Friulian language series: Gjenesi 19, Sodome e Gomore

The nineteenth chapter of the book of Genesis tells of the destruction of the cities of Sodom and Gomorrah: la distruzion des citâts di Sodome e di Gomore.

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Read Gjenesi 19

To read the Friulian text of the Bible associated with the notes below or listen to its audio, visit Bibie par un popul and consult Gjenesi 19. An archived version of the text is found here.

Verset 1

I doi agnui a rivarin a Sodome sul imbrunî (the two angels arrived at Sodom at nightfall) e Lot al jere sentât su la puarte de citât (and Lot was seated at the gate of the city). A pene che ju viodè (so soon as he saw them), Lot al jevà sù (Lot arose) e ur lè incuintri (and went unto them) e si butà cu la muse par tiere (and cast himself with his face unto the ground).

Vocabulary: doi (two), un agnul (angel), rivâ (to arrive), l’imbrunî (nightfall), jessi sentât (to be seated), la puarte (gate), la citât (city), a pene che (so soon as), viodi (to see), jevâ sù (to arise), lâ incuintri (to go unto), butâsi par tiere (to cast oneself unto the ground), la muse (face).

Two instances of this verse demonstrate how the Friulian preposition su (on) may require rendering as at in English: sul imbrunî (literally, on the nightfall) means at nightfall, whereas su la puarte (literally, on the gate) means at the gate. To be seated ‘on the gate’ is to have taken one’s seat somewhere in the area forming the gate, and not to be seated atop the gate itself. Note moreover that Friulian employs a single word — the feminine puarte — to refer to both the door of a dwelling and the gate of a city; for instance, la puarte de tende means the door of the tent, whereas la puarte de citât means the gate of the city.

Further to the above, consider the use of prepositions in these examples: sentât su la puarte de citât (seated at the gate of the city); lu menarin a la puarte de citât (they led him unto the gate of the city).

Verset 2

Ur disè (he said unto them): us prei, parons (I pray you, {my} lords), vignît a passâ la gnot (come to pass the night) e a lavâsi i pîts là di me (and to wash your feet there at my place) e doman a buinore (and tomorrow morning) o larês pal vuestri distin (ye will go for your destination). Ma lôr i rispuinderin (but they responded unto him): no, o passarìn la gnot su la place (nay, we shall pass the night in the square).

Vocabulary: (to say), preâ (to pray), il paron (lord), vignî (to come), passâ (to pass), la gnot (night), lavâ (to wash), il pît (foot), lavâsi i pîts (to wash one’s feet), (there), doman (tomorrow), la buinore (morning), a buinore (in the morning), (to go), il distin (destination), rispuindi (to respond), la place ({city} square).

Vignît a passâ la gnot: come to spend the night. Vignît is the second-person plural imperative of the verb vignî.

Lavâsi i pîts: to wash one’s feet. The t of the plural pîts is not realised in speech, wherefore pîts is pronounced pîs. The t of the singular pît is, of course, pronounced.

Doman a buinore: tomorrow morning. Doman is the Friulian for tomorrow. The feminine noun buinore means morning; as for a buinore, this means in the morning. Doman a buinore is read tomorrow morning.

O larês pal vuestri distin: ye will go for your destination. O larês is the second-person plural of the futûr sempliç of the verb lâ, whereas pal is a contraction of par + il.

O passarìn la gnot su la place: we shall pass the night in the square. O passarìn is the first-person plural of the futûr sempliç of the verb passâ. Note moreover, in su la place, the use of the Friulian preposition su (on) where English employs in.

Related usages, for information: la buinore (morning); la sere (evening); doman (tomorrow); îr (yesterday); vuê a buinore (this morning); doman a buinore (tomorrow morning); îr a buinore (yesterday morning); doman di sere (tomorrow evening); îr di sere (yesterday evening); passantdoman (the day after tomorrow); îr l’altri (the day before yesterday); usgnot (tonight); usgnot passade (last night); daspò misdì (after midday); doman daspò misdì (tomorrow after midday). Friulian presents variations on these expressions; but a few will be mentioned here. A buinore may be replaced with di matine; for instance, doman di matine (tomorrow morning); vuê di matine (this morning). In addition to daspò misdì, Friulian also employs daspò gustât (literally, after having dined); for instance, round three in the afternoon may be expressed as either tor trê daspò gustât or tor trê daspò misdì.

Supplementary examples: il cors al tache doman (the course doth start tomorrow); si viodìn doman (we {shall} see one another tomorrow); passâ la buinore in biblioteche (to pass the morning in the library); no soi nassût îr (I was not born yesterday); o soi tornât a cjase vuê a buinore a cinc (I returned unto house this morning at five).

Verset 3

Alore lui ju sfuarçà (then he urged them) fin che a lerin cun lui (until they went with him) e a jentrarin cjase sô (and entered into his house). Ur preparà di cene (he made supper for them), ur fasè cuei pan cence levan (and made bread without leaven cook for them) e a mangjarin (and they ate).

Vocabulary: alore (then), sfuarçâ (to urge), fin che (until), lâ cun (to go with), jentrâ (to enter), la cjase (house), preparâ (to prepare), la cene (supper), (to make), cuei (to cook), il pan (bread), cence (without), il levan (leaven), mangjâ (to eat).

Of cene, some related usages: mangjâ di cene (to eat supper); fâ di cene (to eat supper); vignît, e je ore di cene (come, it is supper time); la Ultime Cene (Last Supper). Learn also: la gulizion (breakfast); fâ di gulizion (to eat breakfast); il gustâ (dinner*); vignît a gustâ, che al è pront (come eat dinner*, for it is ready). — *as in the midday meal

Versets 4-5

Vocabulary: nancjemò no (not yet even), lâ a durmî (to go to sleep), un om (man), la citât (city), la int (people), il zovin (young man), il vieli (old man), sù sù fint a (all the way up so far as), il popul (people), cence (without), gjavâ (to withdraw), cerclâ (to encircle), la cjase (house), clamâ (to call), (to say), indulà (where), vignî (to come), usgnot (tonight), culì (hither), menâ fûr (to lead forth), la voe (will), cognossi (to know).

Verse 4: No jerin nancjemò no lâts a durmî (they had not yet even gone to sleep) che i oms de citât (when the men of the city), la int di Sodome (the people of Sodom), dai zovins *sù sù fint ai* vielis (from the young men all the way up so far as the old men), dut il popul cence +gjavâdint un+ (all the people without withdrawing one thereof), a cerclarin la cjase (encircled the house). — *The opposite of sù sù fint a (all the way up so far as) is jù jù fint a (all the way down so far as), an instance whereof is found in Gjenesi 7:23. +Consider: gjavâ (to withdraw); gjavâdint un (to withdraw one thereof). The sense taken by withdraw in my English rendering is omit. Gjavâ is the same verb encountered in Gjenesi 2:21, when the Lord withdrew a rib from the man that he should fashion a woman therewith: i gjavà une cueste des sôs.

Verse 5: A clamarin Lot e i diserin (they called Lot and said unto him): indulà sono* i oms (where are the men) che a son vignûts usgnot culì di te? (who came tonight hither unto thy place?). +Meninusai fûr+ (lead them forth unto us), che o vin voe di cognossiju (for we have the will to know them). — *Observe: a son (they are); sono? (are they?; interrogative form); indulà sono? (where are they?). +The imperative meninusai fûr means lead them forth unto us; the verb in question is menâ (to lead). Of menâ, the second-person singular imperative is mene (lead); when nus (unto us) is added, the final e of mene becomes i: meni-nus (lead-unto us). The ai ending means them and stands in for the plural i oms (the men): meni-nus-ai (lead-unto us-them, which is to say, lead them unto us). As for fûr, this means forth: meni-nus-ai / fûr (lead-unto us-them / forth, which is to say, lead them forth unto us). Consider now the following: meninusal (lead him unto us); meninusai (lead them unto us; masculine them); meninuse (lead her unto us); meninuses (lead them unto us; feminine them).

Versets 6-8

Vocabulary: vignî fûr (to come forth), l’antîl (doorpost), sierâ (to close), la puarte (door), daûr di sè (behind oneself), (to say), preâ (to pray), il fradi (brother), no stait a (do not), fâ chel tant (to do such thing), sintî (to hear), dôs (two), la fie (daughter), ancjemò (yet), cognossi (to know), un om (man), (to give), (to do), parê (to seem {fitting}), tocjâ (to touch), parcè che (for), vignî (to come), cirî (to seek), il sotet (shelter), la cjase (house).

Verses 6-7: Lot al vignì fûr sul antîl e (Lot came forth unto the doorpost and), sierade la puarte daûr di sè (in having closed the door behind himself), ur disè (said unto them): us prei, fradis miei (I pray you, my brethren), no stait a fâ chel tant (do not such thing).

Verse 8: Sintît mo (hear then): jo o ai dôs* fiis (I have two daughters) che no àn ancjemò cognossût om (who have not yet known man). +Us es doi+ (I {shall} give them you): fasêtjur¬ ce che us pâr (do unto them that which seemeth fitting unto you), °ma chescj oms no stait a tocjâju° (but touch not these men), parcè che a son vignûts (for they are come) a cirî sotet in cjase mê (to seek shelter in my house). — *For two, Friulian has a masculine and feminine form: doi (m.); dôs (f.). Examples: doi oms (two men); dôs feminis (two women); doi fîs (two sons); dôs fiis (two daughters). +The Friulian for the direct object them, when feminine, is lis; if preceded by us (unto you), it takes the form es, which is to say that us + lis = us es. Not only does the feminine plural lis change, so too do the masculine singular lu (us + lu = us al), the feminine singular le (us + le = us e) and the masculine plural ju (us + ju = us ai). Observe: us al doi (I give him/it unto you); us e doi (I give her/it unto you); us ai doi; us es doi (I give them unto you). Al, ai, e, es are the same as the endings of meninusal, meninusai, meninuse, meninuses, encountered in the notes at verse 5. ¬Fasêt is the second-person plural imperative of the verb fâ; it is found in the text as part of fasêtjur (do unto them), with a j inserted between fasêt and ur. Another example: fevelaitjur (speak unto them). °Constructions of this sort are frequent in Friulian, but less so in English: ma chescj oms (but these men) no stait a tocjâju (touch them not), which I have rendered as but touch not these men.

Versets 9-11

Vocabulary: berlâ (to cry forth), cessâsi (to stand back), viodi (to see), alì (there), rivâ (to arrive), dal forest (from away), cumò (now), pratindi (to presume), il judiç (judge), poben (well), piês (worse), incjantonâ (to corner), svissinâsi (to draw near), butâ jù (to cast down), la puarte (door), un om (man), slungjâ (to extend), il braç (arm), tirâ dentri (to draw inside), la cjase (house), inclostrâ (to bar), jessi di fûr (to be outside), inceâ (to dazzle), la tarlupule (illusion), piçul (little), grant (great), in mût che ({in order} that), rivâ a (to be able to), cjatâ (to find).

Verse 9: Chei altris a berlarin (those others cried forth): cessiti (stand back). Viodêtlu* alì (see him there): al è rivât dal forest+ (he is arrived from away) e cumò ¬al pratindarès¬ (and now he would presume) di fâ di judiç (to act as judge). Poben (well), cumò ti fasarin a ti piês che no a lôr (now we shall do unto thee worse than unto them). Lu incjantonarin, lui Lot (they cornered him — Lot himself), e si svissinarin (and drew near) par butâ jù la puarte (to cast down the door). — *Viodêt is the second-person plural imperative of the verb viodi. +Il forest is a foreign territory; in this context, it refers to an area beyond Sodom. ¬Al pratindarès is the masculine, third-person singular of the condizionâl presint of the verb pratindi.

Verse 10: Ma i oms a slungjarin i braçs (but the men* extended their arms), a tirarin dentri Lot in cjase (drew Lot inside into the house) e a inclostrarin la puarte (and barred the door). — *the angels

Verse 11: Chei che a jerin di fûr, po (as for those* who were outside), ju incearin (they+ dazzled them*) di fâur viodi lis tarlupulis (to make them see illusions), dal plui piçul al plui grant (from the littlest unto the greatest), in mût che no rivarin a cjatâ la puarte (that they should not be able to find the door). — *the Sodomites +the angels

Versets 12-14

Vocabulary: (to say), un om (man), ancjemò (yet), cualchidun (a one), culì (here), il fi (son), la fie (daughter), la parintât (kin), la citât (city), menâ fûr (to lead forth), di chi (hence), stâ par (to be about to), disfâ (to undo), il lûc (place), parcè che (for), il berli (outcry), rivâ (to arrive), fint a (so far as), cuintri di (against), masse (very), grant (great), mandâ (to send), fâ fûr (to do away with), (to go), visâ (to inform), il ginar (son-in-law), deventant (in the becoming), vê di (to have to), cjoli (to take), svelt (smart), bandonâ (to forsake), il paîs (country), fiscâ (to destroy), ma (but), crodi (to believe), ridi (to laugh).

Verse 12: I diserin i oms* a Lot (the men said unto Lot): âstu ancjemò cualchidun culì? (hast thou yet a one here?). Tiei fîs (thy sons), tôs fiis (thy daughters), dute la tô parintât che tu âs in citât (all thy kin whom thou hast in the city), mene fûr ducj di chi (lead forth all hence). — *the angels

Verse 13: Nô o stin par disfâ chest lûc (we are about to undo this place), parcè che il berli (for the outcry) che al rive fint al Signôr (which arriveth so far as the Lord) cuintri di lôr (against them) al è masse grant (is very great), e il Signôr nus à mandâts* a fâju fûr (and the Lord hath sent us to do away with them). — *The past participle of mandâ is accorded in the masculine plural as mandâts, to agree with the masculine plural nus preceding it.

Verse 14: Lot al lè a visâ i ginars deventants (Lot went to inform the sons-in-law in the becoming), che a vevin di cjoli sôs fiis (who were to take his daughters {for wife}): svelts (smart)dissal (he said)bandonait chest paîs (forsake this country), parcè che Diu al sta par fiscâ la citât (for God is about to destroy the city). Ma i ginars deventants (but the sons-in-law in the becoming) *a croderin che al disès par ridi* (believed that he were speaking in jest). — *Dî par ridi: literally, to say {in order} to laugh. A croderin is the third-person plural of the passât sempliç of the verb crodi. Following crodi, the subjunctive is employed; for it is question of past time, the coniuntîf imperfet, or imperfect subjunctive, is used: al disès (masculine, third-person singular). Had this sentence been in present time, so would it read: a crodin che al disi par ridi (they believe that he be speaking in jest), where the verb is conjugated in the coniuntîf presint, or present subjunctive. Observe: al dîs (he is saying); a crodin che al disi (they believe that he be saying); a croderin che al disès (they believed that he were saying). On the Friulian verb conjugations page, links are found to different conjugations of the verbs and crodi. Their coniuntîf presint and coniuntîf imperfet conjugations are presented below, in side-by-side format.

Verb:
Coniuntîf presint — coniuntîf imperfet
Present subjunctive — imperfect subjunctive

present subjunctive
imperfect subjunctive
jo
o disi
o disès
tu
tu disis
tu disessis
lui
al disi
al disès

e disi
e disès

o disìn
o disessin
vualtris
o disês
o disessis
lôr
a disin
a disessin

Verb: CRODI
Coniuntîf presint — coniuntîf imperfet
Present subjunctive — imperfect subjunctive

present subjunctive
imperfect subjunctive
jo
o crodi
o crodès
tu
tu crodis
tu crodessis
lui
al crodi
al crodès

e crodi
e crodès

o crodìn
o crodessin
vualtris
o crodês
o crodessis
lôr
a crodin
a crodessin

Versets 15-17

Vocabulary: il cricâ dal dì (daybreak), un agnul (angel), pocâ (to bear upon), (to say), sù po (up then), cjapâ sù (to take up), la femine (wife), la fie (daughter), cun te (with thee), volê (to will), restâ (to remain), sot (under), ancje (too), il cjastic (punishment), la citât (city), par vie che (given that), no decidisi (to hesitate), un om (man), cjapâ (to take), la man (hand), dutun cun (together with), il boncûr (compassion), jessî (to go forth), compagnâ (to accompany), fûr di (out of), intant che (whilst), menâ fûr (to lead forth), scjampâ (to flee), culì (here), riscjâ (to risk), la vite (life), no sta (do not), mai (not ever), voltâsi indaûr (to turn oneself round), fermâsi (to halt oneself), la valade (valley), la mont (mountain), senò (otherwise).

Verse 15: Sul cricâ dal dì (at daybreak), i agnui a pocarin Lot (the angels bore upon Lot) disintij* (in saying unto him): sù po (up then). Cjape sù la tô femine (take up thy wife) e lis tôs dôs fiis (and thy two daughters) che a son cun te (who are with thee), se no tu vûs +restâ sot+ ancje tu (if thou will not remain under, also thou) tal cjastic de citât (in the punishment of the city). — *In standardised Friulian, disintji is the present participle disint (in saying) followed by i (unto him), with a j inserted between. In the text of this verse, it is not disintji which is found, but the spelling variant disintij. +Restâ sot: to remain under, as in under the sulphur and fire to be rained down from the heaven.

Verse 16: E par vie che no si decideve (and given that he would hesitate), i oms lu cjaparin par man (the men took him by hand) dutun cu la sô femine e cu lis sôs dôs fiis (together with his wife and his two daughters), pal* boncûr che il Signôr al veve vût par lui (by the compassion which the Lord had had for him). Lu faserin jessî (they made him go forth) e lu compagnarin fûr de citât (and accompanied him out of the city). — *Pal is the contraction of par + il.

Verse 17: Intant che lu menavin fûr (whilst they were leading him forth), un al disè (the one said): scjampe (flee), che culì tu riscjis la vite (for here thou riskest thy life). No sta mai voltâti indaûr (turn not thyself ever round) e no sta fermâti in te valade (and halt not thyself in the valley); scjampe su la mont (flee upon the mountain), che senò tu restis sot (for otherwise thou remainest under).

Versets 18-22

Vocabulary: rispuindi (to respond), preâ (to pray), il paron (lord), vê a grât (to have in favour), il famei (servant), mostrâ (to show), il boncûr (compassion), tai confronts di (towards), salvâ (to save), la vite (life), dome che (but), rivâ a (to be able to), scjampâ (to flee), la mont (mountain), prime che (before), capitâ (to come to pass), il flagjel (scourge), alore (then), restâ (to remain), sot (under), ve (there is), la citât (city), il salt (leap), di chi (hence), metisi (to put oneself), il salvament (refuge), la robe (matter), nuie (not a thing), une robe di nuie (trifle), lassâ (to let), alì (thither), podê (to be able), salvâsi (to save oneself), (to make), la gracie (grace), ancjemò (yet), sparagnâ (to spare), fevelâ (to speak), spesseâ (to hurry along), lâ jù (to go down), svelt (smart), fintremai che (until), rivâ (to arrive), là jù (down thither), par chel (therefore), meti (to put), il non (name).

Verse 18: Lot ur rispuindè (Lot responded unto them): ti prei di no, paron (I pray thee, not so, {my} lord).

Verse 19: Tu âs vût a grât il to famei (thou hast had thy servant in favour) e tu âs mostrât il to boncûr (and hast shown thy compassion) tai miei confronts (towards me) *salvantmi la vite* (in saving my life). Dome che jo no rivarai a scjampâ (but I shall not be able to flee) fin su la mont (so far as upon the mountain) prime che al capiti il flagjel (before the scourge come to pass), e alore o restarai sot ancje jo (and then I shall remain under, also I). — *Salvant is the present participle of the verb salvâ (to save). Taken apart: salvantmi (in saving unto me) la vite (the life).

Verse 20: Ve cheste citât (there is this city), che e je a un salt* di chi (which is at a leap hence) par metimi a salvament (to put myself into refuge), e e je une robe di nuie (and it is a trifle). Lassimi scjampâ alì (let me flee thither)no ese une robe di nuie? (is it not a trifle?)che o puedi salvâmi (that I may be able to save myself). — *The masculine salt (leap) is related to the verb saltâ (to leap). For a thing to be at a leap’s distance is for it to be nearby.

Verse 21: I rispuindè (he responded unto him): ti fâs ancjemò cheste gracie (I {hereby} make thee yet this grace), di sparagnâ la citât che tu fevelis (of sparing the city whereof thou speakest).

Verse 22: Spessee* (hurry along), va jù svelt (go down smart) e salviti+ (and save thyself), che no pues fâ nuie (for I cannot do a thing) fintremai che no tu sês rivât là jù (until thou be arrived down thither). Al è par chel che (therefore it is that) i àn metût a la citât il non di Zoar (they put unto the city the name of Zoar). — *Spessee is the second-person singular imperative of spesseâ. +Before ti is added to the second-person singular imperative salve, the final e of salve changes to i.

Versets 23-29

Vocabulary: juste (just), cuant che (when), jevâ (to arise), il soreli (sun), la tiere (earth), jentrâ (to enter), plovi (to rain), il cîl (heaven), sore di (over), il solfar (sulphur), il fûc (fire), saltâ fûr (to come forth), savoltâ (to overturn), di fonde fûr (from the bottom out), la citât (city), la valade (valley), la int (people), la plante (plant), la femine (wife), voltâsi indaûr (to turn oneself round), cjalâ (to look), deventâ (to become), la colone (column), il sâl (salt), denant dì (before day), rivâ (to arrive), il puest (place), fermâsi (to halt oneself), denant di (before), cjalâ jù (to look down), la bande (side), viodi (to see), la fumarisse (smokiness), vignî sù (to come up), compagn che (like), la fornâs (furnace), cussì (so), splantâ (to unplant), visâsi di (to remember), salvâ (to save), il flagjel (scourge), jessi a stâ (to dwell).

Verses 23-24: Juste cuant che al jevave il soreli su la tiere (just when the sun was arising upon the earth) e che Lot al stave jentrant a Zoar (and when Lot was entering into Zoar), il Signôr al fasè plovi dal cîl (the Lord made rain from the heaven) sore di Sodome e di Gomore (over Sodom and Gomorrah) solfar e fûc che al saltave fûr dal Signôr (sulphur and fire which was coming forth from the Lord).

Verse 25: Al savoltà di fonde fûr (he overturned from the bottom out) chestis citâts e dute la valade (these cities and all the valley), cun dute la int des citâts e lis plantis (with all the people of the cities and the plants).

Verse 26: Ma la femine di Lot si voltà indaûr a cjalâ (but Lot’s wife turned herself round to look) e e deventà une colone di sâl (and she became a column of salt).

Verses 27-28: Jevât *denant dì* (in having arisen before day), Abram al rivà tal puest (Abraham arrived in the place) che si jere fermât denant dal Signôr (where he had halted himself before the Lord) e al cjalà jù de bande di Sodome e di Gomore e di dute la valade (and he looked down towards Sodom and Gomorrah and all the valley) e al viodè une fumarisse (and saw a smokiness) ch’e vignive sù de tiere (which was coming up from the earth), compagn ch’e fos stade une fornâs (like it were a furnace). — *denant dì: before day, which is to say, in the very early morning

Verse 29: Cussì, cuant che Diu al splantà lis citâts de valade (so when God unplanted the cities of the valley), si visà di Abram (he remembered Abraham) e al salvà Lot dal flagjel (and saved Lot from the scourge) cuant che al savoltà di fonde fûr (when he overturned from the bottom out) lis citâts là che al jere a stâ Lot (the cities where Lot was dwelling).

Versets 30-38

Vocabulary: partî (to depart), lâ a stâ (to go dwell), la mont (mountain), la fie (daughter), sintîsi (to feel), sigûr (sure), sistemâsi (to settle oneself), il landri (cave), grant (great), (to say), secont (second), il pari (father), in là (beyond), un an (year), un om (man), podê (to be able), anìn (come), (to give), bevi (to drink), il vin (wine), e po (and then), (to go), durmî (to sleep), cussì (so), la semence (seed), almancul (at least), la sere (evening), stes (very), distirâsi (to lie oneself down), daprûf di (by), inacuargisi (to notice), nuie (not a thing), jevâ (to arise), tal indoman (next day), usgnot passade (last night), usgnot (tonight), midiant di (by way of), zovin (young), cjapâ sù (to conceive), prin (first), parturî (to bear), il frut (male child), meti (to put), il non (name), d’in dì di vuê (of today), il fi (son).

Verse 30: Lot al partì di Zoar (Lot departed from Zoar) e al lè a stâ su la mont (and went to dwell on the mountain) cu lis dôs fiis (with his two daughters), parcè che no si sintive sigûr a Zoar (for he felt not sure in Zoar). Si sistemà intun landri (he settled himself in a cave), lui e lis dôs fiis (he and his two daughters).

Verse 31: La plui grande i disè a la seconde (the greatest said unto the second): nestri pari al è in là cui agns (our father is beyond with years) e chi no ’nd è oms (and here there are not men) di podê lâ cun lôr (with whom to be able to go*) come che a fasin ducj (as do all). — *carnally

Verse 32: Anìn (come), din* di bevi vin a nestri pari (let us give wine to drink unto our father) e po +o lin+ a durmî cun lui (and then we {shall} go sleep with him), cussì o varìn une semence (so shall we have seed) almancul di nestri pari (at least from our father). — *Din is the first-person plural imperative of the verb dâ. Learn the following imperatives: da (give; second-person singular); dait (give; second-person plural); din (let us give; first-person plural). +O lin (we go) is the first-person plural of the presint indicatîf of lâ.

Verse 33: E ta chê sere stesse (and in that very evening) i derin* di bevi vin a lôr pari (they gave wine to drink unto their father) e la plui grande si distirà daprûf di so pari (and the greatest lay herself down by her father), che no si inacuargè di nuie (who noticed not a thing), ni cuant che jê e lè a durmî (either when she went to sleep) ni cuant che jê e tornà a jevâ (or when she arose again). — *A derin is the third-person plural of the passât sempliç of the verb .

Verse 34: Tal indoman (next day), la plui grande i disè a la seconde (the greatest said unto the second): usgnot passade o ai durmît cun gno pari (last night I slept with our father); fasìnlu bevi ancje usgnot (let us make him drink also tonight) e tu vâs tu a durmî cun lui (and thou thyself goest to sleep with him), e cussì ancje nô o varìn une semence midiant di nestri pari (and so also we shall have seed by way of our father).

Verse 35: E i faserin bevi vin a lôr pari ancje chê sere (and they made their father drink wine also that evening) e la plui zovine si distirà dongje di lui (and the youngest lay herself down alongside him), che no si inacuargè ni cuant che jê e lè a durmî (who noticed neither when she went to sleep) ni cuant che e jevà (nor when she arose).

Verse 36: Lis dôs fiis di Lot (the two daughters of Lot) a cjaparin sù di lôr pari (conceived from their father).

Verse 37: La prime e parturì un frut (the first bore a male child) e i metè non Moab (and she put unto him the name Moab), che al sarès il pari (who would be the father) dai moabits d’in dì di vuê (of the Moabites of today).

Verse 38: Ancje la seconde e parturì un frut (also the second bore a male child) e i metè non Ben-Ami (and she put unto him the name Ben-Ammi), che al sarès il pari (who would be the father) dai fîs di Amon d’in dì di vuê (of the sons of Ammon of today).