Friulian language series: Gjenesi 27, benedizion di Jacop

You have now come to the twenty-seventh chapter in your study of the book of Genesis through the Friulian language. The subject matter of this chapter is: la benedizion di Jacop (blessing of Jacob).

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Read Gjenesi 27

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Versets 1-5

Vocabulary: deventâ (to become), vieli (old), indebulîsi (to weaken; also indebilîsi), la viste (vision, eyesight), viodi (to see), dibot (almost), nuie (nothing), clamâ (to call), prin (first), il fi (son), rispuindi (to respond), murî (to die), di cumò a dibot (any moment now), cjapâ sù (to take up), un argagn (instrument, tool), la frece (arrow), il boç des frecis (quiver), un arc (bow), lâ fûr par (to go forth into), la campagne (open country), puartâ dongje (to bear alongside), il salvadi (game; of meat), preparâ (to prepare), il plat (dish), plasê (to please), tant (so much), la anime (soul), benedî (to bless), prime che (before), lâsint (to leave), scoltâ (to listen {in on}), partî par (to depart for), copâ (to kill), salvadi (wild).

Verse 1: Isac al jere deventât vieli: Isaac had become old. I si jere indebulide la viste: his vision had weakened on him. The verb indebulî (or indebilî) means to weaken, to make weak; as an example, la fiere lu à indebilît means the fever has weakened him. The reflexive indebulîsi means to weaken, to become weak; i si jere indebulide la viste can be taken literally as the vision had weakened unto him. The Friulian for weak is debil. Nol viodeve dibot nuie: he could see almost nothing; note that Friulian uses a double negative here. Al clamà il so prin fi, Esaù: he called his firstborn son, Esau. Fi gno, dissal: my son, he said. Chel altri i rispuindè: ben?: he (that other) responded to him: yes? Ben is used here to acknowledge one’s having been addressed.

Verse 2: Tu viodis ancje tu che o soi vieli e che o pues murî di cumò a dibot: you yourself see that I am old and could die any moment now. O pues (I can, I am able) is the first-person singular of the presint indicatîf of the verb podê.

Verse 3: Cjape sù i tiei argagns, il boç des frecis e l’arc: take up your gear, quiver and bow. Va fûr pe campagne e puartimi dongje salvadi: go forth into the open country and bear game alongside me.

Verse 4: Preparimi un plat (prepare me a dish) di chei che (from {amongst} those which) mi plasin tant (are so pleasing to me) e puartimal (and bear it to me). Lâsint (to leave) is used in this verse in the sense of to die; Isaac says to his son: dopo la mê anime ti benedissarà (thereupon my soul will bless you) prime che mi’nt ledi (before I leave {in death}). Following prime che, the subjunctive is used; in this case, it is the present subjunctive. Compare: m’int voi (I leave); prime che m’int ledi (before I leave). In the text of this verse, you find mi + int contracted as mi’nt, rather than m’int, which is to be taken as a written variant.

Verse 5: Ma Rebeche e veve scoltât dut ce che Isac i veve dit a Esaù: but Rebekah had listened in on all that which Isaac had said to Esau. Esaù al partì pe campagne a copâ robe salvadie par so pari: Esau departed for the open country to hunt game for his father.

Versets 6-10

Vocabulary: intant (meanwhile), il fo (son), a pene (scarcely), sintî (to hear), il pari (father), (to say), il fradi (brother), puartâ dongje (to bear alongside), salvadi (wild), preparâ (to prepare), il plat (dish), mangjâ (to eat), benedî (to bless), devant di (before), prime di (before), murî (to die), scoltâ (to heed), il trop (flock), puartâ (to bear), doi (two), biel (fine), il cjavret (kid; of the goat), il gustâ (feast), propit come che (just how), plasê (to be pleasing).

Verse 6: Intant Rebeche i disè a so fi Jacop (meanwhile Rebekah said to her son Jacob): o ai a pene sintût che to pari i diseve a to fradi (I have scarcely heard that your father was saying to your brother):

Verse 7: Puartimi dongje robe salvadie (bear game alongside me) e preparimi un plat (and prepare me a dish); jo o mangjarai (I will eat) e ti benedissarai (and will bless you) devant dal Signôr (before the Lord) prime di murî (before I die [before dying]).

Verse 8: Alore, frut gno (well, my lad), scoltimi me e fâs ce che ti dîs jo (heed me and do that which I say to you).

Verse 9: Va tal trop e puartimi doi biei cjavrets (go into the flock and bear two fine kids to me) e jo o prepararai un bon gustâ par to pari (and I will prepare a fine feast for your father) propit come che i plâs a lui (just the way he likes [just how it is pleasing to him]). Al plâs is the third-person singular of the presint indicatîf of plasê. Another example: chest libri mi plâs (I like this book [this book is pleasing to me]).

Verse 10: Tu jal puartarâs a to pari (you will bear it to your father) e lui al mangjarà (and he will eat) e cussì ti benedissarà prin di murî (and so he will bless you before he dies [before dying]).

Versets 11-15

Vocabulary: la mari (mother), tignî a ments (to keep in mind), il fradi (brother), pelôs (hairy), a la cuâl che (whereas), la piel (skin), slis (smooth), salacôr (perhaps, what if), palpâ (to touch), inacuargisi (to notice), cirî di (to seek to), imbroiâ (to deceive), impen di (in place of), la benedizion (blessing), la maludizion (curse), rispuindi (to respond), cjapâ (to take), ubidî (to obey), lâ a cirî (to go to seek), puartâ (to bear), il gustâ (feast), deventâ mat (to go mad), biel (fine), i vistîts (clothes), il prin fi (firstborn son), la cjase (house), meti intor (to put on; of clothing), secont (second).

Verse 11: Jacop i disè a sô mari Rebeche: Jacob said to his mother Rebekah. Rebekah wishes to have her favourite son Jacob attempt to pass for his brother Esau that he should receive his father’s blessing. Jacob reminds his mother about the physical difference between the two brethren: ten a ments che (keep in mind that) gno fradi Esaù al è pelôs (my brother Esau is hairy), a la cuâl che jo o ai la piel slisse (whereas I have smooth skin).

Verse 12: Jacob explains that his father might understand the ruse: salacôr gno pari al volarà palpâmi (what if my father wishes [will wish] to touch me) e alore si inacuarzarà (and then he will notice) che jo o ai cirût di imbroiâlu (that I have sought to deceive him). Impen de benedizion, mi darà la maludizion: in place of a blessing, he will bring upon me (give me) a curse.

Verse 13: Rebekah objects to Jacob’s concerns. If Isaac should curse rather than bless Jacob, Rebekah will take the curse in his stead: mi cjapi jo la tô maludizion (I will take your curse [I take unto myself your curse]). She tells her son to obey her: tu ubidissimi me (obey me), and to fetch what she has asked for: va a cirî ce che ti ai dit (go to seek that which I have said to you).

Verse 14: Lui al lè a cjoliju: he went to get them. Jai puartà a sô mari: he bore them to his mother. Rebekah prepared the food for Isaac: i preparà un gustâ (she prepared a feast for him) di chei che so pari al deventave mat (of the sort of which his father was very fond [from {amongst} those for which his father used to go mad]). The Friulian adjective mat means mad, crazy; deventâ mat, then, means to go/become mad. Deventâ mat can be used in both a literal sense (to go insane) and figurative sense (to like very much indeed); here it is clearly used in the second sense.

Verse 15: Rebeche e cjolè i plui biei vistîts che Esaù, il prin fi, al veve in cjase di jê (Rebekah took the finest clothes that Esau, the firstborn son, had in her house) e ju metè intor a Jacop, il secont fi (and put them on Jacob, the second son). Meti intor is used here to talk about putting clothing on someone else (along with the preposition a), but it can also be used to talk about putting on one’s own clothing (with no preposition necessary); for instance, al à metût intor il capot means he put his coat on. Intor (about, round) is used where English has on; for example, al veve intor il capot means he had his coat on, but translates more literally as he had his coat about him (he was having about {him} the coat).

Versets 16-20

Vocabulary: la piel (skin), il cjavret (kid; of goat), taponâ (to conceal), il braç (arm), la part (part), slis (smooth), il cuel (neck), meti in man (to put into hand), il pan (bread), presentâ si di (to present oneself unto), ordenâ (to order), jevâ sù (to get up, to arise), par plasê (please), comodâsi (to sit down), mangjâ (to eat), il salvadi (game), puartâ (to bear), dopo (after, later), la anime (soul), benedî (to bless), pôc (little, few), dâ une man (to assist, to help).

Verse 16: Rebekah dresses Jacob’s arms and neck with goat skin to simulate Esau’s hairiness. You read: cu la piel dai cjavrets (with the skin of the kids) i taponà i braçs (she concealed his arms) e la part slisse dal cuel (and the smooth part of his neck).

Verse 17: Po i metè in man a so fi Jacop (then she put into the hands of her son Jacob [then she put into hand unto her son Jacob]) il gustâ e il pan ch’e veve preparât (the feast and bread that she had prepared).

Verse 18: Lui si presentà di so pari: he presented himself to his father. Pai: from pari, this is an affectionate term of address for a father. Ben?: well? Cui sêstu, fi gno?: who are you, my son?; by this, he means to ask which of his sons is before him.

Verse 19: Jo o soi Esaù, il to prin fi: I am Esau, your firstbon son. O ai fat ce che tu mi vevis ordenât: I did as you had ordered me. Jeve sù, par plasê: arise, please; pray sit up. Comoditi e mangje il salvadi che ti ai puartât: sit and eat the game which I have borne to you. Dopo la tô anime mi benedissarà: thereupon your soul will bless me.

Verse 20: Isaac expresses surprise over how quickly his son, whom he has not determined to be Jacob, returned with the food: ce pôc che tu âs stât (how little {time} that you were). Jacob offers the following explanation: al è parcè che il Signôr mi à dade une man (it is because the Lord assisted me [gave me a hand]).

Versets 21-25

Vocabulary: vignî ca (to come hither), palpâ (to touch), jessi sigûr (to be certain), il fi (son), lâ dongje (to go alongside), la vôs (voice), il braç (arm), inacuargisi (to notice), nuie (nothing), pelôs (hairy), il fradi (brother), benedî (to bless), domandâ (to ask), propit (indeed, really), rispuindi (to respond), puartâ ca (to bear hither), mangjâ (to eat), la cjace (game, hunted animal), la anime (soul), servî (to serve), esibî (to present), il vin (wine), bevi (to drink).

Verse 21: Isaac tells his son Jacob to approach, to determine whether or not he is indeed Esau. He says: ven ca dongje di me che ti palpi (come hither alongside me that I may touch you). Che functions here in the same way as par che (so that, in order that); it is followed the first-person singular of the coniuntîf presint, which is o palpi. By its form alone, you cannot distinguish between the first-person singular of the presint indicatîf and coniuntîf presint of the verb palpâ, for they are both o palpi. In verse 25, you will see an example of where the use of the subjunctive after (par) che is transparent. Par jessi sigûr se tu sês o no gno fi Esaù: to be certain whether or not you are my son Esau.

Verse 22: Jacop i lè dongje a so pari, che lu palpà e al disè: Jacob went alongside his father who touched him and said. Isaac remarks: la vôs e je chê di Jacop (the voice is that of Jacob), ma i braçs a son chei di Esaù (but the arms are those of Esau).

Verse 23: No si inacuargè di nuie (he did not notice anything) parcè che Jacop al veve i braçs pelôs (for Jacob had [was having] hairy arms) come chei di so fradi Esaù (like those of his brother Esau). Lu benedì: he blessed him.

Verse 24: Sêstu propit gno fi Esaù?: are you indeed my son Esau? Chel altri i rispuindè: sì: he (that other) responded to him: yes.

Verse 25: Isaac tells his son to bring him the food: puarte ca (bear {it} hither) ch’o puedi mangjâ de cjace di gno fi (that I may eat of the game of my son). You have another example here of the coniuntîf presint following (par) che; it is question of the verb podê (can, to be able). Unlike the instance of the coniuntîf presint in verse 21, which is indistinguishable from that of the presint indicatîf (both are o palpi), here the difference is clear: o pues (first-person singular, presint indicatîf), o puedi (first-person singular, coniuntîf presint). The Friulian for hunter is il cjaçadôr; this noun is related to a new one encountered here: la cjace, and both of these are further related to the verb cjaçâ, meaning to hunt. Par che la mê anime ti benedissi: that my soul may bless you. Lu servì e lui al mangjà: he served him and he ate. I esibì il vin e lui al bevè: he put the wine before him and he drank; he presented him with the wine and he drank.

Versets 26-29

Vocabulary: il pari (father), vignî ca (to come hither), bussâ (to kiss), lâ dongje (to go alongside), tirà sù (to draw up), l’odôr (odour, scent), la munture (garments, clothing; also monture), benedî (to bless), compagn di (like), il cjamp (field), la rosade (dew), il cîl (heaven), il gras (fat), la tiere (earth), la bondance (abundance), il forment (wheat, grain), il vin (wine), il popul (people), servî (to serve), il forest (foreigner), butâsi in genoglon (to cast oneself on one’s knees), devant di (before), il paron (master), il fradi (brother), maludît (cursed), maludî (to curse), benedît (blessed), benedî (to bless).

Verse 26: Isaac tells Jacob to draw near and kiss him. He smells the odour of the goat skin on Jacob and is convinced that the son is indeed Esau, who, as a hunter, would have had the same smell. The Friulian verb for to kiss is bussâ; Isaac says to Jacob: ven ca dongje di me e bussimi (come hither alongside me and kiss me). Busse is the second-person singular imperative of bussâ; when mi is added, the final e changes to ibussimi, then, means kiss me. The noun kiss, on the other hand, is expressed in Friulian as la bussade. For example, dami une bussade means give me a kiss.

Verse 27: I lè dongje e al bussà so pari, che al tirà sù l’odôr de sô munture: he went alongside him and kissed his father, who drew up the smell of his clothing. Isaac says that the smell of his son is like that of the field: sì, l’odôr di gno fi al è compagn dal odôr di cjamp (yes, the smell of my son is like the smell of the field) che il Signôr lu à benedît (that the Lord has blessed).

Verse 28: Che Diu ti dedi (may God give you) la rosade dal cîl (the dew of the heaven) e il gras de tiere (and the fat of the earth) e bondance di forment e di vin (and abundance of grain and wine). You find the third-person singular of the coniuntîf presint in che Diu ti dedi (may God give you).

Verse 29: Che i popui ti servissin: may the peoples serve you. Che i forescj si butin in genoglon devant di te: may the foreigners cast themselves on their knees before you. Tu sarâs paron dai tiei fradis: you shall be master of your brethren. The final sentence of the verse reads: che al sedi maludît chel che ti maludissarà (cursed be he who curses [will curse] you), che al sedi benedît chel che ti benedissarà (blessed be he who blesses [will bless] you).

Versets 30-34

Vocabulary: a pene (scarcely), finî (to finish), benedî (to bless), juste (just), saltâ fûr (to come forth), il pari (father), il fradi (brother), tornâ dongje (to return alongside), la cjace (hunt, hunting), preparâ (to prepare), il gustâ (feast), puartâ (to bear), jevâ sù (to arise, to get up), cerçâ (to have a taste), il salvadi (game), il fi (son), la anime (soul), domandâ (to ask), rispuindi (to respond), il prin fi (firstborn son), ingrisulâsi (to become horrified), il spavent (fright), lâ a cjace (to go hunting), mangjâ (to eat), rivâ (to arrive), sintî (to hear), petâ un berli (to burst into an outcry), la disperazion (despair), la rabie (anger).

Verse 30: Isac al veve a pene finît di benedî Jacop (Isaac had scarcely finished blessing Jacob) e Jacop al stave juste saltant fûr di li di so pari Isac (and Jacob was just coming forth from his father’s midst) cuant che so fradi Esaù al tornà dongje de cjace (when his brother Esau returned alongside from the hunt). In verse 25, the feminine cjace was used to refer to the meat obtained from a hunt; you now find it used to refer to the hunting trip itself.

Verse 31: Ancje lui al preparà il gustâ e jal puartà a so pari: he too prepared a feast and bore it to his father. In the second sentence, you find a number of present subjunctive forms: gno pari che al jevi sù (let my father arise), che al cerci il salvadi di so fi (let him have a taste of the game of his son), par che la tô anime mi benedissi (that your soul may bless me). Supplementary examples using the present subjunctive al benedissi: che Diu ti benedissi (may God bless you); che Diu al benedissi i puars (may God bless the poor).

Verse 32: Cui sêstu tu?: who are you? O soi il to prin fi, Esaù: I am your firstborn son, Esau.

Verse 33: Isaac is horrified upon realising that his blessing was not given to Esau: Isac s’ingrisulà di spavent (Isaac became horrified from fright). Cui jerial alore chel che al è lât a cjace e mi à puartât il salvadi?: who was it then who went hunting and bore game to me? Al jere is the masculine, third-person singular of the imperfet indicatîf of the verb jessi; its interrogative form is jerial. Jo o ai mangjât prime che tu rivassis tu: I ate before you arrived (were arriving). Tu tu rivassis is the second-person singular of the coniuntîf imperfet of the verb rivâ; the subjunctive is used following prime che. Below, you will find side-by-side the present and imperfect subjunctive conjugations of the verb rivâ. Also included is the present indicative so that you might review this conjugation as a model for verbs whose infinitive ends in â. Lu ai benedît e al restarà benedît: I blessed him and blessed shall he remain.

Verse 34: Cuant che Esaù al sintì so pari a fevelâ cussì (when Esau heard his father speaking so), al petà un grant berli di disperazion e di rabie (he burst into a great outcry of despair and anger). Esau says: benedissimi ancje me (bless me as well). Pai: affectionate term of address for a father.

Verb: RIVÂ
Presint indicatîf
Present indicative

affirmative
interrogative
jo
o rivi
rivio?
tu
tu rivis
rivistu?
lui
al rive
rivial?

e rive
rivie?

o rivìn
rivìno?
vualtris
o rivais
rivaiso?
lôr
a rivin
rivino?

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

present subjunctive imperfect subjunctive
jo
o rivi o rivàs
tu
tu rivis tu rivassis
lui
al rivi al rivàs

e rivi e rivàs

o rivìn o rivassin
vualtris
o rivais o rivassis
lôr
a rivin a rivassin

Versets 35-39

Vocabulary: rispuindi (to respond), il fradi (brother), vignî (to come), la baronade (guile, slyness), robâ (to steal), la benedizion (blessing), dibant (in vain, for nothing), meti (to put), il non (name), imbroiâ (to deceive), la volte (time), benzà (already), cjoli (to take), il dirit di prin fi (birthright), puartâ vie (to bear away), propit (indeed, really), cjapâ (to take), la peraule (word), distinâ (to designate), il paron (master), jessi sot di (to be under), proviodi (to provide), il forment (wheat, grain), il vin (wine), restâ (to remain, to be left), tasê (to remain silent), tacâ (to start), berlâ (to cry forth), vaî (to weep), lâ a stâ (to go to dwell), lontan di (away from), gras (fat), la rosade (dew), vignî jù (to come down), il cîl (heaven).

Verse 35: Isaac tells his son Esau: to fradi al è vignût cu la baronade (your brother came with guile) e ti à robade la benedizion (and has stolen the blessing from you).

Verse 36: Al tornà a dî Esaù: Esau said anew; that is, Esau added. Esau says that the naming of his brother as Jacob (meaning either supplanter or one who follows on another’s heels) was appropriate: dibant no i àn metût non Jacop (not in vain was the name Jacob put unto him [in vain they did not put unto him {the} name Jacob]). Dibant means in vain, for nothing; it could have been placed at the end of the sentence as well: no i àn metût non Jacop dibant. Supplementary examples of dibant: lu ai fat dibant (I did it in vain, I did it for nothing); «graciis», «dibant» (‘thanks’, ‘do not mention it’). Mi à imbroiât dôs voltis: he has deceived me twice. Mi veve benzà cjolt il gno dirit di prin fi: he had already taken my birthright from me. Cumò mi à puartade vie ancje la benedizion: now he has also borne away from me my blessing. No âstu propit nissune benedizion par me?: have you indeed no blessing for me?

Verse 37: Isac, cjapant la peraule: Isaac, speaking up [taking the word]. Jo lu ai distinât a jessi il to paron: I have designated him to be your master. I ai dit che ducj i siei fradis a vevin di jessi sot di lui: I told him that all his brethren were to be subjected to him [be under him]. Lu ai proviodût di forment e di vin: I provided him grain and wine. After his explanations, Isaac says to Esau: ce mi restial mo par te, fi gno? (what now do I have left you, my son?). Al reste is the masculine, third-person singular of the presint indicatîf of the verb restâ; its interrogative form is restial: al reste (it remains); ce restial? (what remains?); ce mi restial? (what remains unto me?; that is, what do I have left?, what do I have remaining?).

Verse 38: Âstu dome chê benedizion?: have you only that blessing? The verb tasê means to keep quiet, to remain silent, to not speak. You read: ma Isac al taseve (but Isaac remained [was remaining] silent) e Esaù al tacà a berlâ e a vaî (and Esau started to cry forth and weep). — Supplementary examples of the verb tasê: miôr tasê che cjacarâ par dibant (it is better to keep quiet than chatter pointlessly); o volevi rispuindi ma o ai decidût di tasê (I wanted to respond but decided to remain silent); o che o tasês o che o lês fûr de stanzie (you either keep quiet or you get out of the room); o ai tasût tancj agns ma cumò vonde (I have remained silent for so many years, but now enough is enough). After the notes for verse 39, you will find a number of conjugations tables for the verb tasê. You can use tasê as a model conjugation for verbs whose infinitive ends in ê. The past participle of tasê is tasût. The three imperative forms of this verb are tâs (second-person singular), tasìn (first-person plural) and tasêt (second-person plural).

Verse 39: Tu larâs a stâ lontan de tiere grasse: you shall go to dwell away from the fat of the earth (the fat earth). Lontan de rosade ch’e ven jù dal cîl: away from the dew that comes down from the heaven.

Verb: TASÊ
Presint indicatîf
Present indicative

affirmative
interrogative
jo
o tâs
tasio?
tu
tu tasis
tasistu?
lui
al tâs
tasial?

e tâs
tasie?

o tasìn
tasìno?
vualtris
o tasês
tasêso?
lôr
a tasin
tasino?

Verb: TASÊ
Imperfet indicatîf
Imperfect indicative

affirmative
interrogative
jo
o tasevi
tasevio?
tu
tu tasevis
tasevistu?
lui
al taseve
tasevial?

e taseve
tasevie?

o tasevin
tasevino?
vualtris
o tasevis
taseviso?
lôr
a tasevin
tasevino?

Verb: TASÊ
Passât sempliç
Simple past

affirmative
interrogative
jo
o tasei
taserio?
tu
tu taseris
taseristu?
lui
al tasè
taserial?

e tasè
taserie?

o taserin
taserino?
vualtris
o taseris
taseriso?
lôr
a taserin
taserino?

Verb: TASÊ
Futur sempliç
Simple future

affirmative
interrogative
jo
o tasarai
tasaraio?
tu
tu tasarâs
tasarâstu?
lui
al tasarà
tasaraial?

e tasarà
tasaraie?

o tasarìn
tasarìno?
vualtris
o tasarês
tasarêso?
lôr
a tasaran
tasarano?

Verb: TASÊ
Condizionâl presint
Present conditional

affirmative
interrogative
jo
o tasarès
tasaressio?
tu
tu tasaressis
tasaressistu?
lui
al tasarès
tasaressial?

e tasarès
tasaressie?

o tasaressin
tasaressino?
vualtris
o tasaressis
tasaressiso?
lôr
a tasaressin
tasaressino?

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

present subjunctive
imperfect subjunctive
jo
o tasi
o tasès
tu
tu tasis
tu tasessis
lui
al tasi
al tasès

e tasi
e tasès

o tasìn
o tasessin
vualtris
o tasês
o tasessis
lôr
a tasin
a tasessin

Versets 40-46

Vocabulary: vuadagnâsi (to earn for oneself), la bocjade (daily bread), la spade (sword), il sotan (slave), sfrancjâsi (to redeem oneself), crevâ (to break off), il jôf (yoke), il cuel (neck), cjapâ (to take), la asse (hatred), par vie di (on account of), aromai (at this point, by this time), lunc (long), in chê volte (at that time), copâ (to kill), contâ (to recount), mandâ (to send), clamâ (to call), cirî di (to seek to), svindicâsi (to avenge oneself), scoltâ (to heed), lâsint (to leave), scjampâ (to flee), il fradi (brother), stâ cun (to stay with), fintremai che (until), passâ (to pass), la rabie (anger, rage), slontanâsi (to part), dismenteâ (to forget), la part (part), là vie (there), pierdi (to lose), la zornade (day), (to go), indevant (forwards), la fie (daughter), un itit (Hittite), cjoli une femine (to take a wife), impuartâ (to matter), il mont (world).

Verse 40: Tu ti vuadagnarâs la bocjade cu la tô spade: you shall earn for yourself your daily bread by your sword. Tu sarâs sotan di to fradi: you shall be your brother’s slave. Cuant che tu ti sfrancjarâs: when you redeem (will redeem) yourself. Tu crevarâs il so jôf dal to cuel: you shall break his yoke from your neck.

Verse 41: Esaù al cjapà in asse Jacop par vie de benedizion che so pari i veve dât a lui: Esau took Jacob into hatred on account of the blessing that his father had given to him. Al disè dentri di sè: he said within himself. Aromai gno pari no le à lungje: my father does not have long to live (by now my father does not have it long). In chê volte o coparai gno fradi Jacop: that is when (at that time) I will kill my brother Jacob; in chê volte is to be understood as referring to the time after his father’s death.

Verse 42: Cuant che i contarin a Rebeche ce che al veve dit Esaù: when it had been recounted [when they recounted] to Rebekah that which Esau had said. E mandà a clamâ Jacop: she sent to call Jacob. Viôt che to fradi al cîr dome di svindicâsi e ti coparà: know that your brother seeks only to avenge himself and he will kill you. Viôt che translates literally as see that; viôt is the second-person singular imperative of the verb viodi.

Verse 43: Alore scoltimi, fi gno (so heed me, my son): vatint (leave), scjampe li di gno fradi Laban a Caran (flee to my brother’s place in Haran).

Verse 44: Tu starâs un pôc cun lui: you will stay with him for a while. Rebekah tells Jacob to stay with Laban until Esau’s fury has passed: fintremai che i sarà passade a to fradi (until it passes [will have passed] from unto your brother); the sense of this is: until your brother is no longer so angry about it; until your brother’s anger subsides.

Verse 45: Fintremai cuant che la rabie di to fradi no si sarà slontanade di te (until your brother’s anger has [will have] parted from you). E [fintremai] che nol varà dismenteade la part che tu i âs fate: and until he forgets [will have forgotten] the part which you have carried out against him. Alore ti mandarai a clamâ là vie: then I will send to call you there. Àio propit di pierdius ducj i doi intune sole zornade?: must I indeed lose both of you on the same day? O ai di means I have to, I must; its interrogative form, then, is aio di? (do I have to?, must I?). Pierdius is the combination of pierdi (to lose) + us (you, plural). Intune sole zornade: literally, in one single day.

Verse 46: Rebekah alludes to Esau’s Hittite wives: no pues plui lâ indevant cu lis fiis dai itits (I can no longer withstand [go forwards with] the daughters of the Hittites); that is, she has become weary of them. La tiere di It: the land of Heth. Se Jacop al cjol une des feminis de tiere di It come chestis culì (if Jacob takes one of the women from the land of Heth like these ones), no m’impuarte plui di stâ in chest mont (it matters to me no more to remain in this world).