Study Friulian from the Bible: Genesis 6, verses 1-8

This post continues your study of the Friulian language as used in the Bible; you will now begin your study of the sixth chapter of the Book of Genesis, where the subject is la coruzion dai oms (corruption of men). In this post, you will examine verses 1-8; that is, Gjenesi 6:1-8.

If you are arriving on this site for the first time, begin your study of the Friulian language here (Gjenesi 1).

The Friulian text that you will study was prepared by Glesie Furlane, in Bibie par un popul. You can read and listen to the Bible in Friulian by following the link.

Before you begin your study below, you will need to access the text of the verses in Friulian; you can do so by following one of the links below, which will take you to the Bibie par un popul site:

The reading of these verses in the video starts at 0:00 and ends at 1:25.

Verset 1

You will recall that cuant che means when.

An important Friulian verb to learn that appears now for the first time is scomençâ (to start). The verb cressi means to grow, to increase.

i oms a scomençarin a cressi
men started to increase (in number)

A scomençarin is the third-person plural, passât sempliç conjugation of the verb scomençâ. Perhaps you will remember that you have seen other third-person plural, passât sempliç conjugations; in the posts pertaining to Gjenesi 3:1-7 and Gjenesi 3:8-13, you saw the following: si viergerin (from vierzisi), si inacuargerin (from inacuarzisi), a cusirin (from cusî), si faserin (from fâsi), a sintirin (from sintî), a lerin (from ). You will have noticed that all of these examples end in arin, erin or irin.

You encounter yet another third-person plural, passât sempliç conjugation with a nasserin; the verb here is nassi (to be born).

a nasserin ancje lis fiis
daughters were also born

You will remember that the Friulian words for son and daughter are il fi and la fie; their plural forms are i fîs and lis fiis.

Verset 2

You will no doubt have been able to guess that a vioderin is conjugated in 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 (1) but the imperfet indicatîf (2):

a forin (1)
a jerin (2)

lis fiis dai oms a jerin nininis
the daughters of men were pretty

In the above, you encounter the adjective ninine, meaning 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 will be useful to observe the form taken by the third-person plural, passât sempliç, from amongst some of the ones you have seen, in relation to its infinitive:

scomençâ > a scomençarin

nassi > a nasserin
viodi > a vioderin
cjoli > a cjolerin
vierzi > a viergerin

cusî > a cusirin
sintî > a sintirin

The verb plasê means to please. You have not seen its third-person plural, passât sempliç form, but can you guess what it might be?

plasê > a plaserin

In the text, you find the verb plasê used in a different tense:

a cjolerin chês che ur plasevin
they took those who were pleasing to them
(that is, they took the ones they liked)

You will recall that the feminine plural chês means those; it refers to lis fiis here. A plasevin is the third-person plural, imperfet indicatîf conjugation of the verb plasê.

a plasevin
they were pleasing

You will recall that ur means to them. You may wish to review Friulian direct and indirect object pronouns.

ur plasevin
to them they were pleasing
they were pleasing to them

It is with the verb plasê that Friulian expresses the idea of the English 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. For this reason, you may find it useful to correlate plasê to the English to please instead, which both work in a similar way.

Verset 3

Al pues is the masculine, third-person singular, presint indicatîf conjugation of the verb podê (can, to be able); its negative form is nol pues. In this verse, you find instead of pues.

nol pò il gno spirt
my spirit cannot

tignî sù l’om par simpri
abide in man forever

You have seen the Friulian for flesh before: la cjar. Perhaps you will remember e je cjar de mê cjar (she is flesh of my flesh). In this verse, you 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. You may wish to review Friulian cardinal numbers.

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

Verset 4

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 descendance, lineage.

ur meterin al mont une dissendence
to them they brought into the world a descendance
(that is, they bore children to them)

You will have recognised the use of the third-person plural, passât sempliç of the verb meti in the above: a meterin.

I nefilim are the nephilim, a people who lived on earth at the time when lis fiis dai oms (daughters of men) bore children to i fîs di Diu (sons of God).

su la tiere a vivevin i nefilim
on the earth lived the nephilim
on the earth used to live the nephilim

A vivevin is the third-person plural, imperfet indicatîf conjugation of the verb vivi (to live).

Depending on the context, un omenon can refer to a mighty man or a very large man; here, it means mighty 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, condizionâl presint conjugation the verb jessi is a saressin. In the text, you find a saressin stâts, which is the third-person plural, condizionâl passât conjugation.

a saressin
a saressin stâts
they would be
they would have been

The adjective innomenât means renowned, famous. The expression une vore translates as very, really.

oms une vore innomenâts
very renowned men

Verset 5

La tristerie is the Friulian for wickedness, maliciousness.

la tristerie dal om
the wickedness of man

The Friulian masse expresses the idea of too, overly.

masse grant
too big

la tristerie dal om e jere masse grande
the wickedness of man was too 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 mull over, to ponder, to ruminate.

dentri di sè al masanave dome robatis
within himself he pondered only bad things
(that is, within himself he had only evil thoughts)

In the above, une robate translates as bad thing; it derives from la robe, meaning thing. Dome means only. Al masanave is the masculine, third-person singular, imperfet indicatîf conjugation of the verb masanâ; you can understand it as meaning he was pondering, he used to ponder.

The expression dute la mari dal dì means all day long (literally, all the mother of the day).

Verset 6

The reflexive verb pintîsi means to regret; the expression pintîsi di vê fat means to regret having done; made.

il Signôr si pintì di vê fat l’om
the Lord regretted having made man

You will recall the noun il dolôr, meaning pain. The expression provâ un dolôr means to feel a pain. The Friulian word for heart is il cûr.

al provà un grant dolôr di cûr
he felt a great pain in his heart

Verset 7

O vuei is the first-person singular, presint indicatîf conjugation of the verb volê (to want). You may wish to review the entire present indicative conjugation of the verb volê. (See the chart in the notes for verse 9.)

In the post pertaining to Gjenesi 3:14-24, 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; the sense of this expression here is to wipe out.

o vuei parâ vie
I want to wipe out

de face de tiere
from the face of the earth

l’om che o ai creât
the man that I have created

The expression dutune cun means together with.

dutune cul om, ancje lis bestiis
together with man, also the beasts

You first encountered the reflexive verb strissinâsi (to slither) in the post pertaining to Gjenesi 1:20-25, where you read lis bestiis che si strissinin su la tiere (the beasts that slither on the ground). In the current verse, you 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.

God states the reason for wanting to destroy everything:

parcè che mi pintis di vêju fats
because I regret having made them

mi pintis
mi pintis di vê fat
mi pintis di vêju fats
I regret
I regret having made
I regret having made them

Verset 8

You have encountered the expression cjalâ di bon voli before; it means to look favourably upon. The Friulian word for eye is il voli. Bon voli means good eye; di bon voli, then, which translates literally as of (a) good eye, can be understood as meaning favourably.

ma Noè
but Noah

Diu lu cjalave di bon voli
God looked favourably upon him

Al cjalave is the masculine, third-person singular, imperfet indicatîf conjugation of cjalâ.