Friulian language series: Gjenesi 3, pecjât di Adam

The third chapter of the book of Genesis tells of the serpent: il madrac; and the sin of Adam: il pecjât di Adam.

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Verset 1

Il madrac al jere il plui galiot (the serpent was the most sly) di dutis lis bestiis de tiere (of all the beasts of the earth) che il Signôr Diu al veve fatis (that the Lord God had made). I disè a la femine (it said to the woman): sichè Diu us à dit (so did God say to you): no podês mangjâ di ducj i arbui dal zardin? (you may not eat of all the trees of the garden?).

Vocabulary: il madrac (snake, serpent), galiot (sly), il plui galiot (the most sly), dut (all), la bestie (beast), la tiere (earth, land), il Signôr Diu (the Lord God), (to make, to do), (to say), la femine (woman), sichè (so), podê (may, can, to be able), mangjâ (to eat), un arbul (tree), il zardin (garden).

Consider: al à fat (he made; he has made); al veve fat (he had made). The past participle fat takes the feminine plural form fatis in the text of this verse to agree in gender and number with the preceding feminine plural noun bestiis: lis bestiis […] che il Signôr Diu al veve fatis.

I disè a la femine: it said to the woman. Not only does i mean unto him, it also means unto her. I and a la femine refer to the same person; Friulian makes a repetition: i (unto her) disè (it said) a la femine (to the woman).

Sichè Diu us à dit: so did God say to you. Us, meaning unto you, is a plural form. Consult: Friulian direct and indirect object pronouns.

The second-person singular of the presint indicatîf of the verb podê is tu tu puedis; its second-person plural form is vualtris o podês. Observe: tu tu puedis mangjâ (you may eat; singular); vualtris o podês mangjâ (you may eat; plural). These can also be expressed more simply as tu puedis mangjâ and o podês mangjâ. Negated, these become: tu no tu puedis (or simply no tu puedis); vualtris no podês (or simply no podês); no tu puedis mangjâ (you may not eat; singular); no podês mangjâ (you may not eat; plural).

Versets 2-3

Vocabulary: rispuindi (to respond), la femine (woman), il madrac (serpent, snake), podê (can, may, to be able), mangjâ (to eat), la pome (fruit), un arbul (tree), il zardin (garden), dome che (but), il mieç (middle), tal mieç di (in the middle of), Diu (God), (to say), vê di (must, to have to), mangjânt (to eat of it, to eat thereof), ni (nor), tocjâ (to touch), tocjânt (to touch of it, to touch thereof), senò (otherwise), murî (to die).

Verse 2: I* rispuindè la femine al madrac (the woman responded to the serpent): +o podìn+ mangjâ (we may eat) lis pomis (the fruits) dai arbui dal zardin (of the trees of the garden). — *I here means unto it (that is, unto the serpent) and is expressed in combination with al madrac: i (unto it) rispuindè la femine (responded the woman) al madrac (unto the serpent), which is to say, the woman responded to the serpent. +O podìn is the first-person plural of the presint indicatîf of the verb podê: o podìn (we may); o podìn mangjâ (we may eat).

Verse 3: Dome che (but) de pome (of the fruit) dal arbul (of the tree) che al è tal mieç (that is in the middle) dal zardin (of the garden), Diu al à dite* (God has said): +no vês ni di mangjânt+ (you are neither to eat thereof) ni di tocjânt (nor touch thereof), senò ¬o murirês¬ (otherwise you shall die). — *The past participle dit is expressed as dite (feminine singular) to agree with pome (feminine singular) preceding it. +Vê di means must, to have to; you find the verb conjugated here in the second-person plural of the presint indicatîf. Consider the following: o vês di; no vês di (you must; you must not); o vês di mangjânt; no vês di mangjânt (you must eat of it; you must not eat of it). Taken apart: no vês (you have not) ni ([n]either) di mangjânt (to eat thereof) ni ([n]or) di tocjânt (to touch thereof), which is to say, you must neither eat thereof nor touch thereof; you must not eat of it or touch of it; you are neither to eat thereof nor touch thereof. ¬O murirês (you shall die) is the second-person plural of the futûr sempliç of the verb murî (to die).

Versets 4-5

Vocabulary: (to say), il madrac (snake, serpent), la femine (woman), çavareâ (to rave, to ramble; also çavariâ), vêr (true), murî (to die), ma (but), Diu (God), savê (to know), la dì (day), vualtris (you), int (of it, thereof), mangjâ (to eat), vierzi (to open), vierzisi (to open oneself, to open up), il voli (eye), i vuestris vôi (your eyes), come (like, as), il diu (god), cognossi (to know), il ben (good), il mâl (bad, evil).

Verse 4: I disè il madrac a la femine (the serpent said to the woman): çavareaiso*? (are you raving?). No je vere+ ch’o murirês: it is not true that you will die. — *The verb çavareâ (or çavariâ) means to rave, to ramble, to talk nonsense. In the presint indicatîf, its second-person plural form is o çavareais (you rave); the atonic o is shifted to the end to create its interrogative form: çavareaiso? (are you raving?). Second-person singular equivalents: tu tu çavareis (or tu tu çavariis); çavareistu? (or çavariistu?). +The Friulian for true is vêr; you find it used in its feminine form (vere).

Verse 5: Ma Diu al sa* (but God knows) che la dì (that the day) che vualtris int mangjarês+ (that you eat [will eat] thereof), si vierzaran i vuestris vôi¬ (your eyes will open) e o sarês° come i dius (and you will be like the gods), che a cognossin# il ben e il mâl (who know good and evil). — *The verb savê means to know; al sa is its masculine, third-person singular form of the presint indicatîf: lui al sa (he knows); Diu al sa (God knows). +The second-person plural of the futûr sempliç of the verb mangjâ is o mangjarês: vualtris o mangjarês; o mangjarês (you will eat). In Gjenesi 2:17, you read: la dì che tu ’nt mangjarâs, tu murarâs; in the text of the current verse, rather than ’nt, you now find int: la dì che vualtris int mangjarês. Because tu ends in a vowel, it causes int to lose its initial vowel in tu ’nt mangjarâs; it is retained in vualtris int mangjarês because vualtris ends in a consonant. ¬The Friulian for eye is the masculine voli (plural voi; vôi); as for i vuestris vôi, see: Friulian possessive adjectives; also: Parts of the human head in Friulian. °O sarês (you will be) is the second-person plural of the futûr sempliç of the verb jessi. #A cognossin (they know) is the third-person plural of the presint indicatîf of the verb cognossi.

Verset 6

La femine e viodè (the woman saw) che l’arbul al jere bon di mangjâ (that the tree was good for eating) e biel di cjalâlu (and fine to look upon) e che al jere, chest arbul, golôs cence fin (and that this tree was most appetising) par rivâ a cognossi dut ({as a way} to be able to know all). E çumà une pome (she picked a fruit) e le mangjà (and ate it). E i ’nt puartà ancje al so om (and she also brought of it to her husband), che al jere cun jê (who was with her), e ancje lui int mangjà (and he also ate of it).

Vocabulary: la femine (woman), viodi (to see), un arbul (tree), jessi bon (to be good), mangjâ (to eat), biel (nice, fine), cjalâ (to look), chest (this), golôs (enticing, appetising), cence (without), il fin (end), cognossi (to know), rivâ a cognossi (to manage to know, to succeed in knowing), dut (all), çumâ (to pick, to pluck), la pome (fruit), int, ’nt (of it, thereof), puartâ (to bring, to take), ancje (also, too, as well), un om (man, husband), cun jê (with her).

La femine e viodè: the woman saw. Consider: al viodè (he saw); l’om al viodè (the man saw); e viodè (she saw); la femine e viodè (the woman saw).

Golôs cence fin: most appetising. The feminine fin means end, and cence means without; taken literally, cence fin translates as without end. In the context of this verse, cence fin takes on the sense of to the highest degree. Taken apart: e che al jere (and that it was), chest arbul (this tree), golôs (appetising) cence fin (without end), which is to say, and that this tree was most appetising. Supplementary examples of golôs (its feminine form is golose): une propueste golose (an enticing proposition); une situazion golose (an enticing situation); un plât golôs (an appetising dish).

Rivâ means to arrive, to come; when followed by a and an infinitive, the meaning becomes one of to manage to, to succeed in, to be able to. Examples: rivâ a fâ (to be able to do); rivâ a cjoli (to be able to take); rivâ a cognossi dut (to be able to know all).

E çumà une pome e le mangjà: she picked a fruit and ate it. The feminine le (it) stands in for the feminine noun pome.

E i ’nt puartà ancje al so om, che al jere cun jê: and she also brought of it to her husband, who was with her. Taken apart: e (and) i (unto him) ’nt (of it) puartà ({she} brought) ancje (also) al so om (unto her husband) che al jere (who was) cun jê (with her).

E ancje lui int mangjà: and he also ate of it. Taken apart: e (and) ancje (also) lui (he) int (of it) mangjà (ate).

Verset 7

Alore si viergerin i vôi a ducj i doi (then the eyes of both of them opened) e si inacuargerin che a jerin crots (and they noticed that they were naked). A cusirin fueis di figâr (they sewed {together} fig leaves) e si faserin fassis (and made bands for themselves).

Vocabulary: alore (so, then), viergisi (to open oneself, to open up; also vierzisi), il voli (eye), ducj i doi (both of them), doi (two), inacuargisi (to notice, to realise; also inacuarzisi), jessi crot (to be naked), cusî (to sew), la fuee (leaf), il figâr (fig tree), fâsi (to make for oneself), la fasse (band).

You encounter in this verse four instances of the third-person plural of the passât sempliç: si viergerin (they opened up; from the reflexive viergisi [standardised as vierzisi]), si inacuargerin (they noticed; from the reflexive inacuargisi [standardised as inacuarzisi]), a cusirin (they sewed; from the verb cusî), si faserin (they made for themselves; from the reflexive fâsi).

Alore si viergerin i vôi a ducj i doi: then the eyes of both of them opened. Taken apart: alore (then) si viergerin (opened themselves) i vôi (the eyes) a ducj i doi (unto both of them [unto all the two]). The plural of the masculine voli (eye) is voi (the accented vôi has been preferred in the text).

The Friulian for leaf is la fuee; its plural is lis fueis. A fig tree is called un figâr, whereas une fuee di figâr is a fig leaf.

Si faserin fassis: they made bands for themselves; they made themselves bands, which is to say, they made loincloths for themselves to cover their nakedness. The plural of the feminine fasse (band) is fassis.

Verset 8

A sintirin il sunsûr (they heard the sound) dal Signôr Diu (of the Lord God) che al leve pal zardin (who was going through the garden) te bueresine dal dì (in the breeze of the day) e l’om e la femine (and the man and the woman), devant dal Signôr Diu (before the Lord God), a lerin a platâsi (went to hide themselves) framieç dai arbui dal zardin (amidst the trees of the garden).

Vocabulary: sintî (to hear), il sunsûr (sound), il Signôr Diu (the Lord God), lâ par (to go through), il zardin (garden), la bueresine (breeze), il dì (day), un om (man), la femine (woman), devant di (before, in front of), platâsi (to hide oneself), framieç di (amongst, amidst, between), un arbul (tree).

A sintirin il sunsûr: they heard the sound. A sintirin is the third-person plural of the passât sempliç of the verb sintî.

Al leve pal zardin: The verb means to go. In lâ pal zardin (to go through the garden), pal is a contraction of par + il. Review: Friulian contractions of a preposition and definite article. Al leve (he was going) is the masculine, third-person singular of the imperfet indicatîf of the verb lâ.

A lerin a platâsi: they went to hide themselves. A lerin is the third-person plural of the passât sempliç of the verb lâ. Observe these third-person plural of the passât sempliç forms from the text: si viergerin; si inacuargerin; a cusirin; si faserin; a sintirin; a lerin.

Versets 9-10

Vocabulary: il Signôr Diu (the Lord God), clamâ (to call), un om (man), indulà (where), dissal (he said), rispuindi (to respond), sintî (to hear), il pas (step, footstep), il zardin (garden), il rivuart (apprehension), parcè che (because), crot (naked), lâ a platâsi (to go hide oneself).

Verse 9: Il Signôr Diu al clamà l’om (the Lord God called the man): indulà sestu*? (where are you?) dissal+ (he said). — *The Friulian for you are in the second-person singular is tu tu sês, or simply tu sês. In the interrogative, tu sês becomes sêstu, where the atonic tu is shifted to the end of the verb: indulà sêstu? (where are you?). +Dissal is used to cite a male speaker’s words; the feminine form is dissè.

Verse 10: I rispuindè l’om (the man responded to him): o ai sintût* il to pas (I heard your footstep) tal zardin (in the garden) e +o ai vût rivuart+ (and I became apprehensive) parcè che o soi crot (for I am naked) e o soi¬ lât a platâmi (and I went to hide myself). — *The past participle of the verb sintî is sintût. +Rivuart: apprehension. O ai vût conveys the coming into having of a thing: o ai vût (I got) rivuart (apprehension), which is to say, I became apprehensive. O vevi rivuart, on the other hand, would be read as I was apprehensive, from its more literal rendering I had apprehension. See also: Gjenesi 2:25. Supplementary examples of rivuart: cjapilu, no sta a vê rivuart (take it, do not hold back); jentre, no sta a vê rivuart (come in, do not be shy). ¬Note the use of the verb jessi as auxiliary (rather than ) in o soi lât a platâmi.

Versets 11-13

Vocabulary: domandâ (to ask), cui (who), (to say, to tell), crot (naked), alore (so, then), mangjâ (to eat), chel arbul (that tree), inibî (to forbid), rispuindi (to respond), un om (man), la femine (woman), meti dongje (to put alongside), (to give), il Signôr Diu (the Lord God), parcè po (why then, why ever), chel tant (such thing), il madrac (serpent, snake), imbroiâ (to deceive, to trick).

Verse 11: *I domandà* (he asked him): e cui ti aial+ dit che tu jeris crot? (and who told you that you were naked?). Alore tu âs mangjât di chel arbul (so you have eaten of that tree) che ti vevi inibît di mangjâ (of which I had forbidden you to eat). — *A question is asked unto a person in Friulian: i (unto him) domandà ({he} asked). +Observe: al à dit (he said; he has said); ti à dit (he said to you; he has said to you); aial dit (said he?; has he said?); cui ti aial dit? (who said to you?; who has said to you?). Aial is the interrogative form of al à, and so aial dit is the interrogative form of al à dit. To create the interrogative aial, the atonic al of al à is shifted to the end of the verb: al àaial. More examples: o ai mangjâtaio mangjât?; tu âs mangjâtâstu mangjât?; al à mangjâtaial mangjât?; e à mangjâtaie mangjât?

Verse 12: I rispuindè l’om (the man responded to him): e je stade la femine (it was the woman) *che tu mi âs metude dongje* (whom you put alongside me) che mi à dât di chel arbul (who gave to me of that tree), e jo o ai mangjât (and I ate). — *Taken apart: che (whom) tu (you) mi (unto me) âs metude+ (have put) dongje (alongside), which is to say, whom you put alongside me. +The past participle metût is is in feminine form as metude to agree with the feminine femine.

Verse 13: Il Signôr Diu i disè a la femine (the Lord God said to the woman): parcè po âstu fat chel tant? (why ever did you do such a thing?). E la femine i rispuindè (and the woman responded to him): al è stât il madrac (it was the serpent) che mi à imbroiade (that deceived me), e jo o ai mangjât (and I ate). — In verse 12, you encountered the feminine construction e je stade la femine (it was the woman); you now meet with the masculine al è stât il madrac (it was the serpent). The past participle imbroiât (deceived, tricked) is found in the text of this verse in its feminine form imbroiade, to agree with the direct object mi preceding it, which refers to the woman.

Verset 14

Alore il Signôr Diu i disè al madrac (then the Lord God said to the serpent): par vie che tu âs fat chest (because you have done this), tu sarâs maludît (you shall be cursed) fra dut il besteam (amongst all the cattle) e dutis lis bestiis salvadiis (and all the wild beasts). Tu ti strissinarâs su la panze (you shall slither on your belly) e tu varâs di passiti di pulvin (and shall have to sate yourself of dust) par ducj i dîs (for all the days) de tô vite (of your life).

Vocabulary: alore (so, then), il Signôr Diu (the Lord God), (to say), il madrac (serpent, snake), par vie che (given that, because), (to do, to make), chest (this), maludît (cursed, damned), fra (amongst), dut (all), il besteam (cattle, livestock), la bestie (beast), salvadi (wild), la bestie salvadie (wild beast), strissinâsi (to slither), la panze (belly), vê di (must, to have to), passisi (to sate oneself), il pulvin (dust), il dì (day), la vite (life).

The verb maledî means to curse, to damn; you find the variant maludî in the text of this verse. The past participle of maledî is maledît; of maludî, it is maludît. Both maledît and maludît can be used as adjectives meaning cursed, damned.

Tu ti strissinarâs su la panze: you shall slither on your belly. Su la panze translates literally as on the belly, but, in combination with the second-person singular tu, your belly is understood.

Note the plural of il dì (day): i dîs.

Verset 15

Jo o metarai (I will put) in asse (into enmity) te e la femine (you and the woman), la tô gjernazie e la sô (your offspring and hers); chê ti sfracaiarà il cjâf (they will crush your head [that one will crush the head unto you]) e tu tu cirarâs di muardii il talon (and you will seek to bite their heel [and you will seek to bite the heel unto it]).

Vocabulary: meti (to put, to place), la asse (hatred, enmity, animosity), meti in asse (to put into enmity), la femine (woman), la gjernazie (offspring), sfracaiâ (to crush), il cjâf (head), cirî (to seek), cirî di (to seek to, to try to), muardi (to bite), il talon (heel).

O metarai is the first-person singular of the futûr sempliç of the verb meti.

Consider the following: la tô gjernazie (your offspring); la sô gjernazie (her* offspring); la tô gjernazie e la sô (your offspring and hers). *Note that la sô gjernazie could, in a different context, also mean his offspring or its offspring. The feminine la sô is used not because it refers to a woman in this verse, but because gjernazie is a feminine noun. Review: Friulian possessive adjectives.

Chê ti sfracaiarà il cjâf: they will crush your head [that one will crush the head unto you]. The feminine singular chê (that one) stands in for the feminine singular la sô gjernazie (her offspring).

Tu tu cirarâs di muardii il talon: you will seek to bite their heel [you will seek to bite the heel unto it]. Consider the following: cirî (to seek); tu tu cirarâs (you will seek); tu tu cirarâs di (you will seek to); tu tu cirarâs di muardi (you will seek to bite); muardi il talon (to bite the heel); muardii il talon (to bite the heel unto it); tu tu cirarâs di muardii il talon (you will seek to bite the heel unto it). The i (unto it) attached to the end of muardi (to bite) stands in for a la sô gjernazie.

Verset 16

I disè a la femine (he said to the woman): o fasarai cressi lis dois (I will increase [will make increase] the pangs) des tôs gravidancis (of your childbearings), tu parturissarâs i fruts (you shall bear your children) tal dolôr (in pain). La passion ti sburtarà de bande dal om (desire shall drive you unto your husband) ma lui al sarà il to paron (but he shall be your ruler).

Vocabulary: (to say), la femine (woman), (to make, to do), cressi (to grow, to increase), fâ cressi (to make grow, to cause to increase), lis dois (labour pains, birth pangs, contractions; also doiis), la gravidance (pregnancy, childbearing), parturî (to bear), i fruts (children), il dolôr (pain), la passion (desire, longing), sburtâ (to push, to drive), la bande (side), de bande di (towards), un om (husband), ma (but), il paron (master, ruler).

The plural dois (standardised as doiis) from the singular doe (pang, pain; standardised as doie) refers to birth pangs; supplementary examples: e à lis doiis (she is in labour); lis doiis a son duradis dute la gnot (the contractions lasted all night); i àn tacât lis doiis (her contractions have begun [unto her have begun the contractions]).

Tu parturissarâs i fruts: literally, you shall bear the children, where the plural definite article i can be read in context as your.

Verset 17

Al om i disè (to the man he said): par vie che tu âs scoltade la vôs de tô femine (because you heeded the voice of your wife), e che tu âs mangjât dal arbul che ti vevi dit (and ate from the tree whereof I had said to you): no sta mangjâ (do not eat), ch’e sedi maludide la tiere (cursed be the ground) par colpe tô (because of you). Tu varâs di tirâti fûr la bocjade (you shall have to obtain for yourself your daily bread) a sun di vitis (by dint of toil) par ducj i dîs de tô vite (for all the days of your life).

Vocabulary: un om (man), (to say), par vie che (given that, because), scoltâ (to listen, to heed), la vôs (voice), la femine (wife), mangjâ (to eat), un arbul (tree), no sta (do not), maludît (cursed, damned), la tiere (earth, ground), la colpe (fault), par colpe tô (on account of you, because of you), vê di (must, to have to), tirâ fûr (to obtain), la bocjade (daily bread), a sun di (by dint of), lis vitis (toil, hardships), il dì (day), la vite (life).

Par vie che tu âs scoltade la vôs de tô femine: because you heeded the voice of your wife. The past participle scoltât has taken the feminine form scoltade to agree with the direct object la vôs de tô femine following it.

By placing no sta before an infinitive, a negated command of the second-person singular is created; for instance, no sta mangjâ means do not eat; no sta scoltâ means do not listen, do not heed. The Lord says: [par vie] che* tu âs mangjât dal arbul che ti vevi dit: no sta mangjâ: because you ate of the tree whereof I had said to you: do not eat. *Note that this che follows on from par vie che employed farther back in the verse: par vie che tu […], e che tu […]. It may help to employ given that here, to understand the working of the structure: par vie che tu […] (given that you), e che tu […] (and that you).

Consider the following pairs: o ai dit; o vevi dit (I said; I had said); ti ai dit; ti vevi dit (I said to you; I had said to you).

Ch’e sedi maludide la tiere par colpe tô: cursed be the ground because of you; let the ground be cursed on account of you. Taken apart: ch’e sedi (let be) maludide (cursed) la tiere (the ground) par (by) colpe tô (your fault).

Versets 18-20

Vocabulary: butâ (to sprout, to produce), dome (only, but), la spine (thorn), il baraç (thistle), vê di (must, to have to), mangjâ (to eat), la jerbe (grass), il cjamp (field), il sudôr (sweat), la muse (face), vuadagnâ (to earn), vuadagnâsi (to earn for oneself), la bocjade (daily bread), fin che (until), tornâ (to return, to go back), la tiere (earth, ground), tirâ fûr (to pull/take out), di li (thence), parcè che (because, for), il pulvin (dust), un om (man), meti (to put), il non (name), la femine (wife), la mari (mother), il vivent (living person, one who lives).

Verse 18: Ti butarà (unto you shall it sprout) dome spinis e baraçs (but thorns and thistles) e tu varâs di mangjâ (and you shall have to eat) la jerbe dai cjamps (the grass of the fields).

Verse 19: Cul sudôr de tô muse (by [with] the sweat of your face) tu ti vuadagnarâs la bocjade (shall you earn for yourself your daily bread), fin che no tu tornarâs te tiere (until you return [will return] to the ground), *che tu sês stât tirât fûr di li* (whence you were taken). Parcè che tu tu sês pulvin e in pulvin tu tornarâs: for you are dust and into dust shall you return. — *Taken apart: che (where) tu sês stât (you were) tirât (pulled) fûr (out) di li (from there; thence).

Verse 20: L’om i metè non a la sô femine Eve (the man put {the} name Eve unto his wife), parcè che e fo la mari (for she was the mother) di ducj i vivents (of all the living). — Observe: lui al fo (he was); jê e fo (she was); these are both third-person singular forms of the passât sempliç of the verb jessi (to be). Al fo and al è stât (see verse 13) can both be taken as he was or it was (the first uses the passât sempliç; the second uses the passât prossim); e fo and e je stade (see verse 12) can both be taken as she was or it was.

Versets 21-24

Vocabulary: (to make, to do), un om (man), la femine (woman), la tonie (tunic), la piel (skin), vistî (to clothe, to dress), parie (with it/them), po (then), deventâ (to become), compagn di (just like, identical to), rivâ a fâ (to manage to do, to be able to do), cognossi (to know), il ben (good), il mâl (bad, evil), di chi indenant (henceforth, from now on), slungjâ (to extend), la man (hand), cussì (thus, so), çumâ (to pick, to pluck), un arbul (tree), la vite (life), ’nt (of it, thereof), mangjâ (to eat), vivi (to live), par simpri (for ever), parâ fûr (to drive out, to expel), il zardin (garden), par che (in order that, so that), lavorâ (to work), la tiere (earth, ground), tirâ fûr (to take out), meti denant di (to place before), il cherubin (cherub), la flame (flame), la spade (sword), sfulminâ (to shimmer), la vuaite (guard, watch), fâ la vuaite (to keep watch), il troi (path, way).

Verse 21: Il Signôr Diu (the Lord God) ur fasè al om e a la femine (made for [unto] the man and the woman) toniis di piel (tunics of skin) e ju vistì parie (and clothed them therewith). — Review: Friulian direct and indirect object pronouns.

Verse 22: Po il Signôr Diu al disè (then the Lord God said): ve che (so it is that) l’om al è deventât (man has become) compagn di nô (identical to us), che al rive a cognossi (capable of knowing) il ben e il mâl (good and evil). Di chi indenant (henceforth) che nol slungji la man (let him not extend his hand) e cussì che nol çumi dal arbul de vite (lest he thus pick [and thus that he may not pick] from the tree of life), no ’nt mangji (eat thereof [{that he may} not eat thereof]) e nol vivi par simpri (and live for ever [and {that he may} not live for ever]). — Observe the following: al slungje la man; nol slungje la man (he extends his hand; he does not extend his hand); che al slungji la man; che nol slungji la man (let him extend his hand; let him not extend his hand). Observe also: al çume; nol çume (he picks; he does not pick); che al çumi; che nol çumi (let him pick; let him not pick).

Verse 23: E il Signôr Diu (and the Lord God) lu parà fûr (drove him out) dal zardin dal Eden (of the garden of Eden) par che al lavoràs la tiere (that he should work the ground) *che lu veve tirât fûr di jê* (whence he had taken him). — *Taken apart: che (where) lu (him) veve tirât ({he} had pulled) fûr (out) di jê (of it). stands in for the feminine tiere. Observe the following: al lavore; par che al lavori (he works; so that he works); al lavorave; par che al lavoràs (he was working; so that he was working).

Verse 24: Al parà fûr l’om (he drove the man out) e al metè denant dal zardin dal Eden (and put before the garden of Eden) i cherubins (the cherubim) e la flame de spade sfulminant* (and the flame of the shimmering sword), par fâ la vuaite (as to keep watch) al troi (over the way) dal arbul de vite (of the tree of life). — *Sfulminant (shimmering) is the present participle of the verb sfulminâ.