Friulian language series: Gjenesi 24, matrimoni di Isac

In the twenty-fourth chapter of the book of Genesis, Isaac takes Rebekah as his wife: il matrimoni di Isac (marriage of Isaac).

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Read Gjenesi 24

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Versets 1-5

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), 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 daûr (to follow), 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: Abram i disè al famei plui vieli de sô cjase, chel che al messedave dut: Abraham said to the oldest servant of his house, the one who had charge of everything. 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: 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), Diu dal cîl e Diu de tiere (God of heaven and earth), 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: Vê voe di (voie in standardised Friulian) 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 (am I then to 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 then to 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.

Versets 6-8

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), (to say), zurâ (to swear), (to give), la gjernazie (offspring), mandâ (to send), un agnul (angel), devant di (before), cjoli (to take), la femine (woman, wife), vignî daûr (to follow), 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: Il Signôr (the Lord), 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) e de tiere de mê int (and the land of my people), che mi à dit e zurât (who 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 (so that you may take a wife) di là vie (from there) par gno fi (for my son).

Verse 8: Se la femine no volarà vignî daûrti: if the woman will not follow you (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 (but 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:

  1. I do not want you to speak with him
  2. I do not want you to see me
  3. I want him to be happy
  4. I want him to be frightened

Possible answers:

  1. no vuei che tu fevelis cun lui
  2. no vuei che tu mi viodis
  3. o vuei che al sedi feliç
  4. o vuei che al vedi pôre

In number 4, al vedi is the masculine, third-person singular of the coniuntîf presint of the verb vê. (The Friulian for to be frightened is 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.

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

present subjunctive
imperfect subjunctive
jo
o vedi
o ves
tu
tu vedis
tu vessis
lui
al vedi
al ves

e vedi
e ves

o vedin
o vessin
vualtris
o vedis
o vessis
lôr
a vedin
a vessin

Versets 9-11

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 inzenoglâsi), fûr di (outside of), dongje di (by, alongside), il poç (well), sore sere (towards evening), la femine (woman), saltâ fûr (to come out), urî (to draw {water}; also aurî).

Verse 9: Il famei al metè la man sot de cuesse dal so paron Abram (the servant put his hand under the thigh of his master Abraham) e i zurà in merit (and swore to him 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). Si metè in viaç e al lè de bande di Aram Naaraim, la citât di Nacor: he set out and headed for Aram-Naharaim, the city of Nahor. Aram-Naharaim is the region between the rivers Tigris and Euphrates; that is, Mesopotamia.

Verse 11: The Friulian for knee is the masculine 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. Dongje dal poç, sore sere: by the well, towards evening. Cuant che lis feminis a saltin fûr a urî: when the women come out to draw (water).

Versets 12-14

Vocabulary: il paron (master), (to give, to grant), la furtune (fortune, good luck; also 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/go out), 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 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.

Versets 15-16

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), la vergjine (virgin), cognossi (to know), 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 e saltà fûr Rebeche: no sooner had he finished speaking than (he had not even finished speaking when) Rebekah came out. 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. E veve la pile su pe spale: she had her pitcher on her shoulders.

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.

Versets 17-21

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).

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 spelt 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 (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.

Versets 22-25

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), l’om al cjolè un anel d’aur (the man took a golden ring [ring of gold]) che al pesave mieç siclo (that weighed [was weighing] a half shekel) e jal metè tes narilis (and put it on her nose [put it unto her in the nostrils]) e, tor dai braçs (and, on [round about] her arms), doi braçalets (two bracelets) che a pesavin dîs siclos d’aur (that weighed [were weighing] ten shekels of gold). Jal is a contraction of i + lu, where lu stands in for the masculine anel.

Verse 23: The servant asks Rebekah: fie di cui sêstu tu? (whose daughter are you? [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: Jo o soi la fie di Betuel, il fi che Nacor al à vût di Milche: I am the daughter of Bethuel, the son whom Nahor begot 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). Daûs is composed of (to give) and the plural us (to you).

Versets 26-30

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 26: Alore l’om si butà par tiere (the man then took to the ground) e al preà il Signôr (and worshipped [prayed] the Lord).

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: La fantate e lè di corse a contâi a sô mari (the maiden ran to tell her mother) ce che al jere sucedût (what had happened).

Verse 29: Rebeche e veve un fradi (Rebekah had [was having] a brother), che al veve non Laban (whose name was Laban [who was having (the) name Laban]), e Laban al corè incuintri al om (and Laban ran up to the man), li dal poç (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 [was having] and heard his sister say). She said: ve cemût che mi à fevelât chel om (thus spoke the man to me [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. The plural pîts is pronounced pîs.

Versets 31-33

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), (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: L’om al jentrà in cjase (the man entered the house) e Laban ur tirà vie il bast ai camêi (and Laban removed the load from the camels), ur dè ai camêi stranc e fen (gave the camels straw and hay) e, par lui e par chei che lu compagnavin (and, for him and for those accompanying him), aghe par lavâsi i pîts (water to wash their feet).

Verse 33: I presentarin di mangjâ: food was set before him (unto him they presented [food] to eat). 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). Dîus is the combination of (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. Fevele: speak (second-person singular imperative).

Versets 34-40

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 (ass, donkey), la femine (wife), (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), 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 be successful).

Verse 34: Dissal (he said): jo o soi il famei di Abram (I am Abraham’s servant).

Verse 35: Il Signôr al à jemplât il gno paron di benedizions (the Lord has filled my master with blessings) e al è deventât un sioron (and he has become a very prosperous man): i à dât besteam minût e grant (he has given him small and large livestock), arint e aur (silver and gold), fameis e siervis (male and female servants), camêi e mus (camels and asses). Besteam minût e grant: literally, small and large livestock; to be understood as sheep and oxen.

Verse 36: Sare, la femine dal gno paron (Sarah, my master’s wife), i à dât (bore to him [gave to him]), cuant che lui al jere za sù di etât (when he was already advanced in age), un frut (a son [boy]) che al à ereditade dute la robe (who has inherited all his 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 master has made me swear to the following (swear this). No tu cjolarâs par gno fi une femine framieç des fiis dai cananeus, che o sin a stâ cumò: you shall not take a wife for my son from amongst the daughters of the Canaanites, in whose land we now dwell (where we now dwell).

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), te mê famee (to my family), a sielgi une femine pal gno frut (to choose a wife for my son [my boy]).

Verse 39: Jo i ai dit al gno paron: I said to my master. 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 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: E lui mi à rispuindût (and he responded to me): 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 (will send his angel with you) e ti fasarà rivâ a bon fin (and will make your errand successful [will make you come to a good outcome]) e tu cjolarâs par gno fi une femine (and you will take a wife for my son) de mê famee (from my family), de cjase di gno pari (from the house of my father).

Versets 41-49

Vocabulary: la famee (family), liberâ (to free), jessi liberât di (to be freed from), la maludizion (curse; also maledizion), un spieli (sign), jessi disponût (to be disposed), 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 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 come [will have come] to 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 [were not having] one to give you), tu saressis liberât de mê maludizion (you shall be [would be] freed of my curse). A vessin is the third-person plural of the coniuntîf imperfet of the verb (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: Jo o soi rivât vuê dongje dal poç: I came up to the well today. The servant relates what he had said to the Lord: Signôr, Diu dal gno paron Abram (O Lord, God of my master Abraham), fasimi (give me [make me]), ti prei (please [I pray you]), un spieli par savê (a sign to know) se tu sês disponût a puartâ a bon fin il viaç (if you are disposed to bring to fruition the journey), che o soi culì par chel (for which I am here).

Verses 43-44: The servant continues relating what he had said to the Lord: jo mi met dongje dal poç (I shall go to the well [I put myself alongside the well]); la fantate ch’e vignarà a urî e jo i disarai (the maiden who comes [will come] to draw and to whom I shall say): par plasê (please), dami di bevi un flât di aghe (give me a bit of water to drink) de tô pile (from your pitcher), e jê mi rispuindarà (and who will respond to me): bêf, che jo o urirai ancje pai tiei camêi (drink, and I shall also draw for your camels), chê e sarà la femine (let her be the woman [she will be the woman]) che il Signôr al à distinade (whom the Lord has designated) pal fi dal gno paron (for my master’s son).

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). E lè jù li dal poç e e urì: she went down to the well and drew. Jo i disei: dami di bevi, par plasê: I said to her: give me to drink, please.

Verse 46: E jê e tirà jù svelte la sô pile (and she quickly lowered [pulled down] her pitcher) e mi disè (and said to me): bêf (drink), intant che jo o imbeveri ancje i tiei camêi (whilst I also water your camels). Jo o ai bevût e jê e à imbeverâts ancje i miei camêi: I drank, and she also watered my camels.

Verses 47-48: I domandai: fie di cui sêstu?: I asked her: whose daughter are you (daughter of whom are you)? Jê mi rispuindè: o soi la fie di Betuel, il fi che Nacor al à vût di Milche: she responded to me: I am the daughter of Bethuel, the son whom Nahor begot by Milcah. Alore i ai metût chest anel tes narilis (I then put this ring on her nose [into the nostrils unto her]) e chescj braçalets tor dai braçs (and these bracelets on her arms [round about the arms (unto her)]), e mi soi butât par tiere (and I took to the ground) e o ai preât il Signôr (and prayed the Lord) e o ai benedît il Signôr (and blessed the Lord), Diu dal gno paron Abram (God of my master Abraham), che mi veve menât pe strade drete (who led me on the right way) a cjoli pal so frut (to take for his son) la fie dal fradi dal gno paron (the daughter of my master’s brother).

Verse 49: The servant says: poben (well now; well then) se o sês disponûts a mostrâi al gno paron (if you are disposed to show my master]) bontât e bonvolê (kindness and goodwill), disêtmal (tell me [say it to me]); senò disêtmal distes (if not, tell me [say it to me] all the same). 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). Note the use of the coniuntîf presint following in mût che.

Versets 50-59

Vocabulary: cjapâ la peraule (to speak up), 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), 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, faithful attendant; also baie).

Verse 50: Laban e Betuel a cjaparin la peraule: Laban and Bethuel spoke up. 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: / 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). Cjolite e va e ch’e deventi la femine dal fi dal to paron, come che al à dit il Signôr: take her unto yourself and go, and may she become the wife of your master’s son, as the Lord has said.

Verse 52: Cuant che il famei di Abram (when Abraham’s servant) al sintì chestis peraulis (heard these words), si butà par tiere devant dal Signôr (he took to the ground before the Lord).

Verse 53: Al tirà fûr robe d’aur e d’arint e vistîts (he brought out objects of gold and silver and garments) che i regalà a Rebeche (which he gave to Rebekah); 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: A mangjarin e a beverin (they ate and drank), lui e i oms che lu compagnavin (he and the men who accompanied [were accompanying] him), e a passarin la gnot (and they spent the night). Tal indoman, cuant che a forin jevâts: the next day, when they had arisen. Lassaitmi tornà dal gno paron: let me return to my master.

Verse 55: Alore il fradi e la mari di Rebeche i diserin: Rebekah’s brother and mother then said to him. They say: 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). The servant also says: lassaitmi partî (let me leave), che o ai di tornâ dal gno paron (for I must return to my master).

Verse 57: Clamìn la frute e domandinle jê: call the girl and let us ask her herself.

Verse 58: 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? (will you go with this man?). She responds: o voi (I go), which can be taken here in the sense of I will.

Verse 59: Alore a lassarin partî Rebeche cu la bae (so they let Rebekah leave with her nurse), il famei di Abram (Abraham’s servants) e i siei oms (and his men).

Versets 60-67

Vocabulary: benedî (to bless), la sûr (sister), un miâr (about a 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), la campagne (open, 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: A benedirin Rebeche: they blessed Rebekah. Rebekah’s family says: tu, nestre sûr (you, our sister), 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) e i lerin daûrji al om (and they followed the man). Il famei al cjolè Rebeche e al partì: the servant took Rebekah and left.

Verse 62: Isac al jere tornât dal poç di Lacai-Roi (Isaac had returned from the well of Lahai-Roi) e al stave te tiere dal Negeb (and was settled [was staying] in the land of the Negev).

Verse 63: Isac al jere saltât fûr (Isaac had gone out) par cjapâ une bocjade di aiar (to take a breath [mouthful] of air) te campagne (in the open), sul lâ a mont dal soreli (at sunset) e, alçant i vôi (and, raising his eyes), al viodè a rivâ i camêi (he saw the camels approaching [coming]).

Verse 64: E Rebeche (and Rebekah), alçant i vôi (raising her eyes), e viodè Isac (saw Isaac). 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 open 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 66: Il famei i contà a Isac dut ce che al veve fat: the servant related to Isaac all that he had done.

Verse 67: Isac al menà dentri Rebeche te tende (Issac 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: thus Isaac took consolation even from the death of his mother.