Friulian language series: Gjenesi 14, Chedorlaomer

In this post, you continue to learn Friulian through the Bible; you will study the entirety of the fourteenth chapter of the book of Genesis, where the subject is la campagne di Chedorlaomer (Chedorlaomer’s campaign).

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

A summary of Friulian ordinal numbers is found in the notes for verse 4 below. In the notes for verse 12, you will learn the Friulian names of more family members, as well as review the ones that you know up to this point.

In the notes for verse 3, you will find the simple past conjugation of the verb and the present conditional conjugation of the verb jessi. At the end of this post, after the notes for verse 24, you will find the simple future conjugation of vê, and the simple past conjugations of and jessi.

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, 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:

Should the page linked above ever become unavailable, you will find an archived version of the text here.

Versets 1-2

Other than a succession of names (which have been listed and translated below for good measure), there are only a few new usages appearing in these first two verses; they are: il re, i rês (king, kings), fâ vuere cuintri di (to make war against), ven a stâi (that is to say).

The Friulian word for war is la vuere. There are quite a few related usages that you might wish to learn related to this noun, including: lâ in vuere (to go to war), jessi in vuere (to be at war), declarâ vuere (to declare war), la Grande Vuere (Great War; that is, First World War) la prime vuere mondiâl (First World War), la seconde vuere mondiâl (Second World War), il criminâl di vuere (war criminal).

As for il re (king), which takes the plural form i rês, there are also a number of related examples with which you can familiarise yourself: il re di Spagne (King of Spain), tratâ come un re (to treat like a king), mi trate come un re (he treats me like a king). The Friulian for queen is la regjine, for example: la regjine dal Canadà (Queen of Canada). The feminine noun âf means bee; the Friulian for queen bee, then, is âf regjine. The Friulian for prince and princess is il princip and la principesse, respectively.

In this verse, you find a faserin, which you will recall is the third-person plural, passât sempliç conjugation of the verb fâ. You looked at the entire conjugation of this verb in the simple past in the notes pertaining to Gjenesi 13:18.

The following names appear in these two verses, some of which you have already seen:

Kings: Amrafel (Amraphel), Arioc (Arioch), Chedorlaomer (Chedorlaomer), Tideal (Tidal), Bere (Bera), Bisre (Birsha), Sinab (Shinab), Semeber (Shemeber), Zoar (Zoar).

Places: Senaar (Shinar), Elasar (Ellasar), Elam (Elam), Goim (Goiim), Sodome (Sodom), Gomore (Gomorrah), Adme (Admah), Zeboim (Zeboiim), Bele (Bela).

Verset 3

You have seen before that the expression dâ dongje means to gather, to accumulate. For example, dâ dongje i resultâts means to gather the results, to pull together the results. In this verse, you find the reflexive form used instead: dâsi dongje.

chescj chi si derin dongje
all these came together

te valade di Sidim
in the valley of Siddim

Chescj chi translates literally as these here; it is used to refer to the kings mentioned in the previous verses. The third-person plural, passât sempliç conjugation of the verb is a derin; of dâsi, it is si derin. Below, for your reference, you will find the simple past conjugation of the verb dâ. (The notes for this verse continue after the chart.)

Passât sempliç
Simple past

o dei
tu deris
al dè

e dè

o derin
o deris
a derin

The verse continues:

che al sarès il mâr dal Sâl
which is the Salt Sea

The Friulian for salt is il sâl. A few related usages: zontâ un tic di sâl (to add a pinch of salt), il pevar (pepper), zontâ un tic di pevar (to add a pinch of pepper). In addition to un tic di, a pinch of can also be expressed as un piç di.

In the above, you will take note of the use of the condizionâl presint of the verb jessi; that is, al sarès. Rather than the present conditional, English uses the present indicative here. Generally speaking, al sarès usually means it would be, he would be. Following are a few examples to learn from:

l’ideâl al sarès de vê une machine
the ideal (situation) would be to have a car

sigûr al sarès miôr par ducj
certainly it would be better for all
it would certainly be better for everybody

You will find below the condizionâl presint conjugation of the verb jessi. Links pointing to all Friulian conjugation charts can be found here.

Condizionâl presint
Present conditional

o sarès
tu saressis
al sarès

e sarès

o saressin
o saressis
a saressin

Verset 4

The expression tignî sot means to subjugate, to subdue, to rule (literally, to hold under).

Chedorlaomer ju veve tignûts sot
Chedorlaomer had ruled them

par dodis agns
for twelve years

The past participle of tignî is tignût; it is shown in the text as the plural tignûts because it must agree in number with the plural ju preceding it.

al veve tignût sot
ju veve tignûts sot
he had ruled
he had ruled them

You have seen the ordinal numbers up to tenth; here they are again, for review, in both masculine and feminine form:

  • prin, prime
  • secont, seconde
  • tierç, tierce
  • cuart, cuarte
  • cuint, cuinte
  • sest, seste
  • setim, setime
  • otâf, otave
  • novesim, novesime
  • decim, decime

To form the ordinal numbers for eleventh to nineteeth, simply put decim (tenth) before the masculine forms of the adjectives above, or decime before the feminine ones.

  • decim prin, decime prime
  • decim secont, decime seconde 
  • decim tierç, decime tierce
  • decim cuart, decime cuarte
  • decim cuint, decime cuinte
  • decim sest, decime seste
  • decim setim, decime setime
  • decim otâf, decime otave
  • decim novesim, decime novesime

For example, il secul decim prin is Friulian for the eleventh century. That said, it is often possible to avoid using ordinal numbers in the spoken language; for example, in the same way that the fifteenth chapter can be equally expressed in English as chapter fifteen, you can also say il cjapitul cuindis (chapter fifteen) in Friulian.

In the spoken language, with the names of monarchs, popes, etc., use the ordinal number up to fifth; after that, you can use the cardinal (fourteen, fifteen, etc.).

Elisabete I (Elizabeth I)
in spoken language: Elisabete prime

Zuan Pauli II (John Paul II)
in spoken language: Zuan Pauli secont

Elisabete II (Elizabeth II)
in spoken language: Elisabete seconde

Carli V (Charles V)
in spoken language: Carli cuint

Carli VI (Charles VI)
in spoken language: Carli sîs

Luîs XIV (Louis XIV)
in spoken language: Luîs cutuardis

Luîs XVI (Louis XVI)
in spoken language: Luîs sedis

You should know that decim can also be expressed as diesim (diesim prin, diesim secont, etc.).

Here are the ordinal numbers from twentieth beyond.

  • vincjesim, vincjesime
  • vincjesim prin, vincjesime prime
  • vincjesim secont, vincjesime seconde
  • vincjesim tierç, vincjesime tierce
  • vincjesim cuart, vincjesime cuarte
  • vincjesim cuint, vincjesime cuinte
  • vincjesim sest, vincjesime seste
  • vincjesim setim, vincjesime setime
  • vincjesim otâf, vincjesime otave
  • vincjesim novesim, vincjesime novesime
  • trentesim, trentesime
  • cuarantesim, cuarantesime
  • cincuantesim, cincuantesime
  • sessantesim, sessantesime
  • setantesim, setantesime
  • otantesim, otantesime
  • novantesim, novantesime
  • centesim, centesime
  • centesim prin, centesime prime
  • centesim secont, centesime seconde
  • dusintesim, dusintesime
  • tresintesim, tresintesime
  • cuatricentesim, cuatricentesime
  • cinccentesim, cinccentesime
  • sîscentesim, sîscentesime
  • sietcentesim, sietcentesime
  • votcentesim, votcentesime
  • nûfcentesim, nûfcentesime
  • milesim, milesime
  • milesim prin, milesime prime
  • milcinccentesim, milcinccentesime
  • milcinccentdecim, milcinccentdecime
  • doi milesim, doi milesime
  • cent milesim, cent milesime
  • dusinte milesim, dusinte milesime
  • tresinte milesim, tresinte milesime
  • milionesim, milionesime
  • un miliardesim, un miliardesime

In the text, for thirteenth, you find neither decim tierç nor diesim tierç. Rather, you find:

ma però, tal tredicesim an
but in the thirteenth year

The expression fâ cuintri means to revolt, to rebel (literally, to make against).

i faserin cuintri
they rebelled against him

Versets 5-6

The names of peoples and places appearing in these two verses are listed and translated farther below, for your reference.

For fourteenth, rather than decim cuart seen in the notes for the last verse, you find cuatuardicesim in the text.

tal cuatuardicesim an
in the fourteenth year

The verb fruçâ can be understood in this verse as meaning to crush, to defeat. As for the verb tacâ, it means to start. The Friulian word for desert is il desert.

a fruçarin i refaim
they crushed the Rephaims

là che al tache il desert
there where the desert starts
where the desert starts

Peoples: i refaim (Rephaims), i zuzim (Zuzims), i emim (Emims), i urits (Horites).

Places: Astarot-Karnaim (Ashteroth Karnaim), Am (Ham), Kiriataim (Kiriathaim), Seir (Seir), El-Paran (Elparan).

Verset 7

Usages to learn or review in this verse include: il gîr (rotation, turn), capitâ in (to arrive at, to come to), la fontane (fountain, spring), il judizi (judgement), valadì (that is to say), une pestadice (carnage, destruction), il teritori (territory).

a faserin un grant gîr
they made a large rotation
(that is, they returned)

a capitarin te fontane dal Judizi
they came to the Fountain of Judgement

a faserin une pestadice
they brought destruction
(literally, they made a destruction)

i amalecits che a stavin a Azazon-Tamar
the Amalekites who lived in Hazezontamar

Peoples: i amalecits (Amalekites), i amoreus (Amorites).

Places: Kades (Kadesh), Azazon-Tamar (Hazezontamar).

Versets 8-9

Vadì, like valadì, means that is to say. You will remember that saltâ fûr means to come out, to go out. La schirie is the Friulian for (military) formation, line-up; the expression meti in schirie means to deploy (literally, to put into [military] formation). The reflexive metisi in schirie, then, means to deploy oneself; that is, to go to battle.

a saltarin fûr
they went out

si meterin in schirie
they deployed themselves
(that is, they went to battle)

cuintri di lôr te valade di Sidim
against them, in the valley of Siddim

cuatri rês a cinc
four kings to five
(that is, four kings against five kings)

Verset 10

This verse tells you that the valley of Siddim was full of tar pits:

e jere plene di poçs di catram
it was full of pits of tar

You have seen the noun il catram (tar) before, but this is the first time that you encounter il poç. In addition to a pit, il poç can also refer to a well.

aurî aghe dal poç
to draw water from the well

un poç di petroli
an oil well

The Friulian for full is plen; its feminine form is plene.

The text continues with the verb scjampâ, which you first encountered in Gjenesi 4. It means to flee. Scjampant (fleeing) is its present participle.

scjampant a colarin dentri
(while) fleeing, they fell in

The verb colâ means to fall. Here are some more examples of it, taken from the Grant Dizionari Bilengâl Talian-Furlan (GDBtf):

colâ dal barcon
to fall out the window

o soi colât smontant de coriere
I fell (while) getting off the coach
(smontâ, to get off, to alight; la coriere, motorcoach, bus)

mi è colât il libri di man
the book fell out of my hand
I dropped the book

vuê e cole la nêf
the snow is falling today
(that is, it is snowing today; vuê, today; la nêf, snow)

il soldat al è colât in bataie
the soldier fell (died) in battle
(la bataie, battle)

la cjase e je colade
the house fell down (collapsed)

chest an Nadâl al cole di domenie
this year Christmas falls on a Sunday

Chei altris means the others (that is, the other men).

chei altris a scjamparin su la mont
the others fled to the mountain
(literally, the others fled upon the mountain)

Verset 11

The verb vinci means to win; its past participle is vinçut.

chei che a vevin vinçût
those who had won

More examples of use: vinci un concors (to win a contest), vinci une bataie (to win a battle), vinci il prin premi (to win first prize).

The expression puartâ vie means to take away.

a puartarin vie di Sodome e di Gomore
they took away from Sodom and Gomorrah

dute la robe e dute la mangjative
all the goods and all the food

You first saw the noun mangjative in Gjenesi 1:29.

S’int lerin is the third-person plural, passât sempliç conjugation of lâsint (to go away, to go off, to leave). You first looked at a number of examples of lâsint in the notes for Gjenesi 12:19. Lâsint is composed of + si + int.

s’int lè
s’int lerin
he left, went off
they left, went off

You might remember from Gjenesi 12 that vatint! (go away!, leave!) is the second-person singular imperative form of lâsint.

Verset 12

You find lâsint again in this verse:

prin di lâsint
before going off
before leaving

The rest of this verse contains usages that you have already seen: cjapâ (to take), il nevôt (nephew), jessi a stâ (to live, to dwell).

a cjaparin ancje Lot
they also took Lot

lui al jere a stâ a Sodome
he lived in Sodom

Perhaps you will remember from the notes for Gjenesi 11:31 the following vocabulary: il nevôt (nephew; grandson), la gnece (niece; granddaughter), il zinar (son-in-law), la brût (daughter-in-law).

In addition to these, you can now also learn the following: il nono (grandfather), la none (grandmother), il barbe (uncle), la agne (aunt). Note that the plural form of il barbe is i barbis. All the following examples of use are taken from the GDBtf:

gno barbe nus à fat un biel regâl
my uncle gave us a nice gift
(fâ un regâl, to give a gift)

i barbis a son vignûts ducj a cjase nestre domenie
all the uncles came over to our place on Sunday

barbe Toni, cemût stâstu?
uncle Tony, how are you?

o soi lât a cjatâ mê agne
I went to visit my aunt
(literally, I went to find my aunt)

o soi une vore tacât a mês agnis
I am very attached to my aunts
(jessi tacât, to be attached)

o soi deventât barbe, al è nassût il gno prin nevôt
I have become an uncle, my first nephew has been born

o soi ancje jo nono, o ai dôi nevôts
I too am a grandfather, I have two grandchildren (boys or mixed gender)

la none ur vûl tant ben a dutis lis gnecis
grandmother loves very much all her grandchildren (girls only)
(volê ben, to love)

lâ a cjatâ i nonos
to go visit the grandparents
(literally, to go find the grandparents)

Another word for grandfather is il von. Other words for grandmother are la ave and la vave.

von di pari
von di bande di pari
paternal grandfather

von di mari
von di bande di mari
maternal grandmother

lâ a cjatâ i vons
to go visit the grandparents
(literally, to go find the grandparents)

mê ave no mostre ducj i agns che e à
my grandmother does not show her age
(literally, she does not show all the years that she has; mostrâ, to show)

Now that you know il zinar (son-in-law) and la brût (daughter-in-law), you can also learn il missêr (father-in-law) and la madone (mother-in-law). In addition, the Friulian for brother-in-law is il cugnât; for sister-in-law, la cugnade. For (male) cousin, the Friulian is il cusin; and for (female) cousin, it is la cusine. The Friulian for step-father is il padreul; and for step-mother, it is la madrigne.

cemût di to cugnât?
how is your brother-in-law?

to fradi e tô cugnade a son une biele cubie
your brother and sister-in-law make a nice couple
(la cubie, couple)

mê sûr e gno cugnât a stan ben dongje
my sister and brother-in-law are good together

cusin di pari
cusin di bande di pari
paternal cousin

cusin dret
cusin secont

first cousin (direct cousin)
second cousin

To review, here are all the names of family members that you have now seen up to this point in Friulian: l’om (husband), la femine (wife), il pari (father), la mari (mother), il fî (son), la fie (daughter), il frut (child; boy), la frute (child; girl), il fradi (brother), la sûr (sister), il barbe (uncle), la agne (aunt), il nevôt (nephew; grandson), la gnece (niece; granddaughter), il nono, il von (grandfather), la none, la ave, la veve (grandmother), il cusin ([male] cousin), la cusine ([female] cousin), il zinar (son-in-law), la brût (daughter-in-law), il missêr (father-in-law), la madone (mother-in-law), il cugnât (brother-in-law), la cugnade (sister-in-law), il padreul (step-father), la madrigne (step-mother).

Verset 13

Not only is scjampât the past participle of the verb scjampâ, it can also be used as a noun meaning escapee, fugitive. In the context of this verse, you can understand it as meaning the person who fled.

un di chei scjampâts
one of those who had fled
(literally, one of those escapees)

The verb visâ means to inform. In the text, you find al vignì a visâ Abram l’ebreu, which translates literally as he came to inform Abram the Hebrew. You can understand al vignì a visâ as meaning he managed to inform.

Two new names appear: Escol (Eschol), Aner (Aner).

The expression stâ de bande di means to be on the side of, to be united, allied with.

Verset 14

You find a usage in this verse similar to the one seen in the last verse in that it also uses the verb vignî:

cuant che Abram al vignì a savê che
when Abram came to know that
when Abram managed to know that

(that is, when Abram found out that)

The expression vignî a savê translates literally as to come to know; that is, to find out.

The text continues with the expression cjapâ presonîr, which means to take prisoner. The Friulian word for prisoner is il presonîr; a female prisoner is la presonere. The Friulian for to be prisoner is jessi presonîr.

so nevôt lu vevin cjapât presonîr
his nephew, they had taken him prisoner

The Friulian for prison, which does not appear in this verse, is la preson. The expression meti in preson means to put in prison.

lu àn fermât e metût in preson
they arrested him and put him in prison
(fermâ, to arrest, to stop)

The expression clamâ dongje means to call together, to convene.

al clamà dongje dute la sô int, i fameis
he called all his people together, the servants

in dut tresinte e disevot di lôr
in total, three hundred and eighteen of them

This verse ends with the expression cori daûr, which means to pursue (literally, to run after).

ur corè daûr
he pursued them

fint a Dan
as far as Dan

In the above, al corè is the third-person singular, passât sempliç conjugation of the verb cori (to run).

Verset 15

In this verse, you read that Abram and his servants led their attack. You find the new expressions tacâ vie and dâ un pest.

a tacarin vie pe gnot
they set out by night

ducj sparniçâts
all spread out
all scattered

ur dè un pest
he defeated them
(literally, to them he gave a beating)

Pe gnot means by night; pe is a contraction of par + la. The verb sparniçâ, which you first encountered in Gjenesi 11:8, means to spread out, to scatter. You will recall from verse 3 above that al dè is the third-person singular, passât sempliç conjugation of the verb dâ.

Two new placenames appear: Cobe (Hobah), Damasc (Damascus).

plui in sù di Damasc
(farther) north of Damascus
(literally, more up from Damascus)

In Gjenesi 13:14, you read that God told Abram to look in the four directions around himself: par in sù (upwards; northwards), par in jù (downwards; southwards), de bande de jevade (eastwards), de bande dal amont (westwards). In both par in sù and plui in sù, north is expressed as up(wards). Similarly:

plui in jù di Rome
(farther) south of Rome
(literally, more down from Rome)

Verset 16

You will remember that tornâ a followed by an infinitive conveys the idea of again, back.

tornâ a vê
to get back
to have again

al podè tornâ a vê
he was able to get back
he was able to have again

Verset 17

The expression tornâ indaûr means to return, to come back. You can understand dâ une scopule as meaning the same thing as dâ un pest.

dopo di vê dât
after having given

dopo di vêi dade une buine scopule a Chedorlaomer
after having given Chedorlaomer a good beating
(that is, after having defeated Chedorlaomer)

The expression vignî incuintri can be understood here as meaning to come to meet (literally, to come against).

i vignì incuintri
he came to meet him

A new placename appears: Save (Shaveh).

te valade di Save
in the valley of Shaveh

This verse ends with:

ch’e sarès la valade dal Re
which is the valley of the King

In the above, you have another example of the use of the condizionâl presint of the verb jessi; you saw a similar example above in the notes for verse 3:

che al sarès il mâr dal Sâl
which is the Salt Sea

Verset 18

Intant means meanwhile, in the meantime. A new name appears: Melchisedek, re di Salem (Melchizedek, king of Salem). The Friulian for bread is il pan; wine is il vin.

al presentà pan e vin
he offered bread and wine
(literally, he presented bread and wine)

In the above, you learn a new verb: presentâ (to present).

God Most High finds its equivalent as Diu l’Altissim. You will remember that the adjective alt means high, tall. Altissim is its superlative form.

The Friulian for priest is il predi.

al jere predi di Diu l’Altissim
he was priest of God Most High

Before moving on to the next verse, I shall list here a few usages related to bread: pan blanc (white bread), pan brun (dark; brown bread), pan neri (dark; black bread; that is, rye bread), pan e formadi (bread and cheese; formadi is a masculine noun), pan cu la spongje (bread and butter), pan fresc (fresh bread), un toc di pan (piece of bread), pan vecjo (old bread), pan dûr (stale bread), la croste (crust).

Versets 19-20

From these two verses, learn or review the following: benedî (to bless), la peraule (word), benedet seial (blessed be him, may he be blessed), de bande di (with; literally, on the side of), il nemì (enemy), la decime part (one tenth part; tithe), lis decimis (tenths; tithes).

The plural of il nemì is i nemîs.

al à metût i tiei nemîs tes tôs mans
he put your enemies into your hands
(that is, he delivered your enemies to you)

If the use of tôs is unclear to you, you may wish to review Friulian possessive adjectives.

i dè lis decimis di dut
he gave him tenths (tithes) of all

Verset 21

Dami is a second-person singular imperative meaning give me.

give (to) me!

Tegniti is also a second-person singular imperative; it means keep for yourself. The verb here is tignî (to keep).

keep for yourself!

tegniti la robe
keep the goods for yourself

The second-person singular imperative form of tignî is ten. When ti is added, the gn reappears: tegniti.

Verset 22

You will remember that the verb rispuindi means to respond; you will also recall that denant di means before, in front of.

The expression alçâ la man means to raise one’s hand.

o alci la man
I raise my hand
(literally, I raise the hand; my is understood)

denant di Diu l’Altissim
before God Most High

You have seen before, via the verb fevelâ, that a verb whose infinitive ends in â forms its first-person singular of the present indicative with i. Now is a good time to look at more examples of this:

fevelâ > jo o feveli
alçâ > jo o alçi
> jo o ami
> jo o cjati
> jo o pensi

Verset 23

From this verse, learn or review the following usages: tocjâ (to touch), il fîl (thread), la coree ([shoe]lace, strap), il sandul (sandal), slargjâsi (to become rich), in gracie di (thanks to).

no tocjarai ni un fîl ni une coree di sandul
I shall touch neither a thread nor a sandal strap

In the above, you see that no… ni… ni is the equivalent of English’s neither… nor. You will note, however, that Friulian uses the negated no tocjarai (I shall not touch) in combination with ni… ni, whereas English uses the affirmative I shall touch in combination with neither… nor.

no tocjarai nuie di ce che al è to
I shall not touch anything that is yours
(literally, I shall not touch nothing from that which is yours)

In the above, you will note that Friulian uses no… nuie (not… nothing), whereas English uses not… anything. This double negative, although considered faulty or colloquial in English, is entirely correct in Friulian.

cussì no tu podarâs dî
so you will not be able to say

Tu tu podarâs is the second-person singular, futûr sempliç conjugation of podê. The second-person singular is particular in that the atonic (unstressed) tu does not disappear in the presence of no. Compare:

jo o podarai
jo no podarai
I shall be able
I shall not be able

tu tu podarâs
tu no tu podarâs
you will be able
you will not be able

jo o soi
jo no soi
I am
I am not

tu tu sês
tu no tu sês
you are
you are not

You have seen the expression in gracie di before; in Gjenesi 12 (verses 13 and 16), you saw in gracie tô and in gracie di jê. In the current verse, you have in gracie di me, meaning thanks to me, because of me.

Abram si è slargjât in gracie di me
Abram became rich thanks to me
(literally, Abram broadened himself thanks to me)

The basic sense of the verb slargjâ is to extend, to broaden, to widen. It is used here, however, in the sense of to make rich. The reflexive slargjâsi, then, can be understood as meaning to make oneself rich; that is, to become rich.

La coree can be used to talk about shoelaces; for example: lis coreis des scarpis (laces of the shoes, shoelaces). The Friulian for shoe is la scarpe. The expression laçâ lis scarpis means to tie one’s shoes. The verb laçâ comes from the noun il laç, which is another word for (shoe)lace.

I shall include here a few more usages related to shoes; these examples are taken from the GDBtf:

comprâ un pâr di scarpis
to buy a pair of shoes

la suele de scarpe
the sole of the shoe

la solete de scarpe
un pâr di soletis

the insole of the shoe
a pair of insoles

une scarpe sportive
a sports shoe, an athletic shoe
(sportîf, athletic)

e à sù scarpis di piel
she has leather shoes on
she is wearing leather shoes

(vê sù, to have on; la piel, skin, leather)

meti sù lis scarpis
gjavâ fûr lis scarpis
to put on one’s shoes
to take off one’s shoes

chestis scarpis a son masse stretis, mi covente un numar di plui
these shoes are too tight; I need a larger size

In the above, the adjective stret means tight; its feminine form is strete. Mi covente (from the verb coventâ, to be necessary) means it is necessary for me; it can also be understood in the sense of I need, I require. Un numar di plui literally means a number more; that is, a bigger number (size).

Verset 24

This final verse begins with:

no vuei vê nuie
I do not want to have anything

As you saw in the last verse, Friulian uses a double negative here: no… nuie (not… nothing). You will recall that o vuei is the first-person singular, presint indicatîf conjugation of the verb volê.

The text continues:

dome ce che la mê int e à mangjât
only that which my people (my men) have eaten

e la part che ur spiete ai oms
and the portion due to the men

che a son vignûts cun me
who have come with me

The verb spietâ can be understood here as meaning to be due.

Three names appear: Aner (Aner), Escol (Eschol), Mamre (Mamre). The text then continues with the expression vê dirit a, meaning to be entitled to, to have the right to. Un dirit is a right.

lôr a varan dirit a la lôr part
they will be entitled to their portion

A varan is the third-person plural, futûr sempliç conjugation of the verb vê. Below, you will find three conjugation charts: the simple future of vê, and the simple past of and jessi. You will find links to all conjugation charts here.

Futûr sempliç
Simple future

o varai
tu varâs
al varà

e varà

o varìn
o varês
a varan

Passât sempliç
Simple past

o vei
tu veris
al vè

e vè

o verin
o veris
a verin

Passât sempliç
Simple past

o foi
tu foris
al fo

e fo

o forin
o foris
a forin