PhDniX's blog

I demand a refund for this man!

Another silly story, but with quite a few interesting forms.

yəʕádd Žḥá ssúq-i w-isáġ aẓíṭ

'Žḥá went to the market and bought a donkey'

• yəʕádd 3sg.m.pf 'to go'
• ssúq 'market' + -i 'towards'
• w- 'and'
• isáġ 3sg.m.pf. 'to buy'
• aẓíṭ 'donkey'

u yəqqán-t s-ažíkər u yəʕádd w-aẓíŏṭ də́ffər-a(h)

'And he tied it to a rope and he went, and the donkey (followed) behind him.'

• yəqqán-t 'tie up' 3sg.m.pf. + 3sg.m. direct object suffix.
• s-ažíkər 'rope' + s- instrumental suffix.
• aẓíŏṭ 'donkey'. What is this ŏ doing here? Both forms, with and without are found throughout the text. I cannot make out any conditioning to see one form over the other. This looks like Paradisi's attempt to write aẓíwṭ, but we don't expect a w here. Proto-Berber form of this word was probably *ezyeḍ.
• də́ffər-a(h) 'behind him'.

Baʕadén ušan-íz-d itnén ən-qəṭṭáʕan

'Then two thieves came to him.'

• Baʕadén 'then'
• ušan-íz-d 3pl.m. 'to come' with 3sg.m. indirect object pronoun -ís- assimilated to the following -d, which is the common berber 'hither' particle *-dd. This particle seems obligatory for this verb (not unsurprisingly) but seems to have been lost in other forms. I will probably write a blog post on the inflection of this verb soon.
• itnén 'two' From Arabic iṯnān
• ən-qəṭṭáʕan genitive particle + 'thieves'. Certainly from the verb qaṭaʕa 'to cut; to deprive' but the derivation is strange to me. Surely dialectal. [Lameen:] 'The metaphor is "road-cutters" - people who block the road to demand money (quṭṭāʕ aṭ-ṭuruq).

iwínan itúar aẓíŏṭ u yərfáʕ-t ídd-əs w-iwínan yaqqán imán-nes amakán n-aẓíṭ

'One untied the donkey and took it with him and the other tied himself in place of the donkey'

•  iwínan
• itúar 3sg.m.pf. 'to untie' ? This word looks like a passive form of the verb ar with passive prefix -tu-. This is odd though, as this sentence can hardly be translated as passive.
• aẓíŏṭ, aẓíṭ two variant spellings for donkey in one sentence.
• yərfə́ʕ-t 'to take' 3sg.m.pf. + 3sg.m. direct object suffix. < Ar. rafaʕa 'to life, lift up, raise aloft' [Kato:] I think a study on Arabic loan strata in Libyan Berber would be fascinating. If this word is any indication, perhaps there are other old Andalusi Arabic words to 'reclaim'. yərfə́ʕ would derive more from the dial. vb. which in western libya means 'to bring, to take to' but which in the east means 'to raise, to lift'.
• idd-əs comitative preposition + 3sg.m. post-prepositional pronoun 'with him'
• yəqqán 3sg.m.pf. 'to tie'
• imán-nəs 3sg.m. reciprocal pronoun
• amakán 'place'  [Lameen:] amakan is Arabic (makān).'

Baʕadén yə́ḫzər Žḥá yufá amédən amakán n-aẓíṭ

'Then, Žḥá looked back and saw a man in place of the donkey'

• yə́ḫzər 3sg.m.pf. 'to look back' < Ar. ḫazara 'to  look askance, give s.o. a sidelone glance'
• yufá 3sg.m.pf. 'to find'

yuġá yəkrí s-ís ssúq-í w-in-ís y-əttážər wa-yuġáya s-ġár-əs aẓíṭ

'Het took (it) with him and went back to the Market and said to the merchant from whom he had taken the donkey:'

• yuġá 3sg.m.pf. 'to take'. I expect a direct object here that isn't there.
• yəkrí 3sg.m.pf 'to go back'
• s-ís 'with' + 3sg.m. post-prepositional pronoun.
• in-ís 3sg.m.pf. 'to say' + 3sg.m. indirect object pronoun.
• y-əttážər dative i, turned y because of the vocalic onset of the following word əttážər 'merchant' < Ar. tāžir 'id.'
• wa-yuġáya almost a relative clause construction. Dummy masculine pronoun wa  + 3sg.m.pf. ' to take'
• s-ġár-əs pronominal dative particle + 3sg.m. suffix.

šəkri-dík əlbarat-ənnúk wáya d-aẓíṭ-ká wáya d-amédən

'Give me back my money this isn't a domnkey, this is a man!'

• šəkri-dík imperative sg. 'to give back', caustive of əkrí 'to go back'. + 1sg. indirect object marker.
• əlbarat-ənnúk 'my money'
• wáya 'this' masc.sg. pronoun
• d-aẓíṭ-ká copula-donkey-negative
• amédən 'man'

ig-îs ləhəržət

'he made a noise to him' ??? (Italian: fece chiasso)

• ig-ís 3sg.m.pf. 'to do' + 3sg.m. indirect object marker
• ləhəržət not sure what this means. Italian translation says 'a noise', it looks like it comes from the Arabic word al-harža(t), but my dictionary fails me, it does not list it. It's a derivation of the root haraža 'to be excited, agitated, in commotion; to joke, make fun, jest' Should this sentence be translated as 'He did a laugh at him' ? Is this form maybe a dialectal verbal noun? [kato:] related to ELA harža 'noise' ? [lameen:] A complaining noise, I would think... "He made a fuss" might be more idiomatic.

Baʕadén išekr-ís əlbarat-ə́nnəs u yəʕádd Žḥá irə́wəḥ

'Then, he gave back his money and Žḥá went and returned home'

• išekr-ís 3sg.m.pf 'to return' + 3sg.m. indirect object
• əlbarat-ə́nnəs 'his money'
• iráwaḥ < Ar. rāḥa 'to go in the evening; to go away, depart, leave, go' [kato:] iráwaḥ is from ELA īrǝwwǝḥ 'to go back, return' [Phoenix:] Yeah this is a typical meaning in most Berber languages, so I take it most Maghrebine Arabic has that meaning instead of the Classical Arabic meaning. But since I had started citing from Classical Arabic, and I don't have any actual experience with Libyan Arabic I didn't want to state that outright.

 

 

Greet yourself when you see yourself in the street.

Another story.

Márra Žḥá yəʕídda ssúq-i

'Once, Žḥá went to the market.'

• Márra 'once'
• yəʕídda 'went' 3sg.m. pf.
• ssúq 'market' < Ar. sūq 'id.' + directional suffix -i  towards'.

u nəttín ixəṭṭám af míddən səllámən fəll-ís s-kə́mma măktar n-míddən ššənən-tíya

'And many people he met(?) greeted him because a large part of the people knew him.'

• u 'and'
• nəttín 'he'
• ixəṭṭám + af 'to drop by someone' 3sg.m.pf., [Kato:] ixəṭṭám 'to meet' is probably from dialectal īxaṭṭǝm ʕalā 'to pick someone up, to drop by smn.'
• af 'at, on'
• míddən 'people'
• səllámən 'to greet' 3pl.m.pf. Denominal derivation of Arabic salām, used to greet people.
• fəll-ís 'at, on him' fəll is the pre-pronominal form of af.
• s-kə́mma 'because'
• măktar 'a large part', clearly from the Arabic root KṮR 'to outnumber, exceed'. but I can't figure out what this exact derivation is.
• ššənən-tíya 'to know' 3pl.m.pf. + 3sg.m. direct object suffix.

Baʕadén igúl iwínan, yušád Žḥá issə́lləm fəll-ís lʕálla

'Then Žḥá saw someone and greeted him greatly'

• Baʕadén 'then'
• igúl 'to see' 3sg.m.pf.
• yušád 'to come' 3sg.m.pf.
• issə́lləm 'to greet' 3sg.m.pf.
• lʕálla 'greatly' < Ar. aʕlin ‘high, tall, elevated; loud, strong; lofty, exalted, sublime’??? Not sure if that is the right Arabic form, definitely the right root.

Baʕadén amédən yənšə́d Žḥá w-in-ís: 'ku tšənt-íya s-ələwál?'

'Then the man asked Žḥá and said to him: 'Do you know me already?''

• amédən 'man', singular of míddən 'people', which is surprising. In most berber languages this word only exists in the plural.
• yənšə́d 'to ask' 3sg.m.pf.
• in-ís 'to say' 3sg.m.pf. + 3sg.m. indirect object marker.
• ku 'you'
• tšənt-íya 'to know' 2sg.pf. + 1sg. direct object marker
• s-ələwál 'already' from s- 'from' + Arabic al-ʔawwal 'earlier, previous, former'

Baʕadén in-ís Žḥá:  'La, ġar gulix-kúya tudínta əlqəbbúṭ am wa-nnúk w-əlʕəmámət am ta-nnúk, əḥsə́bx-kúya ʔannək ku d-nə́k'

'Then Žḥá said to him: 'No, but, I saw you wearing a coat like mine and a turban like mine, so I figured that you are me!''

• La 'no'< Ar. lā 'id.'
• ġar 'only', I am somewhat surprised by this word, this usually means 'at' in other Berber languages. If it's the same etymologyical source, the semantic development is obscure to me. Am I overlooking an Arabic word similar to this? ġayra 'except, save, but' maybe?
• gulix-kúya 'to see' 1sg.pf. + 2sg.m. direct object suffix.
• tudínta 'to wear' 2sg.pf.
• əlqəbbúṭ 'coat' [Kato:] oh, and əlqəbbúṭ 'coat' is sometimes kābūṭ and sometimes ankābūṭ in eastern libyan. don't think it's originallyArabic though, maybe Turkish? [Phoenix:] Thanks for pointing me in that direction. It appears that you are right. Turkish has kaput for 'coat'. < Lat. caput (?)
• am 'like'
• wa-nnúk 'mine' wa- is the masculine 'dummy pronoun' that can be followed by the possesive particle -n- We've seen this element before in the previous story in the word for Berber, where it mistiriously lacked the possesive particle -n-. -nnúk is simply the pronominally suffixed form of this particle.
• əlʕəmámət 'turban' < Ar. ʕimāma(t) 'turban'
• ta-nnúk the feminine 'dummy pronoun'
• əḥsə́bx-kúya 'to think, figure' 1sg.pf. < Ar. ḥasaba 'to take s.th or s.o into account or into consideration' + 2sg. direct object suffix.
• ʔann-ək 'that you'  ʔann 'that' + 2sg.m. post-prepositional suffix < Ar. ʔanna a particle that introduces subclauses that imply transfer of knowledge. ʔaʔrifu ʔanna fī l-bayti rajulan 'I know that there is a man in the house'. I at least think that that is what we're looking at. Although I'm not sure if ḥasaba would go with this particle in Arabic.
• d- copula
• nə́k 'I'

 

Baldness = Half-price

Another text.

Žḥá d-aləṣláʕ

'Žḥá was bald'

• Žḥá Personal name
• d- copula
• aləṣláʕ 'bald'

Baʕadén iwín n íšf yəʕádd i-wa təzzámən u izəm-ís

'Then, one day he went to the barber and he shaved him.'

• baʕadén 'then'
• iwín n íšf 'one day'
• yəʕádd 3sg.m.pf. 'to go'
• i- dative particle
• wa təzzámən 'barber' litterally 'he (of) shavings' or something similar.
• u 'and'
• izəm-ís 3sg.m.pf. 'to shave' with 3sg.m. indirect object suffix.

Baʕadén ikkə́mməl yəfkí-s ənnúṣ n əlbarát

'Then he finished and he gave him half of the money'

• ikkə́mməl 3sg.m.pf. 'to finish' < Ar. kammala
• yəfk-ís 3sg.m.pf. 'to give' with 3sg.m. indirect object suffix
• ənnúṣ 'half' <ar. nuṣf 'half' in dialectal arabic assimilated to nuṣṣ  (thanks Bulbul & Lameen)
  
• n genitiveparticle
• əlbarát 'money' < Dialectal Arabic barä 'money' < Turkish Para (thanks Lameen)

Baʕadên in-ís wa təzzámən: af-iwá təfki-dík nnúṣ n əlḥəqq-ənnúk?

'Then, the barber said to him: why did you give me half of my payment?'

• in-ís 3sg.m.pf. 'to say'  with 3sg.m. indirect object suffix
• af-iwá 'why'
• təfki-dík 2sg.pf. 'to give' final -t is lost due to following 1sg. indirect object suffix
• əlḥəqq-ənnúk <Ar. ḥaqq 'truth, rightful possession; one's due' + 1sg. possessive suffix. [Kato:] And, for clarification, ḥǝgg is 'price' in eastern Libyan.

iní-s Žḥá: s-kémma nək d-alə́ṣlaʕ

'because I am bald'

• s-kə́mma 'because'
• nək 'I'
• alə́ṣlaʕ still means  'bald', but notice how the accent has curiously shifted to a different syllable since last time we saw this word, oddly, in the exact same context.

Žḥâ will show you the way!

Time for another story of Paradisi's Aujila texts. This is a very short, and nowhere near as philosophically stimulating story as the last one, but it has a lot of new vocabulary.

Yušád Žḥá márra igə́lli a-yə́ssən akəllim-ə́nnəs amakán baʕíd

'One time Žḥá wanted to send his servant to a distant place'

• Yušád 3sg.m.pf. 'to come', a mind-bogglingly irregular verb. (Thanks Lameen) It seems to take on some auxiliary meaning. Or it could be translated as 'Žḥâ came and...'
  
• Žḥâ a personal name.
• igə́lli 3sg.m.pf. 'to want'
• a-yə́ssən 3sg.m.aor. 'to send', aor. is taken to form the conjuction 'to want to send'.
• akəllim-ə́nnəs 'his servant' with a possesive pronoun suffix.
• amakán 'place'
• baʕíd 'remote, distant' (<ar. baʕīd 'id.')

lákə́n akə́llím iššən-ká amakán w-iššən-ká tebarút u yə́rwəʕ a-yuġər

'But the servant did not know the place and he did not know the road and he was afraid to get lost'

• lákə́n 'but' (< ar. lākin 'id.')
• iššən-ká 3sg.m.pf. 'to know' + negative particle -ká.
• w-, u 'and' (< ar. wa- 'id.')
• tebarút 'the road'
• yə́rwəʕ 3sg.m.pf. 'to fear' (< ar. rāʕa 'to frighten' (remarkable switch of agency))
  
• a-yuġər 3sg.m.aor. 'to get lost'

w-iní-s i-Žḥá: rwiḥḥa a-uġə́rx.

'and he said to Žḥá: 'I am afraid to get lost''

• inî-s 3sg.m.pf. 'to say' with dummy 3sg.m. object which is mandatory for this verb.
• i- dative preposition
• rwiḥḥa 1sg.pf. 'to fear' exciting assimilation of ʕ+ 1sg.  ending -x-a to ḥḥ meeting half-way between the two sounds.
• a-uġə́rx 1sg.aor. 'to get lost'

inís Žḥá: undú tuġə́rt yid-díla a-šəglá-k tebarút

'Žḥá says: 'if you get lost, come back, and I'll show you the road.''

• undú 'if'
• tuġə́rt 2sg.pf. 'to get lost'
• yid-díla imper. sg. of 'to come' + here
• a-šəgl-ák 1sg.aor. + 2sg.m. indirect object suffix. 'to show'. Causative derivation with š- prefix from gəl 'to see'. The suffix -x for 1sg. is lost due to the direct object suffix. This is typical. The 1sg. then, is identified by the absence of any prefix or suffix. Also notice how the direct object suffix is not fronted by the non-real particle a- (< ad) as it is in most other Berber languages.

Why I reconstruct *β and not *v

Glen Gorden asked me a while ago, why I insisted on using *β for the Proto-Berber sound that corresponds to Touareg h, Aujila v and Ghadamès β, and not just the more easily comprehensible *v.

Motivated by his latest post on the transcription hell of Ancient Egyptian, I felt it was necessary to elaborate a bit more on it.

It mainly has to do with my current understanding of the Proto-Berber consonant system and in what place it fits in. In African linguistics v is commonly used as the symbol for the voiced fricative while β is used for the labial approximant. My current reconstruction presents a consonant system within which I deem more likely to have had a labial approximant than a voiced fricative, and my transcription system attempts to reflect this.

As it stands, I think the phonology works something as in the following table:

There is some indication that *f may have been a *p originally, but it's not yet convincing. The voiced counterpart to *f is *b. The dental obstruent series is two-fold. It has a stop and fricative variant.*γ was probably originally *q, historical data confirms this, but with the comparative method you cannot reconstruct *q, since it has become *γ in every single Berber language.

The glottal *h may or may not have existed. This is currently an issue that needs to be figured out. I suspect that the Palatal series is not original, though I still have to find solid proof that these are the result of a palatalizing context. But there already seem to be some indications which I might elaborate on in the future.

Taking that into account we can further reduce the Proto-Berber Phonology to the following:

Note the exciting gap of the 'glottalised b', not unlike the gap that we find in Proto-Indo-European. The lack of a velar nasal shouldn't surprise anyone, this is quite typical in languages of the world.

So I don't use v to transcribe Proto-Berber *β, because it would suggest that it is the fricative counterpart to *b. While to me it seems that it is probably the labial approximant instead.

Stick together and God will help you!

Aujila is a Berber language (hopefully still) spoken in Libya. It is quite different from other Berber languages because it retains the Proto-Berber *β in most cases much like Ghadamès. The only extensive material published on this language is quite old and all by the same author. The small Italian-Aujila lexicon (yes, in that direction) by Paradisi (1960a) and the small collection of Aujila texts with translation from Paradisi (1960b). I am quite sure that there is still a lot to be discovered about this strongly underappreciated language, thus I have started personal study on this language to find out more about it.

I've started creating a small scale Aujila-English dictionary in order of root structure, while providing etymological parallel's with these words. Hopefully, some day, I'll have a chance to publish this small work.

For now I am focussing on textual translations from Paradisi (1960b). I hope to make a small series out of this, where I gloss, translate and transliterate some texts from above source. Paradisi's transliteration is phonetically very exact, but leaves much to be desired in terms of phonemic analysis. I attempt to give a more phonemic transcription, but in this early stage, it will involve a lot of guess work. I have a 'feeling' (great scientific term) that Aujila retains the short vowel contrast between ă and ǝ. Sadly, Paradisi does not seem to distinguish between short ă and long a. Sometimes I'll simply assume the short ă is meant on basis of etymological comparisons.

With that said, let's move on to the translation of Paradisi's first text.

márra gan amídǝn amoqqǝrán u qǝríb ayǝmmút

There once was a man who was about to die.

• márra (< ar. marrä) "Once"
• gan [Lameen Souag:] existential "there is"
  
• amǝ́dǝn/amídǝn "Person" An unusual singular formation of the common berber midden/medden "people" Since forms both with i and ǝ are found in the plural formation, it is difficult to determine what the original vowel is in Aujila. Paradisi wrote: amẹ́dẹn
• amoqqǝrán "large, old" masculine defininite adjective. Adjectival derivation of common berber verb *MɣR 'to be big'
  
• u "and" Probably from arabic wa-
• qǝríb "near" (< ar. qarīb). Paradisi transcribes qårîb but å seems motivated by the back consonants surrounding it. I do not think that Libyan dialectal Arabic retains a distinction between the short vowels.
• ayǝmmút Aorist 3sg. of "to die" notice the prefixed a- that is cognate to the common particle ad.

w- iwín n išf illúm amǝẓẓín-nǝs w- ifkí-sin ǝlḥǝ́zmǝt n tǝġarīwī́n w- yni-sín: "yaxát ǝrẓát-tǝt"

"and one day he gathered his sons and he gave them a bundle of sticks and said to them: 'take and break it."

• w- unvocalised variant of u
• iwín "one"
• n genitive particle
• išf "day"
• illúm pf.3sg.m. "to gather" Could not find this in the dictionary. Paradisi filtered out all Arabic from his word list, so perhaps from ar. lamma "to gather"?
• amǝẓẓín "sons" suppletive plural of íwi "son".
• -nǝs genitive particle with 3sg. pronominal suffix. "his".
• ifkí pf.3sg.m. "to give"
• -sin 3pl.m. Direct Object pronominal suffix.
• ǝlḥǝ́zmǝt "bundle" (al-ḥazmä)
• tǝġarīwī́n pl. of tăġarít 'stick'
• yni pf.3sg. "to say"
• yaxát imper.2sg. "to take"
• ǝrẓát imper.2sg. "to break"
• -tǝt 3sg.f. Direct Object pronominal suffix.

u yuġí-tǝt kull iwinán s-ġarsîn iġǝ́lli a-irẓí-tǝt, yǝzmǝr-ká

"and each one of them took it and wanted to break it, and couldn't."

• yuġí pf.3sg. "to take"
• kull "each, all" (< ar. kull)
• iwinán "one"
• s-ġar-sín [Lameen Souag:] s-ġar-sín (in Ar. mən ʕand-hum) "from among them"
• iġǝ́lli pf.3sg.m. "to want"
• a-irẓí aor.3sg.m. "to break"
•  yǝzmǝr pf.3sg.m. "to be able"
• -ka negative particle cognate to Riffian/Middle Atlas Berber ša and Kabyle ara ultimately a reduction from kra/kara 'thing' from the original twofold negative formation ur/l ... kra "not ... a thing" similar to the french ne ... pas construction. Aujila has ur "not", but is one of the few languages that allows negative formations to be formed with only the secondary negative particle -ka, this is similar to Zuara Berber and different from other Northern Berber languages like Tarifiyt and Middle Atlast Berber where ur/ul is require and -ka is optional. In Tuareg, the second element is completely absent.

baεadén yuġí-tǝt ššárǝf u yuffukkí-tet u yǝfká kull iwîn taġarít.

"Then, the old man took it, and untied it and gave each one a stick."

• baεadén from Arabic baεda an "after, then". The a in the transcription is probably a colored schwa due to the Ayin. Maybe a better phonemic interpretation is bǝεǝ dǝ́n or bǝε  dǝ́n . [Lameen Souag:] more likely a typo for baʕdēn "afterwards" [Phoenix:] Not necessarily a typo, Paradisi wrote this as é, which usually seems to be an accented schwa, but definitely does not seem outside of the realm of possibility that it could also mean an accented [e].
• ššárǝf "old man" (< ar. šārif "old (camel mare)")
• yuffukkí pf.3sg.m. "to untie", [Bulbul suggestion] From Arabic fakka "to seperate, disjoin", this works. The ff instead of f is a bit surprising.
• yefká pf.3sg.m. "to give" the final a changes to i when followed by a direct object suffix. Suprisingly 3sg.m. prefix y- is not vocalised like it was earlier.
• taġarít "stick".

baεadén kull iwín yuġá tăġarít u yǝrẓí-tǝt físa

"Then, each one took the stick and broke it with ease."

• yuġá pf.3sg.m. "to take". The reason for the difference in vocalism of the final vowel as compared to earlier, is because this form is not followed by a direct object suffix.
• yǝrẓí pf.3sg.m. "to break"
• físa adv. "instantly" [Lameen Souag:] dialectal Ar. fissaʕ "quickly" < fī s-sāʕ-ah "in the hour" (also in Siwi, SW Algerian Arabic.)

baεadén yni-sín: "akká, kǝmmím am t(ǝ)ġariwin-íyǝk"

"Afterwards he said to them: 'there, you are like these sticks"

• akká "here" in the sense of "see!" reminiscent of French voici .
• kǝmmím 2pl.m. pronoun
• am "like"
• t(ǝ)ġariwin pl. of "stick", this time transcribed without a schwa.
• -íyǝk suffixal demonstrative plural pronoune "these".

ǝ́ndu tǝllumắm imann-ǝkím maεá baεáḍkum attǝqqímăm am tǝġariwin-íyäk,

"If, you don't gather yourselves with each other , you will remain (unharmed) like these sticks"

• ǝ́ndu "if"
• tǝllumắm  int.2pl.m. Intensive seems indistinguishable from the perfect llum "to gather".
• imann-ǝkím imann "person, oneself" + -ǝkím post-prepositional 2pl.m. pronoun suffix. thus: "yourselves"
• maεá "with"(< ar. maεa)
• baεáḍkum  [Comment by Bulbul gives insight:] "baεáḍkum is more likely a reciprocal pronoun, here as an object of a preposition, i.e. "with each other". This mirrors the usage in Libyan Arabic where baεd only occurs with plural suffixes." [Lameen Souag:] ḍ is original (I imagine also in Libyan, but certainly in Classical), and the use of maʕa here is clearly fixed.
• a-ttǝqqímăm aor.2pl.m. "to stay, remain". In Paradisi's transcription, the 2pl.m. circumfix t-...ăm seems to have a long a (even written with a macron) every time. I've written it down with a short ă for etymological reasons. This may be/is probably wrong. The original of the full a is obscure. For this verb we expect aor. a+qqim pf. qquma/i int. ttǝqqim. But the a/i may have transfered to the aorist. As I can't find llum in any other language, I don't know if the same story would go for this.
• -íyäk a typical Paradisi variant, one sentence the word is written with e the other time with ä (= ă?). No reason to prefer one over the other right now, so I kept both variants.

ǝ́ndu tǝllumắm-ka imann-ǝkím a-tǝqqímăm am iwatán n taġarít izmíra kull-iwín a-yǝrẓí-tǝt bišwáš

"If you don't gather yourselves you will be (litt. remain) like a single stick, anyone was able to break it easily."

•  iwatán f.sg. adjective of "one"
• izmíra pf.3sg.m. "to be able". It's surprising that we find a perfect here to me. I would expect an intensive. Perfect aspect or past tense doesn't feel right here. This might be a non-native sense for imperfect/perfect distinction playing a role. Maybe it should be read like this: "you will be like a single stick, (as you saw) anyone was able to break it easily."
• bišwáš this should mean "easily" [Lameen Souag] Probably Egyptian Ar. bi-šwēš < redup. of šweyy "a little", ie "with a little (effort.)"

u ini-sín: "llummát imann-ǝkím a-issaεad-kím ṛắbbi"

"and he said to them: 'stick together and God will help you!"

• llummát 2pl.imper. "to stick together"
• a-issaεad aor.3sg.m. "to help" (< ar. sāεada )
• ṛắbbi "God"

Does this format work for you guys? Any questions and suggestions? As I have pointed out several times, I have sometimes taken liberties in transcription, I'm working on a hypothesis, and I'm looking where it'll take me. Maybe it turns out my phonemic interpretation is all wrong, and I can start over, but for now, bear with me, and find the copy if you want the original transcription.