŭt ki vongo, aley ka don’t as-head swear-[?] df head reason lk ăsi=kaw pasi-’lpux pa-si-lala ki sa-saat  neg=2s.nom as-able caus-transform-change df rdp-one

…

Chapter 5 203

ka vukŭx pa-ka-äwdim lava pa-ka-pule lava: caus-v1-black perhaps caus-v1-white perhaps And do not swear by your head, for you cannot make one hair white or black. lk hair

(v:37) Ka k’ma-al-ato hynna ta sou-oumi, haei, haei: assi, assi: ka=mamang ka masaoun malou af ki atta, tæ’i-katt’ë-en-atou-ra. Maar laat Uw woord ja, ja, nee, nee zijn: wat daarboven is is uit den boze. Ka k’ma-al=ato hǐna ta su=umi, haey, haey: ăsi, ăsi: ka lk say-sj= prf there nom word=2p.gen yes yes neg neg lk mamang ka ma-saun ma-luaf ki ăta, täi-ka-t’e-ǝn=atu=ra. lk as-more ao1-huge df prox be.with-v1-bad-uo = prf=adv what Let what you say be simply `Yes’ or `No’; anything more than this comes from evil. (v:38) Ni-millingigh-kamou ka ni=pou-pænæ-’en ki sou, Matta ta mi=vli-ah ki matta, Waligh ta mivli=ah ki waligh. Gij hebt gehoord dat gezegd is, oog om oog, tand om tand. Ni-m-ǐlingix=kamu ka ni-p-u-pänäx-ǝn ki su, Măta ta pst-ao3-hear=2p.nom lk pst-caus-mot-open-uo df word eye nom m-i-v’li-a ki măta, Walix ta m-i-v’li-a ki walix. ao3-loc-in.return-sj df eye tooth nom ao3-loc-in.return-sj df tooth You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ (v:39) Râ‚ ti jau ta k’ma ymoumi=an, ka ynang-ah-kamou matak=doumma ki matt’ë ki rÿh: tima=mang ta tmaplagh ymhou-an tou timi ka ouwal, paeu-paryt-ei tyni=æn ki idi-appa-’mhou-râ. Maar ik zeg U dat Gij den bozen niet weerstaat: maar degene die U op de rechterwang slaat, keert hem ook de andere toe. Ra ti ǐau

ta

k’ma ǐmumi-an, ka ǐnang-a=kamu 2p.obl lk don’t-sj=2p.nom m-ăta-duma15 ki ma-t’e ki rǐx: timamang ta t‹m›aplax ao3-put-front df ao1-bad df mind whoever nom ‹ao3›strike adv pa 1s.free nom say

15 The

k in matak=doumma must be a typo (cf. matta-douma in xv:30).

…

204 Text ǐmhu-an tu timi ka ual, pa-ääw-parǐt-ey 2s-obl loc cheek lk right-side caus-reverse-opposite,wrong-sj.uo tǐni-än ki idi=ăpa-mhu=ra. 3s-obl df other=add=2s.gen=adv But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; (v:40) Ti mang ta mamoei maran=gi-rangil ymhou-an tou papæmæ=mæh-en ’mmoupagh ki koula=môgh-oho, ’ou-pagh-an-ei-appa tyni-æn ki pahka kyssi-en-da. En indien iemand met U rechten wil, en Uw rok neemt, laat hem ook de mantel. Timang ta ma-muy ma-rangi-rangil ǐmhu-an tu Who nom as-desire ao4-rdp-fight 2s-obl loc Pa-pä-mämäx-ǝn m-u-pax ki kulamux-oho, caus-v4-appear-uo ao3-mot-take.away df coat=2s.gen u-pax-aney=ăpa tǐni-än ki pa-ka-kǐsi-ǝn=da. mot-take.away-sj.uo =add 3s-obl df caus-v1-rdp.dress-uo =adv and if any one would sue you [fight with you in court] and take your coat, let him have your cloak as well; (v:41) Ka timamang râ‚ ta mi ipyt pa-toulam tyni-æn ymhou-an sat katounnoun-an ki na ka-arou=rough ki rahpal, toulam-a tyni-æn ki douha [katounnoun-an.] En indien iemand U zal dwingen een mijl [met hem] te gaan, gaat met hem twee mijlen. Ka timamang ra ta m-i-ipǐt patu-lam lk whoever adv nom ao3-rdp-force go.away-be.with tǐni-än ǐmhu-an saat ka-tunun-an ki na ka-aru-rux 3s-obl 2s-obl one v1-multitude-uo df part ?-rdp-across ki rapal, tu-lam-a tǐni-än ki duha [ka-tunun-an.] df foot loc-be.with-sj 3s-obl df two v1-multitude-uo and if any one forces you to go one mile, go with him two miles.

Chapter 5 205

(v:42) Pi-æ tyni-æn ka tmou=mimia ymhou-an-ra, ka ynna dmi=kour ki mamoei mi-bæ ymhou=an. Geeft aan degene die iets van U vraagt, en keert U niet af van degene die van U lenen wil. Piä-ä tǐni-än ka t‹m›umimia ǐmhu-an=ra, ka Give-sj 3s-obl lk ‹ao3›beg 2s-obl=adv lk ǐna d‹m›ikur ki ma-muy m-i-bää ǐmhu-an. don’t ‹ao3›turn.one’s.back df ao1-desire ao3-loc-borrow 2s-obl Give to him who begs from you, and do not refuse him who would borrow from you. (v:43) Ni-millingigh-kamou ka ni-pou-pænæh ta sou, Kavæango=au-’mhou ta rarouma-hou râ, ka kava-hier-au-’mhou ta mæveuugh iymhou-an. Gij hebt gehoord dat er gezegd is, Gij zult Uw naaste liefhebben, en Uw vijand zult Gij haten. Ni-m-ǐlingix=kamu ka ni-p-u-pänäx ta su, pst-ao3-hear=2p.nom lk pst-caus-mot-open nom word Ka-väango-aw-mhu ta ra-ruma=hu ra, ka v1-love-sj.uo =2s.gen nom rdp-other=2s.gen adv lk ka-vahier-aw-mhu ta mä-väux ǐmhu-an. v1-hate-sj.uo =2s.gen nom ao1-hostile 2s-obl You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ (v:44) Râ ti jau ta massousou ymou=mi-æn, Kavæango-au ta mæveuuh ymoumi-æn, mattæ’i-riang-â nei=ni-æn ka mahkö-avavagh ymou=miæn-râ, kari-ang-ei neini-æn ka mavahier ymoumi-æn, mako-ali=lid-â alei neini-æn ka smamuk ka kmou-dyllough ymoumi-æn-ra. Maar ik zeg U: hebt Uw vijanden lief, zegent degenen die U vervloeken, doet wel jegens degenen die U haten, bidt voor degenen die U geweld aandoen en U vervolgen. Ra

ti ǐau

ta

ma-susu ǐmumi-än,

adv pa 1s.free nom ao4-say 2p-obl

Ka-väango-aw ta

mä-väux

ǐmumi-än,

v1-love-sj.uo nom ao1-hostile 2p-obl

…

206 Text mătäi-riang-a neini-än ka maku-ava-vax

ǐmumi-än=ra,

ao4.say-good-sj 3p-obl lk ao4.invoke-rdp-forbid 2p-obl=adv

ka-riang-ey neini-än ka ma-vahier ǐmumi-än, maku-ali-lid-a v1-good-sj.uo 3p.gen lk ao1-hate 2p-obl ao4.invoke-rdp-God-sj aley neini-än ka s‹m›amŭk ka k‹m›u-dǐlux ǐmumi-än=ra. reason 3p-obl lk ‹ao3›evil lk ‹ao3›do.against?-lead 2p-obl=adv But I say to you, Love your enemies and pray for those who persecute you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; (v:45) Alei ka alalak-ah-kamou ki Raraman-oumi ka ia-tounnoun ki vulluvullum. Ka pæ-æu=tætiag-hin tyn ta wi neini-æn ka assi mariang, neini-æn-appa ka mariang ki rÿh, ka pa-oudal-en tyn neini-æn ka matiktik, neini=æn-appa ka assi matiktik. Opdat Gij kinderen moogt zijn van Uw Vader die in de Hemelen is. Want Hij doet Zijn zon opgaan over slechte en goede mensen, en regent over rechtvaardige en onrechtvaardige mensen. Aley ka al-alak-a=kamu ki Raraman=umi ka reason lk rdp-offspring-sj=2p.nom df father=2p.gen lk äya-tunun ki vŭlŭ-vŭlŭm. Ka pä-äw-tä-tiax-ǝn lk caus-mot-rdp-rise-uo be.at-heaven tǐn ta wäi neini-än ka ăsi ma-riang, neini-än=ăpa ka 3s.gen nom sun 3p-obl lk neg ao1-good 3p-obl=add lk ma-riang ki rǐx, ka pa-udal-ǝn tǐn neini-än ka ao1-good df mind lk caus-rain-uo 3s.gen 3p-obl lk ma-tiktik, neini-än=ăpa ka ăsi ma-tiktik. ao1-straight 3p.obl=add lk neg ao1-straight so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. (v:46) Ka rou kavæangö-’noumi neini-æn ka mavæangö ymoumi=æn, ka mang ta ouvavar’g-han-nou=mi? Assi kaua k’ma-hynna ki kidi ta Tama-’imugh? Want indien Gij degenen liefhebt die U liefhebben, wat loon hebt Gij? Doen de tollenaren niet ook hetzelfde?

Chapter 5 207

Ka ru ka-väango-n=umi neini-än ka ma-väango ǐmumi-än, lk when,if v1-love-uo =2p.gen 3p-obl lk ao1-love 2p-obl ka mang ta u-va-var’x-an=umi? ăsi kawa k’ma-hǐna ki lk what nom mot-rdp-reward-uo =2p.gen neg qu like-that df kidi ta Tama-imŭx? value nom person-tax For if you love those who love you, what reward have you? Do not even the tax collectors do the same? (v:47) Irou ka dyk-kamou rmaja tmabe ki tæ’i-ä-ppara-oumi, ka mang ta peisaoun-en-noumi ki tau ka rarouma? assi kaua k’ma-hynna ki na ringei ta Tama-imugh? En als Gij Uw broeders alleen groet, wat doet Gij boven anderen? Doen de tollenaars dat niet ook? Iru ka dǐk=kamu r‹m›ay-a t‹m›abe ki täi-ä-para=umi, when,if lk only=2p.nom ‹ao3›greet-sj ‹ao3›greet df brother=2p.gen ka mang ta pa-i-saun-ǝn=umi ki tau ka ra-ruma? lk what nom caus-loc-more-uo =2p.gen df person lk rdp-other ăsi kawa k’ma-hǐna ki na rǐngey ta Tama-imŭx? neg qu like-there df part deed nom person-tax And if you salute only your brethren, what more are you doing than others? Do not even the tax collectors do the same? (v:48) Anna ta matta-raæugh-â‚ matiktik, mama ka matta-raæugh matiktik ta Raraman-oumi ka ia=tounnoun ki vullu-vullum. Weest dan Gijlieden volmaakt, gelijk Uw Vader, die in de Hemelen is, volmaakt is. Ăna ta ma-taraäwx-a ma-tiktik, mama ka ma-taraäwx then as-complete-sj ao1-straight like lk as-complete ma-tiktik ta Raraman=umi ka äya-tunun ki vŭlŭ-vŭlŭm. ao1-straight nom father=2p.gen lk be.at-heaven You, therefore, must be perfect, as your heavenly Father is perfect.

208 Text Chapter 6 (vi:0) Ka annim ki lbægh ki soulat. Zesde Capittel. Ka-ănim ki lbäx ki sulat. ord-six df part df document Sixth part of the document. (vi:1) Pou-lilih-ta ka assi-kamou pæ=-harum ki ka-harum-noumi pæ’æmæh ki kaeuloung tou ha=hi-matta-en nein: heirou k’ma-ka=mouhynna, aou-si-ah-kamou ki ou-vavarg-han ki Rara-man-oumi ka æitounnoun ki vullu-vullum. Hebt acht, dat gij uw aalmoes niet doet voor de mensen, om van hen gezien te worden; anders zo hebt gij geen loon bij uw Vader, Die in de hemelen is. Pulilǐt-a ka ăsi=kamu pää-harŭm ki observe-sj lk neg=2p.nom give-have.mercy df ka-harŭm-n=umi pää-ämäx ki kaäwlung tu v1-have.mercy-uo =2p.gen as-open df person loc ha-hi-măta-ǝn nein: heyru k’ma=kamu-hǐna, rdp-look.around-eye-uo 3p.gen when,if like=2p.nom-there ausi-a=kamu ki u-va-var’x-an ki Raraman=umi ka not.exist-sj=2p.nom df mot-rdp-reward-uo df father=2p.gen lk äyä-tunun ki vŭlŭ-vŭlŭm. be.at-heaven “Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven. (vi:2) Anna ta, herou ka pæ’=harum kow ki kaharum-mun, ynna pa-ï-oep ki  - oeb tou doumma ym=hou-an, mama ki pani-nni-en ki rÿh ki sou tou Pæui-sasaal-an tou da=radarang, alei ka loulough-auh ki ka-euloung: Missing koun-nau-ka=mou-râ maki-kahâ-to maki-valei ki ou-vavarghan nein-da. Wanneer gij dan aalmoes doet, zo laat voor u niet trompetten, gelijk de geveinsden in de synagogen en op de straten doen, opdat zij van de mensen geeerd mogen worden. Voorwaar zeg Ik u: Zij hebben hun loon weg.

Chapter 6 209

Ăna ta, heyru ka pää-harŭm=kaw ki ka-harŭm-ǝn, then when,if lk give-have.mercy=2s.nom df v1-have.mercy-uo ǐna pa-iup ki iup tu duma ǐmhu-an, mama ki don’t caus-blow df trumpet loc front 2s-obl like df pani-ni-ǝn ki rǐx ki su tu P-äw-i-sa-saal-an rdp-other-uo df mind df word loc synagogue tu dara-darang, aley ka lulux-aw ki kaäwlung: Mǐsing loc rdp-path reason lk honour-sj.uo df person really kun=au=kamu=ra maki-kaha=ato maki-valey ki say=1s.gen=2p.nom=adv as-finish=prf ao4.seek-find df u-va-var’x-an nein=da. mot-rdp-reward-uo 3p.nom=adv Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their reward. (vi:3) Irou-râ pæ’-harum-men=hou ta kaharummen, ynna pa-oum=haa ki ’eu-i-oho kamang ta ring-ei ki ouwal-da. Maar als gij aalmoes doet, zo laat uw linker hand niet weten, wat uw rechter doet; Iru=ra pää-harŭm-ǝn=hu ta ka-harŭm-ǝn, ǐna when,if=adv give-have.mercy-uo=2s.gen nom v1-have.mercy-uo don’t pa-u-mha-a ki äwi=oho ka mang ta ringey caus-mot-know-sj df left(side)=2s.gen lk what nom work ki ual=da. df right(side)=adv But when you give alms, do not let your left hand know what your right hand is doing, (vi:4) Alei ka itou-dung-ah ta pæ’-harum-enhou; ka Raraman=oho ka kmidung kmytta pæ’=pænæh-æh pæ’-vli ymhou-an=da. Opdat uw aalmoes in het verborgen zij; en uw Vader, Die in het verborgen ziet, Die zal het u in het openbaar vergelden. …

210 Text Aley ka itu-dung-a ta pää-harŭm-ǝn=hu; ka reason lk be.at-secret-sj nom caus-have.mercy-uo=2s.gen lk Raraman=oho ka kmi-dung k‹m›ǐta pää-pänäx-ä pää-v’li father=2s.gen lk as-secret ‹ao3›see as-open-sj give-do.in.return ǐmhu-an=da. 2s-obl=adv So that your alms may be in secret; and your Father who sees in secret will reward you openly. (vi:5) Irou ka makou-Alilid-kow, assi kow mah-kaulaula-ah neini-æn ka paninni-en ki rÿh ki sou, ka mamoei makou-tohkouko makou-Alilid tou Pæui-sasaal-an tou vikour-appa ki dara-darang-ra, alei ka mæmæ’-æh ki kaeuloung. Dil=ligh koun-nau-kamou-râ, ka ni=maki-kaha makivalei ki ni-ou-va=varg-han nein. En wanneer gij bidt, zo zult gij niet zijn gelijk de geveinsden; want die plegen gaarne, in de synagogen en op de hoeken der straten staande, te bidden, opdat zij van de mensen mogen gezien worden. Voorwaar, Ik zeg u, dat zij hun loon weg hebben. Iru ka maku-Ali-lid=kaw, ăsi=kaw ma-kaulaula-a when,if lk ao4.invoke-rdp-God=2s.nom neg=2s.nom ao-similar-sj neini-än ka pani-ni-ǝn ki rǐx ki su, ka ma-muy 3p-obl lk rdp-other-uo df mind df word lk ao1-desire maku-toku=ko maku-Alilid tu P-äw-i-sa-saal-an tu as-rdp-stand ao4.invoke-rdp-God loc synagogue loc vikur=ăpa ki dara-darang=ra, aley ka m-ämäx-ä ki corner=add df rdp-path=adv reason lk ao1-visible-sj df kaäwlung. Dǐlix kun=au=kamu=ra, ka ni-maki-kaha person true,real say=1s.gen=2p.nom=adv lk pst-as-finish maki-valey ki ni-u-va-var’x-an nein. ao4.seek-find df pst-mot-rdp-reward-uo 3p.gen “And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward.

Chapter 6 211

(vi:6) Râ ymhou, dou makou-Ali=lid-kow, mou-rbo-a tou yhkaqua=en-hou ka tou rbo, ka dou ni-illub kow ki alub oho, makou-Alilid-a ki Raramanoho ka tou dung, ka Raraman oho ka kmi-dung kmyt=ta, pæ’-likouhah pæ’-vli ym=hou-an tou panæh-da. Maar gij, wanneer gij bidt, gaat in uw binnenkamer, en uw deur gesloten hebbende, bidt uw Vader, Die in het verborgen is; en uw Vader, Die in het verborgen ziet, zal het u in het openbaar vergelden. Ra ǐmhu, du

maku-Ali-lid=kaw,

ǐ-ka-kua-ǝn=hu

ka tu

m-u-rbo-a

tu 

adv 2s.free when,if ao4.invoke-rdp-God-2s.nom ao3-mot-inside-sj loc

rbo, ka du

loc-rdp-be.at/move-uo =2s.gen lk loc inside lk when,if

ni-ǐlŭb=kaw

ki alŭb-oho,

maku-Ali-lid-a

ki

pst-close=2s.nom df door=2s.gen ao4.invoke-rdp-God-sj df

Raraman-oho ka tu dung, ka Raraman=oho ka kmi-dung k‹m›ǐta, father=2s.gen lk loc secret lk Father=2s.gen lk as-secret ‹ao3›see pää-likux-a pää-v’li ǐmhu-an tu pänäx=da. as-return-sj give-in.return 2s-obl loc open=adv But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you openly. (vi:7) Tou pakou-alilid-noumi ynna makou-haradouhat mama ki Heidang; ka pæu-raryh neini-æn ka tna-harum-meih papaki-valei alei ki pakourarinoug-han nein. En als gij bidt, zo gebruikt geen ijdel verhaal van woorden, gelijk de heidenen; want zij menen, dat zij door hun veelheid van woorden zullen verhoord worden. Tu paku-ali-lid-n=umi ǐna maku-haraduhat mama when,if invoke-rdp-God-uo=2p.gen don’t ao4.invoke-repeat.vainly like ki Heidang; ka p-äw-ra-rǐx neini-än ka tna-harŭm-ey df heathen lk caus-mot-rdp-mind 3p-obl lk hear-have.mercy-sj.uo pa-paki-valey aley ki paku-ra-rǐnux-an nein. caus-seek-find reason df invoke-rdp-endless-uo 3p.gen And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words.

212 Text (vi:8) Ynna k’ma-hynna ki kidi neini-an: ka moum’ha ta Raraman=noumi, ka mæi-æpoo-kamou ki mamang, rou assi-appa-kamou tmoumimia tyni-æn. Wordt dan hun niet gelijk; want uw Vader weet, wat gij van node hebt, eer gij Hem bidt. Ǐna k’ma-hǐna ki kidi neini-an: ka m-u-mha ta don’t like-there df nature 3p.gen lk ao1-mot-know nom Raraman=umi, ka mä-i-ä-äpo=kamu kimamang, ru father =2p.gen lk ao4-loc-rdp-need=2p.nom whatever when,if ăsi=ăpa=kamu t‹m›umimia tǐni-än. neg=add =2p.nom ‹ao3›beg 3s.obl Do not be like them, for your Father knows what you need before you ask him. (vi:9) Alei ki atta makou-Alilid-a makou-k’ma-hynna: Raman-jan ka itoutounnoun kow ki vullu-vul=lum; Pakou-tiktik-auh [loumou=louh] ta Nanang-oho. Gij dan bidt aldus: Onze Vader, Die in de hemelen zijt! Uw Naam worde geheiligd. Aley ki ăta maku-Ali-lid-a maku-k’ma-hǐna: reason df prox ao4.invoke-rdp-God-sj as-like-there Raman=ian ka itu-tunun=kaw ki vŭlŭ-vŭlŭm; father=1pe.gen lk loc-multitude=2s.nom df rdp-cloud Paku-tiktik-aw [l‹um›ulux] ta Nanang-oho. invoke-straight-sj.uo ‹ao3›honour nom name=2s.gen Pray then like this: Our Father who are in heaven, Hallowed be your name. (vi:10) Pa-irou-’au ta Pei-sasou-an=oho. Paämt-au ta kamoei-en-hou, mama tou tounnoun ki vullum, k’ma-hynna tou Næi. Uw Koninkrijk kome. Uw wil geschiede, gelijk in den hemel alzo ook op de aarde. Pa-i-ru’-aw ta pa-i-sasu-an-oho. Pa-am’t-aw ta caus-loc-arrive-sj.uo nom kingdom=2s.gen caus-happen-sj.uo nom ka-muy-ǝn=hu, mama tu tunun ki vŭlŭm k’ma-hǐna tu Näy. v1-desire-uo=2s.gen like loc heaven like-there loc earth Your kingdom come. Your will be done, on earth as it is in heaven.

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(vi:11) Ph’ei=kame wæ’i k’atta ki paoul-ian ka mams-ing. Geef ons heden ons dagelijks brood. P’h’-ey=kame wäi k’=ăta ki paul=ian ka ma-m’sing. Give-sj.uo=1pe.nom day lk=prox df bread=1pe.gen lk ao1-enough Give us this day our daily bread; (vi:12) Atta-ral-a ki kæu-itting=en-hou ymiæn-an, mama ka atta=ral-kame ta ymi-æn ki kæu-itting=’niæn. En vergeef ons onze schulden, gelijk ook wij vergeven onzen schuldenaren. Ătaral-a ki käwǐting-ǝn=hu ǐmiän-an, mama ka ătaral=kame forgive-sj df owe-uo=2s.gen 1pe-obl like lk forgive=1pe.nom ta ǐmiän ki käwǐting-n=iän. nom 1pe.free df owe-uo =1pe.gen And forgive us our debts, as we also have forgiven our debtors; (vi:13) Ka inei-kame dmyllough tou repung-an, râ haoumi-ei-ka=me ki Littou. Ka a’mouhou ta Pei-sasou-an, ta pei-lpoug-han, ta keirang-en ki kidi tou yhkaquan myd-darynnough, Amen. En leid ons niet in verzoeking, maar verlos ons van den boze. Want Uw is het Koninkrijk, en de kracht, en de heerlijkheid, in der eeuwigheid, amen. Ka ǐna=kame d‹m›ǐlux tu repŭng-an, ra haumi’-ey=kame lk don’t=1pe.nom ‹ao3›lead loc tempt-uo adv deliver-sj.uo=1pe.nom ki Lǐtu. Ka a=muhu ta pa-i-sasu-an, ta pa-ilpux-an, ta df devil lk poss=2s.gen nom kingdom nom v4-able-uo nom ka-irang-ǝn ki kidi tu ǐ-ka-kua-n mi-da-rǐnux, v1-great-uo df power loc loc-rdp-be.at/move-uo inch-rdp-endless Amen. amen And lead us not into temptation, But deliver us from evil. For yours is the kingdom, the power and the glory, for, ever, Amen. (vi:14) Ka dou atta-ral-kamou ki kaeuloung ki ni-tau-rahei-en nein, dou-miaka attaral-al-appa ymou=mi-æn ta Raraman-noumi ka tou tounnoun ki vullu-vullum. …

214 Text Want indien gij den mensen hun misdaden vergeeft, zo zal uw hemelse Vader ook u vergeven. Ka du ătaral=kamu ki kaäwlung ki ni-tawrahey-ǝn lk when,if forgive=2p.nom df person df pst-err-uo nein, dumiaka ătaral-al=ăpa ǐmumi-än ta Raraman=umi ka 3p.gen consequently forgive-sj=add 2p-obl nom father=2p.gen lk tu tunun ki vŭlŭ-vŭlŭm. loc heaven For if you forgive men their trespasses, your heavenly Father also will forgive you; (vi:15) Irou râ assi-kamou atta-ral ki kaeu-loung ki ni-tau-rahei-en nein, doumiaka assi atta-ral-ah ta Raraman-oumi ki ni-tau-rahei-an=oumi. Maar indien gij den mensen hun misdaden niet vergeeft, zo zal ook uw Vader uw misdaden niet vergeven. Iru ra ăsi=kamu ătaral ki kaäwlung ki ni-tawrahey-ǝn df pst-err-uo when,if adv neg=2p.nom forgive df person nein, dumiaka ăsi ătaral-a ta Raraman=umi ki 3p.gen consequently neg forgive-sj nom father=2p.gen df ni-tawrahey-an=umi. pst-err-uo =2p.gen But if you do not forgive men their trespasses, neither will your Father forgive your trespasses. (vi:16) Ka rou mi-rkud-kamou, ynna massau-voulas ma-ma ki pani=nni-en ki rÿh ki sou: ka pa-rum=mang ki vlung nein, alei ka ma=hauei-ah ki kaeuloung mama ki mi-rarkud-da. Missing koun-nau=kamou, ka nimar’ato ki ni-ou-va=varg-han nein. En wanneer gij vast, toont geen droevig gezicht, gelijk de geveinsden; want zij mismaken hun aangezichten, opdat zij van de mensen mogen gezien worden, als zij vasten. Voorwaar, Ik zeg u, dat zij hun loon weg hebben. Ka ru m-i-rkŭd=kamu, ǐna ma-saw-vulas mama ki lk when,if ao3-loc-fast=2p.nom don’t ao4-look.at-be.sad like df pani-ni-ǝn ki rǐx ki su: ka pa-rŭmang ki vlŭng … rdp-other-uo df mind df word lk caus-distort df face

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nein, aley ka ma-hawey-a ki kaäwlung mama ki 3p.gen reason lk ao1-appear-sj df person like df m-i-ra-rkŭd-a. Mǐsing kun=au=kamu, ka ao-loc-rdp-fast-sj really say =1s.gen=2p.nom lk ni-m-ara=’to ki ni-u-va-var’x-an nein. pst-ao3-take= prf df pst-mot-rdp-earn-uo 3p.gen And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have received their reward. (vi:17) Râ ymhou tou ’irarikd=den-hou tib-boulou-â ki voungo=’ho, padiouppau ta moula oho. Maar gij, als gij vast, zalft uw hoofd, en wast uw aangezicht; Ra ǐmhu tu i-ra-rik’d-ǝn=hu tǐbulu-a ki vungo-ho, adv 2s.free loc loc-rdp-fast-uo =2s.gen anoint-sj df head=2s.gen pa-diup-aw ta mula-oho. caus-wash-sj.uo nom face=2s.gen But when you fast, anoint your head and wash your face, (vi:18) Alei ka assi kow mäi-hga=hauwei-ah ka16 kaeu-loung mama ki mi-rarkud, râ ki Raraman-appa ’mhou ka itou-dung: ka Raraman=oho ka kmi-dung kmytta, pæ’=vli-ah ymhou-an tou ræmæh. Opdat het van de mensen niet gezien worde, als gij vast, maar van uw Vader, Die in het verborgen is; en uw Vader, Die in het verborgen ziet, zal het u in het openbaar vergelden. Aley ka ăsi=kaw mä-i-ha-hawey-a ki kaäwlung mama ki reason lk neg=2s.nom ao1-loc-rdp-appear-sj df person like df m-i-ra-rkŭd, ra ki Raraman=ăpa=mhu ka itu-dung: ao3-loc-rdp-fast adv df father=add =2s.gen lk be.at-dark ka Raraman=oho ka kmi-dung k‹m›ita, lk father=2s.gen lk as-dark ‹ao3›see pää-v’li-a ǐmhu-an tu rämäx. … give-in.return-sj 2s-obl loc light 16 Must

be a typo for ki.

216 Text That your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you. (vi:19) Ynna paka-vang-ei ymou=mi-æn ki vangei tou Næi ka si-dad=’an ki væubæuh ki thæf, ka kouh=kæu-in ka haouzoung-en ki ma=talliau. Vergadert u geen schatten op de aarde, waar ze de mot en de roest verderft, en waar de dieven doorgraven en stelen; Ǐna pa-ka-vangey ǐmumi-än ki vangey tu Näy ka don’t caus-v1-treasure 2p-obl df treasure loc earth lk si-dada-n ki väwbäwx ki thäf, ka kuxkäwx-ǝn df rust lk dig-uo transform-destroy-uo df moth ka ha-uzung-ǝn ki matăliaw. lk do-secretly-uo df thief Do not lay up for yourselves treasures on earth, where they are destroyed by moth and rust and where thieves break in and steal, (vi:20) Râ paka-vangei-â ymou=mi-æn ki vangei tou tounnoun ki vullum, ka assi si-dadan ki bæu=bæuh ki thæf-appa, ka assi kouh-kæuh-in ka assi haouroung-en ki matalliau. Maar vergadert u schatten in den hemel, waar ze noch mot noch roest ver­ derft, en waar de dieven niet doorgraven noch stelen. Ra pa-ka-vangey-a

imumi-än ki vangey tu tunun ki vŭlŭm, df treasure loc heaven ka ăsi si-dada-n ki bäwbäwx ki thäf=ăpa, lk neg transform-destroy-uo df moth df rust-add ka ăsi kuxkäwx-ǝn ka ăsi ha-urung-ǝn ki matăliaw. lk neg dig-uo lk neg do-secretly-uo df thief but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.

adv caus-v1-treasure-sj 2p-obl

(vi:21) Ka toumang ta vangei-ou=mi, tou hynna-al-appa ta tintin=oumi. Want waar uw schat is, daar zal ook uw hart zijn. Ka tumang ta vangey=umi, tu hǐna-al=ăpa ta tintin=umi. lk where nom treasure=2p.gen loc there-sj=add nom heart=2p.gen For where your treasure is, there will your heart be also.

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(vi:22) ’Æuyng ki vouäl ta matta; Irou rou mapæuh-pæuh mariang ta matta oho, doumiaka ma ymd’=âl-ato maræmæh ta vouäl-oho. De kaars des lichaams is het oog; indien dan uw oog eenvoudig is, zo zal uw gehele lichaam verlicht wezen. Äwǐng ki vual ta măta; iru-ru ma-päw[x]-päw[x] candle df body nom eye rdp-when,if as-rdp-simple ma-riang ta măta-oho, dumiaka ma-ǐm’d-al=ato ma-rämäx ao1-good nom eye=2s.gen consequently as-all-sj= prf ao1-light ta vual-oho. nom body=2s.gen “The eye is the lamp of the body. So, if your eye is sound, your whole body will be full of light. (vi:23) Irou ra m’att-’e ta matta=ouho, damiaka maym-d’-âl-ato marimdim ta vouäl oho. Irou ka=rimdim-an ta ræmæh ka itou-qua ymhou-an, irangâl-ato ma-ma ki mang ta karimdim-an [mamado?] Maar indien uw oog boos is, zo zal geheel uw lichaam duister zijn. Indien dan het licht, dat in u is, duisternis is, hoe groot zal de duisternis zelve zijn! Iru ra ma-t’e ta măta-uho, adv ao 1-bad nom eye=2 s.gen when,if damiaka ma-ǐm’d-al=ato ma-rimdim ta vual-oho. therefore as-all-sj=prf ao1-dark nom body=2s.gen Iru ka-rimdim-an ta rämäx ka itu-kua ǐmhu-an, when,if v1-dark-uo nom light lk be.at-be.at/move 2s-obl irang-al=ato mama kimang ta ka-rimdim-an [ma-mado?] great-sj=prf like what nom v1-dark-uo ao1-self But if your eye is not sound, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness [itself]! (vi:24) Assi hmahei ta ti-mamang â-douha myligh ki Meireirang, ka mavahieral-lava ki saät, ka ma=væango-al-lava ki saät, ka unni-al=lava ki saät, mouroung-al-lava ki saät. Assi-kamou hmahei ’ss-al myl=ligh ki Alid ki Mammon-appa. …

218 Text Niemand kan twee heren dienen; want of hij zal den enen haten en den anderen liefhebben, of hij zal den enen aanhangen en den anderen verachten; gij kunt niet God dienen en den Mammon. Ăsi h‹m›ahey ta timamang a-duha m-ǐlix ki neg ‹ao3›be.able nom whoever com-two ao3-serve df Ma-ira-irang, ka ma-vahier-a lava ki saat, ka ma-väango-a ao1-rdp-great lk ao1-hate-sj perhaps df one lk ao1-love-sj lava ki saat, ka ŭni-a Lava ki saat, m-urung-a perhaps df one lk hold.on.to-sj perhaps df one ao3-spiteful-sj lava ki saat. Ăsi=kamu h‹m›ahey a-saal m-ǐlix ki perhaps df one neg=2p.nom ‹ao3›able com-together ao3-serve df Alid ki Mammon=ăpa. God df mammon=add No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon. (vi:25) Alei ki anna pasousou-en=au-kamou, Ynna pæh-’kbou ki rÿh ki kæuaghen-noumi, ka mang ta kan-nau-moumi, ka mang ta yhtau-moumi, [ynna pæh-’kbou=appa] ki vouäl-oumi, ka mang ta pammi-ei-moumi. Assi kaua masa=oun keirang-en ta kæu-ag-han ki kakan-nin? ta vouälappa ki pam=mammi-en? Daarom zeg Ik u: Zijt niet bezorgd voor uw leven, wat gij eten, en wat gij drinken zult; noch voor uw lichaam, waarmede gij u kleden zult; is het leven niet meer dan het voedsel, en het lichaam dan de kleding? Aley ki ăna pa-susu-ǝn=au=kamu, Ǐna päx-kbu ki rǐx reason df dist v4-say-uo=1s.gen=2p.nom don’t think-heart df mind ki kä-wax-ǝn=umi, ka mang ta kan-aw=mumi, ka mang ta df v1-live-uo=2p.gen lk what nom eat-sj.uo=2p.gen lk what nom ǐt-aw=mumi, [ǐna päx-kbu=ăpa] ki vual=umi, ka mang drink-sj.uo=2p.gen don’t think-heart=add df body=2p.gen lk what ta p-ămi’-ey=mumi. Ăsi kawa ma-saun ka-irang-ǝn ta nom v4-dress-sj.uo=2p.gen neg qu ao1-more v1-great-uo nom kä-wax-an ki ka-kan-ǝn? ta vual=ăpa ki p-am-ămi’-ǝn? v1-live-uo df rdp-eat-uo nom body=add df v4-rdp-dress-uo

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Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? (vi:26) Ararau-au ta ajajam ka sæu-æbigh tou vullum, k’assi-ah-au dmadiri, k’assi-ah-au maäjam, k’as=si-ah-au mallid tou kouvau; Râ pa-kan-nunappa ta anna ki Rara=man-oumi ka tou tounnoun ki vullum: Assikamou kaua si ouro si-bavau ki anna ta ymoumi-ra? Aanziet de vogelen des hemels, dat zij niet zaaien, noch maaien, noch verzamelen in de schuren; en uw hemelse Vader voedt nochtans dezelve; gaat gij dezelve niet zeer veel te boven? Araraw-aw ta ay-ayam ka säwäbix tu vŭlŭm, look.at-sj.uo nom rdp-animal lk spread.out loc cloud k’=ăsi-ahaw d‹m›a-diri, k’=ăsi-ahaw ma-ayam, k’=ăsi-ahaw lk=neg-either ‹ao3›rdp-sow lk= neg-either ao1-reap lk= neg-either ma-’lid tu kuvaw; Ra pa-kan-ǝn=ăpa ta ăna ki ao4-collect loc barn adv caus-eat-uo =add nom dist df Raraman=umi ka tu tunun ki vŭlŭm: father=2p.gen lk loc heaven ăsi=kamu kawa si-uro si-bavaw ki ăna ta ǐmumi=ra? neg =2 p . nom qu as-first to.rank-top df dist nom 2p.nom=adv Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? (vi:27) Ti-mang ymoumi-æn ta pæh-’k-bou, pou-lpough pou-dim=a sat kavæuah-en [ki pariou] tou ka-’angdag-an ki di’i tyn? Wie toch van u kan, met bezorgd te zijn, een el tot zijn lengte toedoen? Timang ǐmumi-än ta päx-kbu, pu-’lpux p-u-dima who 2p-obl nom think-heart as-able caus-mot=add saat ka-väwax-ǝn [ki pariu] tu ka-andax-an ki dii tǐn? one cubit df arm17 loc v1-long-uo df stature 3s.gen And which of you by being anxious can add one cubit to his span of life [stature, body length]? 17

Th UM gives ‘arm’ for pariou.

220 Text (vi:28) Kaumang ka pæh-’k-bou=noumi pæh-dimdim ki pammam=mi-an? Pouliliht-au ta seilouf ka tou pou-læh, mamei-mang ta ta=tatt-oul nein: assi si-ba ki na poun=gas, assi tmatinoun-ra. En wat zijt gij bezorgd voor de kleding? Aanmerkt de lelien des velds, hoe zij wassen; zij arbeiden niet, en spinnen niet; Kaumang ka päx-kbu-n=umi päx-dimdim ki p-am-ămia-n? lk as-heart-uo =2p.gen think-dark df v4-rdp-dress-uo why Pulilit-aw ta seyluf ka tu puläx, observe-sj.uo nom lilly lk loc uncultivated.land mama imang ta ta-tatul nein: like how nom rdp-grow 3p.gen ăsi si-ba ki na pungas, ăsi t‹m›a-tinun=ra. neg transform-exhausted df part work neg ‹ao3›rdp-spin=adv And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin; (vi:29) Ka pasousou-en-au-ka=mou, ka assi k’ma-hynna ni-pa-sih=tabung papah-kissi ta ti Salomon tou ymmid ki keirang-en ki kidi tyn mama ki saasat ki anna. En Ik zeg u, dat ook Salomo, in al zijn heerlijkheid, niet is bekleed geweest, gelijk een van deze. Ka pa-susu-ǝn=au=kamu, ka ăsi k’ma-hǐna lk v4-say-uo =1s.gen=2p.nom lk neg like-there ta ti Salomon tu ǐmid ni-pa-si-tabŭng pa-pa-kǐsi 18 pst-as-transform-beautiful caus-v4?-dress nom pa Solomon loc all ki ka-irang-ǝn ki kidi tǐn mama ki sa-saat ki ăna. df v1-great-uo df value 3s.gen like df rdp-one df dist And I tell you, even Solomon in all his glory was not arrayed like one of these.

18 Verb

class is uncertain, cf. pa-ka-kĭsi-ǝn (v:40) ‘cloak’.

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(vi:30) Irou k’ma-hynna pa-pam=mia ta Alid ki alouf ka itou-pa=poulæh hnyn ki wæ’i k’atta, ka pou-qua-auh oudamei tou ta toul=lou-en, assi kaua papa-saoun-ah [papammia] ymoumi-æn, ka ousi-syng-kamou ki tnamsing-an? Indien nu God het gras des velds, dat heden is, en morgen in den oven geworpen wordt, alzo bekleedt, zal Hij u niet veel meer kleden, gij kleingelovigen? Iru k’ma-hǐna pa-p’-ămia ta Alid ki aluf when,if like-there caus-v4-clothe nom God df grass ka itu-pa-puläx hnǐn ki wäi k’=ăta, lk be.at-rdp-uncultivated.land now df day lk=prox ka p-u-kua-aw udamey tu ta-tulu-ǝn, lk caus-mot-be.at/move-sj.uo tomorrow loc rdp-burn-uo ăsi kawa papa-saun-a [pa-p’-ămia] ǐmumi-än, neg qu as-more-sj caus-v4-dress 2p-obl ka usi-sǐng=kamu ki tna-m’sing-an? lk rdp-small=2p.nom df hear-true-uo But if God so clothes the grass, which is in the field today, and is thrown into the oven tomorrow, will he not much more clothe you, O men of little faith? (vi:31) Alei ki atta, ynna pæh=kbou ki rÿh, mattæi-k’ma-hynna ki sou: Mang ta kan-au-miæn? mang ta yht-au-miæn? mang lava ta pammi-’ei-miæn? Daarom zijt niet bezorgd, zeggende: Wat zullen wij eten, of wat zullen wij drinken, of waarmede zullen wij ons kleden? Aley ki ăta, ǐna päx-kbu ki rǐx, mătäi-k’ma-hǐna ki su: reason df prox don’t think-heart df mind ao4.say-like-there df word Mang ta kan-aw=miän? mang ta ǐt-aw=miän? what nom eat-sj.uo=1pe.gen what nom drink-sj.uo=1pe.gen mang lava ta p-ămi’-ey=miän? what perhaps nom v4-dress-sj.uo=1pe.gen Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’

222 Text (vi:32) Alei ka kiym-en ta ma=mang k’atta ki Heidang. Ka ka=van-’an ki Raraman-oumi ka irou=tounnoun19 ki vullum ka mæi-æ=poô-kamou ki mamang k’atta. Want al deze dingen zoeken de heidenen; want uw hemelse Vader weet, dat gij al deze dingen behoeft. Aley ka kiǐm-ǝn ta ma-mang k’=ăta ki Heidang. reason lk look.for-uo nom rdp-what lk=prox df Heathen Ka ka-vana-n ki Raraman=umi ka itu-tunun ki vŭlŭm lk v1-know-uo df father=2p.gen lk be.at-heaven ka mä-i-ä-äpoo=kamu kimamang k’=ăta. lk ao4-loc-rdp-need=2p.nom whatever lk=prox For the Gentiles seek all these things; and your heavenly Father knows that you need them all. (vi:33) Râ maki-ouro-â kmiym ki pei-sasou-an ki Alid, ki katik=tik-an-appa tyn-da, ka ymmid ki mamang k’atta pæ’-tæuut-eih=kamou-ra. Maar zoekt eerst het Koninkrijk Gods en Zijn gerechtigheid, en al deze dingen zullen u toegeworpen worden. Ra maki-uro-a k‹m›iǐm ki pa-i-sasu-an ki Alid, adv ao4.seek-first-sj ‹ao3›seek df kingdom df God ki ka-tiktik-an=ăpa tǐn=da, df v1-straight-uo =add 3s.gen=adv ka ǐmid kimamang k’=ăta pää-täut-ey=kamu=ra. lk all whatever lk=prox caus-(throw?)-sj.uo =2p.nom=adv But seek first God’s kingdom and His righteousness, and all these things shall be yours20 as well. (vi:34) Alei ki atta ynna pæh-kbou ki wæ’i ka ouda-mei-ah: ka ouda=mei ki wæ’i ta ma-kbou-ah ki á te=ni-ah; Tæia-dludlugh ta ’æu-wi=’i ki katt’-’e-en tyn mamadou. Zijt dan niet bezorgd tegen den morgen; want de morgen zal voor het zijne zorgen; elke dag heeft genoeg aan zijn zelfs kwaad. 19 Typo

for itou=tounnoun. meaning of pää-täut-ey=kamu=ra is uncertain; the corresponding Dutch phrase means ‘will be thrown to you’.

20 The

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Aley ki ăta ǐna päx-kbu ki wäi ka udamey-a: reason df prox don’t think-heart df day lk tomorrow-sj ka udamey ki wäi ta ma-kbu-a ki a teni-a; lk tomorrow df day nom ao1-heart-sj df poss 3s.nom-sj Täi-a-d’lu-d’lux21 ta ä-wäi-äi ki ka-t’e-ǝn tǐn ma-madu. be.with-com-rdp-lead nom each day df v1-bad-uo 3s.gen rdp-self Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day’s own trouble be sufficient for the day (‘each day has enough trouble of its own’). Chapter 7 (vii:0) Kapapyttou ki lbægh ki soulat. Het zevende Capittel. Ka-pa-pǐtu ki lbäx ki sulat. ord-rdp-seven df part df document Seventh part of the document. (vii:1) Ynna dming-ding [kmæih=kahier] alei ka assikamou ding-ding-au [kmæih-kahier.] Oordeelt niet, opdat gij niet geoordeeld wordt. Ǐna d‹m›ingding [k‹m›äix-kahier] don’t ‹ao3›judge ‹ao3›say-hate aley ka ăsi=kamu dingding-aw [k‹m›äix-kahier.] reason lk neg=2p.nom judge-sj.uo ‹ao3›say-hate Judge not, that you be not judged. (vii:2) Ka tou dading-ding-en ki mamang ni-dming-ding-kamou, dingdingauh-kamou-râ: ka tou rarpung-en ki mamang ka ni=rmarpung-kamou, rarpung-auh=kamou-râ. Want met welk oordeel gij oordeelt, zult gij geoordeeld worden; en met welke mate gij meet, zal u wedergemeten worden. 21 Meaning

of this derivation is unclear.

224 Text Ka tu da-dingding-ǝn kimamang ni-d‹m›ingding=kamu,  lk loc rdp-judge-uo whatever pst-‹ao3›judge=2p.nom dingding-aw=kamu=ra : ka tu ra-r’pŭng-ǝn kimamang ka judge-sj.uo=2p.nom=adv lk loc rdp-measure-uo whatever lk ni-r‹m›a-r’pŭng=kamu, ra-r’pŭng-aw=kamu=ra. pst-‹ao3›rdp-measure=2p.nom rdp-measure-sj.uo =2p.nom=adv For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get. (vii:3) Ka kaumang ka k’ita-en=hou ta houka ka tou matta ki tæ’i=apara oho, râ ælogh [ka pæræ=næh] ka tou matta oho assi ym=hou pou-liliht-in? En wat ziet gij den splinter, die in het oog uws broeders is, maar den balk, die in uw oog is, merkt gij niet? Ka kaumang ka kita-ǝn=hu ta huka lk why lk see-uo =2s.gen nom mote ka tu măta ki täi-a-para oho, ra älox [ka pärä˘ näx] lk loc eye df brother=2s.gen adv log lk tree;wood ka tu măta=oho ăsi ǐmhu pulilit-ǝn? lk loc eye=2s.gen neg 2s.free observe-uo Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? (vii:4) Nda mattæi-mam’-ah-kow ki mang ki tæi-appara oho, ha=miau-mau ta houka tou matta oho, ka kytt’ei, akou-ælogh tou matta=oho. Of, hoe zult gij tot uw broeder zeggen: Laat toe, dat ik den splinter uit uw oog uitdoe; en zie, er is een balk in uw oog? Nda mătäi-mam’-a=kaw

kimang ki täi-a-para-oho, df brother=2s.gen hami’-aw=mau ta huka tu măta-oho, take.out-sj.uo=1s.gen nom mote loc eye=2s.gen ka kǐt’-ey, aku-älox tu măta-oho. lk see-sj.uo exist-log loc eye=2s.gen Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? adv ao4.say-like-sj=2s.nom what

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(vii:5) [Ymhou ka] pa-nni-nni-en ki rÿh ki sou, ha-aurou-au ta ælogh tou matta-oho, dou-miaka mara-rau=ah-kow ki ’ææu-matta-au’mhou ta houka tou matta ki tæi-apara-oho. Gij geveinsde! Werp eerst den balk uit uw oog, en dan zult gij bezien, om den splinter uit uws broeders oog uit te doen. [Ǐmhu ka] pani-ni-ǝn ki rǐx ki su, ha-a-ŭru-aw 22 2s.free lk rdp-other-uo df mind df word do-?-do.first-sj.uo ta älox tu măta-oho, dumiaka m-araraw-a=kaw ki nom log loc eye=2s.gen consequently ao3-look.at-sj=2s.nom df ääw-măta-aw=mhu ta huka tu măta ki täi-a-para-oho. reverse-eye-sj.uo=2s.gen nom splinter loc eye df brother=2s.gen You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. (vii:6) Ynna pi’ tou assou-assou-an ki ni-pa-sa-nni tou tatamd-en ki Alid, ynna maring ta vahto-oumi ka tæi-qua tou koudo smaki-qua tou kavouvoulou-an, alei ka assi hmitgid-ah ki anna ki na kourkour nein, ka dou ni-meu-vering kma=vys-ah ymoumi-æn-ra. Geeft het heilige den honden niet, noch werpt uw paarlen voor de zwijnen; opdat zij niet te eniger tijd dezelve met hun voeten vertreden, en zich omkerende, u verscheuren. Ǐna piä tu ăsu-ăsu-an ki ni-pa-săni tu ta-tam’d-ǝn don’t give loc rdp-dog-coll df pst-v4-use.for loc rdp-worship ki Alid, ǐna m-arǐng ta vato=umi ka täi-kua df God don’t ao3-throw nom stone=2p.gen lk be.with-be.at/move tu kudo s‹m›aki-kua tu ka-vu-vulu-an, loc pearl ‹ ao 3›throw-be.at/move loc incl-rdp-?-incl aley ka ăsi x‹m›itxid-a ki ăna ki na kurkur nein, reason lk neg ‹ao3›trample-sj df dist df part (pig’s).foot 3p.gen ka du ni-m-ääw-vering k‹m›avǐs-a ǐmumi-än=ra. lk when,if pst-ao3-reverse-turn.around ‹ao3›tear-sj 2p-obl=adv “Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you. 22 The

second vowel in ha-aurou-au (ha-a-ŭru-aw) remains unexplained.

226 Text (vii:7) Tmoumimi-â, ka ’pæ-eih=kamou: kmi-ym-â ka ma-ki-valei=ah-kamou: tmubtib-â ka ’æulb=eih-kamou. Bidt, en u zal gegeven worden; zoekt, en gij zult vinden; klopt, en u zal opengedaan worden. T‹m›umimi’-a, ka pä-ey=kamu: k‹m›iǐm-a ka ‹ao3›beg-sj lk give-sj.uo=2p.nom ‹ao3›seek-sj lk maki-valey-a=kamu: t‹m›ŭbtib-a ka ääw-’l’b-ey=kamu. ao4.seek-find-sj=2p.nom ‹ao3›knock-sj lk reverse-close-sj.uo =2p.gen Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. (vii:8) Ka timamang ta tmoumi=mia, mara ta teni: [timamang] ta kmakiym, maki-valei ta teni: [ti=mamang] ka tmubtub, ’æulb-eih ta teni. Want een iegelijk, die bidt, die ontvangt; en die zoekt, die vindt; en die klopt, dien zal opengedaan worden. Ka timamang ta t‹m›umimia, m-ara ta teni: lk whoever nom ‹ao3›beg ao3-get nom 3s.nom [timamang] ta k‹m›a-kiǐm, maki-valey ta teni: whoever nom ‹ao3›rdp-seek ao4.seek-find nom 3s.nom [timamang] ka t‹m›ŭbtŭb, ääw-’l’b-ey ta teni. whoever lk ‹ao3›knock reverse-close-sj.uo nom 3s.nom For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened. (vii:9) Timang lava ymoumi-æn, ka rou tmoumimia tyni-æn ta alak tyn ki paoul, p’æ-eih tyn kaua ki vahto? Of wat mens is er onder u, zo zijn zoon hem zou bidden om brood, die hem een steen zal geven? Timang lava ǐmumi-än, ka ru t‹m›umimia tǐni-än lk when,if ‹ao3›beg 3s-obl who perhaps 2p-obl ta alak tǐn ki paul, pä-ey tǐn kawa ki vato? nom offspring 3s.gen df bread give-sj.uo 3s.gen qu df stone Or which of you, if his son asked him for bread, would give him a stone?

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(vii:10) Ka rou tmoumimia lava tyni-æn ki thing, pæ-eil-ato tyn kaua ki na voelei? En zo hij hem om een vis zou bidden, die hem een slang zal geven? Ka ru t‹m›umimia lava tǐni-än ki t’hing, lk when,if ‹ao3›beg perhaps 3s-obl df fish pä-eyl=ato tǐn kawa ki na vuley? give-sj.uo=prf 3s.gen qu df part snake Or if he asked for a fish, would give him a serpent? (vii:11) Heirou mavana-kamou ta ymoumi ka ma’t-e ki kidi hmariou ki alalakoumi ki pæp-æp-æ ka mariang, assi kaua pæ’-saoun-ah ta Raramanoumi ka tou toun=noun ki vullu-vullum, pæ’-ouryf ki riang neini-æn ka tmoumimia tyni-æn? Indien dan gij, die boos zijt, weet uw kinderen goede gaven te geven, hoeveel te meer zal uw Vader, Die in de hemelen is, goede gaven geven dengenen, die ze van Hem bidden! Heyru ma-vana=kamu ta ǐmumi ka ma-t’e when,if ao1-know=2p.nom nom 2p.free lk ao1-bad ki kidi h‹m›ariu ki al-alak=umi ki df manner ‹ao3›give df rdp-offspring=2p.gen df pä-pä-pä ka ma-riang, ăsi kawa pää-saun-a ta ?-rdp-give lk ao1-good neg qu give-more-sj nom Raraman=umi ka tu tunun ki vŭlŭ-vŭlŭm, father=2p.gen lk loc heaven pää-urǐf ki riang neini-än ka t‹m›umimia tǐni-än? give-give df good 3p-obl lk ‹ao3›beg 3s-obl If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! (vii:12) Anna ta ymmid ki mamang ka kamoei-’noumi ka paämt-tin ymoumiæn ki taou, atta ta paämt=au-moumi neini-æn-da: Ka kma=hynna ta na Tatouhko ki na Ta=ma-mattæi-tan-appa. Alle dingen dan, die gij wilt, dat u de mensen zouden doen, doet gij hun ook alzo; want dat is de wet en de profeten.

228 Text Ăna ta ǐmid kimamang ka ka-muy-ǝn=umi then nom all whatever lk v1-desire-uo=2p.gen ka pa-äm’t-ǝn ǐmumi-än ki tau, lk caus-do-uo 2p-obl df person ăta ta pa-äm’t-aw=mumi neini-än=da: prox nom caus-do-sj.uo =2p.gen 3p-obl=adv Ka k’ma-hǐna ta na Ta-tuko ki na Tama-Mătäi-tan=ăpa. lk like-there nom part rdp-stand df part prophet=add So whatever you wish that men would do to you, do so to them; for this is the law and the prophets. (vii:13) Sa-rarbo-a tou nḡataf ka malyngud: alei ka mahæu-ei ta nḡataf, ka mahai-jahei ta darang ka pa-sahka-quan tou si-dada’n, ka mabatoung ta sa-rarbo ki anna. Gaat in door de enge poort; want wijd is de poort, en breed is de weg, die tot het verderf leidt, en velen zijn er, die door dezelve ingaan; Sa-ra-rbo-a tu nḡataf ka ma-lǐngud: go.through.difficulty-rdp-inside-sj loc gate lk ao1-narrow aley ka ma-häwey ta nḡataf, ka m-ahey-ahey ta darang ka lk ao1-rdp-easy nom path lk reason lk ao1-wide nom gate pa-sa-ka-kua-n tu si-dada-n, caus-go.through.difficulty-rdp-be.at/move-uo loc transform-destroy-uo ka ma-batung ta sa-ra-rbo ki ăna. lk ao1-numerous nom go.through.difficulty-rdp-inside df dist Enter by the narrow gate; for wide is the gate and broad is the road that leads to destruction, and those who enter by it are many. (vii:14) Ka masi-idd ta nḡataf, ka malyng-udd ta darang ka pa=ouhkaquan tou kæuag-han, ka matityng ta maki-valei ki anna. Want de poort is eng, en de weg is nauw, die tot het leven leidt, en weinigen zijn er, die denzelven vinden. Ka ma-said ta nḡataf, ka ma-lǐngud lk ao1-strait nom gate lk ao1-narrow ta darang ka pa-u-ka-kua-n tu kä-wax-an, nom path lk caus-mot-rdp-be.at/move-uo loc v1-live-uo

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ka ma-titǐng ta

maki-valey

ki ăna.

lk ao1-few nom ao4.seek-find df dist

For the gate is narrow [straight] and the way is hard [narrow], that leads to life, and those who find it are few. (vii:15) Râ Saou-kavier-â ki mat=tæi-tan mattæi-harang ka iroua ymoumi-æn tou pamammi-’en ka na jocko, râ tou-rbo-appa [ma=ma ki] kmkakan23 joekko ta neni. Maar wacht u van de valse profeten, dewelke in schaapsklederen tot u komen, maar van binnen zijn zij grijpende wolven. Ra Sau-kavier-a ki Mătäi-tan mătäi-harang ka i-rua ao4.say-lie lk loc-arrive ǐmumi-än tu p-am-ămi’-ǝn ka na yuko, 2p-obl loc v4-rdp-dress-uo lk part sheep ra tu rbo=ăpa [mama ki] k‹m›a-kan yuko ta neni. adv loc inside=add like df ‹ao3›rdp-eat sheep nom 3p.nom Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves [they are like ‘sheep eaters’]. adv swear-hate-sj df prophet

(vii:16) K’alang-au-moumi ta neni tou voua nein-ra. Pia-sâl-en kaua pihtygh ta karæumætæh tou ad=ad-dum-an? ki kamaija lava tou eyhg-au-an? Aan hun vruchten zult gij hen kennen. Leest men ook een druif van doornen, of vijgen van distelen? Kalang-aw=mumi ta neni tu vua nein=ra. know-sj.uo=2p.gen nom 3p.nom loc fruit 3p.gen Pi-a-saal-ǝn kawa pitǐx ta karäwmätäx tu ad-ădŭm-an? as-com-together-uo qu select nom grape loc rdp-thorn-coll ki kamaya lava tu äyxaw-an? df figs perhaps loc thistle-coll You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles?

23 The

second k in this word makes no sense and must be a typo.

230 Text (vii:17) K’ma-appa hynna ymmid ki pærænnæh ka mariang makka=voua ki voua ka mariang, pæræn=næh ka assi mariang makka-voua ki voua ka assi mariang. Alzo een ieder goede boom brengt voort goede vruchten, en een kwade boom brengt voort kwade vruchten. K’ma=ăpa hǐna ǐmid ki pärä˘ näx ka ma-riang măka-vua ki like=add there all df tree;wood lk ao1-good ao4.produce-fruit df vua ka ma-riang, pärä˘näx ka ăsi ma-riang măka-vua ki fruit lk ao1-good tree;wood lk neg ao1-good ao4.produce-fruit df vua ka ăsi ma-riang. fruit lk neg ao1-good So, every sound tree bears good fruit, but the bad tree bears evil fruit. (vii:18) Assi hmahei makka-voua ta pærænnæh ka mariang ki voua ka assi mariang: pærænnæh-appa ka assi mariang [assi hmahei] mak=ka-voua ki voua ka mariang. Een goede boom kan geen kwade vruchten voortbrengen, noch een kwade boom goede vruchten voortbrengen. Ăsi h‹m›ahey măka-vua ta pärä˘ näx ka ma-riang ki neg ‹ao3›able ao4.produce-fruit nom tree;wood lk ao1-good df vua ka ăsi ma-riang: pärä˘ näx=ăpa ka ăsi ma-riang fruit lk neg ao1-good tree;wood=add lk ne ao1-good [ăsi h‹m›ahey] măka-vua ki vua ka ma-riang. neg ‹ao3›able ao4.produce-fruit df fruit lk ao1-good A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. (vii:19) Ymmid ki pærænnæh k’assi makka-voua ki voua ka ma=riang tætætæen-ato ka-aryng-ato tou apoei-ra. Een ieder boom, die geen goede vrucht voortbrengt, wordt uitgehouwen en in het vuur geworpen. ǐmid ki pärä˘ näx k’=ăsi măka-vua ki vua ka all df tree;wood lk=neg ao4.produce-fruit df fruit lk ma-riang tä-tätä-ǝn=ato ka arǐng=ato tu apuy=ra. ao1-good rdp-cut.down-uo = prf lk throw= prf loc fire=adv Every tree that does not bear good fruit is cut down and thrown into the fire.

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(vii:20) Anna ta k’alang-au-mou=mi tou voua nyn ta neni. Zo zult gij dan dezelve aan hun vruchten kennen. Ăna ta kalang-aw=mumi tu vua nein ta neni. then know-sj.uo=2p.gen loc fruit 3p.gen nom 3p.nom Thus you will know them by their fruits. (vii:21) Assi sa-rarbo-ah tou Pei=sasou-an ki tounnoun ki vullu-vul=lum ta mæibouvoual ka ma-na=nang jau-an Meirang, Meirang: râ dyk tyni-æn ka ahqua ki ka=moei-in ti Rama-au ka æ’iä-tounnoun ki vullu-vullum. Niet een iegelijk, die tot Mij zegt: Heere, Heere! zal ingaan in het Koninkrijk der hemelen, maar die daar doet den wil Mijns Vaders, Die in de hemelen is. Ăsi sa-ra-rbo-a tu Pa-i-sasu-an ki tunun ki neg go.through.difficulty-rdp-inside-sj loc kingdom of heaven vŭlŭ-vŭlŭm ta mäix bua-vual ka ma-nanang ǐau-an Ma-irang, nom each rdp-individual lk ao4-name 1s-obl Lord Ma-irang: ra dǐk tǐni-än ka a-kua ki ka-muy-ǝn adv only 3s-obl lk com-be.at/move df v1-desire-uo Lord ti Rama=au ka äyä-tunun ki vŭlŭ-vŭlŭm. pa father=1s.gen lk be.at-heaven Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. (vii:22) Mabatoung ta kmæ’igh k’maah-hynna ki sou, Meirang, Meirang, assi-­ kame kaua ni-mat=tæi-tan tou Nanang oho, assi-kame kaua ni-padarang tou Nanang oho ki Lyttou, assi-kame kaua ni-mei=ring-ei-appa tou Nanang oho ki madagh ki ringei ki kailh-en. Velen zullen te dien dage tot Mij zeggen: Heere, Heere! hebben wij niet in Uw Naam geprofeteerd, en in Uw Naam duivelen uitgeworpen, en in Uw Naam vele krachten gedaan? Ma-batung ta k‹m›äix-k’ma-a-hǐna ki su, Ma-irang, Ma-irang, ao1-numerous nom ‹ao3›say-like-sj-there df word Lord Lord ăsi=kame kawa ni-mătäi-tan tu Nanang-oho, neg=1pe.nom qu pst-ao4.say-prepare loc name=2s.gen ăsi=kame kawa ni-pa-darang tu Nanang=oho ki Lǐtu, … neg=1pe.nom qu pst-caus-go.away loc name=2s.gen df devil

232 Text ăsi=kame kawa ni-ma-i-ringey=ăpa tu Nanang=oho ki neg=1pe.nom qu pst-ao-loc-do=add loc name=2s.gen df ma-dax ki ringey ki ka-ilx-ǝn. ao1-much df deed df v1-strong-uo On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ (vii:23) Ka tou kidi kanna mattæi=pænæh-ah-koh ki sou neini-an, Myhkaqua assi-mau-kamou ni-k’a=lang-en, d’marang-â jau-an ymou=mi ka mapoungas [miroung] tou katoukoul-an. En dan zal Ik hun openlijk aanzeggen: Ik heb u nooit gekend; gaat weg van Mij, gij, die de ongerechtigheid werkt! Ka tu kidi k’=ăna mătäi-pänäx-a=ko ki su neini-an, lk loc time lk=dist ao4.say-open-sj=1s.nom df word 3p-obl M-ǐ-ka-kua ăsi=mau=kamu ni-kalang-ǝn, ao3-loc-rdp-be.at/move neg=1s.gen=2p.nom pst-know-uo d‹m›arang-a ǐau-an ǐmumi ka ma-pungas [m-irung] tu ka-tukul-an. ‹ao3›go.away-sj 1s-obl 2p.free lk ao1-work ao3-work loc v1-unjust-uo And then will I declare to them, ‘I never knew you; depart from me, you evil­doers.’ (vii:24) Anna ta ymmid ki mæi’=bouvoual ka millingigh ki sousou=au k’atta, dou ahqua, pæhkaulau=l’au-mau tyni æn ki pæræh ka ma=cynnæu, ka ni-mei-ringei ki tallah tyn tou [voukyn ka] vahto. Een iegelijk dan, die deze Mijn woorden hoort en dezelve doet, dien zal Ik vergelijken bij een voorzichtig man, die zijn huis op een steenrots gebouwd heeft; Ăna ta ǐmid ki mäix bua-vual ka m-ǐlingix ki su-su=au then all df each rdp-body lk ao3-hear df rdp-word=1s.gen k’=ăta, du a-kua, päx-kaulaul’-aw=mau lk=prox when,if com-be.at/move think-similar-sj.uo =1s.gen tǐni-än ki päräx ka ma-cǐnäw, ka ni-ma-i-ringey 3s-obl df man lk ao1-wise lk pst-ao-loc-work ki tălax tǐn tu [vukǐn ka] vato. df house 3s.gen loc mountain lk stone

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“Every one then who hears these words of mine and does them, I will liken him to a wise man who built his house upon a rock; (vii:25) Ka ni-mou-rarim ta dum=dum, ka ni-iroua ta vaha, ni=bavare ta vare ka ni-smiryf ki tallah k’anna, ka assi ni-matub=da, alei ka ni-’ærag-han ki vahto=ra. En er is slagregen nedergevallen, en de waterstromen zijn gekomen, en de winden hebben gewaaid, en zijn tegen hetzelve huis aangevallen, en het is niet gevallen, want het was op de steenrots gegrond. Ka ni-m-u-rarim ta dŭmdŭm, ka ni-i-rua ta vaha, lk pst-ao3-mot-bottom nom torrential.rain lk pst-loc-arrive nom flood ni-ba-vare ta vare ka ni-s‹m›irǐf ki tălax k’=ăna, ka ăsi pst-rdp-wind nom wind lk pst-‹ao3›beat df house lk=dist lk neg ni-m-atŭb=da, aley ka ni-ärax-an ki vato=ra. pst-ao-fall=adv reason lk pst-found-uo df stone=adv and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock. (vii:26) Ka ymmud ki mæ’i-boä=voual ka millingigh ki sousou-au k’atta, dou assi ahqua, pæhkaul=aul’aul-ato ki pæræh ka rmapou=rapou, ka ni-meiring-ei ki tallah tyn tou li’igh. En een iegelijk, die deze Mijn woorden hoort en dezelve niet doet, die zal bij een dwazen man vergeleken worden, die zijn huis op het zand gebouwd heeft; Ka ǐmŭd ki mäix bua-vual ka m-ǐlingix ki su-su=au k’=ăta, lk all df each rdp-body lk ao3-hear df rdp-word=1s.gen lk=prox du ăsi a-kua, päx-kaulaul’-awl=ato ki päräx ka when,if neg com-be.at/move think-similar-sj.uo=prf df man lk r‹m›apu-rapu, ka ni-ma-i-ringey ki tălax tǐn tu liix. ‹ao3›rdp-fool lk pst-ao-loc-work df house 3s.gen loc sand And every one who hears these words of mine and does not do them will be likened to a foolish man who built his house upon the sand;

234 Text (vii:27) Ka ni-mou-rarim ta dum=dum, ka ni-iroua ta vaha, ni=bavare ta vare, ka ni-smiryf ki tallah kanna, ka ni-matub-da, ka ni-maloäf ta pa-at’ban tyn da. En de slagregen is nedergevallen, en de waterstromen zijn gekomen, en de winden hebben gewaaid, en zijn tegen hetzelve huis aangeslagen, en het is gevallen, en zijn val was groot. Ka ni-m-u-rarim ta dŭmdŭm, ka ni-i-rua ta vaha, lk pst-ao3-mot-bottom nom torrential.rain lk pst-loc-arrive nom flood ni-ba-vare ta vare, ka ni-s‹m›irǐf ki tălax k’=ăna, pst-rdp-wind nom wind lk pst-‹ao3›beat df house lk=dist ka ni-m-atŭb=da, ka ni-ma-luaf ta pa-at’b-an tǐn da. lk pst-ao-fall=adv lk pst-ao1-huge nom v4-fall-uo 3s.gen adv And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell; and great was the fall of it.” (vii:28) Ka ni-k’mato hynna, ka pat’-kaha’to24 ta ti Jesus ki sou k’atta, ka niinnagh ta mako-ilal=aulau alei ki ni-pæhtæutæuuh-en tynda. En het is geschied, als Jezus deze woorden geeindigd had, dat de scharen zich ontzetten over Zijn leer. Ka ni-k’ma=’to hǐna, ka păt[äi]-kaha=’to ta ti Jesus lk pst-like= prf there lk say-finish= prf nom pa Jesus ki su k’=ăta, ka ni-inax ta makoi-la-laulau df word lk=prox lk pst-astonished nom crowd aley ki ni-pä-täutäux-ǝn tǐn=da. reason df pst-v4-teach-uo 3s.gen=adv And when Jesus finished these sayings, the crowds were astonished at his teaching, (vii:29) Alei ka ni-matatæutæuugh neini-æn, mama ki akou-keirang=en ki kidi, assi mama ki Makou=sasoulat. Want Hij leerde hen, als macht hebbende, en niet als de Schriftgeleerden. Aley ka ni-ma-ta-täutäux neini-än, mama ki aku-ka-irang-ǝn reason lk pst-ao4-rdp-teach 3p-obl like df exist-greatness 24 Probably

short for pattæi-kaha’to (pătäi-kaha=’to).

Chapter 8 235

ki kidi, ăsi mama ki Maku-sa-sulat. df scribes For he taught them as one who had authority, and not as their scribes. df value neg like

Chapter 8 (viii:0) Kouyhpa ki lbægh ki soulat. Het achtste Capittel. Kuǐxpa ki lbäx ki sulat. eight df part df document Eight part of the document. (viii:1) Irou ka ni ’td-darum ta teni tou voukyn-da, mabatoung ta makoilalaulau ka ni-mæ-æuugh tyni-æn. Toen Hij nu van den berg afgeklommen was, zijn Hem vele scharen gevolgd. Iru ka ni-t’-darŭm ta teni tu vukǐn=da, when,if lk pst-go.down-bottom nom 3s.nom loc mountain=adv ma-batung ta makoi-la-laulau ka ni-mä-äux tǐni-än. ao1-numerous nom crowd lk pst-ao4-follow 3s-obl When he came down from the mountain, great crowds followed him. (viii:2) Ka kytt’ei ta Leproos ka ou-tatäum-min, ni-iroua deip tyni=æn, koun, Meirang, dou mamoei=kow, paka-lpough kow paka-kou=ptigh iau-anda. En ziet, een melaatse kwam, en aanbad Hem, zeggende: Heere! indien Gij wilt, Gij kunt mij reinigen. Ka kǐt’-ey ta Leproos ka u-ta-taŭm-ǝn, ni-i-rua lk see-sj.uo nom leper lk mot-rdp-leprous-uo pst-loc-arrive ma-muy=kaw, deip tǐni-än, kun, Ma-irang, du when,if ao1-desire=2s.nom worship 3s-obl say Lord paka-’lpux=kaw pa-ka-kuptix ǐau-an=da. as-able=2s.nom caus-v1-clean 1s-obl=adv and behold, a leper came to him and knelt before him [worshipped him], saying, “Lord, if you will, you can make me clean.”

236 Text (viii:3) Ka dou sikkiskigh ki rima tyn ta ti Jesus, ni-smoukla tyni-æn, koun; Mamoei-koh nda kmou=pti-’â. Ka ni-paka-soum-mun pa=ka kouptigh ta ’æu-tatäum-mun tyn. En Jezus, de hand uitstrekkende, heeft hem aangeraakt, zeggende: Ik wil, word gereinigd! En terstond werd hij van zijn melaatsheid gereinigd. Ka du sǐki-s’kix ki rima tǐn ta ti Jesus, lk when,if rdp-stretch df hand 3s.gen nom pa Jesus ni-s‹m›u-kla tǐni-än, kun; Ma-muy=ko nda k‹m›uptix-a. pst-‹ao3›touch-join 3s-obl say ao1-desire=1s.nom adv ‹ao3›clean-sj Ka ni-paka-sum-ǝn pa-ka-kuptix ta äw-ta-taŭm-ǝn lk pst-as-immediately-uo caus-v1-clean nom mot-rdp-leprosy-uo tǐn. 3s.gen And he stretched out his hand and touched him, saying, “I will; be clean.” And immediately his leprosy was cleansed. (viii:4) Ka ni-koumma ta ti Jesus tyni-æn, kytt’ei, ka assi ’mhou ba=navana-eih ti mamang-an: Râ ou=qua, pakytt-â ymhou-an ki Dadilo, ka pihgik-â ki pæp-’hæn ka na sikakidi ti Moses, tou pattæi-toun=noun-en ki rÿh nein. En Jezus zeide tot hem: Zie, dat gij dit niemand zegt; maar ga heen, toon uzelven den priester, en offer de gave, die Mozes geboden heeft, hun tot een getuigenis. Ka ni-kŭma ta ti Jesus tǐni-än, kǐt’-ey, lk pst-(say)like nom pa Jesus 3s-obl see-sj.uo ka ăsi=mhu bana-vana-ey timamang-an: lk neg=2s.gen rdp-say-sj.uo whoever-obl Ra u-kua, pa-kǐta-a ǐmhu-an ki Da-dǐlo, adv mot-be.at/move caus-see-sj 2s-obl df rdp-lead ka pixik-a ki pä-p’hä-n ka na si-ka-kidi lk sacrify-sj df rdp-give-uo lk part to.order-rdp-power ti Moses, tu patäi-tunun-ǝn ki rǐx nein. pa Moses loc say-pass.on-uo df mind 3p.gen And Jesus said to him, “See that you say nothing to any one; but go, show yourself to the priest, and offer the gift that Moses commanded, for a proof to the people.”

Chapter 8 237

(viii:5) Irou ka ni-sa-rarbo ta ti Jesus tou Kapernaum, ni-iroua tyni-æn ta Meisasou ki sat ka’touh-an [ki voual] tmoumimia tyni-æn, Als nu Jezus te Kapernaum ingegaan was, kwam tot Hem een hoofdman over honderd, biddende Hem, Iru ka ni-sa-ra-rbo ta ti Jesus tu when,if lk pst-go.through.difficulty-rdp-inside nom pa Jesus loc Kapernaum, ni-i-rua tǐni-än ta ma-i-sasu ki saat Capernaum pst-loc-arrive 3s-obl nom ao4-loc-command df one ka-ätux-an [ki vual] t‹m›umimia tǐni-än, hundred df body ‹ao3›beg 3s-obl As he entered Capernaum, a centurion came forward to him, beseeching him (viii:6) Koun, Meirang, kyh-tallah maliko ta rarau-wei-au ka dimmi=dimmi-en [ki voual,] ka pæi-lou=af pæi-alalam. En zeggende: Heere! mijn knecht ligt te huis geraakt, en lijdt zware pijnen. Kun, Ma-irang, kǐ-tălax ma-liko ta ra-rawey=au loc?-house ao1-lie.down nom rdp-child=1s.gen say Lord ka dǐmi-dǐmi-ǝn [ki vual,] ka päi-luaf pä-i-al-alam25. lk rdp-palsy-uo df body lk as-huge v4-loc-rdp-ill and saying, “Lord, my servant is lying paralyzed at home, in terrible distress.” (viii:7) Ka ni-k’ma ta ti Jesus tyni-æn, Irouah-koh paka-kouridagh tyni-æn. En Jezus zeide tot hem: Ik zal komen en hem genezen. Ka ni-k’ma ta ti Jesus tǐni-än, lk pst-say nom pa Jesus 3s-obl I-ru’-a=ko pa-ka-kuridax tǐni-än. loc-arrive-sj=1s.nom caus-v1-recover 3s-obl And he said to him, “I will come and heal him.”

25 Voice

orientation of this verb phrase remains unclear.

238 Text (viii:8) Ka dou mattæi-vli ta Mei=sasou ki sat ka’touh-an [ki voual] ni-k’ma, Assi koh keirang-en ki kidi ka mou-rbo-ah kow ki apang=au, râ poudyk-kâ po-sou ki sou ka saasat, anna ta madarikæh-æh ta rarawei-au. En de hoofdman over honderd, antwoordende, zeide: Heere! ik ben niet waardig, dat Gij onder mijn dak zoudt inkomen; maar spreek alleenlijk een woord, en mijn knecht zal genezen worden. ki saat ka-ätux-an Ka du matäi-v’li ta Maisasu lk when,if say-in.return nom commander df one hundred [ki vual] ni-k’ma, ăsi=ko ka-irang-ǝn ki kidi ka df body pst-say neg=1s.nom v1-big-uo df value lk m-u-rbo-a=kaw ki apang-au, ra pu-dǐk-a p-u-su ao3-mot-inside-sj=2s.nom df roof=1s.gen adv as-only-sj caus-mot-say ki su ka sa-saat, ăna ta ma-darikäx-ä ta ra-rawey=au. df word lk rdp-one then ao1-recovered-sj nom rdp-child=1s.gen But the centurion answered him, “Lord, I am not worthy to have you come under my roof; but only say the word, and my servant will be healed. (viii:9) Ka tau-appa koh ka ni-ah=koun pa-pei-sasou [ki ra rouma] ka si-darim iau-an ta tama-macyt, ka mattæi-koumma-koh-hia ki sou ti att’an, Ouqua, ka mou-qua: ki pani-appa, Irou-â, ka iroua: ki rarauwei-appamau, Mei-ring=ei-â ki atta, ka mei-ring-ei-râ. Want ik ben ook een mens onder de macht van anderen, hebbende onder mij krijgsknechten; en ik zeg tot dezen: Ga! en hij gaat; en tot den anderen: Kom! en hij komt; en tot mijn dienstknecht: Doe dat! en hij doet het. Ka tau=ăpa=ko ka ni-a-ku’-n lk person=add =1s.nom lk pst-com-be.at/move-uo pa-pa-i-sasu [ki ra-ruma] ka si-darim ǐau-an ta caus-v4-loc-command df rdp-other lk to.rank-bottom 1s-obl nom tama-ma-cǐt, ka matäi-kŭma=ko-hia ki su ti ăta-n, person-ao4-fight lk say-(say)like=1s.nom-here df word pa this-uo U-kua, ka m-u-kua: ki pani=ăpa, I-ru’-a, mot-be.at/move, lk ao3-mot-be.at/move df other=add loc-arrive-sj ka i-rua: ki ra-rawey=ăpa=mau, ma-i-ringey-a ki ăta, lk loc-arrive df rdp-child=add =1s.gen ao-loc-work-sj df prox ka ma-i-ringey=ra. lk ao-loc-work=adv

Chapter 8 239

For I am a man under authority, with soldiers under me; and I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” (viii:10) Dou millingigh [ki atta] ta ti Jesus, ni-mouh-kiap-da, ka ni-k’ma neiniæn ka mææuugh [tyni-æn,] D’lligh koun-nau-ka=mou-râ, assi-appa coh maki-valei ki tnamsing-an ka komma hia irang tou Israel. Jezus nu, dit horende, heeft Zich verwonderd, en zeide tot degenen, die Hem volgden: Voorwaar zeg Ik u, Ik heb zelfs in Israel zo groot een geloof niet gevonden. Du m-ǐlingix [ki ăta] ta ti Jesus, ni-m-u-kiap=da, when,if ao3-hear df prox nom pa Jesus pst-ao-mot-astonished=adv ka ni-k’ma neini-än ka mä-äux [tǐni-än,] D’lix lk pst-say 3p-obl lk ao4-follow 3s-obl true kun=au=kamu=ra, ăsi=ăpa=ko maki-valey ki say=1s.gen=2p.nom=adv neg=add=1s.nom ao4.seek-find df tna-m’sing-an ka kŭma hia irang tu Israel. hear-true-uo lk like here big loc Israel When Jesus heard him, he marveled, and said to those who followed him, Truly, I say to you, not even in Israel have I found such faith. (viii:11) Ka pasousou-en-au-kamou=râ, ka mabatoung to irou-ah ka makkareia ki makka-raour, ka mirong-ah itou-lam ti Abraham-an Isaäk-an, ti Jakob-an, tou pei=sasou-an ki tounnoun ki vullu-vul=lum. Doch Ik zeg u, dat velen zullen komen van oosten en westen en zullen met Abraham, en Izak, en Jakob, aanzitten in het Koninkrijk der hemelen; Ka pa-susu-ǝn=au=kamu=ra, ka ma-batung ta i-ru’-a lk v4-say-uo =1s.gen=2p.nom=adv lk ao1-many nom loc-arrive-sj ka măka-reya ki măka-raur, ka m-i-rung-a lk ao4.come.from-East df ao4.come.from-West lk ao3-loc-sit-sj itu-lam ti Abraham-an ti26 Isaäk-an, ti Jakob-an, loc-be.with pa Abraham-obl pa isaac-obl pa Jacob-obl tu

pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm. loc kingdom of heaven 26 Missing

in the original text.

…

240 Text I tell you, many will come from east and west and sit at table with Abraham, Isaac, and Jacob in the kingdom of heaven, (viii:12) Ra neni ka alalak ki Pei=sasou-an saki-mamal-’an-eih tou karumduman ka siouro itou=tauag, ka akoume-’ah hynna ta tangi-tangi-en ki patit-ing-en-ap=pa ki waligh-dâ. En de kinderen des Koninkrijks zullen uitgeworpen worden in de buitenste duisternis; aldaar zal wening zijn, en knersing der tanden. ki Pa-i-sasu-an saki-ma-mala-n-ey throw-rdp-outside-sj.uo tu ka-rŭmdŭm-an ka si-uro itu-tawax, ka akume’-a loc v1-dark-uo lk to.rank-first be.at-away lk exist-sj hǐna ta tangi-tangi-ǝn ki pa-titing-ǝn=ăpa ki walix=da. there nom rdp-weep-uo df v4-gnash-uo=add df tooth=adv while the sons of the kingdom will be thrown into the outer darkness; there men will weep and gnash their teeth.” Ra neni

ka al-alak

adv 3p.nom lk rdp-offspring df kingdom

(viii:13) Ka ni-k’ma ta ti Jesus ki Mei-sasou ki sat ka’-ætou-han [ki voual] Dmmarang-â, paamt-auh kow mama ki ni-tnamsing-enhou. Ka ni-kæuhdarikah ta rarauwei tyn d’lligh tou kidi ki ta’lei k’anna. En Jezus zeide tot den hoofdman over honderd: Ga heen, en u geschiede, gelijk gij geloofd hebt. En zijn knecht is gezond geworden te dierzelver ure. Ka ni-k’ma ta ti Jesus ki Ma-i-sasu ki saat ka-ätux-an lk pst-say nom pa Jesus df commander df one hundred [ki vual]: D‹m›arang-a, pa-am’t-aw=kaw mama ki ‹ ao 3›go.awaysj caus -happensj . uo =2 s .kow like df df body ni-tna-m’sing-ǝn=hu. Ka ni-käwx-darikax ta ra-rawey tǐn pst-hear-true-uo =2s.gen lk pst-inch-recover nom rdp-child 3s.gen d’lix tu kidi ki taley k’=ăna. true loc time df clock lk=dist And to the centurion Jesus said, “Go; be it done for you as you have believed.” And the servant was healed at that very moment.

Chapter 8 241

(viii:14) Ka rou ni-ou-rarbo-en ti Jesus ki tallah ti Petrus, ni-kmytta ki Raren’an ki kei-en tyn ka ma=laliko, ka ayngytting. En Jezus gekomen zijnde in het huis van Petrus, zag zijn vrouws moeder te bed liggen, hebbende de koorts. Ka ru ni-u-ra-rbo-ǝn ti Jesus ki tălax ti Petrus, lk when,if pst-mot-rdp-inside-uo pa Petrus df house df Petrus ni-k‹m›ǐta ki Rarenan ki k-äyä-n tǐn pst-‹ao3›see df mother df v1-be.with-uo 3s.gen ka ma-la-liko, ka aǐngǐt-ing. lk ao1-rdp-lie.down lk fever-affl And when Jesus entered Peter’s house, he saw his mother-in-law lying sick with a fever. (viii:15) Ka ni-smourap ki rima tyn, ka ni-atta-ral ta ayngit tyni=æn, ka ni-æhpit ka ni-peileil’ig tyn tyni-æn. En Hij raakte haar hand aan, en de koorts verliet haar; en zij stond op, en diende henlieden. Ka ni-s‹m›ŭrap ki rima tǐn, ka ni-ătaral ta aǐngit lk pst-‹ao3›touch df hand 3s.gen lk pst-leave nom fever tǐni-än, ka ni-äpit ka ni-pa-ile-ilix tǐn tǐni-än. 3s-obl lk pst-rise lk pst-caus-rdp-serve 3s.gen 3s-obl And he touched her hand, and the fever left her, and she rose and served him. (viii:16) Irou ka kakah-’an ma=doung, ni-maäd tyni-æn ki maba=toung ka niou-Lyttou, ka ni-pa=darang-en tyn ki sou ta Ioep-an [ka matt’e], ka ni-paka-kou-ri=dægh ymmid neini-æn ka assi ma=riang ki voual. En als het laat geworden was, hebben zij velen, van den duivel bezeten, tot Hem gebracht, en Hij wierp de boze geesten uit met den woorde, en Hij genas allen, die kwalijk gesteld waren; Iru ka ka-kaha-n ma-dung, ni-ma-ad tǐni-än ki ma-batung when,if lk rdp-finish-uo ao1-dark pst-ao-bring 3s-obl df ao1-many ka ni-u-Lǐtu, ka ni-pa-darang-ǝn tǐn ki su lk pst-mot-devil lk pst-caus-go.away-uo 3s.gen df word …

242 Text ta

Iupan [ka ma-t’e], ka ni-pa-ka-kuridäx

nom spirit lk ao1-bad lk pst-caus-v1-recover

ǐmid neini-än ka ăsi ma-riang ki vual. all 3p-obl lk neg ao1-good df body That evening they brought to him many who were possessed with demons; and he cast out the spirits with a word, and healed all who were sick. (viii:17) Alei ka pam’t-aul-ato ta na sou ki Tama-mattæi-tan ka ti Esajas, ka k’ma, Ni-’ara tyn pou=halap tyni-æn ta assi kasah-kit-en=eta, ka tub’bhgan tyn ta kaalam=[eta.] Opdat vervuld zou worden, dat gesproken was door Jesaja, den profeet, zeggende: Hij heeft onze krankheden op Zich genomen, en onze ziekten gedragen. Aley ka p-am’t-awl=ato ta na su ki Tama-Matäi-tan reason lk caus-happen-sj.uo=prf nom part word df prophet ka ti Esajas, ka k’ma, Ni-ara tǐn p-u-xalap tǐni-än lk pa Esaias lk say pst-take 3s.gen caus-mot-surface 3s-obl ta ăsi ka-sakit-ǝn=eta, ka tŭb’x-an tǐn ta ka-alam=[eta.] nom neg v1-strong-uo=1pi.gen lk carry-uo 3s.gen nom v1-ill=1pi.gen This was to fulfil what was spoken by the prophet Isaiah, “He took our infirmities and bore our diseases.” (viii:18) Tou kakytt’an ti Jesus ki mabatoung ki makoi-lalaulau ka tou ritoung tyni-æn, ni-padingi-en tyn pa-ou-arogh patau-avang. En Jezus, vele scharen ziende rondom Zich, beval aan de andere zijde over te varen. Tu ka-kǐta-n ti Jesus ki ma-batung ki makoi-la-laulau when,if rdp-see-uo pa Jesus df ao1-numerous df crowd ka tu ritung tǐni-än, lk loc surrounding 3s.gen ni-pa-dingi-ǝn tǐn pa-u-arux pa-taw-avang. pst-v4-order-uo 3s.gen as-mot-across caus-go.down-ship Now when Jesus saw great crowds around him, he gave orders to go over to the other side.

Chapter 8 243

(viii:19) Ka ni-iroua tyni-æn saat ki Makou-sasoulat, ka ni-k’ma tyni-æn, Tamamatæutæuugh, æuæug-au-mau kow touma=mang ta sahkaqua-ei-’mhou. En er kwam een zeker Schriftgeleerde tot Hem, en zeide tot Hem: Meester, ik zal U volgen, waar Gij ook henengaat. Ka ni-i-rua tǐni-än saat ki Maku-sa-sulat, ka ni-k’ma lk pst-loc-arrive 3s-obl one df scribes lk pst-say tǐni-än, Tama-ma-täutäux, ä-äu-äux-aw=mau=kaw 3s-obl person-ao4-teach com-rdp-follow-sj.uo=1s.gen=2s.nom tumamang ta sa-ka-kua-ey-mhu. wherever nom go.through.difficulty-rdp-be.at/move-sj.uo=2s.gen And a scribe came up and said to him, “Teacher, I will follow you wherever you go.” (viii:20) Ka ni-k’ma ta ti Jesus tyni=æn; Akou-lbas ta mamei hanna, akou-laulau ta ajajam ka [sæuæ=bugh] tou vullum: râ äousi ki ma=mang ta Alak ki kaeuloung ka pakih-qua-eih ki voung-o tyn. En Jezus zeide tot hem: De vossen hebben holen, en de vogelen des hemels nesten; maar de Zoon des mensen heeft niet, waar Hij het hoofd nederlegge. Ka ni-k’ma ta ti Jesus tǐni-än; Aku-lbas ta lk pst-say nom pa Jesus 3s-obl exist-hole nom ka [säwäbŭx] tu mama-i27 hana, aku-laulau ta ay-ayam like-? fox exist-nest nom rdp-animal lk spread.out loc vŭlŭm: ra ausi kimamang ta Alak ki cloud adv not.exist whatever nom offspring df kaäwlung ka paki-kua-ey ki vungo tǐn. person lk seek-be.at/move-sj.uo df head 3s.gen And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head.” (viii:21) Ka pani [ki vouel] ka ni=pæhtæutæu-en tyn, ni-k’ma tyni=æn, Meirang, hahei-koh ki ou=qu’ei-mau si-ouro rmavak ki Ra=raman-au. En een ander uit Zijn discipelen zeide tot Hem: Heere! laat mij toe, dat ik eerst heenga, en mijn vader begrave. … 27 Final

i remains unexplained.

244 Text Ka pani [ki vual] ka ni-pä-täutäux-ǝn tǐn, ni-k’ma tǐni-än, lk other df body lk pst-v4-teach-uo 3s.gen pst-say 3s-obl Ma-irang, hahey=ko ki u-ku’-ey=mau si-uro Lord allow=1s.nom df mot-be.at/move-sj.uo=1s.gen to.rank-first r‹m›avak ki Raraman=au. ‹ao3›bury df father=1s.gen Another of the disciples said to him, “Lord, let me first go and bury my father.” (viii:22) Râ ni-kma ta ti Jesus tyni=æn, Mææuæugh-a jau-an, nda pa-ravak-â ki patei, neini-æn ka ni-mapatei. Doch Jezus zeide tot hem: Volg Mij, en laat de doden hun doden begraven. Ra ni-k’ma ta

ti Jesus tǐni-än, Mä-äu-äux-a

nda pa-ravak-a

ki patey, neini-än ka ni-ma-patey.

ǐau-an,

adv pst-say nom pa Jesus 3s-obl ao4-rdp-follow-sj 1s-obl adv caus-bury-sj df dead 3p-obl lk pst-ao1-dead

But Jesus said to him, “Follow me, and leave the dead to bury those who died.” (viii:23) Irou ka ni-mou-avang ta teni, ni-mææuugh tyni-æn ta Pahtatæutæu-en tyn. En als Hij in het schip gegaan was, zijn Hem Zijn discipelen gevolgd. Iru ka ni-m-u-avang ta teni, when,if lk pst-ao3-mot-ship nom 3s.nom ni-mä-äux tǐni-än ta Pa-ta-täutäux-ǝn tǐn. pst-ao4-follow 3s-obl nom disciple 3s.gen And when he got into the boat, his disciples followed him. (viii:24) Ka kytt’ei, ka ni-mæhpyt ta rouar ka irang tou vaoung, k’ma-appahynna ka ni-ou-halap ki roung-wal ta avang: Teni-râ ta ni-merip. En ziet, er ontstond een grote onstuimigheid in de zee, alzo dat het schip van de golven bedekt werd; doch Hij sliep. Ka kǐt’-ey, ka ni-m-äpǐt ta ruar ka irang tu vaung, lk see-sj.uo lk pst-ao3-rise nom storm lk big loc sea k’ma=ăpa-hǐna ka ni-u-xalap ki rungwal ta avang: like=add-there lk pst-mot-surface df wave nom ship

Chapter 8 245

Teni=ra ta ni-ma-irip. 3s.nom=adv nom pst-ao1-sleep And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but He was asleep. (viii:25) Ka rou iroua ta Pæhtatæutæu-en tyn, ni-pa-patti-mæu=æh tyni-æn, koun, Meirang, ka=ding-ou-kame, kou mapapatei=kytta. En Zijn discipelen, bij Hem komende, hebben Hem opgewekt, zeggende: Heere, behoed ons, wij vergaan! Pä-ta-täutäux-ǝn tǐn, Ka ru i-rua ta lk when,if loc-arrive nom disciple 3s.gen ni-pa-păti-mäwäx tǐni-än, kun, pst-caus-be.aware-wake.up 3s-obl say Ma-irang, kading-u=kame, ku ma-pa-patey=kǐta. Lord herd-imp=2p.nom because ao1-rdp-dead=1pi.nom And they went and woke him, saying, “Save us, Lord; we are perishing.” (viii:26) Ka ni-massousou neini-æn, Ka oumang ka mah-takout ka=mou emoumi ka oussyng ki tnam=sing-an? Nda ka ni-æhpit ta teni, ni-patym-hgan tyn ta vare vaoung-appa: ka ouhang-ato palung=pung [ka ni-äousi ki sypau.] En Hij zeide tot hen: Wat zijt gij vreesachtig, gij kleingelovigen? Toen stond Hij op, en bestrafte de winden en de zee; en er werd grote stilte. Ka ni-ma-susu neini-än, Kaumang ka ma-takut=kamu lk pst-ao-say 3p-obl why lk ao1-afraid=2p.nom ǐmumi ka ŭsǐng ki tna-m’sing-an? Nda ka ni-äpit ta teni, 2p.free lk small df hear-true-uo adv lk pst-rise nom 3s.nom ni-pa-tǐmxa-n tǐn ta vare vaung=ăpa: pst-v4-punish-uo 3s.gen nom wind sea=add ka uhang=ato palŭngpŭng [ka ni-ausi ki sǐpaw.] lk huge= prf quiet lk pst-not.exist df typhoon? And he said to them, “Why are you afraid, O men of little faith?” Then he rose and rebuked the winds and the sea; and there was a great calm, and there was no more wind.

246 Text (viii:27) Ka ni-mouh-kiap ta tau, koun, Mamang ta teni k’atta, ka milligh tyni-æn ta vare vaoung=appa? En de mensen verwonderden zich, zeggende: Hoedanig een is Deze, dat ook de winden en de zee Hem gehoorzaam zijn! Ka ni-m-u-kiap ta tau, kun, Ma-mang ta teni lk pst-ao-mot-astonished nom person say rdp-what nom 3s.nom k’=ăta, ka m-ǐlix tǐni-än ta vare vaung=ăpa? lk=prox lk ao-serve 3s-obl nom wind sea=add And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?” (viii:28) Irou ka ni-mou-arough ta teni tou pourough ki Gergesenen, nimæuæuäkla tyni-æn rarouha ki ni-ou-Lyttou, ka mou-pænæh makkarbo ki rava-ravak, ka ni=malouaf maplæh, k’ma-appa-hyn=na ka assi hma-lylpough hmari=vat ta timamang ki darang k’an=na. En als Hij over aan de andere zijde was gekomen in het land der Gergesenen, zijn Hem twee, van den duivel bezeten, ontmoet, komende uit de graven, die zeer wreed waren, alzo dat niemand door dien weg kon voorbij gaan. Iru ka ni-m-u-arux ta teni tu purux ki when,if lk pst-ao3-mot-across nom 3s.nom loc land df Gergesenen, ni-m-äw-äw-a-kla tǐni-än ra-ruha ki Gergesenes pst-ao3-mot-?-com-join 3s-obl rdp-two df ni-u-Lǐtu, ka m-u-pänäx măka-rbo ki rava-ravak, pst-mot-devil lk ao3-mot-open ao4.come.from-inside df rdp-grave ka ni-ma-luaf ma-pläx, k’ma=ăpa=hǐna ka ăsi h‹m›alǐ-’lpux lk pst-as-great ao1-hard like=add =there lk neg ‹ao3›as-able h‹m›arivat ta timamang ki darang k’=ăna. ‹ao3›pass.along nom whoever df path lk=dist And when he came to the other side, to the country of the Gadarenes, two demoniacs (lit. ‘two who were possessed by devils’) met him, coming out of the tombs, so fierce that no one could pass that way. (viii:29) Ka kytt’ei ni-mako-lang=æh ta neni, koun, Mang-amien ymhou-appa Jesus ka Alak ki Alid? Irouato kow hia parping paka-hymko ymian æn, dou äou=si-appa kidi-râ?

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En ziet, zij riepen, zeggende: Jezus, Gij Zone Gods! wat hebben wij met U te doen? Zijt Gij hier gekomen om ons te pijnigen voor den tijd? Ka kǐt’-ey ni-mako-langäx ta neni, kun, Mang-a=mian lk see-sj.uo pst-invoke-shout nom 3p.nom say what-sj=1pe.gen ǐmhu=ăpa Jesus ka Alak ki Alid? I-rua=’to=kaw 2s.free=add Jesus lk offspring df God loc-arrive= prf=2s.nom hia pa-r’ping pa-ka-hǐmko ǐmian-än, du ausi=ăpa here caus-tempt caus-v1-heavy 1pe-obl when,if not.exist=add kidi=ra? time=adv And behold, they cried out, “What have you to do with us, O Son of God? Have you come here to torment us before the time?” (viii:30) Ka tou dalia neini-æn ni=akou-jouagh ki madag ki vavoei ka bævæuavæuæh kmiym ki kan=nau nein. En verre van hen was een kudde veler zwijnen, weidende. Ka tu dalia neini-än ni-aku-yuax ki ma-dax ki lk loc distance 3p-obl pst-exist-herd df ao1-much df vavuy ka bä-väwa-väwäx k‹m›iǐm ki kan-aw nein. pig lk rdp-rdp-graze ‹ao3›seek df eat-sj.uo 3p.gen Now a herd of many swine was feeding28 at some distance from them. (viii:31) Ka ni-tmoumimia tyni-æn ta Lyttou-Lyttou, koun, Iro rou pa-darangkow ymiæn-æn, hahei=ei-kame pa-darang pa-ou-rbo tou jouagh ki vavoei. En de duivelen baden Hem, zeggende: Indien Gij ons uitwerpt, laat ons toe, dat wij in die kudde zwijnen varen. Ka ni-t‹m›umimia tǐni-än ta Lǐtu-Lǐtu, kun, lk pst-‹ao3›beg 3s-obl nom rdp-spirit say Iru-ru pa-darang=kaw ǐmiän-än, rdp-when,if caus-go.away=2s.nom 1pe-obl hahey-ey=kame pa-darang pa-u-rbo tu yuax ki vavuy. … allow-sj.uo=1pe.nom caus-go.away as-mot-inside loc herd df pig 28 Lit. ‘grazing,

looking for something to eat’.

248 Text And the demons begged him, “If you cast us out, allow us to go away into the herd of swine.” (viii:32) Ka ni-k’ma ta teni neini=æn, Ou-kouâ. Neni-râ dou mou=pænæh, nimou-koua mou-rbo ki jouagh ki vavoei: ka kytt’ei, va=varing-bing ta ymmid ki jouagh ki vavoei makka æbavoak tou vaoung, ka ni-pistarimoukah tou raloraloum. En Hij zeide tot hen: Gaat heen. En zij uitgaande, voeren heen in de kudde zwijnen; en ziet, de gehele kudde zwijnen stortte van de steilte af in de zee, en zij stierven in het water. Ka ni-k’ma ta teni neini-än, U-kua-a. lk pst-say nom 3s.nom 3p-obl mot-be.at/move-sj Neni=ra du m-u-pänäx, ni-m-u-kua mu-rbo 3p.nom=adv when,if ao3-mot-open pst-ao3-mot-be.at/move as-inside ki yuax ki vavuy: ka kǐt’-ey, va-varingbing ta ǐmid ki yuax df herd df pig lk see-sj.uo rdp-precipitate nom all df herd ki vavuy măka-ä-ba-voak tu vaung, df pig ao4.be.diffuse-?-rdp.act.randomly loc sea ka ni-pis-tarimukax tu ralu-ralum. lk pst-involve.death-finish loc rdp-water And he said to them, “Go.” So they came out and went into the swine; and behold, the whole herd rushed down the steep bank into the sea, and perished in the waters. (viii:33) Ka ni-ylpout ta ni-sou=ajam: ka rou ni-mæuæumato, ni-ginnau ymmid ki mamang-da [ki att’-appa ka ni-pamt-en] tyni=æn ka ni-ou Lyttou. En die ze weidden, zijn gevlucht; en als zij in de stad gekomen waren, boodschapten zij al deze dingen, en wat den bezetenen geschied was. Ka ni-ǐlput ta ni-su-ayam: ka ru ni-m-äw-äwma=’to, lk pst-flee nom pst-guard-animal lk when,if pst-ao3-mot-town=prf ni-xǐnaw ǐmid kimamang=da [ki at’=ăpa ka ni-p-am’t-ǝn] pst-inform all whatever=adv df prox=add lk pst-caus-happen-uo tǐni-än ka ni-u-Lǐtu. 3s-obl lk pst-mot-devil The herdsmen fled, and going into the city they told everything, and what had happened to the demoniacs.

Chapter 9 249

(viii:34) Ka kytt’ei, ni-mouh-tmouk ta sat kaæum’an dmoum ma=doumma ti Jesus-an. Ka rou kyt=t’an nein tyni-æn, ni-tmoumimia ka mali-daeuah ki kidi ki pou=rouh nein. En ziet, de gehele stad ging uit, Jezus tegemoet; en als zij Hem zagen, baden zij, dat Hij uit hun landpalen wilde vertrekken. Ka kǐt’-ey, ni-m-u-tmuk ta saat ka-äwma-n lk see-sj.uo pst-ao3-mot-entirely nom one incl-town-incl d‹m›uma-duma ti Jesus-an. Ka ru kǐta-n nein tǐni-än, ‹ao3›rdp-front pa Jesus-obl lk when,if see-uo 3p.gen 3s-obl ni-t‹m›umimia ka h‹m›ali-daäw’-a ki kidi ki purux nein. pst-‹ao3›beg lk ‹ao3›go.past-complete-sj df limit df land 3p.gen And behold, all the city came out to meet Jesus; and when they saw him, they begged him to leave their neighborhood. Chapter 9 (ix:0) Ka mamattouda ki lbæh soulat. Het negende Capittel. Ka-ma-matuda ki lbäx ki29 sulat. ord-rdp-nine df part df document Ninth part of the document. (ix:1) Irou ka ni-mou-avang, ni=mou-arough mou-qua tou æuma tyn. Ka kytt’ei ni-mad tyni-æn ki dimmi-dimmi-en ka malaliko tou ’æpag-hin. En in het schip gegaan zijnde, voer Hij over en kwam in Zijn stad. En ziet, zij brachten tot Hem een geraakte, op een bed liggende. Iru ka ni-m-u-avang, ni-m-u-arux mu-kua when,if lk pst-ao3-mot-ship pst-ao3-mot-across as-be.at/move tu äwma tǐn. Ka kǐt’-ey ni-m-ad tǐni-än ki loc town 3s.gen lk see-sj.uo pst-ao3-bring 3s-obl df dǐmi-dǐmi-ǝn ka ma-la-liko tu äpax-ǝn. rdp-palsy-affl lk ao1-rdp-lie.down loc cover-uo  29 In

the original text, a default marker ki is missing between lbäx and sulat.

…

250 Text And getting into a boat he crossed over and came to his own city. And behold, they brought to him someone paralysed, lying on his bed. (ix:2) Heirou ka katytt’en30 ti Jesus ta tnamsing-an nein, ni-k’ma ki dimmidimmi-en-da, Pæh-shut-â æpak, atta-ral-en-kow ki varau. En Jezus, hun geloof ziende, zeide tot den geraakte: Zoon! wees welgemoed; uw zonden zijn u vergeven. Heyru ka ka-kǐta-n ti Jesus ta tna-m’sing-an nein, when,if lk rdp-see-uo pa Jesus nom hear-true-uo 3p.gen ni-k’ma ki dǐmi-dǐmi-ǝn=da, pst-say df rdp-palsy-affl=adv Päx-s’hŭt-a äpak 31, ătaral-ǝn=kaw ki varaw. think-trust-sj son(?) leave-uo=2s.nom df sin And when Jesus saw their faith he said to the paralysed person, “Take heart, my son; your sins are forgiven.” (ix:3) Ka k’ytt’ei ta rarouma ki Makou-sasoulat ni-mattæi-rarÿh=da, Barigh mahkou-talum ta ti atta [ki Alid.] En ziet, sommigen der Schriftgeleerden zeiden in zichzelven: Deze lastert God. Ka kǐt’-ey ta ra-ruma ki Maku-sa-sulat ni-matäi-ra-rǐx=da, lk see-sj.uo nom rdp-other df scribes pst-say-rdp-mind=adv Barix maku-talŭm ta ti ăta [ki Alid.] blaspheme ao4.invoke-plant nom pa prox df God And behold, some of the scribes said to themselves, “This man is blaspheming.” (ix:4) Ka dou kmytta ta ti Jesus ki na pæh-darimdim nein, ni-k’ma, Ka oumang pæh-sammuk-kamou pæh-dimdim tou rÿh-oumi? En Jezus, ziende hun gedachten, zeide: Waarom overdenkt gij kwaad in uw harten? Ka du k‹m›ǐta ta ti Jesus ki na päx-darimdim nein, lk when,if ‹ao3›see nom pa Jesus df part think-thoughts 3p.gen 30 Typo 31

for kakytt’en. Attested only once in the Gospel and Catechism texts.

Chapter 9 251

ni-k’ma, Kaumang päx-sămŭk=kamu päx-dimdim tu rǐx=umi? as-evil=2p.nom think-dark loc mind=2p.gen But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? pst-say why

(ix:5) Ka mang ta masaoun assi mahougfpit ka sou, Atta-ral-en kow ki varau; ki pou-sou-en lava, ’Æhpit-â, mou-naunang-â? Want wat is lichter te zeggen: De zonden zijn u vergeven? of te zeggen: Sta op en wandel? Ka mang ta ma-saun ăsi ma-hufpit ka su, lk what nom ao1-more neg ao1-heavy lk word Ătaral-ǝn=kaw ki varaw; ki p-u-su-ǝn lava, df caus-mot-word-uo perhaps leave-uo=2s.nom df sin Äpit-a, m-una-unang-a? rise-sj ao3-rdp-stroll-sj For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’? (ix:6) Ka alei ka moumha-ah-ka=mou, ka akou-keirang-en ki kailh=en ta Alak ki kaeuloung tou atta=ral-han ki varau tou Næi-râ (nda nik’ma tou dimmi-dimmi-en) Æhpittâ, arau ta æpag-in-oho, d’marang-â mouqua tou tallagh=oho. Doch opdat gij moogt weten, dat de Zoon des mensen macht heeft op de aarde, de zonden te vergeven (toen zeide Hij tot den geraakte): Sta op, neem uw bed op, en ga heen naar uw huis. Ka aley ka m-u-mha-a=kamu, ka aku-ka-irang-ǝn ki lk reason lk ao3-mot-know-sj=2p.nom lk exist-greatness df ka-ilx-ǝn ta Alak ki kaäwlung tu ătaral-an ki varaw tu v1-strong-uo nom offspring df person loc leave-uo df sin loc Näy=ra (nda ni-k’ma tu dǐmi-dǐmi-ǝn) Äpit-a, ar’-aw ta earth=adv adv pst-say loc rdp-palsy-affl rise-sj take-sj.uo nom äpax-ǝn-oho, d‹m›arang-a m-u-kua tu tălax-oho. cover-uo=2s.gen ‹ao3›go.away-sj ao3-mot-be.at/move loc house=2s.gen But that you may know that the Son of man has authority (lit. ‘greatness and strength’) on earth to forgive sins” -- he then said to the paralytic -“Rise, take up your bed and go home.”

252 Text (ix:7) Ka rou ni-æhpit, ni-dma=rang mouqua tou tallagh tyn. En hij opgestaan zijnde, ging heen naar zijn huis. Ka ru ni-äpit, ni-d‹m›arang m-u-kua tu tălax lk when,if pst-rise pst-‹ao3›go.away ao3-mot-be.at/move loc house tǐn. 3s.gen And he rose and went home. (ix:8) Irou ka kakytt’an [ta atta] ki Makoilalaulau, ni-mou rynghau ka ni-pakairang ki kidi ki Alid, ka ni-piha ki keirang-en ki kailh-hen ka k’mahynna ki kaeuloung-da. De scharen nu dat ziende, hebben zich verwonderd, en God verheerlijkt, die zodanige macht den mensen gegeven had. Iru ka ka-kǐta-n [ta ăta] ki Makoi-la-laulau, when,if lk rdp-see-uo nom prox df crowd ni-m-u-rǐnxaw ka ni-pa-ka-irang ki kidi ki Alid, pst-ao-mot-astonished lk pst-caus-v1-big df value df God ka ni-piha ki ka-irang-ǝn ki ka-ilx-ǝn ka k’ma-hǐna lk pst-give df v1-big-uo df v1-strong-uo lk like-there ki kaäwlung=da. df person=adv When the crowds saw it, they were astonished, and they glorified God, who had given such authority (‘greatness and strength’) to men. (ix:9) Ka tou hali-daeu-en ti Jesus hynna, ni-kmytta ki voual ka mi=roung tou tallagh ki ’ahimhgan, ka ti Mattheus ki nanang: ka ni=k’ma tyni-æn, Mææuæug-a jau=an. Ka rou ni-æhpit ni-mææuug tyni-æn. En Jezus, van daar voortgaande, zag een mens in het tolhuis zitten, genaamd Mattheus; en zeide tot hem: Volg Mij. En hij opstaande, volgde Hem. Ka tu hali-daäw’-ǝn ti Jesus hǐna, ni-k‹m›ǐta ki lk loc go.past-complete-uo pa Jesus there pst-‹ao3›see df vual ka m-i-rung tu tălax ki a-im’x-an, body lk ao3-loc-sit loc house df com-tax-uo

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ka ti Mattheus ki nanang: ka ni-k’ma tǐni-än, lk pst-say 3s-obl Mä-äu-äux-a ǐau-an, ka ru ni-äpit ni-mä-äux tǐni-än. ao4-rdp-follow-sj 1s-obl lk when,if pst-rise pst-ao4-follow 3s-obl As Jesus passed on from there, he saw a man called Matthew sitting at the tax office; and he said to him, “Follow me.” And he rose and followed him. lk pa Matthew df name

(ix:10) Ka ni-k’ma’to-hynna dou miroung mavok tou tallagh [ti Mattheus], kytt’ei mabatoung ki tama-imigh ki tama-kavarau-appa ni-iroua mi-sâl ti Jesus-an ki Pæh=tatæutæu-en-appa tyn. En het geschiedde, als Hij in het huis van Mattheus aanzat, ziet, vele tollenaars en zondaars kwamen en zaten mede aan, met Jezus en Zijn discipelen. Ka ni-k’ma=’to-hǐna du m-i-rung m-avok tu tălax lk pst-like= prf-there when,if ao3-loc-sit ao3-have.meal loc house [ti Mattheus], kǐt’-ey ma-batung ki tama-imix ki pa Matthew see-sj.uo ao1-numerous df person-tax df tama-ka-varaw=ăpa ni-i-rua m-i-saal ti Jesus-an person-v1-sin=add pst-loc-arrive ao-loc-together pa Jesus-obl ki Pä-ta-täutäux-ǝn=ăpa tǐn. df disciple=add 3s.gen And (it happened such that) as he sat at table in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. (ix:11) Ka rou ni-kmytta [ki atta] ta Farizéen, ni-k’ma ta neni ki Pæhtatæutæuen tyn, Kaumang ka mi-sâl mavok ta Tama-mahta=tæutæuuh ymoumiæn ki tama=imuh ki tama-kavarau-râ? En de Farizeen, dat ziende, zeiden tot Zijn discipelen: Waarom eet uw Meester met de tollenaren en de zondaren? Ka ru ni-k‹m›ǐta [ki ăta] ta Farizéen, ni-k’ma lk when,if pst-‹ao3›see df prox pa Pharisees pst-say Kaumang ka m-i-saal ta neni ki Pä-ta-täutäux-ǝn tǐn, nom 3p.nom df disciple 3s.gen why lk ao-loc-together m-avok ta Tama-ma-ta-täutäux ǐmumi-än ki tama-imŭx ao3-have.meal nom person-ao4-rdp-teach 2p-obl df person-tax ki tama-ka-varaw=ra? df person-v1-sin=adv

254 Text And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” (ix:12) Irou ka millingigh ta ti Je=sus [ki atta], ni-k’ma neini-æn, Manga neini-æn ka madarikæh ta tama-simimia ki mâlam, ka dyk alei ki assi mariang ki voual. Maar Jezus, zulks horende, zeide tot hen: Die gezond zijn hebben den medicijnmeester niet van node, maar die ziek zijn. Iru ka m-ǐlingix ta ti Jesus [ki ăta], ni-k’ma when,if lk ao3-hear nom pa Jesus df prox pst-say neini-än, Mang-a neini-än ka ma-darikäx ta 3p-obl be.of.what.concern-sj 3p-obl lk ao1-healthy pa tama-si-mimia ki ma-alam, person-transform-fix,cure df ao1-ill ka dǐk aley ki ăsi ma-riang ki vual. lk only reason df neg ao1-good df body But when he heard it, he said to them, “What is the use of a physician to those who are healthy? (He is) only (of use) to those who are not well. (ix:13) Ra ouqu’auto papæhtæu=tæu-anei, ka mang ta atta, Kaha=rumman ta kamoei-en-au, assi pa=phgik-an. K’assi-koh irou-ato ki tætæm-au-mau ta matiktik, râ tama-kavarau-appa tou si-lal’an. Doch gaat heen en leert, wat het zij: Ik wil barmhartigheid, en niet offerande; want Ik ben niet gekomen om te roepen rechtvaardigen, maar zondaars tot bekering. Ra u-ku’-aw=’to pa-tä-täutäux-aney,32 kamang ta ăta, lk mot-be.at/move-sj.uo=prf v4-rdp-teach-sj.uo what nom prox Ka-harŭm-an ta ka-muy-ǝn=au, ăsi pa-p’xik-an. v1-have.mercy-uo nom v1-desire-uo =1s.gen neg caus-sacrify-uo K’=ăsi=ko i-rua=’to ki tätääm-aw=mau ta ma-tiktik, lk=neg=1s.nom loc-arrive= prf df call-sj.uo=1s.gen nom ao1-straight 32 The

second p in papæhtæu=tæu-anei makes no sense and must be a typo: the Gospel text has 80 instances combining one pa- prefix with ta- and täutäux against one instance combining täutäux with two pa- prefixes.

Chapter 9 255

ra

tama-ka-varaw=ăpa tu si-lala-n. loc transform-change-uo But go and learn what this means, ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners [to convert].”

adv person-v1-sin=add

(ix:14) Tou kidi k’anna ni-irou-a tyni-æn ta Pæhtatæutæu-en ti Joannes, koun, K’aumang ka vou=navounei-kame mirkit ta emiæn ki Farizeen appa, râ assi mirkit ta Pæhtatæutæu-en-oho? Toen kwamen de discipelen van Johannes tot Hem, zeggende: Waarom vasten wij en de Farizeen veel, en Uw discipelen vasten niet? Tu kidi k’=ăna ni-i-rua tǐni-än ta Pä-ta-täutäux-ǝn ti loc time lk=dist pst-loc-arrive 3s-obl nom disciple pa Joannes, kun, Kaumang ka vuna-vuney=kame m-i-rkid ta lk rdp-often=1pe.nom ao3-loc-fast nom John say why ǐmiän ki Farizeen=ăpa, ra ăsi m-i-rkid ta 1pe.free df Pharisees=add adv neg ao3-loc-fast nom Pä-ta-täutäux-ǝn-oho? disciple=2s.gen Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?” (ix:15) Ka ni-k’ma ta ti Jesus nei=ni-æn, Hmahei-kaua mavoulas ta Alalak [ka poulalam] ki pæræh ka vahæu, rou ’ia-qua-appa nei=ni-æn ta paræh ka makakakitil [k’anna?] Râ irouah ta wæ’i’j, ka ha-mi-aul-ato ta pæræh ka maka=kakitil neini-æn, anna ta mirkit=ah ta neini. En Jezus zeide tot hen: Kunnen ook de bruiloftskinderen treuren, zolang de Bruidegom bij hen is? Maar de dagen zullen komen, wanneer de Bruidegom van hen zal weggenomen zijn, en dan zullen zij vasten. Ka ni-k’ma ta ti Jesus neini-än, H‹m›ahey kawa lk pst-say nom pa Jesus 3p-obl ‹ao3›allowed qu ma-vulas ta Al-alak [ka p-u-la-lam] ki päräx ka ao1-sad nom rdp-offspring lk caus-mot-rdp-be.with df man lk vahäw, ru äya-kua=ăpa neini-än ta paräx ka new when.if be.with-be.at/move=add 3p-obl nom man lk ma-ka-kakitil [k’=ăna?] Ra i-ru’-a ta wäi-i,  … ao4-rdp-marry lk=dist adv loc-arrive-sj nom rdp-day

256 Text ka hami’-awl=ato

ta

päräx ka ma-ka-kakitil neini-än, lk ao4-rdp-marry 3p-obl ăna ta m-i-rkid-a ta neini. then ao3-loc-fast-sj nom 3p.nom And Jesus said to them, “Can the wedding guests (lit. ‘children who are with the bridegroom’) mourn as long as the bridegroom is with them? The days will come, when the bridegroom is taken away from them, and then they will fast. lk take.away-sj.uo = prf nom man

(ix:16) Aousi ta timamang ka pouh-halap ki apapad ka aousi-ap=pa ki houpyng [kavaæu-appa] tou koula-mough [ka marouhf-pa] ka rïé, ka mou-khyt ta na apad ki koulamough, ka mou-darima mou-khyt ta khyt. Ook zet niemand een lap ongevold laken op een oud kleed; want deszelfs aangezette lap scheurt af van het kleed, en er wordt een ergere scheur. Ausi ta timamang ka p-u-xalap ki ap-apad not.exist nom whoever lk caus-mot-surface df rdp-cloth ka ausi=ăpa ki hupǐng [ka vahäw=ăpa] tu kulamux lk not.exist=add df fulled lk new=add loc garment ta na apad ki [ka ma-ruf=pa33] ka rié, ka m-u-khǐt lk ao1-?-add lk old lk ao3-mot-tear.off nom part cloth df kulamux, ka mu-darim-a m-u-khǐt ta khǐt. garment lk as-bottom-sj ao3-mot-tear.off nom rent And no one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. (ix:17) Ka assi pou-quan ta hala [ki karæu matæh] ka vaæu tou vannak ka rii: irou k’ma-hynna, mou-ptou-ak34 ta vannak, ka pa=ouh-tiri-en ta hala, ka myhkoulei ta vannak: ra pou-qu’an ta hala ki karæumatæh ka vahæu tou van=nak ka vahæu, ka rourouha k’anna kasâl-in hma pa-i-darie. Noch doet men nieuwen wijn in oude leder zakken; anders zo bersten de leder zakken, en de wijn wordt uitgestort, en de leder zakken verderven, maar men doet nieuwen wijn in nieuwe leder zakken, en beide te zamen worden behouden. 33 Tentative

analysis (compare with preceding parallel construction [ka vahäw= ăpa]). 34 Typo for mou-ptou-ah.

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Ka ăsi p-u-kua-n ta hala [ki karäwmatäx] ka vahäw lk neg caus-mot-be.at/move-uo nom wine df grape lk new tu vănak ka rie: iru k’ma-hǐna, m-u-ptu-a ta vănak, loc (leather?)bag lk old when.if like-there ao-mot-burst-sj nom l.bag ka pa-u-tiri-ǝn ta hala, ka mǐ-kuley ta lk caus-mot-pour.down-uo nom wine lk inch-spoil,perish nom vănak: ra p-u-kua-n ta hala ki karäwmatäx ka lk l.bag adv caus-mot-be.at/move-uo nom wine df grape vahäw tu vănak ka vahäw, ka ru-ruha k’=ăna ka-saal-ǝn lk rdp-two lk=dist v1-one-uo new loc (leather?)bag lk new h‹m›a pa-i-da-rie. ‹ao3›hide,keep caus-loc-rdp-old Neither is new wine put into old wineskins; if it is, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved.” (ix:18) Tou pasousou-en tyn nei=ni-æn ki atta, kytt’ei saat ki si-ba=vau niiroua deip tyni-æn, koun, Ni-mapatei ’houni ta alak-au ka Ina, râ ouquâ pouh-halap ki rima=’uho tyni-æn, ka mæuæh-ah ta teni. Als Hij deze dingen tot hen sprak, ziet, een overste kwam en aanbad Hem, zeggende: Mijn dochter is nu terstond gestorven, doch kom en leg Uw hand op haar, en zij zal leven. Tu

pa-susu-ǝn tǐn

neini-än ki ăta,

kǐt’-ey

saat ki

loc v4-say-uo 3s.gen 3p-obl df prox see-sj.uo one df

si-bavaw ni-i-rua deip tǐni-än, kun, Ni-ma-patey to.rank-top pst-loc-arrive worship 3s-obl say pst-ao1-dead huni ta alak=au ka Ina, ra u-kua-a just.now nom offspring=1s.gen lk woman adv mot-be.at/move-sj p-u-xalap ki rima-uho tǐni-än, ka mä-wäx-a ta teni. caus-mot-surface df hand=2s.gen 3s-obl lk ao1-live-sj nom 3s.nom While he was thus speaking to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died; but come and lay your hand on her, and she will live.”

258 Text (ix:19) Ka rou ni-æhpit ta ti Jesus, ni-mæuæuugh tyni-æn mou-lam ki Pæhta­ tæutæuuh-en tyn. En Jezus opgestaan zijnde, volgde hem, en Zijn discipelen. Ka ru ni-äpit ta ti Jesus, ni-m-äu-äux tǐni-än lk when,if pst-rise nom pa Jesus pst-ao4-rdp-follow 3s-obl mu-lam ki Pä-ta-täutäux-ǝn tǐn. 3s.gen as-be.with df disciple And Jesus rose and followed him, with his disciples. (ix:20) Ka kytt’ei ta Ina ka tæu=æmag-han makka-sat kytiæn ab ’ki rouha ki tauil, dou mou-rikour mou-ææugh, ni-smoukla ki na pa=pydpyd ki koulamough tyn. (En ziet, een vrouw die twaalf jaren het bloedvloeien gehad had, komende tot Hem van achteren, raakte den zoom Zijns kleeds aan; măka-saat Ka kǐt’-ey ta ina ka täw-ämax-an lk see-sj.uo nom woman lk come.out-blood-affl ao4.since-one kǐti-än ab ki ruha ki tawil, du mu-rikur m-u-ä-äux, df year when,if as-back ao-mot-rdp-follow35 ten plus two ni-s‹m›u-kla ki na pa-pǐdpǐd ki kulamux tǐn. pst-‹ao3›touch-join df part rdp-hem,border df garment 3s.gen And behold, a woman who had suffered from a hemorrhage for twelve years came up behind him and touched the fringe of his garment; (ix:21) Ka ni-mattæi-mado tyni=æn, rou sou-dyk-en-au smoukla ki koulamough tyn, dou miaka ’ddæ=rikæh-ah-koh. Want zij zeide in zichzelven: Indien ik alleenlijk Zijn kleed aanraak, zo zal ik gezond worden. Ka ni-matäi-mado tǐni-än, ru su-dǐk-ǝn=au lk pst-say-self 3s-obl when,if as-only-uo=1s.gen s‹m›u-kla ki kulamux tǐn, dumiaka da-därikäx-a=ko. ‹ao3›touch-join df garment 3s.gen consequently rdp-recover-sj=1.nom for she said to herself, “If I only touch his garment, I shall be made well.” 35 Probably

a shortened form of m-u-äu-äux (ao-mot-rdp-follow).

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(ix:22) Ka rou ni-mææuvering ta ti Jesus, ni-kmyta tyni-æn k’ma, Pæhs’hut-â timi, ni-paka-riang ym=hou-an ta tnamsingan-oho. Ka ni=padarikæhin ta Ina na tou kidi ki tælei k’anna. En Jezus, Zich omkerende, en haar ziende, zeide: Wees welgemoed, dochter! uw geloof heeft u behouden. En de vrouw werd gezond van dezelve ure af. Ka ru ni-m-ääw-vering ta ti Jesus, ni-k‹m›ǐta tǐni-än lk when,if pst-ao3-reverse-turn nom pa Jesus pst-‹ao3›see 3s-obl k’ma, Päx-s’hŭt-a timi, ni-pa-ka-riang ǐmhu-an ta say think-trust-sj daughter pst-caus-v1-good 2s-obl nom tna-m’sing-an-oho. hear-true-uo=2s.gen Ka ni-pa-darikäx-ǝn ta Ina na tu kidi ki täley k’=ăna. lk pst-caus-recover-uo nom woman part loc time df clock lk=dist Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly the woman was made well. (ix:23) Irou ka irouato ta ti Jesus tou talagh ki Si-bavau, ni-kytt’an tyn ta meiparingid ki kabatoung=an-appa ka saängsang, En als Jezus in het huis des oversten kwam, en zag de pijpers en de woelende schare, Iru ka i-rua=’to ta ti Jesus tu tălax ki Si-bavaw, when,if lk loc-arrive= prf nom pa Jesus loc house df ruler ni-kǐta-n tǐn ta ma-i-paringid ki ka-batung-an=ăpa ka pst-see-uo 3s.gen nom ao-loc-flute df v1-numerous-uo =add lk saangsang restless,noisy And when Jesus came to the ruler’s house, and saw the flute players, and the restless crowd, (ix:24) Ni-koumma neini-æn, D’maranga, k’assi ni-mapatei ta tmat-oul, râ matta’æu-dyk merip. Ka ni-mau-ak-ak-ak mattaua tyni=æn. Zeide Hij tot hen: Vertrekt; want het dochtertje is niet dood, maar slaapt. En zij belachten Hem. …

260 Text Ni-kŭma neini-än, D‹m›arang-a, k’=ăsi ni-ma-patey pst-(say)like 3p-obl ‹ao3›go.away-sj lk= neg pst-ao1-dead ta t‹m›atul, ra ma-ta’äw-dǐk ma-irip. nom ‹ao3›grow adv as-cover-only ao1-sleep Ka ni-ma-wakakak ma-tawa tǐni-än. lk pst-as-hahaha ao-laugh 3s-obl he said, “Depart; for the girl is not dead but sleeping.” And they laughed at him. (ix:25) Irou ka ni-padarang-en tyn pa-sa-mamala ta kabatoung-an, ni=sararbo, ka ni-mei-yttil tou rima tyn: ka ni-æhpit ta tmat-oul: Als nu de schare uitgedreven was, ging Hij in, en greep haar hand; en het dochtertje stond op. Iru ka ni-pa-darang-ǝn tǐn when,if lk pst-caus-go.away-uo 3s.gen pa-sa-ma-mala ta ka-batung-an, as-go.through.confined.place-rdp-outside nom v1-numerous-uo ni-sa-ra-rbo, ka ni-ma-i-ǐtil pst-go.through.confined.space-rdp-inside lk pst-ao-rdp-seize tu rima tǐn: ka ni-äpit ta t‹m›atul: loc hand 3s.gen lk pst-rise nom ‹ao3›grow But when he had sent the crowd outside, he went in and took her by the hand, and the girl arose. (ix:26) Ka ni-mæ-veiæh masouni ta kalauakau k’atta tou ymmid=appa ki pourough k’anna. En dit gerucht ging uit door dat gehele land. Ka ni-h‹m›ä-veyäx ma-suni ta kalawakaw k’=ăta lk pst-‹ao3›do-everywhere ao-make.sound nom rumour lk=prox tu ǐmid=ăpa ki purux k’=ăna. loc all=add df land lk=dist And the report of this went through all that district.

Chapter 9 261

(ix:27) Irou ka mali-daæua hynna ta ti Jesus, ni-mæu-æuugh tyni-æn dorouha ka mavouta tmatætææm makou-k’ma-hynna, Na Alak ti David ka harum-ou-kame. En als Jezus van daar voortging, zijn Hem twee blinden gevolgd, roepende en zeggende: Gij Zone Davids, ontferm U onzer! Iru ka h‹m›ali-daäwa hǐna ta ti Jesus, when,if lk ‹ao3›go.past-complete there nom pa Jesus ni-m-äu-äux tǐni-än da-ruha36 ka ma-vuta t‹m›a-tätääm pst-ao4-rdp-follow 3s-obl rdp-two lk ao1-blind ‹ao3›rdp-call maku-k’ma-hǐna, Na Alak ti David ao4.invoke-(say)like-there part offspring pa David ka-harŭm-u=kame. v1-have.mercy-imp=1pe.nom And as Jesus passed on from there, two blind men followed him, crying aloud, “Have mercy on us, Son of David.” (ix:28) Ka rou ni-mou-rbo ki tal=lagh, ni-iroua ta ma-vouta tyni-æn. Ka ni-k’ma ta ti Jesus neini-æn, Tna-msingnoumi kaua ka pai=lpough-en-au ta atta? Ni-koumma ta neni tyni-æn, Haei Meirang. En als Hij in huis gekomen was, kwamen de blinden tot Hem. En Jezus zeide tot hen: Gelooft gij, dat Ik dat doen kan? Zij zeiden tot Hem: Ja, Heere! Ka ru ni-m-u-rbo ki tălax, ni-i-rua ta ma-vuta lk when,if pst-ao3-mot-inside df house pst-loc-arrive nom ao1-blind tǐni-än. Ka ni-k’ma ta ti Jesus neini-än, 3s-obl lk pst-say nom pa Jesus 3p-obl Tna-m’sing-n=umi kawa ka pa-ilpux-ǝn=au ta ăta? hear-true-uo=2p.gen qu lk v4-able-uo=1s.gen nom prox Ni-kŭma ta neni tǐni-än, Haäy Ma-irang. pst-(say)like nom 3p.free 3s-obl yes Lord When he entered the house, the blind men came to him; and Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 36 dorouha

must be a typo. It probably stands for da-ruha (instead of du-ruha) as it has a human referent.

262 Text (ix:29) Anna ta ni-smoukla ki mat=ta nein, koun, Ma-ma ki ni-tna=msingnoumi kom-’al-ato-hynna ymoumi-æn-da. Toen raakte Hij hun ogen aan, zeggende: U geschiede naar uw geloof. Ăna ta ni-s‹m›u-kla ki măta nein, kun, then pst-‹ao3›touch-join df eye 3p.gen say Mama ki ni-tna-m’sing-n=umi kŭm’-al=ato-hǐna ǐmumi-än=da. like df pst-hear-true-uo=2p.gen like-sj=prf-there 2p-obl=adv Then he touched their eyes, saying, “According to your faith be it done to you.” (ix:30) Ka ni-pa-rkilat ta matta nein. Ka ni-tmakou-takout ta ti Jesus mavagh neini-æn, koun, Kytt’ei ka assi ’oumha-eih tima=mang-da. En hun ogen zijn geopend geworden. En Jezus heeft hun zeer gestrengelijk verboden, zeggende: Ziet, dat niemand het wete. Ka ni-pa-rkilat ta măta nein. Ka ni-t‹m›aku-takut lk pst-caus-open nom eye 3p.gen lk pst-‹ao3›rdp-frighten ta ti Jesus m-avax neini-än, kun, Kǐt’-ey ka ăsi nom pa Jesus ao3-forbid 3p-obl say see-sj.uo lk neg u-mha-ey timamang=da. mot-know-sj.uo whoever=adv And their eyes were opened. And Jesus sternly charged them, “See that no one knows it.” (ix:31) Neni-râ dou sa-mamala, ni-pou-beiæh pou-pæ-næh ki ka=lauakau-an ki nanang tyn tou ymmid ki pourough k’anna. Maar zij, uitgegaan zijnde, hebben Hem ruchtbaar gemaakt door dat gehele land. Neni=ra du sa-ma-mala, 3p.nom=adv when,if go.through.confined.space-rdp-outside ni-pu-beyäx p-u-pänäx ki kalawakaw-an ki nanang pst-as-everywhere caus-mot-open df rumour-coll df name tǐn tu ǐmid ki purux k’=ăna. 3s.gen loc all df land lk=dist But they went away and spread his fame through all that district.

Chapter 9 263

(ix:32) Irou ka ni-sa-mamala ta neni, kytt’ei ni-ad tyni-æn ta voual ka mangou­ pou ka ni-ou Lyttou. Als dezen nu uitgingen, ziet, zo brachten zij tot Hem een mens, die stom en van den duivel bezeten was. Iru ka ni-sa-ma-mala ta neni, when,if lk pst-go.through.confined.space-rdp-outside nom 3p.nom kǐt’-ey ni-ad tǐni-än ta vual ka ma-ngupu ka ni-u-Lǐtu. see-sj.uo pst-bring 3s-obl nom body lk ao1-dumb lk pst-mot-devil As they were going away, behold, a dumb demoniac was brought to him. (ix:33) Ka rou ni-pa-darang-en ta Lyttou, ni-masousou ta mang-ou=pou. Ka ni-mou-ryng-hau ta ma=koi-lalau-lau, koun, Myhkaqua assi-appa kytt’an ki k’ma-hynna tou Israel. En als de duivel uitgeworpen was, sprak de stomme. En de scharen verwonderden zich, zeggende: Er is nooit desgelijks in Israel gezien! Ka ru ni-pa-darang-ǝn ta Lǐtu, ni-ma-susu ta ma-ngupu. lk when,if pst-caus-go.away-uo nom devil pst-ao-say nom ao1-dumb makoi-la-laulau, kun, Ka ni-m-u-rǐnxaw ta lk pst-ao3-mot-amazed nom crowd say M-ǐ-ka-kua ăsi=ăpa kǐta-n ki k’ma-hǐna tu Israel. ao3-loc-rdp-be.at/move neg=add see-uo df like-there loc Israel And when the demon had been cast out, the dumb man spoke; and the crowds marveled, saying, “Never was anything like this seen in Israel.” (ix:34) Râ ni-koumma ta Fari=zéen, Padarang-en tyn ta Lyttou ki Si-bavau ki Lyttou-Lyttou. Maar de Farizeen zeiden: Hij werpt de duivelen uit door den overste der duivelen. Ra

ni-kŭma

ta

Farizéen, Pa-darang-ǝn

tǐn

ta

Lǐtu

adv pst-(say)like nom Pharisees caus-go.away-uo 3s.gen nom devil

ki Si-bavaw ki Lǐtu-Lǐtu. df to.rank-top df rdp-devil But the Pharisees said, “He casts out demons by the prince of demons.”

264 Text (ix:35) Ka ni-mou-beiæh mou-ryt=toung ta ti Jesus ki ymmid ki mæi=æumaæuma ki keirang-en ki ka=ousing-an-appa mahtatæutæuuh tou pæuisa-sal-an nein matta-sasou ki Hahnau ki Pei-sasou-an, simi=mia-appa ymmid ki maälam, ymd’=appa ki mææuahyng tou tautau-an. En Jezus omging al de steden en vlekken, lerende in hun synagogen, en predikende het Evangelie des Koninkrijks, en genezende alle ziekte en alle kwale onder het volk. Ka ni-mu-beyäx m-u-rǐtung ta ti Jesus ki ǐmid ki lk pst-as-everywhere ao3-mot-surrounding nom pa Jesus df all df mäix äwma-äwma ki ka-irang-ǝn ki ka-using-an=ăpa df v1-big-uo df v1-small-uo =add each rdp-town ma-ta-täutäux tu p-äw-i-sa-saal-an nein măta-sasu ao4-rdp-teach loc synagogue 3p.gen ao4.preach-command ǐmid ki ki Xa-x’naw ki pa-i-sasu-an, si-mimia=ăpa df rdp-inform df kingdom transform-fix,cure=add all df ma-älam, ǐm’d=ăpa ki mä-äw-ahǐng tu tau-tau-an. ao1-ill all=add df ao1-mot-infirm loc rdp-person-coll And Jesus went about all the cities and villages, teaching in their synagogues and preaching the gospel of the kingdom, and healing every disease and every infirmity. (ix:36) Ka dou kakytt’an tyn ta makoi-lalaulau, ni-ouhangh mara=rÿh maharum neini-æn, alei ka ni-pasi-bain ta neni pasaboak37 ma=ma ki joeko ka äousi ki kmaka=ding. En Hij, de scharen ziende, werd innerlijk met ontferming bewogen over hen, omdat zij vermoeid en verstrooid waren, gelijk schapen, die geen herder hebben. Ka du ka-kǐta-n tǐn ta makoi-la-laulau, lk when,if rdp-see-uo 3s.gen nom crowd ni-uhang ma-ra-rǐx ma-harŭm neini-än, pst-huge as-rdp-mind ao1-have.mercy 3p-obl aley ka ni-pa-si-ba-ǝn ta neni pasi-boak reason lk pst-caus-transform-exhaust-uo nom 3p.nom as-scattered 37 Probably

a typo for pasiboak (pasi/- seems to be in agreement with a preceding ni-pasi-bain).

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mama ki yuko ka ausi ki k‹m›a-kading. like df sheep lk not.exist df ‹ao3›rdp-herd When he saw the crowds, he had compassion for them, because they were exhausted and scattered, like sheep without a shepherd. (ix:37) Anna ta ni-k’ma ki Pæhtatæutæu-en tyn, Irang ta kaäjam=in, râ matiting ta tama-iroung. Toen zeide Hij tot Zijn discipelen: De oogst is wel groot; maar de arbeiders zijn weinige; Ăna ta ni-k’ma ki Pä-ta-täutäux-ǝn tǐn, Irang ta 3s.gen big nom then pst-say df disciple ka-ayam-ǝn, ra ma-titing ta tama-irung. v1-reap-uo adv ao1-few nom person-work Then he said to his disciples, “The harvest is plentiful, but the laborers are few; (ix:38) Anna ta tmoumimia ki Meirang ki ajam-an ka riæuri=oung-eih tyn madingi ta mai=roung-ah tou ajam-an tyn-râ. Bidt dan den Heere des oogstes, dat Hij arbeiders in Zijn oogst uitstote. Ăna ta t‹m›umimia ki Ma-irang ki ayam-an ka df reap-uo lk then ‹ao3›beg df Lord riäw-riung-ey tǐn ma-dingi ta ma-irung-a tu ayam-an rdp-urge?-sj.uo 3s.gen ao-send nom ao-serve-sj loc reap-uo tǐn=ra. 3s.gen=adv pray therefore the Lord of the harvest to send out laborers into his harvest.”

Chapter 10 (x:0) Ka sasat kyttiæn ki lbæh ki soulat. Het tiende Capittel. Ka-sa-saat kǐtiän ki lbäx ki sulat. ord-rdp-one ten df part df document Tenth part of the document.

266 Text (x:1) Irou ka ni-tætææm tyn [pa=ouqua] tyni-æn ki Pæhtatæu=tæu-en tyn ka sasat kyttien æb ki rouha, niphæn tyn neini-æn ki kailhg-en ki padarang-auh ta joep=an ka assi matikanagh [ki rÿh] ki padari-kag-eilappa ta ka’æu=hayng-en. En Zijn twaalf discipelen tot Zich geroepen hebbende, heeft Hij hun macht gegeven over de onreine geesten, om dezelve uit te werpen, en om alle ziekte en alle kwale te genezen. Iru ka ni-tätääm tǐn [pa-u-kua] tǐni-än ki when,if lk pst-call 3s.gen caus-mot-be.at/move 3s-obl df Pä-ta-täutäux-ǝn tǐn ka sa-saat kǐtiän äb ki ruha, 3s.gen lk rdp-one tenfold plus df two disciple ni-p’hä-n tǐn neini-än ki ka-ilx-ǝn ki pa-darang-aw pst-give-uo 3s.gen 3p-obl df v1-strong-uo df caus-go.away-sj.uo ta iupan ka ăsi ma-tikanax [ki rǐx] ki pa-darikax-eyl=ăpa nom spirit lk neg ao1-clean df mind df caus-recover-sj.uo =add ta ka-äw-haǐng-ǝn. nom v1-mot-infirm-uo And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal infirmities. (x:2) Atta hnyn ta nanang ki Pa=dadingi-an ka sasat kytti-en æb ki rouha: Siouro ta ti Simon ka si=ouwa Petrus, ti Andreas-appa ka tæi-appara tyn: ti Jakobus [ka alak] ti Zebedeus, ti Joannes=appa ka tæi-appara tyn. De namen nu der twaalf apostelen zijn deze: de eerste, Simon, gezegd Petrus, en Andreas, zijn broeder; Jakobus, de zoon van Zebedeus, en Johannes, zijn broeder; Ăta

hnǐn ta

nanang ki Pa-da-dingi-an ka sa-saat kǐtiän df v4-rdp-send-uo lk rdp-one ten äb ki ruha: Si-uro ta ti Simon ka siua plus df two to.rank-first nom pa Simon lk nickname Petrus, ti Andreas=ăpa ka täi-a-para tǐn: ti Jakobus [ka alak] 3s.gen pa James lk offspring Peter pa Andrew=add lk brother ti Zebedeus, ti Joannes=ăpa ka täi-a-para tǐn. pa Zebedee pa John=add lk brother 3s.gen The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; prox now nom name

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(x:3) Ti Filippus ti Bartholo=mæus-appa: ti Thomas ti Mat=thæus-appa ka na tama-imigh: ti Jakobus [ka alak] ti Alfeus, ti Lebbeus-appa ka pa-siou-an Thaddeus. Filippus en Bartholomeus; Thomas en Mattheus, de tollenaar; Jakobus, de zoon van Alfeus, en Lebbeus, toegenaamd Thaddeus; Ti Filippus ti Bartholomäus=ăpa: ti Thomas ti pa Philip pa Bartholomew=add pa Thomas pa Matthäus=ăpa ka na tama-imix: ti Jakobus [ka alak] Matthew=add lk part person-tax pa James lk offspring ti Alfeus, ti Lebbeus=ăpa ka pa-siua-n Thaddeus. pa Alphaeus pa Lebbaeus=add lk caus-nickname-uo Thaddaeus Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Lebbaeus who was nicknamed Thaddaeus; (x:4) Ti Simon Kananites, ti Ju=das Iskariotes-appa ka ni-si-toun=noun [si hm’amha] tyni-æn. Simon Kananites, en Judas Iskariot, die Hem ook verraden heeft. Ti Simon Kananites, ti Judas Iskariotes=ăpa pa Simon the Cananaean pa Judas Iscariot=add ka ni-si-tunun [si-mha-mha] tǐni-än. lk pst-as-deliver deceive-rdp-know 3s-obl Simon the Cananaean, and Judas Iscariot, who betrayed him. (x:5) Sasat kyttien æb ki rouha k’anna ta ni-padadingi-en ti Jesus, ka ni-makou sou neini-æn, koun, Assi-kamou mou qua-ah tou da=rang ki Heidang, ka assi-kamou mou-rbo-ah tou æuma-æuma ki Samaritanen. Deze twaalf heeft Jezus uitgezonden, en hun bevel gegeven, zeggende: Gij zult niet heengaan op den weg der heidenen, en gij zult niet ingaan in enige stad der Samaritanen. Sa-saat kǐtiän äb ki ruha k’=ăna ta ni-pa-da-dingi-ǝn ti rdp-one ten plus df two lk=dist nom pst-v4-rdp-send-uo pa Jesus, ka ni-maku-su neini-än, kun, ăsi=kamu Jesus lk pst-ao4.invoke-word 3p-obl say neg=2p.nom  …

268 Text m-u-kua-a

tu

darang ki Heidang, ka ăsi=kamu df Heathen lk neg=2p.nom m-u-rbo-a tu äwma-äwma ki Samaritanen. ao3-mot-inside-sj loc rdp-town df Samaritans These twelve Jesus sent out, charging them, “Do not take the road of the Gentiles, and enter no town of the Samaritans, ao3-mot-be.at/move loc path

(x:6) Ra si-oura-â sahkaqua tou hmi-taraæuh ka jouko ki tallagh ki Israel. Maar gaat veel meer heen tot de verloren schapen van het huis Israels. Ra si-uro-a

sa-ka-kua

tu

adv to.rank-first-sj go.through.difficulty-rdp-be.at/move) loc

h‹m›i-taraäwx ka yuko ki tălax ki Israel. ‹ao3›cover.surface/distance-complete lk sheep df house df Israel but go rather to the lost sheep of the house of Israel.38 (x:7) Ka tou sahkaqua-noumi matta-sasou-â, koun, Mou-touk=ato ta Peisasou-­an ki tounnoun ki vullu-vullum. En heengaande predikt, zeggende: Het Koninkrijk der hemelen is nabij gekomen. Ka tu sa-ka-kua-n=umi lk loc go.through.difficulty-rdp-be.at/move-uo =2p.gen măta-sasu-a, kun, m-u-tuk=ato ta ao4.preach-command-sj say ao-mot-close= prf nom pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm. Kingdom of Heaven And preach as you go, saying, ‘The kingdom of heaven has come near.’ (x:8) Pakadarikæ-’æ ki mangou=ri, paka-koupti-’æ ki [Leproos ka] ou-tataummin, papatti-mæu-â ki patei, padarang-â ki Lyttou. Ni=paki-nynno’noumi maki-valei-da, pæ’-nynno, âppa pihga ki atta. Geneest de kranken; reinigt de melaatsen; wekt de doden op; werpt de duivelen uit. Gij hebt het om niet ontvangen, geeft het om niet. 38 A

more accurate rendering would be ‘rather go and look everywhere for the lost sheep of the house of Israel’.

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Pa-ka-darikäx-ä ki ma-nguri, pa-ka-kuptix-ä ki [Leproos ka] caus-v1-recover-sj df ao1-sick caus-v1-clean-sj df leper lk u-ta-taŭm-ǝn, pa-păti-mäw[ax]-a ki patey, mot-rdp-leprous-affl caus-be.aware-wake.up-sj df dead pa-darang-a ki Lǐtu. Ni-paki-nǐno-n=umi maki-valey=da, caus-go.away-sj df devil pst-as-nothing-uo=2p.gen ao4.seek-find=adv pää-nǐno-a=ăpa pixa ki ăta. as-nothing=add give df prox Heal the sick, cleanse lepers, raise the dead, cast out demons. You received without paying, give without pay. (x:9) Ynna taammia ki kym, ki malitouk, ki æu’a lava tou ’æit=oumi ka rypiryp. Verkrijgt u noch goud, noch zilver, noch koper geld in uw gordels; Ǐna ta ămia ki kǐm, ki malituk, ki äwa don’t nom take df gold df silver df copper lava tu äit=umi ka rǐp-i-rǐp. perhaps loc belt=2p.gen lk ?? Take no gold, nor silver, nor copper in your belts, (x:10) Ynna [ammia] ki lavat tou darang, ki rourouha ki pou-louvo=en, ki tatapil, ki houkar lava. Ka mangal-ah ta tama-iroung ki ka=kannin tyn-da. Noch male tot den weg, noch twee rokken, noch schoenen, noch staf; want de arbeider is zijn voedsel waardig. Ǐna [ămia] ki lavat tu darang, don’t take. df purse,bag loc path ki ru-ruha ki p-u-luvo-ǝn, ki ta-tapil, ki hukar lava. df rdp-two df caus-mot-?-uo df rdp-shoe df staff perhaps Ka m-angal-a ta tama-irung ki ka-kan-ǝn tǐn=da. lk ao1-worth-sj nom person-labour df rdp-eat-uo 3s.gen=adv no bag for your journey, nor two tunics, nor sandals, nor a staff; for the laborer deserves his food.

270 Text (x:11) Tou æuma toumamang ka tou keirang-en tou koussing-an=lava ka sararbo-ei-moumi, tmeita=lighâ ti mang ta mangal tou hynna: ka itouqua-hynna, tou kidi ki darang-ei-moumi. En in wat stad of vlek gij zult inkomen, onderzoekt, wie daarin waardig is; en blijft aldaar, totdat gij daar uitgaat. Tu

äwma tumamang ka tu ka-irang-ǝn tu k-ŭsing-an lava lk loc v1-big-uo loc v1-small-uo perhaps ka sa-ra-rbo-ey=mumi, t‹m›ai-talix-a lk go.through.confined.space-rdp-inside-sj.uo=2p.gen ‹ao3›rdp39-ask-sj timang ta m-angal tu hǐna: ka itu-kua-hǐna, tu kidi nom ao1-worth loc there lk be.at-be.at/move-there loc time who ki darang-ey=mumi. df go.away-sj.uo =2p.gen And whatever town or village you enter, find out who is worthy in it, and stay with him until you depart. loc town wherever

(x:12) Dou sa-rarbo-kamou tou tallagh, mamau-â tah-kapis ki anna. En als gij in het huis gaat, zo groet hetzelve. Du sa-ra-rbo=kamu tu tălax, when,if go.through.confined.space-rdp-inside=2p.nom loc house ma-mawa-a 40 ta kapis ki ăna. rdp-??-sj nom? ?? df dist As you enter the house, salute it. (x:13) Ka rou mäângal ta tallagh nda, mou-qua-al-ato ta reia-oumi hynna: ka rou assi mângal, dou=miaka sa-likough-al-ato ymoumi=æn ta reia-oumi. En indien dat huis waardig is, zo kome uw vrede over hetzelve, maar indien het niet waardig is, zo kere uw vrede weder tot u. Ka ru ma-angal ta tălax nda, m-u-kua-al=ato lk when,if ao1-worth nom house adv ao3-mot-be.at/move-sj= prf ta reya=umi hǐna: ka ru ăsi ma-angal, dumiaka nom peace=2p.gen there lk when,if neg ao1-worth consequently 39 See 40 A

§7.3 for loss of *l in t‹m›ai-. derivation of mäwäx ‘to watch’?

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sa-likux-al=ato ǐmumi-än ta reya=umi. go.through.confined.space-return-sj=prf 2p-obl nom peace=2p.gen And if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. (x:14) Ka rou timamang ta assi makou-ta tallagh ymou-mi-æn, ta assi-appa millingigh-ah ki sou-ou=mi, rou d’marang-kamou tou tal=lagh tou æuma lava k’anna, t’aptap=ei ta rapoul ki rahpal-oumi. En zo iemand u niet zal ontvangen, noch uw woorden horen, uitgaande uit dat huis of uit dezelve stad, schudt het stof uwer voeten af. Ka ru timamang ta ăsi maku-ta-tălax ǐmumi-än, lk when,if whoever nom neg ao4.call-rdp-house 2p-obl ta ăsi=ăpa m-ǐlingix-a ki su=umi, nom neg=add ao3-hear-sj df word=2p.gen ru d‹m›arang=kamu tu tălax tu äwma lava k’=ăna, when,if ‹ao3›go.away=2p.nom loc house loc town perhaps lk=dist taptap-ey ta rapul ki rapal=umi. shake.off-sj.uo nom dust/ointment df foot=2p.gen And if any one will not receive you or listen to your words, shake off the dust from your feet as you leave that house or town. (x:15) Dilligh koun-nau-kamou râ, kasaoun-eih lmaua ki pahaha=vouvoung ta pourough ki Sodoma ki Gomorra tou wæ’i ki pæpæmæ=mæ’en ki ’æuma k’anna. Voorwaar zeg Ik u: Het zal den lande van Sodom en Gomorra verdragelijker zijn in den dag des oordeels, dan dezelve stad. Dǐlix kun=au=kamu=ra, ka saun-ey l‹m›awa true say=1s.gen=2p.nom=adv lk more-sj.uo ‹ao3›bearable ki pa-ha-havu-vung ta purux ki Sodoma ki Gomorra df v4-rdp-rdp-suffer.harm nom land df Sodom df Gomorrah tu wäi ki pä-pä-mämäx-ǝn ki äwma k’=ăna. loc day df caus-v4-appear-uo df town lk=dist Truly, I say to you, it shall be more tolerable on the day of judgment for the land of Sodom and Gomor’rah than for that town.

272 Text (x:16) Kytt’ei pa dingi-ennau-ka=mou mama ki joeko tou tamæuh ki louang ka mihakub: Anna ta matallahkau-â mama ki voelei, paka-saat-â [ki rÿh] mama ki pa=dæuh. Ziet, Ik zende u als schapen in het midden der wolven; zijt dan voorzichtig gelijk de slangen, en oprecht gelijk de duiven. Kǐt’-ey pa-dingi-ǝn=au=kamu mama ki yuko tu tamäwx see-sj.uo v4-send-uo.1s.gen=2p.nom like df sheep loc midst ăna ta ma-tălaxkaw-a ki luang ka m-i-xakŭb: df large.animal lk ao3-loc-fall.down.on then ao1-wise-sj mama ki vuley, pa-ka-saat-a [ki rǐx] mama ki padäwx. like df snake caus-v1-one-sj df mind like df dove “Behold, I send you out as sheep in the midst of wolves; so be wise as serpents and innocent [sincere] as doves. (x:17) Saou-kavier râ ki ka’æu=loung: alei ka pæ’-tounnoun-ah ymoumi-æn tou paæuklaklan ma=ki-sâl ki sou, ka pa-ængat-ah ymoumi-æn tou paæui-sasâllan nein-da. Maar wacht u voor de mensen; want zij zullen u overleveren in de raadsvergaderingen, en in hun synagogen zullen zij u geselen. Sau-kavier-a ki kaäwlung: aley ka pää-tunun-a ǐmumi-än reason lk give-deliver-sj 2p-obl swear-hate-sj df person tu pa-äw-kla-kla-n maki-saal ki su, loc v4-mot-rdp-join-uo ao4.seek-together df word ka pa-ängat-a ǐmumi-än tu pa-äwi-sa-saal-an nein=da. lk caus-scourge-sj 2p-obl loc synagogue 3p.gen=adv Beware of men; for they will deliver you up to councils, and flog you in their synagogues, (x:18) Ka ’ad-auh-kamou tou Tæi=sou ki pourough tou Mei-sasou=appa ka Si-bavau alei jau-an, alei ki hgeil-in tiktik neini-æn ki Hei=dang-appa-râ. En gij zult ook voor stadhouders en koningen geleid worden, om Mijnentwil, hun en den heidenen tot getuigenis. Ka ad-aw=kamu tu Täi-su ki purux tu lk bring-sj.uo =2p.nom loc be.with-command df land loc ma-i-sasu=ăpa ka Si-bavaw aley ǐau-an,  reason 1s-obl king=add

…

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aley ki xail-ǝn tiktik neini-än ki Heidang=ăpa=ra. reason df inform-uo straight 3p-obl df Heathen=add=adv and you will be dragged before governors and kings for my sake, to bear testimony before them and the Gentiles. (x:19) Irou-râ pæ’-tounnou-ah41 ymoumi-æn, ynna ma-vouskar ki rÿh, mamang lavà, kamang lavà ta pasousou-ei-moumi. Ka pou=rarÿhan-eil-ato pi-’æ tou kidi ki tælei k’anna ymoumi-æn, ka ka=mang42 ta pasousou-ei-moumi-râ. Doch wanneer zij u overleveren, zo zult gij niet bezorgd zijn, hoe of wat gij spreken zult; want het zal u in dezelve ure gegeven worden, wat gij spreken zult. Iru=ra pää-tunun-a ǐmumi-än, ǐna ma-vuskar ki rǐx when,if=adv give-deliver-sj 2p-obl don’t ao1-worried df mind mamang lavă, ka mang lavă ta pa-susu-ey=mumi. whatever perhaps lk what perhaps nom v4-say-sj.uo=2p.gen Ka p-u-ra-rǐx-aneyl=ato piä tu kidi ki täley k’=ăna lk caus-mot-rdp-mind-sj.uo = prf give loc time df clock lk=dist ǐmumi-än, ka mamang ta pa-susu-ey=mumi=ra 2p-obl lk whatever nom v4-say-sj.uo=2p.gen=adv When they deliver you up, do not be anxious how you are to speak or what you are to say; for what you are to say will be given to you in that hour; (x:20) Ka assi ta ymoumi ka ma=sousou, râ Joep-an-appa ki Rara=man-oumi, ka mattæi-rarÿh ki sou ymoumi-æn. Want gij zijt het niet, die spreekt, maar het is de Geest uws Vaders, Die in u spreekt. Ka ăsi ta ǐmumi ka ma-susu, ra Iupan=ăpa lk neg nom 2p.free lk ao4-say adv spirit=add ki Raraman=umi, ka matäi-ra-rǐx ki su ǐmumi-än. df father=2p.gen lk say-rdp-mind df word 2p-obl for it is not you who speak, but the Spirit of your Father speaking through you. 41 Typo 42 Must

for pæ’-tounnoun-ah. be a typo for ka ma=mang.

274 Text (x:21) Ka pæ’-tounnoun-ah ta [saät] ki tæ’i-appara ki tæ’i-appara tyn tou kapatei-an, ta Raraman ki Alak tyn, ka makou-douma-ah ta alalak ki tæi-alalak [neini-æn,] ka luhpouh-ah neini-æn. En de ene broeder zal den anderen broeder overleveren tot den dood, en de vader het kind, en de kinderen zullen opstaan tegen de ouders, en zullen hen doden. Ka pää-tunun-a ta [saät] ki täi-a-para ki lk give-deliver-sj nom one df brother df täi-a-para tǐn tu ka-patey-an, ta Raraman ki Alak 3s.gen loc v1-dead-uo nom father df offspring brother tǐn, ka maku-duma-a ta al-alak ki 3s.gen lk ao4.invoke-front-sj nom rdp-offspring df täi-al-alak [neini-än,] ka lŭpux-a neini-än. be.with-rdp-offspring 3p-obl lk kill-sj 3p-obl Brother will deliver up brother to death, and the father his child, and children will rise against parents and have them put to death; (x:22) Ka kavahyr-an-ei-kamou ki ymmid ki tau alei ki Nanang=au, râ teni ka paha-limough tou jlalimough-an, ta paka-riang-eih=da. En gij zult van allen gehaat worden om Mijn Naam; maar die volstandig zal blijven tot het einde, die zal zalig worden. Ka ka-vahǐr-aney=kamu ki ǐmid ki tau aley ki lk v1-hate-sj.uo =2p.nom df all df person reason df Nanang=au, ra teni ka paha-limux tu ǐ-la-limux-an, name=1s.gen adv 3s.nom lk transform-limit loc loc-rdp-limit-uo ta pa-ka-riang-ey=da. nom caus-v1-good-sj.uo =adv and you will be hated by all for my name’s sake. But he who endures to the end will be saved. (x:23) Irou ka kmou-dyllough-ah ymoumi-æn tou æuma k’anna, yl=pout tâ mou-koua tou pani: Ka d’lligh-koun-nau-kamou-râ, assi=kamou hmæveiæ-æh tou limou=limou ki mæi-æuma-æuma ki Israël, ka hmahkaha-al-ato iroua ta Alak ki ka’æuloung. …

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Wanneer zij u dan in deze stad vervolgen, vliedt in de andere; want voorwaar zeg ik u: Gij zult uw reis door de steden Israels niet geeindigd hebben, of de Zoon des mensen zal gekomen zijn. Iru ka k‹m›u-dǐlux-a ǐmumi-än tu äwma k’=ăna, when,if lk ‹ao3›do.against?-lead-sj 2p-obl loc town lk=dist ǐlput-a m-u-kua tu pani: Ka d’lix kun=au=kamu=ra, flee-sj ao3-mot-be.at/move loc other lk true say=1s.gen=2p.nom=adv ăsi=kamu h‹m›ä-veyäx-ä tu limu-limu ki mäix neg=2p.nom ‹ao3›do-everywhere-sj loc rdp-limit df each äwma-äwma ki Israël, ka h‹m›a-kaha-al=ato i-rua ta rdp-town df Israel lk ‹ao3›do-finish-sj= prf loc-arrive nom Alak ki kaäwlung. offspring df person When they persecute you in one town, flee to the next; for truly, I say to you, you will not have gone through all the towns of Israel, before the Son of man comes. (x:24) Assi masaoun tou vavau ki kidi ta Pahtatæutæu-en ki Mahta=tæutæuuh tyni-æn, ta koungcia=appa ki Meirang tyn. De discipel is niet boven den meester, noch de dienstknecht boven zijn heer. Ăsi ma-saun tu vavaw ki kidi ta Pa-ta-täutäux-ǝn ki neg ao1-more loc top df value nom disciple df Ma-ta-täutäux tǐni-än, ta kungcia=ăpa ki Ma-irang tǐn. ao4-rdp-teach 3s-obl nom servant=add df lord 3s.gen A disciple is not above his teacher, nor a servant above his master; (x:25) Mamsing ki Pahtatæutæu=en, rou myh-kaula-ah ki kidi ma=ma ki Mahtatæutæuuh tyni-æn, ki koungcia, rou mama-ah ki Mei=rang tynda. Heirou ni-pa-nanang=en nein Beelzebul ta tæi-tallagh, pæh-pynnan-neih ki masaoun [mah-k’ma-hynna mananang] ta lalam tyn tou tallagh? Het zij den discipel genoeg, dat hij worde gelijk zijn meester, en de dienstknecht gelijk zijn heer. Indien zij den Heere des huizes Beelzebul hebben geheten, hoeveel te meer Zijn huisgenoten! …

276 Text Ma-m’sing ki Pa-ta-täutäux-ǝn, ru m-ǐ-kaula-a ki kidi when,if ao-loc-similar-sj df value mama ki Ma-ta-täutäux tǐni-än, ki kungcia, ru like df ao4-rdp-teach 3s-obl df servant when,if mama-a ki Ma-irang tǐn=da. df lord 3s.gen like Heyru ni-pa-nanang-ǝn nein Beelzebul ta täi-tălax, when,if pst-v4-name-uo 3p.gen Beelzebub nom be.with-house päx-pǐna-n-ey ki ma-saun [ma-k’ma-hǐna ma-nanang] think-how.much-uo-sj.uo df as-more as-like-there ao4-name ta la-lam tǐn tu tălax? nom rdp-companion 3s.gen loc house It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Be-el’zebul, how much more will they malign those of his household. ao1-enough df disciple

(x:26) Anna ta, ynna mahtakout neini-æn: ka assi ta’æufen ki ma=mang, ka assi ’a’æu-tataæuf-eih, ka assi ni-h’a-in ki mamang, k’assi kavan’-eil-ato. Vreest dan hen niet; want er is niets bedekt, hetwelk niet zal ontdekt worden, en verborgen, hetwelk niet zal geweten worden. Ăna ta, ǐna ma-takut neini-än: ka ăsi taäwf-ǝn kimamang, Then don’t ao1-afraid 3p-obl lk neg cover-uo whatever ka ăsi aäw-ta-taäwf-ey, ka ăsi ni-ha-ǝn kimamang, lk neg reverse-rdp-cover-sj.uo lk neg pst-hide,keep-uo whatever k’=ăsi ka-van’-eyl=ato. lk= neg v1-know-sj.uo = prf So have no fear of them; for nothing is covered that will not be revealed, or hidden that will not be known. (x:27) Kamamang ka vana-vana=en-nau-kamou tou karum-dum=an, pasousoueito pou-ræmæh: ka mamang-appa ka illingigh-’noumi tou tangyrra, patta-sasou-eito tou apang. Hetgeen Ik u zeg in de duisternis, zegt het in het licht; en hetgeen gij hoort in het oor, predikt dat op de daken. …

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Ka ma-mang ka vana-vana-ǝn=au=kamu tu ka-rŭmdŭm-an, lk rdp-what lk rdp-tell-uo =1s.gen=2p.nom loc v1-dark-uo pa-susu-ey=’to p-u-rämäx: ka ma-mang=ăpa ka ǐlingix-n=umi v4-say-sj.uo = prf as-mot-light lk rdp-what=add lk hear-uo =2p.gen tu tangira, păta-sasu-ey=’to tu apang. loc ear preach-command-sj.uo=prf loc roof What I tell you in the dark, utter in the light; and what you hear whispered, proclaim upon the housetops. (x:28) Ynna mahtakout ki lma=lpough ki voual, ka assi pis-ilpough paka-patei ki vatti: Râ masaoun-â mahtakout ki maligh smidada ki voual ki vatti tou kalæu’æu-en. En vreest u niet voor degenen, die het lichaam doden, en de ziel niet kunnen doden; maar vreest veel meer Hem, Die beide ziel en lichaam kan verderven in de hel. Ǐna ma-takut ki l‹m›a-’lpux ki vual, ka ăsi pis-ilpux don’t ao1-afraid df ‹ao3›rdp-kill df body lk neg involve.death-able pa-ka-patey ki văti: Ra ma-saun-a ma-takut ki ma-lix caus-v1-dead df soul adv as-more-sj ao1-afraid df ao1-strong s‹m›i-dada ki vual ki văti tu ka-läwhäw-ǝn. ‹ao3›transform-destroy df body df soul loc v1-deep-uo And do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell. (x:29) Assi kaua papeila’n ki lau=mari ka saäsat ta ’kyrri ka rourou=ha? Ka assi ’t-næi ta saäsat ki an=na dou ynnang-en ki Raraman=oumi. Worden niet twee musjes om een penningsken verkocht? En niet een van deze zal op de aarde vallen zonder uw Vader. Ăsi kawa pa-peǐla-n ki lawmari ka sa-saat ta kǐri neg qu caus-buy-uo df penny lk rdp-one nom sparrow ka ru-ruha? Ka ăsi t’-näy ta sa-saat ki ăna lk rdp-two lk neg go.down-earth nom rdp-one df dist du ǐnang-ǝn ki Raraman=umi. when,if not.want-uo df father=2p.gen Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father’s will.

278 Text (x:30) Ka ni-tauki-ymd-in kuh=ting ta voukugh tou vongo-oumi. En ook uw haren des hoofds zijn alle geteld. Ka ni-tawki-ǐm’d-ǝn kŭting ta vukŭx tu vongo=umi. lk pst-calculate-all-uo read/count nom hair loc head=2p.gen But even the hairs of your head are all numbered. (x:31) Anna ta, ynna mahtakout, ka siouro-kamou tou vavau ki ki=di ki ’kyrri ka madadagh. Vreest dan niet; gij gaat vele musjes te boven. Ăna ta, ǐna ma-takut, ka si-uro=kamu tu vavaw ki df then don’t ao1-afraid lk to.rank-first=2p.nom loc top kidi ki kǐri ka ma-da-dax. value df sparrow lk ao1-rdp-much Fear not, therefore; you are of more value than many sparrows. (x:32) Anna ta, timamang ta pouh=tatourou-tourough-ah pou-pænæh jau-an tou æmæh ki kaæu-loung, pouh-tatourou-tourouh-au-mau ty=ni-æn tou æmæh ki Raraman-au ka tou tounnoun ki vullu-vullum. Een iegelijk dan, die Mij belijden zal voor de mensen, dien zal Ik ook belijden voor Mijn Vader, Die in de hemelen is. Ăna ta, timamang ta p-u-ta-turu-turux-a pu-pänäx ǐau-an then whoever nom caus-mot-rdp-rdp-knee-sj as-open 1s-obl tu ämäx ki kaäwlung, p-u-ta-turu-turux-aw=mau loc front df person caus-mot-rdp-rdp-kneel-sj.uo =1s.gen tǐni-än tu ämäx ki Raraman=au ka tu tunun ki vŭlŭ-vŭlŭm. 3s-obl loc front df father=1s.gen lk loc heaven So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven. (x:33) Râ timamang ta rmau-ah jau-an tou æmæh ki ka’æuloung, teni ta r’auan-ei-mau tou æmæh ki Raraman-au ka tou tounnoun ki vullu-vullum. Maar zo wie Mij verloochend zal hebben voor de mensen, dien zal Ik ook ver­loochenen voor Mijn Vader, Die in de hemelen is.

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Ra timamang ta

adv whoever

r‹m›au-a

ǐau-an tu

ämäx ki kaäwlung,

nom ‹ao3›deny-sj 1s-obl loc front df person

teni ta rau-aney=mau tu ämäx ki Raraman=au ka tu 3s.nom nom deny-sj.uo=1s.gen loc front df father=1s.gen lk loc tunun ki vŭlŭ-vŭlŭm. heaven But whoever denies me before men, I also will deny before my Father who is in heaven. (x:34) Ynna pou-kidi pou-rÿh ka irou’ato-koh ki ad-au-mau ta reia tou Næi: Assi-koh irou-’ato ki ad=au-mau ta reia, râ tyrrau-appa. Meent niet, dat Ik gekomen ben, om vrede te brengen op de aarde; Ik ben niet gekomen om vrede te brengen, maar het zwaard. Ǐna pu-kidi p-u-rǐx ka i-rua=’to=ko ki don’t as-estimate caus-mot-mind lk loc-arrive= prf=1s.nom df ad-aw=mau ta reya tu Näy: ăsi=ko bring-sj.uo=1s.gen nom peace loc earth neg=1s.nom i-rua=’to ki ad-aw=mau ta reya, ra tǐraw=ăpa. loc-arrive= prf df bring-sj.uo =1s.gen nom peace adv sword=add “Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. (x:35) Ka irou-ato-koh papatok=dangi-rangil ki ta-’u tou doumma ki Rarama’n tyn, ki alak-appa ka ina tou doumma ki Raren-’an tyn, ki alak-appa ka ina ka äæukahin tou doumma ki Raren-’an ka ni mææukkagh tyni-æn. Want Ik ben gekomen, om den mens tweedrachtig te maken tegen zijn vader, en de dochter tegen haar moeder, en de schoondochter tegen haar schoonmoeder. Ka i-rua=’to=ko pa-patok-dangi-rangil ki tau tu lk loc-arrive= prf=1s.nom caus-?discord-rdp-quarrel df person loc duma ki Raraman tǐn, ki alak=ăpa ka ina tu duma ki 3s.gen df offspring=add lk woman loc front df front df father Rarenan tǐn, ki alak=ăpa ka ina ka a-äwkax-ǝn father 3s.gen df offspring=add lk woman lk rdp-take.as.inlaw-uo tu duma ki Rarenan ka ni-mä-äwkax tǐni-än. loc front df father lk pst-ao-take.as.inlaw 3s-obl

280 Text For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; (x:36) Ka mævæuuh-ah ki tæ’æ=sâl tou sat katallagh-an. En zij zullen des mensen vijanden worden, die zijn huisgenoten zijn. Ka mä-väux-a ki tää-saal tu saat ka-tălax-an. lk ao-enemy-sj df be.at-together loc one incl-house-incl And they will be enemies to those who share the same house. (x:37) Timamang ta mævæ’ango ti Ama tyn-en ti Ina-tyn-en pa-siou=ro jau-an, assi mangal ki kidi jau-an=da: ti-mamang-appa ta mæ-væan=go ki alak ka pæ-ræh ki alak ina43 pasi-ouro jau-an, assi mangal ki kidi jau-an. Die vader of moeder liefheeft boven Mij, is Mijns niet waardig; en die zoon of dochter liefheeft boven Mij, is Mijns niet waardig. Timamang ta mä-väango ti Ama tǐn-ǝn ti Ina tǐn-ǝn whoever nom ao1-love pa father 3s.gen-? pa mother 3s.gen-? pa-si-uro ǐau-an, ăsi m-angal ki kidi ǐau-an=da: caus-to.rank-first 1s-obl neg ao1-worth df value 1s-obl=adv timamang=ăpa ta mä-väango ki alak ka päräx ki whoever=add nom ao1-love df offspring lk man df alak ka ina pa-si-uro ǐau-an, ăsi m-angal ki offspring lk woman caus-to.rank-first 1s-obl neg ao1-worth df kidi ǐau-an. value 1s-obl He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me. (x:38) Timamang-appa ta assi mara ki na væværæh tyn [pou=halap tyni-æn] mææuugh jau-an, assi mangal ki kidi jau-an. En die zijn kruis niet op zich neemt, en Mij navolgt, is Mijns niet waardig. Timamang=ăpa ta ăsi m-ara ki na vä-väräx tǐn whoever=add nom neg ao3-take df part rdp-cross 3s.gen 43 Word

missing: should be alak ka ina.

…

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[p-u-xalap tǐni-än] mä-äux ǐau-an, ăsi m-angal caus-mot-surface 3s-obl ao4-follow 1s-obl neg ao1-worth ki kidi ǐau-an. df value 1s-obl and he who does not take his cross onto him and follow me is not worthy of me. (x:39) Timamang ta maki-valei [matta-ha] ki vatti tyn, pa-taurum=ma-auh tyn ta anna: ti mamang=appa ta pa-taurumma-al-ato ki vatti tyn alei jau-an, paki-valei-auh tyn [matta-ha] ta anna. Die zijn ziel vindt, zal dezelve verliezen; en die zijn ziel zal verloren hebben om Mijnentwil, zal dezelve vinden. Timamang ta maki-valey [m-ăta-ha] ki văti tǐn, whoever nom ao4.seek-find ao3-put-hide,keep df soul 3s.gen pa-tawrŭma-aw tǐn ta ăna: caus-get.lost-sj.uo 3s.gen nom dist timamang=ăpa ta pa-tawrŭma-al=ato ki văti tǐn whoever=add nom caus-get.lost-sj=prf df soul 3s.gen aley ǐau-an, paki-valey-aw tǐn [m-ăta-ha] ta ăna. reason 1s-obl seek-find-sj.uo 3s.gen ao3-put-hide,keep nom dist He who finds his soul will lose it, and he who loses his soul for my sake will find it. (x:40) Timamang ta makou-ta=tallagh ymoumi-æn, makoutatal=lagh-ato jauan: timamang-appa ta makou-tatallagh jau-an, makou-ta=tallagh-ato ki ni-madingi jau-an. Die u ontvangt, ontvangt Mij; en die Mij ontvangt, ontvangt Hem, Die Mij gezonden heeft. Timamang ta maku-ta-tălax ǐmumi-än, maku-ta-tălax=ato whoever nom ao4.call-rdp-house 2p-obl ao4.all-rdp-house=prf ǐau-an: timamang=ăpa ta maku-ta-tălax ǐau-an, 1s-obl whoever=add nom ao4.call-rdp-house 1s-obl maku-ta-tălax=ato ki ni-ma-dingi ǐau-an. ao4.call-rdp-house= prf df pst-ao-send 1s-obl “He who receives you receives me, and he who receives me receives him who sent me.

282 Text (x:41) Timamang ta makou-ta=tallagh ki Tama-mattæi-tan tou nanang ki Tama-mattæi-tan, paki=valei-auh tyn ta ’ou-vavarg-han ki Tama-mattæitan: tima-mang ta makou-tatallagh ki matiktik tou nanang ki matiktik, paki-valei-auh tyn ta ’ou-vavarg-han ki matiktik. Die een profeet ontvangt in den naam eens profeten, zal het loon eens profeten ontvangen; en die een rechtvaardige ontvangt in den naam eens rechtvaardigen, zal het loon eens rechtvaardigen ontvangen. Timamang ta maku-ta-tălax ki Tama-Matäi-tan tu loc whoever nom ao4.call-rdp-house df prophet ta nanang ki Tama-Matäi-tan, paki-valey-aw tǐn seek-find-sj.uo 3s.gen nom name df prophet u-va-var’x-an ki Tama-Matäi-tan: timamang ta mot-rdp-earn-uo df prophet whoever nom maku-ta-tălax ki ma-tiktik tu nanang ki ma-tiktik, ao4.call-rdp-house df ao1-straight loc name df ao1-straight paki-valey-aw tǐn ta u-va-var’x-an ki ma-tiktik. seek-find-sj.uo 3s.gen nom mot-rdp-earn-uo df ao1-straight He who receives a prophet because he is a prophet [in the name of a prophet] shall receive a prophet’s reward, and he who receives a righteous man because he is a righteous man shall receive a righteous man’s reward. (x:42) Ka timamang ta pa-ÿt-ah dyk ki sât ka rou koul-an [ki ra=loum] ka mahanglou ki sasat ki oussising k’atta ki kidi, tou nanang ki Pahta­ tæutæu-en, d’lligh koun=nau-kamou râ, assi taurumma-ah ki ’ou-vavarghan tyn. En zo wie een van deze kleinen te drinken geeft alleenlijk een beker koud water, in den naam eens discipels, voorwaar zeg Ik u, hij zal zijn loon geenszins verliezen. Ka timamang ta pa-ǐt-a dǐk ki saat ka-rukul-an lk whoever nom caus-drink-sj only df one incl-jar?-incl [ki ralum] ka ma-hanglu ki sa-saat ki ŭsi-sing k’=ăta df water lk ao1-cold df rdp-one df rdp-small lk=prox ki kidi, tu nanang ki Pa-ta-täutäux-ǝn, d’lix df value loc name df disciple true

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kun=au=kamu ra, ăsi tawrŭma-a ki u-va-var’x-an tǐn. df mot-rdp-earn-uo 3s.gen say=1s.gen=2p.nom adv neg lose-sj And whoever gives to one of these little ones even a cup of cold water in the name of a disciple, truly, I say to you, he shall not lose his reward.” Chapter 11 (xi:0) Ka sasat kyttiæn ’æb ki sat ki lbæh ki soulat. Het elfste Capittel. Ka-sa-saat kǐtiän äb ki saat ki lbäx ki sulat. ord-rdp-one ten plus df one df part df document Eleventh part of the document. (xi:1) Ka ni-k’mâ ’to-hynna dou ni=pouh-kidi-kidi pouh-limou=limou ta ti Jesus pa-sih-koua ki sat kyttiæn ’æb ki rouha ki Pæhta=tæutæu-en tyn, ka ni-mali-daæua hynna, mahtæutæuuh matta sasou tou æuma-æuma nein. En het is geschied, toen Jezus geeindigd had Zijn twaalf discipelen bevelen te geven, dat Hij van daar voortging, om te leren en te prediken in hun steden. Ka ni-k’ma=’to-hǐna du ni-p-u-kidi-kidi lk pst-(say)like= prf-there when,if pst-caus-mot-rdp-moment pu-limu-limu ta ti Jesus pa-si-kua ki saat kǐtiän äb as-rdp-end nom pa Jesus caus-to.order-be.at/move df one ten plus ka ni-h‹m›ali-daäwa ki ruha ki Pä-ta-täutäux-ǝn tǐn, df two df disciples 3s.gen lk pst-‹ao3›go.past-complete hǐna, ma-täutäux măta-sasu tu äwma-äwma nein. 3p.gen there ao4-teach ao4.preach-command loc rdp-town And it came to pass, when Jesus had finished (lit. ‘had reached the final moment of’) instructing his twelve disciples, he went on from there to teach and preach in their cities. (xi:2) Râ dou illing-hen ti Joan=nes tou sangat ta na ringei ti Chri=stus, ni-adouhâ madingi ki Pah=tatæutæu-en tyn. En Johannes, in de gevangenis gehoord hebbende de werken van Christus, zond twee van zijn discipelen;

284 Text Ra du

ǐling’x-ǝn ti Joannes tu sangat ta na ringey pa John loc prison nom part work ti Christus, ni-a-duha ma-dingi ki Pa-ta-täutäux-ǝn tǐn. pa Christ pst-com-two ao-send df disciple 3s.gen Now when John heard in prison about the deeds of the Christ, he sent two of his disciples

adv when,if hear-uo

(xi:3) Ka ni-k’ma tyni-æn, Ymhou kaua ta tama-yrou-’ah, râ amat-ei=miæn lava ki pani? En zeide tot hem: Zijt Gij Degene, Die komen zou, of verwachten wij een anderen? Ka ni-k’ma tǐni-än, Ǐmhu kawa ta tama-ǐ-ru’-a, lk pst-say 3s-obl 2s.free qu nom person-loc-arrive-sj ra amat-ey=miän lava ki pani? adv expect-sj.uo =1pe.gen perhaps df other And said to him, “Are you the one who is to come, or should we expect some­ one else?” (xi:4) Ka ni-mattæi-vli ta ti Jesus koumma neini-æn; Ouquâ li=kough-â ghnau ti Joannes-an ki atta, ka ’æillingigh-’noumi ka ka=kytt’an-oumi. En Jezus antwoordde en zeide tot hen: Gaat heen en boodschapt Johannes weder, hetgeen gij hoort en ziet: Ka ni-matäi-v’li ta ti Jesus kŭma neini-än; lk pst-say-in.return nom pa Jesus say 3p-obl U-kua-a likux-a x’naw ti Joannes-an ki ăta, mot-be.at/move-sj return-sj inform pa John-obl df prox ka ä-ǐlingix-n=umi ka ka-kǐta-n=umi. lk rdp -hearuo =2 p . gen lk rdp-see-uo=2p.gen And Jesus answered them, “Go and tell John what you hear and see: (xi:5) Kmytt-’ato ta ni-mavoutta, marmoun-ato mou-nau-nang ta ni-mapilei, paka-kouptigh-en-ato ta Leproos [ka ni-ou-taum,] hmil=lingig-ato ta ni-mattoulé, paæhpit=in-ato ta ni-mapatei, ka hagnau=en-ato mattasasou ta malimouk.

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De blinden worden ziende, en de kreupelen wandelen; de melaatsen worden gereinigd, en de doven horen; de doden worden opgewekt, en den armen wordt het Evangelie verkondigd. K‹m›ǐta=’to ta ni-ma-vuta, ma-r’mun=ato m-una-unang ta ‹ao3›see=prf nom pst-ao1-blind v4?-??= prf ao3-rdp-walk nom ni-ma-piley, pa-ka-kuptix-ǝn=ato ta Leproos pst-ao1-crippled caus-v1-clean-uo = prf nom Leper [ka ni-u-taŭm,] h‹m›ǐlingix=ato ta ni-ma-tule, pa-äpit-ǝn=ato lk pst-mot-leprosy ‹ao3›hear=prf nom pst-ao1-deaf caus-rise-uo=prf ta ni-ma-patey, ka xa-x’naw-ǝn=ato măta-sasu ta nom pst-ao1-dead lk rdp-inform-uo = prf ao4.preach-command nom ma-limuk. ao1-poor The blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. (xi:6) Ka tæi-riang ta teni k’assi an=neig-en pa-hali-dæuræ paka-varau jau-an. En zalig is hij, die aan Mij niet zal geergerd worden. Ka täi-riang ta teni lk be.with-good nom 3s.nom k’=ăsi ăneix-ǝn pa-hali-däwr-ä pa-ka-varaw ǐau-an. lk=neg ??-uo as-go.past-bump-sj caus-v1-sin 1s-obl And blessed is he who takes no offense at me.” (xi:7) Ka tou ou-dadarang-en nein k’anna, ni-mattæi-naunamou ta ti Jesus ki makoi-lalaulau mattæi=mymmia ti Joannes-an, Ni-mou=pænæhkamou tou poulæh kmyt=ta ki mang? Riquah [lava] ka pa=pataplaplaggin ki vare? Als nu dezen heengingen, heeft Jezus tot de scharen begonnen te zeggen van Johannes: Wat zijt gij uitgegaan in de woestijn te aanschouwen? Een riet, dat van den wind ginds en weder bewogen wordt? Ka tu u-da-darang-ǝn nein k’=ăna, ni-matäi-nawnamu lk loc mot-rdp-go.away-uo 3p.gen lk=dist pst-say-begin

…

286 Text ta

ti Jesus ki makoi-la-laulau matäi-mimia ti Joannes-an, say-(about?) pa John-obl Ni-m-u-pänäx=kamu tu puläx k‹m›ǐta ki mang? pst-ao3-mot-open=2p.nom loc uncultivated.land ‹ao3›see df what Rikuax [lava] ka pa-pa-tapla-plax-ǝn ki vare? reed perhaps lk rdp-caus-rdp-slap,hit-uo df wind As they went away, Jesus began to speak to the crowds concerning John: “What did you go out into the wilderness to behold? A reed shaken by the wind? nom pa Jesus df crowd

(xi:8) Râ ni-mou-pænæh-kamou kmytta ki mang? Ta’u [lava] ka mammi-ato ki mahahpul ka koula=mogh? Kytt’ei, neni ka mammia ki [koulamogh ka] ma-hahpul, ta itou-qua tou tallagh ki Mei-sa=sou ka sibavau. Maar wat zijt gij uitgegaan te zien? Een mens, met zachte klederen bekleed? Ziet, die zachte klederen dragen, zijn in der koningen huizen. Ra ni-m-u-pänäx=kamu

k‹m›ǐta

ki mang?

adv pst-ao3-mot-open=2p.nom ‹ao3›see df what

Tau [lava] ka m-ămia=’to ki ma-hapŭl ka kulamux? person perhaps lk ao4-wear=prf df ao1-soft lk garment Kǐt’-ey, neni ka m-ămia ki [kulamux ka] ma-hapŭl, See-sj.uo 3p.nom lk ao4-wear df garment lk ao1-soft ta itu-kua tu tălax ki ma-i-sasu ka si-bavaw. nom be.at-be.at/move loc house df king Why then did you go out? To see a man clothed in soft raiment? Behold, those who wear soft raiment are in kings’ houses. (xi:9) Râ ni-mou-pænæh-kamou kmytta ki mang? Tama-mattæi=tan [lava]? Ka d’lligh-koun-nau=kamou-râ, ki masaoun-appa tou vavau ki kidi ki Tama-mattæi=tan-da. Maar wat zijt gij uitgegaan te zien? Een profeet? Ja, Ik zeg u, ook veel meer dan een profeet. Ra

ni-m-u-pänäx=kamu

k‹m›ǐta

ki mang?

adv pst-ao3-mot-open=2p.nom ‹ao3›see df what

Tama-matäi-tan [lava]? Ka d’lix kun=au=kamu=ra,  prophet perhaps lk true say=1s.gen=2p.nom=adv

…

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ki ma-saun=ăpa

tu

vavaw ki kidi ki Tama-matäi-tan=da. df value df prophet=adv Why then did you go out? To see a prophet? Yes, I tell you, and more than a prophet. df ao1-more=add loc top

(xi:10) Ka teni ta ti atta ka na sa=soulat-ato, Kytt’ei, pa-dingi-en-au ta Tama-ghnau-au pa-si-ourouro ki vlung-oho, ka si-dadarang-ah ki d’arang-oho si-ourouro ym=hou-an. Want deze is het, van dewelken geschreven staat: Ziet, Ik zende Mijn engel voor Uw aangezicht, die Uw weg bereiden zal voor U heen. Ka teni ta ti ăta ka na sa-sulat=ato, Kǐt’-ey, lk 3s.nom nom pa prox lk part rdp-write= prf see-sj.uo pa-dingi-ǝn=au ta Tama-x’naw=au pa-si-uro-uro ki v4-send-uo =1s.gen nom person-inform=1s.gen as-to.rank-rdp-first df vlŭng-oho, ka si-da-darang-a ki darang=oho si-uro-uro face=2s.gen lk transform-rdp-path-sj df path=2s.gen as-rdp-first ǐmhu-an. 2s-obl This is he of whom it is written, ‘Behold, I send my messenger before your face, who shall prepare your way before you.’ (xi:11) Dilligh koun-nau-kamou=râ, Neini-æn ka ni-pei-alak ki jnæ=jna, assi ni-æhpit ta timamang ka tou vavau ki kidi ti Joannes-an ka Tamaæulough: Râ teni ka ma=saoun tou rarim ki kidi tou Pei=sasou-an ki tounnoun ki vullu-vul=lum, masaoun-ato tou vavau ki kidi teni-æn. Voorwaar zeg Ik u: onder degenen, die van vrouwen geboren zijn, is niemand opgestaan meerder dan Johannes de Doper; doch die de minste is in het Koninkrijk der hemelen, is meerder dan hij. Dǐlix kun=au=kamu=ra, Neini-än ka ni-pa-i-alak ki true say=1s.gen=2p.nom=adv 3p-obl lk pst-v4-loc-offspring df ǐnä-ǐna, ăsi ni-äpit ta timamang ka tu vavaw ki kidi rdp-woman neg pst-rise nom whoever lk loc top df value ti Joannes-an ka Tama-äwlux: Ra teni ka ma-saun tu pa John-obl lk person-baptise adv 3s.nom lk ao1-more loc … rarim ki kidi tu Pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm,  bottom df value loc kingdom of heaven

288 Text ma-saun=ato tu

vavaw ki kidi teni-än. df value 3s-obl Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. ao1-more= prf loc top

(xi:12) Ka na kidi ki wæi ti Joan=nes ka Tama-’æulough tou kidi=appa-hnyn, tounoun-nen ki kailh=gen ta Pei-sasou-an ki tounnoun ki vullu-vullum, ka neni ka tama=tounnoun mourbo tammia ki an=na. En van de dagen van Johannes den Doper tot nu toe, wordt het Koninkrijk der hemelen geweld aangedaan, en de geweldigers nemen hetzelve met geweld. Ka na kidi ki wäi ti Joannes ka Tama-äwlux tu lk part time df day pa John lk person-baptise loc kidi=ăpa-hnǐn, tunun-ǝn ki ka-ilx-ǝn ta time=add-now assault-uo df v1-strong-uo nom pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm, ka neni ka tama-tunun lk 3p.nom lk person-assault kingdom of heaven m-u-rbo tămia ki ăna. ao3-mot-inside grab df dist From the days of John the Baptist until now the kingdom of heaven has suffered violence, and men of violence take it by force. (xi:13) Ka ymmid ki na Tama=mattæi-tan, ki Tatouhko-appa, ni=mattæi-tan tou kidi ti Joannes-an. Want al de profeten en de wet hebben tot Johannes toe geprofeteerd. Ka ǐmid ki na Tama-Matäi-tan, ki Ta-tuko=ăpa, lk all df part prophet df law=add ni-Matäi-tan tu kidi ti Joannes-an. pst.ao4.say-prepare loc time pa John-obl For all the prophets and the law prophesied until John; (xi:14) Ka rou mamoei-kamou læuung [ki sou k’atta] teni ta ti Elias ka pa-irou’auh. En zo gij het wilt aannemen, hij is Elias, die komen zou.

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Ka ru ma-muy=kamu läung [ki su k’=ăta] lk when,if ao1-desire=2p.nom accept df word lk=dist teni ta ti Elias ka pa-i-ru’-aw. 3s.nom nom pa Eliah lk caus-loc-arrive-sj.uo And if you are willing to accept these words, he is Eliah who is to come. (xi:15) Ti-mamang ka akou-tan=gira ki ’æ-illingi-lingig, hmillingi=ga-ato. Wie oren heeft om te horen, die hore. Timamang ka aku-tangira ki ä-ǐlingi-lingix, h‹m›ǐlingix-a=ato. whoever lk exist-ear df rdp-rdp-listen ‹ao3›listen-sj= prf He who has ears to hear, let him hear. (xi:16) Ka pæhkaulaul-’au-mau ti=mamang-an ta kavoui-vouyl-en k’atta? Mahkaulaul’ato ki rarau=wei ka miraaroung tou ’iræghan, ka tmætæm ki lam nein, Doch waarbij zal Ik dit geslacht vergelijken? Het is gelijk aan de kinderkens, die op de markten zitten, en hun gezellen toeroepen. Ka päx-kaulaul’-aw=mau timamang-an ta ka-vui-vuil-ǝn lk think-similar-sj.uo=1s.gen whoever-obl nom incl-rdp-stomach-incl k’=ăta? Ma-kaulaul’=ato ki ra-rawey ka m-i-ra-rung tu lk=prox ao-similar= prf df rdp-child lk ao3-loc-rdp-sit loc äyräx-an, ka t‹m›ätääm ki lam nein, lk ‹ao3›call df companion 3p.gen market But to what shall I compare this generation? It is like children sitting in the market places and calling to their playmates, (xi:17) Mattæi-k’ma-hynna ki sou, Ni-pepariringid-den-j-en-ka=mou, ka assikamou ni-rmang=toultoul. Nitaka-tangi-tangi-ka=me tmatei, ka assikamou ni=tmangi-tangi. En zeggen: Wij hebben u op de fluit gespeeld, en gij hebt niet gedanst; wij hebben u klaagliederen gezongen, en gij hebt niet geweend. Matäi-k’ma-hǐna ki su, Ni-pa-i-pari-ringid-ǝn=ian=kamu, df word pst-v4-loc-rdp-flute-uo =1pe.gen=2p.nom say-like-there ka ăsi=kamu ni-r‹m›angtultul. Ni-taka-tangi-tangi=kame … lk neg=2p.nom pst-‹ao3›dance pst-sing-rdp-weep=1pe.nom

290 Text t‹m›atey ka ăsi=kamu ni-t‹m›angi-tangi. ‹ao3›sing lk neg=2p.nom pst-‹ao3›rdp-weep and saying: ‘We piped to you, and you did not dance; we wailed, and you did not mourn.’ (xi:18) Ka ni-iroua ta ti Joannes, assi kman, assi myt, Ka akou Lit=tou, koun nein. Want Johannes is gekomen, noch etende, noch drinkende, en zij zeggen: Hij heeft den duivel. Ka ni-i-rua ta ti Joannes, ăsi k‹m›an, lk pst-loc-arrive nom pa John neg ‹ao3›eat ăsi m-ǐt, Ka aku-Lǐtu, kun nein. neg ao3-drink lk exist-devil say 3p.gen For John came neither eating nor drinking, and they say, ‘He has a demon’; (xi:19) Irou-ato ta Alak ki ka’æu=loung, ka kman ka myt, ka koun nein-da, K’ytt’ei ta ka’æuloung ka maourour, ka Tama-dihou, riou ki Tamaimugh ki tama-ka=varau-appa. Râ ni-pou-tiktik-en ta pakousacyng-an ki alalak nein. De Zoon des mensen is gekomen, etende en drinkende, en zij zeggen: Ziet daar, een Mens, Die een vraat en wijnzuiper is, een Vriend van tollenaren en zondaren. Doch de Wijsheid is gerechtvaardigd geworden van Haar kinderen. I-rua=’to ta Alak ki kaäwlung, ka k‹m›an ka m-ǐt, loc-arrive=prf nom offspring df person lk ‹ao3›eat lk ao3-drink ka kun nein=da, Kǐt’-ey ta kaäwlung ka ma-urur, lk say 3p.gen=adv see-sj.uo nom person lk ao1-gluttonous ka Tama-dihu, riu ki Tama-imŭx ki tama-ka-varaw=ăpa. lk person-wine friend df person-tax df person-v1-sin=add Ra ni-p-u-tiktik-ǝn ta pa-kusacǐng-an ki al-alak adv pst-caus-mot-straight-uo nom v4?-wise-uo df rdp-offspring nein. 3p.poss the Son of man came eating and drinking, and they say, ‘Behold, a glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds [by her children].”

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(xi:20) Anna-ta ni-mei-naunamou mei-rararei ki æuma-æuma ka ni=pa-fte hynna ta madagh ki kailh=gen tyn ka ourynghau-en, ka assi matamha si-lala ta neni. Toen begon Hij de steden, in dewelke Zijn krachten meest geschied waren, te verwijten, omdat zij zich niet bekeerd hadden. Ăna ta ni-mai-nawnamu ma-i-ra-rarey ki äwma-äwma ao-loc-rdp-reproach df rdp-town then pst-as-begin ka ni-pa-fte hǐna ta ma-dax ki ka-ilx-ǝn tǐn lk pst-caus-happen there nom ao1-much df v1-strong-uo 3s.gen ka u-rǐnxaw-ǝn, ka ăsi ma-ta-mha si-lala ta neni. lk mot-amaze-uo lk neg ao-?-know transform-change nom 3p.nom Then he began to upbraid the cities where most of his mighty works [amazing forces] had been done, because they did not repent. (xi:21) Ælæ i ymhou ki Korazin, ælæ i ymhou ki Bethzaida: Ka rou ni-pa-fte tou Tyrus lava tou-Sidon lava ta maligh ka na ringei ka ni=pa-fte ymoumiæn, ynna matamba si-lala kalhei tou ni-manna, lou=moa tou avo-appa ta neni. Wee u, Chorazin! wee u Bethsaida! want zo in Tyrus en Sidon de krachten waren geschied, die in u geschied zijn, zij zouden zich eertijds in zak en as bekeerd hebben. Äläy ǐmhu ki Korazin, äläy ǐmhu ki Bethsaida: Ka ru woe 2s.nom df Chorazin woe 2s.nom df Bethsaida lk when,if ni-pa-fte tu Tyrus lava tu Sidon lava ta pst-caus-happen loc Tyre perhaps loc Sidon perhaps nom ma-lix ka na ringey ka ni-pa-fte ǐmumi-än, ǐna ao1-strong lk part work lk pst-caus-happen 2p-obl would ma-ta-mha si-lala kalahey tu ni-măna, ao-?-know transform-change at the time loc sackcloth lumoa [? l‹m›awa] tu avo=ăpa ta neni. ‹ao3›tolerate loc ash=add nom 3p.nom ?? “Woe to you, Chora’zin! woe to you, Beth-sa’ida! for if the mighty works done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes at the time.

292 Text (xi:22) Anna ta pasousou-en-au=kamou râ, Ka saoun-eih lmaua ki pahaha­ vouhavoung ta Tyrus, ki Sidon-appa ymoumi-æn, tou wæ’i ki papæmæ­ mæh-en da. Doch Ik zeg u: Het zal Tyrus en Sidon verdragelijker zijn in den dag des oordeels, dan ulieden. Ăna ta pa-susu-ǝn=au=kamu=ra, Then v4-say-uo=1s.gen=2p.nom=adv Ka saun-ey l‹m›awa ki pa-ha-havu-havung ta Tyrus, lk more-sj.uo ‹ao3›tolerate df caus-rdp-rdp-suffer.harm nom Tyre ki Sidon=ăpa ǐmumi-än, tu wäi ki pa-pä-mämäx-ǝn=da. df sidon=add 2p-obl loc day df caus-v4-appear-uo =adv But I tell you, it shall be more tolerable on the day of judgment for Tyre and Sidon than for you. (xi:23) Ka ymhou ki Kapernaum, ka ni-pou-vavau-en ki kidi pouva=vullum, mou-houl-an-eih-kow tou kalæu-hæu-en. Alei ka rou ni-pa=fte tou Sodoma ta maligh ka na ringei k’anna ka ni-pa-fte ymhou=an, ynna itou-kaqua tou kidi ki wæ’i k’atta ta neni. En gij, Kapernaum! die tot den hemel toe zijt verhoogd, gij zult tot de hel toe nedergestoten worden. Want zo in Sodom die krachten waren geschied, die in u geschied zijn, zij zouden tot op den huidigen dag gebleven zijn. Ka ǐmhu ki Kapernaum, ka ni-p-u-vavaw-ǝn ki kidi lk 2s.free df Capernaum lk pst-caus-mot-top-uo df value pu-va-vŭlŭm, muhul-aney=kaw tu ka-läwhäw-ǝn. as-rdp-cloud cast.down-sj.uo=2s.nom loc v1-deep-uo Aley ka ru ni-pa-fte tu Sodoma ta ma-lix ka reason lk when.if pst-caus-happen loc Sodom nom ao-strong lk na ringey k’=ăna ka ni-pa-fte ǐmhu-an, part work lk=dist lk pst-caus-happen 2s-obl ǐna itu-ka-kua tu kidi ki wäi k’=ăta ta neni. would be.at-rdp-be.at/move loc time df day lk=prox nom 3p.nom And you, Capernaum, which are exalted unto heaven, you will be brought down to hell. For if the mighty works done in you had been done in Sodom, it would have remained until this day.

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(xi:24) Râ ka pasousou-en-au-ka=mou, Ka saoun-eih lmaua ta pa=hahavoua­ voung ki pourough ki Sodoma ymhou-an, tou wæ’i ki pæmæmæh-en-da. Doch Ik zeg u, dat het den lande van Sodom verdragelijker zal zijn in den dag des oordeels, dan u. Ra ka pa-susu-ǝn=au=kamu,

Ka saun-ey

l‹m›awa

ta

adv lk v4-word-uo=1s.gen=2p.nom lk more-sj.uo ‹ao3›tolerate nom

pa-ha-havu-havung ki purux ki Sodoma ǐmhu-an, caus-rdp-rdp-hardship df land df Sodom 2s-obl tu wäi ki pä-mämäx-ǝn=da.44 loc day df v4-appear-uo =adv But I tell you that it shall be more tolerable on the day of judgment for the land of Sodom than for you.” (xi:25) D’lligh tou kidi k’anna ni=mattæi-vli ta ti Jesus ka ni-k’ma, Pakoloulugh-en-au kow Rama, Meirang ki tounnoun ki vullum ki Næi, ka ni-ha-ohou ta mamang k’atta ki Makou-sacyng ki Tama=’oumha, ka ’u-tata-æuf-en-hou ta atta pou-pænæh ki alalak. In dienzelfden tijd antwoordde Jezus en zeide: Ik dank U, Vader! Heere des hemels en der aarde! dat Gij deze dingen voor de wijzen en verstandigen verborgen hebt, en hebt dezelve den kinderkens geopenbaard. D’lix tu kidi k’=ăna ni-matäi-v’li ta ti Jesus ka ni-k’ma, true loc time lk=dist pst-say-in.return nom pa Jesus lk pst-say Pako-lulŭx-ǝn=au=kaw Rama, Ma-irang ki tunun ki vŭlŭm df heaven invoke-praise-uo=1s.gen=2s.nom father lord ki Näy, ka ni-ha=oho ta ma-mang k’=ăta ki df earth lk pst-hide,keep=2s.gen nom rdp-what lk=prox df Ma-kusacǐng ki Tama-u-mha, ka ääw-ta-taäwf-ǝn=hu ao-wise df person-mot-know lk reverse-rdp-cover-uo =2s.gen ta ăta p-u-pänäx ki al-alak. nom prox caus-mot-come.out df rdp-offspring At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to babes; 44 This

is the only instance of the word for ‘judgment’ derived from mämäx with a v4 prefix only; in eight other cases this prefix co-occurs with a causative prefix in this derivation).

294 Text (xi:26) Haei Rama, ka na k’ma=hynna ta kam-au [’nhou] tou æ=mæh-æuhou. Ja, Vader! Want alzo is geweest het welbehagen voor U. Haey Rama, ka na k’ma-hǐna ta ka-mau[-ǝn=hu] yes father lk part like-there nom v1-desire-uo=2s.gen tu ämäx=äwhu. loc front,open=2s.gen Yea, Father, for such was your gracious will [before you]. (xi:27) Ymmid ki mamang ni=p’æ-tounnoun jau-an ki Rama=au: ka assi kmalang ta ti-mamang ki Alak dyk ki Raraman, assi kma=lang ta ti mamang ki Raraman dyk ki Alak, teni-appa ka kamoei=eih ki Alak mææu-tætææuf pou=pænæh [ki atta.] Alle dingen zijn Mij overgegeven van Mijn Vader; en niemand kent den Zoon dan de Vader, noch iemand kent den Vader dan de Zoon, en dien het de Zoon wil openbaren. Ǐmid kimamang ni-pää-tunun ǐau-an ki Rama=au: all whatever pst-give-pass.on 1s-obl df father=1s.gen ka ăsi k‹m›alang ta timamang ki Alak dǐk ki lk neg ‹ao3›know nom whoever df offspring only df Raraman, ăsi k‹m›alang ta timamang ki Raraman dǐk neg ‹ao3›know nom whoever df father only Father ki Alak, teni=ăpa ka ka-muy-ey ki Alak df offspring 3s.nom=add lk v1-desire-sj.uo df offpsring m-ääw-tä-tääwf p-u-pänäx [ki ăta.] ao3-reverse-rdp-cover caus-mot-come.out df dist All things have been delivered to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him. (xi:28) Mou-ymd-â mou-qua jau-an ta ymoumi ka siba ka banou=nouh, ka paouli-au-mau-kamou: Komt herwaarts tot Mij, allen die vermoeid en belast zijt, en Ik zal u rust geven.

Chapter 11 295

Mu-ǐm’d-a m-u-kua ǐau-an ta ǐmumi ka as-all-sj ao3-mot-be.at/move 1s-obl nom 2p.free lk si-ba ka banunux, ka pa-uli-aw=mau=kamu: transform-exhausted lk burdened lk caus-stop,rest-sj.uo=1s.gen=2p.nom Come to me, all who labor and are heavy laden, and I will give you rest. (xi:29) Arau paka hgalap ymoumi=æn ta p’adden-au, [mæutæu-æug-â jau-an] ka pæhtæutæu-an-ei jau=an, ka mahapugh-koh ki rÿh, ka ni-’tdarimen-appa ki tintin: ka maki-valei-ah-kamou ki pa-ouli=an tou vatti-oumi. Neemt Mijn juk op u, en leert van Mij, dat Ik zachtmoedig ben en nederig van hart; en gij zult rust vinden voor uw zielen. Ar’-aw pa-ka-xalap ǐmumi-än ta p-ad-ǝn=au, take-sj.uo caus-v1-surface 2p-obl nom caus-bring-uo=1s.gen [m-äw-täwäwx-a ǐau-an] ka pä-täutäux-aney ǐau-an, ao3-mot-?learn-sj 1s-obl lk v4-teach-sj.uo 1s-obl ka ma-hapux=ko ki rǐx, ka ni-t’-darim-ǝn=ăpa ki tintin: lk ao1-soft=1s.nom df mind lk pst-go.down-bottom-uo=add df heart ka maki-valey-a=kamu ki pa-uli-an tu văti=umi. lk ao4.seek-find-sj=2p.nom df caus-stop,rest-uo loc soul=2p.gen Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. (xi:30) Ka mahahpugh ta p’adden=au, ka mahaäl ta pa-banounoug=en-au. Want Mijn juk is zacht, en Mijn last is licht. Ka ma-hapux ta p-ad-ǝn=au, ka ma-haal lk ao1-soft nom caus-bring-uo =1s.gen lk ao1-light ta pa-banunux-ǝn=au. Nom caus-burden-uo=1s.gen For my yoke is easy, and my burden is light.”

Part D Lexicon based on the Siraya Gospel of Saint Matthew and Catechism

Lexicon

The organisation of the entries is as follows. Homonyms are treated in separate entries, which have different Latin numerals. Distinct but related meanings of a single word within a given word class (or, where applicable, within a given verb class)are treated within the same entry and are given Arabic numerals. Information concerning the word class and (where relevant) the phonemic structure of lexical words, as well as the grammatical description of function words, are given at the beginning of entries. If provided, historical information appears at the end. Roots that occur unaffixed are treated before derivations, and the order of derivations is basically from simple to complex. Verbal entries are organised as follows: 1. Examples with actor-oriented verbs precede those with undergoer-oriented verbs where they co-occur. 2. Simple verbs precede reduplicated bases, and both precede causative verbs and other verbs with derivational morphology. 3. Deverbal nouns follow verbs (except verbs included in 4.) 4. Auxiliary verbs, verbs with orientation prefixes and verbal segments used as anticipating sequences, are indicated with aux., or. and a.s., respectively and appear in separate sub-entries. 5. Complex verb bases involving bound verbs are listed alphabetically according to the first letter of the bound verb. (See also Conventions and Abbreviations and symbols on pages xiii-xvi). a, a-

preposition; 1. of, from, a neni-a ta Pa-i-sasu-an (v:3) theirs will be the kingdom; 2. for, nda ma-i-ringey=eta hia tu-turo ki răta, a-muhu-a ta sa-saat, a Moses-a ta sasaat, a Eliah-a ta sa-saat (xvii:4) let’s make here three tabernacles, one for you, one for Moses, and one for Elias; 3. concerning, a-mĭt’-a kawa ta ti kavĭling’x-ǝn ti Adam?

Lexicon 297

a-, ä- -a, -ä ä-ä-

ääp äas, ääs aäw-, ääw- aäwkax, ääwkax äb (ki) ad, äd adŭm, ădim

(C15) does Adam’s disobeisance concern us? a tu (xxii:31) about, concerning, a tu likux-ey äpit (xxi:31) concerning the resurrection comitative orientation prefix, (§5.14) actor-oriented subjunctive suffix (§5.3.4) bvb2; , na ä-ä-xa-xalap ka patax (xxii:20) inscription, writing; ni-m-ä-ä-xalap ta ti Jehova ki tphal ki Su ki ni-Si-kavax-ǝn (C112v) the Lord wrote on the tablets the words of the Covenant a.s.; ä-ä-la-likux s‹m›ulat (iv:7) to be written again → ähäp vb3; m-ääs (C120) to hate; äas-aw=kamu ki ĭmid ki tau-­ tau (xxiv:9) you will be hated by all nations; ääs-ǝn (C103v), ni-ääs-ǝn (xxvii:18) envy inversive verbal prefix, (§5.12); m-aäw-dŭma (xvi:23) to turn around m-aäw-ka-kirix (v:19, xxi:2) to untie ääw-‘l’b-ey=kame (xxv:11) open [the door] to us; ääw-a-lĭ-lĭb (xvi:19), [a]äw-a-‘lŭ-lŭp (C23v) keys ääw-măta to take out from the eye, ääw-măta-aw= mhu ta huka tu măta ki täi-a-para=oho (vii:5) you will cast out the mote in your brother’s eye aäw-pĭha to be guilty of, responsible for (Dutch schuldig zijn aan), aäw-piha-ǝn=kĭta kawa ki na varaw ti Adam? (C15v) are we responsible for Adam’s sins? m-aäw-ta-taäwf (xi:27) to reveal, uncover pa-pa-aäw-tukax (xxi:12) to turn around, overthrow m-ääw-verĭng (ii:12), m-ääw-vering (vii:6) to go back, to turn around kamamang ka aäw-väut-ey=mumi tu näi (xviii:18) whatever you shall make loose on earth vb3; m-ääwkax (x:35) to take as a child-in-law; ina ka aäwkax-ǝn (x:35) (woman taken as) daughter-in-law linker in numbers between ten and twenty; and, plus, saat kĭtian äb ki pat (i:17) fourteen (§6.1) vb3; ma-ad (viii:16), m-ad (ix:1) to bring; p-ad-ǝn (xi:29), p-ad-an (xxi:5) yoke /ădǝm/; n.; adŭm (xxvii:29), ădim (xiii:7) thorn; ad-ădŭm-an (vii:16), ad-ădim-an (xiii:7, 22) thorns, thorny bush

298 Lexicon adung, ădung ähä ähäp ahaw ahey ahĭd, ähĭd, ähĭt, äh’t-, aid, ait, äit

ahĭng ähĭt, äh’t- ä-i- aid ä-idix äĭlingix aĭngit ait, äit äitan äiva akey Akierei

vb1; m-adung (viii:16) to become dark, evening (probably related to dŭng, which see) → hi→ niähä n.; ääp (xxii:24), äp (xiii:4) seed vb3; m-ähäp (xix:12) to castrate, ni-ähäp (xix:12) ­eunuch, Ni-ähäp (C81) chamberlain ; ăsi ahaw ni-m-uli-a (C46) incessant, continuous vb1; m-ahey-ahey (vii:13) broad, wide; (related to hawey?) n.; äit (iii:4) girdle, belt, äit ka rĭp-i-rĭp (x:9) girdle; ait (xxvii:59) linen cloth vb3; 1. ; m-aid (iii:4) to wear a belt; pä-äh’t-ǝn (C131v) to be with belt; äh’t-an (C131v) small of the back, waist, tu pä-äh’t-ǝn ta äh’t-an=umi ki ka-tiktik-an ki Su (C131v) having girded your waist with the truth; 2. ; m-ahĭd (xv:11) to defile, contaminate, ni-ähĭd-ǝn (C19, C34v) contaminated, ähĭt-ǝn (C60v), ni-ähĭd-ǝn (C36) stained; → vusuk (variant form haĭng) or.; mä-äw-ahĭng (ix:35) to have a disease; ­ka-äw-haĭng-ǝn (x:1) disease → ahĭd comitative and locative orientation prefixes in combination (§5.14) → ahĭd → idix → hĭlingix n.; aĭngit (viii:15) fever; aĭngit-ing (viii:14) to suffer from fever → ahĭd vb3; ni-äitan-ǝn bana (xxii:3, 4) the invitees (related to ähĭd or tan?) n.; (C6v) lap (area between waist and knees of a seated person) n.; (xxiv:28, C119) eagle bibl.; ‘we do not know’

Lexicon 299

aku-



alak al-aley alam aläy, äläy, aley I aläy, äläy, aley II

bvb2; ; aku-ka-irang-an ki kidi (vii:29) to have authority aku-kidi (C95) temporary aku-mea 1. there is, there are, exist (xvvi:28); aku-mea ta ra-ruma ki m-i-tuko hia there are others who are standing here, (i:23) to occur, aku-mea-a hĭna ta tangi-tangi-an (viii:12) there will be weeping; 2. to have, aku-mea=kamu ki k‹m›a-kading (xxvii:65) you have a watch; Aku-mea-n ki Alid (C54v) Divine Being aku-muy (xxvii:43) to desire, nda hami-aw tĭn xnĭn tĭni-än, heyru aku-muy tĭni-än ta teni, let Him deliver him now, if He wants to have him aku-riang (xiii:16) to be blessed aku-su (xxi:3) to say something; aku-su ki pătäi-vulasǝn tu dŭma (v:23) have a grudge against someone aku-than (xvi:26) to have an advantage aku-tuuk ki äit=ăpa ka na kuraäw (iii:3) to wear a belt made of leather aku-ka-vui-n be pregnant n.; (i:1) one’s child, offspring; Alak ki kaäwlung (x:23) The Son of Man or.; ma-i-alak (xiv:6) to give birth; ni-pa-i-alak-ǝn ti Jesus Jesus’ birth p-u-alak beget, bring forth; p-u-alak ki alak ki ­ka-lä[h]wäw-an (xxiii:15) to make into a child of hell or.; pa-i-al-aley (xxi:7) to place, put (related to aley I?) vb1; m-alam (iv:24, xxv:36), ma-alam (iv:23, xxv:39) to be ill; ka-alam=eta (viii:17) our diseases or., vb4?; pä-i-al-alam (xvii:15) to suffer; pa-pä-i-alalam (xvii:12) to cause to suffer; pä-i-al-alam-ǝn (iv:24, (xxiv:8) pain, suffering n.; reason, cause, ka-ra-ruha ki aley the second reason preposition; aley ka/ki 1. because; 2. so that, in order to; aley ĭau-an (v:11) on my behalf vb; ni-aley-ǝn pa-t’-baraw tĭni-än (xxvii:37) the reason why he was accused, the accusation against him → päxexclamation; aläy (xviii:7), äläy (xi:21) woe (unto..)! Aley-a ki ka-va-vuil-an ka asi tna-m’sing ka ma-parit (xvii:17) O faithless and perverse generation!

300 Lexicon ali- Alid ali-lid älox alting alŭb aluf ama amamang amat

amäx, ämäx I

ämax II Amen ami’-, ămi’- amia, ămia

amix-an am’t- amu

amŭt, am’t-

→ halin.; (iv:10) God → paku→ Alid n.; älox (ka pärä˘näx) (vii:3) beam vb1; ma-alting hot, ta ma-alting ka [ki?] wäi (xx:12) the heat of the day n.; (vi:6) door (related to ĭlŭb, which see) n.; (vi:30) grass n.; (iv:21) father indefinite pronoun; (v:13) whatsoever (§4.8) vb3; amat-ey=mian lava ki pani? (xi:3) do we expect someone else?; m-am-amat (C52, C133) to expect; tu wäi ki asi tĭn am-amat-ǝn (xxiv:50) at an hour he did not expect n.; front, the open; tu ämäx ki kaäwlung in front of men; vb1; m-ämäx (vi:5) to be visible, public, aley ka m-ämäx-ä ki kaäwlung (vi:5) in order to be visible to men, m-amäx to appear, m-amäx ta ăta tumang? (C65v) how does that appear? m-ämäx ki varaw (xxvii:16) notorious for one’s crimes; pa-ka-ämäx (xii:16) to make public n.; (xvi:17), (xxiii:30) blood (possibly related to amäx, ämäx I but always with same palatalisation pattern) bibl.; (xxviii:20) Amen, so be it (< Hebrew) → amia, ămia vb4; m-ămia (xi:8) to wear; pa-p-ămia (vi:30) to dress, put on, (x:9) to carry, take along; p-ămia-n (xvii:2), p-am-ămia-n (iii:4), (ki) ni-p-am-ămi’-ǝn (xxvii:31,35) clothes n.deriv.; (xxiv:20) Winter → amŭt vb3; m-amu-mu (iv:6) to give orders, amu-mu-ǝn=au ĭmumi-än (C105v) I order you, M-amu-mu (xv:2) Elders, m-amu-mu ma-ira-irang ki tau (xxi:23) the Elders of the people; na M-amu-mu-an (v:21, 27, 33) the Elders, (xxiii:32) Fathers; na amu-mu-an (v:19) the commandments vb3; m-amŭt (ni-m-am’t=ato i:22) to happen; p-amŭt, pa-amŭt (xii:2) to do, carry out, make, kimamang ka ni-p-am’t-ǝn=atu=ra (xviii:31) all that had been done

Lexicon 301

ăna ănanung änäy andax Andreas aneix aney angal

angat, ängat angdax angto ăni I ăni II ănĭm

ăni-ni änix ano, ăno

änŭm I anŭm, ănŭm II äp

n.; deictic noun indicating distance (§4.6), ta ăna (i:20) that one; k’=ăna that; tu kidi k’=ăna (ii:7) at that time; ăna ta (iv:10) then, consequently n.deriv.; ka-ănanung (xxiv:3) advent, coming exclamation; (xxiii:13) woe (unto) vb1; ma-handax (xvii:1) high; ka-angdax-an (vi:27) length bibl.; Andrew vb; ka täi-riang ta teni k-ăsi aneix-ǝn pa-hali-däwrä pa-ka-varaw ĭau-an (xi:6) and blessed is he who will not be offended in me vb1; m-aney-aney (xxii:46) to be afraid to do, not dare n.; (xxvi:7) worth, value vb1; m-angal (x:10, xiii:46), ma-angal (x:13) to be worthy, valuable, vua na ka-angal-ǝn pa-sa-likuxn=umi si-lala (iii:8) fruits appropriate for conversion; ka-angal-an (C79v) worthiness, dignity vb; tu angat-ey (xx:19) in order to be scourged; pa-ängat (x:17) to scourge → andax n.; (xxvii:29) reed vb1; m-ăni-ni (iv:24, C32v), m-ănĭ-ni (xxiv:7) various, diverse; ta ma-ăni (C37), ta ma-ăni-ni (C24) things → săni /ănǝm/, /ǝnǝm/, -/nǝm/, /nǝ-nǝm/; numeral (with variant forms anŭm, ănŭm, nĭ-nĭm, ­nĭ-nŭm); ănĭm (Head of 6th chapter of Gospel), ‘nŭm (Head of 16th chapter), nĭ-nĭm (xiii:8), nĭ-nŭm (xvii:1) ‘six’; ka-anŭm (xx:5), ka-ănŭm (xxvii:45) ‘sixth’ → ăni I vb1; mä-änix (xiii:45) beautiful vocative marker, ano ina (xv:28) O woman! n.; ti ano (xii:47), ti ăno (xxvi:18) someone, a certain person, (xiii:19) the one who, Teni ta ti Ano, ka ni-diri tu vidäx ki darang (xii:19) That is the one who receives seed by the wayside aux.; ni-änŭm [ki rĭx tĭn] ni-t‹m›angi-tangi=ato (xxvi:75) he wept bitterly (compare also ĭnim) → ănĭm → ähäp

302 Lexicon =ăpa

apad äpak apang apat äpax äpĭd apĭngit apĭt, äpit, äpĭt äpo äpt- apux apuy ar’-, ara araraw ärax arik arĭng, aring I arĭng II arma

additive marker; and, also, as well; still, yet, ka mäuax=ăpa ta teni (xxvii:63) while he was still alive; tu sa-saat=ăpa ki wäi (xxvii:62) the next day; ru-ruha=ăpa ki wäi (xxvi:2) in two days n.; (ix:16) piece of cloth, ap-apad (ix:16) some pieces of cloth → si- II ; → päx-s’hŭt n.; (iv:5) roof → axpat vb3; m–äpax (xxi:8) to spread, cover; äpax-ǝn (ix:1) bed vb; , äpĭd-aw=mau ta Su-ayam (xxvi:31) I will hit the shepherd vb3; m-apĭngit (xiii:33) to leaven; (xxvii:34, xxvii:48) vinegar; or.; ni-pa-i-apĭngit (xiii:33, xvi:6) leaven vb3; (ii:13) to get up, rise; m-äpĭt (ta ruar) (viii:24) to arise (storm); pä-äpit (xi:5, xvii:11) to raise → päxvb4, or.; mä-i-ä-äpo (vi:8, xiv:16, xxi:3) to need; ĭmid ki ăta ka pä-i-ä-äpo-ǝn ki vual (C137) all the body needs → pta → tän.; (iii:10) fire vb3; m-ara (ii:14) to take, (vii:8) receive vb3; m-araraw (v:8) to see, behold vb; ni-ärax-an (vii:25) to be founded on /arək/ vb; tama ti arik (C115v) jealous person (cf. UM miararuck, maarick jealous) vb3; m-arĭng (iii:10), m-aring (vii:6) to throw, m-arĭng (xxi:42) to throw away, reject; ari-rĭng disposable, kulamux ka ari-rĭng (C109) a throw-away garment or.; m-u-arĭng (xv:14, xxi:44, xxiv:29) to fall on/into; p-u-arĭng (iv:6) to throw vb1; m-arĭng-arĭng (v:22, C111) “Raca”, stupid, emptyheaded, silly (cf. UM maringaring crazy) vb; mi-arma (xviii:12, 13) to go astray

Lexicon 303

arux ăsa äsäs ăsi ăsu =at’= ăta

ăta- I

ăta- II



n.; (xvi:5) the other side, across or.; m-u-arux (viii:28, ix:1) to go across → kan.; (v:26) price → päior.; m-äw-äsäs ta vato (xxvii:51) the rocks rent negator; (i:23) no, not (§4.10); ăsi….ki sa-sa-saat ki su (xxvii:14) not a word; ăsi-a (xiii:29) lest; ăsi=ăpa (i:18) not yet, before, (viii:10) not even n.; (xv:27) dog; ăsu-ăsu-an (vii:6) the dogs → =ato (i:20) deictic noun indicating proximity (§4.6); ta ti ăta (xxvii:47) this one, this person, vato k’=ăta these stones; ăta-to (C3, C86) that is, i.e., tu ăta-pa (C54, C143v) besides, what’s more bvb3;. ni-ăta-habĭl-ǝn ki ăna ta kulamux nein (xxi:7) they put their clothes on it ăta-halap-ǝn tĭn ta rima neini-än (xix:15) He lays his hand on them ni-ăta-kua-an tĭn ta ăna tu ravak tĭn ka vahäw ­(xxvii:60) he laid [the body] into its new tomb, ni-ătakua-n ta vuthaw tu patar ki päränä-ränäx (iii:10) the axe was put unto the root of the trees; măta-ha to keep, maki-valey măta-ha (x:39) to find and keep (?) a.s.; ni-s‹m›aki-kua neini-än măta-dŭma tu rapal ti Jesus (xv:30) they threw them at Jesus’ feet bvb3;. (possible connection with măta-?); m-ăta-hawma (C18v) ăta-hawma-an (C64) to forgive; pa-ăta- (C64) to cause to forgive; ăta-hawma-an (C64v, C89v) forgiveness m-ăta-nĭno (xviii:27, 32) to annul, acquit; ni-pa-ătanĭno-ǝn (C46) refuted, rejected; ăta-nĭno-an (xxvi:28) remission, acquittal, ăta-nĭno-an ki varaw (C91) forgiveness, ăta-nĭno-ǝn (xxvi:8) loss, waste m-ăta-rĭx (xiii:20), (C75v) m-ăta-ra-rĭx to accept a.s.; m-ăta-ra-rĭx ăta-ral (xviii:35) to forgive from one’s heart

304 Lexicon ătaral ătatalingey ătatălingey ătaun atäx atix ato ăto- =ato

=atu- atŭb ätux =au aŭlux ausi

äux

vb2; 1. (iv:11) leave behind; 2. (vi:12) to forgive; ătara-taral (C119v) forgiving; (probably related to ăta- II) n.; (ii:2) star → ătatalingey locative adverb; (§4.6); ătaun (xii:6) here n.; (xxiii:23, xxiv:51) part; p-at-atäx (xxvii:35) to divide, distribute or.; p-u-atäx (C54), p-u-ätäx (C55v, 60v) to share → siaux.; mai-atix ma-ilpux (C27v, C31v, C48) all-powerful k-atix k‹m›alang (C28) to know thoroughly → sin.; (C8v) smoke; ma=ato (xii:20) to smoke; pa=ato (ii:11) to produce smoke → lĭtu, lĭtäw bvb; ăto-ka-karäwmätäx-an (xx:1,2) vineyard marker of perfective aspect and emphasis (with variant forms =at’=, =’to, =atu=, =’tu=, §5.10); kĭt-ey, pătäikaha-n=at’=mau ĭmumi-än (xxvii:7) see, I’ve told you non-word-final variant of =ato, which see vb; m-atŭb (vii:25, xv:32) to fall; pa-at’b-an (vii:27) fall numeral; (saat) ka-ätux-an (viii:5, xiii:8) (one) hundred 1st person singular genitive suffix (with variant form =mau, which see) → awlux I vb2; (C23) ausi to be absent, not exist, ni-ausi ta timamang ka ni-sa-kua (C23) there was no one to help; ausi ki to lack, not have, (xiii:6) ausi ki patar they have no root, ausi=ăpa (viii:29) before; not yet; ausi ki (v:32) other than, except because, timamang= da ta saw-tawax-a ki käy’-ǝn tĭn ka ausi ki su ki parburbo-an (v:32) someone who leaves his wife for reasons other than adultery n.; (variant form äwx) position behind, after; tu äwx (xvii:1), tu äux (1:12) after; ä-äwx ki kaäwlung k’-ăna (xii:45) the last state of that man

Lexicon 305

vb4; mä-äux (viii:1), m-äwx (xii:11); mä-äu-äux (viii:22) to follow or.; m-u-rikur m-u-ä-äux (ix:20) to approach from behind → itu-, siaval vb3; m-aval (xxiii:4) to carry, pa-aval (xxvii:32) to (cause to) carry avang n.; (iv:21) ship or.; ma-i-avang (xxiv:38) to go on board ship m-u-avang (viii:23) to go on a ship aväw n.; (C135v) chest avax → havax avo n.; (xi:21) ash avok vb3; m-avok (ix:10, xiv:9) to eat; avo-vok (C91v) food; avok-an (xv:27) dinner table äw- orientation prefix (variant form of u-; §5.14) -aw, -äw undergoer-oriented subjunctive suffix (§5.2.1) äw-a- combination of locative and comitative orientation prefixes? (§5.14) äwa n.; (x:9) copper äw-ahĭng → ahĭng ä-wäi-äi → wäi äwax vb; (C137v) to be late, tu kidi ki äwax-ey ki udal during the late rain (Dutch ten tijde des spaden regens) äwdĭm vb1; pa-ka-äwdĭm (v:36, xxvi:7) to make black äwft- → väut äw-haĭng → ahĭng äwhey vb; ma-äwhey (C134v) to give; mä-äwha-äwhey-a ki lam=umi (C119v) be nice to each other; äwhey-an (C28), äwhey-ǝn (C134, C136v), ä-äwhey-ǝn (C140) benevolence, äwhey-ǝn pixa (C117) almsgiving; ki äwhey-an-ey tĭni-än ka malimuk (C123) in order to share it with the poor äwi → ui äwing, äwĭng, äwing n.; äwĭng (v:15) candle vb; m-äwĭng (v:15) to give light or.; p-äw-ä-äwĭng-ǝn (v:15) candlestick, p-u-a-äwingan (xxv:1), p-u-äwing-an (xxv:3), p-äw-äwĭng-an (C119), p-u-ä-äwing-an (xxv:7) lamp (pa-ta-äwing-an, p-u-ta-äwing-an) → ta

306 Lexicon äwkna äwl- äwla äwl’d- awlux I äwlux II

äwma äwmi’-, äwmia äwrax, äwräx äwrĭf äwrmur äwro äwsĭ-äwsĭng äwtäx äwvan, äwv’n- äwx I äwx II axdăkĭn, axdăkŭn axpat äy- äya, äyä

vb1; ma-äwkna (xxiv:32) to be tender vb.deriv.; äwl-ǝn (xxii:40, C9v) to hang from, depend on, something n.; (xxviii:3) snow → ĭlid vb2; awlux (ii:18) not exist, awlux (xiii:12), ulux (C122v) to lack, be needy, aŭlux (xiii:12) to lack, not have vb3; m-äwlux (iii:11), m-ulux (C92v) to baptise, ĭmid neni ka ni-ulux-an tu Nanang tĭn (C51v) all those baptised in His Name; Tama-Äwlux Baptist; äwlux-an baptism; na ä-äwlux ti Johannes (xxi:25) the baptism of John n.; (v:14) village, town, city; äwma-äwma ki ka-irangǝn (ix:35) cities, big places; saat ka-äwma-ng (ii:3) the entire city or.; m-äw-äwma (viii:33, (xxviii:11) to come into the city → haumia → uräx → urĭf, päävb3; mä-äwrmur (xx:11) to murmur, grumble → uro I → ŭsĭng → utäx n.; äwvan (xii:40) night; äwvan-än (ii:14) at night, du äwv’n-ǝn (xiv:25), du äwvan-än (xxvii:64), ka äwvan-än at night → äux vb; m-äwx (ii:13, xii:11) to take, mä-äwx m-ĭ-ta-tălax (xviii:5) to receive at home /axdăkən/ vb3; m-axdăkĭn (iii:16), m-ä[x]dăkŭn (xiv:23) to climb up numeral; axpat (xv:38), pa-xpat (xiv:1) four; ka-axpat (xiv:25) fourth bvb2; äy-va-valey (i:18) to be found out; (variant form of äya-?) vb1; m-äyä (v:32), m-äya (xiv:4) to marry, have as a wife; k-äyä-n (viii:14), k-äya-n, k-äya-ǝn wife

Lexicon 307

ayam I

ayam II äyax äyräx äyxaw ba II bää baäw Babilon baix -baley bana, băna bangtaw banunux baraw barix, barŭx, bar’x

bvb2; : äya-kua (ix:15) to reside; ni-äya-kua-ǝn=au tu sangat (xxv:36) I was in prison äya-tamäwx (xxvii:56) to be among äya-tuk (xxiv:33) to be near äya-tukad (xiv:24) to be in the middle äya-nḡataf (xxiv:33) to be at the door äya-puläx ((xxiv:26) to be in the desert äya-rbo (C6) to be inside äya-rung (xxii:10) guest äyä-tunun [ki vŭlŭ-vŭlŭm] (v:45, 48) to be in Heaven du äya-lam=ăpa tĭni-än tu darang while you are (still) on the road with him n.; (any) animal; ay-ayam ka subŭx (xiii:4) birds, ayayam ka säw-äbix tu vŭlŭm (vi:26) the birds of the sky, ay-ayam ka tu pulä-puläx (C11v), ayam ka itu-näi (C115v) terrestrial animals (originally related to ayam II) → suvb1; m-ayam (xiii:30, xxv:24), ma-ayam (vi:26), (xiii:39) to reap; ka-ayam-ǝn (ix:37), ka-ayam-ǝn (xiii:30) harvest (originally related to ayam I) vb; m-äyax (C29v, C141v) to open, m-äyax=kaw ki rima=oho (C141v) you open your hands n.deriv.; äyräx-an (xi:16) market n.deriv.; äyxaw-an (vii:16) thistles → sior., vb3; m-i-bää (v:42) to borrow, ni-i-bää-n (C49) to be borrowed from (cf. UM mibaga ‘to borrow’) → vahäw bibl.; (i:11) Babylon vb2; (xxvi:48, 49) to kiss → (a variant form of -valey, which see); → hi-, ka-, päx→ vana → vangtaw vb2; (xi:28, C18) burdened; pa-banunux-ǝn (xi:30) burden → t’→ varŭx

308 Lexicon → patäw→ vatung → väut → vavaw → väwbäwx n.; (xvi:3) foul weather, bad weather bibl.; (xxi:1) Behtphage → veyäx n.; (xv:8) lip vb2; (xxvii:39) to shake the head vb2; (xxvii:29) to mock → mabĭs → v’laaux.; teni ta a-bli-a m-ara (xix:29) he will receive → si→ sa-, vohak → vungo bibl.; Booz → vukbuk → vulas or.; talax ka ni-u-bŭlbŭl-ǝn (xxiii:38) a destroyed house; ni-u-bŭlbŭl-ǝn (xxiv:15) destruction bulu → vulu I -bŭlŭm → vŭlŭm buna-vuney → vuney bungo → vungo busuk → vusuk Christan, Christang bibl.; (Catechism) Christian Christus bibl.; (i:1) Christ cĭnaw, cĭnäw vb1; ma-cĭnäw (vii:24) wise, prudent cĭt vb; ma-cĭt xxii:7) 1. to fight, (C44v) be at odds with; 2. (xxi:35) to throw at, ni-cĭt nein ki vato ta ti ka-taturo a third one was stoned; s‹m›i-cĭt (C116) to throw (stones), s‹m›ĭ-cĭt ki vato (C119) to knock over with stones; tama-ma-cĭt (viii:9) soldier → sa=da conjunction (variant form of –ra and nda); but, marker of adversativity däam, dääm vb1; ma-däam (xxiv:32) to learn, get used to; ka-däämǝn (xxvii:15) ?custom bäwrix batung bäut bavaw bäwbäwx bäyux Bethfage beyäx bibĭx bikbik bĭla-vĭla bĭs b’la- bli bo boak bongo Boos bukbuk bulas bŭlbŭl

Lexicon 309

daäw’-, daäwa

dääwlang daäwx dada dädä[x] dadaŭm Dadilo, Dadĭlo dading dakĭn, dakŭn Daläx dalat dalia, dălia dalingding dama I Dama II damix damiaka Danga-ranga Dangi-rangil dangŭs danis dap-u-dap

aux.; d‹m›a-dääm k‹m›alang (C114) to really get to know vb1; ka-daäwa-n (C129) perfection, completeness aux. ; (ăsi) ma-daäwa (ii:6, xviii:3) absolutely (not), (not) at all; madaäwa aŭsi tĭni-än ki ka-tukul-an (C129) it is free of all injustice; ni-pis-dääwa kawa ma-patey ta ti Christus? (C40) so was the Christ really dead?; p-u-daäwa pu-pänäx ki dingding-ǝn (xii:20) to pass judgement a.s.; ăsi a-daäwa a-kua ki Ta-tuko ki Alid (C127v) not completely observe God’s Laws → hali-/malin.; (xxiv:32) Summer (< *daxul-ang? cf. UM dagoulang rainy season) or.; p-u-daäwx (xvii:24) to pay; p-äw-da-daäwx-an (C122) remuneration; (cf. Sinkang manuscript dagogh ‘price’, Li 2010:205). → pi-, sin.deriv.; dä-dädä[x]-ǝn (iii:12) threshing floor vb1; ma-dadaŭm (C112v) heavy → dĭlux vb1; ma-dading (C67v) deformed, malformed → axdăkĭn, axdăkŭn → haralax, haraläx, häräläx, rălax → päxvb1; ma-dalat (C102) to be warm n.; dalia (viii:30) distance, dălia (xvii:17) duration vb1; ma-dălia (xxv:19) long (time) → măka-, pakuvb; (C123) pleased vb1; ma-dama (xvi:3, xxvii:1) (to be) morning → Rama I vb1; ka-damix-an (C128v) desire → dumiaka or.; ta i-danga-ranga-aw=mau (xxii:4) [what I intend to have for] lunch → rangil vb3; d‹m›angŭs ki vlŭng (xvii:6) to fall on the face or.; ma-i-danis (C139) quick, premature n.; ; saat ka-dapudap-an (iii:5) the whole region

310 Lexicon darang darikax, darikäx, darĭkax

Darun Darim, Darŭm

Darĭmdĭm, Darŭmdŭm daudalo daŭk däwa däwra, däwr- dax däx-

n.; road, path vb3; d‹m›arang (ii:9) to go away, (xix:5) to leave; ­pa-darang send someone away; put away (one’s spouse); cast out (devil) or.; u-da-darang-aw (ii:8) Go!; tu u-da-darang-ǝn nein (xi:7) during their departure → sulat, sivb1? vb4?; ma-da-rikäx (viii:8) to recover, (ix:12) to be healthy; pa-da-rĭkax (xiv:14), pa-da-rikax, pä-da-rikax (iv:23), pa-ka-da-rikäx (xii:15) to cure; käwx-da-rikax (viii:13) to recover; (< *Dikax) n.; darun (xiii:35), rarun (xii:40) inner part, base, foundation /darəm/, /rarəm/ n.; (variant forms darim, darŭm, rarim) rarim (xxvii:51) bottom, ma-saun tu rarim ki kidi (xi:11) at the lowest level, bottom level or.; m-u-rarim (xxvii:40) to go down, m-u-darim (ix:16) to get worse (a rent), m-u-rarim ta dŭmdŭm (torrential) rain came down; p-u-rarim (xxiii:12) to put down, to abase, to humble; pa-p-u-rarim (C23v) to bring down; u-rarĭm-an (C114) humility → si-, t’/da-rəmdəm/; → Dimdim, → päxvb3; d‹m›audalo (xxviii:14) to satisfy, appease n.; daŭk (xxi:33) cavity vb3; d‹m›aŭk (xxvi:23) to dip, immerse → ku(a variant of daäw-, daäwa) → halivb3; to bump, hit, ki asi ĭmhu däwr-aw ta vato ki rapal oho (iv:6) lest you bump against a stone with your foot → aneixn.; (xv:33) large quantity vb1; ma-dax (ii:18) much a.s.; ; timamang ta ma-saumuy m-araraw ki Ina, däx-kaha=‘to rburbo tĭni-än

Lexicon 311

dä[x]dä[x]- Deip Dekapolis Dena denarium dhĭng diera dihu dii dĭk Dikax Dikur

dila dĭl-i-dĭl dĭlix, dilix, dil’x

dille dĭlo

tu tĭntin tĭn (v:28) whoever looks at a woman to lust after her, has already committed adultery with her in his heart → dädävb2; (C47v) to bend (knees), deip (ii:8), reip (ii:11) to worship bibl.; (iv:25) Decapolis n.; (i:18) mother bibl.; (xxii:19) dinar (< Lat. Denarium, a Roman currency) n.; (C68) fish → t’hing n.; diera ki vuley (C4) snake venom (? possibly dira ki vuley snake tongue; Compare UM dmira (/d‹m›ira/) to lick with the tongue) n.; (xi:19) wine; tama-dihu (xi:19) alcoholist (< Hokkien?) n.; 1. (vi:27) stature, length, dii ki pariu (?length of a forearm =) cubit; 2. (C33v) appearance adverb; (iv:4) only aux.; p-u-dĭk-a p-u-su ki su ka sa-saat, ăna ta madarikäx-a ta ra-rawey=au (viii:8) just say a word, and my servant will recover → darikax, darikäx, darĭkax n.; rikur (xix:24) back vb3; d‹m›ikur (v:42) to turn one’s back to; d‹m›ikur ki su (v:33) to forswear; rikur-ǝn l-um-ulux the opposite of being honoured, Ausi ki rikur-ǝn l-um-ulux ta Tama-Mătäi-tan, dĭk tu purux tĭn (xiii:57) a Prophet is not without honour except in his own country or.; m-u-rikur (xvi:23) to follow from behind n.; da-dila (C47v, C124) tongue n.deriv.; dĭl-i-dĭl-an (C8v) tremor vb2; real, true, asi d’lix ka Tama-mătäi-tan (xxiv:11) false prophets adverb; really, dĭlix kun=au=kamu=ra (xi:11) really I’m telling you, dĭlix ma-tiktik (i:18) holy; d’lix tu kidi (C30) natural, alak tĭn ka d’lix tu kidi (C30) his natural son; ka-dĭlix-an, ka-dil’x-an (C101v) sincerity bibl.; (xxiii:23) dill (< Dutch dille) → dĭlux

312 Lexicon dĭlux, dilux, d’lux dima, dĭma Dimdim

dĭmi-dĭmi dimit dinaw, dĭnaw dĭngdĭng dingi dingid, dingit

Dinux, Dĭnux dipax diri

vb3; d‹m›ilux (ii:6) to lead, ni-dĭlux (iv:1) was lead; ma-da-dĭlux (xv:14) to lead; Da-dĭlo (xii:5) priest, Tama-dĭlux (ii:6) leader → a-, ku-, s‹m›ala-, täior.; p-u-dima (vi:27), p-u-dĭma (xxv:29) to add, to give extra → sa/dǝmdǝm/; n.; na da-rimdim (xii:25, xv:19) thougths vb1; ma-rimdim (vi:23) to be dark, ka-rimdim-ey ta wäi (xxiv:29) the sun will be darkened; ka-rŭmdŭman (iv:16), ka-rimdim-an (xxii:13), ka-rimdŭm-an (xxvii:45) darkness → päxvb.deriv.; dĭmi-dĭmi-ǝn (iv:24) to suffer from the palsy, (ix:1, 6) (someone) suffering from the palsy n.; dimit opposite side, tu dimit ki ravak (xxvii:61) opposite to the grave vb4; ma-dinaw (xv:2), ma-dĭnaw (xxvii:24) to wash (hands); pa-dinaw (xv:20) to wash, rima ka ăsi ni-padinaw (xv:20) unwashed hands → dŭngding, dŭngdŭng vb4; ma-dingi (x:40), ma-dingi-dingi (ii:8) to send s.o.; pa-da-dingi-ǝn (x:5) to be sent forth, Pa-da-dingi-an (x:2) Apostle, (C138v) disciple or.; ma-ĭ-dingit (xxvi:8) to take offence; ma-nga-ĭdingit (ii:16) to get angry; ni-ä-ä-ngä-ngä-ĭ-dingdingit ta teni (xxii:7) he became furious; ka-ngä-idingid-an (C119v) anger, fury ; vb1; ma-rĭnux constantly or.; m-ĭ-da-rĭnux (xviii:8) eternal; ĭ-da-rĭnux-an (xxiv:3), ĭ-da-rinux-an (xiii:22) the world; i-da-rinux-an (xii:32) century, tu ĭ-da-rĭnux-an (xxi19) for ever → pakuvb4; ma-dipax (xxvii:30) to spit, ni-pa-dipax-an nein tu vlŭng tĭn (xxvi:67) they spat him in the face vb3; d‹m›iri (xiii:3, xiii:25) to sow; na da-diri (xii:1) what has been sown, the corn; tama-diri (xiii:3) sower; da-diri-ǝn (xiii:4) sowing

Lexicon 313

vb; ma-dĭs (iii:16) immediately n.; (< Hokkien?) diu (xx:13, xxii:12, xxvi:50), riu (xi:19) friend → sidiup vb; pa-diup (vi:17) to wash (face) d’lix → dĭlix -d’lŭm or.; (iv:18) tama-u-d’lŭm (iv:18), (xiii:48) fisherman; (probably < ralum water) d’lux (> dĭlux); → tai-, täi- I -dmir vb; aux.; päx-dmir päx-al-aley päx-ra-rĭx (xxi:25) to reason to oneself → k‹m›äixDu conjunction; when, if (cf. ru, ndu, iru, heyru); ru ăsi= ăpa (vi:8, xviii:17) before, m-u-mxa ta Raraman=umi ka mä-ä-äpo=kamu ki mamang, ru ăsi=ăpa-kamo t‹m›umimia tĭni-än (vi:8) Your Father already knows that you need something before you ask Him Duha → ruha duk vb4; ma-duk (iii:7, iv:8) to indicate, show; (variant of -ruk?) duklu vb4; tu pä-duklu-ǝn nein (ii:11) while they fell down (to worship) dŭma, duma n.; front, tu duma (v:24) in front of, (xxvi:59) against vb3; d‹m›ŭma-dŭma (viii:34), d‹m›uma-duma (xxv:1,6) to go out to meet or.; m-u-dŭma (xxiiii:7) (to go) against → aäw-, ääw-, ha-, sadŭmdŭm n.; (vii:25) torrential rain, downpour dumiaka conjunction; dumiaka (ix:21), damiaka (xii:43) so, in that way; then, consequently (apparently < *du mia ka with unidentified element *mia) dŭng n.; secrecy; tu dŭng (vi:6) in secrecy, in the dark dŭngding, dŭngdŭng /dəŋdəŋ/; vb3; d‹m›ingding (vii:1), d‹m›ŭngdŭng (xii:7), d‹m›ŭngding (xx:18) to judge; d‹m›ingding k‹m›äixkahier (vii:1) to give negative judgments, wrongly criticise; tama-d‹m›ŭngdŭng (xii:27) judge; dŭngdŭngan (xxiii:23) judgment; da-dingding-ǝn (vii:2) judgment dĭs Diu

314 Lexicon duoy Egypte emĭta -ǝn enax er’p- Esajas -eta -eyaw -eyraw exey-eya Ezechias Fares Fariseen ftäw, fte Galilea, Galilëa ha ha-, hä-

vb2; ni-duoy=kamu ĭau-an (xxv:36) you visited me bibl.; (ii:13) Egypt (C109) 1st person inclusive independent pronoun (variant of ĭmĭta, §4.7) undergoer orientation suffix (§5.2) → inax, ĭnax → irip bibl.; (iii:3) Isaiah (C116, viii:17) 1st person plural inclusive genitive pronoun (§4.7) suffix indicating all-inclusiveness or emphasis? (§5.9) → ĭm’d-, ĭmid vb1; ; pa-ka-eyraw v:29) to offend, upset → k‹m›äw[x]- II temporal adverb; exey-eya (C112v) at the time, previously; exey-eya-n the past? vual ka na exey-eya-n (C67) bodies belonging to the past bibl.; (i:9) Ezekias bibl.; (i:3) Phares bibl.; (iii:7) Pharisees → väwt bibl.; (ii:22) Galilee vb3; h‹m›a (xiii:33) to hide; (xvi:25) to keep, save; pa-ha-ha-ǝn (C72v) security, pledge bvb3; ; h‹m›a-ni to do in private, ni-h‹m›a-ni i-rua ti Jesus-an (xvii:19) they went to Jesus in private h‹m›a-duma to go against, h‹m›a-duma ta vare (xiv:24) the wind was contrary h‹m›ä-i-k’ma-hĭna (xviii:35) to do the same to, h‹m›ä-i-k’ma=ăpa=hĭna ĭmumi-än ta Raraman=au (xviii:35) likewise shall my Father do to you ha-la (iv:8) to do again, ni-ha-la m-ara ta Lĭtu p-u-kua tĭni-än tu vuking ka ma-ramal The Devil took him again to a very high mountain ha-murang to do all of a sudden, take by surprise, aley ka ăsi=kĭta ha-murang-ey i-rua ti Christus lest we be taken by surprise by the arrival of the Christ h‹m›a-veyax to go everywhere, h‹m›a-veyax ta su k=ăna (xxviii:15) the word spread, h‹m›ä-veyäx tau-

Lexicon 315

haal häär haava haba hababa habawat habĭl haey hahey

häi haĭng hakŭb, hakŭp ha-la I hala II halakey hali-

rĭtung (iv:23) to go all around, go along; mä-veyäx ma-suni (ix:26) to be heard in all directions ha-uzung (xix:18) [to do in secret →] to steal, (ka) ăsi ha-urung-ǝn ki matăliaw (vi:20) (where) thieves do not steal aux.; h‹m›a-kaha-al=ato i-rua ta Alak ki kaäwlung (x:23) The Son of Man will have come vb1; ma-haal (xi:30) light vb1; pa-ka-häär (v:13) to salt vb2; haava (xxi:2) to carry on the back; pa-haava (C118) to lift, raise, (xxi:5) to carry something on the back → luang → si→ päivb3; tu kidi ki täley ka asi=mumi habawat-ǝn (xxiv:44) at an hour you will not expect; (probably related to hawat, possibly through reduplication) → ăta→ hahey affirmative particle, hahey (xiii:51), häi (v:37), haey (ix:28) yes vb3; h‹m›ahey (iii:12) can, to be able, (xii:4) allow; hahey=ko (viii:21) allow me, ăsi=ko kawa hahey-ǝn sĭ-kunung-a=ko ki a ĭau? is it not allowed to me to do what I want with what belongs to me? → haey → ahĭng → xakŭb, xakŭp → han.; liquid; hala ki karäwmatäx (xxi:33) wine; pa-kahala (C80v) to make wet vb1; ka-halakey-ǝn (C125, C128) to have a bequest (?), ka-halakey-ǝn=au tu Tatuko (C128) (D: ik heb een ver­maken in de Wet) bvb3; ; mali-äwräx (v:18), mali-äwrax (xxiv:35) to go past; pa-hali-äwräx (xxvi:39) to let pass mali-daäwa (iv:21) to move on, mali-daäwa (xii9, ix27) mali-däwa (viii:34) to leave, depart; hali-daäwa-n

316 Lexicon

halong halting halung hamami’- hami’-, hamia ha-murang hana handax hangey hanglu ha-ni haniap hapa hapŭl hapulu hapŭx haraduhat harafhaf haralax, haraläx, häräläx

(xxvi:2), hali-daäw’-ǝn 1. (ix9) departure; 2. (xxvi19) Easter; 3. Passover hali-rapal (xxii:13) to tie (put rope around) the feet; hali-rima (xxii:13) to tie (put rope around) the hands a.s.; mali-kaha’to mali-daäwa ta kidi xiiii16 the time is now past ru ăsi tĭn ali-uro-ǝn bäut ta si-uro ma-lix (xii:29) if he does not tie up the strong man first ăsi h‹m›alĭ-lpux h‹m›arivat ta timamang ki darang k=ăna (viii:28) no one could go past that way → halung vb; ma-halting (xxiv:41) to grind; ka-halting-an (xxiv:41) mill n.; (iv:16) shadow → ti(originally a reduplication of hamia and haumia) → haumia → haumia → ha-, murang n.; (viii:20) fox → angdax → xangey vb1; ma-hanglu (x:42) cold, (C25v) pleasant; (compare MU hanglout north wind); (< Hokkien) → havb1; ka-haniap-an (C2v) consolation; pa-ka-haniap (v:4) to comfort, give consolation; pa-ka-haniap-ǝn (ii:18) consolation n.; (xxi:19, xxiv:32) leaf vb1; ma-hapŭl (xi:8) soft vb3; h‹m›apulu (iv:6), x‹m›apulu (C120v) to support; ha-hapulu-ǝn (C27v) observance, maintenance vb1; ma-hapŭx ki rĭx (v:5, xi:29, (xxi:5) meek, soft → pakuvb1; ma-harafhaf (xx:34) to be troubled; mi-harafhaf (ii:3, xiv:26) to become troubled, emotionally stirred; (< *h‹ar›af-haf ) vb; (variant forms daläx, rălax, raläx); haraläx-ǝn=kĭta ki rĭx (C136v) we are doubting; tau ka ni-haralax-ǝn

Lexicon 317

harang harhar harĭkur, hărikäwr harim

harĭpurang hariu harivat harmaram harŭm haumia, haumi’-

haung ha-urung häux ha-uzung havax ha-veyäx havulu

ki rĭx (C45v) people who had doubts; pä-häräläx (C45v) to doubt; pa-ka-ralax ki rĭx (xiv:31) to doubt, vacillate; pa-ka-raläx-an (C94) doubts → päxn.; (C103v) lie → pătäi-, si→ saw→ pătäi/harǝm/; vb1; ma-harŭm (xx:30), ma-ra-rĭx ma-harim (xiv:14, xvi:22) to feel compassion, have mercy; tama-kaharim (v:7) the merciful; ka-harŭm-an (ix:13, xxiii:23), mercy, ka-harŭm-ǝn (xxii:7) mercy, (vi:1, 2) alms vb1; ka-harĭpurang-ǝn ki xĭnawa (C71v) peace of mind vb3; h‹m›ariu (vii:11) to give a present; ka-hariu-ǝn (C18v) charity, (C81) gifts vb3; h‹m›arivat (viii:28, xxvii:39), m-arivat (C46) to pass, go past n.deriv.; pa-harmaram-an (C122) abuse and waste → harim vb3; (variant forms ham-ami’-, hamia, äwmia); h‹m›amia (xxvii:40) to release, save; haumi’-ey (vi:13) to release, deliver from, (xxi:43) to take away, mä-äwmia (xxvii:15) to release, ni-äwmi’-ǝn (xxvii:31) to take off (clothes), (xiii:12, xv:26) to take away; ham-amia-n (C3v, C4v, C25) deliverance aux.; , mĭ-haung m-i-tuko (xx:3) standing idle (variant of ha-uzung) → han.; häux (xx:22), häux ka ä-ĭt-an (xxvi:27) mug, cup (variant of ha-urung) → havb3; (variant form avax); m-avax (iii:14) to forbid, h‹m›avax (hma-mado…) (C115v) to be weary, stay away from → havb3; ni-havulu-ǝn nein ta ăna tu darang (xxi:8) they spread them [strawed those branches] on the road → vulu I

318 Lexicon havung hawat

häwdax hawey, häwey I häwey II hawm’-, hawma Heidang heil he-la Herodes heyrĭng heyro heyru hi-, hĭ-

vb4; ma-havung (xvi:26) to suffer harm, damage; pa-havung-an (C19v) punishment; pa-ha-havu-vung (x:15), pa-ha-havu-havung (xi:22) punishment? harm? vb3; h‹m›awat 1. (xxvii:24, C2) to see, (C107) observe, iru ka h‹m›awat ta ti Pilatus, ka ăsi tĭn pa-ka-saun-ǝn m-ĭlix (xxvii:24) when Pilatus saw that he did not get anywhere; 2. to look for, ni-hawat-ǝn tĭn ta kidi ka ma-riang ((xxvi:16) he looked for a good opportunity; 3. to try, put up (appearance), tu hawat-ǝn ki hawey ki pako-dălia-dăli’-ǝn maku-Alilid (xxiii:14) while putting up a face as if making long prayer; 4. (C77, C85) to consider, take for, hawat-ǝn hia ta tna-m’sing-an mama ki rima (C77) faith here is taken for a hand; 5. concerning, be about, h‹m›awat-a kimang ta pämämäx-ey k=ăna ti Christus? (C50v) what will this judgment of the Christ be about? → hudäx n.; (xvi:3, xvii:2) appearance; . ma-hawey (vi:16) to appear, seem vb1; ma-häwey (vii:13) wide (compare also ahey) → ătabibl.; (vi:7) Heathen n.deriv.; ka-heil-ǝn (C123) desire → kĭvb3; ; me-la-la (C92v), hela-la[-ey] (C93) to repeat, do often, do again; he-la-n=ato (C126v) once again; (probably < *ha-i-la, *h‹m›a-i-lala) aux.; he-la-ǝn=au=kamu ma-susu (xix:24) again I say to you bibl.; (ii:1) Herod n.; (xvii:27) fish hook; pa-heyri-rĭng (xvii:27) to cast a hook → heyru conjunction; heyru (i:20) when, at the time; if (see also du, ru, ndu) bvb3; (h-/x- is sometimes lost when ‹m› is infixed); 1. < to go around, cover the surface >; du ăsi=ăpa ni-hi-icip-ǝn (C81) when he was not yet circumcised hĭ-rĭtung-ǝn (C81) circumvention; h‹m›i-rĭtung pahey (C83) to circumcise

Lexicon 319

h‹m›i-taraäwx to go around and bring together, ­si-uro-a sa-ka-kua tu h‹m›i-taraäwx ka yuko ki tălax ki Israel (x:6) rather go to the lost sheep of the house of Israel (lit. help first with bringing together all the sheep of the house of Israel); m-ĭ-taraäwx ki hĭnawa (xxvii:50) to yield the ghost (=to blow out all breath left) h‹m›i-xalap (xiv:25) (to be) on the surface hĭ-pa-purux-ǝn (xiii:48) to be drawn to land (net) 2. < look around, notice >; x‹m›i-măta (C54v) see, tu ha-hi-mata-ǝn nein (vi:1) in order to be noticed by them; tu hi-mata-ey tĭn ta äya-rung (xxii:11) in order to oversee the guests h‹m›i-baley (xxvi:75, xxvii:63) to remember, m-i-baley (C50v) come to mind, pa-hi-baley (C50v) to bring to mind; hĭ-ba-valey-ǝn (xxvi:13) memorial m-ĭ-tădŭx (C29v) to wait for, m-i-tădŭx (xii:21) to hope, m-ĭ-tădŭx (C29v) wait for; hi-tăd’x-an (C2) hope 3. ; hi-ădung-an , hi-adu-dung-ǝn (C83v) supper, hi-ădung-an ka ni-pa-să-ni tu Tatam’d-ǝn ki Alid (C84v) the Lord’s Supper a.s.; tu hi-ka-kua-n nein m-unaunang tu Galilea (xvii:22) while they went around in Galilee; ăsi x‹m›i-la-la m-unaunang mama ki Heidang m-unaunang (C121) not to walk [behave] any more as the Heathens do tu hi-rĭtung-ǝn m-unaunang ti Jesus tu said ki vaung ki Galiläa (iiii:18) while walking along the shores of the Sea of Galilee hi-seyang-an m-una-unang (C99v, C100) conduct hia locative adverb; (viii:29) here (§4.6) hik’d-, hikid, hikŭd vb; pa-hikid (C95), pa-hikŭd (C95) to quench; pa-hik’d-an (C92) quenching himko → hĭmko hĭli, hili vb1; ma-hili (C97v) circa, about or.; m-u-hĭli (xv:8, xxviii:18) to approach; u-hili-ǝn (C78v) access hĭlingix vb3; (h- usually lost); m-ĭlingix (ii:9), h‹m›ĭlingix (xi:5) to hear; ĭlingix-ǝn ki nanang (iv:24) fame, reputation; ä-ĭling’x-ǝn (xiii:14) (one’s) hearing



320 Lexicon him hĭmko

himku, hĭmku hĭnawa hĭna, -hĭna hĭpĭt hiup

hivat h‹m›ä-i-k’ma-hĭna h‹m›ali- horiu htaf htix hu- I

hu- II hu-hĭ-ngarŭp huălaw, hualu huaw

vb3; h‹m›im (C143) to sieve n.; hĭmko (xxviii:14) difficulty vb1; ma-himko (xx:12) heavy, ma-hĭmko (xxvi:37) with a heavy heart, afraid; pa-ka-himku (xxvi:10) to trouble, give a hard time; ka-hĭmku-an (C39), ka-hĭmko-an (C41) suffering, heaviness, oppression → hĭmko → xĭnawa locative adverb; hĭna (ii:5), -hĭna (i:18) there (§4.6) vb; (xiv:31) to catch, grab (possibly a variant of ipĭt) (h- usually left out) n.; iup (xxiv:31) trumpet vb3; m-iup (xxv:8) to extinguish, go out, hiup-ey ki väango (xxiv:12) love will cool off/extinguish; ĭup-an (xxii:43) ghost, spirit, Ĭup-an ka Dillix Ma-tiktik the Holy Spirit; pa-iup (xii:20), pa-hiup (C119) to extinguish, blow out, pa-iup to sound a trumpet; ma-i-iupiup (C68) to blow a trumpet; pa-i-a-i-iup-ǝn ki Alid (C68) God’s Trumpet n.; proximity; tu hivat ki (iii:5, xx:3) around, about vb1; ma-hivat (xxvii:46) to be about, ma-hivat=ato ki ka-ma-matuda ki täley (xxvii:46) at about nine o’clock → hä→ halin.; ha-horiu-riu (ii:11) gifts vb2; ; ni-htaf ki vulas ta tintin nein (C17v) they were sad [lit. ‘their hearts were defeated by sorrow’, compare Dutch verslagen defeated, sad] n.; (xii:20) reed bvb; , hu-tmuk-aw=mumi tu häux ki ăta (xxvi:27) all drink from this mug! a.s.; ru hu-bahäw-aw=mau m-ĭt ta ăta h‹m›u-lam ĭmumi-än (xxvi:29) when I drink it new with you; du asi=mau hu-uro-ǝn m-ĭt (xxvi:42) if I do not drink from it first a.s., → hupat ??, ni-hu-hĭ-ngarŭp-ǝn nein (xvi:5) they had forgotten n.; huălaw (iii:4), (UM houwalou) bee; na huălaw (iii:4) (something produced by bees =) wild honey vb3; h‹m›ua-huaw (xii:19), h‹m›u-hua-huaw (xiv:26) to shout, cry out

Lexicon 321

hudäx hufpit huĭl huka hukar huni hupat hupĭng hurad, hurat hurŭp huvar i-, ĭ- =ian, =iän ĭau ĭau-an iäwx i-bää ĭbŭn icip, icĭp idahi idi

ĭ-dingit idix ikir ĭlap il’b-

n.; (iii:12), häwdax (C122v) chaff vb1; ma-hufpit (ix:5, xiii:15), ma-xuxpĭt (xix:23) heavy, difficult , → patin.; (vii:3) mote, splinter n.; (x:10) staff, stick temporal adverb; (ix:18) just now vb; pa-hupat to make alterations to clothes? pa-huirang nein pa-hupat ta na pa-pitpit ki kulamux nein (xxiii:5) they enlarge the hems of their clothes n.; (ix:16) fold vb1; ma-hurat (xiii:20) to be mixed vb3; ni-hurad ki (xxvii:34) mixed with n.; (xix:22, (xxiv:47) goods, possessions vb1; ma-huvar (v:20) abundant, (C69v) full; ka-huvaran (xiii:12) abundance locative orientation prefix (§5.14) (vi:9) 1st person plural exclusive genitive pronoun (§4.7) (iii:11) 1st person singular independent pronoun (§4.7) (ii:8) 1st person singular oblique pronoun (§4.7) → iux → bää n.; (xiii:30) bundle vb; ĭbŭn-aw ta ăna tu ĭbŭn (xiii:30) bind them into bundles! n.; icĭp (C83) foreskin n.; (iii:4) locust n.; (v:39, xii:13) the other (of a pair) vb; having one (of a pair), ma-saun ma-riang ĭmhu-an ka idi=kaw ki măta m-u-rbo-a tu ka-wax-an (xviii:9) it would be better for you if you would go into life having one eye → dingit vb; pä-ä-idix ki apuy (xxii:7) to cause to burn, destroy with fire n.deriv.; ikir-ǝn (C48), sky, firmament vb2; (C143) to help → ĭlŭb → aäw-, ääw-

322 Lexicon ĭl’d- ile-ilix ili ĭlid ĭlĭl ĭlingix, iling’x- ĭlip’t- ilit ĭlix, ilix

ilpŭd, ilput, ĭlput

ilpux ĭlŭb

→ ĭlid → ĭlix, ilix vb; ma-ili (C26) to leave behind, bequeath /ǝlǝd/, /ǝl-ǝlǝd/; (with variant forms ĭl’d-, ŭlŭd, äwl’d-); vb; ĭlid (xv:37) ĭlŭd (xiii:30) to bring together, ŭlŭd (xiii:47, C29v), ĭl’d-aw ta siväx (xiii:30) gather the wheat vb4; ma-’lĭd (vi:26), ma-’l-ĭlŭd (xiii:28) to collect; pa’lŭd (xxv:24), pa-’l-ilĭd (iii:12), pa-pa-‘l-ĭlŭd (xiii:41) to collect, gather or.; pa-pa-äw-‘l-ŭlŭd (xxiii:37), pa-pa-äw-a-’lŭd (xxiii:37) to gather, bring together; pa-‘l-äwl-äwl’d-ǝn (C117v) collection n.deriv.; ka-ĭlĭl-an (xxvii:27) gang, band → hĭlingix → ilpŭd, ilput, ĭlput vb1; mä-ilit (C120) to remain inside something vb3; m-ĭlix (iv:11) to serve, (xv:4,5) to honour, (xix:20) to observe, respect, (xxii:5) to pay attention to, take seriously; pa-ĭlix (xxviii:19) to observe, respect; paile-ilix (viii:15), p(a)-ile-ilix [pileileix] (xxv:44, xxvii:55) to serve; ĭlix-ǝn (C16v) observance, (C77v) obedience; p-ile-ilix-ǝn (‘pileileigh-en’) (xxiii:6) dinner party, banquet vb2; ilpŭd (C14v), ilput (xxvi:56), ĭlput (viii:33) to flee; ĭlŭp’t-a m-u-kua tu Egypten (ii:13) flee into Egypt!, ĭlip’t-a p-u-ba-vukin ((xxiv:16) to flee into the mountains; pa-ilput (iii:7) (to be told) to flee, flee (on advice) vb; ; ma-ilpux (xvii:20) to be possible; ilpux-ǝn (xxvi:39) it is possible; pa-ilpux (ix:28) to be able to; pa-ilpux-an (vi:13) power or.; m-u-lpux (xx:22) to be able → paku-, päx/ǝlǝb/; vb2; ; du ni-ĭlŭb=kaw ki alŭb=oho (vi:6) when you shut the door, il’b-an=umi ki kaäwlung ta Pa-i-sasu-an ki tunun ki vŭlŭm (xxiii:13) you close the Kingdom of Heaven to men, ni-il’b-ǝn ta nḡataf (xxv:10) and the door was closed → aäw-, ääw-

Lexicon 323

ĭlŭd ĭlŭp’t- -ilx- ĭmax ĭm’d-, ĭmid ĭmhu ĭmhu-an ĭmiän ĭmiän-an ĭmĭta ĭmĭtä-n imix ĭmŭd, ĭmŭt ĭmuhu-an ĭmumi ĭmumi-an ĭmumi-än imŭx, ĭmŭx, ĭm’x-, im’x- ĭna I

ina, ĭnä, ĭna II

ĭna-a-kua-an-ey ĭnanang

→ ĭlid → ilpŭd, ilput, ĭlput → lix n.; (xxi:1) olive; (xxv:3) oil /ĭmǝd/; n.; ĭmid (i:17), ĭm’d-, ĭmŭd, ĭmŭt (C7) all, everything; ĭm’d-eyaw (iii:5) all, ĭm’d-eyaw ki ka-vui-vuil-an ki Näi (xxvi:30) all the tribes of the world (ii:6) 2nd person singular pronoun, free form (§4.7) (i:20) 2nd person singular oblique pronoun (§4.7) imiän, emiän (ix:14) 1st person plural exclusive independent pronoun (§4.7) (vi:12) 1st person plural exclusive oblique pronoun (§4.7) (C30) 1st person plural inclusive independent pronoun (less frequent than the variant form emĭta; §4.7) (i:23) 1st person plural inclusive oblique pronoun (§4.7) /ĭmǝx/; vb; ; Tama-imŭx (v:46), Tama-ĭmŭx (xvii:24), Tama-imix (ix:10) tax collector; a-ĭm’x-an (xvii:25), ä-ĭm’x-an (xxii:17) tax, tribute → ĭm’d-, ĭmid (C144) → ĭmhu-an (§4.7) (vii:11) 2nd person plural independent pronoun (§4.7) → ĭmumi-än ĭmumi-än (iii:11), ĭmumi-an (iii:7) 2nd person plural oblique pronoun → imix negator; (i:20) 1. don’t; 2. should not…? Ĭna=muhu kawa ka-harŭm-a ta kuncia ka na lam=oho? (xviii:33) Shouldn’t you have compassion on your fellow-­ servant? n.; ina 1. (ii:13) mother; 2. (ix:18) female, woman; alak=au ka ina (ix:18) daughter; ina ka vahäw (C140v) bride; ĭnä-ĭna ka ma-veyung (xxi:31) prostitutes; käwx-ĭna ka pä-irung-ǝn (xxvi:69) young maidservant, maid; käwx-ĭna-ĭna (xxv:1) virgin, maid expr. (xxvii:47) that is, i.e. vb; , ausi-al=ato kimamang ka ăsi=mumi ĭnanang ma-i-lpux (xvii:20) there will be

324 Lexicon

inänäx ĭnang

ĭnax, ĭnäx ĭngaw ĭngid ingox, ĭngox ĭnim ipat iphang ipit, ipĭt, ĭpĭt

ĭpu irang

irip, ir’p-

nothing you are not able to do; (related to ĭnang? to nanang?) n.deriv.; inänäx-ǝn (C13v, C128v) inclination, tendency vb2; (ii:18) to refuse, not want to, (xxiii:23) to leave undone; don’t, (v:34) M-i-ka-kua ǐnang sau-‘lkit never swear at all; ăsi ĭnang (C94v) absolutely, positively, ma-m’sing ka ăsi ĭnang-a m-u-pänäx it is absolutely necessary to appear (must be related to ĭna I, which see) vb2; (vii:28, C23) ĭnax, (xii:23) enax to be astonished, amazed; pa-ka-ĭnax (C29v) to frighten n.; (iii:3) voice, (xxvi:73) speech vb3; m-ĭngid (xxi:35) to take → tävb; ka-ingox (C103v) drunk; ka-ĭngox-an (C103v) drunkenness vb1; ka-ĭnim-an (C4, C119v) bitterness (compare änŭm) vb1; ma-ipat (xx:31, xxvi:63) to be silent; su-ipat-ipatan=eta (C116) our silence vb1; ma-iphang (xvi:2) red vb3; m-ĭpĭt (C111) to try, (C115v) urge, stimulate; m-iipĭt (+ first syllable reduplication; v:41) to force, compel; ăsi ipĭt-ǝn ki pungas (C116) unnecessary; ip-ipĭt-ǝn (C130) trying, effort; (possibly related to hĭpĭt) aux.; ip-ipit-ǝn t‹m›umimia (C18), ni-ipit-ǝn t‹m›umimia (C37) to be required, necessary; tu ăsi tawki-ĭp-ipit t‹m›alix (C111v) without any further investigation → luang vb; irang (viii:10) big; vb1; Ma-irang (i:22) Lord; pa-ka-irang (v:16) to glorify; ka-irang-an (iii:11), ka-irang-ǝn (xxi:23) power, authority, greatness; ka-irang-ǝn ki ka-ilx-ǝn (ix:6) power; ka-irang-ǝn ki kidi 1. (vi:13, vi:29) glory; 2. (viii:8) worthy → uhang vb1; ma-irip (viii:24, xxv:5) to sleep; ni-ir’p-ǝn tĭn (i:24) his (past) sleep; tu ir’p-ǝn ki tau (xiii:25) while people were asleep, tu i-er’p-an=ian (xxviii:13) while we were asleep

Lexicon 325

iru i-ru’-, i-rua ĭrung I irung II

Israël ĭt ita

ĭtil itix ĭto, ĭtu itu-



conjunction; iru (ka) (i:18), (xiii:6) when, (iv:3) if; iru= ăpa ka (C134v) nevertheless; (→ ndu, du, heyru, ru) → rua n.; (iii:12) wheat (compare also siväx) vb3; m-irung (vii:23) to work, serve; pä-irung (xxiii:11, xxvi:69) to use as a servant, käwx-ĭna ka pä-irung-ǝn (xxvi:69) young maid; tama-irung (ix:37) worker; ä-irung-an (C113v) slavery → pääbibl.; (ii:6) Israel vb3; m-ĭt (xi:18) to drink; pa-ĭt (x:42) to give to drink; tama-ĭt (xxiv:49) a drunk conjunction; ma-ita ru (xxvi:33, 35) even if, ma-ita ru pis-la-lam=ăpa=mau=kaw ma-patey, ăsi=ko r‹m›au-a ĭmhu-an (xxvi:35) even if I should die with you, I’ll never deny you vb; ma-i-ĭtil (ix:25) to take, seize vb; mä-itix (C59) to be good-natured; pa-itix-an (C59v) good nature n.; ĭto (C95) thirst vb1; ma-ĭtu (v:6), ma-ĭto (xxv:35) to be thirsty bvb2; ; itu-äwx (xxvi:58) to follow itu-daäwa tu ĭmid ka ni-sulat-ǝn (C16) abide in all that is written itu-dŭng (v:14, vi:4) in secrecy, in the dark itu-kidi (C96) to consist of itu-kua (x:11) to stay, remain, (xiii:2) to stand, be there; itu-ka-kua (xii:25) to stand; itu-kua-n place, itu-kua-n pixik (v:23), itu-kua-n ki p’xik-an (xxiii:18), itu-kua-n ki pa-p’xik-an (xxiii:35) altar; pa-itu-kua to place (something) on, (xviii:2) to put, set, (xxi:33) to let out; pa-itu-ka-kua (xviii:12, xxi:17) to leave behind itu-mado-ǝn (C54v) person, individual itu-mala to be outside itu-ni-ǝn (xiv:13) (isolated?) place; pa-itu-ni xxvii:53) to place itu-pa-puläx (vi:30) to be in the field itu-rĭtung-ǝn (C50) surrounded itu-rĭx (C54v) to be inward

326 Lexicon ĭtŭb iup, ĭup iux ivŭng Jakob Jeremias Joannes Joden Jordaan Jota Judas, Juda- k- I k- II

pa-itu-saat (xxvii:46) to leave behind by oneself na kidi ki ni-pa-itu-samding-ǝn ta rarun ki Näi (xxv:34) since the foundation of the earth (lit. since the basis of the earth was laid (?)) pa-itu-sapat (iv:5) to place on the (flat) roof of a building itu-s’hŭt (C143) to exist; pa-itu-s’hŭt (C138v) to confirm itu-taraäwx (xxiv:13) to persist itu-tawax (viii:12) to be far out (area), (xv:8) to be far away itu-tunun ki vŭlŭm (vi:32) to be in Heaven pa-itu-ui (xxv:33) to put to the left itu-uro-ǝn to be put first, taul=ăpa ki [ka?] itu-uro-ǝn tu P-äw-i-sa-saal-an (xxiii:6) and seats in the first row in the Synagogue pa-itu-xalap ki rima to take on the hands a.s.; pa-itu-kua pa-itu-tukad (xviii:2) to put in the middle itu-nḡada to be first, itu-nḡada m-i-e-rung (xxiii:6) to sit in the front rows itu-s’hŭt itu-kua (xviii:16) to exist with certainty itu-dălia itu-äwx (xxvi:58) to follow from a distance vb2; (xiii:15) to close (eyes) (a possibly typo for ĭlŭb) → hiup vb3; m-iux (C142v), m-iäwx (C87) to bathe; iäwx-an (C86v, C87), iux-an (C89) bath → su- II bibl.; (i:2) Jacob bibl.; (ii:17) Jeremiah bibl.; (iii:1) John bibl.; (ii:2) Jews bibl.; (iii:5) Jordan bibl.; (v:18) iota bibl.; Judas (i:3), Juda-an (i:2) Judas → ka- I a.s.; ; k-kua-a=ko k‹m›an ĭmhu-an [ki yuko] ki Hali-daäw-ǝn (xxvi:18) I will eat the Passover lamb at your house ni-k-lam ma-i-rung ki saat kĭti-än äb ki ruha (xxvi:20) he sat together [at the dinner table] with the twelve disciples

Lexicon 327

ka ka- I, k- I ka- II ka- III käamos kaäwlung

kacĭnan käd- kading

kaha

kahier käix- kakey-xalap kakitil, kakĭtil

(i:1) linker (used as relative marker and as connector between verb-phrases, §4.2.2) Class 1 (stative) verb marking prefix (§5.1) prefix for ordinal numbers (§6.1.3) bvb3; ; k‹m›a-arux (xv:2) to transgress; ka-aru-rux (v:41) strides, paces; (C18v) transgression, offence; ka-aruxǝn (C98v) injustice k‹m›a-baley (xxvi:40), to find, ni-k‹m›a-baley neiniän ka ma-irip (xxvi:40) he found them sleeping n.; (xxiii:4) finger n.; (iv:4) person, human being; kaäwlung-an (xix:26) the people, men or.; ĭ-ka-käwlung-an (ii:19) state of a (living) person?, Iru ka ni-ma-kidi ki ĭ-ka-kaäwlung-an ta ti Herodes (ii:19) when Herod was dead (? when Herod reached the end of being a living person) n.deriv.; kacĭnan t‹m›amŭd ki Alid (C101) bliss → käth- vb3; k‹m›ading (ii:6) to herd, guard; to rescue, Mairang, kading-u=kame, ku ma-pa-patey=kĭta (viii:25) Lord, save us, because we perish; k‹m›akading (ix:36) shepherd, (xxvii:65) guard, watch aux.; ; ka-kaha-n m-adung (viii:16) it had become night; tu kidi k=ăna ka pä-kaha-aw p-amut ta ĭmŭd ki mamang=da (v:18) until the time that all will be fulfilled (< ka-vahier) → vahier bvb3; k‹m›äix-k’ma hĭna ki su (vii:22) to say as follows k‹m›äi[x]-nawnamu ma-tĭmha (xvi:22) to begin to punish k‹m›äix-beya-veyax tĭni-än (xxvii:22) they all said to him k‹m›äix-kahier (vii:01) to say something hateful, say out of hatred (?) a.s.; käix-dmir-u=kame k‹m›äix-tan (xxvi:68) prophesy to us or.; p-u-kakey-xalap-ǝn (xxiii:28) hypocrisy vb4; ma-kakĭtil (v:27) to be married; ma-ka-kakitil (ix:15) to get married; pa-kakĭtil-an (xxii:3) wedding

328 Lexicon ka-kŭd kalahey kălalak kalang

kalawakaw kalhey kamau kamaya =kame =kamu kan Kapernaum karalib karäwmatäx, karäwmätäx ka-ra-ruha karäx kari karil kariskäws karivĭ-rivĭl karulung karutkut katawan käth-

→ kŭd → kalhey n.; (C114) little children (related to alak) vb3; k‹m›alang 1. to know, ăsi=ko k‹m›alang ĭmumi-än (xxv:12) I don’t know you, kalang-ǝn ki vua ta päränäx (xii:33) the tree is known by its fruit; 2. to have sexual intercourse, know in the biblical sense; ăsi tĭn kalang-ǝn ta teni (i:25) he did not have sex with her; ka-kalang-ǝn (C79) knowledge n.; [k‹al›aw-a-kaw] kalawakaw (ix:26), ka-kalawakaw (xiv:1), kalawakaw-an (ix:31) rumour or.; i-kalawakaw-ǝn (xxiv:6) rumour temporal adverb; kalhey (xi:21) long ago, kalhey (C50, C92, C122v), kahaley (C67) before, previously vb1; kamau-ǝn satisfaction, pleasure n.; (vii:16) fig (ii:2) 1st person plural exclusive nominative pronoun (§4.7) (iii:9) 2nd person plural nominative pronoun (§4.7) vb3; k‹m›an (xi:18) to eat; pa-kan (vi:26) to feed; kan-ǝn (iii:4), ka-kan-ǝn (vi:25) food; k‹m›a-kan yuko (vii:15) ‘ravening wolves’ (lit. ‘sheep eaters’) bibl.; (iv:13) Capernaum vb3; k‹m›aralib (xiii:7, 22) to choke n.; karäwmatäx (ix:17), karäwmätäx (vii:16) grape; → ato→ ruha → sawvb3; k‹m›ari (xxv:18) to dig; pa-kari (xxiv:43) to dig up something ; → utäx n.deriv.; ka-kariskäws-ǝn (xxiv:15) horror, abomination n.; (ii:16) country borders, boundary posts n.; (xxvi:52) scabbard (?) or.; p-u-likux-aw p-u-karulung ta tĭraw=uho (xxvi:52) put your sword back “into its place” n.; (C119) creek n.; pair, saat katawan ki ta-tapil (C122v) a pair of shoes vb3; k‹m›äth[-ä] (v:29), k‹m›äd[-ä] (xviii:9) to pull out (eye), pluck out, Iru ka pa-ka-eyraw ĭmhu-an tu

Lexicon 329

käwäwr kaula

kaula-ula kaumang kavax kavier kavĭs =kaw kawa käwĭting

käwx- I käw[x]- II kbo, kbu k’da kdiman kdix

rĭx ta măta=oho ka tu ual, k‹m›äth-ä (v:29) If your right eye offends you, pull it out; (? related to UM kmagat to bite?) n.deriv.; ka-käwäwr (iv:21, xiii:47) net vb; ma-kaula (xx:1, 5), ma-kaula-ula (xi:16) to be like; pä-kaula-ula (vii:26) to compare to, pa-pa-kaula-ula (xxi:36) to do the same to; mä-mĭ-kaula-ula (xviii:3) to become like; papi-ma-kaul-aul’-ǝn=kamu [sic] ki rava-ravak ka tä-apux-ǝn (xxiii:27) you are like the whitewashed graves; päpä-mĭ-kaula-ula (xviii:23) to compare, liken; (xx:12) to make equal, treat the same; pä-m-ĭ-kaula-ula-n (xiii:3, 10, xxi:33) parable → kaula question word (< ka umang); (vii:3) why → si(< ka-vahier) → vahier vb3; k‹m›avĭs (vii:6, C143) to rend (i:23) 2nd person singular nominative pronoun (§4.7) question word; (v:46) “is it the case that…?” vb3; k‹m›äwĭting 1. (xviii:28) to have a claim on, [kuncia] ka käwĭting-ǝn tĭn saat ka-ätux-an ki malĭtuk (xviii:28) [a servant] who owed him a hundred pence; 2. (C75v) to attribute to, hold guilty, ti mamang ta saw-l’kit-al=ato ki na päpä ka ni-p-u-xalap-ǝn, ka käwĭting-ey ta teni (xxiii:18) whosoever who swears by the gift that is upon it [the altar], he will be guilty; käwĭting-ǝn (vi:12, xviii:25) debt, (C75v) attribution , inchoative prefix (§5.5) a.s.; käwx-kaha-n käwx-limu-limu ki ĭ-da-rĭnux-an (xiii:39) the end of the world bvb3; ; k‹m›äw[x]-eyraw (iv:1, xiii:41) to offend vb1; ma-kbu (vi:34) to look after; ka-kbo-an ki rĭx (C78) worry, concern → päxvb; ni-k’da (xv:37) (what is) left over vb2; (xvi:28, xxvii:34) to taste, akumea ta ra-ruma […] ka ăsi kdiman-a ki ka-patey-an (xvi:28) there are some who will not taste death vb1; ma-kdix ki marat (xxii:11) to be speechless (for shame)

330 Lexicon kdŭn, kdŭng kemel keyloa keyŭl khäwt khĭt ki I ki, kĭ- II ki-, kĭ- III ki-, kĭ- IV kiap I kiap II kidi I

n.; kdŭn (C22v) burden vb1; ma-kdŭn (C55v), ma-kdŭng (xxiii:4, 14) heavy n.; (iii:4) camel (< Dutch kemel) → luang → tuto n.; kiul (C17v) burden vb2; keyŭl (xvi:5) to carry along or.; a-keyŭl to carry, a-keyŭl paul (xvi:7) to bring along bread vb; tama-khäwt (xviii:34) torturer n.; (ix:16) a rent vb2; to rend, ni-kiit ta Dadĭlo ki p-am-ami’-ǝn tĭn (xxvi:65) the High Priest rent his clothes or.; m-u-khĭt (ix:16) to rend, become torn default relation marker (§4.2.2) bvb; ; pa-ki-kua (ki vungo) (viii:20) to lay (one’s head) a.s.; kĭ-tălax ma-liko (viii:6) to lie at home (sick) bvb3; ; kĭ-hawey-ǝn (xvii:9) vision, view ni-kĭ-heil-an ti Herodes (xiv:6) Herod was pleased (watching his daughter dance); k‹m›i-tawax (C6v) to see from a distance k‹m›i-uräx (C77) to oversee, ignore kĭ-vulas-an (?) giving a sad impression, ma-iphang kĭ-vulas-an (xvi:3) red and lowering, (compare Dutch een droevig rood ‘a sad kind of red’) bvb; pa-kĭ-lika-lika (xxiv:29) to move, pa-kĭ-lika-lika-ey ta ka-ilx-ǝn (xxiv:29) the powers shall be shaken; kilika-lika-an (C121v) movement pa-ki-riäw-riäwng (C17v) to urge, stimulate vb1; ma-kiap (C2v) to need, (C94v, C69v) desire or.; m-u-kiap (viii:10, xiii:54), ma-u-kiap (xxii:33) to be astonished pa-u-kiap (xxiv:6) to shock, frighten; pa-u-kiap-ǝn (xxiv:6) frightened, troubled n.; 1. kidi (viii:34) limit, boundary, kidi ki puru-purux (iv:13) the country borders; tu kidi ki purux ki Cesarea (xvi:13) within the borders of Caesarea;

Lexicon 331



kidi II



kidi III

kidi IV

kidi V

măka-kidi ki Näi (xii:42) from the uttermost parts ofthe earth; na kidi ki ka-dääm-ǝn… (xxvii:15) it was a custom; 2. (i:11) time, moment; tu kidi k=ăna (ii:7) at that time; tu kidi ki, tu kidi ka (xxii:44) until vb; ma-kidi (xxii:26) to reach a certain limit, reach the end; ma-kidi ki ĭ-ka-käwlung-an (ii:19) to die [= reach the end of being a living person?] or.; p-u-kidi-kidi (xi:1) to reach a moment, du ni-p-ukidi-kidi p-u-limu-limu ta ti Jesus pa-si-kua ki 12 Pä-ta-täutäux-ǝn tĭn (xi:1) when Jesus had finished commanding his 12 disciples n.; 1. kidi (xxvii:9) assessment, estimation; 2. price, value; ta angal ka kidi ki na al-alak ti Israel, ki ni-si-kidi-ǝn (??) (xxvii:9) ‘the price of him upon whom a price had been set, whom some of the children of Israel priced’ (World English Bible) or.; p-u-kidi (xxvi:48) to give a sign, (xxvii:66) to mark, (C68v, C69v) describe, explain, p-u-ka-kidiǝn=kĭta s‹m›ulat (C68v) describe to us, ka-ray’-an ka ăsi pu-lpux-ey p-u-kidi (C69v) an inexplicable joy; na p-u-ka-kidi (xii:39), p-u-kidi-ǝn (xii:38, xvi:1) sign, p-u-kidi-ǝn ki kidi ki tawil (xvi:3) the signs of the times, p-u-ka-kidi-ǝn (xxiv:24) aux.; p-u-kidi p-u-rĭx (x:34) to assume, think; p-u-kidi mata-rĭx (xii:33) to make up one’s mind (?) n.; nature, (xix:10) situation, condition, case, (C18v, C19v) way, manner, kidi=eta ka ma-varaw (C63) our sinful nature; ĭna k’m-hĭna ki kidi neini-än (vi:8) don’t be like them vb; ma-kidi (C59v) to have a nature n.; power, ability, mäix bua-vual na kidi ki pasiriang-ey tĭn pa-si-pĭ-piu (xxv:15) each according to his several abilities; tu vavaw ki kidi (xi:11) higher, superior, tu rarim ki kidi (xi:11) lower vb; kidi ka (xxiii:23), ought to, should, kidi=ato (C22) it behooves; Nda kidi ka p-am’t-aw ta ăta, ka ăsi ĭnang-ey ta ăna we ought to do these things, and not leave other things undone, kidi=atu-maw ka äwluxey=mhu=ko (iii:14) I should be baptised by you

332 Lexicon kidkid I kidkid II kĭ-heil kiĭm kiit kilkil kĭm kipat kipo, kĭpo, kipu kĭri kĭrĭda kirix kĭsi kĭt’-, kĭta

kĭtiän

kitil, kĭtil kitkit, kĭtkĭt ki su ki kiul

vb1; ma-kidkid (xxv:21) to be faithful or.; ni-p-u-kidkid-ǝn (C106, 142) filled, ni-p-u-kidkidǝn ki vua ki ka-tiktik-an (C106) filled with fruits of justice → heil vb3; k‹m›iĭm (ii:8) to look for; k‹m›iĭm ki su (xxviii:12) to consult → khĭt /kǝlkǝl/; vb; ma-kilkil (C140) dedicated, serious, ma-kulkul (C31v) industrious; → pakun.; (ii:11) gold (< Hokkien) n.; (C143) moment bvb4; pa-pa-kipu (C25) to summarise, pa-pa-kipo, pa-pa-kĭpo (xxiv:22) to shorten as. pä-pa-kipu pä-pä-i-saal (xii:30), pa-pa-kĭpu papa-saal (C96) to gather, join together closely n.; (x:29) sparrow vb2; (C125v) to stumble n.; ka-kirix (xxi:2, C44v) strings, ties → aäw-, ääwvb; pa-pa-kĭsi (vi:29) to dress; pa-ka-kĭsi-ǝn (v:40) cloak vb3; 1. k‹m›ĭta (iv:16) to see, kĭt’-ey (xxiv:25) behold!; to visit, asi=mumi ni-kĭta-n ĭau-an (xxv:43) you have not visited me; 2. to see to it, make sure, kĭt’-ey, ka ăsi=mhu bana-vana-ey timamang-an (viii:4) make sure you don’t tell anyone; k‹m›ĭta pulilĭt (xiii:14) to perceive; pa-kĭta (viii:4) to show; ka-kĭta-n (xiii:14) (one’s) eye-sight numeral (§6.1); 1. saat kĭtiän ten; 2. component in numbers between ten and twenty: saat kĭtiän äb ki pat (i:17) fourteen; 3. component in multiplications of ten: tu-turu kĭtiän thirty → kakitil, kakĭtil vb1; ma-kitkit (C103v) stingy; ka-kĭtkĭt-an (C122) stinginess → su → keyŭl

Lexicon 333

kivang kla

klis k’ma k‹m›äix- k‹m›äw[x] kmŭd =ko komyn kpta k’tĭng, k’tŭng ku ku- kua kua I

or.; u-ka-kivang-ǝn distraction, u-ka-kivang-ǝn siva-vana-vana-vana ki Lĭtu (C143) listige omleidingen des Duivels or., vb4; mä-äw-kla (xx:2) to agree; pä-äw-kla-kla-n maki-saal ki su (x:17) council m-äw-a-kla (xxviii:9) to meet, (xx:13) to agree, m-äwa-kla ki rĭx (xviii:19) to agree, m-äw-a-kla ki Ta-tuko (C108v) conform to the Law; m-äw-äw-a-kla (viii:28) to meet; m-äw-a-kla-kla (xiii:2) to gather around; pa-äw-a-kla-kla-n (C89v) similarity → su- I n.; klis (C106, C111v, C113) rule or section in the law → kŭma → käix→ käw[x]n.; fist 1st person singular nominative pronoun (§4.7) n.; cummin (< Dutch komijn) n.; (xxviii:1) week → kŭtĭng conjunction; ku (viii:25, xii:8, xxvii:43) because; (v:25) so that, in order to bvb3; ; ku-daŭk-ǝn tĭn ta daŭk (xxi:33) he dug a cavity k‹m›u-dĭlux to persecute k‹m›u-va-verĭng (C4) to deviate → k’ma vb; ; ka-ka-kua-n ki rapal (xxii:44) footstool, support for the feet or.; a-kua (vii:21) to obey, do as required; a-ka-kua to follow, obey, a-ka-kua-n ki (ii:16) according to; pa-a-kua (xxiii:3) to make obey ma-i-kua (iii:11, xxvi:7) to carry (C84) use; (xxviii:9) to grab (someone’s feet) m-i-ka-kua (v:34), m-ĭ-ka-kua (xviii:10) always, m-ika-kua….asi (xxi:42) never; m-ĭ-ka-kua-an m-ĭ-darĭnux (xviii:8) eternal; pa-ĭ-ka-kua (xxii:22, xxvi:44) to leave; ĭ-ka-kua-an m-ĭ-da-rĭnux (vi:13) eternity; ĭ-ka-kua-ǝn (vi:6) room

334 Lexicon

kua II

kua III kua IV

kŭbkŭb kŭd kudo kuĭxpa kuko kulamux

vb3; 1. m-u-kua (viii:4) go, (xxiv:3) to go towards; iru ka ni-u-ka-ku-kua tĭn (xxvi:39) having gone a bit further; 2. mu-ku-kua to go to, marry, Josef-an, ka muku-kua-a ti Maria-an (i:16) Joseph, Mary’s [future] husband; u-kua-aw (i:24) future wife, the one to be gone to; pa-u-kua (xx:2) to lead towards, send towards, ni-pa-u-kua tĭni-än ki u-kua-aw tĭn (i:24) the took unto him his wife; ta darang ka pa-u-ka-kua-n tu käwax-an (vii:14) the road that leads to life; p-u-kua (vi:30) to put into, ăsi p-u-kua-n ta hala ka vahäw tu vănak ka rii (ix:17) new wine is not put into old (leather) bags; p-u-ka-kua-n ki ni-pa-p’xik-an (xxvii:6) sacrifice box, treasury box vb; (xvi:11) to say, ni-kua tĭn, Mairang, kalang-ǝn=au= kaw ka kaäwlung=kaw ka ma-plax (xxv:24) he said: Lord, I know you as a hard man; k‹m›a-kua-kua (xxii:23) to say, maintain, ta Sadduceen, ka k‹m›akua-kua hĭna ka ausi-a ta likux-ey äpit (xxii:23) the Sadducees, who say that there is no resurrection vb; (xxi:26) to consider, take for, Tama-mătäi-tan=da ĭmid ni-kua nein ti Joannes-an (xxi:26) they all hold John for a Prophet vb1; ma-kua 1. (ii:16) to be under, lower, măka-ruha ki tawil ka makua=ăpa (ii:16) from two years old and under; 2. servant, ru m-u-rbo=ato, ni-mi-lam m-i-erung ki Makua (xxvi:59) when [Petrus] went in, he sat with the servants n.; brood, offspring of animals, na kŭbkŭb ki t’pung (xii:34), na ka-kŭbkŭb ki t’pung (iii:7) brood of vipers, generation of vipers vb; ni-kŭbkŭb ki t’pung (xxiii:33) brood of vipers, generation of vipers or.; p-u-ka-kŭd (xviii:6) to put around something n.; (vii:6, xiii:45) oyster? shell? numeral; kuĭxpa (title of 8th chapter of Matthew) eight vb2; (xii:44, C62v) empty n.; clothes, garment; (v:40) coat vb4; ma-kulamux (xxii:11) to dress; pa-pa-kulamux (xxv:36) to clothe, dress, Ni-mă-nana, ka ni-pa-pakulamux=kamu ĭau-an (xxv:36) I was naked, and you clothed me

Lexicon 335

kulaw kuley kŭlkŭl I kŭlkŭl II kŭma

kŭma hĭna kŭma kua kun I kun II kuna

kuncia, kungcia kŭnŭm kunung I kunung II kupang kuptix kuraäw kurey

n.; (xxiv:28) corpse vb1; mi-kuley (ix:17, C60v) to spoil, perish → kilkil → saw(with a short form k’ma) 1. like, as, tna-m’sing-an ka kŭma hia irang (viii:10) such a great faith; 2. to say, ni-kŭma ta ti Jesus tĭni-än (viii:4) Jesus said to him; 3. to take for, Tama-mătäitan ta teni ni-k’ma ta rĭx nein (xiv:5) they took him for a Prophet [lit. ‘their mind said he was a Prophet’] → kŭma hĭna, kŭma kua kŭma hĭna, k’ma hĭna 1. thus, like that, as follows; 2. to speak as follows, express like aux.; ni-ä-ä-k’ma hĭna s‹m›ulat thus it is written quotation marker; (xx:30) saying quotation marker; (ii:2) to say (< kua- + -‘n) or.; a-kun , a-kun pa-pa-i-sa-su (viii:9) to be under authority ä-i-kun (xiv:21), ä-i-ka-kun (xv:38) included u-kun (xxvii:5) to go away; u-ka-kun (iii:3) paths, tu u-ka-kun nein tu makoi-la-laulau (xvii:14) when they had come to the multitude → päxor.; m-u-kuna (xxvi:60) although, m-u-kuna ka-ĭnax-ǝn nein (C66v) in spite of theirt reluctance; m-u-kuna ka Tama-tna-m’sing, ka ăsi Tama-tna-m’sing (C101) believers as well as non-believers → măkan.; kungcia (x:24), kuncia (xiii:27) servant (< Hokkien) vb1; käwx-kŭnŭm (xiii:15) to thicken or., vb4; ma-i-kunung (C115) to depict, copy; pa-pa-ika-kunung-ǝn (C10v) image, pa-i-ka-kunung (C101) example → sĭ→ pisvb1; ma-kuptix (v:8) to be clean, pure; k‹m›uptix (viii:3) to get clean; pa-ka-kuptix (iii:12) to clean n.; (iii:4) leather n.; (C6) worm

336 Lexicon kuridax, kuridäx kurkur kurux kusacĭng

kŭsing kuta, kutä kŭtĭng, kŭting, kŭtŭng

kŭtkŭt kuva kuvar kuvaw kuvul kuxkäwx kuzazĭng kxun la labang laf läi laka

vb1; pa-ka-kuridax (viii:7), pa-ka-kuridäx (viii:16) to cure, heal n.; (vii:6) feet of a pig → talikurux vb; ma-kusacĭng (xi:25) wise, ma-kuzazĭng pulilĭt (ii:01), ma-kuzazĭng puarara[w] (11:16) wise; pa-kusacĭng-an (xi:19), ka-ka-kusacĭng (xii:42) ka-kusacĭng-an (xiii:54) wisdom (< ka-ŭsĭng) → ŭsĭng vb2; (xxvii:60) to cut out, hew out (of rock), (xxvi:61, xxvii:40) take apart; ni-kuta-ǝn tu vato (C38v) to be cut out in rock /kǝtǝŋ/; vb2; kŭtĭng (x:30) to count, kŭting (xii:3), k’tŭng (xix:4) to read, k’tĭng ma-i-saal (xxv:19), ma-i-saal kŭtŭng (xviii:23) to settle accounts; tama-k’ting (xxiv:15) the reader → v’li vb3; k‹m›ŭtkŭt (xii:5) to read (→kŭtĭng, kŭtĭng) n.; building; Kuva ki ta-tam’d-ǝn ki Alid (iv:5) [building for the worship of God =] temple or.; m-u-kuva to go to a building, ni-m-u-kuva tu Kuva ki ta-tam’d-ǝn ki Alid ta ti Jesus (xxi:12) Jesus went to the Temple n.; (xxvii:28) robe; pa-pa-kuvar (xxvii:28) to put a robe on to someone n.; (iii:12) shed, barn; kuvaw ka p-u-ma-maru-an (C122v) corn barn n.; (xiv:19) grass vb; (vi:19, 20) dig through, break in, ka kuxkäwx-ǝn ka hauzung-ǝn ki matăliaw (vi:20) where thieves dig through and steal → kusacĭng → luang → he-, pătäi-, tnavb1; ma-labang ki rĭx (v:12) to be glad n.; (xxiv:26) room, (xxvi:3) hall n.deriv.; läi-än (xiv:20) basket or.; ni-p-u-laka-ǝn (C42) he was wounded

Lexicon 337

n.deriv.; lakäwung-ǝn (xxi:19) fig tree vb1; mi-laklak (xii:10, xiii:6, C60v) to wither, become dry lala → silalat temporal adverb; tu lalat (xxviii:1) late lalu n.; (C4) throat lam n.; (xi:16) companion, fellow, ta la-lam tĭn tu talax (x:25) his housemates preposition; with, ta rawey lam ki Ra-rena-n tĭn (ii:11) the child together with its mother, tu lam tĭni-än (ii:3) with him or.; a-lam (ii:20) to take along p-u-la-lam ki (ix:15) to be together with → saw-, täälamax, lamäx, lämäx or.; pa-ĭ-lamax (iii:12), pa-p-ĭ-lämäx (xiii:30), (xiii:40) to burn something, ta uru ka ăsi ma-riang, ka pa-p-ĭla-lamäx-ǝn ki apuy (xiii:40) the bad weeds which are burnt by the fire langa vb1; ma-langa (xxiv:48, xxv:5, C144) to delay langäx → pakulankso vb1; ma-lankso (C67) to stink laptik vb3; l‹m›aptik (C142) to sprinkle; laptĭk-an (C86v) sprinkling lau I vb1; ka-lau-an (xxvi:47) multitude, mob → makoylau II vb3; l‹m›au (C106) to reduce, tu la-lau-an ki Epha (C122v) to reduce the Epha [a Hebrew measurement] laulau n.; (viii:20) nest → silaŭlong → tuftuf läung n.; (xi:14) to receive, accept lava adverb; (ii:4) possibly, maybe lavat n.; (x:10) “scrip”, travel bag, knapsack lawa vb3; l‹m›awa (x:15, xi:22) to tolerate, suffer (to be ­tolerable?) läwäw → läwhäw läwhäw vb1; ma-läwhäw (xiii:5) deep; ka-läwäw-ǝn (v:22) ka-läwäw-an (v:29), ka-läwhäw-ǝn (xi:23) hell, depth, (xiii:11) mystery, something covered lakäwung laklak

338 Lexicon lawmari ‘l’b- lbang lbas lbäx leyang, leyhang lĭci ‘lib ‘lid liix lika -‘lik’d- liko likux lilit I lilit, lilĭt II

n.; lawmari (x:29), lumari (v:26) small coin (equivalent to Dutch penning; King James translation has ‘farthing’) → ilŭbn.; (C39) sweat n.; (viii:20) hole, lbas ki simsim (xix:24) eye of a ­needle n.; (in each chapter title of Gospel text) part, chapter; ka-lbäx-an ki tna-m’sing-an (C26) articles of faith n.deriv.; ka-leyang (C121) lasciviousness, lewdness; ka-leyhang-ǝn (C103v, C121), ka-leyang-ǝn (C121v) lasciviousness, lewdness n.; lĭci ki pa-hi-baley-ǝn (xxiii:5) phylacteries → ĭlŭb → ĭlid n.; (vii:26) sand or.; i-lika-lika to move, tremble, ni-i-tmuk i-lika-lika ta vukĭn k=ăna (C113v) the whole mountain trembled; pa-ĭ-lika-lika (xxiii:4) to touch → kĭ- IV → -‘lkid, -‘lkŭd vb1; ma-liko (viii:6), ma-la-liko (viii:14) to lie down; ni-ka-la-liku-ǝn ki Ma-irang (xxviii:6) the place where the Lord lay; ka-la-liko-an (C121) bedroom vb3; l‹m›ikux (ii:8) or., aux.; ni-a-likux tĭn m-ad ki tu-turu kĭti-än ki malĭtuk (xxvii:3) he brought back the thirty pieces of silver pĭ-pĭna ka läy-an ka ni-a-likux-numi ilŭd (xvi:9) how many baskets you collected and took back with you p-u-likux-aw p-u-karulung ta tĭraw=uho (xxvi:52) put your sword back “into its place” aux.; pa-ĭ-likux-ǝn ma-ĭ-alak (xix:28) regeneration, rebirth pä-likux pä-äpit (xvii:11) to restore; (ta) likux-ey äpit (xxii:23) resurrection → ä-ä-, pää-, sa-, saki-, sivb; pa-lilit (C29v) to take away → pulilĭt, pulilit

Lexicon 339

limu-limu, lĭmu-lĭmu (related to limux) n.; limu-limu (xxiv:6), lĭmu-lĭmu (xxvi:58) end, border, limit or.; p-u-limu-limu reach a limit? du ni-p-u-kidi-kidi p-u-limu-limu ta ti Jesus pa-si-kua ki 12 Pä-tatäutäux-ǝn tĭn (xi:1) when Jesus had finished commanding his 12 disciples → kawx-, pătäi-, salimuk vb1; ma-limuk (v:3) poor; limuk-ǝn (C71v) need; ka-limuk-an (C141v) poverty limux or.; ĭ-la-limux-an (x:22) the end → paha-, tawkilingäx, lĭngäx vb1; ma-lĭngäx (C133) to envy; ka-lingäx-an (C121) envy lĭngŭd vb1; ma-lĭngŭd (vii:14) narrow lipdŭng vb1; ma-lipdung (C100, C120v) chaste lĭtu, lĭtäw n.; 1. spirit; demon, devil; Lĭtu (iv:1) the Devil, Satan; 2. lĭtäw (ii:11) ‘scent’, lĭtäw ka pa=ato (ii:11) incense or.; m-u-Lĭtu (xv:22) (of a devil:) to enter (take possession of) someone; ni-u-Lĭtu (viii:16) possessed by the Devil lix n.; (xxii:29) strength; ma-lix (iii:11) strong; (x:28) to be able (to); ka-ilx-ǝn (vii:22, xi:12, 20) power, force; pa-ka-lix (C63v) to strengthen, enable; → paku-‘lkit, -‘lkŭd, -‘lkŭt /ǝlkǝd/; → sau- I loa vb3; l‹um›oa (xi:21) to suffer, tolerate? (possibly a variant form of l‹m›awa, → lawa) l’pux → lupux, lŭpux ‘lpux → ilpux ltäx n.; (C8v) thunder luaf vb1; ma-luaf (v:37, vii:27) great, huge; to a high extent → mătawluang n.; (iii:4) large animal, luang ka m-i-xakŭb (x:16) wolf (lit. big animal which grabs its prey=); luang ka ma-kxun ki rikur (xix:24) camel; luang ka kemel (xxiii:24) camel; luang ka ni-ähäp (xxii:4) ox; luang ka ĭpu (xxi:2, xxi:5) a she-ass ‘lŭd → ĭlid

340 Lexicon → ĭlŭb or.; p-u-luka (C119v) to wound vb; lŭk’t=au! (v:30, xviii:8) chop it off! vb3; l-um-ulux (xiii:57, xv:8) to honour, (C69) praise; la-lu-lulŭx (xv:36) gratitude; lulux-an (xxi:16) honour, praise → taka-, paku-, pătäiluma or.; pa-u-luma-luma (iv:24) to spread everywhere lŭmad vb2; lŭmad (ii:1), lŭma-l’mad (ii:23) to come/go, travel lumari → lawmari lumoa → loa lupux, lŭpux vb3; lupux (ii:16) to kill, Jerusalem ka l’pux=kaw ki Tama-mătäi-tan (xxiii:37) you Jerusalem who kills the Prophets; l‹m›a-l’pux (x:28) to kill; la-l’pu-l’pux (xv:19) killings; la-l’pux-an (C103v) murder lŭtuaf vb2; (iii:16, v:2, xiii:35) to open lutu-to- n.deriv.; lutu-to-ǝn pa-ka-rihe (C116) cursing, swearing luvo or.; p-u-luvo-ǝn (x:10) coat (Dutch rock) luxut vb3; l‹m›uxut (xxvi:51) to draw (sword) m-, ‹m› class 3 actor-orientation affix (see also variant form ‹um›; §5.1) m(a)- I class 4 actor-orientation prefix (§5.1) m(a)- II class 1 actor-oriented prefix (§5.1) mabĭs (xii:2) [most likely a typo for ma-dĭs immediately → dĭs] -mado, -mädo, -madu n.; (xiii:21) ma-mado the self, ausi ki patar tu mamado tĭni-än (xiii:21) it has no root in itself; mama ma-mado ĭmhu-an (xix:19) like yourself; ka-mado-an (C65, C68v) privilege aux.; , măka-v’li-v’li-a măkamado măka-vahiehĭr neini-än (xxiv:10) they will hate one another; t-mado t‹m›anang (xxiv:44) to prepare os., be prepared; päx-dimdim päx-mado päxk’ma-hĭna (iii:9) to say thus to oneself → pătäimahuramaw ĭna mahuramaw (C143) be sober mai-, mäi- → pai-, päiMairairang → Mairang Mairang → irang ma-ita → ita ‘lŭp luka lŭk’t- lulux, lulŭx

Lexicon 341

mäix

mak’- I măk’- II, măka- maki- mako- makoi- maku- ma-kua makui- -mala mali- mali-vĭt maling malĭtok malituk, malĭtuk mama mama i-mang mamang mamau-a ta-kapis mämäx

quantifier; each; mäix bua-vual (xxv:15) each person, ĭmid ki mäix äwma-äwma ki ka-irang-ǝn ki ka-usinan=ăpa (ix:35) all the cities and villages; mäix tu tavä-taväx (xxv:32) each on its his/her own side, mäix ta-taväx (C124) each other, puk=kĭta ka mäix ta-taväx ta ĭmĭta (C124) we are members of each other [Dutch wij zijn malkanders leden] → paku→ păka-, paka→ paki→ paku→ pakoi→ paku→ kua IV → pakoi or.; m-i-mala (xxvi:69) to be outside m-u-mala (xii:14, xxvi:71) to go out → saki-, sa-, itu= h‹m›ali→ halivb; (xxvii:48) to stick up with a spear, attach to something sharp (< mali- + vĭt? ma-livĭt?) n.; (ii:12, xxvii:19) dream → malituk, malĭtuk n.; (x:9) silver, (xvii:27) piece of money, (xx:2) penny; malĭtok ka ni-patax-ǝn (xxii:19) dinar, (lit. money that is written on) conjunction; mama (i:24) like, as (in comparisons), mama ki pa-nĭ-ni-ǝn ki rĭx ki su (vi:2) like the hypocrites; mama kimang (xii:4) how (vi:28, xii:14) how, in what way → mang expression ; du sa-ra-rbo=kamu tu talax, mamau-a ta-kapis ki ăna (x:12) when you come into a house, salute(?) it vb4; Tama-pä-mämäx (v:25) judge; pa-pä-mämäx-ǝn (v:22) judgment, wäi ki pä-pä-mämäx-ǝn (x:15) day of judgment, ka-irang-ǝn ki pa-pä-mämäx-an (xxvii:27) court of justice, common hall; (must be related to amäx, ämäx I, which see)

342 Lexicon (vb used as n.) ni-măna (xi:21) sackcloth question word; what? (vi:31) Mang ta kan-aw=miän? What will we be eating? vb2; mang-a 1. to do what? (xxvii:22) Mang-awl-at’= mau ta ti Jesus? (xxvii:22) What shall I do then with Jesus? 2. be of what concern? to be of what need or use? mang-a=mian ĭmhu=ăpa Jesus ka Alak ki Alid? (viii:29) what business do we have with you, Jesus, you Son of God? mang-aw=miän ta Mătäi-xail ka ruma? (xxvi:65) what other witnesses should we need?; 3. to be of no concern, mang-aw=mhu ta timamang ka tau (xxii:16) you do not care about a man’s status; mamang 1. whatever, mamang k=ăta (i:22) all this, aley ki mamang (xix:3) for any cause (Dutch om allerley oorsake); 2. how, mamang ta ni-u-rbo-ǝn=hu hia? (xxii:12) how did you come in? → măkam-ăni-ni, m-ănĭ-ni → ăni I măno, mănu question word; măno (xxiv:3), mănu (C84) when?; măno-no (xxvi:16) when(ever) marat n.; shame; pa-ka-marat (C118v) to embarrass, cause shame Maria bibl.; (i:16) Mary marix n.; (C81v) tear maru n.; (C122v) corn → kuvaw măsi- → pasimăta n.; (v:38) eye → aäw-, ääwmata-, măta- → pata-, pătam-ăta- → ăta- I, ăta- II ma-taäw- → taäw- I mătäi- → pătäimatak- bvb; matak-dŭma (v:39) to resist [possibly a typo for măta-dŭma, see măta-] matăliaw, mateliaw n.; matăliaw (vi:19,20), mateliaw (xxiv:43) thief Mattheus bibl.; (Title of Gospel) Matthew mati-, măti- → pati-, pătimatuda numeral; matuda (xviii:12) nine; ka-ma-matuda (title of ninth chapter, xx:5) ninth măna mang

Lexicon 343

mau- =mau mäwäw mäwax, mäwäx mea mha I, mxa

mha II mi-, mĭ- mibä mila mimia, mĭmia minging mĭsing moe m’sing muäx

n.deriv.; ka-mau-ǝn (iii:17) what one desires, what is pleasing (a variant of ka-muy-ǝn? see muy-) 1st person singular genitive pronoun (variant of =au after final vowels, §4.7) n.; (xii:40, C43v) whale vb; [probably related to ma-wax to live]; ma-mäwax (C52) to watch; maha-mäwäx (xxiv:42, xxv:13), mähämuäx (C143) to watch → wax, wäx; → păti→ akuvb; ; or., vb3; m-u-mha (vi:8) to understand, to know, tu; kidi=ăpa ki täley ka ăsi tĭn u-mxa-n (xxiv:50) at an hour that he does not know; pa-u-mha (vi:3) to let know, inform, (xvi:17) to reveal; Tama-u-mha (xi:25) the prudent; u-mxa-ǝn päx-dimdim (xxii:37) mind, understanding; ta-mha, ta-mha-mha, pa-ta-ŭ-mha → ta- II → si-, ti-, tĭvb1; käwx-mha (xiii:32) to grow, wax inchoative prefix (§5.5) → ibä (< *m-i-la, see la, he-la); vb2; mila (xx:5) to do again adverb; mila (xiii:44, xxvi:42, 44) again → päi-, pai→ pătäi-, sivb; (C143) to roar, snort adverb; mĭsing true; indeed, really, mĭsing kun=au= kamu=ra (v:18) really I’m telling you vb1; ma-m’sing (vi:11) due, fair, (xxv:9) enough; mam’sing irang ki kidi (xxii:8) worthy (lit. ‘big enough in value’) or., aux.; i-m’sing m-ĭlix (xv:5) [lit. ‘truly honour’] to satisfy (Dutch voldoen to satisfy) → pătäi-, patu(xiii:33) flower, meal (< Hokkien) → mĭsing → mäwax, mäwäx

344 Lexicon muhul mula mumo munt murang mutus muy mxa Myrrha -‘n na

na hey ma-mama nadap näi nana nanang

vb; (xi:23, C52) to reject, cast out n.; (vi:17, C119v) face vb; nda a-mumo-aw (xv:14) leave them alone! n.; mint (< Dutch munt) → si-, pis-; → hamurang n.; (iv:4) mouth or.; m-u-mutus (xv:17) to go into the mouth vb1; ma-muy (v:40) to want to; ka-muy-ǝn (vi:10) will, desire → aku→ mha I bibl.; (ii:11) Myrrh; (< Dutch myrrhe) → -ǝn preposition; 1. na (i:1) belonging to, part of, offspring of; kuncia ka na lam tĭn (xviii:28) one of his fellow servants, na Alak ki David (ix:27) Son of David, One of David’s Sons, na huălaw (iii:4) honey [lit. “what belongs to bees”], na mamang ta tu Judea (xxiv:16) those who are in Judea; na pää-tunun ki ma-mumu (xv:2) the traditions of the elders; 2. from, since, na kidi ki (xxv:34) since; na – tu from/since – until, na Abraham tu kidi ki David (i:17) from Abraham to (the time of) David (xvii:20) ?? (< na hawey ma-mama having the appearance of?) n.; (C59v) mercy vb1; ma-nadap (C142) merciful; ka-nadap-ǝn (C47, C72) ka-na-nada-nadap (C64) mercy, grace a.s.; ma-nadap ma-hariu (C72) to grant n.; (iv:8) earth vb; ni-näi-ǝn=eta (C11) our nature → t’vb4; mă-nana (xxv:36), mă-năna (C13) to be naked; pa-pă-năna (C13) to denude; pă-năn’-nănă-n (C14v) nakedness a.s.; mi-năna m-i-tuko (C13v) to stand naked n.; (i:23) 1. name; 2. kind, sort, ĭmid ki nanang ki thing (xiii:47) all kinds of fish vb4; ma-nanang 1. (v:22, vii:21) to call, address as; 2. (xix:17) to call, consider

Lexicon 345

nanax I nanäx, nänäx II nanäy năt-an na vä-väräx nawnamu Nazarenus Nazareth nda

ndu Neftalim nein neini, neni neini-än nḡada ngahar ngaĭdingit nḡala nḡale nḡara I

n.; (xii:1) ear (of a cereal plant) vb1; mä-nänäx (C9v) total, complete; pa-ka-nänäx-ǝn (C52v) completion; ka-nanäx-ǝn (C71) totality or.; ni-pa-i-nanäx-ǝn (C102) completed aux.; mä-nänäx ma-taraäwx (xix:21) to be perfect, complete or.; p-äw-nanäy (xxvii:44) to reproach, cast in the teeth n.deriv.; nature; ki năt-an Näi(=au) (C11), tu năt-an Näi(=eta) (C12) by nature; tu ni-t’-näi-ǝn(=eta) (C31) by nature, naturally (→ häi) → väräx n.; (xxi:28) the first one, (xxiv:8) beginning; pakanawnamu-an (C141v) origin, source; mäix nawnamu văna-văna (xvi:21) to begin to show to each? bibl.; (ii:23) Nazarene bibl.; (ii:23) Nazareth conjunction (with variants da, ra); 1. nda (ii:22) but (adversative marker); 2. nda (i:19) now, when (marker indicating new turn in discourse); as to, as far as … is concerned; 3. concessive marker, nda-a m-ĭt-a=kamu ki häux=au […] ra pa-i-erung-ǝn tu ual=au tu ui=ăpa=mau ăsi=mau si-ka-kua-n ta p’hä-n (xx:23) drink from my cup you may, […] but to sit on my right or left hand side is not up to me to offer → du, ru, heyru bibl.; (iv:13) Nephtalim (i:21) their, 3rd person plural genitive pronoun (§4.7) neini (ii:10), neni (ii:9) they, 3rd person plural nominative and independent pronoun (§4.7) (ii:4) them, 3rd person plural oblique pronoun (§4.7) → si-, ituvb; ma-ngahar päi-hababa (xxvi:45) take a rest → dingit vb1; ma-nḡala (C73) to be ashamed; pa-ka-nḡala (i:19) to put to shame n.; (iii:7) anger, wrath vb1; ma-nḡale (xviii:34) to be angry or.; m-u-nḡara (ii:7) to hear out, get information from out

346 Lexicon nḡara II ngarŭp nḡataf ngili nḡi-tuax ngupu ni- niähä -nian, -niän -nĭm nĭno

ninux, nĭnux -nŭm nxad =oho -omi os pa- I pa- II =’pa pä, pä- pä-pä-pä pää-

n.; bush; nḡara ki karäwmätäx (xxvi:29) vine; saat kanḡara-an ka lakäwung-ǝn (xxi:19) a fig tree; käwxnḡara (xiii:26) become a bush → hu-hĭ-ngarŭp n.; (vii:13, xvi:18) gate, (xxvii:60) door or.; ravak ka m-i-nḡa-nḡataf (C4) an opened grave vb; ma-ngä-ngili (C10v, C11) to testify or.; pa-u-nḡi-tuax (xii:20) to break → ha-, ituvb1; ma-ngupu (ix:32) to be mute (i:2) past tense prefix (§5.3(.1)) n.; (xii:50, (C102) sister -nian (xii:38), -niän (ii:2) 1st person plural exclusive genitive pronoun (§4.7) → ănĭm n.; (xxiii:16) nothing (C141v) vanity, ru saw-’lkit-al= ato ki su ta timamang ki itu-kua ki pa-p’xik-an, ka nĭno ta ăna (xxiii:16) whoever shall swear by the Temple, it is nothing [serious] vb1; ma-nĭno for nothing → ăta-, pää-, paha-, paki-, sa-, sawkin.; nĭnux (xxiv:7, xxvii:54, xxviii:2) earthquake vb2; ninux (xxvii:51) to shake → ănĭm vb1; ma-nxad (xxv:26) lazy 2nd person singular genitive pronoun (variant form of -ho, =hu, =uho, =uhu, §4.7) (C2) 2nd person plural genitive suffix (variant form of -umi, which see) → us causative prefix (§5.4) a.s.; pa-ilpux ta Alid pä-äpit ki vato k=ăna al-alak ti Abraham-an (iii:9) God is able of these stones to raise up children unto Abraham class 4 verb marking prefix (§5.1) → =ăpa → pihä → pihä bvb2; (related to piha) pää-harŭm (vi:1,2) to give alms

Lexicon 347





padäwx, padŭx paha- pahey pahu pai-, päi-

pää-irung-ǝn (xxii:13) servant; pää-m’sing-an (C64) satisfaction, compensation pää-na-nadap (C83v) to give out of mercy pää-rĭma ki talenten (xxv:15) to give five talents pää-tarĭmukax to pay off (v:26) pää-täut (vi:33) to throw towards, to throw as a gift pää-tukul (xx:13) to do wrong pää-tunun (xiv:19) to pass on (food), (xi:27) transmit (law, tradition), (iv:12) to deliver (a captive), ni-päätunun [pa-p-u-sangat] ta ti Johannes (iv:12) John was cast into prison; ma-pää-tunu-tunun (xxiv:10) to deliver, hand over; pää-ta-tunun (xv:3) tradition, something passed on pää-urĭf (vii:11), pää-äwrĭf (C139) to give pää-v’li (vi:6) to reward, give in return; pää-va-v’li-ǝn (C97v), pää-va-v’li-än l‹um›ulux (C3v) gratitude a.s.; pää-nĭno=ăpa pixa ki ăta (x:8) so give it for free pää-pänäx pää-v’li (vi:4) to reward publicly pää-likux pää-v’li (vi:6) to reward phä-ey=‘to ki than-an nein ki u-va-var’x-an, pää-uru neini-än ka ni-si-äwx pää-kidi=ăpa ki ni-si-uru (xx:8) give them their wages: give first those who came last and give last to the first ones tu pää-v’li-ǝn pää-m’sing p-u-daäwx [ki käwĭting-ǝn k=ăna] (xviii:25) in order [for the debt] to be paid back n.; padäwx (iii:16), padŭx (xxi:12) dove verbal prefix indicating a transformation (§5.7) paha-limux (x:22) to endure paha-nĭno (xv:6) to make of no effect paha-pa-paul (iv:3) to turn into bread paha-va-văti (C34) to turn into a soul paha-viri-viri (i:23) to translate, interpret vb or n.? (C81) hĭ-rĭtung-ǝn pahey circumcision vb; ni-pa-pahu-ǝn ta ti Christus tu naväväräx (C39) Christ was nailed to the cross bvb; ; mäi-a-mila (xviii:26) to have patience with, be tolerant; pai-a-mila-mila (C87v) to linger, hesitate päi-ăsa (xxv:16) to trade; päi-ăsa-n (xxii:5) business (apparently in the sense of shop or stand), päi-ăsa-an (C122) valuation of goods;

348 Lexicon pa-ka-, pa-kä- I păka-, paka-





päi-äwma-äwma (xii:25) internally divided (of a town), päi-pa-puro-purux (xii:25) (of kingdoms), päi-tălatălax (xii:25) (of a household) päi-hababa (xxvi:45) to rest; päi-hababa-n (xii:1) rest a.s.; ăsi päi-mimi’-a ta timamang s‹m›i-murang neiniän tu rima=au (C53) no one will snatch them out of my hands combination of causative and class 1 prefixes (§5.4) a.s.; pa-ka-ämäx pa-ka-nḡala (i:19) to put to shame publicly preposition; 1. from; măka-rbo (viii:28) from inside măka-kidi ki Näi (xii:42) from the uttermost parts of the earth măka-vavaw tu kidi=ăpa ka tu rarim (xxvii:51) from top to bottom; si-uro ka măk’-ŭsing ki ăsa ka lumari (v:26) from the least valuable of coins [farthings]; 2. since, măkasaat kĭtiän ab ki ruha ki tawil (ix:20) since twelve years; măka-turo ki wäi itu-lam ĭau-an (xv:32) they have been with me for three days, măka-saat ki wäi (xx:6) all day long, măka-mang-a ki dălia (xvii:17) how much longer? bvb4; 1. , măka-kua to come from; măka-kuna (xiii:27) from where? măka-raur (viii:11) to come from the West; măka-timäwx (xii:42) to come from the South; păka-kua-an ki vare-vare (xxiv:31) cardinal directions; 2. , măkavua to produce măka-vua (xxi:19) to produce; măkapäwpäx (original orthography in xiii:22: makkap’euppæh) to become unfruitful; măka-lam (xx:2) worker, labourer, măka-la-lam (xx:8) workers; pa-paka-la-lam (xx:1) to hire; kidi ki păka-vua-an (xxi:34) the time of the fruits; 3. , măka-ĭ-tä-täväx (C100) among each other; măka-ä-ba-voak (viii:32) scattering about a.s.; măka-dalia ma-wax (C118v) to live long măka-ta-tapang măka-vua ki vua (C99v) to bear much fruit măka-v’li-v’li-a măka-mado măka-vahie-hĭr neini-än (xxiv:10) they will hate one another

Lexicon 349

paki- pak-i-pak pako- pakoi-



paku-

bvb4; < to seek> maki-valey 1. (vi:2) to find, obtain; 2. (x:8, 41) to receive; tna-harŭm pa-paki-valey (vi:7) to be heard, obtain maki-saal ki su (xii:14) to hold council a.s.; paki-nĭno-n=umi maki-valey=da (x:8) you re­ceived it for free maki-pungas k‹m›iĭm aley ki rawey (ii:8) look diligently for the young child maki-uro-a k‹m›iĭm ki Pa-i-sasu-an ki Alid (vi:33) look first for the Kingdom of God n.; (xv:27) crumbs → pakubvb4 ; makoi-lam (xxvi:69) to be with makoi-la-laulau, Makui-la-lau-lau (iv:25 the multitudes, the crowd; pakoi-lau (xxii:10) to gather, bring together; Pakoi-laulau-an ki tau (v:1) the multitude, crowd; pa-pakoi-lalau (xxiv:31) bring together; makoi-saal (xxii:41) to gather, come together; (ta) ­makoi-sa-saal (xxvii:24) those coming together, the multitude; Pakoi-saal-an (xviii:17), pakui-saal-an (C57v), pakoi-sa-saal-an (xvi:18) congregation, church makui-saat (xiv:23) to be alone makoi-ta-tmuk ka tau (xxvii:25) all the people, makoita-tmuk ki saat ka-ĭlĭl-an (xxvii:27) the entire gang; pakoi-tmok-an (C144v) congregation bvb4; ; maku-ali-lid (iv:9) to worship; pako-Alilid-ǝn (xxi:22) prayer mako-av-avax (xxvi:74), maku-av-avax (v:44) to curse; pako-av-avax-an (xxiii:33) damnation maku-dŭma (x:21) to rise up against pako-hakŭp (C111v) to worship, Ma-irang ka Alid paku-hakŭb-aw=mhu (iv:10) You shall worship the Lord your God maku-haraduhat (vi:7) to use an idle flood of words mako-langäx (iii:3, xx:31, viii:29), mako-langax (C38v) to shout, cry mako-lix (xxvii:50) to shout with a strong voice;

350 Lexicon pakui- păkyaw palingping palipix

mako-lulux (xi:25) to thank; pako-lulŭx-ǝn=au=kaw (xi:25) I thank Thee paku-ra-rinux-an (vi:7) many words, much speaking maku-su (ii:12) give orders, warn to do; ni-paku-su-ǝn tu maling (ii:12) warned in a dream; paku-sa-susu (xxii:40), su ka paku-sa-susu (xxii:38) commandment maku-sa-sulat (viii:19) scribe maku-ta-talax (x:14) to receive at home (?probably: to call inside) maku-talim (C116) to curse, maku-talŭm to slander; Tama-paku-talŭm (C103v) slanderer; → barix paku-tiktik-aw ta nanang=oho (vi:9) Hallowed be your Name paku-titĭng-aw ta Su=oho (C139v) let your words be few; mako-ton (xx:31), maku-tun (xxvii:23) to shout a.s.; maku-av-avax (maku-dŭma) (v:11) to tell evil, slander (about) hawey ki pako-dalia-dalia-ǝn maku-Alilid (xxiii:14) the appearance of making long prayers mako-dĭlux t‹m›ätääm (xv:23) to call after someone maku-kilkil maku-Alilid (C38v) to pray seriously maku-mak’-taväx (xviii:15) to discuss in private pako-rarey-ǝn mä-täutäux (C103v) heresy paku-riang l‹um›ulux (xxi:9) to bless maku-sakit maku-Alilid (C133) to invoke with great passion ni-maku-saun=ăpa mako-ton mako-langäx (xx:31) but they cried the more maku-toku-ko maku-Alilid (vi:5) to pray while standing du ni-pako-uro-ǝn ma-täutäux ti Ina tĭn (xiv:8) being instructed beforehand by her mother maku-uzung t‹m›atääm to call in secret maku-v’li maku-Alilid (xxvi:26) to thank, say grace → pakoin.; (xxvii:35) lot vb; ni-păkyaw (xxvii:35) they cast lots → palŭngpŭng vb; (xxvii:59) to be refined, thin (of tissue)

Lexicon 351

palŭngpŭng

vb; (viii:26), (xiv:32) to become calm, cease (wind) (cf. UM palimpoung calm, still); ka-palingping-an (C123) calmness, quiet pänäx n.; ; tu pänäx (vi:6) publicly, (xx:3) ‘in the marketplace’, tu pänäx ka pakoy-saal (xxiii:7) on the markets or., vb3; m-u-pänäx (i:20), m-äw-pänäx (ii:6) to appear, emerge; p-u-pänäx 1. (v:27) to tell, (ix:31) reveal, (iii:6) to confess; 2. (xii:35) to bring forth, produce, ni-p-u-pänäx-ǝn ki su (v:22) it was said pang vb; ka-pang-ǝn to abhor, paräx ki ämax ki si-vanavan’-an ka-pang-ǝn ti Jehova (C124v) The Lord abhors men of blood and deceit; i-päng-pang-ǝn (C116) horror, varaw ka k’ma-hĭna ki i-pang-pang-ǝn such a horrible sin; ka-pang-ǝn (C114v) horror, abomination pani (related to ăni?); n.; (ii:12) other, panĭ-‘ni-ǝn ki rĭx ki su (vi:2) hypocrite (lit. having one’s mind and words in different places). (< pani + ŭni-ən, → ŭni) pa-pa- I combination of causative and class 4 prefixes (§5.4) päpä II → pihä-, p’hä-, p’hpapănimǝn n.deriv.; (C126v) distinction (a typo for pap-ăni-ǝn? see pani) papiax, päpiäx → piax, piäx -para

or.; a-para (xxv:3) to take along, (xxv:4) together with → täi-, tu-, apärä˘ näx n.; (iii:10) tree; (vii:3) wood paräx, pärax, päräx n.; paräx man; male, paräx ka ma-cĭnäw (vii:24) a wise man, alak ka päräx (i:23) son; päräx ka vaäw (ix:15, xxv:1,5,6) bridegroom vb1; mä-pärax (C141) to be masculine, strong, ĭmumi ka mä-pärax ki ka-ilx-ǝn you strong heroes; käwxpä-päräx (xix:20) adolescent or.; u-paräx-ǝn (i:23, C34v) have sex (of a woman with a man) parĭl n.deriv.; pa-parĭl (xxiii:37) wings parilpil vb1; ; si-da-darang-a pa-ka-parilpil ki darang ki Mairang (iii:3) Prepare (ye) the way of the Lord

352 Lexicon paringid

pari-ringid parit, parĭt pariu parno parukapok parupu pasi- pat pata-, păta pătäi-

or., vb4; ma-i-paringid (ix:23) to play the flute; ni-pai-pari-ringid-ǝn=iän=kamu ka ăsi=kamu ni-rmangtultul (xi:17) we have played the flute for you, and you didn’t dance → paringid vb4; ma-parit (xvii:17) wrong, perverse; pa-parĭt-ǝn (C13v) wrongness; or.; pa-äw-parĭt (v:39) to turn the other [cheek] n.; 1. arm; 2. cubit, → väwax, dii n.; (xxvii:34) gall vb; (< *-ar- + *puk-a-puk), (meaning unclear); mama ki äwla ka ma-parukapok (xxviii:3) white as snow vb1; pa-ka-parupu (xxi:44 to smash, crush vb4, a.s.; ; pasi-huvar-ǝn tĭn r‹m›udo ĭmĭt-än (C73v) He pours out generously over us ni-rudo tĭn ta ăna măsi-xalap ki vungo tĭn (xxvi:7) she poured it [the precious ointment] on his head numeral; pat (i:17) four → axpat bvb4; ; (possible connection with ăta- II?) măta-pĭtu-l (xviii:22) (to say) sevent times măta-sasu (xi:5) to preach, păta-sasu-ey ta Xa-xnaw ka ma-riang (xxiv:14) the Gospel will be preached; păta-sasu-an (xii:41) preaching pata-u-mxa (xxvii:20) to advise bvb4; pătäi-dingding (C105) to be judged mătäi-harang (v:11) (vii:15) to lie, tell lies mătäi-hărikäwr (C124), mătäi-harĭkur barŭx (C123v) to slander, gossip mătäi-k’ma hĭna (ki su) (vi:31) to say as follows, to say thus pătäi-kaha-n-at’=mau (xxviii:7) I have said mătäi-kŭma (viii:9) to say mătäi-la (ki su) (xxvi:44) to repeat mătäi-limu-limu ki su k=ăta (xix:1) to finish saying [these words] mătäi-lulux (C47v) to profess, be religious mătäi-mado (ix:21) to say to oneself

Lexicon 353





mătäi-mama [kimang] (vii:4) to say like what, how to say mătäi-mĭmia (xi:7, xvii:13) to talk about mătäi-m’sing (C88) to say clearly; pătäi-m’singi=kame ki pä-mĭ-kaulaula-n (xiii:36, xv:15) explain to us the parable! mătäi-pänäx (vii:23) to say publicly, profess mătäi-puk (C75, C16, C22) to conclude; pătäi-pukǝn=hu ta mang ki ĭmid ki ăta? (C16) what do you conclude from all this? mătäi-rangar (C1v, C59v) to glorify mătäi-ra-rĭx (ix:3) to say to oneself mătäi-rmir tu tintin (xxiv:48) to say to oneself mătäi-ruk (xxvi:25, xxvi:64) to say, pătäi-ruk-ǝn= ato=mhu (xxvi:25) Thou hast said; pătäi-ruk-ǝn (C78v) evidence, pătäi-ruk-ǝn ki su (xxii:15) reasoning, talk mătäi-saal ki su (xxii:15) to hold council pătäi-sam’k-ǝn (C110v) to be slandered about mătäi-tan (vii:22) to prophesy, Tama-mătäi-tan (i:22) prophet ta ni-pătäi-tanang-ǝn Esaias ĭmumi-än (xv:7) what Esaias prophesied about you mătäi-täväx (xvii:3) to talk together, mătäi-tavä-taväx (xxi:38) to say among each other mătäi-tĭkanäx (C29) to say clearly kamamang ki pătäi-tiktik-ey phä-ey=mau=kamu=ra (xx:4) whatsoever is (said/decided to be) fair I will give you mătäi-tĭng ki su (C68v) to say briefly, tu pătäi-titĭng-ǝn ki su (C116) in a few words pa-pătäi-tunun (ii:15, i:22) to pass on, convey; pătäitunun-ǝn ki rĭx (viii:4) testimony, proof mătäi-urung (C105) to slander mătäi-v’li (iii:15) to answer; AS: ăsi mătäi-’lpux ta timamang mătäi-v’li tĭni-än ki sa-sa-saat ki su (xxii:46) no one was able to answer him a word mătäi-vula-vulas (ii:18) to express one’s sorrow; akusu ki pătäi-vulas-ǝn tu dŭma (v:23) have a grudge against someone

354 Lexicon patak patar pataw-, pătaw- patax patey

pati- II, păti-

pati- II patok-

mătäi-xail (xxvi:65) to testify, witness; pătäi-xail-ǝn (xxiv:14) testimony a.s.; pătäi-saun-ǝn=ăpa mătäi-tĭkanäx ta ăta ĭmĭtä-n tu ni-Si-kavax-an ka Vaäw (C29) it is explained more clearly to us in the New Testament n.; (xxi:2) colt n.; (iii:10, C16) root; (C2) document or.; p-u-patar-ǝn (C79v) to be rooted, grounded bvb4; ; patäw-bäwrix-ǝn ki Rama (38) fatherly punishments pataw-m’sing-ǝn (C79) promise pataw-sĭbŭr (C118v) to grab, seize pa-pataw-tan (xxv:10), (xxvi:19) to prepare pătaw-luaf-ǝn ki tintin (xii:34) the abundance of the heart a.s.; patäw-bäwrix s‹m›aplat (xxiii:34) to scourge n.; (C5v) letter (in orthography), (xxii:20) writing, inscription; (xxvii:28) colour? pattern? vb; ni-patax-ǝn (xxii:19) written on, inscribed n.; (viii:22) corpse vb1; ma-patey (ii:20) to die; dead; kading-u=kame, ku ma-pa-patey=kĭta (viii:25) help us, we perish; paka-patey (ii:13) to kill; ka-patey-an death; ni-kapatey-an 1. the dead, ni-pa-äpĭt-ǝn ta teni ki ni-kapatey-an (xiv:2) he was risen from the dead; 2. death, ni-ka-patey-an ti Herodes (ii:15) the death of Herod or., vb3; pa-i-patey (xiii:7) to choke something bvb4; măti-dŭma (xxi:2) to lie in front, facing măti-mäwäx (i:24, xxvi:46), mati-mäwäx (ii:20) to wake up; pa-păti-mäwäx (viii:25) to wake up someone a.s.; măti-mäwäx äpit (ii:20) to get up [=wake up and rise], ni-păti-mäwäx-ǝn (pä-äpĭt) tĭni-än (xxvii:53) his resurrection; (compare also UM mattimoach rise, wake up, pattimoach to wake up, and mattimaling to dream) bvb; ni-pati-huĭl-ǝn (xiii:6) (plants) were scorched ?; pa-patok-dangi-rangil (x:35) to set up against

Lexicon 355

patu-

paul päwlax, päwläx päwpäx päwx pax päx-

bvb2; tu patu-kidi-ǝn k=ăna ki täley=ra (xvii:18) from that very hour patu-para (xviii:16) to take along patu-sĭnäx (xx:17) to take alone, separately a.s.; ; patu-dĭs-ey tĭn ma-dingi ta ăna (xxi:3) he will send them immediately patu-ilpux pa-peĭla tu uhang ki angal ta rapul ăta (xxvi:9) this ointment could have been sold for much ni-patu-la-n tĭn ma-dingi ta pani ki kuncia (xxii:4) again he sent out other servants ni-patu-la-lam tĭn patu-sĭnäx (xx:17) he took with him alone (the 12 disciples) patu-m’sing saw-’lkŭt (xiv:7) to promise with an oath n.; (iv:4) bread, paul ki p-u-ämäx-ǝn (xii:4) showbread [“shewbread”] (< Portuguese (via Hokkien?)) → paha→ puläx → măkavb1; ma-päwx-päwx ma-riang (vi:22) sound, simple or.; m-u-pax (v:40) to take away, u-pax-ǝn (v:29) to perish bvb2; päx-baley (xix:11, 12) to understand päx-daläx ki rĭx (xxviii:17) to have doubts; päxdaläx-ǝn ki rĭx (xxi:21) doubt päx-dimdim (i:20) to think; na päx-darimdim (ix:4) thoughts päx-kbo (C62v), päx-kbu (ki rĭx) (vi:25) to be concerned, care about päx-ka-kun (C10v) similarity päx-kaulaula (vii:24) to compare to päx-ra-rĭx tĭnix, päx-ra-rĭx tĭnäx (C94), päx-ra-rĭx-ǝn tĭnix (C135) inner (feeling), (feeling) from the heart päx-s’hŭt (ix:22, xiv:27), päx-s’hŭt äpak (ix:2) to trust, be of good cheer; päx-s’hŭt-an (C79) trust pa-pä(x)-ta-tanang (xxii:2) to prepare (on behalf of) a.s.; päx-aley-an päx-dimdim (C128v) reason ni-päx-al-aley päx-dimdim päx-madu neini-än (xvi:7) they reasoned among themselves

356 Lexicon

pehil peĭla peri Petra Petrus p’h-, p’hä pharey phŭd pi- piä, piä(ä)- piax, piäx

pĭdpĭd

päx-al-aley päx-ra-rĭx (xvi:8) to reason (deliberate) among themselves päx-apĭt päx-dimdim (xvi:23) to come up with a thought, invent päx-baley päx-dimdim (xvi:9) to remember päx-dmir päx-al-aley päx-ra-rĭx (xxi:25) to reason among themselves päx-kbo-ǝn päx-dimdim ki ĭ-da-rinux-an k=ăta (xiii:22) the care of this world päx-’lpux päx-baley (xix:12) to be able to understand päx-pĭna-n ki ma-saun ma-k’ma-hĭna ma-nanang ta la-lam tĭn tu tălax? (x:25) [if they call the Master of the house Beelzebub] how much more would they give [nasty] names to the members of his household? päx-samŭk päx-dimdim (ix:4) to think evil n.; (xiii:32) branch vb; (xiii:44, xxi:12) to buy; pa-peĭla (x:29, xxi:12) to sell; m-u-kua tu pa-peĭla-n (xxv:9) go to the traders; tama-peĭla (xiii:45) merchant, trader vb; ni-peri (xii:18, xx:16), (xxii:14) to have been chosen or.; m-u-piri (xvi:3) to distinguish, ma-u-peri (C2v), ma-u-piri (C3v) to know → sakubibl.; (xvi:18) stone (< Latin) bibl.; (iv:18) Peter → piha = p-u-harey → harey → vato bvb2; ; (related to pis-?) pi-dada 1. (C43) to consume (fire); 2. (C67v) perishable a.s.; pi-a-para p-u-tu[u]l (xiii:29) to tear out simultaneously pi-a-saal[-ǝn] pitĭx (vii:16) to pick, select → piha vb4; ma-piax (C41v) to be separated, ma-piax ta văte ki vual tĭn (C41v) the soul is separated from the body; pa-pa-piax (xii:26), pa-pä-piäx (xii:30), (xix:6), (xxv:32) to divide n.deriv.; na pa-pĭdpĭd (ix:20) hem; pa-pĭtpĭt (xiv:36), pa-pitpit (xxiii:5) hem, seam

Lexicon 357

piha, pĭha, pihä

pĭka piley pimŭd -pĭna -pĭna-n

pipi piri pis- piting pitĭx pĭtpĭt, pitpit

(see also pää-); vb2; piha (ix:8), pihä (xiv:7), piä (iv:9, v:31), pixa (C54v) to give, pä-ey=kamu (vii:7) you will be given, p’h’-ey=kame wäi k=ăta ki paul=ian ka ma-m’sing (vi:11) give us this day our daily bread; asi ni-p’hä-n=ato ta neni k=ăna (xiii:11) it is not given to them; ta p’hä-n (xx:23) the act of giving; pä-pä (xxiii:18,19) gift; pä-pä-phä (C57v), pä-pä-pä (v:23, vii:11, xvi:26) gift; pä-p’hä-n (viii:4) gift a.s.; piä-ä-ĭm’d-ey=mau piä ki mamang k=ăta (iv:9) all these things I will give to you → aäw-, ääwvb1; ma-pĭka (xv:30, xviii:8) maimed vb1; ma-piley (xi:5) crippled, lame vb; (C122) to trample on question word (occurs with reduplication); pi-pĭna, pa-pĭna how much, how many, pi-pĭna ta paul (xv:34) how many breads? → -pĭna-n aux.; 1. (xviii:21) (to do) how often, ma-pĭna-n-a mavaraw ĭau-an ta täi-a-para=au? (xviii:21) How often shall my brother sin against me? 2. ni‹m›äw-a-pĭna-n ta ni-ka-muy-ǝn=au pa-pa-äw-‘lŭ-‘lŭd ki al-alak=oho (xxiii:37) how often have I wanted to gather your children → päxn.; pipi (xiv:20) fragment, crumb vb; ni-pipi tĭn (xiv:19, xxvi:26) he broke (something) into fragments → peri bvb2; pis-ma-murang-ǝn (xxiv:7) pestilence pis-tarimukax (viii:32) to perish a.s.; pis-bura-vural pis-kupang (iv:24, xvii:15) lunatic ni-pis-kua=ăpa ma-patey ta ĭna (xxii:27) the woman also died ma-ita ru pis-la-lam=ăpa=mau=kaw ma-patey (xxvi: 35) even if I should die with you n.; outside (?), tu piting (C40v) on the outside → pi→ pĭdpĭd

358 Lexicon pĭtu piu, pĭu pixa pixik

pläx p’ley pohal pta, ptä pto puarara puk I puk II puläx pule pulilit, pulilĭt pungas pupu, päwpäw

numeral; pĭtu seven; -pĭtu-l seven times (see măta-) pĭ-piu (xxiii:37, C119) chicks → kidi IV, si→ piha vb2; pixik (v:24) to sacrifice; p’xik-an (C83v) victim; pa-p’xik-an (ix:13) sacrifice; tama-p’xik (xvi:21) priest, Tama-p’xik ka Si-bavaw (ii:4), Si-bavaw ka Tama-p’xik (xvi:21) high priest → itu-kua-n, → ituvb1; ma-plax (xxv:24) hard, ma-pläx (viii:28) to be fierce (cf. also taplax) vb; p’ley-aw (xxi:21) be lifted up! (numeral for counting occurrences:) twice (§6.1.4) p-u-alak=kamu tĭni-än ki alak ki ka-läw[h]äw-an p-u-poha-l p-u-saun ĭmumi-än=da (xxiii:15) you make him two times more the child of hell than yourselves n.; pta ki darang (xxii:9) road exits (Dutch de uytgangen der wegen); pa-äpt-än (xv:39) coasts, borders (Dutch lantpalen) or.; m-u-pto (ix:17) to burst, (xii:20) be bruised → kuzazĭng n.; (v:29) body-part vb; pu-puk (C124) to judge → pătäin.; (vi:28) field, (uncultivated) land, (xi:7) wilderness, desert; päwlä-päwläx (iii:1,3, iv:1) wilderness vb1; ma-päwla-päwlax (xiv:15) to be wild aux.; paka-pä-päwläx pa-ka-supok (xii:25) to destroy, bring to desolation n.; (xxvi:7) white, alabaster vb1; ma-pule (xxviii:3) white; pa-ka-pule (v:36) make white; mĭ-pule (xvii:2) to turn white vb2; pulilit vi:28), pulilĭt (ii:1) to observe, notice; (vi:1) take heed; Pulilit-aw ta seyluf ka tu puläx (vi:28) Consider the lilies of the field n.; (vi:28) work, effort vb1; ma-pungas (vii:23, xxi:23) to work, be busy doing something; ka-pungas-ǝn (C123) work, labour n.; little ones, babies, puppies? ăsu-ăsu-an ka pupu (xv:26) little dogs, puppies; ĭna ma-takut mäyä-ä p-ukua ĭmhu-an ti Maria-an ka ta äw-päwpäw-ey=muhu

Lexicon 359

purararey, purarey purŭt, purut purux pusul puto p’xik ra rää räang Rabbi rad rahul rakarak, răkarak rako-raku ral rălax, raläx ralum rama I

Rama II ramak ramal ramäx, rämäx Ramu rangar rangdang

(i:20) don’t be afraid to take upon you Mary, your wife (? ‘Mary, the one you will provide with babies’?) n.; purarey (xvii:5), purararey (xxiv:30) cloud n.; purŭt (xii:20), purut (xxvii:48) flax n.; country n.; (xxi:42) corner n.; (xv:14) ditch, pit or.; m-u-puto (xii:11) to fall into a ditch or pit → pixik conjunction; ra but, however (adversative marker, with variant forms da, nda, §5.12) → sin.; (C30v) rib bibl.; (xxiii:7) lord; rabbi (< Hebrew) vb3; r‹m›ad (xxvi:51) to strike → sivb1; ma-răkarak (C118v) recalcitrant, ka-rakarak-an (xxvii:24) tumult, uproar; pa-ka-rakarak-ǝn (C13v) recalcitrance vb; pa-rako-raku ki rungwal (xiv:24) to be tossed by the waves → ătaral → haralax, haraläx, häräläx n.; (iii:11) water; compare also d’lŭm; (< *Danum) n.; father; ra-rama (xxiii:9) to call ‘father’, Ra-rama (C30) to become Father, ni-Ra-rama ti Jesus Christus ka măno ta Alid? (C30) When did God become the Father of Jesus Christ?; ra-rama-n (ii:22, C30) father bibl.; (ii:18) Ramah or.; p-u-ra-ramak (C58, C117) to hear vb1; ma-ramal (iv:8) very high n.; ramäx (xvii:2), rämäx (iv:16) light (n.), tu rämäx (vi:18) in public, openly vb1; ma-rämäx (vi:22) to be bright, full of light, (xxiv:27) shine; pa-ka-rämäx (v:16) to let shine; kä-rä-rämäx-ǝn (C47) majesty n.; (C11) ancestors (related to amu) vb1; ka-rangar-an ki rĭx (C79v) conceit, pompousness; → pătäin.deriv.; ăsi rangdang-ǝn ki rĭx (C78v, C135v) licence

360 Lexicon rangi rangil rangtultul rangtungtul rap rapal rapax, rapäx rapol rapu rapul ra-rama-n rarap ra-rena-n rarey rarey(x) rarim, rarŭm rarun răta rau

raul raung raur

n.; (xxvii:10) (?) ceramic pot, earthenware vb; ma-rangi-rangil (v:40, xii:19, C133) to quarrel, fight → patokvb3; r‹m›angtultul (xi:17), r‹m›angtungtul (xiv:6) to dance → rangtultul → su- I n.; (iv:6, x:14) foot n.; rapax (C112) subject of ruler (cf. UM rapach ordinary people) vb1; ma-rapäx (C140v) level, flat (land) → rapul vb3; r‹m›apu p-u-pänäx ki su (C139) to speak too soon; r‹m›apu-rapu (vii:26) foolish n.; rapol (xxvi:7), rapul (xxvi:9) ointment; rapul (x:14) dust → rama vb1; ma-rarap (xii:15), (xv:30) numerous → rena n.; rarey (C23) anger; ka-rarey-an ki su anger; ka-rarey-ǝn (C103v) scolding, dispute; rarey-rey-ing (ii:18) mourning, lamentation or.; ma-i-ra-rarey (xi:20) to upbraid → pakuaux.; ; ma-rarey(x) ma-lix ĭau-an (iii:11) stronger than I am (= rarey?) → darim, darŭm → darun n.; (xvii:4) tabernacle; (C123v) tent vb3; r‹m›au (x:33, xvi:24) to deny, (C98) neglect; pa-rau (C141) to cause to deny, pa-rau-a ta Alid ĭmĭtä-n ki kamuy-n=eta ma-madu may God let us deny our own will n.; (C11v) garden (variant of rung ) → i-, täälocative adverb? n.?; as opposed to reya I, which see)

Lexicon 361

ravak ravieraf ravo rawey räwräw ray, räy rblan rbo, rbu rburbo

reip rena repŭng rerklax rarey-rey reya I

reya II reyhul riang

n.; grave; r‹m›avak (viii:21) to bury; pa-ravak (viii:22) let bury → tawkin.deriv.; ka-ra-ravo-an ki wäi (C56v) sunset n.; (ii:8) child; ra-rawey 1. (ii:16) children; 2. (viii:6) servant; ka-ra-rawey (xix:20) childhood or.; ma-i-rawey (C36) to give birth vb; pa-räwräw (xvi:23) to be offensive vb1; ma-räy (xviii:13) to rejoice, be happy, ma-räy=ato (xxviii:9) hello, all hail; ka-räy-ǝn (xxv:21) joy, happiness aux.; m-ăta-räy m-ăta-rĭx (xiii:20) to receive with joy r‹m›ay t‹m›abe (v:47) to greet vb1; käwx-rblan tuul (xiii:5) to spring up forthwith /rǝbo/ (see also rburbo); n.; the inside or., vb3; m-u-rbo (v:20), m-u-ra-rbo (viii:14) to go inside; pa-u-rbo (xxiii:13) to allow to go in → savb; rburbo (v:28, xix:9) to commit adultery, ra-rburbo (xii:39) to be adulterous; pa-rburbo-ǝn (v:32) adultery; pa-pa-rburbo (v:32) to cause to commit adultery; Tama-ra-rburbo (xvi:4) adulterer (related to rbo, which see) → deip n.; rena (xii:47), ra-rena-n (ii:11) mother → r’ping, r’pŭng or.; tu u-rerklax-ǝn ki äwma ka Jerusalem (C46v) outside the city of Jerusalem → rarey locative adverb? n.?; ; măka-reya (ii:1) from the East; (-reya probably also ‘inland direction’ and related to Siraya [< si-raya]), in opposed to raur ‘direction towards the sea’, which see) n.; (x:13) peace vb4; ma-reya (v:24) to reconcile; pa-pa-reya-n (C19) reconciliation n.deriv.; ra-reyhul (iv:18) net n.; riang (vii:11, xix:16) good things, something good

362 Lexicon riäw-riung rie rihal, rĭhal rihe-rihe rii rĭkat rikaw -rik’d I -rik’d II rikil, rikĭl, rĭkĭl -rik’t rikua(x) rikur rikŭ[x] rĭla rĭma rima rĭmang rimdim ringey, rĭngey

vb1; ma-riang (iii:10) to be good, pa-ka-riang (ix:22) to save, make whole, bless; pa-ka-riang ki su (xiv:19), pa-ka-riang l-um-ulux (xxiii:39) to bless → aku-, paku-, täi→ riung → ki→ rii vb3; r‹m›ihal (C122v) to swallow; rĭhal-ǝn=umi ta ­luang ka Kemel (xxiii:24) you swallow a camel vb1; pa-ka-rihe-rihe [măta-su] (xxvi:63), pa-ka-riherihe ki su (xxvi:74) to swear; pa-pa-ka-ka-rihe-rihe (xxvi:72) oath vb2; rii (ix:17), rie (xiii:52) old; na rie=ato (C139) of old or.; pa-i-da-rie (ix:17) to be preserved, to last n.; (xxiv:27, xxviii:3, C8v) lightning vb2; tau-kua rikaw (ii:9) to stand still aux.; rikaw m-i-tuko (xx:32) to stand still or.; ; m-i-r’kŭd (vi:16) to fast; i-rik’t-ǝn (xvii:21), i-ra-rik’d-ǝn (vi:17) fasting or.; ; pa-u-r’kid (xviii:6) to cause to sink, pa-u-rkit (C123) to cause to sink n.; rikil (C81) wheel-cart vb; ni-rikĭl-ǝn tĭn ta vato (xxvii:60, xxviii:2) he rolled the stone → -rik’d I, II n.; (xi:7) reed → Dikur n.; (xxiii:24) midge, mosquito or.; m-u-rĭla (ii:23) to go and live somewhere, take domicile numeral; rĭ-rĭma ki paul (xiv:17) five breads; (in Title Fifth Chapter:) ka-ri-rĭma fifth → pään.; (iii:12) hand /rǝmaŋ/; vb; ma-rĭmang (v:22) to be a fool; pa-rŭmang ki vlŭng (vi:16) to disfigure the face → dimdim n.; ringey (v:16), rĭngey (xxi:15) work, performance, deed

Lexicon 363



rinux, rĭnux rĭnxaw

rĭp-i-rĭp ripŭng risix ritung, rĭtung riu riung

riux rivat riväx

rivĭng rĭx

or., vb4; ma-i-ringey (vii:22) to do, perform, tu halap ki Petra k=ăta pa-i-s’hŭt-ey=mau ma-i-rĭngey ki Pakoi-sa-saal-an=au (xvi:18) upon this rock I (trust to) build my church; Tama-ma-i-rĭngey ki tălax (xxi:42) builder → Dinux vb1; ma-rĭnxaw (xxiii:17, xxv:2) foolish, silly or.; m-u-rĭnxaw (ix:8, ix:33) to be astonished, amazed; u-rĭnxaw-ǝn=ato miraculous, u-rĭnxaw-ǝn=ato tu mata=eta (xxi:42) it is marvellous in our eyes; pa-urĭnxaw (xxi:15) to do something marvellous, cause a miracle → ähĭd → r’ping, r’pŭng vb1; ma-risix (xxvi:43) heavy (of eyelids) n.; surroundings; tu ritung (viii:18) around, about or.; p-u-rĭtung (xxi:33) to put around something → hi→ diu vb3; ; r‹m›iäw-riung (C21) to demand, (ix:38) to demand (?), make sure (?), t‹m›umimia ki Mairang ki ayam-an ka riäw-riung-ey tĭn ma-dingi tama-irung-a (ix:38) Pray to the Lord of the harvest that he send forth labourers; riäw-riung-ǝn (C104v) need, necessity; Tama-riung (C105) robber vb3; r‹m›iux (C122), r‹m›a-riux (C118v) to rob; rariux-an (C122) robbery → harivat si-kunung ni-si-kidi ta ti Christus si-mado tĭni-än ka ka-riväx-an-ey tĭn ĭmĭtä-n (C139) the Christ offered himself voluntarily to be a guarantee for us: TamaTaka-riväx (C56, C98, C138) guarantor n.; rivĭng ki luang (iii:4) camel’s hair (lit. hair of a large animal) n.; 1. neck; 2. (iii:2, v:5) mind vb1; ma-ra-rĭx (xv:32) (to feel) inwardly; ma-ra-rĭx ma-harim (xiv:14) to be (inwardly) moved with compassion or.; p-u-rĭx (xx:10), pu-kidi p-u-rĭx (x:34) to think, have an idea; p-äw-ra-rĭx (vi:7) to think, have an

364 Lexicon

rkäx r’kĭd, r’kid rkilat, rkĭlat -r’kit, r’kŭd rmarma rmir I rmir II r’mun rmŭr r’ping, r’pŭng

ru ru’- ru asi=ăpa rua I

rua II ruar rŭb rudo, rudu

idea, p-u-ra-rĭx to have in mind, plan, p-u-ra-rĭx-aneyl=ato pihä […] ka mamang ta pa-susu-ey=mumi=ra (x:19) it will be given [come automatically] to you what you will say vb1; ma-rkäx (xii:43) dry → rik’dvb; pa-rkilat (ix:30), pa-rkĭlat (xx:33, C11v) to open (the eyes) → -rik’d vb; pa-rmarma (xii:14) to kill /rmər/ (variants rmir, rmŭr); aux.; ma-rmir ma-muy (C125) ma-rmŭr ma-muy (C7v) to desire; ka-rmŭr-ǝn ma-muy (C7v), ka-rmir-ǝn mamuy (C125) desire or.; pa-i-rmŭr-ǝn ma-muy (C124v) desire → pătäi→ dmir aux.; ; ma-r’mun=ato m-unaunang ta ni-ma-piley (xi:5) the crippled walk → rmir I /rǝpǝŋ/; vb; r’pŭng (iv:7), ripŭng (xvi:1, xix:3) to tempt, repŭng (C93v) try; repŭng-an (vi:13), r’pŭng-an (xxvi:41) temptation; r‹m›a-r’pŭng (vii:2) to measure; ra-r’pŭng-an (xxiii;32) level, ra-r’pŭng-ǝn (vii:2) measure aux.; pa-r’ping pa-ka-hĭmko (viii:29) to torment → sau-, saw→ du → rua I → du or.; i-rua (ii:8) to arrive; i-rua-rua (xxi:34) to be imminent, draw near (time), i-ra-ru-rua (xxi:5) to be coming; pa-i-rua (vi:10) to cause to come; tama-ĭru’-a (xi:3) the one who is expected to come variant form of ruha two (in the original Gospel text in xxv:15) n.; (viii:24) storm or.; m-u-rŭb (xiv:30) to sink vb3; r‹m›udo (C52v, xxvi:7) to pour out, rudu-ǝn (C53) poured out

Lexicon 365

rufpa ruha

ruk rukul ruma

rumang I

rŭmang II rŭmdŭm rung

rŭngdŭng rungo rungwal ruruk sa-

vb1; ; ma-rufpa (ix:16) torn?, with holes? (possibly ma-ru(f) + -‘pa?) numeral (variant form duha); ruha (ix:20) two; raruha ki ma-vuta (xx:30) two blind people; du-ruha= ăpa ki t’hĭng (xiv:17) and two fish; ka-ra-ruha (Title of second chapter) second or., aux.; ni-a-duha ma-dingi ki Pä-ta-täutäux-ǝn tĭn (xi:2) he sent two of his disciples pa-p-u-duha (xxvii:51) to split into two, ni-pa-p-uduha ta varit ka kuvar (xxvii:51) the veil was rent in two → pää(a variant of -duk?) → pătäin.; (xxvi:7) bottle, jar; ka-rukul-an (x:42) cup n.; (xiii:23) (the) other, (xiii:4) some; ruma-ruma (C125v) some; (ta) ruma…(ta) ruma (xiii:4,5) some… others…; ra-ruma 1. (viii:9) others; 2. (ix:3) some; 3. (v:43) neighbours, fellow-humans vb; du ruman[g] (xii:32), du rumang (xxiv:21) coming, in the future; nḡale ka ru-rumang-a (iii:7) the wrath to come (the rising wrath); r‹m›umang (xxi:10) to be moved, upset → rĭmang → dimdim or., vb3; m-i-rung (iv:16) to sit, m-i-raung (xxvi:69) to sit, m-i-e-rung (xv:29) to be sitting; pa-i-e-rung (xiv:19) to seat; i-ra-rung-an (xix:28) throne; i-e-rarung-an ki äw-pä-pänäx-ǝn (xxvii:19) judgment seat n.; (C112v) thunder (related to dŭng?) n.deriv.; ra-rungo-rungo (ii:18) lamentation n.; (viii:24) wave aux.; r‹m›uruk k‹m›an (xiii:4) to devour (of birds picking seeds) bvb2; 1. pa-sa-boak (ix:36) to scatter about (like sheep without shepherd) sa-ka-kua (ii:22, xii:43) to go along a difficult road, make a troublesome journey; pa-sa-ka-kua (vii:13) to lead (along a road)

366 Lexicon







sa-a-at saal

sa-ma-mala (ix:31, xxiv:1) to go out (from a confined space), pa-sa-ma-mala (ix:25) to cause to go out (from a confined space) sa-pänäx (xiii:49) to come out, sa-pa-pänäx (măkatintin) (xv:18) to come from the heart sa-ra-rbo (ix:25) to go in (to a room), sa-ra-rbo (vii:13) to go in through a narrow opening, sa-ra-rbo ki mutus (xv:11) to go through the mouth sa-ra-rbo tu Jerusa­ lem (xxi:10) to go into Jerusalem pa-sa-nĭno-ǝn (C123) downfall sa-tawax (C111v), sa-ta-tawax (C55v) to deviate m-aäw-vering-a sa-likux ti Herodes-an (ii:12) to go back to (the murderous) Herod 2. sa-cĭt to throw, asi hahey-ǝn ka sa-cĭt-ey ta ăna tu p-uka-kua-n ki ni-pa-p’xik-an (xxvii:6) it is not allowed to throw this into the sacrifice box; pa-sa-cĭt-an (xxiv:6) war, (C143) struggle pa-sa-dĭma (xiii:44), pa-za-dŭma (xix:21) to sell sa-kaha-n sa-limu-limu ki ĭ-da-rĭnux-an (xxiv:3) the end of the world sa-kua (xv:25, C23) to help, Mairang, sa-ku’-i=ko (xv:25) Lord, help me sa-likux (iv:12) to go back; pa-sa-likux to convert someone, change something back; pa-sa-likux ki vana ki rĭx (iv:17) to repent (lit. to change back one’s thought and mind) pa-sa-piax (xxiv:51) to separate, isolate (typo for papa-piax? see paxpiax) a.s.; sa-da-dŭma (xxvii:1, 13) against, ăsi=kaw m-ĭlingix pa-pĭna ta pătäi-xail nein sa-da-duma ĭmhu-an? (xxvii:13) don’t you hear how much they testify against you? → saat ; vb4; pa-pa-saal (xix:6, C97) to join together or.; m-i-saal (ix:10) to be/do together or., aux.; m-i-saal m-avok (ix:11) to eat together ma-i-saal kŭtŭng ki kungcia tĭn (xviii:23) to settle accounts with his servants

Lexicon 367



saangsang saat



sa-cĭt Sadduceen Sadok sail said I said II sai-salakuap

sait sak’d- saki-

pä-pä-i-saal → kipu m-äw-i-saal (xviii:20, xxvii:62) to come together, gather; na p-äw-i-sa-saal (xxvi:59) the entire council; pa-pa-äw-i-saal (ii:4, xxvii:27) to bring together, gather; p-äw-i-sa-saal-an (vi:2), pa-äw-i-sa-saal-an (x:17) synagogue → pakoivb2; (ix:23) to be restless, noisy 1. numeral; saat one; saat kĭtian 10; saat kĭtian äb ki rĭma 15; 2. entire, whole, saat ka-äuma-ng (ii:3) the whole city; 3. single, tu saat (xiv:23) alone, (xxiv:36) only, exclusively; 4. one of a pair, ti Maria Magda­ lena, ti Maria=ăpa ka saat (xxvii:61, xxviii:1) Mary Magdalene and the other Mary; sa-saat just one, (ăsi) sa-saat ka vukŭx (v:36) (not) even one hair; a-sa-saat m-ara ki malĭtuk ta sa-a-at ki vual (xx:9) they received every man a penny; sa-a-at (xviii:6, 10) (even) one, sa-a-at ki usĭng k=ăta (xviii:10) (even) one of these little ones; sa-sa-saat (C26v) each, ăsi… ki sa-sa-saat ki su (xxii:46) no word whatsoever; paka-saat ki rĭx (x:16) honest → sa-a-at → pää→ cĭt bibl.; (iii:7) Sadducees bibl.; (i:14) Sadoc aux.; s‹m›ai-sail pa-tawrahey (C129v) to tempt (to do something wrong) n.; said (iv:18), sait (xiii:2) shore; side, bank; outskirts or.; ma-i-said ki rĭx (xviii:28) to take by the throat m-äw-said (xxvii:5) to strangle vb; sai-salakuap (pa-ka-t’e) (xiii:57) to be offended; pa-sai-sala-kuap [pa-ka-varaw] (xvii:27, xviii:6) to offend; pa-sai-salakuap-ǝn pa-ka-varaw (xviii:7) offence → said I vb; pa-sa-sak’d-ǝn=umi ta rikŭx (xxiii:24) you strain (suck out) a gnat bvb3; s‹m›aki-kua (vii:6) to throw

368 Lexicon sakiru sakit sako-, saku- sakŭt sala- samding samik, samŭk, sam’k-

sangat săni

s‹m›aki-mala (v:13) to cast out s‹m›aki-nanang (i:21, i:23) to call, give (as) a name s‹m›aki-vaung (iv:18) to throw into the sea a.s.; ăsi saki-tmuk-an-ey m-arĭng ta vual=oho tu kaläw[h]äw-an (v:29) lest your entire body be cast into hell n.; (xxvii:29) crown vb; pa-sakiru (C67v) to crown n.; (C127v) ardour vb1; ma-sakit (C127v) strong, with great passion; ăsi ma-sakit (xxvi:41) weak, asi ma-sakŭt (C94v) halfhearted, ăsi ka-sakit-ǝn (viii:17) infirmity, ailment bvb2; (to look at/for something> sako-a-la-lingaw-an (C101) mirror saku-peri (xiii:48) to select → sakit bvb3; ; s‹m›ala-dĭlux (xiv:13, xvi:24) to follow → ituvb1; ma-samŭk (xxiv:48) to be evil vb3; s‹m›amŭk (v:44, xxii:6) to damage, treat badly, ni-sam’k-an tĭn ta na Tapuyu (C93v) he broke the seal; sam’k-an (xiii:21) tribulation, oppression; sa-sam’k-ǝn (xxii:18) wickedness, (C103v) discord, di­vision, sa-sam’k-an (xxiv:9) oppression, sa-sam’k-an ki bŭlbŭl-ǝn (xxiv:21) oppression; Tama-samik (C103v) wanton, lascivious person → päx-, pătäin.; (xi:2) prison or.; ta ni-p-u-sangat (xxvii:15) prisoner; p-u-sangat (v:25) to be jailed, pa-p-u-sangat (iv:12) to put into prison vb4; ; (variant form ăni; related to –ni isolated place?) pa-săni (vii:6) to be dedicated, ĭna pi’ä tu ăsuăsu-an ki ni-pa-săni tu ta-tam’d-ǝn ki Alid (vii:6) don’t give to the dogs that which is dedicated to (worshipping) God, hi-ădung-an ka ni-pa-săni tu Ta-tam’d-ǝn ki Alid (C84v) the Lord’s Supper [lit. supper dedicated to the worship of God]

Lexicon 369



sapat saplat saramsam sarud sasingan sasu

sato sau-, saw- I

pa-pa-ăni (iv:5) pap’-ăni (xxiii:17), (xxiii:19) to sanctify, ĭtu-kua-n ki pa-p’xik-an ka pap’-ăni ki na päpä tu ta-tam’d-ǝn ki Alid (xxiii:19) the altar that sanctifies the gift; Äwma ka pa-pa-ăni-ǝn pa-tamŭd (iv:5) the Holy City ni-pa-săni-ǝn dedicated place, tu ni-pa-săni-ǝn ka Kuva (xii:5) in the [?holy place which is the] Temple; ni-pa-săni-ǝn t‹m›amŭd (C132) sanctuary → ituvb3; s‹m›aplat (xxiii:34, xxvii:26) to scourge vb2; (xxv:30) to be useless; pa-sa-saramsam (xii:5) to desecrate, profane n.deriv.; ta ni-sarud-ǝn ki pax-kaulaula-n ki pa-sux mamang (C115, C115v) something cut out which bears similarity to some image n.deriv.; tu sasingan (C125v) seriously (?) (< su word; command) or., vb4; Ma-i-sasu 1. (xxi:33) to rule, be in charge; 2. chief, ruler, Ma-i-sasu ka Si-bavaw (ii:22) king, Ma-i-sasu ki saat ka-ätux-an (ki vual) (viii:13) centurion, leader of hundred soldiers, Ma-i-sasu ka Si-atix Si-bavaw (xxii:17) emperor, Caesar; pa-i-sasu-an (xx:21) kingdom, pa-i-sasu-an ki tunun ki vŭlŭ-vŭlŭm kingdom of heaven → mătan.; (v:15, xii:29, xxv:4) vessel, container, for measuring corn, (xxiv:38) vessel, ark bvb4; 1. ; ma-saw-harhar (C119v) merciful, compassionate sau-kavier (vii:15, x:17) to beware ma-saw-kŭlkŭl ki vlŭng (xxii:16) to regard the person, discriminate pa-pa-saw-vavaw ki mata (xvii:8) to lift the eyes ma-saw-vulas (vi:16) to make a sad appearance saw-ra-rpŭng-an (xiii:33) measure 2. ; saw-‘lkŭd, saw-‘likd-ǝn (xxiii:20,21,22), saw-‘lkŭt (xiv:7), saw-‘lkit (xxiii:16) to swear, sau-‘lkit saubŭlŭm (v:34) to swear by Heaven; saw-la-’lkŭt (v:33) oath

370 Lexicon sau-, saw- II saun I



saw- I, II säwäbix, säwäbŭx säwäw, säwbäwx sawki- säwt s’bux, s’bŭx seyang seyluf s’hŭt

a.s.; ĭna sau-bongo sau-’lkŭt ki vongo (v:36) do not swear by your head ma-sau-muy m-araraw ki Ina (v:28) to look at a woman lustfully saw-turu-l-a=kaw r‹m›au ĭau-an (xxvi:75) you will deny me three times bvb; ; pa-saw-ara (xii:29) to rob saw-ka-karäx (C98v) industrious saw-lam (xix:5) to adhere to, stay with saw-tawax (i:19, v:31) to divorce, leave a.s.; tu saw-mado-ey tĭn m-i-e-rung (xx:28) (for himself) to serve ni-p-u-ra-rĭx ki sau-uzung-ǝn saw-tawax tĭni-än (1:19) he intended to leave her secretly vb1;, aux.; ma-saun (v:20) to exceed, be more, masaun ma-riang (xviii:9) better, ma-saun ma-huvar (v:20) more abundant, ma-saun tu vavaw ki kidi (xi:11) superior; pa-ka-saun (xxvii:24) to increase or.; i-sa-saun-ǝn ki Lĭtu (iv:24) possessed by the Devil; pa-i-saun (v:47) to do more, ka mang ta pa-isaun-ǝn=umi ki tau ka ra-ruma? What do you do more than others? or., aux.; pa-pä-äw-saun k‹m›ading (xxvii:64), pa-päw-saun k‹m›ading (xxvii:65,66) to increase security → pătäi→ sau- I, II → subŭx, sŭbŭx → subŭx, sŭbŭx bvb; sawki-na-nĭno (xv:9) in vain → s’hŭt → subŭx, sŭbux vb1; ma-seyang ki una-unang-an (C100) to behave (?) → hin.; lily vb1 ; ma-s’hŭt (xxiv:45, C2), ma-säwt (C98v) faithful, ma-s’hŭt (C105v) to be sure, ma-s’hŭt ki rĭx (xxvii:43) to trust; ni-ma-mado ma-sa-s’hŭt [ta ti Josef] ka pa-kakitil-ey (i:18) (Josef) was engaged;

Lexicon 371



si- I









pa-ka-s’hŭt, papä-s’hŭt (C3) to assure, pa-ka-s’hŭt, (C70) prove, pa-ka-s’hŭt-ǝn=hu ta ăta kimang? (C70) how do you prove that? pa-ka-s’häwt (C101v) to assure; ka-s’hŭt-an (xxiii:23) faith or.; ma-i-s’hŭt (xvi:18) to trust → päx-, itubvb2; 1. ; Si-atix Si-bavaw (xxii:21) emperor si-bavaw (xii:12) to be superior; (ix:18, i:6) ruler, someone in command; Si-bavaw ka Tama-pixik (xx:18) chief priest, Hosanna tu si-tunun si-bavaw ki vŭlŭ-vŭlŭm (xxi:9) Hosanna in the highest (of Heavens); pa-si-bavaw (xxiv:45, xxv:21) to give authority over si-darim (viii:9) to be under authority, be subordinated, (v:21,22) to be liable to, punishable si-kidi (xvii:9), (xxvii:10) to order, charge, (xxvi:15) to promise, agree on, si-kidi (xxvii:9) to assess; sika-kidi (viii:4) to command; na si-ka-kidi (xv:9) commandments, (C89v) the Ordinance si-ka-kua (xx:23) to have authority, (xx:25) exercise power; pa-si-kua give a position as, pa-si-kua pa-ud’lŭm (iv:19) to make into fishermen; si-kua p-udaäwx (xx:8) landowner’s steward; si-ka-kua-n (C32v) function, office si-a-täu-täux (xxvi:19) to order, command tu si-tiktik-ǝn=hu (C142) in your judgments 2. ; si-nḡada (i:25) the first; si-äwx to follow, come after; si-äwx ki ăna after that; si-äwx ki ăta (xxi:29) afterwards, subsequently; si-äwx ki kidi xnĭn (xxiii:39) from now on si-uro, si-uru 1. to do first, hahey=ko ki u-ku’-ey=mau si-uro r‹m›avak ki Ra-rama-n=au (viii:21) allow me first to go and bury my Father; 2. (as part of a comparative construction): si-uro si-bavaw (vi:26) to be superior, better; 3. (as part of a superlative construction): si-uru ŭsĭ-ŭsĭn (v:19) the least, si-uro ka makŭsĭng ki asa ka lumari (v:26) the farthing of the smallest value; si-uro ta (C12v), si-uro ma-luaf (C7v) in the first place, particularly; si-ur’-uro (xi:10), si-ur’-uru

372 Lexicon

si- II

si- III



(xxviii:7) to precede, go ahead, in front; pa-si-uro (x:37) to give priority over; pa-si-uro p-u-arux (xiv:22) to cause to cross first, pa-si-ur-uro (xi:10) to put in front a.s.; na kidi ki pa-si-riang-ey tĭn pa-si-pĭ-piu (xxv:15) each according to his own ability bvb2; si-ap-apad (iv:21) to attach a piece of cloth, patch si-da-darang (xi:10) prepare the way si-lala 1. (xvii:2) to change, become different, ni-silala ta hawey tĭn tu ämäx neini-än, his appearance changed before them; 2. (xiii:15) to convert; pa-silala (v:36, C3, C67v) to change something; si-lala-n (ix:13) conversion; pa-si-lala-an (C67v) change si-mimia (C56v) to do, make, (xxv:7) to prepare, set, (ix:35) to cure; tama-si-mimia (ix:12) healer, doctor; si-mimi’-ǝn the work, doing pa-si-tabŭng pa-pa-kĭsi (vi:29) to dress beautifully si-tan (xx:23) to prepare si-tanang (xxi:16) to prepare; si-ta-tanang-ǝn (xxvii: 62) preparation si-tukad (C21) to mediate a.s.; si-riang si-mimia pu-ä-äwĭng-an nein (xxv:7) they adjusted [trimmed] their lamp bvb; si-dada (vi:19) to destroy, corrupt, si-dada pa-kapatey (xxvi:52) to perish with the sword; si-dada-n (vii:13) destruction; tama-si-dada (C95 tamapyddada, with apparent typo] someone who destroys si-ha-harang (xix:18) a false testimony si-mha-mha (ii:16, x:4) to betray; to cheat; si-mhamha-n 1. (xiii:22) temptation; 2. si-mha-mha-n (C132v) cunning, slyness s‹m›i-murang m-ara (xiii:19) to snatch away si-rää (C53v) to cause harm; pa-si-rää (C119v) to expose to danger si-ka-ku-rau-rahul (C119) to mock, deride si-tunun (x:4) to deliver, hand over, betray si-vana-vana (xxvi:21,48) to betray; si-vana-vana-n (xxvi:4) cunning, slyness ta si-väwäu-väux (xxii:44) enemies

Lexicon 373

si- IV si- V sibo sĭbŭr siid sik sĭkix sik-sik simsim sĭnäx sing singäx, singix singsangsax

bvb2; ; si-at-atäx (C69v) to distribute, (C57) share with pa-si-pĭ-piu (xxv:15) to distribute (?) Tama-si-tukad (C18v) go-between bvb2; ; sma-sinip-a s‹m›aki-likux (xxvi:45) to keep on sleeping n.; (viii:26) strong wind, typhoon (?) (< Hokkien?) vb; ; daŭk ka pa-t[u]-kua-n ki ni-sipŭt ka [sic; → ta?] hala ki karäwmatäx (xxi:33) [a container for pressing wine from grapes =] wine press bibl.; (iv:24) Syria (in New Testament). vb3; s‹m›irĭf (vii:25) to beat (of wind blowing against a wall) n.; siua (i:16) nickname; pa-siua-n (x:3) to be nicknamed vb2; (xxvii:48, xxviii:8) to run n.; (xiii:25) wheat (Dutch tarwe) vb3; s‹m›a-slung (C115v) to crawl, hawey ki mamang ka s‹m›a-slung tu näi (C115v) the shape of something crawling on the ground → saki→ sala→ su→ sĭnäx ? na soe-tunun ki vŭlŭ-vŭlŭm (xxiv:31) from (one) end of heaven n.; (xiii:55) carpenter (< Hokkien?) → sum → surul or.; m-i-sorŭx (xxv:5) to slumber; i-sa-surux-an (C123) slumber bibl.; (xvii:27) a coin, piece of money (< Dutch stater) n.; 1. word; 2. utterance, su-su (vii:24 words, sayings; ki su ki on account of, ausi ki su ki pa-rburbo-ǝn (v:32) other than because of adultery; 3. su (C57v, C62) language; 4. (xix:17, 18) order, command or.; p-u-su (viii:8, xii:34) to utter → sasu, susu bvb3; ; s‹m›u-kla (viii:3), (ix:20), (xiv:36) to touch s‹m›u-rap (viii:15) to touch s‹m›u-valey (xvi:25) to find bvb2; su-ayam 1. (viii:33) to herd, keep; 2. (xxv:32) shepherd;

Lexicon 375

su- II sŭbad subŭx, sŭbŭx

sulat sum suni supok (?) su-rap sura[x] surul surung susu sux-

su-a-ayam (xiv:25), su-ayam-ǝn (xxiv:43) watch, period of watching at night → suxvb; sa-s’bad-an (C103v) the application of venom; Tama-sŭbad (C103v) sorcerer /subǝx/, /säwäbǝx/; vb2 ; 1. subŭx (xiii:4), säwäbix (vi:26) säwäbŭx (viii:20) to spread out in space, fly, ay-ayam ka subŭx (xiii:4) birds; 2. to sow, strew, sŭbŭ[x]-an-ey s‹m›aki-mala (v:13) to be cast out (salt); na sa-sa-s’bŭx (xxv:24) what has been sown; säwbäwx-ǝn ki ay-ayam (C48) place where the birds live; mäw-säwäw m-u-näi (C39) to slope down to the ground n.; 1. text, document, what is written, sulat ki pa-dadara-darang (xix:7), sulat ki saw-ta-tawa-tawax (v:31) divorce paper 2. book, Nawnamu ki lbäx ki sulat (title of first Gospel chapter) The first chapter of the book vb3; s‹m›ulat to write; na sa-sulat (xxii:29) writing, scriptures vb3; s‹m›om (xxi:20), s‹m›um (C130v) to happen suddenly aux.; paka-sum-ǝn pa-ka-kuptix ta äw-ta-täwm-ǝn tĭn (viii:3) immediately his leprosy was cleaned a.s.; sum-awl=ato ta neni pa-si-lala ki kidi (C68) they will quickly change their appearance vb; ma-suni (ix:26) to make a sound, resound → puläx → suor.; m-u-sura[x] (xxiv:32) to sprout, put forth leaves vb1; ma-surul (C117v), ma-sorol (xxvi:41) willing; ka-surul-an (C141), ka-sorul-an (C118) willingness vb; ; surung-an-ey ta ra-rawey (xix:14) suffer little children vb4; ma-susu (v:44) to say, pa-susu-ǝn=au=kamu=ra (viii:11) but I’m telling you; (< su word; command) → pakubvb2; ni-pa-sux-Ali-alid (C105, C114), ni-pa-sux-ali-alid-ǝn (C103v) idol

376 Lexicon s’xay t’- ta ta-, tä- II tääm tää- tääk taäw- I

su-Christus (xxiv:24) false Christ su-ivŭng (C14v) to hide; pa-su-ivŭng to cover, pa-suivŭng vlŭng=oho (C142v) cover your face pa-su-tau-tau-ǝn (xxii:20) image → tuto bvb2; (< taw- I?) pa-t’-baraw (xxvii:12, 37) to accuse; tu pa-t’-barawǝn tĭni-än ki Si-bavaw ka Tama-p’xik (xxvii:12) when he was accused by the High Priests t’-darŭm tu vukĭn (viii:1) to come down from the mountain, ni-t’-darim-ǝn ki tintin (xi:29) humble t’-kua (xiii:4) to fall down; pa-t’-kua (xxvi:50) to lay (hands) on t’-pä-pänäx (xiii:3) to go out a.s.; t’-ur-uro m-u-kua (xxvi:32) to go before, precede, ătatalingey […] ni-t’-ur-uru taw-kua neini-än the star […] went before them t’-xalap (iii:16) to be or to come down on something, ka ni-m-u-rarim mama ki pudäwx t’-xalap tĭni–än (iii:16) landing on him like a dove nominative relation marker (§4.2.2) vb2; tä-apux-ǝn (xxiii:27) whitewashed pa-ta-äwing-[a]n (xxv:8), p-u-ta-äwing-an (xxv:4) lamp ma-ta-mha si-lala (xi:20, 21) to repent, convert; ta-mha-mha (C117v) to admonish; pa-ta-ŭ-mha (xxvii:20) to advise → tatääm, tätääm vb1; ; taä-kua (xxv:38) to be a stranger, come from elsewhere tää-lam (i:18) to come together (to consume a marriage); tä-la-lam (C124) companion tää-raung (xxiii:22) to sit tää-reya (ii:2, 9) in the East, in the inland area tää-saal (x:36) to live together vb1; (ämax ka) ma-tääk ki ăsa (C33) precious (blood) a.s.; ; (probably related to taäwf )

Lexicon 377

taäw- II taäwf

tabe tabli

tabŭng tadkad tădŭx tai-, täi- I

ma-taäw-dĭk ma-irip (ix:24) (the maid is not dead) but is just sleeping taäw-lpux-ǝn=kamu kawa m-äwlux ki Äwlux-an ka äwlux-ey=ko? (xx:22) are you able to be baptised with the baptism that I am baptised with? ru ka ni-taäw-kaha d‹m›arang ta neini (ii:13) when they had left (via another road) a.s.; (related to taraäw- ?) taäw-daäw-ǝn tĭn d‹m›arang neini-än (C56) he left them once and for all vb1; taäwf-ǝn (x:26) covered, pa-ka-taäw[f]-ǝn ki kaäwlung (xxiii:4) laid on men’s shoulders; ta-täuf (C123) something to cover oneself: a blanket? (Dutch decksel) → aäw-, ääwexclamation; (xxvi:49, xxvii:29) hail! be greeted! vb3; t‹m›abe (v:47) to greet vb; (v:5, xix:29, xxi:38) to inherit; pa-t’bli (xxii:25) to leave to someone; ni-pa-t’bli-ǝn tĭn ki la-lu-lulux (xv:36) he gave thanks; tabli-ǝn (xxi:38), tabli-an (C75) heritage (must be related to v’li) vb1; ma-tabŭng (xxiii:27) beautiful; pa-ka-tabŭng (xii:44) decorate vb3; (C23) t‹m›adkad to support → hi- hĭbvb2; täi-alak (C118v) parent täi-kalang (C81, C82v, C88v) sign täi-kua (vii:6) to be found, located täi-purux (C116) a local person täi-riang (xi:6) to be blessed; tama-täi-riang (xvi:17) a blessed person täi-su ki purux (x:18, xxvii:2) governor täi-tălax (xiii:27) master of the house täi-ka-t’e-ǝn=atu=ra (v:37) it is evil, wicked or.; täi-ä-lam I:18 come together täi-a-para (iv:18), täi-ä-para (v:22) brother, täi-a-papara (i:2) brothers; ma-täi-ă-para (xxii:25), ma-tatäi-a-para (iv:18) brothers of one another (reciprocal form)

378 Lexicon tai-, täi- II taili, täili

täĭngid, täĭng’d- täitax taka- takăla takax takis taktak takul takut talax, tălax

Täi-a-d’lu-d’lux (meaning?) Täi-a-d’lu-d’lux ta ä-wäi-äi ki ka-t’e–ǝn tĭn ma-mado (vi:34) Sufficient unto the day [?to every day] is the evil thereof or.; p-u-ta-täi-kalang-ǝn (C89v) what is meant, thing signified p-u-täi-kidi-ǝn, p-u-ta-täi-kidi-ǝn (C89v), p-u-tä-täikidi (C83v) what is meant, thing signified → talix vb; 1. (C60) to give in exchange, hamami-an ka nitaili ki ämäx tĭn (C60) relief in exchange for His blood; 2. to free, redeem, täili-aw=kĭta tĭn tu ka-tukul-an ka ĭmĭd (C31v) that He may save us from all injustice; täili-ǝn ransom, tu täili-ǝn m-i-v’li ki ma-batung (xx:28) as a ransom for many n.; täĭngid (v:25) prison vb; to throw into jail, täĭng’d-eyl=ato=kaw p-u-sangat (v:25) you will be thrown into jail n.; täitax ki ralum (xiii:48) shore bvb2; 1. ; taka-tangi-tangi t‹m›atey (xi:17) to mourn, sing songs of lamentation taka-kaha-n taka-lulux-an (xxvi:30) they had finished singing a hymn 2. ; taka-cĭ-cĭt ki na vato (xiii:37) to attack with stones vb2; (i:11) to carry away; takăla-n tu Babilon (i:12) being carried away to Babylon, the Babylonian exile n.; (C121v) bed n.; ta-takis (C101) stimuli vb; [vato] ka asi taktak-aw (xxiv:2) [stones] that will not be broken off vb3; t‹m›akul (xxi:41) to farm; Tama-takul (xxi:33) farmer n.; (xiv:26, xvii:6) fear vb1; ma-takut (i:20, xiv:5) to be afraid, ka-takut-ǝn= iän ta mako-i-laulau (xxi:26) we are afraid of the crowd; ka-takut-an (xxviii:8) fear vb3; t‹m›aku-takut (ix:30) to urge, (C16v) threat; tataku-takut (C7, C21v) threat n.; tălax (ii:11) house; tălax ki a-im’x-an (ix:9) tax collection office; ta-talax ki ĭna-ĭna ka ni-ka-patey-ǝn ki

Lexicon 379

tbung (xxiii:14) the widows’ houses (i.e. the widows’ housekeeping money); saat ka-tălax-an (xx:1) one household; the whole house; ta-tălax-ǝn (xxvi:69) hall or.; m-ĭ-ta-talax (xviii:5) to be at home; pa-i-ta-talax (xxv:35) to put up, receive at home; ni-pa-i-tălax ki Kuva ki ta-tam’d-ǝn ki Alid (xxiv:1) the buildings of the Temple → kĭtălaxkaw vb1; ma-tălaxkaw (x:16, xxiv:45, (xxv:2) prudent, wise (cf. UM tallachkau quiet) talent bibl.; talent (currency in Biblical times) talenten bibl.; plural of talent, which see taley, täley n.; hour talikurux, talĭkurux vb4; ma-talikurux (xvii:14), ma-talĭkurux (xxvii:29) to fall on one’s knees, bend the knees; pa-pa-talikurux (134v) (to cause) to bend, ăsi pa-pa-talikurux ki turux tĭn ki Alid (134v) he does not bend the knees for God talim → talŭm talix vb3; t‹m›alix (ii:4, xii:10) to ask; t‹m›ai-talix (x:11) to enquire; ta-täi-talix (C11) question (last two forms probaby < *tali-talix) talu n.; avang ka talu (iv:22) wooden barge (UM talo trans­lated as houten bak in Dutch) talŭd n.; talŭ-talŭd (xv:13) plants talŭm vb3; t‹m›alŭm (C8, xv:13, xxi:33) to plant → barix, barŭx, bar’x-, pakutama- prefix indicating someone who does [base] as a habit or profession (§7.3(3)) tamang n.; edge, side; tu tamang ki approximately, close to; tu tamang ki vaung (xiii:1) by the sea side tamäwx n.; (x:16) the middle; tu tamäwx ki Joden (xxviii:15) among the Jews or.; p-u-tamäwx (C94) to mix → äyatam’d- → tamŭd tamdŭx, tamdix vb1; pa-ka-tamdŭx (C80v, C95v) to reinforce, strengthen, pa-ka-tamd’x-ǝn (C95v) strengthening ta-mha (probably < *ta- + u-mha); → ta- II tămi’-, tămia vb2; tămia (xi:12, xxi:38) to take, grab, tămi’=eta ki tabli-ǝn-tĭn=da (xxi:38) let’s take his inheritance; pa-tămia (C44) to apply

380 Lexicon tamix tamsi tamŭd

tamurap ta-mxa-mxa tan tanan tanang tangax tangi tangia tangira tapang tapax tapil taplax taptap tapuyu

vb; pa-tamix (C140v) to share vb1; mi-tamsi (v:13) to become tasteless vb3; t‹m›amŭd (xiv:33) to worship, dĭk tĭni-än tatam’d-ey=mhu (iv:10) him only you will worship; tatam’d-ǝn (C9) service, dedication, ta-tam’d-ǝn ki Alid (iv:5) the worshipping of God; pa-tamŭd (iv:5) to worship vb3; t‹m›amurap (xvii:5, C34v) to overshadow (related to s‹m›u-rap?) (probably < *ta- + u-mxa); → ta- II vb; (related to tanang?); ta-tan-ǝn t‹m›amŭd (C8, C87, C89), ceremony → pătäi→ tanang vb3; (related to tan?); t‹m›anang to prepare, t-mado t‹m›anang (xxiv:44) to prepare os., be prepared or.; ma-i-tanan[g] (xxii:8) to prepare p-u-tanang-ǝn p-u-daäwx (xvii:25 custom (tax payment) → päx-, pătäi-, sin.; (xxvi:71) gate, porch vb3; t‹m›angi-tangi (ii:18) to cry, weep; ta-tangitangi (ii:18) weeping, crying; tangi-tangi-ǝn (viii:12) weeping → takan.; (xiv:8) saucer, plate (< Hokkien?) n.; (xxvi:51) ear or.; p-u-tangira (C25v) bring to one’s attention vb1; ma-tapang (C125) manifold; pa-käwx-tapang (xxiv:12) to multiply → măka-, päävb; (C14v) tapax-an to be covered n.deriv.; ta-tapil (iii:11, x:10) shoe vb3; t‹m›aplax (v:39, xxvi:68) to slap, hit; rikwax ka pa-pa-tapla-plax-ǝn ki vare (xi:7) a reed shaken by the wind (cf. also pläx) vb; taptap-ey ta rapul (x:14) shake off the dust! n.; (C93v) seal or.; p-u-tapuyu p-u-kidi (xxvii:66) to seal, to mark with a seal

Lexicon 381

taraäwx tarakal tarimukax, tarĭmukax taro tata, tätä

tatääm, tätääm

Tatapin tatey tatul

tau

tau- täu-äux

vb1.; ; ka-taraäwx-ǝn (C72v, C126) completeness aux.; ma-taraäwx ma-tiktik to be completely straight, ma-taraäwx ma-vulas ta văti=au (xxvi:38) my soul is totally sad → hi-, hĭ-, itun.; (xxi:33) tower vb; ; → pis-, pääconjunction; ma-i-taro … ru … (C121) whether … or … /tata/; vb3; th‹m›ata (xxi:8) to hew down, chop off, ĭmid ki päränäx…tä-tätä-ǝn=ato (vii:19) each tree is hewn down, taxta-awl=ato (iii:10) to cut down (cf. UM tmata to chop) vb3; t‹m›atääm (ii:7), t‹m›ätääm (ii:15) to call, ni‹m›äwäux tĭni-än du-ruha ka ma-vuta t‹m›a-tätääm two blind men followed him, who kept calling; pa-tätääm (xxii:3) to invite, call (on someone else’s behalf) n.deriv.; (< tatap + -ǝn?); ti Tatapin (ka Lĭtu) (xiii:19) the wicked one vb3; t‹m›atey (xi:17) to sing; ta-tatey (C133v) psalm vb3; ; t‹m›atul (i:23, ix:24,25) maiden, virgin ta-tatul (vi:28) waxing, growing, pulilit-aw ta seyluf ka tu puläx, mama imang ta ta-tatul nein (vi:28) observe the lilies in the field, how they grow (originally derived from tuul, which see) n.; (v:1, v:47, vii:9) person, people; (i:21) people, nation; tau-tau 1. (iv:16) people (in general); 2. (iv:15) (non-Jewish) ethnic groups; tu tau-tau-an (iv:23) among the people in general; pa-tau (xiv:3) to make prisoner or.; p-u-tau ki vahäw ka Joden (xxiii:15) to convert to Judaism, ‘make into a new Jew’ → taw- II vb; ; täu-äux-aw xnĭn ta riang k-ăna ka ma-saun tu ka-irang-ǝn (C60) recite the most important good deeds; or.; m-äw-täu-äux (xi:29) to learn from → täux, täutäux

382 Lexicon täuf tauka taul taŭla taŭm, täwm- ta-ŭ-mha täut täutäux

täux tavax, taväx, täväx täw- I taw- II täw-i-täw tawa tawak tawax

→ taäwf n.; (xxiii:37) hen, (xxvi:75) cock, rooster n.; (xxi:12) chair (< Dutch stoel?) vb2; (iv:13) to dwell, live (possibly a typo for ta + rĭla, → rĭla) or.; u-taŭm (xi:5) suffering from leprosy, u-ta-taŭm-ǝn (viii:2, x:8) suffering from leprosy, äw-ta-täwm-ǝn tĭn (viii:3) his leprosy (< u-mha); → ta- II ? ; → päävb4; 1. ma-täutäux (v:2), ma-ta-täutäux (iv:23) to teach; 2. Ma-ta-täutäux (xii:38) teacher, master; Tamama-täutäux (viii:19) Master, Teacher; Pa-ta-täutäuxan, Pa-ta-täutäux-ǝn disciples; ni-pa-ta-täutäux-ǝn (vii:28) doctrine → täux vb; (related to täutäux?) (C113v) to tell, täux-aw ta Su ki na si-ka-kidi k=ăta (C89v) Please tell the Words of the ordinance n.; ta-taväx (xxi:33) hedge, fence, ta-taväx ki vato (C140v) stone walls; ka-taväx-ǝn (v:25) adversary, opponent → itu-, mäix, paku-, pătäibvb; ; ina ka täw-ämax-an (ix:20) a woman who had been losing blood bvb2; ; (compare also t’-) taw-avang to be on a ship, per ship ina ka täw-äwma tu Kanaan (xv:22) a woman from Canaan tau-kua (ii:12) to go down (a road), (xix:24) to go through something taw-purux (xiv:13) to go (down?) into the country or.; p-äw-täwitäw-ey ta teni (xxi:44) he will be smashed vb1; ma-tawa (ix:24) to laugh n.; (C119) raven vb; pa-tawax to create a distance, arĭng-an-ey pa-tawax ĭmhu-an (v:29) cast it away from you! aux.; ma-taw-tawax m-araraw (xxvii:55) to look on from a distance

Lexicon 383

tawil tawki-. täwki- tawrahey

tawrŭma

täx taxta t’bli t’boar tbung, tbŭng t’bŭx t’e

t’e vitix

or.; p-u-tawax (xxviii:2, C133v) to push away → sawn.; (ii:16) year; (xxi:41) (?) agricultural season bvb3; t‹m›awki-lala (xxii:46) to ask again t‹m›awki-lĭmux (ii:16) to enquire, calculate the extent tawki-pa-patar-ǝn[=ato] t‹m›äux (C1) to be explained (?) t‹m›äwki-patey (C114v) to ask the dead t‹m›awki-ravieraf ki su (C123v) to twist words vb2; tawrahey (xxii:29) to err; pa-tawrahey (xxiv:4) to deceive; Tama-pa-tawrahey (xxvii:63) deceiver; tawrahey-ǝn (xxvii:64), ni-tawrahey-ǝn (vi:14) crime, error vb2; (xviii:11), (xviii:14) to perish, get lost, (x:42) to lose; pa-tawrŭma (x:39, xv:24, xvi:25, C2) to lose (cause to get lost), ăsi pa-tawrŭma-aw ta väwkix ka sa-saat tu vungo-omi (C2) no hair on your head will be lost vb1; mä-täx (C4) quick, fast; ka-täx-an (C59, C121v) hardness → tata → tabli n.; (C7, C69v) fountain n.; (xxiii:14) spouse or.; p-u-tbŭng (xxii:24) to take as a spouse, marry; pa-p-u-tbung (xxii:30, xxiv:38) to give into marriage → tŭbŭx /tˀe/; n.; (C142v) misery vb1; ma-t’e ki rĭx (v:39) to be evil; pa-ka-t’e (xiii:57) to offend; ka-t’e-ǝn (vi:34) evil, wickedness; Tama-paka-t’e (xiii:38) the Wicked One (the one who causes evil) → täi-, t’e vitix n.; (see also t’e) evil vb1; ma-t’e vitix (C3) to be evil, ma-t’e ma-vitix (C12v) rotten, spoilt; paka-t’e pa-ka-vitix (C13) to spoil some­ thing; ka-t’e-ǝn ka-vitix-an (C3) evil, (C13v) depravation, (C18) misery

384 Lexicon tei- teni thabul, thabŭl thäf than thäx thata t’hing, t’hŭng ti ti- tiaf tiax, tiäx

tiäw-tiäw tĭbix tĭbu tĭdaw tikanax, tĭkanax, tĭkanäx tikat tiktik I

a.s.? → ti(i:18) 3rd person singular nominative pronoun (§4.7) vb2; thabul (ii:20), thabŭl (xxv:14) to travel n.; (vi:19, 20) rust n.; (xxvi:9) profit; (C101v) usefulness; than-an ki ni-uvar’x-an (xx:8) wages, pay or.; p-u-than (xviii:15, xxv:16) to gain, pa-p-u-than (xv:5, xvi:26) to make profitable → akun.; (xix:8) hardness → tata n.; t’hing (vii:10), t’hŭng (xiv:19) fish personal article (§4.4) bvb2; (variant form tei-) ti-bulu (vi:17) to anoint tei-duk ti-kla (xxii:15) to entangle ti-halong-an ki pa-hi-baley-ǝn (xxiii:29) sepulchre vb; (typo for tiax? or related to lŭtuaf?) ru tiaf-aw ta mutus tĭn (xvii:27) when it will have opened its mouth or.; m-u-tiäx (xiii:6) to rise (sun), (xxvii:52) to open (graves), ni-u-tiäx-an ki rämäx neini-än (iv:16) light has sprung up to them, pä-äw-tä-tiax-ǝn tĭn ta wäi (v:45) he causes the sun to rise; u-ta-tiäx-an ki wäi (C56v) sunrise aux.; (?) ĭna t‹m›iäw-tiäw s‹m›amŭk timamang-an (C122) don’t cause disturbance to anyone vb2; to spring up, iru ka ni-tibix kawx-ngara (xiii:26) when the blade had sprung up /təbu/ (variant form tŭbo); vb2; tŭbo (xxvi:51) to chop off; pa-tĭbu ki vungo (xiv:10) to behead vb2; tĭdaw (xxii:9) to call, invite vb1; ma-tikanax (x:1, xii:43) to be clean, pure, (xiii:43) to shine → pătäivb2; (C23) to support vb1; ma-tiktik (i:19) just, (x:41) righteous, fair, honest, (v:48) perfect, (xxvii:4) innocent, ma-tiktik ki su

Lexicon 385

tiktik II timamang timang timäwx timi I timi II tĭmxa tĭn I tĭn II tin III tĭnäx, tĭnix tĭng tĭngtĭng tĭni-än tĭnin tĭnix tĭntin tĭnun tĭraw tiri

(xxii:16) true; pa-i-tiktik-aw ta u-ka-ku’-n tĭn (iii:3) make His paths straight; pa-ka-tiktik (C99v) to keep honest; ka-tiktik-an justice, fairness, (xxii:16) truth or.; p-u-tiktik-ǝn (xi:19, xii:37) to be justified → sivb3; t‹m›iktik (C39v) to nail → timang question word (< ti mang); (iii:7) who; (v:19) timamang whoever (§4.8) locative adverb? n.? → măkan.; timi (ix:22), ta-timi-ǝn (xiv:6), ta-ta-timi-ǝn (xxi:5) daughter n.; (v:39 cheek, xxvi:68) lower jaw vb4; ma-tĭmxa (xvi:22) to punish, rebuke, ni-patĭmxa-n ta neini ki Pa-ta-täutäux-an (xix:13) the Disciples rebuked them 3rd person singular genitive pronoun (his, her, §4.7) vb; ; tĭn-ǝn=ko tu rĭx-äw (C16) my conscience tells me; a neni […] ka tĭn-ǝn ki rĭx ta ka-t’e-ǝn nein (C18) to them who feel their misery vb; pa-tin (C81) to halt, stop ; → päx→ pătäivb; vato ka tĭng-tĭngtĭng (C122v) weights; ta-tĭngtĭng-an (C122v) scales, weighing instrument 3rd personal singular oblique pronoun (her, him, §4.7) n.; feeling (C65v) → päxn.; (v:28) heart vb; ; ni-tĭnun nein ta sakiru ka na adŭm (xxvii:29) they plaited a crown of thorns; t‹m›a-tinun (vi:28) to spin n.; (x:34, xxvi:47) sword vb; to shed, ämax=au […] ka tiri-aw aley ki ma-­ batung (xxvi:28) my blood […] which will be shed for many or.; pa-u-tiri (ix:17), p-u-teri (C120v) to pour out something; pa-p-u-tiri-ǝn ki ämax (xxvii:24) bloodshed

386 Lexicon titil titing titing II, titĭng tkid t’la-n t‹m›a-tul t‹m›awki- tmĭla tmok, tmuk tmuy tna-, tnä-

=‘to

vb4; ma-titil ki su (C16v) to quarrel; pa-titil-an (C124) difference of opinion, pa-titil-ǝn (C134) issue I (related to titing II?) vb4; pa-titing-ǝn (ki walix) (viii:12, xiii:42) gnashing (of teeth) vb1; ma-titĭng (vii:14), ma-titing (ix:37) to be few → pătäivb2; ; ni-tkid tĭn ta mutus ki Sadduceen (xxii:34) He put the Sadducees to silence vb; 1. (v:15) to be lit (candle); 2. (C93v) to be aroused (anger) → tuul → tawkivb; pa-tmĭla ki rĭx (v:25) to agree, be favourable, well-disposed

or.; m-u-tmuk (viii:34) to approach m-ĭ-ta-tmuk (xxii:37, xxvii:45) all, total, complete, entire → hu-, pakoi-, sakivb1; ma-tmuy (xiv:20) full or.; u-tmuy-ǝn (xiii:48) to become full; p-u-tmuy (xxiii:32) to fill bvb2; ; tna-harŭm-ey pa-paki-valey (vi:7) they shall be heard ni-tna-la=ăpa=kamu m-ĭlingix (v:33) again, you have heard tna-lbä-lbäx (C26v) articles tna-m’sing (viii:13) to believe; tna-m’sing-an (vi:30) faith tna-vä[r]ingbing (xx:24) to be angry (hearing an improper request) tnä-xpang (xxi:15) to take offence (hearing Jesus being praised as the Son of David) a.s.; du ni-tna-kaha=‘to m-ĭlingix ki Ma-i-sasu ka Sibavaw, ni-d‹m›arang=atu=ra (ii:9) when they had heard the king, they departed; ausi ki patar tu mamado tĭni-än, ka tna-dĭs tna-kaha ta teni (xiii:21) he has no root in himself but only exists for a while; (probably < tangira) allomorph of =ato occurring after final -a (§5.10)

Lexicon 387

toktok toku-ko ton tpal, tphal t’pung tu I tu II

tu- =‘tu= tŭb tŭbo tŭbtib, tŭbtŭb tŭbŭl tŭbŭx

tŭb’x- tuey tuftuf tuk



→ tuktuk → paku-, -tuko → tun, pakun.; tpal (xxi:12), tphal (C94v) table, tpal (C112v) tablet, board (UM tpal board, table; < Dutch tafel?) n.; (iii:7) viper → kŭbkŭb locative relation marker (§4.2.2) conjunction; tu (xiii:19) while, during, iru m-ĭlingix ta timamang ki su ki Pa-i-sasu-an tu asi tĭn u-mxa-n, dumiaka i-rua ti Tatapin (xiii:19) when anyone hears the word of the Kingdom and does not understand it, then comes the Wicked One bvb2; tu-lam (v:41) to go with; pa-tu-lam (v:41, xvi:22) to take as a company, take along tu-para (iv:21) to be together with; pa-tu-para (ii:13), (xviii:16), (xxvi:37) to take along, cause to join non-final allomorph of =ato occurring after final -a (§5.10) vb1; ma-tŭb to faint → tĭbu [tǝbtǝb]; vb3; t‹m›ŭbtib (vii:7), t‹m›ŭbtŭb (vii:8) to knock, tŭbtŭb (C135v) beat n.; (xiv:26) spirit, phantom vb2; tŭbŭx (C20, C37v), t’bŭx (C20v), tŭb’x- (viii:17, xvi:21, C37v) to suffer, endure, ti Jesus […] tŭb’x-a ki ma-dax (xvi:21) Jesus […] will suffer a lot; tŭb’x-an ki rĭx (C2) patience, forbearance → tŭbŭx vb1; mi-tuey (C40v) subject to decay, rotting vb; (luang ka) ni-tuftuf [ka laŭlong] (xxii:4) fatling locative/temporal adverb; near, close-by; soon, tu-tuk ta kidi=au (xxvi:18) my time is nigh vb1; ma-tuk (xxvi:73) to be close, near; to be soon, ma-tuk=ato ta kidi ki täley (xxvi:45) the hour is at hand, ma-tuk ki kidi k=ăna (xxvi:73) after a short while; ma-tuk xail (C127) to adhere to, follow or.; m-u-tuk (iii:2, iv:17) to draw near, approach aux.; ni-t‹m›a-tuk m-uni ta tauka (xxvi:75) immediately the cock crew

388 Lexicon tukad tukax tuko tuktuk tukul tukur tul tule tulu tumamang tumang tumimia tŭmŭk, tŭmuk tun tŭngäws tuntun tunun I

tunun II tunun III

n.; (xiv:6) the middle, tu tukad ki (xiv:6) among, (xxiii:35) between vb2; (xxv:6) (to be in) the middle, ka tukad ta äwvan (xxv:6) at midnight → si→ aäw-, ääwn.deriv.; Ta-tuko (v:17) the Law or.; m-i-tuko (xii:46) to stand → pakun.; tuktuk (C38v), toktok (xxvii:33) skull vb; tuktuk[-aw] (C119) to peck out vb1; ma-tukul ki rĭx (C103v) unjust; ka-tukul-an (vii:23, xiii:41, C103) iniquity, injustice → pään.; (C134v) trap → tuul vb1; mă-tule (xi:5) deaf vb3; ; t‹m›a-tulu ki rangi (xxvii:10) potter; tama-tulu ki rangi (xxvii:7) potter; ta-tulu-ǝn (vi:30), ta-tulu-an (xiii:42) oven, furnace → tumang question word (< tu + mang); (ii:2) ‘where?’; tumamang (viii:19) wherever (§4.8) vb3; t‹m›umimia (v:42, xiv:36, C138) to beg, ask for, (C5, C57) to demand; pa-tumimia ki Alid (C138) to ask for something from God vb; tŭmŭk (C139), tŭmuk (C123v) to judge → pakun.; (v:18) tittle (a point, a minuscule orthographic difference) vb4; ma-tuntun (xxi:12) to cast out quantifier; 1. large number? tunun ki vŭlŭ-vŭlŭm (iii:2) (large number of clouds=) heaven; 2. thousand; xpat kä-tunun-an (xv:38) four thousand; saat katunun-an ki na ka-arux ki rapal (v:41) one mile [lit. ‘one thousand footsteps’]

→ pää-, pătäivb3; t‹m›unun (xi:12) to assault (xvi:18) to overpower, prevail, tunun-ǝn ki ka-ilx-ǝn (xi:12) to be assaulted

Lexicon 389

tupu tura tural tŭrinux turo, turu

turung turux tuto tuuk tuul, tu[u]l tŭbu teri u- ual uamang uap uax, uäx udal

by force; (C101v) to convince, ni-tunun-ǝn ta tintin nein (C101v) they are convinced in their minds; tatunun-an (xii: 20) victory; tama-tunun 1. (xi:12) assaulter, violent person; 2. (C143) victor vb; ; ni-tupu tĭn ta ăna ki ait (xxvii:59) he wrapped it in a cloth vb3; t‹m›ura (xii:44) ?and n.; (C38v) bone; tural ki tuktuk (C38v) skull n.deriv.; tŭrinux-an (xxiii:25) robbery numeral; turo (xiii:8) three; ta-turo ki vual (xviii:20) three individuals; tu tu-turu ki wäi (xxvi:61) in three days; ka-ta-turo ki wäi (xx:19) the third day; tu kata-turu (xxvi:44) for the third time; turu-l three times, t’-turu-l-ey-may r‹m›au ĭau-an (xxvi:34) you will deny me three times → sawvb3; t‹m›urung (xxi:39, xxi:46, xxii:6, xxvi:48) to catch, lay hands on, (C44v) keep captive n.; (C47v) knee or.; p-u-ta-turu-turux (x:32) to confess (fall on one’s knees?) n.; seed; tuto ki s’xay (xvii:20), tuto ki s’xay [ka keyloa] (xiii:31) mustard seed (possibly related to tuk ‘close-by, near; soon’) → aku- vb2; tuul (xiii:5), to grow, spring up; pa-tul (xiii:30), pa-tuul (C80v) to cause to grow → tatul → tĭbo → tiri orientation prefix indicating motion (§5.14) n.; (v:29) right-hand side question word; (xxvi:50) what for? for what purpose? (§4.8) n.; (xii:44) broom vb; ni-uap-an (xii:44) swept n.; life vb1; mä-uäx (ix:18) to live; pakä-uäx (iv:4) to survive; ka-uax-ǝn life n.; (C29v) rain; pa-udal-ǝn tĭn (v:45) he sends rain

390 Lexicon ŭdam udamey udo ud-udo uft- uhang uho I =uho II, =uhu ui ŭl uley uli ŭlŭd ulux I, II ‹um› uma I uma II

umamang umang u-mha, ŭ-mha =umi

vb; ; asi=kame ni-ŭdam ki sa-a-at (xx:7) no one has hired us temporal adverb; (vi:30) tomorrow vb; (related to rudo?) ämax ka ma-tiktik ka ni-ududo-ǝn tu Näi (xxiii:35) righteous blood shed upon the Earth → udo → väwt vb; (ii:10) huge, (ii:16) very; uhang-irang huge, ka-ray’-ǝn ka uhang-irang (ii:10) great joy vb4; ma-uho to suck, (xxi:16) baby; pa-uho (xxiv:19) to give suck 2nd person singular genitive pronoun (variant forms – ho, =hu, =oho; §4.7) n.; (vi:3) left-hand side n.; (xxiii:4) burden or.; m-i-uley (xxi:17) to stay the night (cf. also uli, which see) vb3; ; ăsi m-uli-a (C20), ăsi m-uli-li (C52) continuously, ăsi ahaw ni-uli-a (C46) continuously; pa-uli (xi:28) to give a rest; pa-uli-an (xi:29) rest → ĭlid → äwlux I, II infix indicating actor-orientation (allomorph of m- and ‹m›, only attested in lulux and loa; §5.1) n.; (xiii:24), (xxii:5), (xxvii:7) agricultural field conjunction; uma=ato (?) even if, never mind (concessive marker), Uma=ato ka d‹m›arang ta Alak ki kaäwlung mama ki ni-sulat-ǝn=ato tĭni-än, ra änäi ki tau k’-ăna ka si-vana-vana-a ki Alak ki kaäwlung (xxvi:24) The Son of Man goes even as it is written of Him, but woe the man who betrays him! vb2; ĭna umamang ki ma-tiktik k=ăna (xxvii:19) don’t have anything to do with that just man; (< u-mang, u-ma-mang) vb2; (xxi:40) (to do) what?; ni-umang ĭmhu-an ta ti Christus ki na ämax tĭn? (C3) what has Christ done for you through his blood? → mha 2nd person plural genitive pronoun (§4.7)

Lexicon 391

u-mxa unang ungey uni I ŭni II uräx urĭf urĭf-arĭf uro I uro, uru II uro III

uru- urung

→ mha vb3; m-una-unang (iv:18) to walk, stroll; una-unangan (C100) conduct vb; ni-ung-ungey-ǝn (C42) smashed n.; (xxiv:31) sound vb; m-uni (xxvi:34) to sound (with variant form ‘ni, see pani); vb3; ŭni (vi:24) to adhere to, remain with; m-ŭni (iv:12) to stay; p-ŭni (xvii:1, xxiv:15) to put somewhere (?); ŭni-ǝn (xv:21) destination, place ; (variant forms äwrax, äwräx) → ki-, hali→ pää- vb4; m-urĭf-arĭf (C58) to forget n.; (xii:45, xxi:36) position ahead, first position, tu uro ki before, prior to, tu uro ki uni-ey ki tauka (xxvi:75) before the cock crows aux.; ma-uro to do first, ma-uru-a ma-reya (v:24) recon­cile first! mä-äwro ma-susu (xvii:25) to say first, to prevent from saying; ta t’hing ka mu-uro m-u-vavaw (xvii:27) the fish that comes up first → sin.; uru-uru (xiii:32) herbs; uro ka ăsi ma-riang (xiii:25) (bad) weed n.; lack, absence; uro ki rĭx (C125) evil vb1; ma-uro 1. (xv:16) to be ignorant, ma-uro ki rĭx (C7v), m-uro ki rĭx (C43) godless; 2. ma-uro (xxvi:40) to be unable; ka-uru-an tna-m’sing (xiii:58), k-uru-an tna-m’sing (C64) lack of faith, k-uro-an m-u-mxa (C129) ignorance → uro I, II, III ; vb3; m-urung (vi:24, xviii:10, C119), m-uzung (C119) to despise, (xx:19) to mock; pa-urung (C110v) to dishonour, (C118v) cause shame; urung-ǝn (C77v) shame, (C109) scorn; uz-uzung illicit sexual activity? uzuzung ki ni-ma-ka-kĭtil (xv:19) adultery, uz-uzung ki ăsi ni-ma-ka-kĭtil (xv:19) fornication; m-uz-uzung ki

392 Lexicon

urur urux us ŭsĭn, ŭsĭng, usĭng, using



utäx utikĭling utut uzung väango vaat vääw vadiu vaha vahäw

ni-ma-ka-kĭtil (xix:18), m-uz-uzung ki ni-mä-ämäx ma-ka-kĭtil (v:27) to commit adultery → havb1; ma-urur (xi:19) to gormandise; ka-urur-an (C103v) gluttony, Tama-ka-urur (C119) glutton vb3; m-urux (C119v) to dishonour vb3; m-us (iii:15, C117v) to allow to happen, tolerate, m-us-a (C37), os-ey=‘to (xxvii:49) let it be n.; something small, a little thing, sa-a-at ki ŭsĭng k’-ăta (xviii:6) one of these little ones vb2; to be small, ŭsĭng ki tna-m’sing-an (viii:26) of little faith; usi-sĭng (xv:34), ŭsi-ŭsĭn (v:19), äwsĭ-äwsĭng (ii:6) the smallest, the least, ma-daäwa ăsi äwsĭäwsĭng=kaw ki si-bavaw (ii:6) you are by no means the least among the princes vb1; ma-using to be of small quantity, vato-to-an ka ma-using ma-liix (xiii:5) stony places with not much earth; tu äwma tumamang ka tu ka-irang-ǝn tu k-ŭsing-an lava (x:11) whatever city or village aux.; pa-ŭsĭ-ŭsĭng ma-nanang (v:19) to call (?consider) the least n.; ; äw-ta-ta-äwtäx ki ämax ka karil (C39), äwta-ta-utäx ki ämax ka karil (C41v) big drops of blood vb; (xiii:32) minor, small vb3; m-utut (xii:1) to eat → urung n.; (xxiv:12) love vb1; ma-väango (v:46, vi:24, x:37) to love; alak ka ka-väango-ǝn (iii:17) beloved son; ka-väango (C38) love n.; (xvi:17, xix:5) flesh; sa-saat ki vaat (xix:5) (to be) one flesh → vahäw n.; vadiu ka mama ki purut (xxvii:48) sponge n.; (vii:25, xxiv:38) flood vb; vahäw (ix:15), vääw (xiii:52) new, vahäw (xxi:16) young; pa-ka-vaäw-ǝn renewal aux.; to do anew, ru hu-baäw-aw=mau m-ĭt ta ăta h‹m›u-lam ĭmumi-än (xxvi:29) when I drink it new with you

Lexicon 393

vahier, vahĭr

väingbing -valey valŭt vana, văna

vănak vangey vangtaw, vantaw varaku varaw

varäwx

varäx I

vb1; ma-vahier (v:44) to hate, ka-vahĭr-an-ey=kamu ki ĭmid ki tau (x:22) everyone will hate you; măka-v’liv’li-a măka-mado măka-vahie-hĭr neini-än (xxiv:10) they will hate one another → käix(xx:24; typo for väringbing, which see) (a variant form of -baley); or.; i-baley[-ey=mau] (C125v) to seize, grasp ni-ä-i-va-valey ka aku-ka-vui-ǝn ta teni (i:18) she was found to be pregnant → äy-, paki-, äi-, su-, hi-, hĭ-, ka-, päxn.; (iii:4) loins vb; 1. bana (xii:48), vana-vana (ii:13), văna-văna (xvi:21), bana-vana (viii:4), băna-băna (xiv:12) to tell 2. ma-vana (vii:11), ma-văna (xx:22) to know, kavana-n ki Raraman=umi (vi:32) your Father knows, ma-vana päx-dimdim (C4) wise; pa-ka-vana (C95v) to mean, signify → sin.; (ix:17) leather (wine) bag n.; (ii:11) treasure vb1; ma-vangey (xix:23) to be rich; pa-ka-vangey (vi:19) to collect treasures; ka-vangey-an (xii:35) treasure vb1; pa-ka-vangtaw (v:6), pa-ka-vantaw (xv:33) to satisfy, satiate; mi-bangtaw (xiv:20) to become satiated n.; (iii:12) fan, winnowing device n.; (variant form baraw); (i:21) sin vb1; ma-varaw (xii:5) to be guilty, (xviii:15), (xxvii:4) to sin, do something wrong; pa-ka-varaw (xi:6), (xiii:21) to make angry, offend; pa-ka-va-varaw (xii:10) to accuse; tama-ka-varaw (ix:10) sinner or.; tama-p-u-varaw (C39) criminal → t’or.; m-u-varĭx (C70, C99) to earn; m-u-varäwx (xx:12) to work, do labour; ni-u-var’x-an (xx:8) earnings; päu-varawx (xx:9) to hire for work; u-va-var’x-an (v:12) pay, reward vb2; ba-varäx (xxviii:1) to dawn, ru bä-väräx ta rämäx (C44) ‘s morgens

394 Lexicon väräx II vare varingbing varĭngxa varit variu varutivŭt varŭx

varĭx, var’x văte, văti vato

vatung vatux vaung väut

na vä-väräx (xvi:24), na vä-vä-väräx (xxvii:32) cross or.; p-u-na-vä-väräx (xx:19, xxiii:34) to crucify; pa-pu-na-vä-väräx (xxvii:23) to cause to be crucified n.; wind vb2; ba-vare (vii:25) to blow vb2; va-varingbing (viii:32) to do with vehemence (< ‹ar› + ving-bing) → tnan.; (xxi:13) hole, den (varyng’ha) n.; (xxvii:51) veil, curtain or.; m-i-variu (ii:22) to replace n.deriv.; ka-varutivŭt-an (xxvi:5) uproar /varǝx/; vb2; ba-varŭx (v:11) to revile, barix maku-talŭm (ix:3, xxvi:65) to slander; va-var-bar’x slander (xv:19); bar’x-an maku-talŭm (xii:31) slander; ba-varŭx ki Alid (xxvi:65) blasphemy → varäwx n.; văte (xvi:26), văti (ii:20) soul → pahan.; (iii:9) stone; vato ka täi-kua tu kudo (vii:6), (xiii:45) pearl [lit. stone which lies inside an oyster]; vato ki pa-phŭd-ǝn (xviii:6) millstone; vato-to-an (xiii:5) stones, stony places; käwx-vato tu pusul (xxi:42) to become the head of the corner n.; vatung (xv:33) large number vb1; ma-batung (vii:13) many; ka-batung-an (ix:23) multitude, people, ka-batung-an ki tau ka ma-cĭt (xxii:7) army n.; vatux (xxii:10), vatux-an (xxii:2) celebration, feast or.; i-ba-va-u-vatux-an m-avok (xxv:10) the wedding u-va-vatux-an (xiv:6, xxii:11) celebration, feast, u-vavatu-vatux ki pa-ka-kĭtil-an (xxii:11) wedding or.; m-u-vatux (xxvi:2) to celebrate n.; (iv:13) sea or.; m-u-vaung (xvii:27) to go to the sea, ka-käwäwr ka ni-p-u-vaung-ǝn (xiii:47) a net that was cast into the sea vb2; bäut (xii:29, xxvii:2) to bind; äwft-ǝn nein ta ŭl ka ma-kdŭng (xxiii:4) they bind heavy burdens; paväut (xiv:3) to bind → aäw-, ääw-

Lexicon 395

väux vavaw

vavuy väwälung väwäu-väux väwäwx väwbäwx väwäx I väwax II vawkix väwrix väwt

väwung väwx vaya vering, verĭng veyax, veyäx

1

n.; (xiii:25) enemy vb4; ma-väux (x:36) to be enemies, (xiii:28) to be hostile, ta ma-väux (v:43) enemy; pä-va-väu-väux-an (C103v) enmity, hostility or.; m-äw-ä-väw-väwx (xxviii:4) to be frightened → sin.; the top, tu vavaw ki on top of, above or.; ma-i-vavaw (xii:49) (to stretch out) over m-u-vavaw (xvii:27) to go up, come up; p-u-bavaw 1. (xii:11) to lift, raise; 2. (xi:23) to exalt, p-u-vavaw ta neni p-u-ka-irang-ǝn ki kidi ki Alid (xv:31) they glorified [the greatness of] God → măka-, ĭ-, sawn.; (viii:30) pig vb; m-i-väwälung (iv:23) diseases → väux n.; (C53v) enemies; (cf. also väux) n.; väwbäwx (vi:19), bäwbäwx (vi:20) moth n.deriv.; bä-väwä-väwäx (viii:30) enemies, opponents?1 n.deriv.; ka-väwax-ǝn [ki pariu] (vi:27) cubit → vukŭx → vŭrŭx vb; vŭte (C114v) to happen; pa-väwt (ii:23), pa-vtäw (ii:17) to fulfill, pa-fte (xi:20, xxvii:9, pa-ftäw (xiii:58, xxi:4), pa-uft[-awl=ato] (xii:17) to do, perform, fulfill; aley ka pa-väwt-aw ta na su ki Tama-Mătäi-tan (ii:23) that it might be fulfilled which was spoken by the prophets; aley ka pa-uft-awl=ato (xii:17) so that be fulfilled…; see also vŭt → veyung → väux n.; (v:13) salt → aäw-, ääw→ ku;

A speculative meaning based on 1. formal similarity with väux enemy; 2. the syntactic context of verse viii:30; and 3. its cultural context: Jews are not supposed to herd pigs.

396 Lexicon veyung vidäx vihit

vikur vĭling’x- vĭno viri vĭt vitix vĭturux v’la- v’lat v’li

vlŭng voak voal

n.; veyax each person, veyax ka aku-mea, teni ta p’h’ey (xxv:29) whoever has shall be given → ha-, hä-, k‹m›äixvb; ma-veyung (xxi:31) to fornicate; ka-veyung-an (xix:9) fornication; äw-vä-väwung-ǝn (xv:17) secrecy n.; ; vidäx ki darang (xiii:4) wayside vb; (to drag?>; mama ru vihit-ǝn ta tama-p-u-varaw tu ni-p-u-sangat-ǝn tĭni-än (C66v) like a criminal being dragged out of his prison; vihit-ǝn s‹m›um (C130v) to be snatched away (?) n.; (vi:5) corner n.deriv.; kavĭling’x-ǝn (C15) disobedience n.; (C80) ink (< Portuguese) vb; to interpret, transform, viri-ǝn kimang ta su k’=ăta, Jesus? (C32) what does this word ‘Jesus’ mean? vb4; ma-viri (pa-viri-ey, xvi:26) to give in exchange; tama-ma-viri ki malĭtuk (xxi:12) money-changer → paha→ mali→ t’e n.; (xiii:8) time, turn, turo kĭtiän […] ki vĭturux (xiii:8) thirty-fold vb; ni-v’la-n tĭn (C44v) he broke something to pieces or.; pa-u-bla (C83, C96v) to break something vb2; ni-v’lat tu vungo tĭn (xxvii:30) they beat him on the head vb; ; vŭli (C19v) to take revenge; v’liv’li-an (C119v) grudge, grievance; ba-v’li-an (C133v) gratitude; käwx-ba-vli tuul (C8, C13v) descendants or.; m-i-v’li 1. (xx:28) to recompensate, (v:38) to be equivalent, mata ta m-i-v’li-a ki mata (v:38) an eye for an eye, ma-i-v’li kŭting (xii:36) to give account; 2. (C37) to do on behalf of, kidi=ato ka pa-am’t-aw tĭn ta Ta-tuko ki Alid m-i-v’li ĭmĭt-än (C37) he must carry out the Law of God on our behalf → paku-, matäi, pään.; (vi:16) face; vlŭng ki tau (xxii:16) [the face of a man =] a man’s status → vohak → vual

Lexicon 397

voe vohak vongo vtäw vua vual, vuel vue, vui vuhak vuil vukbuk vukĭn, vukĭng vukŭx vulas

→ vui vb; (with variant forms boak, voak, vuhak); ma-va-vohak aley ki ka-harŭm-an (xx:34) to be moved with compassion or., vb4; ma-i-voak kimamang ka nĭno (C123) to do vain things pa-pa-i-ä-voak (xxvi:31) to spread around, cause to stray, pa-pa-i-a-vuhak (C118v) to destroy aux.; päx-voak päx-s’hŭt to trust in general t‹m›u-voak t‹m›umimia (C138) to pray for anything indiscriminately → măka-, sa→ vungo → väwt n.; (iii:8) fruit; paka-va-vua-n (C29v) fertility; → păkan.; 1. vual (v:29) voal (iv:24) body; 2. vual (viii:5, ix:9), vuel (viii:21) somebody, individual, person; saat ki vual ki pa-xpat ki Ma-i-sasu ki purux (xiv:1) tetrarch vb1; ma-voe (xxiv:19) to be pregnant; ni-ka-vue (i:20) to be conceived; aku-ka-vui-ǝn (i:18) to carry a baby, be pregnant; pa-ka-voe (C36v) to impregnate → vohak n.; (xii:40) belly; ka-vuil-an (i:1), ka-va-vuil-an (xii:41) ka-vui-vuil-an (i:17) generation, lineage or.; m-u-vuil (xv:17) to go into the belly vb2; bukbuk (xxix:49) to beat; ni-bukbuk-ǝn nein ki na kmŭd tĭni-än (xxvi:67) they struck him with (their) fists; va-vu-vukbuk (xxvi:47, xxvi:55), sticks n.; vukĭn (v:1), vukĭng (iv:8) mountain or.; m-u-vukĭn (xiv:23) to go up a mountan; p-u-bavukĭn (xxiv:16) to go to the mountains; p-u-vukĭn-ǝn (v:14) to be put on a mountain n.; /vukǝx/; vukŭx (v:36, x:30), vawkix (C2) hair vb1; ma-vulas 1. (ix:15) to be sad, ma-taraäwx mavulas ta văti=au (xxvi:38) my soul is totally sad; mava-vulas (v:4) to mourn; 2. to be angry, Timamang ta ma-nĭno ma-vulas ki täi-ä-para tĭn, si-darĭm-a ki

398 Lexicon

vuley vŭli vulu I vulu II vŭlŭm

vuney vungo vural vuravur vŭrŭx vuskar vusuk, vŭsuk vŭt vuta vŭte vuthaw wax, wäx

pa-pä-mämäx-ǝn=da (v:22) whosoever is angry for no reason with his brother shall be in danger of judgment; 3. ma-vulas (xxi:29, 32) to repent, ni-ka-vulas-ǝn ti Judas (xxvii:3) Judas repented; mi-vulas (xviii:31), käwx-bulas (xiv:9) to become sad, ‘to become sad’ → pătäi-, kĭ-, sawn.; (vii:10, x:16, xxiii:33) snake → v’li vb; (with variant form –bulu and related to havulu ‘to spread’); (C32v) to anoint → tin.deriv.; ka-vu-vulu-an (vii:6) pigs, swine n.; (v:18) heaven; (vi:26) sky (original meaning must have been ‘cloud’, as appears from tunun ki vŭlŭvŭlŭm heaven (literally ‘a multitude of clouds’) and lexical evidence from other Formosan languages) temporal adverb; vuna-vuney (ix:14, xvii:15), bunavuney (C134v) often n.; (vi:17), head vb; pa-ka-bungo (xxvii:29) to put on the head → saun.; (xxiv:29) moon → pisn.; (C29v) dust /vŭrǝx/; n.; vŭrŭx ku rĭx (C15) recalcitrance, unwillingness vb1; ma-väwrix willful, deliberate vb1; ma-vuskar ki rĭx (x:19) to worry vb1; rotten; pa-ka-vusuk m-ahĭd (xv:11), pa-ka-vusuk m-ähĭd (xv:18), pa-ka-busuk m-ähĭd (xv:20) to defile, make unclean; ka-vŭsuk-ǝn (xxiii:27) uncleanness vb; asi vŭt-ǝn (xxi:30) it does not happen; pa-vŭt (xv:28) to cause to happen; see also vŭte, väwt, vtäw, ftäw, fte, uftvb1; ma-vuta (ix:27) blind → väwt n.; (iii:10) axe (< Hokkien) vb1; mä-wax (xvi:16), mä-wäx (ix:18) to live, be alive; pakä-wäx (iv:4) to make a living, support oneself; kä-wax-ǝn, kä-wax-an (vi:25), kä-wäx-an (xix:16) life → mäwäx, mäwax

Lexicon 399

wäi



wakakak walix xail

xak’b- xakŭb, xakŭp

xalap xangey xapulu xarey xarmil

n.; 1. (v:45) sun; 2. (ii:1) day; wäi ki pä-i-hababa-n (xii:1) day of rest, Sabbath; wäi-äi each day, Täi-adlu-dlux ta ä wäi-äi ki ka-t’e-ǝn tĭn ma-madu (vi:34) sufficient unto each day is the evil thereof; wäi-i 1. (xxvi:55) each day, daily, du sa-saat ki wäi-i nda, sa-saat-a ki malĭtuk (xx:2) one penny a day; 2. the day in question, i-ru’-a ta wäi-i, ka hami’awl=ato ta päräx ka ma-ka-kakitil neini-än, (ix:15) the days will come that the bridegroom will be taken from them aux.; ; ma-wakakak ma-tawa tĭni-än (ix:24) they laughed him to scorn n.; (v:38) tooth vb3; x‹m›ail ka si-ha-harang (xxvi:60), x‹m›ail si-haharang (xix:18) to give a false testimony; tama-xail (xviii:16) witness; ha-hail-hail (xv:19) false testimony; xail-ǝn tiktik (x:18) testimony → xakŭb vb4; ma-xakŭb (xviii:26), ma-xakŭp (xxvi:39) to fall down, prosternate; pa-xakŭb-an ki apang ki Kuva ki ta-tam’d-ǝn ki Alid (iv:5) balustrade to protect from falling, which is attached to the Temple roof (Greek tinne) or.; m-i-xakŭb (xviii:28) to lay hands on ma-äw-xakŭp (iv:9) to fall down, prosternate → pakun.; halap (xvi:18) surface, the outside vb1; pa-ka-xalap (xi:29) to place upon or.; m-u-xalap (xxi:44, xxiii:35) to come upon, (viii:24) cover; p-u-halap (ix:18) to put/place on something → t’vb1; ma-xangey (iv:2) to be hungry, ni-ka-xangeyǝn=au (xxv:42) I was hungry; ka-hangey-an (xxiv:7) starvation → hapulu or.; m-i-xarey (xiv:22), m-ĭ-xarey (xxvii:32) to force or.; p-u-xarey (C100) to pursue, p-[u]-harey-ǝn=au (C125v, C126) I pursue vb1; mi-xarmil (C127v) to cool off

400 Lexicon xi- xi-la-la xĭnaw

xĭnawa, xinawa

xitxid, xitxit x’naw xnĭn xpang xpat xuxpĭt yu yuax yuko, yŭko za-dŭma Zebedeus

→ hi-, hĭ→ hi-, hĭvb2; xĭnaw (viii:33), x’naw (ii:8) to inform, xa-x’naw măta-sasu (xi:5) to preach (the Gospel); Tama-x’naw (i:20) angel; xa-x’naw (iv:23) message, Xa-x’naw ka Ma-riang gospel, good news (variant forms xĭnawa, xinawa, hĭnawa); n.; 1. breath, m-ĭ-taraäwx ki hĭnawa (xxvii:50) to die, breathe the last breath; 2. hĭnawa (C50v) conscience, mind, sulat ki hĭnawa=eta (C50v) the book of our conscience; m-ĭ-taäwx m-ĭ-xĭnawa (C29v) to die, breathe the last breath; hĭ-xĭnawa-n (C29v) breath; p-i-xinaw’-ǝn (C134v) sighing vb3; x‹m›itxid (vii:6, v:13) to trample on, tread on; (compare also UM gagitgit (xa-xitxit) saw) → xĭnaw temporal adverb; (iii:10, C93) now; na xnĭn-an k=ăta (xxvi:64) from now on (cf. UM gnyn now) → tnä→ axpat → hufpit n.; (xxv:32) goat (< Hokkien) n.; (viii:30) herd n.; yŭko (vii:15) sheep (< Hokkien) → sa-dŭma bibl.; (iv:21) Zebedee

References 

References

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Index (to Parts A and B) ablative, 85, 87 Aboriginal. ~ Taiwan, 9–10. ~ Taiwanese, 8. ~ groups/population, 15 Aborigines, 13 actor-oriented, xv, 48, 55, 81, 102–105, 111, 115, 134, 136 additive, xv, 39, 125–126 Adelaar, 1–4, 33, 127 adverb,70, 74, 77, 90–91, 127, 133, 147 adverbial . ~ clause, 154. ~ construction, 127, 133 adversative, xv, 39, 122, 125–127 affricate, 34–35, 52. affricatisation, 35 allegro . ~ form, 6, 38, 104, 115. ~ pronunciation, 33 Amis, 6, 7, 9 antepenultimate, 26, 56 anticipating sequence, xv, xvi, 41, 73, 133–141 apostrophe, 45–48 archaeology, archaeological, archaeologists, 8, 10, 14 aspect, 60, 69, 105–106, 110, 112, 122, 146, 153 aspirated stops, 43 Austro­nesian (see also Proto Austro­ nesian), 4–5, 7–10, 12–15, 41, 105, 150 authorship, 6 auxiliary, xvi, 41, 73, 133, 135–136, 138–139 base, xiii, 25, 32, 35, 37, 45–46, 50, 56, 58, 60, 63, 69, 102, 113, 122, 148–150

Bellwood, Peter, 10, 14 bleached, 130. bleaching, 140 Blussé, Leonard, 12 Blust, Robert A., xiv, 9, 10, 14, 60, 66, 67, 150 bound verbs, xvi, 101, 103–104, 127–130, 133, 138–140 Breen, Simon van, 6 breve, 18, 31, 44, 51 Ca-reduplication, 35, 45, 52, 55, 60–61, 66–69, 112, 143–144, 146, 148–150 Campbell, William, 2, 4, 6, 12 Candidius, Georgius, 12 cardinal numbers, 60, 142-143 Caron, W.H.J., 30 case, 71, 74–75, 77–85, 87–88, 90, 92, 141, 146, 153, 155 Cauquelin, Josiane, 7 causal clause, 71 causative, xv, 102–104, 117–120, 135, 153 Chang, Laura M., 60 Chen, Bien-horn, 4, 16 circumflex, 48 classification, 8-9 clause, 70–71, 73–75, 77, 79, 83–85, 87, 89, 90–91, 93, 95, 97, 99, 101–112, 119, 124, 126, 154 cleft construction, 77–78 cliticised, xiii, 72–73, 75, 79, 92, 94, 122, 124–125, 133, 135 clitics, xiii, 73, 93–94, 122, 125–126 cluster(ing), see consonant, vowel co-ordinating conjunction, 84, co-ordinator 71, 82 coda, 25, 31,32 collective (suffix), 106, 147

Index 409 colouring, see vowel comitative, xv, 82, 85, 130 ~ prefix, 130 ~ preposition, 87 common noun, 70, 78–79, 81, 98 complement, 127 ~ clause, 71 complementary distribution, 29, 55 complementiser, 84 complex verbs, 4, 41, 70, 73, 111, 112, 133–135, 139 compound preposition, 83, 84 Comrie, Bernard, 61 concatenation of reduplication patterns, 68 conjunction, 70, 74, 84, 86, 90, 141, 149 consequence, 123–124 consonant cluster, 20, 38, 53, 61 consonant clustering, 58 constituent order, 71–72 contraction (see vowel contraction) count words, 60, 66–67 CV-reduplication, 52–53, 55, 60, 66, 68, 143–145 decimal system, 141 default marker, 70–71, 107 deictic ~ adverb, 90–91 ~ verb, 83, 141 deleted, 22, 25, 63–65, 150, 152 deletion 18, 25, 45–46, 67 demographic changes, 6 deverbal nouns, 60, 62, 89, 102, 127, 149 dialects, 1–6, 15, 18, 22, 37, 39–40, 42, 46, 54, 56–57, 120–121 dieresis, 47, 48 diffuseness, 60 digit, 66, 142–143 diphthong, 22–23, 25, 41, 31–32, 47, 51, 57, 59, 63, 122 directional. ~ noun phrase, 83 ~ preposition, 70

dissimilation, 22 progressive ~, 22, 67 regressive ~, 64, 67 disyllabic, 31–32, 62–64, 66 disyllabicity, 66 ~ (root) reduplication, 60, 62, 64–65, 67–68, 150 double consonants, 18–19, 24–25, 43–44, 51 Dutch East India Company, 10, 12 Dutch language (see also missionaries and missionary activities), 1–2, 5–6, 19, 24, 30, 34, 36–38, 43, 49, 106, 222 Dutch (people, sources), 3, 5–6, 11, 13, 30, 106 East Formosan (language branch), 9 equational clauses, 77–78 ethnic ~ groups, 5, 13, 15–16 ~ rights, 13–14 ~ status, 15–16 ethnographic data, 12–13 exclusive (see personal pronouns) existential ~ clauses, 74–75 ~ verb, 74–75, 98, 102 extinct, 1, 3, 7, 15 extinction, 7, 10, 15–16 false (morpheme boundaries), 46, 50 Ferrell, Raleigh, 5, 8, 21 first syllable reduplication, see CV-reduplication Foley, William A., 134 Formosa, 7 Formosan ~ language(s), 3–5, 7–10, 19, 36, 39, 42, 44, 60, 106, 115 ~ speakers, 10 Formosans, 13 Fort Zeelandia, 11 fortis, 54 fortition, 54–55, 67

410 Index friction, 37, 40–42, 51–52 geminate consonants (see double con­sonants) generality, 146–147 generic aspect, 60, 147 genetic diversity, 8, genetic variety, 9 genitive, v, 71–72, 75, 79, 88, 91–94, 148 Ginsel, Willy Abraham van, 6 glide, 33 glottal, 18, 50 ~ spirant, 37, 52 ~ stop, 51 friction, 40–42, 51 glottalisation, 47 grammatical relations, 78–79 grammaticalised, 130, 139 Gravius, Daniel, 1–2, 4–6 Guo Xingye (see Zheng Chenggong) Hakka Chinese, 8 Hambrouck, Anthonius, 4, 6 Happartius, Joannes 6 heterorganic consonant clusters, 20 high back vowel, 27, 31 high front vowel, 23–25, 35 historical ~ arguments, 13 ~ data, 9 ~ justification, 14 ~ setting, 10 historically, 7, 10 historical linguistics, 2, historical linguists, 8–9 Hokkien, 15–16, 26, 35 Hoklo, 8, 14 Huang, Jimmy, 4 human ~ referent, 60, 66, 91, 143–146 ~ reference, 70–71 hyphen, xiii, 45–47, 49–50 hyphenation, 38, 49–50

iconic ~ aspect, 135 ~ relation, 137 ~ element, 138 ~ resemblance, 140 identity politics, 4 imperative, xv, 104–105, 113, 115, 124 implied causativity, 118 inchoative, xv, 119–120 inclusion, 148 inclusive(ness), 122, 148 inclusive pronouns, xv, 91 indefinite ~ pronouns, 89, 95, 97 ~ quantifiers, 143, 145–146 indefiniteness, 146–147 independent pronouns, 27, 71, 78–79, 88–92 indirect ~ causativity, 118 ~ questions, 97 instrument, 70, 82, 149–150 instrumental noun, 67, 150 inversive, xv, 121 iterative, 61 Japanese, 3, 11 Kavalan, 9, 16 kinship terms, 79, 89, 148 Koxinga (see Zheng Chenggong) land contracts, 3 Lapita Culture, 10 length ~ of a derivation, 58 syllabic ~ (see also vowel length), 23 lenis, 54 lexical prefixes, 4, 127–128, 138 lexical verb, 41, 73, 111, 134–140 lexicalised reduplication, 61, 69, Li, Paul Jen-kuei, xii, 3, 15

Index 411 linguistic classification, 8–9 linker, xv, 45, 62, 70–71, 84, 90 linking ~ vowel, 61 ~ -i-, 62 loanwords, 26, 29, 35, 37, 52 location, 70, 79, 81, 89, 109, 131–132, 150 location(-oriented) prefix, 26, 130–132 locative, 70, 74, 79, 89, 96 ~ adverb, 74, 77 ~ meaning, 147, 149 ~ notion, 150 ~ orientation prefix, 69–70, 103 ~ phrase, 77, 80 ~ prefix (see location(-oriented) prefix) ~ voice, 105–108 Macapili, Edgar, 16 macron 36 main verb, 134 Makatau, 3, 5 Malayo-Polynesian, 8–9 metathesis, 57–58 mid-vowels, 21 minimal pairs, 29–31, 44, 54 Missionaries, 6, 12, 35, 137 missionary activities, 13 monosyllabic, 31–32, 60 ~ root reduplication, 60–62 monosyllable, 61 mood, 73, 76, 105–107, 109–110, 113, 115, 124, 133, 135, 138, 146, 153 morpheme boundary xiii, 18, 21–22, 38, 43, 45, 47, 49–50, 56, 59, 67, 122, 125, 136 motion prefix, 130–131 Murakami, Naojirô, 2 nationalism, 13–14 necessity, 124–125 negation, 73, 99–101 negator, xv, 93, 111, 122, 125, 135

Nojima, Motoyasu, 127 nominal ~ clause, 70, 77, 84 ~ construction, 153, 77–78 ~ derivation, 68 ~ head, 71, 79 ~ root, 102, 106, 146, 153 ~ word base, 60 nominals, 78 nominalisation ~ of derived verbs, 153–154 ~ of verbal bases, 146, 149–153 nominative, xv, 70–71, 74–75, 79–80, 91–92, 94, 133, 155 ~ pronouns, 70–72, 79, 91–92 non-core argument, 70, 109 non-human referent, 60, 143, 145–146 noun phrases, 70–71, 77–80, 82–83, 86, 90, 146 nouns, 41, 60, 67, 70–71, 78–79, 81, 84, 89–90, 94, 98–99, 102, 106–107, 120, 122, 125, 127, 146–156 nouns derived from nouns, 146 numeral(s), 66–68, 148, 141–145 ~ for counting occurrences, 144–145 object voice, 104–108 oblique, xv, 27, 106 ~ case, 75, 79, 155 ~ suffixes, 70, 78–79 ~ pronouns, 27, 58, 71, 79, 91, 94, 98 Ogawa, Naoyoshi, 3, 5 ordinal numbers, 60, 89, 142, 144 orientation prefix(es), 101, 130–133, 140 orthography (see spelling) palatalisation, 18–19, 32, 35, 48, 51, 56– 58, 130 paradigmatic relation, 31, 35 perfective, xv, 105–106, 122–125 personal ~ article, xv, 70–71, 79–80, 89–90, 96, 155

412 Index ~ name, 79, 87, 89, 155 ~ pronoun, 71, 78–79, 87, 91–95 phonological reduction, 68 physical afflication, 120–121 pluperfect, 122–123 plurality, 146–147 portemanteau suffix, xvi, 171, 133 possession, 98–99 possessive construction, 75, 81, 93 possessor, 48, 70–71, 75, 79, 81, 88, 93– 94, 98 postconsonantal position, 32 pre-linguistic approach, 43, 50 prehistory, 9, 14 prepositional verbs, 89, 138–139 prepositions, 70, 83–84, 85–89, 93, 98, 141 primary sources, 2–3 progressive ~ aspect, 45, 60, 69, 112, 116 ~ dissimilation, 22, 67 prohibitive markers, 100 pronominal clitics, 73 Proto Austronesian, xiv, xvi, 4–5, 8–9, 14, 44, 66, 107–108, 115, 144 Proto Formosan, xiv, xvi, 19, 144 proto-phoneme, 29 Proto South Formosan, xiv, xvi, 19 quantifier(s), 70–71, 82, 122, 141–146 quantity, 148 question words, xvi, 70, 77, 95–97 questions, 77, 95–98, 139 reason, 85–86 reduplication, xvi, 21–22, 25, 35, 45, 53– 55, 60–69, 112–113, 116, 130, 143–150 regressive dissimilation, 64, 67 resemblance (see similarity) result, 123 revitalisation, 4 revival, 16 reviving, 15–16 rightward reduplication, 60, 64–65, 68

root(s), 1, 4, 21–22, 26, 28, 38–40, 46, 51–56, 60–69, 101–107, 117, 128–130, 146–149, 153, 172 Ross, Malcolm D., 115 Saillard, Claire, 8, 15 schwa, xiii, 17–21, 31, 51, 58–59, 64 semivowels, 23, 25–27, 32–33, 47–48, 50–51, 68 serial verbs, 134, 141 Shepherd, John Robert, 12 sibilant, 29, 34–35, 52 similarity, 60, 65, 135, 137–138, 140 sinicisation, 10–11, 15. sinicise, 12 Sinkang, 3 Siraya Proper, 3, 5 size, 148 spelling, xiii–xiv, 1–4, 6–7, 17–50, 56 Stainton, Michael, 13 Starosta, Stanley, 134 stative, 40–41, 56, 62, 101–102 stressed syllable, 26 subject, 70–71, 73–74, 77–80, 92, 96, 109 subjunctive,, xvi, 39, 41–42, 48, 71, 93, 102–107, 113, 115–116, 122, 125, 128 syllabicity, 18, 47–48, 57, 66 syllable ~ boundary, 49 ~ structure, 47–49 syncope, 45–46, 58–59, 65 Tainan, xii, 5–6, 16 Taivuan dialect, 3, 5–6 tense, 73, 76, 106, 110–116, 133, 135, 138, 146, 151, 153 totality, 148 transformative, 121 transitive clauses, 92 triplication, 69 trisyllabic roots, 65 Tsuchida, Shigeru, 3–6, 20, 101, 103– . 106, 122, 127 Tsukida, Naomi, 7

Index 413 UM dialect, 2, 4–5, 22, 37, 42, 46, 54, 120 undergoer-oriented (see undergoer voice) undergoer voice, xvi, 31, 49, 71–72, 81, 101, 103–104, 106–108, 111, 122, 125, 128 underived numerals, 142–143 Van Valin, D., 134 variation between voice suffixes, 108– 109 variety, 1, 3, 5, 9, 20, 50, 60–61, 84, 104, 146, 147 velar fricative, 36–38, 40, 52, 56–57 verb . ~ classes, 101–104. ~ serialisation, 134, 141 verbs, 41, 67, 70–71, 73–74, 89, 93– . 94, 97, 100–141, 146, 150–153 verbal clauses, 70–71, 73–74, 84, 100 Vlis, Christianus Jacobus van der, 1, 33 vocoids, 24, 47, 68

voice xvi, 70–71, 73, 76, 78, 101–110, 127, 133–136, 138, 153 vowel ~ colouring, 22 ~ contraction, 18, 20, 36, 45, 48, 59, 64 ~ deletion, 18, 46 ~ length, 24, 31, 44, 51 ~ reduction, 58–60 Weng, Chia-yin, 3, 35 wh-questions 95 word splitting, 43–44 word-final (position), 27–28, 39, 42, 49, 51 wordlist(s), 1–5, 33 Yamada, Yukihiro, 3, 5–6 yes/no questions, 95 Zamenspraken, 33 Zheng Chenggong, 11, 13