You continue now to further your understanding of the Friulian language by studying the nineteeth chapter of the book of Genesis, where the subject is la distruzion des citâts di Sodome e di Gomore (the destruction of the cities of Sodom and Gomorrah).
If you are arriving on this site for the first time, begin your study of the Friulian language here (Gjenesi 1).
You will find a number of new conjugation charts in this post: the coniuntîf presint and coniuntîf imperfet conjugations of the verbs dî and crodi in verse 14, and of jessi in verse 27.
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Should the page linked above ever become unavailable, you will find an archived version of the text here.
Letôr: Claudio Violino
You read that Lot’s visitors, the angels, arrived at Sodom at dusk; the Friulian expression here for at dusk or at nightfall is sul imbrunî. In this expression, imbrunî is a masculine noun referring to the moment when the sun goes down. As a verb, imbrunî means to get dark. The root of this verb is the adjective brun meaning dark, dark brown.
The verb rivâ means to arrive; a rivarin is the third-person plural of the passât sempliç. The Friulian for angel is l’agnul; its plural form is i agnui.
You will remember from Gjenesi 18:1 that the expression jessi sentât means to be seated. You read that Lot was seated at the gate of the city; in this verse, the gate of the city is expressed as la puarte de citât, where la puarte is the Friulian for door.
A pene che means as soon as. In the text, a pene che ju viodè is Friulian for as soon as he saw them. You will perhaps remember that jevâ sù means to get up, to arise. As soon as Lot saw the angels, he got up: al jevà sù, and he went to them: ur lè incuintri. In this last expression, incuintri can be understood as meaning towards.
Lot then put his face to the ground in deference: si butà cu la muse par tiere. You saw this idea expressed in Gjenesi 17:3 as si butà cul cjâf par tiere. Whereas il cjâf means head, la muse refers to the face.
You have seen that ti prei is used in the sense of I beg you, I implore you, etc., or simply please. In this verse, you have its plural equivalent: us prei. Remember that il paron means ruler, master; as a term of address, it finds its equivalent as my Lord in English Bibles. Us prei, parons can be understood as I pray you, my Lords, or please, my Lords.
Vignît is the second-person plural imperative form of the verb vignî. Vignît a passâ la gnot, then, means come spend the night. The verb passâ (to pass) is used in the sense of to spend in the expression passâ la gnot (to spend the night). Lot also tells them to come wash their feet: vignît a lavâsi i pîts. As for where they can spend the night and wash their feet, he tells them: là di me ([over there] at my place).
He then tells them that they can continue on their way in the morning: doman a buinore (tomorrow morning) o larês pal vuestri destin (you will go to your destination). Note that buinore is composed of the words buine + ore, literally meaning good hour. Friulian words for destination are la destinazion and il destin. O larês is the second-person plural, futûr sempliç conjugation of the verb lâ.
Learn the following usages: 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 (this evening, tonight), usgnot passade (last night), daspò misdì (this afternoon), doman daspò misdì (tomorrow afternoon). Friulian presents variants on these expressions; I shall only mention a few here. In the expressions above, a buinore can be replaced with di matine; for example, doman di matine (tomorrow morning), vuê di matine (this morning). The Friulian for afternoon can also be expressed as daspò gustât (literally, after having lunched); for example, tor trê daspò gustât (or tor trê daspò misdì) means around three in the afternoon.
The Grant Dizionari Bilengâl Talian-Furlan offers some examples: il cors al tache doman (the course starts tomorrow; tacâ, to start), si viodìn doman (we shall see each other tomorrow; literally, we see each other tomorrow), passâ la buinore in biblioteche (to spend the morning at the library; la biblioteche, library), no soi nassût îr! (I was not born yesterday!), o soi tornât a cjase vuê a buinore a cinc (I returned home this morning at five).
You will remember that you first encountered la buinore and la sere all the way back at the beginning of your study: e passà une sere e une buinore: prime zornade.
The angels decline and respond by saying where they will instead spend the night: o passarìn la gnot su la place (we shall spend the night in the square). O passarìn is the first-person plural, futûr sempliç conjugation of the verb passâ. The Friulian la place is a town square.
The verb sfuarçâ means to force, to press. The text tells you that Lot pressed the angels until they accepted: ju sfuarçà fin che a lerin cun lui (he pressed them until they went with him) e a jentrarin cjase sô (and they entered his house).
La cene is the Friulian for supper; that is, the evening meal. The expression preparâ di cene means to prepare supper, to make supper. In the text, you read ur preparà di cene, which you will understand as meaning he made supper for them. A few more related examples: 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 (the Last Supper). It would be good to also learn the following: la gulizion (breakfast), il gustâ (lunch, dinner; that is, the midday meal), fâ di gulizion (to eat breakfast), vignît a gustâ, che al è pront (come eat lunch, for it is ready).
You read that he baked unleavened bread for them: ur fasè cuei pan cence levan (he baked for them bread without yeast) e a mangjarin (and they ate). The verb cuei means to cook, to bake, as does the expression fâ cuei. The Friulian for yeast is il levan; unleavened bread, then, is pan cence levan (bread without yeast).
No sooner had they gone to sleep than the men of Sodom had surrounded the house. In simplified form, you read: no jerin nancjemò no lâts a durmî (they had not even gone off to sleep) che i oms de citât (that the men of the city) a cerclarin la cjase (encircled the house). From this, learn the following usages: durmî (to sleep), lâ a durmî (to go to bed, to go off to sleep), cerclâ (to encircle, to surround).
You will remember that la int means people. A young person is referred to as un zovin; an old person is un vieli. In the text, you read: dai zovins sù sù fint ai vielis (both young and old people; literally, from the youths all the way to the elderly). You also read: dut il popul (the entire people, the entire population) cence gjavâdint un (without omitting one of them).
Literally, the verb gjavâ means to remove, to take out, to extract; you will remember this verb from Gjenesi 2:21, when God removed a rib from Adam: i gjavà une cueste des sôs (he removed one of his ribs; literally, he removed a rib from one of his).
Recall that the verb clamâ means to call; you find it at the beginning of this verse in the third-person plural of the passât sempliç, along with the verb dî in the same: a clamarin Lot e i diserin (they called Lot and said to him).
This verse continues with an interrogative: indulà sono i oms (where are the men) che a son vignûts usgnot (who came tonight) culì di te (to your place)? A son is, of course, the third-person plural, presint indicatîf conjugation of the verb jessi. The interrogative form of a son is sono; that is, a son (they are), indulà sono (where are they).
Meninusai fûr means bring them out to us. The verb here is menâ (to lead, to bring). Its second-person singular imperative form is mene (bring); when nus (to us) is added, the final e of mene becomes i: meninus (bring to us). The ai ending is the masculine, third-person plural, direct object meaning them: meninusai (bring to us them). Fûr, you will remember, means out: meninusai fûr (bring to us them out; that is, bring them out to us). Learn these four forms: meninusal (bring him to us), meninusai (bring them to us; masculine them), meninuse (bring her to us), meninuses (bring them to us; feminine them).
The men of Sodom continue: che o vin voe di cognossiju (for we want to know them). You have seen before that the expression vê voie di (you find the variant voe in the text) means to want to, to feel like, to long to, etc. It translates literally as to have desire to; la voie is the Friulian for desire, will, longing.
From these three verses, learn or review the following usages: vignî fûr (to come out), l’antîl (doorpost, door frame), sierâ (to shut, to close), daûr di sè (behind himself), no stait a (do not; negated imperative, second-person plural), sintî (to hear), cognossi (to know; used here in the sense of to know carnally), parê (to seem), tocjâ (to touch), cirî (to look for, to seek), il sotet (shelter, refuge).
You read that Lot came out to the door: al vignì fûr sul antîl. The Friulian antîl refers literally to the frame of an entrance; that is, the door frame. The text follows with sierade la puarte daûr di sè, which you can understand as meaning the door (having been) shut behind him. The past participle and adjective sierât means shut, closed; in feminine form, it is sierade.
Lot addresses the men of Sodom as fradis miei (my brothers). He tells them to not commit evil: no stait a fâ chel tant. You will recall that no sta, no stait a and no stin a are used to created negated commands: no sta copâ (do not kill; second-person singular), no stait a mangjâ (do not eat; second-person plural), no stin a fevelâ (let us not speak; first-person plural).
Lot then offers his daughters to the Sodomites. He says: sintît mo (hear now), jo o ai dôs fiis (I have two daughters) che no àn ancjemò cognossût om (who have not yet known man). Sintît is the second-person plural imperative of the verb sintî. You will have noticed that its form is similar to vignît seen previously, which is the second-person plural imperative of the verb vignî. The verb cognossi is used here in the sense of to know carnally; that is, to have sexual relations.
Lot continues: us es doi (I give them to you), fasêtjur ce che us pâr (do unto them as you please, do with them as you like). The Friulian for the direct object them, when feminine, is lis; when preceded by us (to you), it takes the form es. Not only does the feminine plural lis change, so too do lu (masculine singular), le (feminine singular) and ju (masculine plural): us al doi (I give him/it to you; masculine singular), us ai doi (I give them to you; masculine plural), us e doi (I give her/it to you; feminine singular), us es doi (I give them to you; feminine plural). You will notice that al, ai, e, es are the same as the endings seen in meninusal, meninusai, meninuse, meninuses, in verse 5 above.
As for fasêt, this is the second-person plural infinitive of the verb fâ. You find it in the text as part of fasêtjur, meaning do to them. You will notice that a j has been inserted between fasêt and ur. Another example: fevelaitjur (speak to them).
You will remember that the sense of ce che us pâr is that which you like, whatever pleases you. Al pâr is the third-person singular, presint indicatîf conjugation of the verb parê, which literally means to seem.
Lot tells the Sodomites to not touch his visitors: ma chescj oms no stait a tocjâju (but these men, do not touch them); he explains that they have sought shelter with him: parcè che a son vignûts a cirî sotet in cjase mê (because they have come to seek refuge in my house).
Learn the following usages: berlâ (to shout), cessâsi (to move oneself back), il forest (foreign place, abroad; that is, a place external to some other), pratindi di fâ (to presume to do; pratindi is also expressed as pretindi), il judiç (judge), fâ di judiç (to act as judge), poben (well now, well then), piês (worse), incjantonâ (to press, to urge), svissinâsi (to approach, to come near; also expressed as svicinâsi), butâ jù (to tear down).
The Sodomites shouted at Lot: chei altris a berlarin (they shouted, the other men shouted). You will remember the related noun il berli, meaning shout, outcry. Chei altris here refers to the men of Sodom. They shouted that Lot was to stand back from the door: cessiti (move back, stand back).
The Sodomites continue by saying: viodêtlu alì (look at him there), al è rivât dal forest (he has arrived from the outside) e cumò al pratindarès di fâ di judiç (and now he would presume to act as judge). Viodêt is the second-person plural imperative form of the verb viodi. Il forest in this verse refers to the area outside of the city; Lot has arrived in Sodom dal forest (from outside [the city]). Al pratindarès is the masculine, third-person singular, condizionâl presint conjugation of the verb pratindi.
The Sodomites threaten to do more harm to Lot than to his visitors: poben (well then), cumò ti fasarìn a ti (now we shall do to you) piês (worse) che no a lôr (than to them). Piês is an important usage to start familiarising yourself with; here are examples: lâ di mâl in piês (to go from bad to worse), piês che mai (worse than ever), o soi piês di îr (I am worse than yesterday), piês di cussì no si pues (it cannot get any worse).
The men of Sodom pressed Lot (that is, they urged him): lu incjantonarin (they pressed him, they urged him), and they drew near in order to break the door: si svissinarin (they approached) par butâ jù la puarte (in order to tear down the door).
You will remember that the verb slungjâ means to extend, and that inclostrâ la puarte means to seal the door, to bar the door, etc. Lot’s visitors extended their arms: a slungjarin i braçs, pulled Lot into the house: a tirarin dentri Lot in cjase, and barred the door: a inclostrarin la puarte.
This verse begins with chei che a jerin di fûr (those who were outside); this refers to the Sodomites who were outside the door.
You read that the angels cast a blindness upon them so that they would be unable to find the door: ju incearin (they dazzled them) di fâur viodi lis tarlupulis (to make them see visions). The verb inceâ means to dazzle, to blind. Une tarlupule is a vision or hallucination; viodi lis tarlupulis can be understood as meaning to see things, to see visions, to hallucinate, etc.
The eyes of all Sodomites were afflicted thus, dal plui piçul al plui grant (from the youngest to the oldest; literally, from the smallest to the biggest).
You will remember that the expression rivâ a fâ means to manage to do, to succeed in doing, or simply to be able to do. In mût che means so that. You read: in mût che no rivarin a cjatâ la puarte (so that they could not find the door).
The angels tell Lot to take his family and leave the city, for it will be destroyed. They ask him: âstu ancjemò cualchidun culì? (have you still somebody [from your family] here?). The Friulian for somebody, anybody is cualchidun. It is not expressed in the question explicity, but the question should be understood as asking if Lot has any kin present in the city. This becomes clear through the text that follows: tiei fîs, tôs fiis (your sons, your daughters), dute la tô parintât (all your kin) che tu âs in citât (that you have in the city), mene fûr ducj di chi (lead them all out of here). The Friulian la parintât means kin, relatives.
You will remember that the verb disfâ can be used in the sense of to destroy, to take apart. The angels tell Lot that they are about to destroy the city: nô o stin par disfâ chest lûc (we are about to destroy this place). You have here the expression stâ par fâ, meaning to be about to do, to be going to do. The Friulian il lûc means place, site.
The reason, you read, is because the outcry is too great: il berli al è masse grant, and this outcry reaches the Lord: il berli al rive fint al Signôr. The verse ends with another expression for to destroy, which you have also seen before: fâ fûr. You read: il Signôr nus à mandâts (the Lord has sent us) a fâju fûr (to destroy them). The verb mandâ means to send; you find its past participle accorded in the masculine plural here, to agree with nus preceding it.
In the notes for Gjenesi 14:12, you saw that il zinar is the Friulian for son-in-law. You may wish to review more names of family members in Friulian. In the current verse, you find the spelling ginar rather than zinar. You also find it accompanied by the adjective deventant, meaning future. You read: Lot al lè a visâ i ginars deventants (Lot went to inform his future sons-in-law; his sons-in-law to be). The verb visâ means to inform.
The text tells you that the future sons-in-law were to marry his daughters: i ginars deventants, che a vevin di cjoli sôs fiis (the future sons-in-law, who were to take his daughters); you will recognise the expression vê di here, where it takes on the sense of to be due to.
Lot tells the sons-in-law to be quick: svelts, and to leave the place: bandonait chest paîs (abandon this land). You will recognise here the adjective svelt (fast, quick), accorded in the masculine plural, and the verb bandonâ (to abandon, to leave). You first encountered this verb in Gjenesi 2:24 when you read: par chel l’om al bandone so pari e sô mari (therefore, man leaves his father and his mother).
You now learn yet another verb for to destroy, which is fiscâ. You find: Diu al sta par fiscâ la citât (God is about to destroy the city).
The expression dî par ridi means to speak in jest, to joke. You will remember that the verb ridi means to laugh. The sons-in-law did not believe Lot was serious when he spoke: a croderin che al disès par ridi (they believed he was speaking in jest). A croderin is the third-person plural, passât sempliç conjugation of the verb crodi. Following crodi, you find the subjunctive; because it is question of past time in this sentence, the coniuntîf imperfet, or imperfect subjunctive, is used: al disès (masculine, third-person singular). If this sentence had been in present time, it would have read: a crodin che al disi par ridi (they believe he is speaking in jest), where the verb dî is conjugated in the coniuntîf presint, or present subjunctive. Compare: al dîs (he says), a crodin che al disi (they believe that he says), a croderin che al disès (they believed that he was saying).
In the Friulian verb conjugations list, you will find links to different conjugations of the verbs dî and crodi. I shall now add their coniuntîf presint and coniuntîf imperfet conjugations below, in side-by-side format.
Coniuntîf presint — coniuntîf imperfet
Present subjunctive — imperfect subjunctive
Coniuntîf presint — coniuntîf imperfet
Present subjunctive — imperfect subjunctive
Il cricâ dal dì refers to the moment of the day when the sun begins to rise; that is, dawn, sunrise, daybreak. Sul cricâ dal dì, then, means at dawn, at sunrise, etc. You can contrast this expression with the one encountered in the first verse above: sul imbrunî (at dusk, at nightfall). The expression sul cricâ dal dì will perhaps remind you of the English at the crack of dawn; indeed, as a verb, the sense of cricâ is to crack, to crackle. For example, la glace e criche means the ice cracks, is cracking.
The verb pocâ means to urge, to press; i agnui a pocarin Lot, then, means the angels urged Lot. The text continues with disintji (saying to him), which is the present participle disint (saying) followed by i (to him), with a j inserted. What they said was sù po (get up, up you get), followed by an instruction that he gather his wife and two daughters, using the expression cjapâ sù (to take, to gather).
In the remainder of the verse, restâ sot translates literally as to remain under; you can understand it here in the sense of to be consumed. The Friulian il cjastic (or il cjastì) means punishment. You read: se no tu vûs restâ sot (if you do not want to be consumed) ancje tu (you as well) tal cjastic de citât (in the punishment of the city).
Lot dithers, so the angels lead him out of the city themselves. You read: e par vie che no si decideve (and because he was indecisive). You will remember that par vie che means due to the fact that, given that. The verb here is the reflexive decidisi, meaning to make up one’s mind, to come to a decision. You can understand no si decideve in the sense of he was hesitating, he was lingering, he was not acting.
The angels take Lot by the hand, along with his wife and daughters; you find the expression cjapâ par man, meaning to take by the hand. The Friulian il boncûr means benevolence, compassion. You read: pal boncûr che il Signôr al veve vût par lui (out of the benevolence that the Lord had had for him). Remember that pal is a contraction of par + il. You can understand pal boncûr as meaning out of the benevolence, by way of the benevolence.
The angels lead him out of the city: lu faserin jessî (they made him exit) e lu compagnarin fûr de citât (and they accompanied him out of the city). The two verbs here are jessî (to exit) and compagnâ (to accompany).
One of the angels urges Lot to not remain in the valley, but to flee to the mountain for safety. This verse begins: intant che lu menavin fûr (as they were leading him out), un al disè (one said to him). Un means one; that is, one of them.
The verb riscjâ means to risk; in this verse, you find it as part of the expression riscjâ la vite (to risk one’s life). You will remember that the verb scjampâ means to flee, to escape. You read: scjampe (flee), che culì tu riscjis la vite (for here you risk your life).
The text follows with two negated commands: no sta mai voltâti indaûr (do not ever look back) and no sta fermâti in te valade (do not stop in the valley). The verb voltâ means to turn; voltâsi, then, means to turn oneself. As for indaûr, it means back, behind. The expression voltâsi indaûr translates literally as to turn oneself back, to turn oneself behind, but you can understand it in the sense of to look back.
The angel tells Lot to escape to the mountain for safety: scjampe su la mont (flee to the mountain), che senò tu restis sot (for otherwise you will be consumed; literally, for otherwise you remain under). Senò means otherwise; literally, if not (se + no).
You now have the opposite form of ti prei, which is ti prei di no, meaning I pray that you do not, please do not, please no, etc.
The expression vê a grât (to be pleased with, to have in one’s [good] graces) has been encountered a number of times now; Lot says: tu âs vût a grât il to famei (you have been pleased with your servant, you have had your servant in your good graces). He continues: tu âs mostrât il to boncûr (you have shown your benevolence) tai miei confronts (towards me) salvantmi la vite (by saving my life). The expression tai miei confronts means with respect to me, as regards me, towards me, etc. You will have recognised salvant (saving) as being the present participle of the verb salvâ (to save).
Lot says that he will not be able to reach the mountain before the calamity strikes: jo no rivarai a scjampâ (I shall not manage to flee) fin su la mont (atop the mountain) prime che al capiti il flagjel (before the calamity occurs). The verb capitâ means to occur, to happen. It is found used here in the present subjunctive because it follows the expression prime che, which requires it. Al capite means it occurs; prime che al capiti means before it occurs. Il flagjel is Friulian for calamity, curse.
Lot points out another city nearby and asks to flee there instead. He says: ve cheste citât (behold this city, here is this city), che e je a un salt di chi (which is nearby, which is not far from here). The Friulian il salt means jump, hop; a un salt di chi can be understood as meaning literally at a jump from here, at a hop from here, where the idea of something being a jump or hop away means it is very close indeed. Related to il salt is the verb saltâ, meaning to jump. Lots asks to go to this city for safety: par metimi a salvament (in order to get myself to safety). The Friulian il salvament means safety, rescue. Metisi a salvament, then, literally means to put oneself in safety, in rescue, etc.
Lot uses the expression une robe di nuie: you will have guessed that this translates literally as a thing of nothing; in other words, it means small, little. Une robe di nuie can be used to describe something of small proportions or of little importance. For example, you might downplay a problem or request by referring to it as une robe di nuie. You will remember that the interrogative form no ese is a variant of no ise.
The verb lassâ, you will recall, means to let, to allow; lassimi, then, means let me, allow me. The second-person singular imperative of the verb lassâ is lasse, and the final e changes to i when mi is added. You read: lassimi scjampâ alì (let me flee there), che o puedi salvâmi (so that I can save myself). O puedi is the first-person singular, coniuntîf presint conjugation of the verb podê.
The angel tells Lot that he will do him the favour of sparing the city he has mentioned. You find the expression fâ la gracie di, meaning to make the concession of, to do the favour of. More precisely, you read: ti fâs ancjemò cheste gracie (I shall make you even this concession; literally, I make you even this concession).
Note that the Friulian che functions here as does the English of which: sparagnâ la citât che tu fevelis (to spare the city of which you speak).
You have encountered the verb spesseâ (to hurry, to rush) once before; you first saw it in Gjenesi 18:7, when you read: al spesseà a preparâlu (he hurried to prepare it), in reference to the calf that had been slaughtered for the angels. In the current verse, Lot is told: spessee (hurry), va jù svelt e salviti (go down quickly and save yourself). Spessee is the second-person singular imperative of spesseâ. In salviti, you have another example of the final e of the second-person singular imperative (salve) changing to i when ti is added (salviti).
The angel continues by telling Lot: che no pues fâ nuie (for I cannot do anything) fintremai che no tu sês rivât là jù (until you have arrived down there).
You read that the city was named Zoar; this name means small and refers to Lot’s comment about size in verse 20.
The destruction of Sodom and Gomorrah takes place. You read that it occurs just as the sun was rising and as Lot was entering Zoar: juste cuant che al jevave il soreli su la tiere (just when the sun was rising upon the earth) e che Lot al stave jentrant a Zoar (and when Lot was entering Zoar). The verb jevâ, as you have seen, means to rise. Note how Friulian has repeated the use of che in the second clause to keep it connected to cuant che (when, as) in the first clause.
The Friulian verb for to rain is plovi; the expression fâ plovi, then, means to make (it) rain, to cause to rain. You read that God made brimstone (that is, sulphur) and fire rain down on the cities: il Signôr al fasè plovi dal cîl (the Lord made rain from the heaven) sore di Sodome e di Gomore (upon Sodom and Gomorrah) solfar e fûc (brimstone and fire). The Friulian il solfar means sulphur, brimstone; the word for fire is il fûc. This destruction was an act of God: al saltave fûr dal Signôr (it came from the Lord).
The verb savoltâ means to turn upsidedown; in the context of this verse, you can understand it as meaning to upend, to overthrow, to overturn. As for di fonde fûr, you can understand it as meaning completely, from top to bottom, through and through, etc. The noun la fonde means base, foundation; literally, then, di fonde fûr means from the base out. You read: al savoltà di fonde fûr (he overthrew from top to bottom) chestis citâts e dute la valade (these cities and all the valley). He destroyed all the people: dute la int, and the plants: lis plantis. The Friulian for plant is la plante.
You will remember the expression voltâsi indaûr from verse 17 above. You read that Lot’s wife looked behind: si voltà indaûr a cjalâ (she turned back to look). Because she looked back, she became a pillar of salt: e deventà une colone di sâl. The Friulian for salt is il sâl. Une colone is a column or pillar.
Abraham gets up early in the morning and sees that Sodom and Gomorrah have gone up in smoke. This verse begins: jevât denant dì ([having] awoken early; literally, [having] arisen before [the] day), Abram al rivà tal puest (Abraham arrived at the place) che si jere fermât (where he had stopped; stood) denant dal Signôr (before the Lord).
Abraham looks in the direction of the cities: al cjalà jù (he looked down) de bande di Sodome e di Gomore (in the direction of Sodom and Gomorrah). You will remember the Friulian noun la bande, meaning side. De bande di can be understood as meaning in the direction of, towards.
The Friulian noun for smoke is il fum. In this verse, you find the related une fumarisse, referring to a cloud of smoke; it came forth from the ground: e vignive sù de tiere. Compagn che can be understood as meaning as though, as if; you read: compagn ch’e fos stade une fornâs (as though it had been a furnace). You see that compagn che is followed by the imperfect subjunctive here. The Friulian la fornâs means furnace.
Below, in side-by-side format, are the coniuntîf presint and coniuntîf imperfet conjugations of the verb jessi.
Coniuntîf presint — coniuntîf imperfet
Present subjunctive — imperfect subjunctive
Recall that an alternative form exists in the present subjunctive: o sei, tu seis, al sei, e sei, o sein, o seis, a sein.
You will remember that the verb splantâ is used here in the sense of to destroy.
The expression visâsi di, which you have encountered once before, means to remember; you first found this expression in Gjenesi 8:1, when you read: Diu si visà di Noè (God remembered Noah). In the current verse, you read: cuant che Diu al splantà lis citâts de valade (when God destroyed the cities of the valley), si visà di Abram (he remembered Abraham).
The remainder of this verse contains usages already studied in the notes above. Remember that jessi a stâ means to dwell, to live.
You now read that Lot left Zoar and went to live on the mountain with his two daughters; the reason provided for this is: no si sintive sigûr a Zoar (he did not feel safe in Zoar). The Friulian adjective sigûr means sure, safe. As for the reflexive verb sintisi, it means to feel.
Lot went to live in a cave: si sistemà intun landri. The Friulian for cave is il landri. The reflexive verb sistemâsi, on the other hand, conveys the idea of to set oneself up, to get settled.
La plui grande and la seconde refer here to Lot’s daughters: la plui grande (the eldest), la seconde (the second).
You will remember that the expression in là cui agns means advanced in years, on in years; that is, elderly, old. You read: nestri pari al è in là cui agns (our father is advanced in years).
In the remainder of the verse, the first daughter continues: chi no ’nd è oms (here there are no men) di podê lâ cun lôr (with whom to be able to go; literally, to be able to go with them) come che a fasin ducj (as all do). The verb lâ here is used in the euphemistic sense of to have intercourse.
You read: anìn (come), din di bevi vin a nestri pari (let us give wine to drink to our father). Anìn is an interjection meaning come, come on, get to, etc. As for din, this is the first-person plural imperative of the verb dâ. Learn these three imperative forms: da (give; second-person singular), dait (give; second-person plural), din (let us give; first-person plural). The Friulian for wine is il vin, and the verb bevi means to drink; bevi vin, then, means to drink wine.
Recall that o lin is the first-person plural, presint indicatîf conjugation of the verb lâ. The text continues: po o lin a durmî cun lui (then we shall go to sleep with him; literally, then we go to sleep with him). The verb durmî, in addition to its basic sense of to sleep, can also be used in the sense of to have intercourse; for example, e je lade a durmî cun chel (she slept with him).
In this way, says the daughter, they will at least be able to reproduce with their father: cussì o varìn une semence (thus we shall have seed; offspring) almancul di nestri pari (at least from our father).
Ta chê sere stesse means on that same evening. You have seen a number of examples now of where ta is used before chest or chel and its variants: ta chê sere stesse (on that same evening), ta chê volte (at that time), ta chê stesse dì (on that same day), ta chês tieris (in those lands), ta chei timps (in those times), ta chest mont (in this world).
A derin is the third-person plural, passât sempliç conjugation of the verb dâ: i derin di bevi vin a lôr pari (they gave wine to drink to their father). You then read that the eldest lay with her father: si distirà daprûf di so pari. Perhaps you will remember having encountered the reflexive verb distirâsi when you read the following, in Gjenesi 18:4, related to Lot’s visitors: o podarês distirâsi sot dal arbul (you will be able to stretch yourselves out under the tree; that is, you will be able to rest under the tree). Distirâsi literally means to stretch oneself out, to lie oneself down; it can be understood in the current verse as meaning to have intercourse. Si distirà daprûf di so pari, then, means she lay with her father; that is, she had intercourse with him. Daprûf di can be understood as meaning with, next to.
Lot did not perceive a thing: no si inacuargè di nuie (he did not notice anything), ni cuant che jê e lè a durmî (neither when she went to sleep) ni cuant che jê e tornà a jevâ (nor when she arose again). The reflexive inacuarzisi di means to take notice of.
You saw in the notes for verse 2 that doman means tomorrow. Tal indoman, on the other hand, as seen in the current verse, means on the following day. You also saw in the notes for verse 2 that usgnot and usgnot passade mean tonight and last night, respectively.
The past participle of the verb durmî is durmît; you read: usgnot passade o ai durmît cun gno pari (last night I slept with our father). The eldest now encourages her sister to do the same: fasìnlu bevi ancje usgnot (let us make him drink tonight as well). Of the verb fâ, review these three imperative forms: fâs (do, make; second-person singular), fasêt (do, make; second-person plural), fasìn (let us do, make; first-person plural).
Tu tu vâs means you go. In this verse, you encounter tu vâs tu. By placing the tonic (or stressed) tu at the end, more emphasis is given to you, as in last night I went with him, now tonight you go with him.
You will remember the expression midiant di, which means by way of, through, via.
If la plui grande is the eldest, then la plui zovine means the youngest. Both grande and zovine are in feminine form because they refer to females. When it is question of males, you would find il plui grant and il plui zovin.
Rather than daprûf di, as seen in verse 33 above, you now find dongje di, meaning the same thing: si distirà dongje di lui (she lay with him).
You first encountered the expression cjapâ sù (to conceive, to get pregnant) in Gjenesi 4:1, when you read that Eve had conceived a son: chê e cjapà sù e e parturì Cain (she conceived and gave birth to Cain). In the current verse, you read: a cjaparin sù di lôr pari (they conceived by their father).
In dì di vuê means today, at present (literally, in the day of today). D’in dì di vuê, then, means of today, of the present.
You read that both daughters gave birth; parturî un frut means to give birth to a son, to give birth to a boy. The first named her son Moab: i metè non Moab (she named him Moab), and the second named her son Benammi: i metè non Ben-Ami (she named him Benammi).
Moab was the father of the Moabites: il pari dai moabits. Benammi was the father of the sons of Ammon: il pari dai fîs di Amon.