Gospel of John: Susdal Juhane 1u Sura

^{In English:
1} In the beginning was the Word: the Word was with God and the Word was God.
² He was with God in the beginning.
³ Through him all things came into being, not one thing came into being except through him.
⁴ What has come into being in him was life, life that was the light of men;
⁵ and light shines in darkness, and darkness could not overpower it.

^{In Taimirian with Russian loanwords:
1} Naçálli lòvoro idar - Lòvon Bóguro idar - Ha Bógro lòvonkin idar
² Bóguro i naçálli. ³ Tatro veşon i hepu - Tatro niçtòn i ne kuyut hepu
⁴ Sivodro an tatro i hepu, sivod an vetro i çilovèye
⁵ Ha veden veçaro i tèmmale, ha tèman podalétroysínnengi

^{In Taimirian with Japanese loanwords:
1} Hacmel kotobaro idar - Kotban Kamuro idar - Ha Kamro kotbankin idar
² Kamuro i hacmel. ³ Narro subten i karpu - Narro nanmon i ne kuyut karpu
⁴ Inociro an narro i karpu, Inoci an ikario i hitoye
⁵ Ha kagayang ikario i yamili, ha yamen norkeroysínnengi

^{In Taimirian with Mandarin loanwords:
1} Culi ciro idar - Cin Sinuro idar - Ha Sinlo cinkin idar
² Sinuro i culi. ³ Cenvero banun i dapu - Cenvero bon i ne kuyut dapu
⁴ Myero an cenvero i dapu, Mye an kivanlo i rine
⁵ Ha şuoro kivanlo i heyanli, ha heyanen cenmoysínnengi

^{In Taimirian with words from native lexicon:
1} Tabèdli lòvoro idar - Lòvon Jùmaluro idar - Ha Jùmalaro lòvonkin idar
² Jùmaluro i tabèdli. ³ Beuro keiken i hepu - Beuro okken i ne kuyut hepu
⁴ Ikiro an beuro i hepu, an iki an prakáslo i vireye
⁵ Ha beleren prakáslo i nupule, ha nupun saloysínnengi

Taimirian naming conventions

A person in the Taimir region has at his disposal three names, with which other people may address him: A familial name, a relational name, and a courtesy name. Each of these names are used by a different group of people, according to age or status of relationship.

The full name is rarely mentioned, if at all, but where bureaucratic needs are taken into account, the order of names recorded would be: [Familial], [Relational], then [Courtesy]. Take the name, for instance:

Ritä Laurannyi Kristin su Nestorkulik

1. su Nestorkulik describes origin: Kristin was born and raised in the area of Nestorkulik.

2. Ritä is the familial name. Members of Kristin's family members and childhood playmates before Kristin's age of reckoning would by default address Kristin as Ritä. If Kristin makes close friends with people outside of the family circle, then those friends could also address her as Ritä, though with her explicit consent to escalate a friendship into "first name terms".

It is not taboo, as in certain modern societies, to call one's elder relatives by their familial name, but a suffix would have to be used:

Kristin's niece would refer to her with the name: Ritäjäti
Kristin's cousin would refer to Kristin's father, Lauran, with the name: Lauranbäşi
Kristin's great-niece would refer to her with the name: Ritäkäjä
Lauran's great-niece would refer to him with the name: Lauranpaşa

Immediate antecedents would simply be called "mother", "father", "grandmother", etc.

3. Laurannyi is the relational name. Lauran refers to Kristi's father. The suffix "-nyi" is a compressed form of the word "niki", meaning daughter. Lauran's son would take the name "Lauranmjek", a shortened form of the word "mjeki" (son). Sometimes the tribe name is used, instead of the name of either parent.

4. Kristin is Kristin's Courtesy name. A child would warn a courtesy on their age of reckoning, which can vary from twelve to sixteen years of age. Most of Kristin's friends and acquaintances would address Kristin with this name.

Courtesy names behave similarly to modern nicknames as it brings to focus a specific outstanding attribute of the person. A courtesy name can be changed at will by the bearer, usually for life-changing events.

Similar to the familial name, people of a junior age to the bearer of the name could the suffixes used e.g. "Kristinjäti" for a much younger, unrelated girl to refer to Kristin.

Stabat Mater

At the cross her station keeping, Stood the mournful Mother weeping, Close to Jesus to the last.	At te zros her stadion képiñ, Stant te mõrnful Moter vépiñ Zlosë to Iesus to te last
Through her heart, his sorrow sharing, All his bitter anguish bearing, Now at length the sword had passed.	Tróge 'er hèrt, his sorov sãriñ Al his biter anguis' bèriñ Nov at leñt te svord haft past
Oh, how sad and sore distressed Was that Mother highly blessed Of the sole begotten One!	Ó, hov sad and sorë distrest 'Sëd tat Moter higlü blest Of te solë begoten Onë!
Christ above in torment hangs, She beneath beholds the pangs Of her dying, glorious Son.	Z'rist abovë 'n torment hañs Sẽ benèt' beholds te pañs Of her düiñ, gloriõs Son.
Is there one who would not weep, ‘Whelmed in miseries so deep, Christ’s dear Mother to behold?	Is terë onë võ võld not vép, 'Vẽlmëd in miserís so dép, Z'rists dèr Moter to behold?
Can the human heart refrain From partaking in her pain, In that mother’s pain untold?	Zan te human hèrt refrain, From partakiñ in her pain, In tat moters pain untold?
Bruised, derided, cursed, defiled, She beheld her tender Child, All with bloody scourges rent.	Bruist, deridëd, zurst, defilt. Sẽ beholdëd her tender Zĩld, Al vit blódü szõrges rent.
For the sins of his own nation Saw him hang in desolation Till his spirit forth he sent.	For te sins of his ovon nadion, Séd him hañ in desoladion, Til his spirit fort he sent.
O sweet Mother! font of love, Touch my spirit from above, Make my heart with yours accord.	O svét Moter! font of lovë Tõz' mü spirit from abovë Makë mü hèrt vit ürs azord.
Make me feel as you have felt; Make my soul to glow and melt With the love of Christ, my Lord.	Makë me fél as ü havë féld, Makë mü sõl to glov and melt, Vit te lovë of Z'rist, mü Lord.
Holy Mother, pierce me through, In my heart each wound renew Of my Savior crucified.	Holü Moter, pírze me tróge, In mü hèrt èz' võnd renev Of mü Savior zruzifíd
Let me share with you his pain, Who for all our sins was slain, Who for me in torments died.	Let me sãrë vit ü his pain, Võ for al õr sins 'sëd slain, Võ for më in torments díd.
Let me mingle tears with you, Mourning him who mourned for me, All the days that I may live.	Let me miñle tèrs vit ü, Mõrniñ him võ mõrnt for me, Al te daüs tat i maü livë
By the cross with you to stay, There with you to weep and pray, Is all I ask of you to give.	Bü te zros vit ü to staü, Terë vit ü to vép and praü, Is al i ask of ü to givë
Virgin of all virgins blest! Listen to my fond request: Let me share your grief divine.	Virgin of al virgins blest! Listen to mü fond reguest: Let me sãrë ür gríf divinë.
Let me to my latest breath, In my body bear the death Of that dying Son of yours.	Let me to mü latest brèt In mü bodü bèr te dèt' Of tat düiñ Son of ürs.

Te Gospel attsoroding-to Luke, 6:1-5

Uhile Yesus ised goinig trógeh a fiyelid of grain on a sabat,
his distsipiles ared pickinig te heyades of grain,
rubinig tem in teir handes, aned eyatinig tem.
Some Paharisés sayed,
"Uhü are yó doinig uhat is unlauful on te sabat?"
Yesus sayed to tem in replü,
"Have yó not reyaded uhat David dod
uhen he aned tose uho ared uit him ared hunigrü?
Hó he gód into te hóse of God, taked te breyad of oferinig,
uhitsih onlü te priyestis cólod laufulü eyat,
eyated of it, aned sehared it uit his companiones?"
Ten he sayed to tem, "Te Son of Man is lorud of te sabat."

While Jesus was going through a field of grain on a sabbath,
his disciples were picking the heads of grain,
rubbing them in their hands, and eating them.
Some Pharisees said,
“Why are you doing what is unlawful on the sabbath?”
Jesus said to them in reply,
“Have you not read what David did
when he and those who were with him were hungry?
How he went into the house of God, took the bread of offering,
which only the priests could lawfully eat,
ate of it, and shared it with his companions?”
Then he said to them, “The Son of Man is lord of the sabbath.”

(experiment in overcorrection: verb past tense and participle forms)

Pısalım 98

R. (2) The Lord has made known his salvation. The LORD has made his salvation known: in the sight of the nations he has revealed his justice. He has remembered his kindness and his faithfulness toward the house of Israel. R. The Lord has made known his salvation. All the ends of the earth have seen the salvation by our God. Sing joyfully to the LORD, all you lands; break into song; sing praise. R. The Lord has made known his salvation. Sing praise to the LORD with the harp, with the harp and melodious song. With trumpets and the sound of the horn sing joyfully before the King, the LORD. R. The Lord has made known his salvation.

R. (2) Te Lorud has made kınoun his salvacon Te LORUD has made his salvacon kınón: in te sigehet of te nacons he has reveyaled his yustice. He has remembered his kindnes and his faitfulnes tóard te house of Israyel. R. Te Lorud has made kınoun his salvacon. Al te endes of te eyart have sén te salvacon bü ór God. Sing yoifulü to te LORUD, al yó landes; breyak into song; sing peraise. R. Te Lorud has made kınoun his salvacon. Sing peraise to te LORUD uit te harup, uit te harup aned melodiós song. Uit trumpetıs aned te sónd of te horn sing yoifulü before te King, te LORUD. R. Te Lorud has made kınoun his salvacon.

Wisdom: An Vanasone 8u [with pronomial suffixes]

Gudriban Aikone nahane:
Nareditdi Adonan kuris malkasi kauvananil
Prit staraste maknenkagil
Eilirim kintamedi; tabordisa, perit kun ellmantanil
Heiksi besdanan, kurit naidi, heilaksi kaivon kugia vesut
Perit kun kuhelki alina, perit noke, naidi
Perit kun maki ellmantaja landa, kun hannua yve pavene ellmante

Kurit kintami hanila, amien; kurit rasami gora kasvat besdane
Kurit kult suohkatmaki niskura; kurit kintami ar kaive besdane
Kurit srideli meratti sinura -- kak megrohaneksi meren rintaja
Kurit kuhelki nigeda jute, amien sidatil, ostaten agan,
Hea gladea heoposheoli; eilili nolbea hut
Harnalli nolbea ellmantaligil; gladi ammea makut vire.

[Proverbs 8:22-31]

Cases and Declension in Biblical Taimir

In contrast to the Prototype Taimir described in January 2013, noun cases are indicated predominantly with suffixes in Biblical Taimir, which I have used to translate a number of biblical passages. Here is a recap on the list of all fourteen cases and their uses.

0. Vocative-Affixational
1. Nominative
2. Accusative
3. Genitive-Partitive
4-6. Inessive, Elative, Illative ("in" cases)
7-9. Adessive, Ablative, Allative ("at" cases)
10. Comitative-Instructive
11. Abessive
12. Essive-Transformative
13. Benefactive

Nouns referring to entities, adjectives and determiners (e.g. one of, most of, any, etc.) are declined as nouns and otherwise subjected to the same grammatical rules.
We take the example of the nouns poruko, kuemeri, meas and Andrasi (which means storm, palm of the hand, fruit, and a personal name)

0. Vocative-Affixational (NULL)
Inflection: no inflection - poruko, kuemeri, meas, Andrasi
Preposition: aj (not usually used)
1. As a vocative case:
++ Andrasi! Andrasi! Aj tu, ede Andrasa 'es.
++ Andrasi! Andrasi! Hey you there, help me call Andrasi.
2. As a prefix or infix in coumpound words:
++ Kanien kolunsilihengulla. ++ I saw a gentleman-ghost.
3. To indicate a name (used with noun hese: to call)
++ Hesi Aikonen prakasa heo. ++ God called the light day.
4. Indicates subject in an imperative sentence (some dialects)
++ Akuke vu hanjara ekkasde! ++ Go and catch some ducks for dinner!
++ Tokko hi! ++ I hope he dies!

1. Nominative (NOM)
Inflection: ends in -n - porukon, kuemeren, measan, Andrasen
Preposition: an
1. Inflects the subject of an indicative sentence
++ Tokki Andrasen ++ Andrasi died.
2. Used to indicate identity ("It is/was/will be...")
++ Andrasen! ++ It's Andrasi!
3. A variant of this usage uses the suffix -ns and indicates existence ("There is/was/will be...")
++ Aristokratans Andrasi hesi. ++ There was a nobleman called Andrasi.

2. Accusative (ACC)
Inflection: ends in -a - poruka, kuemera, measa, Andrasa
Note: Final syllable emphasised, pronounced with sharp falling tone.
Preposition: ad
1. Inflects the object of an indicative sentence.
++ Nairi txarhan tanguala. ++ The lightning strike (txarhan) started a big fire.
I. Inflects the subject in a passive sentence.
++ Bailemasa tangi. ++ Much of the town was burned down.

3. Genitive-Partitive (GEN)
Inflection: ends in -e - poruke, kuemere, mease, Andrase
Note: written with ẽ to differentiate from allative case, final syllable pronounced with falling-falling tone in tonal dialects.
Preposition: na
I. Indicates ownership
++ Tokki morinen Andrase. ++ Andrasi's horse (morinen) died.
2. Indicates attribute (use with most adjectives)
++ Tunkain vilde. ++ It's a wild reindeer.
3. Inflects nouns attached to a determiner.
4. Indicates plural of a noun (case is indicated by preposition)
++ Tokki masan na morine Andrase. ++ Most of Andrasi's horses died.

4. Inessive (INE)
Inflection: ends in -li - porukli, kuemerli, measli, Andrasili
Preposition: in
I. Indicates location inside of another object, person, or country.
++ Eilili pase sujan landsin! ++ Nothing ever happens in this country!

5. Elative (ELA)
Inflection: ends in -im - porukim, kuemerim, measim, Andrasim
Preposition: arim
I. Indicates transition from a location describable with an inessive case.
++ Ha nusi narodim. ++ He was banished from the tribe.

6. Illative (ILL)
Inflection: ends in -s - porukos, kuemeris, measas, Andrasis
Preposition: is
I. Indicates transition to a location describable with an inessive case (into)
++ Utiki kerkas he. ++ He retreated into his house.


7. Adessive (ADE)
Inflection: ends in -t - porukot, kuemerit, measat, Andrasit
Preposition: at
I. Indicates location adjacent to another object (at, on) or in a certain direction.
++ Utamains aigonkerkat. ++ There is a concert at the church.
2. Indicates location at the home of a person (used prepositionally with genitive case)
++ Amman at Andrase. ++ I am at Andrasi's place.

8. Ablative (ABL)
Inflection: ends in -sa - porukosa, kuemerisa, measasa, Andrasisa
Preposition: isa
I. Indicates transition from a location describable with the ablative case.
++ Irisa kome niskuren. ++ The clouds are coming from the west.

9. Allative (ALL)
Inflection: ends in -e - poruke, kuemere, mease, Andrase
For non-tonal dialects, declension is preferably prepositional. (ak + NULL) 
Preposition: ak
I. Indicates transition to a location describable with the ablative case.
++ Irie buse niskuren. / Ak iri buse niskuren. ++ The clouds are moving to the west.
2. Indicates object of an action where movement is involved
++ Bleirea ellmante ++ to shine upon the world.

10. Comitative-Instructive (COM)
Inflection: ends in -u - poruku, kuemeru, measu, Andrasu
Preposition: vit
I. Indicates an object which is used.
++ Amaruka kapiki he pihku. ++ He stabbed the wolf with his hunting knife.
2. Indicates possession.
++ Matsebegen hela ju. ++ I have ten wives. (lit. Wives-ten are with-me)
3. Indicates company.
++ Biudningatti vit utare je hetin. ++ I went hunting with my friends. (lit. For-hunt with friends my I-went.)
4. Indicates manner.
++ Dobrotu ja tratila. ++ They treated me kindly (with kindness).
5. Indicates a cause.
++ Taskinu masan tokkoila. ++ Many died because of the flood.

11. Abessive (ABE)
Inflection: ends in -ugi - porukugi, kuemerugi, measugi, Andrasugi
Preposition: ugi
I. Indicates absence of something or someone.
++ Kerkagi hela. ++ They are homeless (without a house).

12. Essive-Transformative (ESS)
Inflection: ends in -um - porukum, kuemerum, measum, Andrasum
Preposition: sum
I. Indicates likeness.
++ Hengullen kolunsilum. ++ The ghost had a likeness of a gentleman.
2. Indicates action on the behalf of, or in the capacity of, an entity or position.
++ Komen biskum. ++ I come on behalf of the bishop. / I come as the bishop.
3. Indicates transformation.
++ Taskinu siretokan suelum blivi. ++ The headlands turned into an island because of the flood.

13. Benefactive (BEN)
Inflection: ends in -de or -atti - porugde, kuemerde, measatti, Andrasatti
Preposition: hyti
I. Indicates an action or object for the benefit of someone. (used with some verbs)
++ Posviagen kurasa je matsede. ++ I dedicate this book to my wife.
++ Masosen tude. ++ This meat is for you.