The subject matter of chapter 24 of the book of Genesis is il matrimoni di Isac (marriage of Isaac). With its 67 verses and just over 1800 words in Friulian, this is the longest chapter of the book of Genesis. In these notes, you will take on larger amounts of text in each grouping; by this point, you have made considerable progress in Friulian and a fair deal of the grammar no longer presents surprises. That said, there is still much new vocabulary to be learnt, as well as a need for reinforcing and deepening your understanding of certain usages and grammar points that you have already encountered but still not had sufficient exposure to.
If you are arriving on this site for the first time, begin your study of the Friulian language here.
Read Gjenesi 24
Vocabulary: vieli (old), in là cui agns (advanced in years), benedî (to bless), il famei plui vieli (the oldest servant), la cjase (house), messedâ (to have charge of), meti (to put, to place), la man (hand), la cuesse (thigh), zurâ (to swear), il cîl (heaven, sky), la tiere (earth, land), cjoli (to take), il fi (son), la femine (wife, woman), framieç di (amongst), la fie (daughter), jessi a stâ (to dwell, to stay), il paîs (land, country), la parintât (kin, relatives), sielzi (to choose), là vie (there), domandâ (to ask), salacor (suppose that, perhaps), vê voe di (to wish to, to want to; also vê voie di), vignî daûrmi (to follow me; literally, to come behind me), menâ (to bring, to lead), saltâ fûr (to come forth).
Verse 1: Abram al jere vieli e in là cui agns: Abraham was old and advanced in years. Il Signôr al veve benedît Abram in dut: the Lord had blessed him in everything.
Verse 2: Of the servant, you read: al messedave dut (he had charge of everything). This servant was the oldest of Abraham’s house: il famei plui vieli de sô cjase. Supplementary examples of plui: la femine plui biele (the prettiest woman); la cjase plui grande (the biggest house); l’om plui gras (the fattest man). Abraham tells his servant to put his hand under his thigh: met la man sot de mê cuesse (put your [the] hand under my thigh).
Verse 3: Tu âs di zurâmi pal Signôr (you must swear to me by the Lord) che no tu cjolarâs par gno fi (that you will not take for my son) une femine framieç des fiis di Canaan (a wife from amongst the daughters of Canaan), là che o soi a stâ cumò (where I dwell now).
Verse 4: Ma tu larâs tal gno paîs, de mê parintât: rather you will go to (into) my land, that of my kin. Tu sielzarâs là vie une femine par gno fi Isac: there you will choose a wife for my son Isaac.
Verse 5: You have encountered the expression vê voe di (the spelling voie is used in standardised Friulian) a number of times now; it means to want to, to wish to, to desire to. The servant says to Abraham: salacor la femine (perhaps the woman) no varà voe di vignî daûrmi (will not wish to follow me) fint in chest paîs (into this land). He then asks: àio alore di menâ to fi (must I then bring your son) tal paîs che tu sês saltât fûr tu? (into the land from which you came forth?). O ai (I have) becomes aio in its interrogative form; àio alore di menâ […] can be taken literally as have I to then bring.
Note: The text sometimes uses a grave accent on the a of ai and aio, as in ài and àio. In theory, the purpose of accenting ài is to distinguish it from the preposition ai (in my estimation, the likelihood of confusion between the two is rare in practice); the grave accent then risks being carried over into the interrogative àio, despite the fact that the unaccented aio could not be mistaken for any other word. In the text of this Bible, the style fluctuates between accented and unaccented versions. The grave accent does not alter the pronunciation of ai or aio.
Vocabulary: rispuindi (to respond), puar mai te (woe to you), tornâ a menâ (to take back, to lead back), il fi (son), là vie (there), il cîl (heaven, sky), la tiere (earth, land), gjavâ (to take [bring] out), la cjase (house), la int (people), dî (to say), zurâ (to swear), dâ (to give), la gjernazie (offspring), mandâ (to send), un agnul (angel), devant di (before), cjoli (to take), la femine (woman, wife), vignî daûrti (to follow you; literally, to come behind you), libar (free), jessi libar di (to be free of), il zurament (oath), domandâ (to ask), dome (only, but), volê (to want), menâ (to take, to lead).
Verse 6: Puar mai te se tu tornarâs a menâ gno fi là vie: woe to you if you take my son back there. Tornâ a followed by an infinitive conveys the sense of again, back. Compare: menâ gno fi là vie (to take my son there); tornâ a menâ gno fi là vie (to take my son back there).
Verse 7: Diu dal cîl e Diu de tiere: God of heaven and earth. Che mi à gjavât de cjase di gno pari: who brought me out of the house of my father. You find an example of the condizionâl passât in the following: Diu […] mi à dit e zurât (God said and swore to me) che al varès dade dute cheste tiere (that he would have given all this land) a la mê gjernazie (to my offspring). Il Signôr al mandarà il so agnul devant di te: the Lord shall send his angel before you. Par che tu puedis cjoli une femine di là vie par gno fi: in order that you are able to take a wife from there for my son.
Verse 8: Se la femine no volarà vignî daûrti: if the woman will not follow you; literally, if the woman will not want to come behind you. Tu sarâs libar dal zurament che ti domandi: you shall be free of the oath that I ask of you. Dome no vuei che tu menis gno fi là vie: but I do not want you to take my son there; literally, only I do not want that you take my son there. The subjunctive is used after volê che (to want that). Consider other examples of this: o vuei che al resti (I want that he stays; that is, I want him to stay); no vuei che al resti (I do not want that he stay; that is, I do not want him to stay).
Say the following in Friulian:
- I do not want you to speak with him
- I do not want you to see me
- I want him to be happy
- I want him to be frightened
- no vuei che tu fevelis cun lui
- no vuei che tu mi viodis
- o vuei che al sedi feliç
- o vuei che al vedi pôre
In number 4 above, al vedi is the masculine, third-person singular of the coniuntîf presint of the verb vê. (You will remember that to be frightened is expressed in Friulian as vê pôre, which translates literally as to have fear). Below, you will find in chart form the present subjunctive and imperfect subjunctive conjugations of the verb vê.
Coniuntîf presint — coniuntîf imperfet
Present subjunctive — imperfect subjunctive
Vocabulary: il famei (servant), meti la man (to put one’s hand), sot di (below), la cuesse (thigh), il paron (master), zurâ (to swear), in merit (with regard to the matter), cjoli (to take), il camêl (camel), cjariâ (to load), metisi in viaç (to head off, to set out), de bande di (towards, in the direction of), la citât (city, town), ingenoglâsi (to kneel down; also written inzenoglâsi), fûr di (outside of), dongje di (by, alongside), il poç (well), sore sere (in the evening), la femine (woman), saltâ fûr (to come out), urî (to draw [water]; also expressed as aurî).
Verse 9: Zurâ in merit: to swear with regard to the matter.
Verse 10: The Friulian for ten is dîs. Review how to count in Friulian. Il famei al cjolè dîs camêi dal so paron: the servant took ten of his master’s camels. Cjariât sù dut ce che il so paron al veve di bon: having loaded all the goods that his master had; cjariâ sù can be taken literally as to load up, whereas vê di bon can be taken literally as to have of good(s). Lâ de bande di: to head for, to set out for. Aram Naaraim (Aram-Naharaim) is the region between the rivers Tigris and Euphrates; that is, Mesopotamia.
Verse 11: The Friulian for knee is il zenoli; the related reflexive verb inzenoglâsi means to kneel down. Supplementary examples of this verb: inzenoglâsi par preâ (to kneel down to pray); i camêi si inzenoglin par bevi (the camels kneel down to drink). In the text of this verse, you read: al fasè ingenoglâsi i camêi fûr de citât (he made the camels kneel down outside the city). Fâ inzenoglâsi (or fâ ingenoglâsi, as used in the text) means to make kneel down, to cause to kneel down. Now that you know la cuesse (thigh) and il zenoli (knee), you may also wish to learn the following: la gjambe (leg); la cjavile (ankle). Cuant che lis feminis a saltin fûr a urî: when the women come out to draw (water).
Vocabulary: il paron (master), dâ (to give, to grant), la furtune (fortune, good luck; also spelt fortune), vuê (today), mostrâ (to show), il boncûr (mercy, grace), dongje di (by, alongside), la fie (daughter), un om (man), la citât (city, town), jessî fûr (to come out, to exit), urî l’aghe (to draw water), la fantate (girl, maiden), sbassâ (to lower), un cimi (a little, a bit), la pile (pitcher), bevi (to drink), imbeverâ (to give water to [of animals]), il camêl (camel), la femine (woman), distinâ (to designate; also spelt destinâ), il spieli (sign), vê remission di (to have compassion for).
Verse 12: The servant prays that he will find a good, serviceable wife for Isaac at the water well and asks God for a favourable outcome. Dami furtune vuê: grant me fortune today. Mostrimi il boncûr che tu âs cul gno paron Abram: show me the grace that you have for my master Abraham.
Verse 13: Jo o stoi dongje dal poç (I am by the well) e lis fiis dai oms de citât (and the daughters of the men of the city) a jessin fûr a urî l’aghe (are coming out to draw water).
Verse 14: The servant will know which maiden God has designated for Isaac by her behaviour. La fantate che i disarai: the maiden to whom I shall say; note the use of che in the Friulian, where English has to whom. The servant will say: sbasse un cimi la tô pile (lower your pitcher a little), che o puedi bevi (that I may drink). O puedi is the first-person singular of the coniuntîf presint of the verb bevi. The girl will respond: bêf (drink) e jo o imbeverarai ancje i tiei camêi (and I shall also give water to your camels). Bêf is the second-person singular imperative of the verb bevi. Jo o imbeverarai, on the other hand, is the first-person singular of the futûr sempliç of the verb imbeverâ. Imbeverâ un camêl can be taken as to water (give water to) a camel. The servant says that such a girl will be the one chosen by God: chê e sarà la femine (she will be the woman) che tu âs distinât pal to famei Isac (that you have designated for your servant Isaac). He concludes: jo o varai un spieli che tu âs vude remission dal gno paron (I shall have the sign that you have had compassion for my master). The servant’s finding of such an industrious girl will serve as the sign of God’s graciousness towards Abraham.
Vocabulary: finî di fevelâ (to finish speaking), saltâ fûr (to come out), la fie (daughter), il fi (son), la femine (wife), il fradi (brother), la pile (pitcher), su pe spale (on one’s shoulder), la fantate (girl, maiden), une stele di zovine (very pretty young girl; literally, star of a young girl), la vergjine (virgin), cognossi (to know [here, carnally]), dismontâ jù (to go down), il poç (well), jemplâ (to fill), il crep (earthenware), tornâ sù (to come back up).
Verse 15: Nol veve nancje finît di fevelâ, che: no sooner had he finished speaking than; literally, he had not even finished speaking when. Rebekah’s lineage is provided; she is related to Abraham. She was the daughter of Bethuel, who was the son of Milcah, who was the wife of Nahor, who was the brother of Abraham: fie di Betuel, fi di Milche, femine di Nacor, fradi di Abram.
Verse 16: Rebekah had the following qualities: e jere une stele di zovine (she was a very pretty young girl); e jere vergjine (she was a virgin); no veve nancjemò no cognossût om (she had not even known man). E dismontà jù tal poç: she went down into the well (via steps). E jemplà la pile di crep e a tornà sù: she filled the earthenware pitcher and she came back up. E a tornà sù in standardised Friulian would be expressed e e tornà sù (and she came back up). Dismontâ jù means to go down; tornâ sù means to come up. You encountered dismontâ jù once before, in Gjenesi 11:7 (tower of Babel), when you read: dismontìn jù e confusionìnju tal lôr lengaç.
Vocabulary: il famei (servant), cori (to run), devant di (before, in front of), par plasê (please), lassâ (to allow, to permit), bevi (to drink), un flât di (a little bit of), la aghe (water), sbassâ (to lower), svelt (fast, quick), la pile di crep (earthenware pitcher), il braç (arm), dâ di bevi (to give to drink), la sêt (thirst), distudâ la sêt (to quench one’s thirst), urî (to draw [water]), il camêl (camel), disvuedâ (to empty), il laip (trough), il nemâl (animal, beast), lâ di corse (to run off), cjalâ (to look at, to watch), cence dî peraule (without saying a word), domandâsi (to wonder), rivâ al so intent (to succeed in one’s undertaking; more literally, to arrive at one’s intention).
Verse 17: Il famei al corè devant di jê: the servant ran before her; that is, he ran up to her so as to speak with her. In the text of this verse, bevî should be spelled bevi. You read (with bevî changed to bevi): par plasê, lassimi bevi un flât di aghe de tô pile: please, let me drink a bit of water from your pitcher.
Verse 18: Bêf, paron: drink, (my) lord. E e sbassà svelte la pile di crep sul braç: and she quickly lowered the earthenware pitcher from her arm (literally, on her arm). I dè di bevi: she gave him to drink.
Verse 19: Cuant che e veve finît di dâi di bevi: when she had finished giving him to drink. Rebekah says to the servant: o voi a urî ancje pai tiei camêi (I am going to draw for your camels as well). O voi is to be taken literally (I am going [at this very moment]); it is not an equivalent of English future time (as in, for example, I am going to quit my job next week). Fin che a varan distudade la sêt: until they have (will have) quenched their thirst.
Verse 20: The verb disvuedâ (to empty) is related the adjective vueit (empty), which you will remember from the beginning of your study in Gjenesi 1:2, when you read that the earth was empty: la tiere e jere vueide. E disvuedà svelte la pile tal laip dai nemâi: she quickly emptied the pitcher into the animal trough. E lè di corse li dal poç par urî: she ran off to the well to draw.
Verse 21: L’om le cjalave cence dî peraule: the man watched (was watching) her without saying a word. The text of this verse ends with: domandantsi se il Signôr (wondering if the Lord) lu veve fat rivâ al so intent (had made him succeed in his undertaking). The reflexive domandâsi means to wonder (literally, to ask oneself); in the text, you find domandantsi (wondering), which is the present participle.
Vocabulary: bevi (to drink), cjoli (to take), un anel d’aur (golden ring), pesâ (to weigh), il siclo (shekel), mieç siclo (half a shekel), meti (to put, to place), la narile (nostril), tor di (around, round about), il braç (arm), il braçalet (bracelet), d’aur (of gold, golden), la fie (daughter), la cjase (house), il pari (father), la place (space, room), passâ la gnot (to spend the night), continuâ (to continue), il stranc (straw), il fen (hay), volê (to want), il sotet (shelter, refuge).
Verse 22: Finît che a vevin di bevi i camêi: when the camels had finished drinking. The servant takes a golden ring (un anel d’aur) weighing a half shekel (al pesave mieç siclo) and puts it on Rebekah’s nose: jal metè tes narilis (literally, he put it in her nostrils). You have seen a number of times that jal is a contraction of i + lu; here, lu stands in for the masculine anel. He also puts two bracelets on her arms: tor dai braçs (literally, round about her arms; around her arms). The bracelets weighed ten shekels of gold: a pesavin dîs siclos d’aur.
Verse 23: The servant asks Rebekah: fie di cui sêstu tu? (whose daughter are you?; literally, daughter of whom are you?). He continues: dimal, par plasê (please tell me). The mal of dimal is a contraction of mi + lu; dimal, then, translates literally as say it to me. This it is not usually expressed in English; it refers back to the piece of information being requested. In cjase di to pari ese place, che o varès di passâ la gnot?: in your father’s house, is there room where I might spend the night?
Verse 24: Il fi che Nacor al à vût di Milche: the son whom Nahor had by Milcah.
Verse 25: Rebekah continues: in cjase nestre (in our house) al è stranc e fen tant che tu vuelis (there is as much straw and hay as you want) e ancje place (and also room) par dâus un sotet (so as to give you shelter). You will have recognised daûs as being composed of dâ (to give) and the plural us (to you).
Vocabulary: un om (man), butâsi par tiere (to take to the ground [in deference]), preâ (to pray), benedet seial (blessed be), il paron (master), molâ (to let go, to abandon), la misericordie (mercy, grace), il boncûr (mercy, grace), direzi (to direct, to steer), il pas (step, stride), la cjase (house), il fradi (brother), la fantate (girl, maiden), lâ di corse (to run off), contâ (to tell, to relate), la mari (mother), sucedi (to happen), il non (name), cori incuintri (to run up to), il poç (well), a pene che (as soon as), viodi (to see), un anel (ring), il braçalet (bracelet), la sûr (sister), sintî (to hear), fevelâ (to speak), lâ incuintri (to go up to), cjatâ (to find), in pîts (standing, on one’s feet), dongje di (by, alongside), il camêl (camel).
Verse 27: Benedet seial il Signôr: blessed be the Lord. Che nol à mai molade la sô misericordie e il so boncûr pal gno paron: who has never stopped showing (never abandoned) his mercy and grace towards my master. The verb molâ means to let go, to abandon, to give up, to drop; following are supplementary examples: mole chê cuarde (let go of that rope; la cuarde, rope); e à molât il morôs che al è pôc (she broke up with her boyfriend not long ago; il morôs, boyfriend; al è pôc, recently, not long ago); dai mo, no stâ molâ (come on then, do not give up); cuant che al telefone nol mole mai (when he rings [on the telephone], he never stops talking; telefonâ, to ring, to call, to telephone). The expression direzi i miei pas can be taken as to lead me (literally, to direct my steps, to steer my strides). You read: il Signôr al à direzût i miei pas (the Lord has led me [directed my steps; steered my strides]) fint inte cjase (right into the house) dal fradi dal gno paron (of the brother of my master). The plural of il pas is i pas; the past participle of direzi is direzût.
Verse 28: Contâi a sô mari: to tell her mother; to relate to her mother.
Verse 29: Vê un fradi: to have a brother. Vê non: to be named. Laban al corè incuintri al om, li dal poç: Laban ran up to the man at the well.
Verse 30: A pene che al viodè […] e che al sintì […]: as soon as he saw and heard; in full, you read: a pene che al viodè l’anel e i braçalets ch’e veve sô sûr e che al sintì sô sûr a dî (as soon as he saw the ring and bracelets that his sister had and heard his sister say). His sister said: ve cemût che mi à fevelât chel om (this is how that man spoke to me). Al lè incuintri al om: he went up to the man. Lu cjatà ancjemò in pîts dongje dai camêi, li dal poç: he found him still standing by the camels at the well.
Vocabulary: vignî (to come), il benedet (blessed one), restâ di fûr (to remain outside), a la cuâl che (whereas), preparâ (to prepare), la cjase (house), displaçâ (to make room), il camêl (camel), jentrâ (to enter, to go in), tirâ vie (to remove, to take away), il bast (load, burden), il stranc (straw), il fen (hay), compagnâ (to accompany), la aghe (water), lavâsi i pîts (to wash one’s feet), presentâ di mangjâ (to present with food), cerçâ (to taste; to eat), la bocjade (mouthful, bite), prime (beforehand), dî (to say), rispuindi (to respond), fevelâ (to speak).
Verse 31: Laban says to Abraham’s servant: ven (come), benedet dal Signôr (O blessed one of the Lord). Ven is the second-person singular imperative of the verb vignî. He then asks the servant why he does not come inside: parcè mo restistu di fûr (why then do you remain outside), a la cuâl che jo o ai za preparade la cjase (whereas I have already prepared the house) e displaçât pai tiei camêi? (and made room for your camels?). The verb displaçâ is cognate with the English to displace; the sense of it here is to displace objects (move them about from one place to another) so as to make room.
Verse 32: Note the use of the preposition a in the following: Laban ur tirà vie il bast ai camêi (Laban removed the load from the camels). Par chei che lu compagnavin: for those who were accompanying him.
Verse 33: The servant says that he must speak before eating: no cerçarai bocjade (I shall not take [taste] a bite) se prime (if beforehand) no us ai dit (I have not told you) ce che o ai di dîus (that which I must tell you). You will have recognised dîus as being the combination of dî (to say) and the plural us (to you). The verb cerçâ means to taste, but it can often be taken in the sense of to eat.
Vocabulary: il famei (servant), jemplâ (to fill), il paron (master), la benedizion (blessing), devantâ (to become), il sioron (very wealthy man), il besteam (livestock), minût (small), grant (large), l’arint (silver), l’aur (gold), la sierve (female servant, handmaid), il camêl (camel), il mus (donkey), la femine (wife), dâ (to give), sù di etât (advanced in age), il frut (boy), ereditâ (to inherit), la robe (possessions, goods), zurâ (to swear), cjoli (to take), framieç di (amongst), la fie (daughter), il cananeu (Canaanite), jessi a stâ (to dwell, to stay), puar mai te (woe to you), la famee (family), sielgi (to choose; also sielzi), salacor (perhaps, what if), no volê savênt di (to refuse to), vignî daûr (to follow), cjaminâ (to walk), il voli (eye), mandâ (to send), un agnul (angel), rivâ a bon fin (to reach a good outcome, to be successful).
Verse 35: Al è deventât un sioron: he has become a very wealthy man. Besteam minût e grant: small and large livestock; that is, sheep and oxen. Fameis e siervis: male and female servants; alongside the feminine sierve (female servant, handmaid), the masculine famei can be taken as referring specifically to male servants.
Verse 36: Cuant che lui al jere za sù di etât: when she was already advanced in age. Un frut che al à ereditade dute la robe: a boy who inherited all the possessions.
Verse 37: Zurâ: to swear; fâ zurâ: to make swear (that is, to make take an oath). Il gno paron mi à fat zurâ chest: my lord has made me swear to the following (made me swear this). Che o sin a stâ cumò: where we dwell now.
Verse 38: Puar mai te se no tu vâs te cjase di gno pari: woe to you if you do not go to the house of my father.
Verse 39: Salacor cheste femine no volarà savênt di vignî daûrmi: what if this woman refuses to follow me? No volê savênt di can be taken as meaning to refuse to; more literally, it translates as to not want to know anything about, in the sense of to want to have no part of, to want nothing to do with. Vignî daûrmi translates literally as to come behind me; the sense of it is to follow me.
Verse 40: Il Signôr, che jo o ai cjaminât simpri sot dai siei vôi: the Lord, under whose eyes I have always walked. Al mandarà il so agnul cun te: he will send his angel with you. Ti fasarà rivâ a bon fin: he will make you reach a good outcome; the sense of this is he will make your errand successful.
Vocabulary: la famee (family), liberâ (to free), jessi liberât di (to be freed from), la maludizion (curse; also expressed as maledizion), un spieli (sign), jessi disponût (to be disposed, to mean), puartâ a bon fin (to bring to a successful conclusion, to bring to fruition), il viaç (journey, trip, voyage), urî (to draw [water]), un flât di (a bit of), la pile (pitcher), il crep (earthenware), su pe spale (on one’s shoulder), intant che (whilst), imbeverâ (to give water to [of animals]), un anel (ring), la narile (nostril), il braçalet (bracelet), il braç (arm), pe strade drete (on the right way), la bontât (kindness), il bonvolê (goodwill), senò (if not, otherwise), distes (all the same, nonetheless), in mût che (so that), voltâsi a gjestre (to turn to the right; also expressed as voltâsi a diestre), voltâsi a çampe (to turn to the left).
Verse 41: Dome cuant che tu sarâs rivât te mê famee (only when you will have come to my family [arrived in my family]), tu sarâs liberât de mê maludizion (shall you be freed of my curse); se no vessin chê di dâte (if they do not have [if they were not having] one to give you; chê refers here to a woman to give as wife), tu saressis liberât de mê maludizion (you shall be [you would be] freed of my curse). A vessin is the third-person plural of the coniuntîf imperfet of the verb vê (see the conjugation chart provided in the notes for verses 6-8 above). Tu saressis is the second-person singular of the condizionâl presint of the verb jessi. This sentence presents a hypothetical situation, which explains the use of these two tenses.
Verse 42: The servant asks God for a sign: fasimi (give me; literally, make me), ti prei (please; literally, I pray you), un spieli par savê se (a sign to know if) tu sês disponût a puartâ a bon fin il viaç (you mean to bring to fruition my journey).
Verse 45: No vevi nancje finît di dî dentri di me (no sooner had I finished saying this to myself [saying within myself]), che Rebeche e rivà cu la pile di crep su pe spale (than Rebekah arrived with the earthenware pitcher on her shoulders).
Verse 48: Che mi veve menât pe strade drete: who led me on the right way.
Verse 49: The servant says: poben (well now; well then) se o sês disponûts a mostrâi al gno paron (if you mean to show to my master) bontât e bonvolê (kindness and goodwill), disêtmal (tell me; literally, say it to me); senò disêtmal distes (if not, tell me nonetheless; literally, if not, say it to me nonetheless). Disêtmal means tell me (literally, say it to me). This is a combination of the second-person plural imperative disêt, from the verb dî; and mal, which is a contraction of mi + lu. Disêtmal is the plural equivalent of dimal, which you saw in verse 23. The servant concludes by saying: in mût che o puedi voltâmi a gjestre o a çampe (so that I may go left or right). You will have recognised the use of the coniuntîf presint following in mût che.
Vocabulary: cjapâ la peraule (to begin to speak; literally, to take the word), dî di sì (to say yes), dî di no (to say no), tirâ fûr (to pull out, to bring out), la robe (thing, object), i vistîts (garments), il regâl (gift), regalâ (to give as a gift), fâ regâl di (to give as a gift), un fin (fine thing), il fradi (brother), la mari (mother), mangjâ (to eat), bevi (to drink), compagnâ (to accompany), passâ la gnot (to spend the night), tal indoman (the following day), jessi jevât (to be up, to be arisen), tornâ di (to return to), la frute (girl, maiden), un dîs dîs (some ten odd days, about ten days; see notes below), partî (to leave), intardâ (to delay), fâ intardâ (to cause to be delayed), fâ rivâ al intent (to make succeed in one’s undertaking), clamâ (to call), domandâ (to ask), la bae (nurse; that is, faithful attendant; also spelt baie).
Verse 50: Ce che al distine il Signôr: that which the Lord decrees. Dî di sì means to say yes; its opposite, dî di no, means to say no. You read: nô no podìn dî ni di sì ni di no (we can say neither yes nor no). To pronounce this correctly, observe the breaks where a brief pause can be made: nô / no podìn dî / ni di sì / ni di no.
Verse 51: Rebeche e je culì, devant di te: Rebekah is here before you. Cjolite: take her unto yourself; the verb here is cjolisi (to take unto oneself). The second-person singular imperative form is cjoliti, which becomes cjolite when le (her) contracts with ti: cjol (take); cjoliti (take unto yourself); cjolite (take her unto yourself).
Verse 53: Al tirà fûr robe d’aur e d’arint: he brought out objects of gold and silver. Al fasè ancje regâi di chei fins a so fradi e a sô mari: he also gave fine gifts to her brother and mother; regâi di chei fins can be taken literally as gifts from (amongst) those (that are) fine.
Verse 54: Cuant che a forin jevâts: when they had (were) arisen. Lassaitmi tornà dal gno paron: let me return to my master.
Verse 55: Lassinus la frute ancjemò un dîs dîs cun nô: leave the girl with us another ten days or so. Po e podarà partî: then she can (will be able) to leave. Un dîs dîs translates literally as a ten days; it conveys the sense of about ten days. Supplementary examples: a un dîs chilometris di Udin (at about ten kilometres from Udine); un cuindis agns dopo (about fifteen years later).
Verse 56: The servant says: no stait a fâmi intardâ (do not delay me) cumò che il Signôr mi à fat rivâ al intent (now that the Lord has made me succeed in my undertaking). Supplementary examples of intardâ and the reflexive intardâsi: intardâ a paiâ la mesade (to be late in paying the monthly salary; la mesade, monthly salary); no je la prime volte che si intarde a rivâ (it is not the first time that he is arriving late); scusait se mi soi intardât (sorry if I was late; scusâ, to excuse).
Verse 57: Clamìn la frute e domandinle jê: call the girl and let us ask her herself.
Verse 58: Recall that the second-person singular of the presint indicatîf of the verb volê is tu tu vûs or tu tu vuelis. Rebekah is asked: vûstu lâ cun chest om? (do you want to go with this man?). She responds: o voi (I go).
Verse 59: Cu la bae: with the nurse.
Vocabulary: benedî (to bless), la sûr (sister), un miâr ([more or less] one thousand), miârs di miârs (thousands of thousands), la gjernazie (offspring), butâ jù (to tear down), la puarte (gate, door), il nemì (enemy, foe), la sierve (female servant, handmaid), jevâ in pîts (to stand up), montâ (to mount, to straddle), lâ daûr (to follow; literally, to go behind), cjapâ une bocjade di aiar (to take a breath of air; literally, to take a mouthful of air), la campagne (field, country), il lâ a mont dal soreli (setting of the sun), dismontâ jù (to get down, to alight), là jù (down there, over there), vignî incuintri (to come towards), il vêl (veil), taponâsi (to cover oneself), contâ (to tell, to relate), menâ dentri (to take inside), la tende (tent), volê un ben di vite (to love dearly, to love very much), consolâsi (to console oneself, to take consolation), la muart (death).
Verse 60: Rebekah’s family says: tu, nestre sûr (you, O sister of ours), che tu deventis miârs di miârs (may you become thousands of thousands). This is a wish unto Rebekah that she be fruitful. The Friulian for thousand is mil; un miâr, on the other hand, is a looser usage meaning about a thousand. For example, a jerin un miâr di lôr means there were a thousand of them; there might have been a few more or a few less, but they numbered about a thousand. The plural miârs means thousands. Che la tô gjernazie e rivi a butâ jù la puarte dai nemîs: may your offspring succeed in tearing down the gate of their foes.
Verse 61: Rebeche e lis sôs siervis a jevarin in pîts: Rebekah and her handmaid arose. A montarin sui camêi: they mounted the camels. I lerin daûrji al om: they followed the man.
Verse 62: Isac al jere tornât dal poç di Lacai-Roi: Isaac had returned from the well of Lahai-Roi. Al stave te tiere dal Negeb: he was settled (was staying) in the land of the Negev.
Verse 63: Saltâ fûr par cjapâ une bocjade di aiar: to go out to take a breath of air. Sul lâ a mont dal soreli: at sunset. Alçant i vôi: looking up (lifting his eyes). Al viodè a rivâ i camêi: he saw the camels approaching (arriving).
Verse 64: E dismontà jù dal camêl: she alighted from the camel; she got down from the camel.
Verse 65: Cui esal chel om là jù te campagne che nus ven incuintri?: who is that man down there in the field who is coming towards us? Al è il gno paron: that is my master. Alore jê e cjolè il vêl e si taponà: so she took her veil and covered herself.
Verse 67: Isac al menà dentri Rebeche te tende: Isaac brought Rebekah into the tent. Ch’e jere stade di sô mari Sare: which had been his mother Sarah’s. Le cjolè, e deventà la sô femine e i volè un ben di vite: he took her, she became his wife and he loved her dearly. Cussì Isac si consolà ancje de muart di sô mari: Isaac thus took consolation even from the death of his mother.