This post continues your study of the Friulian language as used in the book of Genesis; you now begin your study of the ninth chapter. In this post, you will examine verses 1-19, where the subject is Noè gnûf Adam (Noah, new Adam). The two posts pertaining to chapter 9 can be found here.
If you are arriving on this site for the first time, begin your study of the Friulian language here.
Read Gjenesi 9:1-19
You will remember that the Friulian verb for to bless is benedî; as for to curse, this is expressed with the verb maludî (or maledî).
In the words spoken by God, three verbs appear: cressi (to grow, to increase), multiplicâsi (to multiply oneself, to reproduce) and jemplâ (to fill). None of these three verbs are new to you; in this verse, they are all used in the second-person plural imperative.
At this point, it would be good to learn how to form the imperative in Friulian in a more comprehensive way. With the following verbs whose infinitives end in â, observe how the imperative is formed:
fevelâ, to speak
- fevele!, speak! (second-person singular)
- fevelait!, speak! (second-person plural)
- fevelìn!, let us speak! (first-person plural)
jemplâ, to fill
- jemple!, fill! (second-person singular)
- jemplait!, fill! (second-person plural)
- jemplìn!, let us fill! (first-person plural)
lavorâ, to work
- lavore!, work! (second-person singular)
- lavorait!, work! (second-person plural)
- lavorìn!, let us work! (first-person plural)
With verbs whose infinitive ends in ê or i, the imperative is formed as follows:
tasê, to be quiet
- tâs!, be quiet! (second-person singular)
- tasêt!, be quiet! (second-person plural)
- tasìn!, let us be quiet! (first-person plural)
parê, to seem, to appear
- pâr!, seem! (second-person singular)
- parêt!, seem! (second-person plural)
- parìn!, let us seem! (first-person plural)
cjoli, to take
- cjol!, take! (second-person singular)
- cjolêt!, take! (second-person plural)
- cjolìn!, let us take! (first-person plural)
The imperative of verbs whose infinitive ends in î will be explored in the notes for the next verse.
The verb paronâ, which you have met before, means to rule, to master. You will recognise it in this verse in its second-person plural imperative form paronait.
As for the new expression tignî sot, it translates literally as to hold under, to keep under; you will understand it as meaning to subjugate, to subdue. In this verse, you find the verb tignî in its second-person plural imperative form tignît.
With verbs whose infinitive ends in î, the imperative is formed as follows:
cirî, to search, to look for
- cîr!, search! (second-person singular)
- cirît!, search! (second-person plural)
- cirìn!, let us search! (first-person plural)
cusî, to sew
- cûs!, sew! (second-person singular)
- cusît!, sew! (second-person plural)
- cusìn!, let us sew! (first-person plural)
In the imperative, the stem of a verb sometimes undergoes a modification of vowel or final consonant; these cases will be dealt with individually as they appear. From the examples of the imperative given above and in the notes for the preceding verse, simply become familiar with the endings.
In Gjenesi 7, you learnt that the Friulian verb balinâ meant to move about.
dut ce che al baline su la tiere
everything that moves about on the earth
In Gjenesi 1, you learnt that i pes dal mâr means fish of the sea. The Friulian for fish (singular) is il pes; its plural form is i pes.
ducj i pes dal mâr
all the fish(es) of the sea
Us ai met translates literally as unto you I put them: us (unto you) ai met (I put them). You will read more about the grammar of this farther along in your study.
Lis vuestris mans is the Friulian for your hands. Tes vuestris mans, then, means in(to) your hands, where tes is a contraction of in + lis. Review Friulian contractions of a preposition and definite article.
You can understand us ai met tes vuestris mans as meaning I give them to you (literally, unto you I put them into the hands; that is, I put them into your hands).
You will remember that the reflexive passisi means to feed on, to sate oneself.
o podês passisi di dut ce che si môf
you may feed on everything that moves
The reflexive verb movisi means to move oneself. Si môf is the third-person singular of the presint indicatîf.
dut ce che si môf
all that which moves itself
everything that moves itself
In the above, o podês is the second-person plural of the presint indicatîf of the verb podê (can, may, to be able). It would be good to familiarise yourself with the present indicative conjugation of this irregular verb.
*The Friulian Bible also uses al pò in the affirmative, masculine, third-person singular; and e pò in the affirmative, feminine, third-person singular.
Recall that the adjective vîf means living, alive; its feminine form is vive.
dut ce che al è vîf
all that which is living
everything that is alive
From the remainder of this verse, you will recall that us means to you; you may wish to review Friulian direct and indirect object pronouns. You will also recall that the verb dâ means to give and that its past participle is dât. The first-person singular, presint indicatîf of this verb is jo o doi (I give).
jo o doi
jo o ai dât
I have given
jo us doi
jo us ai dât
I give to you
I have given to you
Familiarise yourself now with the present indicative conjugation of the irregular verb dâ (to give).
Il prât is uncultivated land covered in grasses; it can be understood in this verse as meaning field. As an adjective, vert means green; as a noun, and in the context of this verse, il vert can be taken as that which is green (that is, plantlife). Il vert dai prâts, then, translates as that which is green of the fields; you can understand this as the plantlife of the fields.
Dome means only; in this verse, it is better understood as but.
O vês is the second-person plural of the presint indicatîf of the verb vê. You find it used here as part of the expression vê di, meaning to have to, must. Review the present indicative of the verb vê.
tu âs di mangjâ
o vês di mangjâ
you must eat
no tu âs di mangjâ
no vês di mangjâ
you must not eat
The Friulian for blood, as you have already seen, is il sanc.
dentri di sè
inside of itself
la cjar ch’e à dentri di sè il so sanc
flesh that has inside itself its blood
(that is, flesh with its blood in it)
Che anzit can be taken here as meaning in contrast.
The Friulian il cont means account, reckoning. The expression domandâ cont can be taken as meaning to require a reckoning, to ask to account for. O domandarai is the first-person singular of the futûr sempliç of the verb domandâ.
The expression tant a dî means in other words, that is to say. You will remember that the Friulian word for brother is il fradi.
First sentence: che anzit (in contrast) us domandarai cont dal vuestri sanc (from you I shall require a reckoning for your blood), tant a dî de vuestre vite (that is to say, for your life). Second sentence: ur domandarai cont a ducj i nemâi (I shall require a reckoning from all beasts); o domandarai cont de vite (I shall require a reckoning for life) dal om al om (from man to man), a ognidun di so fradi (from each for his brother). The sense of dal om al om, in the context of this verse, is from each man for that of his fellow man.
The verb spandi means to spill, to shed, to spread. Al spant is its masculine, third-person singular form of the presint indicatîf. Its equivalent in the futûr sempliç is al spandarà.
chel che al spant il sanc dal om
he who sheds the blood of man
un altri om al spandarà il so sanc
another man shall shed his blood
You read again in this verse that man was made in the stamp of God, after the manner of God (that is, in the image of God): sul stamp di Diu.
al è stât fat
he was made
Familiarise yourself now with the present indicative conjugation of the irregular verb lâ (to go).
This verse does not present any new usages. The only verb appearing in this verse is fevelâ (to speak); I have therefore taken the opportunity to present its presint indicatîf conjugation below. This can be considered a model of the present indicative for verbs whose infinitive ends in â, such as pensâ (to think), puartâ (to carry), balâ (to dance).
Using the above as a model, translate the following into Friulian (the infinitives are provided):
- he sings — cjantâ
- he dances — balâ
- they think — pensâ
- I think — pensâ
- you walk — cjaminâ
- she takes — cjapâ
- she carries — puartâ
- we sing — cjantâ
- who is speaking? — fevelâ
- what do you think of this? — pensâ
- al cjante
- al bale
- a pensin
- o pensi
- tu cjaminis; o cjaminais
- e cjape
- e puarte
- o cjantìn
- cui fevelial?
- ce pensistu di chest?; ce pensaiso di chest?
In a previous verse, you learnt that the Friulian il pat meant covenant, pact.
ve ch’o fâs un pat cun vualtris
here it is that I make a covenant with you
cun chei che a vegnaran daûr di vualtris
and with those who will come after you
The sense of chei che a vegnaran daûr di vualtris (those who will come after you) is your offspring (to come).
O fâs is the first-person singular of the presint indicatîf of the verb fâ. As for a vegnaran, this is the third-person plural of the futûr sempliç of the verb vignî.
Familiarise yourself now with the present indicative conjugation of the irregular verbs fâ (to do, to make) and vignî (to come).
Un vivent is a living creature.
You will remember that saltâ fûr was used in a previous verse to talk about coming out or leaving the ark: saltâ fûr da l’arcje. In this verse, you find the expression used in the third-person plural of the passât prossim: a son saltâts fûr da l’arcje. The auxiliary is jessi, which is why saltât has been made to agree in gender and number with its subject.
The expression ven a stâi means in other words, that is to say. This is similar to tant a dî from verse 5.
Dut ce che al è means all that is in the sense of all that exists. The expression menâ vie means to take away.
dut ce che al è
all that exists
nol sarà plui menât vie
shall no more be taken away
des aghis dal diluvi
by the waters of the flood
If fâ means to do, then disfâ means to undo.
disfâ la tiere
to undo the earth
(that is, to destroy the earth)
The Friulian il segnâl means sign, mark.
il segnâl dal pat
the sign of the convenant
che o fasarai fra me e vualtris
that I shall make between me and you
In the following, a vignî means to come in the sense of in the future:
par dutis lis gjenerazions a vignî
for all generations to come
O met is the first-person singular of the presint indicatîf of the verb meti (to put).
The masculine arc in this verse refers to a rainbow; this is not to be confused with the feminine arcje referring to the ark of Noah. The Friulian for cloud is il nûl; its plural form is i nûi. Intai nûi means in the clouds, where in + i come together to form intai. In + i can also contract to form tai.
o met il gno arc intai nûi
I (now) put my rainbow in the clouds
Familiarise yourself now with the present indicative conjugation of the irregular verb meti (to put).
The feminine noun aleance means covenant, alliance. You will remember that the verb deventâ means to become.
al deventarà un segnâl di aleance
it shall become a sign of [the] covenant
fra me e la tiere
between me and the earth
The expression parâ dongje means to bring together, to collect.
cuant che o pararai dongje i nûi
when I shall bring together the clouds
when I shall collect the clouds
sore la tiere
over the earth
In the following, si equates to the impersonal one of English or its use of the passive:
e cuant che si viodarà l’arc
and when one will see the rainbow
and when the rainbow will be seen
framieç dai nûi
between the clouds
amongst the clouds
The expression impensâsi di means to remember, to recall, to call to mind.
jo m’impensarai dal pat
I shall remember the covenant
O vin is the first-person plural of the presint indicatîf of the verb vê.
il pat che o vin fra me e vualtris
the covenant that we have between me and you
Mai altri means never again. Note its use with no:
lis aghis no deventaran mai altri un diluvi
the waters shall never again become a flood
You now come across the verb disfâ again, this time in disfâ ogni cjar (to destroy every flesh).
Par in secula means forever, for all ages to come. As for vadì, it means that is to say.
Ta chest mont translates as in this world. This is the second time that you are encountering the use of ta before chest or chei:
ta chest mont
in this world
ta chei timps (Gjenesi 6:4)
in those times
In this verse, you have three futûr sempliç forms:
it will be
I shall see
I shall remember
This verse presents no new usages. Because the irregular verb dî (to say) appears in this verse, I have taken the opportunity to present its presint indicatîf conjugation below:
You will recognise the third-person plural of the passât sempliç in a saltarin.
Remember also that a forin is the third-person plural of the passât sempliç of the verb jessi.
a forin Sem, Cam e Jafet
they were Shem, Ham and Japheth
You read that Ham is the father of Canaan: Cam al è il pari di Canaan.
Chescj trê means these three. Remember that chescj (these) is the plural form of chest (this).
a forin chescj trê i fîs di Noè
these three were the sons of Noah
The verb partî means to leave; its present participle is partint (leaving). In the text, you read partint di lôr, which you can understand as meaning starting from them.
The reflexive verb popolâsi means to populate oneself; ripopolâsi, then, means to repopulate oneself. Remember that the verb tornâ can be used to express reoccurrence; you examined this in the notes for Gjenesi 8:10.
partint di lôr
starting from them
e tornà a ripopolâsi la tiere
the earth repopulated itself*
* Literally, the Friulian says the earth repopulated itself again, where again is communicated through the use of tornâ; including again in the English is redundant given that repopulate already conveys it.
Take note of the two examples in this verse where the subject and verb are inverted from their usual position:
a forin chescj trê i fîs di Noè
= chescj trê a forin i fîs di Noè
e tornà a ripopolâsi la tiere
= la tiere e tornà a ripopolâsi
Continue your study of chapter 9 of the book of Genesis. There are two parts in total.