You now continue to explore the Friulian language by examining the totality of the twentieth chapter of the book of Genesis; that is Gjenesi 20.
The subject of chapter 20 is Sare e Abimelec (Sarah and Abimelech). This chapter is shorter than the previous two, and less demanding. As for the image at the top of this post (Pedro de Orrente, ca. 1616), it represents Abraham preparing to sacrifice his son Isaac, by order of God; you will read this story farther along in your study, in Gjenesi 22.
If you are arriving on this site for the first time, begin your study of the Friulian language here (Gjenesi 1).
In the notes for verse 6 below, you will look at three conjugations of the verb lâ: the imperfect indicative, present subjunctive and imperfect subjunctive. In the notes for verse 16, you will look at the present subjunctive and imperfect subjunctive conjugations of the verb fâ.
The Friulian Bible that you will read is made available by Glesie Furlane, in Bibie par un popul. You can read and listen to the Bible in Friulian by following the link.
Before you begin your study below, you will need to access the text of the verses in Friulian; you can do so by following one of the links below, which will take you to the Bibie par un popul site:
Should the page linked above ever become unavailable, you will find an archived version of the text here.
The reading of this chapter in the video begins at 0:00 and ends at 3:37.
You read that Abraham left and went into the Negev: al partì di li (he left from there) pe tiere dal Negheb (for the land of the Negev). The Negev is a mountainous desert region in the south of modern-day Israel. You will remember that pe is a contraction of par + la.
He stopped between Kadesh and Shur: si fermà fra Kades e Sur, and he dwelled in Gerar: al lè a stâ a Gjerar.
You now read: Abram al disè de sô femine (Abraham said of his wife) che e jere sô sûr (that she was his sister). In English, this could also be expressed as Abraham said that his wife was his sister.
You read that Abimelech was the king of Gerar: il re di Gjerar. Perhaps you will also remember the Friulian for queen: la regjine. He sent for Sarah, so as to take her as wife: al mandà a cjoli Sare.
In a dream, God speaks to Abimelech: Diu i vignì in sium a Abimelec (God came to Abimelech in a dream) vie pe gnot (during the night). The Friulian for dream is il sium; the expression vignî in sium means to come in a dream.
The expression vie pe gnot is an important one to learn; it means during the night. Other related examples using vie par (during) include: vie pal mês (during the month), vie pal Istât (during the summer), vie pal Invier (during the winter), vie pe Vierte (during the spring), vie pe Sierade (during the autumn), vie pe setemane dai 10 ai 17 di Setembar (during the week of 10 to 17 September), vie pe buinore di domenie (during Sunday morning), vie pal an scolastic (during the school year), etc.
God tells Abimelech in his dream that he will die: tu murarâs (you will die) par colpe de femine (because of the woman) che tu âs cjolte (whom you have taken). He tells Abimelech that Sarah is a married woman: e je za maridade (she is already married). The Friulian for married is maridât: un om maridât (married man), une femine maridade (married woman). Recall that maridâsi is the Friulian for to get married: ca di dôs setemanis si maridaran (in two weeks they will get married).
Abimelech tells God that he is innocent. The Friulian adjective for innocent is nocent (or inocent); in the text, you find nocent used as a noun, meaning innocent man. You read: no tu fasarâs mo murî un nocent (surely you will not kill an innocent man). Remember that fâ murì (literally, to make die) means to kill.
The text tells you that Abimelech had not touched Sarah: no le veve tocjade (he had not touched her).
As you have seen before, esal is a variant of isal. You read: no esal stât lui (was it not him) a dîmi (who said to me): e je mê sûr (she is my sister).
You learn two new expressions in this verse: fâ in buine fede (to do in good faith) and vê lis mans netis (to have clean hands; that is, to be innocent). La fede is the Friulian for faith; the adjective for clean is net. You also encounter the verb confermâ in this verse, meaning to confirm.
Par chel cont can be understood as for that reason.
God tells Abimelech that he knows he acted in good faith. He also says: o soi stât jo (it was me) che no ti ai lassât (who did not let you) fâ un pecjât cuintri di me (commit a sin against me).
This is the first time that you are encountering the form tu tu lessis, but you will perhaps have been able to guess that it is a coniuntîf imperfet form. First, recall that lâ dongje means to go with; that is, to have sexual intercourse. After volê che (to want that), the subjunctive is used; observe the following:
tu tu vâs
tu tu levis
you were going
no vuei che tu i ledis dongje
I do not want you to go with her
(more literally, I do not want that you go with her)
no ai volût che tu i lessis dongje
I did not want you to go with her
(more literally, I did not want that you were going with her)
For your reference, I shall now include the following conjugations of the verb lâ below: imperfet indicatîf, coniuntîf presint and coniuntîf imperfet. Other conjugations of lâ can be found on the Friulian verb conjugations page.
Coniuntîf presint — coniuntîf imperfet
Present subjunctive — imperfect subjunctive
God gives Abimelech a stern warning: you are innocent, but return the woman or die (and all your people with you). He says: cumò tornii la femine a di chest om (now return the woman to this man; that is, to Abraham). The verb here is tornâ, whose second-person singular imperative form is torne; when i (to him) is added, the final e changes to i, to become tornii. A di chest om means to this man.
God continues by telling Abimelech that Abraham is a prophet: un profete, and that he will pray for him: al prearà par te (he will pray for you). You will remember that the verb preâ means to pray. Par che tu vivis means so that you may live.
Impreteribil can be understood as meaning surely, inevitably. God says: se però no tu je tornis (if however you do not return her to him), tu murarâs impreteribil (you will surely die). Je is a contraction of le + i (that is, her to him).
tu le tornis
tu je tornis
you return her
you return her to him
se no tu le tornis
se no tu je tornis
if you do not return her
if you do not return her to him
Adore means early; adorone can be understood as very early. You read: Abimelec al jevà adorone (Abimelech arose very early, Abimelech got up very early). Abimelech called his servants and explained the situation: ur contà dute la cuistion (he explained the entire matter to them). La cuistion can be understood as meaning situation, matter.
Spirtâsi means to become frightened, to get scared. (The root of this verb is spirt, meaning spirit.) A muart, although literally meaning to death, can be understood in the sense of terribly so, very much so. (The Friulian for death is la muart.) You read that the servants became very afraid: i oms si spirtarin a muart (the men became terribly frightened; more literally, the men got scared to death).
Abimelech calls for Abraham and demands answers. He asks: ce mi âstu fat po? (what then have you done to me?) and ce ti àio fat jo a ti? (what did I [ever] do to you?). The verb tirâ translates literally as to pull; it can be understood here in the sense of to bring, to attract: ce ti àio fat jo a ti (what did I [ever] do to you), di tirâ su di me (to bring upon myself) e sul gno ream (and my kingdom) une tristerie di chê sorte (a wickedness of the sort)?
The Friulian une opare means work or deed. Abimelech continues by saying that Abraham’s actions were incorrect: tu mi âs fate une opare (you have done to me a deed) che no si fâs cussì (which is not [to be] done thus; that is, which is wrong). In colloquial language, and depending on the context, no si fâs cussì can be understood as that is not how you do it, that is no way to go about things, etc.
Saltâ sù translates literally as to jump up; you can understand it as meaning to come upon, to present itself. You read: ce ti esal saltât sù (what came upon you) di fâmi chê part (to do that deed to me)?
The Friulian verb scrupulâ means to suspect, to suppose, to believe, to imagine. In this verse, Abraham explains how his suppositions led him to say that Sarah was his sister. You read: o ai scrupulât (I supposed, I thought): tu viodarâs che in chest paîs (you will see that in this land) no ’nd è timôr di Diu (there is no fear of God). The Friulian il timor means fear. In the same way that you can say vê pore (to be afraid), you can also say vê timor.
In the remainder of this verse, you find the verb copâ, which you will remember means to kill. As for the expression par colpe di, you also saw it above in verse 3.
Abraham explains that Sarah, in fact, also happens to really be his sister: par altri (furthermore), jê e je mê sûr pardabon (she really is my sister). He says that she is the daughter of his father, but not of his mother; in other words, that she is his half-sister by way of his father. The Friulian noun for half-sister, which is not present in the text, is la surlastre. The equivalent of half-brother is il fradilastri.
You can understand no par part di mari as meaning not by way of (my) mother, not on the side of (my) mother, etc.
The expression lâ par ca e par là translates literally as to go here and there; you can understand it as meaning to wander, to roam. You will remember that lontan di means far from. In this verse, i ai dit can be understood as meaning I said to her; the i here refers to Sarah.
Un plasê is a favour, or kindness: tu âs di fâmi (you have to do for me) chest plasê (this favour, this kindness). Abraham explains to Sarah that, wherever they go, she must always say that he is her brother. Par dut là che o rivarìn translates as everywhere that we shall arrive (that is, everywhere we go).
This verse does not present any usages that you have not already encountered: il besteam (livestock), minût e grant (small and large), il famei (servant, slave), la sierve (servant, handmaid), ufrî (to offer), tornâ (to return).
This short verse presents a number of new and interesting usages: fâ cont di (to count), jessi a cjase tô (to be at your home), plasê miôr (to most please). You read: culì tu âs di fâ cont di jessi a cjase tô (here you must count [yourself] as being at your home; that is, you must consider this place your home). Abimelech tells Abraham to go live where he pleases: va a stâ (go dwell) là che (there where) ti plâs miôr (it most pleases you).
Abimelec continues, addressing Sarah: ve chi mil tocs d’arint par to fradi (here are a thousand pieces of silver for your brother). You will perhaps remember the masculine Friulian nouns arint and aur, which mean silver and gold, respectively. Un toc means piece. As for mil, you may wish to review Friulian numbers.
He says that the pieces of silver will be for her as a veil over the eyes of all hers: a saran par te (they will be for you) come un vêl sui vôi (as a veil over the eyes) di dute la tô int (of all your people).
Une cjacare is a piece of gossip, a rumour. You find the present subjunctive following the expression in mut che (so that).
Below, for your reference, you find the coniuntîf presint and coniuntîf imperfet conjugations of fâ.
Coniuntîf presint — coniuntîf imperfet
Present subjunctive — imperfect subjunctive
There is only one new usage to learn in these two final verses: the verb vuarî, meaning to heal. You read that God heals Abimelech, his wife and the maidservants; the women had all been made barren, but they were now able to bear children again. Review: podê tornâ a vê fruts (to be able to have children again), fâ deventâ (to cause to become), sterp (barren, infertile).