In your study of Friulian, you have now reached the fortieth chapter of the book of Genesis. Sustain your effort, and you will have soon studied the entirety of the book of Genesis through the Friulian language. The subject of Gjenesi 40 is i siums dai fameis dal faraon (the dreams of the Pharaoh’s servants).
If you are arriving on this site for the first time, begin your study of the Friulian language here (Gjenesi 1). The Friulian Bible that you will read is made available by Glesie Furlane, in Bibie par un popul. You can read and listen to the Bible in Friulian by following the link.
Before you begin your study, you will need to access the text of the verses in Friulian; you can do so by following one of the links below, which will take you to the Bibie par un popul site:
Should the page linked above ever become unavailable, you will find an archived version of the text here.
Vocabulary: il sorestant (chief, officer, leader), il vin (wine), il re (king), il pancôr (baker), tai rivuarts di (as regards, with respect to, towards), cjapâse (to get angry, to become enraged), il cjastrât (eunuch), la vuaite (guard), la preson (prison), jessi presonîr (to be prisoner), dâ ordin (to order, to command), servî (to serve), un pôc di timp (a little while), fâ un sium (to have a dream), volê dî (to mean, to signify), par ognidun (for each one [of them]), diferent (different), tal indoman (the following day), a buinore (in the morning, early), a colp (immediately), avilît (sad), la muse (face, expression), vuê (today), vuê a buinore (this morning), la anime (soul), splanâ (to interpret), un don di Diu (gift of God), spiegâ (to explain, to interpret), contâ (to tell, to relate), instès (all the same, anyway).
In these verses, il grant sorestant dai vins is to be understood literally as meaning chief officer of wines; that is, the servant responsible for overseeing the vineyards and cellar. Il grant pancôr is to be understood as chief baker. In verse 1, you read that these two servants had done something to displease their master: a faserin […] alc che nol leve (they did something wrong; literally, they did something that did not go; that was not going). These acts had been committed against their master: tai rivuarts dal lôr paron (against their master; more literally, with respect to their master, as regards their master).
In verse 2, you read: il faraon se cjapà cui doi cjastrâts (the Pharaoh got angry with the two eunuchs). The expression used here is cjapâse, where the se ending is a contraction of si + le. More literally, perhaps, this expression can be understood as to take it unto oneself; the sense of this, however, is to become angry, enraged.
In verse 5, you read the following of the two eunuchs: a faserin te stesse gnot ducj i doi un sium (they both had a dream on the same night) che al voleve dî par ognidun une robe diferent (that meant something different for each of them). When Joseph goes to them in the morning, he sees that they are sad; in verse 6, you read: Josef al lè a cjatâju (Joseph went to find them) e al viodè a colp che a jerin avilîts (and he immediately saw that they were sad). In verse 7, he asks them: parcè po vêso chê muse vuê a buinore? (why then do you have that look on your faces this morning?; literally, why then do you have that face this morning?).
In verse 8, the servants respond that they have nobody to interpret their dreams. Joseph says to them: al è un don di Diu (it is a gift of God) chel di spiegâ i siums (that of interpreting dreams; literally, that of explaining dreams), ma contaimal instès (but relate it to me all the same; but tell it to me anyway). Contaimal is a contraction of contait + mi + lu, where the t of the second-person plural imperative contait has dropped.
Vocabulary: insumiâsi (to dream), denant dai vôi (before one’s eyes), la vît (vine), il cjâf (head; to be understood figuratively here as branch), a pene che (as soon as), scomençâ (to start), butâ fûr (to sprout, to bud), florî (to flower, to blossom), dal moment (immediately), il rap (bunch, cluster), madressi (to mature, to ripen), un àsin (grape; that is, each individual grape on a cluster is un àsin), il cjaliç (chalice), il faraon (pharaoh), cjapâ sù (to gather), striçâ (to crush), dâ in man (to give, to hand over), di chi a trê dîs (three days from now), alçâ (to raise, to lift up), meti tal so puest (to put in one’s place), prime (before), impensâsi di (to remember), tornâ a vê ben (to do well again), fâ un plasê (to do a favour), saltâ fûr (to come out, to leave), puartâ vie (to take away), a tradiment (unexpectedly, suddenly), un ebreu (Hebrew), une once (ounce), fâ dal mâl (to do harm), mertâ (to deserve).
In addition to fâ un sium, you now encounter another way to talk about having a dream: insumiâsi, from verse 9. More examples of this verb: usgnot passade mi soi insumiât cun te (last night I had a dream about you), mi soi insumiât di jessi crot (I dreamt that I was naked), mi soi insumiât un ors (I dreamt of a bear).
In these verses, you learn vocabulary related to grapes. An individual grape can be referred to as un asin di uve, or simply un asin. The noun asin is to be understood in the sense of berry (or, better perhaps, as pellet) and la uve (also written la ue) is the name of the fruit. Un asin di uve, then, can perhaps be understood literally as a berry of grape, a pellet of grape. The Friulian for bunch is il rap. Un rap di uve is the Friulian for a bunch of grapes (although, translated literally, it is better understood as a grape bunch, a bunch of grape [in the collective sense of the name of the fruit]).
In verse 10, you read: [la] vît […] e florì […] e i raps a madresserin i àsins (the vine blossomed and the bunches ripened the grapes).
From verse 11, i ai dât in man al faraon il cjaliç is to be understood as meaning I handed the chalice over to the Pharaoh; I put the chalice in the Pharaoh’s hand, etc.
In verse 12, Joseph prefaces his interpretation of the first dream by saying: ve ce che al vûl dî (here is what it means). You will recall that volê dî means to signify, to mean. In verse 13, he interprets: di chi a trê dîs (three days from now) il faraon al alçarà il to cjâf (the Pharaoh will lift your head) e al tornarà a metiti tal to puest (and he will put you back in your place; he will restore you to your place). In verse 14, he tells the servant: impensiti di me (remember me) cuant che tu tornarâs a vê ben (when it will be well with you again).
In verse 15, Joseph says: jo no ai fat once di mâl (I did not an ounce of harm) par mertâmi la preson (so as to deserve [to be in] prison).
Vocabulary: lâ a rive ben (to turn out well), il gei (basket; also il zei), il pan blanc (white bread), adalt (top, uppermost), ogni sorte di (all sorts of), il goloset (snack, confectionery), un ucel (bird; also un uciel), ancjemò trê dis (another three days, three days from now), distacâ (to detach, to sever), distacâ il cjâf (to decapitate), picjâ (to hang), il pâl (pale, post), picjâ tor di un pâl (to impale), la cjar (flesh), di fat (as a matter of fact), finî i agns (to have one’s birthday), fâ un gustâ (to have a feast, to have a luncheon), un uficiâl (official; refers to the servants, who are officials in their roles), framieç di (amongst), une incariche (role, responsibility; also un incaric), invezit (rather, instead), precîs che (just as), visâsi di (to remember), piç (to be understood here as not at all, not one bit), lâ fûr di cjâf (to slip one’s mind, to forget).
Interpreting now the baker’s dream, Joseph says, in verse 19: ancjemò trê dîs (another three days) e il faraon al distacarà il to cjâf (and the Pharaoh will decapitate you; literally, and the Pharaoh will sever your head), ti picjarà tor di un pâl (he will impale you; literally, he will hang you from a pale) e i ucei a mangjaran la cjar intor di te (and the birds will eat the flesh off you).
Take note of the expression finî i agns (to have one’s birthday), from verse 20. Another example: vuê o finìs i agns (it is my birthday today). You have not yet seen the full conjugation of the verb finî in the present indicative; you will now find it below for your reference.
In the final verse of this chapter, you read that the overseer of the wines did not remember Joseph, as Joseph had asked him to do: no si visà piç di Josef (he did not remember Joseph at all) e i lè fûr di cjâf (and he forgot about him; literally, and he [Joseph] went out of his [the chief’s] head).