Any word beginning with n- is contracted from ne, pronounced almost like the ne in neck. Ne is a connecting particle. It connects a subordinate word to the main word in a clause. U at the beginning of a word usually means "it". But most words must have at least three parts: a pronoun beginning, a base middle, and a suffix or ending. U is a common, neutral beginning for a word.
There are two bases in the word uiwiyustöshä' or "gospel". The first base occurs alone as uiwa', which means "word, thing, message, custom or matter". Compare uiwa' to uiwiyustöshä' and try to find what is common to both. The second base in uiwiyustöshä' or "gospel" occurs alone for example in wíyú. This word begins with another neuter pronoun w- (as opposed to u-) and has vowels which are pronounced twice as long as those in gospel. The long vowels are indicated by acute accent marks (here, í, ú). This word means "(it is) good, great", or "beautiful". Compare wíyú to uiwiyustöshä' and see if you can find the common base. Notice how words are run together in Mingo.
There is some explaining to do at the end of uiwiyustöshä' or "gospel". Look at the end of the word uwiyustö, which means "it has made it beautiful". The ending means "to cause to be". See if you can find the same ending in uiwiyustöshä'. You will notice that there is something extra also. This is a common ending which indicates permanency. English-speakers will immediately think that it turns a verb into a noun. If we take the ending off, we are left with uiwiyustö, which means "it has made it a beautiful" or "good message". If we add the ending again, we have uiwiyustöshä', "that which has made it a beautiful message", or "gospel".
The phrase ne Thsakaöhétas means "Christ". The first part, ths, is pronounced like t's in that's a good deal. The first a is almost like the u in hug. The k before a vowel (or even w and y) is pronounced very softly, like the g in hug. The aö is pronounced like the southern drawl Aon an apple, for I want an apple. The hétas is almost like hate us spoken quickly in American English, but without the diphthong character of the long a: it is somehere between hate us and het us. The t before a vowel (and even w and y) sounds like a d, just as it does between vowels in American English.
The word Thsakaöhétas has only one base. It occurs alone in the word yöhe', which means "life". See if you can find the common base in both yöhe' or "life" and Thsakaöhétas or "Christ". What comes before öhe is a prefix and what comes after is a suffix. The suffix is another one meaning "to make to be". The very beginning of the word means again. The pronoun part means "he does something to them". Altogether the word means "he makes them be alive again", or "Christ".
The phrase he niuyéë comes next. It is pronounced like Hey knee Oh yeh! Ann, without the n at the end, and with pure, single vowels. The final vowel ë is a nasal, like the one we have already seen, ö.
The particle he often acts just like the particle ne. At other times it may mean "where".
Look at the word akyéë, which means "I have done it". It is pronounced Ugh! Yeh! Ann! without the final n, and with pure, single vowels. We can change "I" to "he" by changing ak to hu. Then we have huyéë, "he has done it". The prefix ni means "what" or "how". In Mingo parts of words are run together. That is why we drop the h. Then we have niuyéë, "what he has done" or "how he has done it". We do not have prepositions in Mingo, just complex words (with at least three parts) and particles. So we use this word where we might use the English preposition "by".
The pronunciation of húyátö' or "he has written it", is something like ho! Yah Don't, without the final t, don't pronounced as in the South, such as in Don't go! Compare it to the word káyatöshä' in Verse One, which means "book", or "that which is written". You already know how to change a prefix to "he". In fact, húyatöshä' means "his book". You recognize the ending from uiwiyustöshä', "gospel". Turn the noun meaning "his book" into the verb meaning "he has written it" by removing the ending from húyatöshä'. The a becomes long á because it is the second syllable from the end: húyátö'. You saw that happen with yöhe' and Thsakaöhétas, where the e became long é.
What is written here tells the family tree in which was born Jesus Christ, who is David's son and Abraham's son.
Ne' is pronounced like the nate in innate growl, with no t sound at the end. It often begins a sentence and means "so" or "so this". In the middle of a sentence it can mean "which", "who" or "that".
Ne káyatöshä' is explained above.
Ne wathyúwi means "it tells". The end is pronounced like we in we have. The beginning is pronounced like what do you, all run together as what'you. You will hear a ch sound when you pronounce it correctly. The prefix is the same as in wíyú above. By changing it you get hathyúwi, "he tells". Change it again and you get sathyúwi, "you tell"; or kathyúwi, "I tell". "She tells" is tricky. You need a nasal vowel for that: yöthyúwi, "she tells".
Ne takáwatsiyätátye' means "family tree". This phrase has many letters that normally run together in pronunciation. The combination tsi is like Gee! The combination ty is like an English j. The other k's and t's are before vowels and so very soft (voiced), like the d and g of dug. Remember to stress every second vowel. The long á is always like the a in father, the ä like the a in hat, and the rest of the a's in this word like the u in dug. Remember the glottal stop at the end.
Now we can find what the base is and what are the prefixes and suffixes in this word takáwatsiyätátye', "family tree". Káyátö' means "it is written". Káyatötye' means "it is written along". Háwatsíyä' means "his family". We have already seen the causative meaning at the end of Thsakaöhétas "Christ", and it comes up here again before tye'. We know that taká must be the prefix. Káwatsíyä' means "family". Takáwatsiyätátye' means "it caused it to be a family along", or "family tree".
Ne'hu means "there" or "that". It is, along with ne', a disjunctive particle, while ne and he are conjunctive particles.
Hunökätö means "he has been born". Every second vowel is stressed, and the k and t are voiced, like g and d. Hunôke' means "he lives (there)". The ô is just a long ö. . By adding the causative ending we get hunökätö, he has been born.
Huáwak (pronounced ho ah wuk) means "his son". Try to find the stable base in the following similar words: kheáwak, "my daughter", "my children"; heáwak, "my son"; sheáwak, "your son"; shakuawak, "his daughter"; yaáwak "he has you as his child". You will find this last word in verse 20.
Abraham was father to Isaac, and Isaac was father to Jacob, and Jacob was father to Judas and his brothers.
The word hute'tös'ö has one peculiarity of pronunciation. You have to be careful to get the two glottal stops right. The second one is tricky: it comes after the s. The word is translated as "he begot". The prefix is already familiar from huáwak "his son", hunökätö "he has been born", and húyátö' "he has written".
Where does the base end and the suffix begin, and what does the suffix mean? Let's look at another word with the same base, waute'tô'. Here there is an additional prefix, wa, the Factual, and a different suffix lengthening the ö and adding a glottal stop. This also means "he begot". The Factual always refers to one specific event. What does the suffix s'ö mean? It is also a past, but does not specifically mean one particular event as such, but rather emphasizes that something has already or finally happened. Let's put s'ö on some other words: húyatös'ö, "he has already written it"; hunökätas'ö, "he was finally born"; huthyuwis'ö, "he has already told about it"; huyeäs'ö, "he has finally done it".
The word "and", joining two words or phrases, in a sentence, is khu. It is pronounced more or less like Coe, but with a single vowel.
Ne teënötênôté' has some peculiarities of pronunciation. The last three vowels are all long. All of the t's are pronounced like d's. Remember the nasal vowels. Except for the first and last e, all the vowels are spoken through the nose. The word is approximately day Ann on Dan on day, the day at the end cut off with a glottal stop.
The word teënötênôté' means "they are brothers/sisters". We can change the prefix to form other words: teyaknyatênôté', "(s/he is) my brother or sister"; tehnyatênôté' "(you are) my brother or sister"; tényatênôté', "brother and sister, or two brothers"; teknyatênôté', "two sisters"; tesnyatênôté', "both of you brothers or sisters"; teyakwatênôté', "(they are) my brothers and sisters"; tetwatênôté', "(you are) my brothers and sisters"; teswatênôté', "your brothers and sisters"; tewënötênôté', "sisters". From the last example you can see that the beginning a of the base becomes nasalized to ö after an n, just as in our first example.
Judas was father to Phares and Zara, the children of Thamar; Phares was father to Esrom; Esrom was father to Aram;
The word höwötiáwak has two nasal vowels at the beginning. Be sure to stress every other vowel, beginning with the second. This word means "her children". It differs from huáwak only in the prefix.
Aram was father to Aminadab; Aminadab was father to Naasson, and Naasson was father to Salmon;
Salmon was father to Booz, to whom Rachab gave birth; Booz was the father of Obed, to whom Ruth gave birth; Obed was the father of Jesse;
The word höwööwak means "her son". The first a of the base has become nasalized to ö under the influence of the prefix. It also becomes short, because of its position. It is always good to learn a word with a longer and shorter prefix to change the even- odd sequence of vowels. Then the pattern of each word becomes clear.
Jesse was the father of David the king; David the king was the father of Solomon by the former wife of Urias;
The word kuwähkúwá means "king". The ending means "great" or "big" and can be added to almost any word, as káyatöshäkúwá, "big book". The word kuwähkúwá is exceptionally stressed on the first syllable. That is because the pronoun is missing. You can say hukuwähkúwá, which means "(he is) king". You can even change the pronoun and say yekuwähkúwá, which means "(she is) queen".
The word n-öwööwak is a mistake. It should probably read ne yu', "spouse".
The word yaé' means "first".
The word tyukëô' has the j sound in the beginning, and two nasal vowels and a glottal stop at the end. The base has been swallowed up by the prefixes and suffix. The prefixes are tyo- meaning "here it", and the suffix means "it used to be". The two words, yaé' and tyukëô', together mean "formerly".
Look at these other words with the same suffix: tesnyatênötekëô', "your dead brother or sister"; kuwähkuwakëô', "the former king"; heawak këô', "my dead son"; khwatsiyäkëô', "my former family"; káyatöshäkëô', "the earlier writing".
Solomon was the father of Roboam; Roboam was the father of Abia; Abia was the father of Asa;
Asa was the father of Josaphat; Josaphat was the father of Joram; Joram was the father of Ozias;
Asa was the father of Josaphat; Josaphat was the father of Joram; Joram was the father of Ozias;
Asa was the father of Josaphat; Josaphat was the father of Joram; Joram was the father of Ozias;
Asa was the father of Josaphat; Josaphat was the father of Joram; Joram was the father of Ozias;
Ne' huôwe means "over there" or "until".
The word thsikaawi's means "at the same time as the carrying". Be careful to get the glottal stop before the s at the end. The beginning sounds like chee in cheese. The k is pronounced, as usual before a vowel, like the g in guess. The pronoun is already familiar. The prefix before it means "at the same time as" or "when".
Look at these other familiar words with same prefix: thsiute'tö', "when he begot him"; thsiúyatö', "when he had written it"; thsiuyéë, "when he had done it"; thsiunökâtö, "when he was born".
The word shaöwötiá' means "when they took them". Be careful to separate the s from the h even at the beginning of a word, as in grass-hut. Look at the word höwötiáwak again. It means "her children". The pronoun means "she or they do something to them". This pronoun is in the word shaöwötiá' as well. This is a combination of two familiar prefixes, the first as in thsiuyéë, "when he had done it", and the second as in waute'tô', "he begot".
Asa was the father of Josaphat; Josaphat was the father of Joram; Joram was the father of Ozias;
Ne' n-únë means "now, then, already, when".
The word thsiöwötiya'thé means when they had brought them to that point. The prefix is long, but it is all familiar. The base is new, and appears in the following word: huya'thé, which means "he has brought it to there", or "it has gotten to him", or "it is his turn". We have already seen once how to change "he" to "I": akya'thé means "it's my turn". Saya'thé means "it's your turn".
Asa was the father of Josaphat; Josaphat was the father of Joram; Joram was the father of Ozias;
Asa was the father of Josaphat; Josaphat was the father of Joram; Joram was the father of Ozias;
Asa was the father of Josaphat; Josaphat was the father of Joram; Joram was the father of Ozias;
Jacob was father to Joseph the husband of Mary, who gave birth to Jesus, who was called Christ.
The word höwöyastö means "they have called him". The prefix is familiar from höwöte'tö', "she has given birth to him". We have seen the ending already, tö, in the word hunökätö, "he was born". See how the base occurs in other words: kyásö, "my name is"; syásö, "your name is"; hayásö, "his name is"; yeyásö, "her name is"; kayásö, "it is called". Notice how we change the word höwöyastö to make the word hayástö, which means "he has called it". From hayástö, "he has called it", we can make yeyástö, "she has called it". What does kyástö mean? By changing the ending of hayástö, "he has called it", we can make hayástha', "he calls it".
Study Guide to Matthew 1:13-16
So all the generations starting with Abraham up until David come to the number of fourteen generations; then starting again with David up until the exile in Babylon make fourteen generations: then starting with the exile to Babylon and going up to Christ, there are fourteen generations.
The word tá means "and". It is a sentence connective particle. That is, it joins a sentence to the previous one.
The word kakwékö means "all". Remember that k is pronounced like the g in guess before both vowels and w and y. This word is pronounced more or less like guh gwey gon without the final n. Since we know that the prefix is ka, we are able to add other bases to this word: káyatöshäkwékö, "the whole book"; káwatsiyäkwékö, "the whole family"; uiwiyustöshäkwékö, "the whole gospel".
The word niyúwatsiyänét means "how many generations". You can see the word "family" in it, káwatsíyä'. The prefix is made up of two parts. The first is the same as niuyéë, "he has done it". The second, the pronoun, is the same as the one in uiwa'. The end of the word is another base meaning "add to", as in úyatöshânét, "an extra curtain". The words "book" and "curtain" happen to be the same. The word for generations is úwatsiyânét, "families added".
We already know the word tyukëô'. There is the same prefix in tyuhsá', which means "it has begun with". Uhsá' means "it has begun". We know how to change o to ho and make huhsá', "he has begun". The prefixes are eating part of the base, which only appears when we change the prefix to "I" or "you": akahsá', "I have begun"; sahsá', "you have begun". We can add a prefix to make tetyuhsá', which means "it has again begun with".
The word niyúwe' means "until" or "how far". We already know the prefix from niyúwatsiyänét.
The words washê keí skaé' mean "fourteen". The word washê means "ten". Notice the long nasal vowel at the end. We can make "twenty" by adding the same prefix we added to tyuhsá' to make "tetyohsá'": tewashê means "twenty". The word keí means "four". In the word skaé' we have the same prefixes as in skát, "one". If we replace the base meaning "to be standing" with another meaning "to put it on it", we get skaé', which means "it has put it on it again". In all, washê keí skaé' means "fourteen: ten put four on it again".
Now when Jesus Christ was born, this is what happened. When his mother Mary and Joseph had already decided to get married, they still had not got together, it turned out she was pregnant by the Holy Spirit.
The word ti, pronounced Dee, means "and", "then", "what about".
The word nêta is pronounced Nan-da. It means "this" and is a demonstrative pronoun, as in this is something. If you need a demonstrative adjective this, as in this book, you must say nêkê káyatöshä'.
The word niyawë'ö means "how it has happened" or "what has happened". The prefix is in a slightly different form from the one in niyúwatsiyänét, "how many generations".
The word shaënökât, "when he was born", is closely related to hunökätö', "he has been born". Notice how the word changes to make "you have been born", sënökätö and "I have been born", akënökâtö. The prefix is already familiar from shaöwötiá', "when they took them". We can remove the first prefix and say waënökât, "he was born".
The word for "mother" is tricky and has some irregular forms. This phrase, ne hunu'ë, means "his mother". Unexpectedly, "her mother" is unu'ë. You might guess that sanu'ë is "your mother", but "my mother" is the irregular nu'yë. "Our mother" is ethinu'ë, using a prefix we have not yet seen.
There are at least two things in this long word thsiunötiwihsa'ö which may be familiar. The first is the prefix, the same as in thsiöwötiya'thé, "when they had brought them to that point". Look back at the explanation of verse 11 to find other examples. The second familiar thing is the base from uiwa' that we saw in uiwiyustöshä', "gospel". There are many bases that can be added to uiwa' to get new meanings and this is one of them. This base occurs without uiwa' in utawihsa'ö, "it has ripened". Putting them together, it means "to decide". Thsiunötiwihsa'ö means "when they had decided". Be sure to pronounce the h and s near the end of the word separately and distinctly.
The word nëutinyák means "how they will get married". We can change the prefixes a little at a time. Wautinyák means "they got married. Notice how the word changes again to make waunyák, "he got married". We can change nëutinyák to nautinyák, "how they got married".
The word ahsö' means "still" or "yet". It is followed here by another particle, shô, which means "just". You must pronounce the s and h separately and distinctly, or it will sound like sô, which means "who".
The word ta'teunöti'he'ö means "they have not come together", or "have not gotten married". The first prefix is the same as the beginning of tewashê, "twenty". It takes a different form to distinguish it from the Negative. An example of the Negative is at the beginning of teuyéë, "he has not done it". The pronoun here is like that in thsiunötiwihsa'ö, "when they had decided". Another word with the same ending is uwiyu'he'ö, "it has become good". The base that is left appears with uiwa' as uiwí, "it's all of the matter, enough". Let's replace the pronoun: ta'teyökwati'he'ö, "we have not come together, have not gotten married"; ta'teswati'he'ö, "you have not come together".
The word ötateka'ëyös'ö means "it has already come to light for her". The ending is already known from hute'tös'ö, "he has already begotten". The base appears as: huka'ëyö', "he has perceived it"; haka'ëyöö', "he perceives it"; waaka'êyô', "he perceived it".
The word te'tsakuya'tuska'a means "she is pregnant", literally, "it is no longer just her body". The word auska'a means "only". Kaya'ta' means "body".
The word niyuyéë means "by, how it has done it". It differs only in the pronoun from niuyéë, "how he has done it". If we take off ni, we have uyéë, "it has done it".
N-uthwaishätukëhti' is contracted from ne Huthwaishätukëhti', which means "the Holy Spirit". Huthwaishä' means "his spirit". Katúkê means "it's exact, a specific one, the same one".
Now then Joseph, her husband, was the kind of person to do the right thing, he was not willing to ruin her reputation in the community, he decided to break off the engagement and give her a written divorce in secret.
The word tkaiwayéi' means "it is virtuous". Be sure to pronounce the t at the beginning of the word as close together with the k as possible. Tkaiwayéi' contains the base of uiwa'. The other base is found for example in tkayéi', "really, in fact". With the negative te'tkayéi', "not at all". Ha'tekayéi' means "enough".
Niökwe'tu'tê means "what kind of person he is". Its bases are also found in ôkwe, "people"; and hôkwe, "man". N-ökwéne means "among the people". Hökwe'tíyú means "a good man". Niyu'tê means "what it is like". Nikáyatösyu'tê means "what kind of book it is". The sy in Mingo is pronounced almost like the sh in English, but with a y sound after it, as in fresh yeast. Nikaya'tu'tê means "what kind of picture it is", while niaya'tu'tê means "what his body is like".
The word thë'ë means "no, not". Do not pronounce the th as in English. The t and h are pronounced separately, like a t at the beginning of an English word pronounced with emphasis, such as tire.
The word teukayës means "he is not a willing sort of person". Hukáyës means "he is a willing sort of person". Waukayë means "he consented". Hukayë'ö means "he is willing". Hukayës'ö means "he has already consented". We can change the pronoun as well. Akekayë'ö means "I am willing". Te'akekayë'ö means "I am not willing".
The word naashakuhsënöetkêt means "how he might ruin her reputation". Nëyökunôkât means "how she will be born", while naayakunökât means "how she might be born". In the same way, "how he will ruin her reputation" is nëshakuhsënöétkêt. Notice the lengthening of e as it changes from an odd to an even position. Huhsênö' means "his name or reputation". Waétkë' means "bad or ugly". U'waétkêt means "it made it bad or ugly".
The word hawé'ö means "he has decided". "I have decided" is aké'ö. Notice how the form of the pronoun is different from huyéë and hunötätö. We saw a similar difference in niyawë'ö. Other forms are waé'ô', "he decided it"; and he'öö', "he decides it".
The word utahsehtö'ke means "in secret". The ending means "in", as in uiwa'ke, "in the chapter". The same base is in akatahsehtö, "I've hidden myself"; katahsetha', "I hide"; waatahset, "he hid himself"; hutahsehtas'ö, "I've already hidden myself". We shorten the base to hide something else: akahsehtö, "I've hidden it"; hahsetha', "he hides it"; waahset, "he hid it"; huhsehtas'ö, "he's finally hidden it". We can add other bases to it as well: húyatöshähsehtö, "he has hidden the book".
The word ëskheyatka' means "I will release her". The first prefix is the same as in ëyökunôkât, "she will be born". The next one is the same as in shúyátö', "he has rewritten it". The pronoun is the same as in kheáwak, "my daughter", "I have her as a daughter". The base occurs alone, for example, in waatka', "he abandoned, provided, released, gave it up"; hutka'wë, "he has abandoned it"; hatka'was, "he abandons it"; hutka'was'ö, "he has finally abandoned it".
The word ëtkhéyatösyö' means "I will divorce her, I will give her a writing". It is a strange combination of words. If we remove the middle base, the incorporated noun, we have ëtkhéyö', "I shall give it to her here". The base we left out can stand alone in, for example, káyatöshä', "writing". "He divorced her" is tashakúyatösyö'.
Now then he was still thinking hard about these things, it happened the Lord's angel stood up in front of him in a dream and told him, he said, Joseph, David has you for a son, do not be afraid of taking Mary for the two of you to be together, because what has been done in her body that she is pregnant, well, it is thanks to/or the fault of the Holy Spirit.
Teaya'tuwehtánö means "he is pondering it from time to time", or "he is mulling things over". The common root of kaya'ta', "doll", "image", "picture", occurs here. Other forms are: teuya'tuwehtö, "he has pondered it"; teaya'tuwetha', "he ponders it"; teuya'tuwehtas'ö, "he has finally pondered it"; u'thaya'túwét, "he stopped to think about it". The ending of teaya'tuwehtánö (or ones similar to it) can be placed on most words. Some examples are: húyatônyö', "he has written things"; huyeänö', "he has done things"; kute'tönyö', "she has given birth several times".
The word nêkê means "this". It is sometimes shortened to nê.
Nö'ôwë means "how it happened". It is another form of niyawë'ö, "how it has happened". The other forms are niyawës'ö, "how it has finally happened"; niyáwës, "how it happens"; and with the ending we just saw in teaya'tuwehtánö, "he is mulling things over", nö'öwësyô', "what happened several times or in different places"; awësyönyö, "things happen".
The word huöya'keúnö' means "angel". Këöyate' means "the sky (is there)". Këöya'ke means "in the sky". The ending of huöya'keúnö' means "where one lives". It is found with other words too, such as, Uhiyuúnö', "Allegany Reservation". Hanisheúnö' means "devil", that is, "he-lives-in-the-pit".
N-aya'takwëníyu' or ne Haya'takwëníyu' means "the Lord". Kanötakwëníyu' is the "capital city, the main town". Eöya'takwëniyu'he't means "he will become the most important person". This last word uses an ending we saw in ta'teunöti'he'ö, "they had not gotten married".
The word u'tháta't means "he stood up, it caused him to be standing". We have seen almost all of its parts earlier. It begins just as u'thaya'túwét, "he stopped to think about it". The ending is the same as that in wa'uwíyu't, "it caused it to be good". The t in the middle means the same as the t at the end of skát, "one". Other forms are teata'tha', "he stands up"; teuta'tö, "he has stood up"; and teuta'tas'ö, "he has finally stood up".
The word heáka't means "in front of him". It is an unusual shortened form. Other forms of it are: heakatha', "he points it that way"; heatkatha', "he faces that way"; heukahtö, "he has pointed it that way"; heukahtas'ö, "he finally pointed it that way"; hwaakahtë', "he pointed it that way".
Uisëhtákô means "in a dream". Other forms are: uisëhta', "dream"; yeisëhtihsás, "people are trying to guess a dream"; uisëhtíyu's, "good dreams".
Hawëöhsé means "he has said to him". The same word more simply is háwê, "he has said it". Other forms of hawëöhsé are: hëöhse, "he says it to him"; waëöös, "he said it to him"; hawëös'ö, "he has finally said it". There is a form we have not yet seen, one that is increasingly used in modern Mingo speech, and that is the Past. We can form it from háwê thus: hawênö', "he used to say it".
The particle ís means "you" in any number (singular, dual or plural).
The expression sênö ëhsahtyök means "don't be afraid", or "don't frighten it". Sënö means "don't" when followed by the command form with the Future prefix at the beginning. Other forms of the word are: hahtyöhkwa', "he is frightening it"; huhtyöhkwa', "it is frightening him"; huhtyöhkö, "he has frightened it".
The word naashéku' means "how you might take her". The prefix is familiar from naayakunökât, "how she might be born". The pronoun is familiar from sheáwak, "your daughter". The base occurs elsewhere, for example, in ëkéku', "I'll pick it"; waaku', "he picked it"; hakwas, "he's picking it"; húkwë, "he has picked it"; hukwas'ö, "he finally picked it".
The word tesní means "the two of you together". The prefix relates to double things as is familiar from tetyuhsá', "starting again from there"; and even teaya'tuwehtánö, "he is mulling things over". The pronoun means "both of you", and is familiar from tesnyatênôté', "(you and) your brother", which also has the same prefix. The base is familiar from ta'teunöti'he'ö, "they have not come together". Other forms are tehní, "you and I together"; teyakní, "he or she and I together"; tekní, "both women"; téní, "both of them"; nitwí, "all of us together"; niyákwí, "all of us together but you"; niswí, "all of you together"; niêní, "all of them together"; niwêní, "the women all together".
The word së'ë means "since" or "because".
The word niyakutya'tatyéë means "what has been done to her body". The pronoun is familiar from naayakunökât, "how she might be born". Both bases are also familiar: kaya'ta', "picture, image, body"; and huyéë, "he has done it".
The word tyawehtahkö means "it has caused to come". The prefix is the same as in tyuhsá', "beginning from". The pronoun is the same one as well, but in a slightly different form. The ending is one occurring for example in uwiyustahkö, "cosmetics, it is used to make beautiful". The base is used in tiséhtö, "you have come from there"; hwaét, "he went there".
From now on, each new word will be given in the seven basic forms in which it occurs. It will be translated only in the form in which it occurs in the Bible text. If the word in the Bible text is one of the basic forms, it will be referred to in the list as cit. If a form does not occur, its place will be taken by the sign -. The first person I is used with the examples if possible. For examples requiring the transitive I/you is preferred. For the Past and Continuative only the more common of the two possible forms is given.
She is going to have a boy baby, you will call him Jesus (he saves them), because he himself will save his own people from their sins.
Now all this happened that it might come true what God said back then when he appeared to the prophet and said,
Now this is going to happen, a young woman who is still in her period of seclusion will become pregnant and give birth to a boy, and they will call him Emmanuel, which means in translation We are (all of us) together with God.
Now then when Joseph got up, he had been asleep, he acted on what the Lord's angel had told him to do, that is, he and his wife really did just go ahead and get married.
And he did not get to know her until after the delivery of the firstborn. They called him Jesus.