The subjects of the sixth chapter of the book of Genesis are: la coruzion dai oms (corruption of men); il diluvi (flood).
If you are arriving on this site for the first time, begin your study of the Friulian language here.
Read Gjenesi 6
Vocabulary: cuant che (when), un om (man), i oms (men), scomençâ (to start, to begin), cressi (to grow, to increase), la tiere (earth, land), dut (all), sun dute la tiere (on all the earth), nassi (to be born), ancje (also, too, as well), la fie (daughter), lis fiis (daughters).
The Friulian verb scomençâ means to start, to begin; as for cressi, it means to grow, to increase: cuant che i oms a scomençarin a cressi (when men began to increase) sun dute la tiere (on all the earth).
A scomençarin is the third-person plural of the passât sempliç of the verb scomençâ. You have already come across other third-person plural forms of the passât sempliç, such as the following from Gjenesi 3: si viergerin (from viergisi); si inacuargerin (from inacuarzisi); a cusirin (from cusî); si faserin (from fâsi); a sintirin (from sintî); a lerin (from lâ). Note that all these end in arin, erin or irin.
You encounter now yet another third-person plural of the passât sempliç with a nasserin; the verb here is nassi (to be born): e a nasserin ancje lis fiis (and daughters were also born). The Friulian for son and daughter is il fi and la fie; their plural forms are i fîs (sons) and lis fiis (daughters).
Vocabulary: il fi (son), i fîs (sons), Diu (God), viodi (to see), la fie (daughter), un om (man), jessi (to be), ninine (pretty), cjoli (to take), chês (those; feminine), ur (unto them), plasê (to be pleasing).
A vioderin is the third-person plural of the passât sempliç; the verb here is viodi (to see). I fîs di Diu a vioderin che: the sons of God saw that.
You have seen a jerin (from the verb jessi) a number of times before; despite ending in erin, this is not the passât sempliç (that is, a forin) but the imperfet indicatîf (that is, a jerin). Lis fiis dai oms a jerin nininis: the daughters of men were pretty. The adjective ninine means pretty.
The verb cjoli means to take; it is similar to cjapâ. You will recognise the third-person plural, passât sempliç in the following: a cjolerin (they took). At this point, it would be useful to observe the form taken by the third-person plural passât sempliç, from amongst some of those that you have already encountered, in relation to the infinitive: scomençâ > a scomençarin; nassi > a nasserin; viodi > a vioderin; cjoli > a cjolerin; viergi > a viergerin; cusî > a cusirin; sintî > a sintirin. The verb plasê means to please. Its third-person plural of the passât sempliç is: plasê > a plaserin.
In the text of this verse, you find the verb plasê used in a different tense: a cjolerin chês che ur plasevin (they took those who were pleasing to them). Recall that the feminine plural chês means those; it refers to lis fiis here. A plasevin (they were pleasing) is the third-person plural of the imperfet indicatîf of the verb plasê. Recall also that ur means to them. Review: Friulian direct and indirect object pronouns. Ur plasevin: unto them they were pleasing; they were pleasing to them. It is with the verb plasê that Friulian expresses what English does with to like. Ur plasevin: they were pleasing to them; they liked them. Chest libri mi plâs: this book is pleasing to me; I like this book.
The difference between the Friulian plasê and the English to like is in the subject. In English, the person doing the liking is the subject: I like this book. In Friulian, that which is liked is the subject: chest libri mi plâs (this book is pleasing to me). For this reason, you may find it useful to correlate plasê to the English to be pleasing rather than to like, until you have a hold on its usage.
Vocabulary: dî (to say), dissal (he said), il Signôr (Lord), podê (can, to be able), nol pò (it cannot), il spirt (spirit), il gno spirt (my spirit), tignî sù (to sustain), un om (man), par simpri (forever), parcè che (because), la cjar (flesh), pa la cuâl (for this reason), vivi (to live), plui di (more than), cent e vincj (one hundred and twenty), un an (year), i agns (years).
Al pues is the masculine, third-person singular of the presint indicatîf of the verb podê (can, to be able); its negative form is nol pues. In this verse, you find pò instead of pues: dissal il Signôr (the Lord said) nol pò il gno spirt (my spirit cannot) tignî sù l’om par simpri (sustain man forever). Tignî sù translates literally as to hold up; it can be taken here as meaning to sustain.
You have seen the Friulian for flesh before: la cjar; you will perhaps remember the wording e je cjar de mê cjar from Gjenesi 2:23. In the text of the current verse, you now read: parcè che al è cjar (because he is flesh).
The expression pa la cuâl means which is why, for this reason. The Friulian for 120 is cent e vincj. Review: How to count in Friulian. You read: pa la cuâl (for this reason) nol vivarà (he shall not live) plui di cent e vincj agns (more than one hundred and twenty years).
Vocabulary: il timp (time), ta chei timps (in those times), ancje (also, too, as well), dopo (afterwards, later), cuant che (when), il fi (son), Diu (God), cjoli (to take), la fie (daughter), un om (man), ur (unto them), meti (to put), il mont (world), meti al mont (to bring [put] into the world), la dissendence (lineage, descendants), la tiere (earth, land), vivi (to live), i nefilim (nephilim), un omenon (mighty man, very large man), di une volte (of the past), une vore (very), innomenât (renowned).
The expression ta chei timps means in those times: ta chei timps, e ancje dopo (in those times, and also afterwards).
The Friulian for world is il mont. The expression meti al mont translates literally as to put (in)to the world, but the sense of it is to bring into the world, to give birth to. La dissendence means lineage, descendants. You read: cuant che i fîs di Diu a cjolerin lis fiis dai oms (when the sons of God took the daughters of men) che ur meterin al mont une dissendence (who bore them [put unto them into the world] descendants [a lineage]). With a meterin, you will have recognised the use of the third-person plural, passât sempliç of the verb meti. Meti al mont can be taken as meaning to bear (literally, to bring [put] into the world).
I nefilim are the nephilim, a people who lived on earth at the time when lis fiis dai oms (the daughters of men) bore children to i fîs di Diu (the sons of God). Su la tiere a vivevin i nefilim: on the earth used to live the nephilim. A vivevin is the third-person plural of the imperfet indicatîf of the verb vivi (to live). It conveys the sense of they were living, they used to live.
Un omenon is a mighty man or a very large man. Di une volte translates literally as of a time; the sense of it is of the past. I omenons di une volte: the mighty men of the past.
The third-person plural of the condizionâl presint the verb jessi is a saressin. In the text, you find a saressin stâts, which is the third-person plural of the condizionâl passât. A saressin: they would be; a saressin stâts: they would have been. Che a saressin stâts i omenons di une volte (who were [would have been] the mighty men of the past).
The adjective innomenât means renowned, famous. The expression une vore translates as very, really. Oms une vore innomenâts: very renowned men.
Vocabulary: il Signôr (Lord), viodi (to see), la tristerie (wickedness), un om (man), masse (too, excessively), grant (great), la tiere (earth), dentri di sè (within himself), masanâ (to brew, to ruminate), dome (only), la robate (wicked thing), il dì (day), dute la mari dal dì (all day long).
La tristerie is the Friulian for wickedness. La tristerie dal om: the wickedness of man. The Friulian masse expresses too, overly, excessively, exceedingly. You read: il Signôr al viodè che (the Lord saw that) la tristerie dal om e jere masse grande (the wickedness of man was exceedingly great).
The expression dentri di sè means within oneself; here, because it is question of man, it translates as within himself. The verb masanâ means to brew, to ruminate. E che dentri di sè al masanave dome robatis: and that within himself he brewed only wicked thoughts. Une robate can be taken as wicked thing, wickedness. Dome means only. Al masanave is the masculine, third-person singular of the imperfet indicatîf of the verb masanâ; it can taken as meaning he was brewing (ruminating), he used to brew (ruminate). Dute la mari dal dì: all day long.
Vocabulary: il Signôr (Lord), pintîsi (to regret), fâ (to make, to do), un om (man), la tiere (earth, land), provâ (to experience), grant (great, large), un dolôr (pain), il cûr (heart).
The reflexive verb pintîsi means to regret; the expression pintîsi di vê fat means to regret having made; to regret having done. You read: il Signôr si pintì di vê fat l’om (the Lord regretted having made man) su la tiere (on the earth).
Il dolôr is the Friulian for pain. The expression provâ un dolôr means to feel a pain. The Friulian for heart is il cûr. Al provà un grant dolôr di cûr: he felt a great pain in his heart
Vocabulary: dî (to say), dissal (he said), il Signôr (Lord), volê (to want), parâ vie (to do away with), la face de tiere (face of the earth), la tiere (earth, land), un om (man), creâ (to create), dutune cul om (along with man), ancje (also, too, as well), la bestie (beast), chês (those; feminine), strissinâsi (to slither), un ucel (bird; also uciel), i ucei (birds; also uciei), il cîl (heaven, sky), parcè che (because), pintîsi (to regret), fâ (to make, to do), vê fat (to have made).
O vuei (I want) is the first-person singular of the presint indicatîf of the verb volê (to want). Review the entire present indicative conjugation of the verb volê (see the chart in the notes at verse 9 on the linked page). In the context of this verse, o vuei is better taken as I intend, I mean. You read: o vuei parâ vie (I mean to do away with) de face de tiere (from the face of the earth) l’om che o ai creât (the man whom I have created). In Gjenesi 3:23, you read that God drove Adam out of the garden of Eden: il Signôr Diu lu parà fûr dal zardin dal Eden. The expression used was parâ fûr (to drive out). In the current verse, you now find the expression parâ vie, meaning to do away with, to get rid of.
The expression dutune cun means together with, along with. Dutune cul om, ancje lis bestiis: along with man, also the beasts. You encountered the reflexive verb strissinâsi (to slither) in Gjenesi 1:25, where you read: lis bestiis che si strissinin su la tiere. In the text of the current verse, you now find lis bestiis replaced by the feminine plural chês: chês che si strissinin (those that slither). You will remember that the plural i ucei means birds. Its singular form is ucel. I ucei dal cîl: the birds of the heaven.
God states the reason for wanting to destroy everything: parcè che mi pintìs di vêju fats (because I regret having made them). Observe: mi pintìs (I regret); mi pintìs di vê fat
(I regret having made); mi pintìs di vêju fats (I regret having made them).
Vocabulary: ma (but), Diu (God), cjalâ (to look), bon (good), il voli (eye), cjalâ di bon voli (to look favourably upon).
You have encountered the expression cjalâ di bon voli before (Gjenesi 4:5); it means to look favourably upon. The Friulian for eye is il voli. Bon voli means good eye; di bon voli, then, which translates literally as of (a) good eye, can be taken as meaning favourably. Ma Noè Diu lu cjalave di bon voli: but Noah, God looked (was looking) favourably upon him. Al cjalave is the masculine, third-person singular of the imperfet indicatîf of the verb cjalâ.
Vocabulary: ve (this is), la storie (story, history, account), al jere (he was), un galantom (just man), l’unic (the only one), just (just, righteous), framieç di (amongst), altri (other), lâ indenant (to go forward), cun (with), Diu (God).
La storie is the Friulian for story, history, account. Ve la storie di Noè: this is the story of Noah; this is the account of Noah.
Depending on the context, the Friulian il galantom can be taken as gentleman or honest, just man. It is composed of the adjective galant (gentlemanly, chivalrous) and om (man). In the context of this verse, it can be taken in the sense of just man. Noè al jere un galantom: Noah was a just man; Noah was a righteous man.
The Friulian adjective just means just. As a noun, it can be taken as meaning just man: L’unic just framieç di ducj chei altris: the only just man amongst all the others. The Friulian for just man could also be rendered as om just: al jere un om just (he was a just man).
The four forms of the Friulian for all are: dut (masculine singular); ducj (masculine plural); dute (feminine singular); dutis (feminine plural). The four forms of the Friulian for that, those are: chel (masculine singular); chei (masculine plural); chê (feminine singular); chês (feminine plural). The singular chel and chê translate as that; the plural chei and chês translate as those. Ducj chei altris: all the others; all those others; that is, all the other people.
The expression lâ indenant translates literally as to go forward. Al leve indenant cun Diu: he was going forward with God; that is, he was proceeding [walking] with God. Al leve (he was going) is the masculine, third-person singular of the imperfet indicatîf of the verb lâ.
Vocabulary: vê (to have), al veve (he was having, he used to have), tre (three), il fi (son), i fîs (sons).
Noè al veve trê fîs: Noah had three sons. The Friulian for son is il fi; its plural form is i fîs. Al veve is the masculine, third-person singular of the imperfet indicatîf of the verb vê. It conveys he was having, he used to have. Note the difference between al veve un fi and al à vût un fi: al veve un fi (he had [used to have] a son; that is, he was a father); al à vût un fi (he had [begot] a son; that is, he became a father).
For example, to say of a man that he begot a son on a certain date, use al à vût un fi. To say that a son of his existed while he was alive, use al veve un fi. The passât prossim form al à vût expresses the idea of coming into possession at a specific moment; the imperfet indicatîf form al veve expresses the idea of being in possession across time.
Vocabulary: ma (but), la tiere (earth), voltâ (to turn), fâ voltâ (to make turn, to cause to turn), il stomi (stomach), ancje (even), plen (full), plen incolm (full to the brim), la tristerie (wickedness).
The Friulian for stomach is il stomi; the verb voltâ means to turn. The expression fâ voltâ il stomi, then, translates literally as to make one’s stomach turn. La tiere i faseve voltâ il stomi ancje a Diu: the earth was making even God’s stomach turn; literally, the earth was making the stomach turn even unto God; the earth was causing the stomach even unto God to turn. The sense here is that the earth revolted God; it was an abomination to him. With the use of the anthropomorphic fâ voltâ il stomi, the Friulian text conveys in a very strong way the sense of God’s having a stomach that can be turned — we must take the use of this expression as an accommodation to the human idea of disgust. E faseve is the feminine, third-person singular of the imperfet indicatîf of the verb fâ.
La tristerie means wickedness. The expression plen incolm di translates as utterly filled with, brimming with. La tiere e jere plene incolme di tristerie: the earth was brimming with wickedness. Plene incolme di is the feminine equivalent of plen incolm di.
Vocabulary: Diu (God), cjalâ (to look), jù (down), il mont (world), a jerin (they were), la strade (way, road), fûr di strade (off the way, by the wayside; that is, in the wrong), ogni (every), la cjar (flesh), fâ (to do, to make), la robe (thing, act, matter), fâ ingomut (to disgust), su la tiere (on the earth).
Jù means down, below. The Friulian for world is il mont. Diu al cjalà jù il mont: God looked down upon the world.
The Friulian for way, road is la strade. In the text of this verse, you encounter fûr di strade (off the way), which is to be taken in the sense of off the right path, in the wrong, corrupt. A jerin ducj fûr di strade: they were all in the wrong; they were all corrupt; literally, they were all off the way.
The masculine noun ingomut means nausea, disgust. The expression fâ ingomut, then, translates as to nauseate, to disgust, to cause disgust, to revile. You read: ogni cjar e faseve robis di fâ ingomut (every flesh was committing acts [doing things] that revile) su la tiere (on the earth).
Vocabulary: Diu (God), dî (to say), rivâ (to arrive, to come), il moment (moment), fâle finide cun (to put an end to), i oms (men), aromai (by now), benzà (already), decidi (to decide), parcè che (because), la tiere (earth), plen di (full of), la inicuitât (iniquity), par colpe di (by fault of), fâ sparî (to destroy [to make disappear]), dutun cu la tiere (along with the earth).
The verb rivâ means to arrive, to come. As for the expression fâle finide cun, it can be taken as to put an end to, to finish off. Finide is the feminine form of the adjective and past participle finît (finished, ended); it agrees with le. A literal translation of fâle finide cun is to make it finished with. You read: Diu i disè a Noè (God said to Noah) al è rivât il moment (the time [moment] has arrived; has come) di fâle finide cui oms (to put an end to men). Note that rivâ has been conjugated with the auxiliary jessi above: al è rivât (it has arrived).
The Friulian verb decidi means to decide; its past participle is decidût. O ai decidût: I have decided; I decided. Aromai means by now; benzà means already. Aromai o ai benzà decidût: I have by now already decided; that is, my mind is now fully made up.
God states the reason for wanting to put an end to man: la tiere e je plene di inicuitât (the earth is full of iniquity) par colpe dai oms (by fault of men). Inicuitât is a feminine noun meaning iniquity, wickedness. The Friulian for fault is la colpe.
The verb sparî means to disappear; the expression fâ sparî, then, means to make disappear: jo ju fâs sparî dutun cu la tiere (I [shall] make them disappear along with the earth; that is, I shall destroy them along with the earth). The presint indicatîf has been used: jo o fâs (I make); however, the sense of it is I shall make.
Vocabulary: fâsi (to make oneself), la arcje (ark), il len (wood), il ciprès (cypress tree), vê di (must, to have to), il scompartiment (compartment), stabilî (to secure, to stabilise), il catram (tar, pitch), par dentri (inside, within), par fûr (outside, without).
God commands Noah to make an ark: une arcje. Fasiti une arcje: make yourself an ark. In its infinitive form, the verb from the text above is fâsi (to make oneself). The second-person singular imperative form of fâ is fâs; of the reflexive fâsi, it is fasiti.
Il len is the Friulian for wood, and il ciprès is cypress tree; di len di ciprès, then, means (made) of cypress wood. Une arcje di len di ciprès: an ark (made) of cypress wood.
You now meet again with the expression vê di (must, to have to), and you encounter for the first time the noun il scompartiment (compartment): tu âs di fâle cui scompartiments (you must make it with compartments). The le of fâle stands in for the feminine arcje.
The Friulian verb stabilî means to stabilise, to secure. The noun il catram means tar, pitch. You read: tu âs di stabilîle cul catram (you must secure it with pitch) par dentri e par fûr (inside and out; within and without).
Vocabulary: vê di (must, to have to), fâ (to make, to do), cussì (so, thus), la arcje (ark), vê di vê (must have, to have to have), tresinte (three hundred), il comedon (cubit, elbow), la lungjece (length), cincuante (fifty), la largjece (width), trente (thirty), la altece (height).
Cussì means so, thus, like this, in this way. Tu âs di fâle cussì: you must make it thus; you must make it like this. The Friulian for 300 is tresinte; for 50, cincuante; and for 30, trente. Review: How to count in Friulian. In the text of this verse, you find the expression vê di vê, which translates in English as to have to have, must have. You read: L’arcje e à di vê (the ark must have; the ark has to have) tresinte comedons di lungjece (three hundred cubits in length). A cubit is the length from elbow to middle fingertip (this may not have been the actual length of a cubit at the time before the flood, however). The word for cubit is rendered in Friulian as il comedon, which translates literally as elbow.
The Friulian for length is la lungjece; for width, la largjece; for height, l’altece. All three are feminine nouns. Examples: l’arcje e à tresinte comedons di lungjece (the ark is three hundred cubits in length; literally, the ark has three hundred cubits of length); l’arcje e à cincuante comedons di largjece (the ark is fifty cubits in width; literally, the ark has fifty cubits of width); l’arcje e à trente comedons di altece (the ark is thirty cubits in height; literally, the ark has thirty cubits of height). Another way to express these is with the adjectives lunc (long), larc (wide) and alt (high, tall). The feminine forms of these are lungje, largje and alte. Examples: l’arcje e je lungje tresinte comedons (the ark is three hundred cubits long); l’arcje e je largje cincuante comedons (the ark is fifty cubits wide); l’arcje e je alte trente comedons (the ark is thirty cubits tall).
As a side note, the Friulian for metre is il metri; its plural form is i metris. The Friulian for kilometre is il chilometri; for centimetre, il centimetri. Supplementary examples: il baston al è lunc novantecinc centimetris (the cane is ninety-five centimetres long); il lât al è larc cinc chilometris (the lake is five kilometres wide); il gratecîl al è alt tresinte metris (the skyscraper is three hundred metres tall).
Vocabulary: vê di fâ (must make, to have to make), la arcje (ark), ancje (also, too, as well), un cuviert (covering, roof), in mût di (in order to, so as to), alçâ (to raise), il comedon (cubit, elbow), la jentrade (entrance), il flanc (side), prin (first), secont (second), tierç (third), il plan (deck, storey).
Fâi is the verb fâ + i, where i means to it (that is, to the ark), but translates better here in English as for it (that is, for the ark). Tu âs di fâ: you must make. Tu âs di fâi a l’arcje: you must make for the ark. The Friulian il cuviert means covering, roof. The expression in mût di, followed by an infinitive, means in order to. The verb alçâ means to raise. Alçâ di un comedon: to raise by one cubit. You read: tu âs di fâi a l’arcje ancje un cuviert (you must also make a covering for the ark) in mût di alçâle di un comedon (in order to raise it by one cubit).
La jentrade is the Friulian for entrance, way in. Il flanc means side; di flanc translates as from the side. La jentrade tu je fasarâs di flanc: you shall make the entrance to it from the side. The second-person singular of the futûr sempliç of the verb fâ is tu tu fasarâs (you will make). Je is a contraction of i + le, where i translates as unto it (that is, unto the ark), and the feminine le translates as it (that is, it stands in for la jentrade): la jentrade / tu je fasarâs / di flanc (the entrance / you shall make it unto it / from the side).
The Friulian il plan means storey, floor (in the case of a building) or deck (in the case of watercraft). With reference to the ark, you will understand the following as meaning first deck, second deck, third deck; if they referred to a building, you would take them instead as meaning first floor, second floor, third floor: il prin plan, il secont plan, il tierç plan. If you lived on the third floor of a building, you might say: o soi a stâ al tierç plan (I live on the third floor). The expression jessi a stâ means to live, to reside, to dwell.
Vocabulary: mandâ (to send), il diluvi (flood), la aghe (water), lis aghis (waters), la tiere (earth), par fâ fûr (in order to destroy), dut ce che (all that, everything that), tirâ il flât (to breathe), il flât (breath), sot (under), il cîl (heaven, sky), chest mont (this world), sparî (to disappear), vê di sparî (to have to disappear, must disappear).
You encounter in the text of this verse the first instance of the noun il diluvi, meaning flood. The verb mandâ means to send; jo o mandarai is its first-person singular futûr sempliç form. You read: jo o mandarai il diluvi (I shall send a [the] flood) lis aghis su la tiere (waters upon the earth).
The expression fâ fûr can be taken as meaning to destroy, to take out (of existence). You will remember that il flât means breath; you first encountered this noun in Gjenesi 4:21, where you found un strument a flât (wind instrument). In the text of the current verse, you find the expression tirâ il flât, which means to breathe; it translates literally as to draw the breath, to pull (in) the breath. You read: par fâ fûr (in order to destroy) dut ce che al tire il flât (all that which breathes; everything that breathes) sot il cîl (under the heaven). Al tire is the masculine, third-person singular of the presint indicatîf of the verb tirâ (to pull, to draw).
The remainder of the verse contains usages that you have already encountered: dut ce che al è in chest mont al à di sparî (everything that is in this world must disappear).
Vocabulary: il pat (pact, covenant), fâ un pat (to make a pact, to make a covenant), cun te (with you), jentrâ (to enter), la arcje (ark), il frut (child), la femine (wife, woman), il fî (son), dutun cun te (along with you).
With Noah, God makes a covenant: un pat. Ma jo o fasarai un pat cun te: but I shall make a covenant (pact) with you. The Friulian pat is cognate with the English pact.
The verb jentrâ means to enter; its second-person singular futûr sempliç form is tu tu jentrarâs. Tu tu jentrarâs te arcje: you shall enter the ark; in this sentence, note the use of te, which is a contraction of in + the feminine definite article. The English to enter (something) is expressed literally in Friulian as to enter into (something): jentrâ in.
God stipulates to Noah who shall enter the ark: tu e i tiei fruts (you and your children); la tô femine (your wife); lis feminis dai tiei fîs (the wives of your sons). Dutun cun te: along with you.
Vocabulary: di dut ce che (of all that, from out of all that), vîf (living, alive), ogni (every), la cjar (flesh), menâ dentri (to bring in), la arcje (ark), doi (two), par sorte (by sort), par che (in order that, so that), restâ (to remain), la semence (seed), sielgi (to choose; also sielzi), il mascjo (male), la mascje (female).
The Friulian adjective vîf means alive, living. Its feminine form is vive. Di dut ce che al è vîf: of all that which is living. Di ogni cjar: of every flesh. The verb menâ means to lead, to bring. Menâ dentri means to bring in(side), to lead in(side). Tu menarâs dentri cun te te arcje: you shall bring with you into the ark. The feminine la sorte means sort, kind. Doi par sorte: two of each sort; literally, two by sort.
You encounter a coniuntîf presint form in this verse: par ch’e resti la semence cun te (so that their seed may remain with you). The verb here is restâ, meaning to remain, to stay. La semence e reste: the seed remains; par che la semence e resti: so that the seed remains.
The verb sielzi (found in this verse as sielgi) means to choose, to select. Tu âs di sielzi: you must choose. Un mascjo is a male; une mascje is a female.
Vocabulary: menâ dentri (to bring in), par che (in order that, so that), restâ (to remain), la semence (seed), un pâr di (a pair of), ogni (every), la raze (sort, kind), un ucel (bird; also uciel), i ucei (birds; also uciei), il nemâl (animal), strissinâsi (to slither), la tiere (ground, earth).
This verse begins with language repeated from the text of the last verse. It then follows with: un pâr di ogni raze di ucei (one pair of every sort of birds), di ogni raze di nemâi (of every sort of animals). The Friulian la raze means race, sort, kind. The word for pair is il pâr.
I nemâi is the plural of il nemâl (animal, beast). The reflexive verb strissinâsi means to slither. You read: di ogni raze che si strissine su la tiere (of every sort that slithers on the ground).
Vocabulary: puartâ (to bring), dentri (inside), ancje (too, also, as well), dut ce che (all that, everything that), podê (can, to be able), mangjâ (to eat), si pò mangjâ (can be eaten), ingrumâ (to gather), daprûf di (by, alongside), servî (to serve), passi (to sate).
The verb puartâ means to bring; puartâ dentri (to bring in) is synonymous with menâ dentri seen above. In the text of this verse, you find puartâsi dentri (to bring in for oneself, to bring in with oneself). Puartiti dentri dut ce che si pò mangjâ: bring in with you all that which one can eat; bring in with you everything that can be eaten. Puartiti is the second-person singular imperative of the reflexive verb puartâsi.
In the masculine, third-person singular of the presint indicatîf, the verb podê (can, to be able) conjugates as al pues. Al pues mangjâ: he can eat. Si pues followed by an infinitive can be understood as meaning one can, it is possible. Examples: si pues lâ fûr (one can go out; it is possible to go out); si pues mangjâ (one can eat; it is possible to eat). Rather than pues, you find the variant pò in this verse: dut ce che si pò mangjâ (all that which one can eat; everything that can be eaten).
The verb ingrumâ means to gather; you will perhaps remember this from Gjenesi 1:10, where it was question of aghis ingrumadis. Ingrumilu daprûf di te: gather it unto you; gather it near to you. Daprûf di can be understood as meaning by, alongside, near to, next to. As for the verb servî, it means to serve: al à di servî (it must serve) par passiti te e lôr (to feed you and them; to sate you and them). The verb passi means to feed, to nourish, to sate. (As for the reflexive passisi [to feed on, to sate oneself], you encountered it in Gjenesi 3:14, where you read: tu varâs di passiti di pulvin.)
Vocabulary: fâ cussì (to do so, to do thus), fâ propit dut ce che (to do absolutely everything that), Diu (God), ordenâ (to command, to order).
Noah did just as God had commanded. Noè al fasè cussì: Noah did so. Al fasè propit dut ce che Diu i veve ordenât: he did absolutely everything that God had commanded him. The verb ordenâ means to order, to command. Observe: al à ordenât (he has commanded); al veve ordenât (he had commanded); i à ordenât (he has commanded him); i veve ordenât (he had commanded him). Note through the use of i that Friulian says to command something unto someone: dut ce che Diu i veve ordenât a Noè (all that which God had commanded [unto] Noah).