Friulian language series: Genesis 8

You continue to learn Friulian now by studying, in this post, the entirety of the eighth chapter of the book of Genesis. As in the last chapter, the subject here is il diluvi (flood) and l’arcje di Noè (Noah’s ark).

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

In the notes for verses 5 and 22 below, you will learn the Friulian names for the days of the week and the months and seasons of the year.

The Friulian Bible that you will read is made available 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 this chapter in the video begins at 0:00 and ends at 4:01.

Letôr: Roberta Demartin

Verset 1

The expression visâsi di means to remember.

Diu si visà di Noè
God remembered Noah

The Friulian un aiar means wind. As for the verb mandâ, it means to send.

Diu al mandà un aiar
God sent a wind

The reflexive verb sbassâsi means to decrease oneself. You find this verb used in the third-person plural, passât sempliç:

lis aghis si sbassarin
the waters decreased

The above is the opposite of the following, which you encountered in verses 17 and 18 of Gjenesi 7:

lis aghis a cresserin
the waters increased

lis aghis si alçarin
the waters rose

Verset 2

In verse 11 of Gjenesi 7, it was question of lis risultivis dal abìs; in the current verse, you find lis fontanis dal abìs. The Friulian la fontane means fountain.

You will recall that lis gataradis dal cîl are the watergates of heaven; that is, the openings in the celestial ocean through which the waters pour through and rain down on the earth.
The verb sierâ means to shut, to close. For example, sierâ il barcon means to shut the window. The past participle of sierâ is sierât. The English I shut the window, then, can be said as o ai sierât il barcon.

In the text, you read: a forin sieradis. You will recall that al fo is the third-person singular, passât sempliç conjugation of the verb jessi; the third-person plural form is a forin.

il barcon al fo sierât
the window was shut

lis gataradis a forin sieradis
the watergates were shut

You have come across the Friulian adjective fer before; it means firm, solid. Its feminine form is ferme. Perhaps you will remember having encountered this adjective in the phrase su la tiere ferme (on the dry [firm] land). In this verse, you can understand the expression tignî fer as meaning to hold tight, to hold back, to restrain. The verb tignî means to keep, to hold.

tignî ferme la ploe
to hold back the rain

In the above, the adjective ferme agrees in gender with la ploe.

This verse ends with:

par no ch’e vignìs jù
so that it was not coming down
(that is, so that it would not come down)

In the above, you will understand it as standing in for the rain: par no che la ploe e vignìs jù.

The expression vignî jù literally means to come down, where means down. E vignìs is the feminine, third-person singular, coniuntîf imperfet conjugation of the verb vignî. The subjunctive is used here because of the presence of the expression par no che. More literally, par no ch’e vignìs jù could be translated as so that it was not coming down.


la ploe e ven jù
the rain comes down

par no ch’e vegni jù
par no ch’e vignìs jù
so that it does not come down
so that it was not coming down

In the above, e ven is the feminine, third-person singular, presint indicatîf conjugation of the verb vignî. E vegni is the feminine, third-person singular of the coniuntîf presint.

In idiomatic English, so that it was not coming down is expressed as so that it would not come down.

Verset 3

The reflexive verb ritirâsi means to pull oneself back.

lis aghis si ritirarin
the waters pulled back
(that is, the waters abated)

The Friulian adverb planc means slowly. For example, cjaminâ planc means to walk slowly. Planc can also mean softly, as in fevelâ planc, meaning to speak softly, in a low voice. The expression a planc a planc means little by little, bit by bit.

lis aghis si ritirarin a planc a planc
the waters pulled back little by little
(that is, the waters gradually abated)

You come across the reflexive sbassâsi again:

lis aghis si sbassarin
the waters decreased

dopo cent e cincuante dîs
after one hundred and fifty days

The Friulian for 150 is cent e cincuante. You may wish to review Friulian numbers at this point.

Verset 4

You will recall that setim means seventh. In the Bible, you have already encountered it in its feminine form in la setime zornade (the seventh day). In this verse, you find it in its masculine form:

tal setim mês
in the seventh month

As for ai disesiet dal mês, you will remember this means on the seventeenth of the month. You first encountered this wording in Gjenesi 7:11. A few other examples of this: ai doi dal mês, ai nûf dal mês, ai dîs dal mês, ai vincj dal mês.

The first day of the month can be expressed as il prin dì dal mês or la prime dì dal mês; the last day of the month can be expressed as l’ultin dì dal mês or l’ultime dì dal mês.

The reflexive verb fermâsi means to stop oneself, to come to a stop.

l’arcje si fermà
the ark came to a stop

su lis monts di Ararat
on the mountains of Ararat

You will remember that the Friulian la mont means mount, mountain.

Verset 5

The Friulian verb for to continue is continuâ.

lis aghis a continuarin a sbassâsi
the waters continued to decrease

Fint a means until.

fint al decim mês
until the tenth month

Add now to your vocabulary the following:

otâf, otave, eighth
novesim, novesime, ninth
decim, decime, tenth

l’otâf mês dal an
the eighth month of the year

la novesime dì dal mês
the ninth day of the month

il decim mês dal an
the tenth month of the year

Review: (masculine) prin, secont, tierç, cuart, cuint, sest, setim, otâf, novesim, decim; (feminine) prime, seconde, tierce, cuarte, cuinte, seste, setime, otave, novesime, decime.

Now is a good time to learn the Friulian names of the days of the week (i dîs de setemane) and of the months of the year (i mês dal an).

Months: Zenâr (January), Fevrâr (February), Març (March), Avrîl (April), Mai (May), Jugn (June), Lui (July), Avost (August), Setembar (September), Otubar (October), Novembar (November), Dicembar (December).

The months are masculine in gender.

ai doi di Març
on the second of March

Avost al è l’otâf mês dal an
August is the eighth month of the year

Setembar al è il novesim mês dal an, jenfri Avost e Otubar
September is the ninth month of the year, between August and October

Days: lunis (Monday), martars (Tuesday), miercus (Wednesday), joibe (Thursday), vinars (Friday), sabide (Saturday), domenie (Sunday).

Masculine in gender are lunis, martars, miercus, vinars; feminine in gender are joibe, sabide, domenie.

vuê e je domenie
today is Sunday

cheste sabide
this Saturday

vinars sant
Good Friday

This verse ends with the following:

si vioderin lis spicis des monts
one saw the tops of the mountains
(that is, the tops of the mountains were seen)

In reference to mountains, the Friulian la spice means top: la spice de mont (top of the mountain, mountaintop).

In si vioderin, you will recognise the third-person plural, passât sempliç.

Verset 6

From Gjenesi 3:5, you will remember the reflexive verb vierzisi (or viergisi) meaning to open oneself: si vierzaran i vuestris vôi (your eyes will open themselves). In the current verse, you find viergi (or vierzi) which means to open (something).

Noè al viergè la barconete
Noah opened the little window

The Friulian for window, which you saw above in the notes pertaining to verse 2, is il barcon; la barconete is a small window. Al viergè is, of course, the masculine, third-person singular, passât sempliç conjugation of viergi.

vierzi il barcon
sierâ il barcon
to open the window
to shut the window

o ai viert il barcon
o ai sierât il barcon
I opened the window
I shut the window

vierç un tic il barcon!
siere un tic il barcon!
open the window a little!
shut the window a little!

The Friulian verb molâ means to release. The black bird known as a raven is il corvat.

al molà il corvat
he released the raven

Noah sent forth the raven to see if the waters had abated:

par viodi se
in order to see if

lis aghis si jerin ritiradis
the waters had pulled back


lis aghis si son ritiradis
lis aghis si jerin ritiradis
the waters pulled back
the waters had pulled back

Verset 7

In the verse, you encounter the verb jessî (to go out, to exit), not to be confused with jessi (to be).

chel al jessì
it went out
it went forth

In the above, chel refers to il corvat. Al jessì is the masculine, third-person singular, passât sempliç conjugation of the verb jessî.

In the following, the expression used is lâ e tornâ:

al lè e al tornà
it went back and forth
it went to and fro

Literally, lâ e tornâ translates as to go and to return; it is used in the sense of to go back and forth. Al lè is the masculine, third-person singular, passât sempliç conjugation of the verb lâ.

The Friulian verb spietâ means to wait. Its present participle is spietant (waiting). As for the verb suiâ, it means to dry; its reflexive form suiâsi means to dry oneself, to get dried up.

spietant che lis aghis si fossin suiadis
waiting for the waters to get dried up

A sedin, which you have already seen, is the third-person plural, coniuntîf presint conjugation of the verb jessi. Its equivalent in the coniuntîf imperfet is a fossin. In the above, the subjunctive has been used because of the presence of spietant che.

Other examples, this time using par che, which also requires the subjunctive:

par che a sedin fats
par che a fossin fats
so that they are done
so that they were done

par che al sedi pussibil
par che al fos pussibil
so that it is possible
so that it was possible

Verset 8

In this verse, you now read that Noah releases the dove: la colombe, from himself: dopo di lui.

In verse 6, you read: par viodi se lis aghis si jerin ritiradis. In the current verse, you read: par viodi se lis aghis si jerin sbassadis.

lis aghis si jerin ritiradis
lis aghis si jerin sbassadis
the waters had pulled back
the waters had decreased

Verset 9

This verse contains much vocabulary that you have already seen, so you will have a chance to review certain usages.

The verb rivâ means to arrive; it can be used as part of the expression rivâ a fâ, which means to succeed in doing, to manage to do. The present participle of the verb rivâ is rivant (arriving, succeeding, managing).

no rivant a cjatâ un puest
not managing to find a place
(that is, being unable to find a place)

The verb poiâ, which you encounter here for the first time, means to set down; for example, poiâ une scjatule par tiere (to put a box on the ground, to set a box down on the ground). The reflexive poiâsi, then, means to set oneself down.

cjatâ un puest par poiâsi
to find a place to set oneself down
(in the context of this verse, to find a place to land)

Because the dove found no place to land, she returned to Noah in the ark: e tornà li di lui ta l’arcje. The phrase li di here means to, with; li di lui translates as to him, with him. You will understand e tornà li di lui, then, as meaning she returned to him (that is, she returned to Noah). Here is another example of this: lâ li dal miedi (to go to the doctor). The Friulian for medical doctor is il miedi.

The dove found no place to land because the earth was still covered in water. You will perhaps recall the verb taponâ (to cover) from Gjenesi 1:11.

l’aghe e taponave ancjemò la face de tiere
the water still covered the face of the earth

E taponave is the feminine, third-person singular, imperfet indicatîf conjugation of the verb taponâ. The above could also be understood as the water was still covering the face of the earth.

Another expression from this verse that you have already encountered is slungjâ la man, meaning to extend one’s hand. You first came across it in Gjenesi 3:22.

lui al slungjà la man
he extended his hand

le cjapà
he took her
(that is, he caught her)

le tirà dentri daprûf di sè ta l’arcje
he pulled her inside with him in the ark
(that is, he brought her in with him into the ark)

In the above, the expression tirâ dentri literally means to pull inside; you will understand it here as meaning to bring in.

You have already come across the expression daprûf di; it means near to, next to, with. Daprûf di sè, then, means next to him, with him. You first encountered daprûf di in the phrase daprûf di te (next to you, near you, with you).

Verset 10

Indaûr literally means behind. The sense of al spietà indaûr siet dîs is he held off seven days.

After the seven days’ wait, Noah released the dove again.

al tornà a molâ la colombe
he released the dove again

In the above, the verb tornâ (to return, to go back) expresses reoccurrence; for example: tornâ a molâ (to release again), tornâ a fâ (to start to do again, to go back to doing), tornâ a plovi (to start to rain again).

al à tornât a plovi
it has started to rain again

o ai tornât a lei chel libri
I have started to read that book again
I have gone back to reading that book
(lei, to read)

Molâ la colombe fûr da l’arcje translates literally as to release the dove from the ark.

Verset 11

The expression tornâ dongje translates as to return, to come back. Soresere (or sore sere) means in the evening.

la colombe e tornà dongje soresere
the dove came back in the evening

The Friulian word for branch (of a plant, tree) is il ramaç. Il ramaçut means little branch.

e ve ch’e veve un ramaçut di ulîf
and behold she had an olive branch
(literally, and behold she had a little branch of olive tree)

The Friulian for olive tree is the masculine ulîf. The name of the fruit of the olive tree, that is, the olive, is expressed in Friulian with the feminine ulive.

The adjective gnûf means new; its feminine form is gnove.

The verb crevâ means to break (off). The branch was crevât cul bec (broken off with its beak), where the masculine il bec means beak.

Verset 12

Note the use of altri in this verse:

al spietà altris siet dîs
he waited another seven days

no tornà dongje altri
she did not come back again

Verset 13

The expression dal dut means completely.

lis aghis si suiarin dal dut
the waters dried up completely

The Friulian for 601 is sîscent e un.

The expression tirâ vie means to pull away (that is, to remove). You will recall that il cuviert means covering; you first encountered this in Gjenesi 6:16.

Noè al tirà vie il cuviert de arcje
Noah removed the covering of the ark
(literally, Noah pulled away the covering of the ark)

Noah then looked out: al cjalà fûr.

He saw that the face of the earth was dry: e jere sute.

The Friulian adjective sut means dry; its feminine form is sute. This adjective is related to the verb suiâ (to dry) that you have already encountered.

il suieman nol è ancjemò sut
the towel is not dry yet

Verset 14

This verse does not present any new usages.

The Friulian for 27 is vincjesiet.

Propit, which you have encountered before, conveys the sense of really, truly.

Verset 15

The verb fevelâ means to speak.

Verset 16

In Gjenesi 2:10, you encountered the following: dal Eden al saltave fûr un flum. You will recall that the expression saltâ fûr means to come out. In the current verse, God tells Noah to exit the ark: salte fûr de arcje. Salte is the second-person singular imperative form of the verb saltâ.

Verset 17

Fâs is the second-person singular imperative form of the verb fâ. The imperative fasiju means make them.

fasiju saltâ fûr dutun cun te
make them come out along with you

The expression lâ pal mont means to go into the world. Pal is a contraction of par + il.

che a ledin pal mont
let them go into the world

A ledin is third-person plural, coniuntîf presint conjugation of the verb lâ.

a van
che a ledin
they go
let them go

You find two more third-person plural, coniuntîf presint conjugations in this verse:

che a fasin mandrie
let them make herds

che a jemplin la tiere
let them fill the earth

In the case of and jemplâ, the third-person plural presint indicatîf and coniuntîf presint forms are the same:

a fasin
che a fasin
they make
let them make

a jemplin
che a jemplin
they fill
let them fill

You first came across the noun la mandrie (herd, livestock) in Gjenesi 4:20. The sense of fâ mandrie in this verse is to reproduce.

Verset 18

This verse presents no new usages.

Verset 19

This verse presents no new usages.

In this verse and the last, you will note the use of the third-person singular and third-person plural of the passât sempliç of the verb saltâ:

al saltà
a saltarin

You will remember that the verb svolâ means to fly; al svole is the masculine, third-person singular, presint indicatîf of the verb.

Verset 20

The Friulian for altar is un altâr.

Noè i fasè dopo un altâr al Signôr
Noah then made an altar to the Lord

You will remember the meaning of the verb cjoli, which is to take.

al cjolè di ducj i nemâi monts
he took of all the clean beasts
he took of every clean beast

The verb brusâ means to burn.

al brusà dut
he burnt all
(that is, he burnt all that he had taken)

Verset 21

The expression tirâ sù literally translates as to pull up; you can understand it in this verse as meaning to take in, to breathe in.

il Signôr al tirà sù dut chel bonodôr
the Lord took in all that aroma
(that is, the Lord smelled a good scent)

In the above, il bonodôr means aroma, fragrance or, literally, good smell, good scent (bon + odôr).

In Friulian, the expression to say to oneself is dî dentri di sè (literally, to say inside of oneself).

O maludissarai is the first-person singular, futûr sempliç conjugation of the verb maludî.

o maludissarai
no maludissarai
I shall curse
I shall not curse

mai altri no maludissarai
never again shall I curse

You will recall the phrase par colpe di as meaning by fault of, where the Friulian la colpe means fault. Par colpe dal om, then, means by fault of man.

The verb puartâ, as you have seen before, means to bear, to carry. In this verse you read: l’om al è puartât al mâl. You can understand puartât al mâl as meaning given to evil, prone to evil. The Friulian word for evil is il mâl. You will remember this from the Friulian l’arbul de cognossince dal ben e dal mâl (tree of the knowledge of good and evil).

l’om al è puartât al mâl
man is prone to evil

di frut in sù
from childhood on

In the above, il frut is the Friulian word for child, youth.

The Friulian verb fruçâ means to strike, to strike down, to smite.

o fruçarai
no fruçarai
I shall strike down; smite
I shall not strike down; smite

no fruçarai plui chei che a vivin
I shall no longer strike down those who live
(that is, I shall not smite the living again)

A vivin is the third-person plural, presint indicatîf conjugation of the verb vivi.

This verse ends with: come che o ai fat cheste volte, meaning as I have done this time.

Verset 22

The expression fintremai che means for as long as.

fintremai che al durarà il mont
for as long as the world will last

In this verse are mentioned a number of things that will always be present: no mancjaran par mai (they will never be missing). The verb mancjâ means to miss; a mancjaran is its third-person plural, futûr sempliç form.

a mancjaran
no mancjaran
they will be missing
they will not be missing

That which will never be missing is: semenâ (to sow; that is sowing, seeding), seselâ (to harvest, to reap; that is, harvest, reaping), il frêt (cold), il cjalt (heat), l’istât (summer), l’unvier (winter), il dì (day), la gnot (night).

Another way to talk of the sowing and the harvest in Friulian is with la semine e la recuelte.

In Friulian, the four seasons of the year are: Vierte (spring), Istât (summer), Sierade (autumn), Invier (winter). The Friulian for season is la stagjon; its plural form is lis stagjons.

Masculine in gender are Istât and Invier; feminine in gender are Vierte and Sierade.

un Invier crût
a frigid winter

une Sierade cjalde
a warm autumn

In the Bible, the season names begin with lowercase letters instead. Also in the Bible, you find unvier rather than Invier (winter). These are simply variations in usage.