You have now reached chapter 35 in your study of the Friulian language through the book of Genesis. The subject matter is: Jacop al sodisfe l’avôt (Jacob fulfils the vow), aparizion di Betel (apparition at Bethel), al nas Beniamin (Benjamin is born), Ruben e Bile (Reuben and Bilhah), i dodis patriarcjis (the twelve patriarchs), muart di Isac (death of Isaac). Learn or review the following: sodisfâ (to satisfy, to fulfil), un avôt (vow), la aparizion (apparition), il patriarcje (patriarch), la muart (death).
If you are arriving on this site for the first time, begin your study of the Friulian language here (Gjenesi 1).
Read Gjenesi 35
Vocabulary: svelt (fast, quick, quickly), lassù (up there), comparî (to appear), scjampâ (to flee), la famee (family), butâ vie (to throw away, to discard), forest (foreign), smondeâsi (to cleanse oneself, to purify oneself), gambiâsi di munture (to change one’s garments; also written cambiâsi di monture), anìn (let us go), scoltâ (to listen), la streme (affliction, distress), jessi te streme (to be in distress, to be afflicted), il viaç (journey, voyage, trip), consegnâ (to give, to hand over), il rincjin (earring), la orele (ear), soterâ (to bury), sot di (beneath), il rôl (oak tree).
God tells Jacob, in verse 1: va sù svelt a Betel (go up quickly to Bethel) e sta lassù (and stay up there). Va and sta are second-person singular imperatives. Then, in verse 2, Jacob tells his family: butait vie i dius forescj (discard all the foreign gods; gods of the strangers) che o vês cun vualtris (that you have amongst yourselves), smondeaitsi (cleanse yourselves) e gambiaitsi di munture (and change your garments); in this, you have three, second-person plural imperatives: butait, smondeaitsi, gambiaitsi.
In verse 3, you read: partìn (let us leave) e anìn a Betel (and let us go to Bethel). In colloquial langauge, you will hear anìn also used in the sense of come on, let’s go, off you go then, you can do it; you will hear sù mo used the same way as well.
In verse 4, Jacob takes all the gods of the strangers that they had: ducj i dius forescj che a vevin, and the earrings that they had on their ears: i rincjins che a vevin tes orelis, and he buries them under the oak near Shechem: ju soterà sot di chel rôl che al è dongje di Sichem. More examples of the masculine noun rincjin: un pâr di rincjins di arint (pair of silver earrings), un rincjin di nâs (nosering).
Vocabulary: gjavâ lis tendis (to dismantle the tents), il spavent (fear, terror), mandâ (to send), plombâ sù (to crash down upon), dulintor (surrounding), in mût che (such that, in such a way that), olsâ (to dare, to risk), cori daûr (to pursue, to run after), vadì (that is to say), tal fratimp (in the meantime), murî (to die), la bae (nurse, faithful attendant; also written baie), dapît di (at the foot of; also written da pît di), la vaiude (weeping, crying, lamentation). Name: Debore (Deborah).
With only the aid of the vocabulary above, you should be able to work out the meaning of these verses. I shall nonetheless translate the following: from verse 5, in mût che no olsarin a coriur daûr ai fîs di Jacop (such that they did not dare pursue Jacob’s sons); from verse 6: lui e dute la int che al veve daûrsi (him and all the people that he had with him; literally, behind him).
Vocabulary: indaûr (again), tornâ (to return), slargjâsi (to propagate oneself, to extend oneself; that is, to multiply), cressi di numar (to increase in number), une semblee (assembly, multitude), nassi (to be born), i ombui (loins), saltâ fûr (to come forth, to come out), il re (king), slontanâsi (to distance oneself, to go away), il lûc (spot, place, site), fâ sù (to erect), un colonel (pillar), un pilastri (pillar), il clap (stone), la libagjon (libation; that is, a ritual pouring of liquid), strucjâ (to pour, to spill), il vueli (oil).
The meaning of indaûr in verse 9 is again: Diu i comparì indaûr a Jacop (God appeared again unto Jacob). In verse 10, God says to Jacob: tu âs non Jacop (your name is Jacob; literally, you have [the] name Jacob) ma no ti clamaran plui Jacop (but you will not be called Jacob anymore; literally, but they will not call you Jacob anymore). He continues: il to non al sarà Israel (your name will be Israel).
In verse 12, you read: la tiere che i ai dade a Abram e a Isac (the land that I have given to Abraham and to Isaac) te doi a ti (I give it to you), e a di chei dopo di te (and to those after you) ur darai cheste tiere (I shall give this land to them).
In verses 13, 14 and 15, tal lûc che and il lûc che can be understood as meaning in the place where and the place where. Take note of how Friulian uses che here, whereas English uses where. For example, in verse 14, you read: Jacop al fasè sù un colonel (Jacob erected a pillar) tal lûc che Diu i veve fevelât (in the place where God had spoken to him).
In verse 14, you read that Jacob erected a pillar of stone: un pilastri di clap, and on top he offered a libation to God: e parsore i fasè une libagjon a Diu, by pouring oil: strucjant il vueli. The expression fâ une libagjon means to offer a libation, to pour a libation; that is, to make a ritual offering by pouring a liquid, in this case oil: il vueli.
Vocabulary: mancjâ (to lack, to be missing), un biel toc di (a good deal of, quite a bit of), la strade (street, way), rivâ fintremai a (to arrive at), parturî (to give birth), stentâ (to struggle, to labour), un grum (greatly, very much so), par vie che (given that), il part (childbirth, delivery), dificil (difficult), la comari (midwife), content (satisfied, glad, happy), chest viaç (this time), tal moment di (at the time of), rindi (to render, to return), la anime (soul), rindi l’anime (to die; literally, to render the soul), sintîsi a murî (to feel oneself dying), su la strade di (on the road for, on the way to), parsore di (upon, above), il tombâl (grave, tomb; also gravestone), la tombe (grave, tomb). Names: Efrate (Ephrath), Ben-Oni (Benoni), Beniamin (Benjamin), Betlem (Bethlehem).
In verse 16, the literal meaning of the verb mancjâ is to lack, to be missing; however, you can understand it here in the sense of to be left to go. You read: al mancjave ancjemò un biel toc di strade (a good stretch of road was still left to go; literally, was still lacking) par rivâ fintremai a Efrate (in order to arrive at Ephrath) cuant che Rachêl e parturì (when Rachel gave birth). Another example: a mancjin dîs chilometris (it is ten kilometres away, there are ten kilometres left to go; literally, ten kilometres are missing, lacking).
Rachel’s childbirth was a difficult one; in verse 17, you read: e stentà un grum (she laboured greatly), par vie ch’e veve un part dificil (given that it was a difficult delivery). The noun part is masculine in the sense of childbirth, delivery; it is not to be confused with the feminine part meaning, depending on the context, part, portion, deed. (For example, you will remember the expression fâ une part dal gjenâr, meaning to do a deed of the sort.) Just before Rachel dies, her midwife (la comari) says to her: sta contente (be glad) che tu âs un frut (for you have a boy) ancje chest viaç (this time as well).
Su la strade di Efrate, in verse 19, can be understood as on the road for Ephrath, on the way to Ephrath. As for si viodilu ancjemò, in verse 20, this is to be understood as one still sees it. If si viôt (third-person singular of the presint indicatîf) means one sees, then si viodilu means one sees it, where the final t of viôt changes to d, and i is inserted before adding lu. You encountered a similar construction in Gjenesi 33:13, where you saw se si strapacilis (if one overworks them). Si strapace (from the verb strapaçâ) means one overworks; si strapacilis, then, means one overworks them, where the final e of strapace changes to i before lis is added.
Vocabulary: di là di (beyond), intant che (whilst), di chês bandis (in that area; literally, of those sides), lâ a durmî cun (to go to sleep with), la concubine (concubine), vignî a savêle (to find out about it, to come to know it), sistemâsi (to settle down, to get set up), in dut (in total, in all), spirâ (to breathe one’s last), murî vieli (to die old), passût di dîs (full of days), dâsi dongje de sô int (to gather oneself unto one’s people). Names: Migdal-Eder (Migdal Eder); many other names appear in these final verses, all of which you have already encountered.
You should be able to work out the meaning of these nine verses with nothing more than the aid of the vocabulary listed above. Most of the usages appearing in these final verses of the chapter are not new to you. You will recall that dodis means twelve; cent e otante means one hundred and eighty. You can review how to count in Friulian here.