Friulian language series: Gjenesi 41, siums dal faraon

The forty-first chapter of the book of Genesis tells of: i siums dal faraon (Pharaoh’s dreams); la sielte di Josef (selection of Joseph).

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Read Gjenesi 41

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Versets 1-15

Vocabulary: doi (two), un an (year), capitâ (to happen, to occur), il faraon (pharaoh), il sium (dream), un ôr (edge), viodi (to see), saltâ fûr (to come/go forth), siet (seven), la vacje (cow), pecolât (corpulent, robust), gras (fat), par ca (just so), metisi (to start, to take to), passonâ (to graze, to pasture), framieç di (amongst), il vencjâr (reed grass), daûr (behind, after), brut (ugly), sec (skinny, gaunt), la pôre (fear, fright), la bande (side), diluviâ (to devour), il lamp (flash), ben metût (robust), in chel (at that moment), sveâsi (to awake), indurmidisî (to fall asleep), il spi (spike, ear), stes (same), il fros (stalk, stem), gruès (thick, solid), biel (fine), sutîl (thin), arsinît (scorched), propit (truly, indeed), un aiar (wind), il desert (desert), gloti (to swallow), palomp (full, mature), tal indoman (the next day), a buinore (in the morning), ancjemò (yet, still), sotsore (agitated), mandâ (to send), clamâ (to call), il strolic (magician), il sapient (wise man), contâ (to tell, to relate), rivâ a fâ (to be unable to do), splanâ (to lay flat), grant (great, big), il sorestant (chief), il vin (wine), fevelâ (to speak), pandi (to reveal, to divulge), il pecjât (sin), cjapâse (to become angered), il famei (servant), meti (to put, to place), la preson (prison), la cjase (house), la vuaite (guard), il pancôr (baker), la gnot (night), volê dî (to mean, to signify), la robe (thing, matter), diferî (to differ), ognidun (each one), zovin (young), un ebreu (Hebrew), il sclâf (slave), spiegâ (to explain), sucedî (to happen, to occur), precîs che (just as), tornâ (to return, to go/come back), il puest (post, place), picjâ (to hang), la batude (bat, beat), il voli (eye), la barbe (beard), mudâsi (to get changed), presentâsi (to present oneself), devant di (before, in front of), cjatâ (to find), la anime (soul), sintî (to hear), bastâ (to be sufficient), dal moment (at once).

Verses 1-2: Doi agns dopo (two years later), al capità che il faraon al fasè un sium (it came to pass that Pharaoh had a dream): al jere sul ôr dal Nîl (he was at the edge of the Nile) e al viodè a saltâ fûr dal Nîl (and saw coming out of the Nile) siet vacjis ben pecoladis e grassis par ca (seven cows, robust and fat just so), che si meterin a passonâ framieç dai vencjârs (which went [set themselves] to graze amongst the reed grass). Par ca, at least in colloquial speech, might be imagined accompanied by a hand gesture: al è gras par ca (he is this fat); al è alt par ca (he is this tall).

Verse 3: Ma ve che a saltarin fûr dal Nîl altris siet vacjis daûr di lôr (but behold {it was that} seven other cows came out of the Nile behind them), brutis e secjis di fâ pôre (frightfully ugly and gaunt), e si meterin sul ôr dal Nîl in bande di chês altris (and they took up a place [set themselves] on the edge of the Nile beside the others). The four forms of the adjective sec are: sec (masculine singular); secs (masculine plural); secje (feminine singular); secjis (feminine plural). An ugly person or thing can be described as brut: une cjase brute (an ugly house); un vistît brut (an ugly suit); brut can also be used in the sense of unpleasant: vivi un brut moment (to be having a rough time); une brute situazion (an unpleasant situation).

Verse 4: E lis vacjis brutis e secjis (and the ugly and gaunt cows) a diluviarin intun lamp (devoured at once [in a flash]) lis siet vacjis grassis e ben metudis (the seven fat and robust cows). In chel il faraon si sveà: that is when Pharaoh awoke. The four forms of the adjective gras are: gras (masculine singular); gras (masculine plural); grasse (feminine singular); grassis (feminine plural). Supplementary examples of sveâsi: mi soi sveât masse tart (I woke up too late); mi soi sveât a lis siet (I woke up at seven).

Verse 5: Al tornà a indurmidîsi (he fell back asleep) e al fasè un altri sium (and had another dream): siet spîs a saltarin fûr dal stes fros, gruès e biel (seven ears {of grain}, thick and fine, were growing on the same stalk [came forth from the same stalk]). Supplementary examples of indurmidîsi: mi soi indurmidît cu la lûs impiade (I fell asleep with the light on); mi soi indurmidît devant de television (I fell asleep in front of the television).

Verse 6: Ma ve che siet spîs sutîi e arsinîts dal aiar dal desert a saltarin fûr daûr di lôr: but behold {it was that} behind them sprouted (came forth) seven ears, thin and scorched by the desert wind. The four forms of the adjective sutîl are: sutîl (masculine singular); sutîi (masculine plural); sutile (feminine singular); sutilis (feminine plural). Supplementary examples: vê lis ceis sutilis (to have thin eyebrows); vê i lavris sutîi (to have thin lips). Review: Friulian names for features of the human head.

Verse 7: E i spîs sutîi a gloterin i siet spîs palomps e biei: and the thin ears swallowed up the seven full and fine ears. Alore il faraon si sveà (then Pharaoh awoke): al jere propit un sium (it was indeed a dream). Supplementary examples of gloti: gloti un cluc di aghe (to swallow a gulp of water); al à glotût une caramele e a moments i leve par stuart (he swallowed a sweet and it almost choked him [it was almost going crosswise on him]); la cinise e à glotût la citât di Pompei (the ash swallowed up the city of Pompeii).

Verse 8: Tal indoman a buinore (the next morning), ancjemò sotsore (yet agitated [upsidedown]), il faraon al mandà a clamâ ducj i strolics (Pharaoh sent for [sent to call for] all the magicians) e ducj i sapients dal Egjit (and all the wise men of Egypt) e ur contà il sium che al veve fat (and related to them the dream that he had had), ma nissun nol rivave a splanâjal al faraon (but none [no one] was able to interpret it [lay it flat] for Pharaoh). Sotsore is used here to describe Pharaoh’s being agitated by his dreams; its literal meaning is upsidedown: it is composed of sot + sore (under + above). Supplementary examples: une foto incurnisade sotsore (a photo framed upsidedown); une cjamare dute sotsore (a very disorderly bedroom); vê il cûr sotsore (to be troubled [to have one’s heart upsidedown]). The jal of splanâjal is a contraction of i + lu (unto him + it), where lu stands in for the masculine sium.

Verse 9: Alore il grant sorestant dai vins i fevelà al faraon cussì (the chief cupbearer [great chief of wines] then spoke to Pharaoh thus): cumò o ai di pandi il gno pecjât (I must now divulge my sin).

Verse 10: Il faraon se veve cjapade cui siei fameis (Pharaoh had become angered with his servants) e ju veve metûts in preson in cjase dal sorestant des vuaitis (and had imprisoned them [put them in prison] in the house of the chief of the guards), jo e il grant pancôr (I and the chief baker [great baker] {along with me}).

Verse 11: O vin fat un sium, jo e lui te stesse gnot (we had dreams [a dream], he and I, on the same night), ma il sium al voleve dî une robe diferent par ognidun di nô (but our dreams [the dream] meant something different [was meaning to say a differing thing] for each of us).

Verse 12: O vevin cun nô un zovin ebreu (a young Hebrew was there with us [we were having with us a young Hebrew]), un sclâf dal sorestant des vuaitis (a slave of the chief of the guards). I vin contât i nestris siums (we related our dreams to him) e lui nus ai à spiegâts (and he interpreted them for us [and unto us he explained them]): al à splanât il sium di ognidun (he interpreted [laid flat] the dream of each). Nus ai: this is a formed from nus + ju (unto us + them), where ju stands in for the masculine plural siums. Review the contractions produced when the indirect object pronouns in purple come into contact with the direct object pronouns in blue:

lu le ju lis
mi mal me mai mes
ti tal te tai tes
i jal je jai jes
si sal se sai ses
nus nus al nus e nus ai nus es
us us al us e us ai us es
ur ur al ur e ur ai ur es

Verse 13: E al è sucedût precîs che al veve dite lui (it came to pass just as he had said): jo o soi tornât tal gno puest (I was restored [I returned] to my post) e chel altri lu àn picjât (and the other was hanged [and they hanged the other]).

Verse 14: Alore il faraon al mandà a clamâ Josef (Pharaoh then sent for Joseph [sent to call for Joseph]), che al rivà de preson intune batude di voli (who was brought from the prison at once [who arrived from the prison in the bat of an eye]). Al fasè la barbe (he shaved his beard [did his beard (the beard)]), si mudà (changed his clothes [changed himself]) e si presentà devant dal faraon (and presented himself before Pharaoh). The Friulian for beard is the feminine barbe; this is not to be confused with the Friulian for uncle, which is the masculine barbe. The plural of these two nouns is lis barbis (beards) and i barbis (uncles).

Verse 15: Pharaoh says to Joseph: o ai fat un sium (I have had a dream) e no cjati anime che mal splani (yet I cannot find a soul who may interpret it for me [and I find not a soul who unto me may lay it flat]). Ma o ai sintût a dî di te (but I have heard it said of you) che al baste contâti il sium (that one need only tell you the dream) e tu tu lu splanis dal moment (and you interpret it at once). Che mal splani: mal is a contraction of mi + lu (unto me + it); as for the verb splanâ, it is found here in the third-person singular of the coniuntîf presint. Consider: al splane (third-person singular of the presint indicatîf); al splani (third-person singular of the coniuntîf presint); lui mal splane (he interprets it for me); [] che mal splani (who may interpret it for me).

Versets 16-24

Vocabulary: rispuindi (to respond), il faraon (pharaoh), nuie (nothing), (to give), la rispueste (response), zovâ (to be of benefit), di plui (most), fevelâ (to speak), cussì (thus, so), il sium (dream), parê (to appear), un ôr (edge), saltâ fûr (to come/go forth), siet (seven), la vacje (cow), pecolât (corpulent, robust), gras (fat), par ca (just so), metisi (to start, to take to), passonâ (to graze, to pasture), framieç di (amongst), il vencjâr (reed grass), daûr (behind, after), sclagn (skinny, scrawny), brut (ugly), sec (skinny, gaunt, shrivelled), la pôre (fear, fright), viodi (to see), orent (horrendous), diluviâ (to devour), ven a stâi (which is to say), parâ jù (to devour), nancje (not even), inacuargisi (to notice; also inacuarzisi), mangjâ (to eat), compagn di prin (just as before), in chel (at that moment), sveâsi (to awake), podopo (then), simpri (yet, still), il spi (spike, ear), vignî fûr (to come forth), stes (same), il fros (stalk, stem), biel (fine), palomp (full, mature), sutîl (thin), arsinît (scorched), il desert (desert), gloti (to swallow), contâ (to tell, to relate), il strolic (magician), cjatâ (to find), il numar (number), no… di numar (not a single), jessi bon di (to be capable of).

Verse 16: Joseph says: jo no soi nuie (who ever am I [I am nothing]?). Al è Diu che i darà al faraon la rispueste che i zovarà di plui: it is God who will give Pharaoh the most beneficial answer (the answer that will benefit him [unto him] the most).

Verse 17: Alore il faraon i fevelà cussì a Josef (Pharaoh then spoke to Joseph thus): tal sium che o ai fat (in the dream that I had), mi pareve che o fos sul ôr dal Nîl (I found myself [it was appearing to me that I was] on the edge of the Nile).

Verse 18: Ve che a saltarin fûr dal Nîl siet vacjis ben pecoladis e grassis par ca (behold {it was that} seven cows, robust and fat just so, came out of the Nile), che si meterin a passonâ framieç dai vencjârs (which began [set themselves] to graze amongst the reed grass).

Verse 19: Ma daûr di lôr a saltarin fûr altris siet vacjis sclagnis, brutis e secjis di fâ pôre (but seven other cows, frightfully scrawny, ugly and gaunt, came out behind them) che no ’nd ài viodudis di cussì orendis in dut l’Egjit (the horrendous likes whereof I have not {ever} seen in all Egypt [whereof I have not seen so horrendous in all Egypt]).

Verse 20: Lis vacjis secjis e brutis a diluviarin chês altris siet (the gaunt and ugly cows devoured the other seven), ven a stâi chês grassis (which is to say, the fat ones).

Verse 21: E cuant che lis verin paradis jù (and when they had devoured them), nancje no si inacuargevisi che lis vevin mangjadis (it was impossible to tell that they had even been eaten [one was not even noticing that they had eaten them]) parcè che a jerin secjis e brutis compagn di prin (for they were just as gaunt and ugly as before). In chel mi soi sveât: that is when I awoke. Parâ jù (to devour, to gobble up) can be taken literally as to drive down, to send down; supplementary examples: al pare jù dut ce che al cjate tal frigorifar (he gobbles up everything he finds in the refrigerator); al à parât jù la paste intun colp (he gobbled the pastry up all in one go). No si inacuargevisi che: the Friulian si is used to express what English does with the impersonal subject one; for instance, si viodeve che means one saw (was seeing) that; one could see that. In the text of this verse, a reflexive verb appears: inacuargisi. This means that there will be two si present: the one denoting the impersonal use, and the other belonging to the reflexive verb. Take note of how the two si are positioned: no si inacuargevisi che (one was not noticing that; one could not notice that). The final e of the imperfect inacuargeve changes to i when si is added.

Verse 22: Podopo o ai viodût, simpri tal gno sium (then, in yet my {other} dream, I saw), siet spîs che a vignivin fûr dal stes fros (seven ears {of grain} sprouting [that were coming forth] from the same stalk), biei e palomps (fine and full).

Verse 23: Ma ve che altris siet spîs secs, sutîi e arsinîts dal aiar dal desert, a saltarin fûr daûr di lôr: but behold {it was that} behind them sprouted (came forth) seven ears, shrivelled, thin and scorched by the desert wind.

Verse 24: E i spîs sutîi a gloterin i siet spîs palomps: and the thin ears swallowed up the seven full ears. Jo ur ai contât il sium ai strolics (I told my dream to the magicians), ma no ’nt cjati un di numar (but I cannot find a single one [but thereof I find not one of the lot (number)] che al sedi bon di dâmi une rispueste (who might be able to give me an answer).

Versets 25-32

Vocabulary: (to say), il faraon (pharaoh), il sium (dream), unic (single, solitary), savê (to know), la intenzion (intention), siet (seven), la vacje (cow), passût (fed, sated), volê dî (to mean, to signify), un an (year), il spi (spike, ear), palomp (full, mature), ancje (also, too), ven a stâi (that is to say), tratâsi di (to be a matter of, to be question of), brut (ugly), sec (skinny, gaunt), saltâ fûr (to come/go out), dopo (afterwards), precîs edentic (just like, precisely the same), sutîl (thin), arsinît (scorched), un aiar (wind), valadì (that is to say), vignî (to come), la miserie (famine), za (already), la bondance (abundance, plenty), la tiere (land), po (then), dismenteâ (to forget), la streme (affliction), scanâ (to exhaust), la regjon (region), impensâsi (to recall, to remember), no… plui (no more), a preference di (on account of, by reason of), une vore (very), dûr (difficult, harsh), tornâ a fâ (to do again), stes (same), la robe (thing, matter), distinât (determined; also destinât), la part (part, behalf), la presse (hurry, haste), daurman (at once).

Verse 25: Joseph says to Pharaoh: il faraon al à fat un sium unic (Pharaoh has had a single dream): Diu i à fat savê al faraon ce che al à intenzion di fâ (God has made known to Pharaoh what he means to do [has {the} intention of doing]).

Verse 26: Lis siet vacjis passudis a vuelin dî siet agns (the seven sated cows signify [mean to say] seven years) e i siet spîs palomps a vuelin dî ancje chei siet agns (and the seven full ears also signify seven years [and the seven full ears those too mean to say seven years]); ven a stâi si trate di un unic sium (that is to say, it is question of a single dream).

Verse 27: Lis siet vacjis brutis e secjis (the seven ugly and gaunt cows) che a sàltin fûr dopo (which came out [come out] afterwards) a vuelin dî ancje chês siet agns (also signify seven years [those too mean to say seven years]), precîs edentic dai siet spîs sutîi e arsinîts dal aiar dal desert (just like the seven ears, thin and scorched by the desert wind): valadì che a vignaran siet agns di miserie (that is to say, seven years of famine will come).

Verse 28: Al è ce che o ai za dit al faraon (it is as I have already told Pharaoh [it is that which I have already told Pharaoh]): Diu i à fat savê al faraon ce che al à intenzion di fâ (God has made known to Pharaoh what he means to do [has {the} intention of doing]).

Verses 29-31: A vignaran siet agns di bondance in dute la tiere dal Egjit (seven years of plenty will come in all the land of Egypt) e po a vignaran siet agns di miserie (and then seven years of famine) e si dismentearà dute la bondance de tiere dal Egjit (and all the plenty of the land of Egypt will be forgotten). La streme e scanarà cheste regjon (the affliction will exhaust this region) e nissun no s’impensarà plui de bondance de tiere (and the plenty of this land will be remembered no more) a preference de streme ch’e vignarà (by reason of the affliction which will come) e ch’e sarà une vore dure (and which will be very harsh).

Verse 32: E se il faraon al à tornât a fâ il stes sium (and if Pharaoh has had the same dream twice [and if Pharaoh has returned to having (doing) the same dream]), al vûl dî che la robe e je za distinade de part di Diu (it means that the matter has already been determined by God [on God’s part]) e che Diu al à presse di fâ la robe daurman (and that God will move with haste [and that God has haste] to do the thing at once).

Versets 33-40

Vocabulary: poben (well then, well now), il faraon (pharaoh), cjatâ fûr (to locate, to find), un om (man), la sperience (experience), il sintiment (discernment, reason, wisdom), podê (may, can, to be able), il comant (command, authority), metisi (to take to, to set oneself to), la vore (work, task), nomenâ (to nominate), il sorestant (chief), il cont (account, regard), la region (region), siet (seven), un an (year), la bondance (abundance, plenty), la tiere (land), meti di bande (to set aside), cuint (fifth), la part (part, portion, share), la robe (produce; thing), une anade (year), bon (good), tirâ dongje (to gather), ingrumâ (to pile up, to stockpile), il forment (grain), la citât (city, town), la vuaite (guard), servî di (to serve as), la scorte (reserve), la miserie (famine), plombâ su (to come down upon, to strike), fruçâ (to destroy), la colpe (fault), il resonament (reasoning), plasê (to be pleasing), un uficiâl (official), dulà (where), compagn di (identical to, just like), il spirt (spirit), cognossi (to know), la inteligjence (intelligence), il palaç (palace), il popul (people), vê di (must, to have to), un ordin (order, command), alt (high), dome (only, but), par vie di (because of, by way of), la sente (throne).

Verse 33: Poben, il faraon al à di cjatâ fûr un om di sperience e di sintiment (well now, Pharaoh is to find a man of experience and discernment) che al puedi vê il comant di dut l’Egjit (who may take command [may be able to have command] of the whole of Egypt).

Verses 34-35: Il faraon al à di metisi in vore (Pharaoh is to mobilise himself [set himself to task]) e al à di nomenâ sorestants (and he is to name chiefs) par chel cont (with regard to this matter) in dute la regjon (in all the region). Tai siet agns di bondance (during the seven years of plenty), la tiere dal Egjit e à di meti di bande la cuinte part (the land of Egypt is to set aside the fifth part); dute la robe di chestis anadis buinis le tiraran dongje (all the produce of these good years shall be gathered [shall they gather]) e a ingrumaran il forment sot il comant dal faraon (and the grain shall be stockpiled [and they shall stockpile the grain] under Pharaoh’s authority). A metaran la robe tes citâts cun tant di vuaite: the produce shall be stored in the cities and kept under watch (they shall put the produce in the cities, complete with guards [guard]).

Verse 36: Cheste robe e servissarà di scorte a la tiere (this produce shall serve as a reserve for the land) pai siet agns di miserie (during the seven years of famine) che a plombaran su la tiere dal Egjit (that will come down upon the land of Egypt) e la tiere no sarà fruçade par colpe de miserie (and {as such} the land shall not be destroyed on account of the famine).

Verses 37-38: Il resonament i plasè al faraon e a ducj i siei ufìciâi (his plan [reasoning] pleased Pharaoh and all his officials [was pleasing to Pharaoh and to all his officials]) e il faraon ur disè ai siei uficiâi (and Pharaoh said to his officials): dulà podìno cjatâ un om compagn di chest (where ever would we find another man such as this [where may we find a man identical to this one]), che al vedi cun sè il spirt di Diu? (with whom might be the spirit of God [who might have with him(self) the spirit of God]?).

Verse 39: Pharaoh says to Joseph: dal moment che Diu ti à fat cognossi dutis chestis robis (since the time that God has made known to you all these things), no ’nd è nissun che al vedi la tô inteligjence e il to sintiment (there is no other [there is no one] who might have your intelligence and discernment).

Verse 40: Poben, tu sarâs tu il sorestant dal gno palaç (well then, you shall be the chief of my palace) e dut il gno popul al varà di stâ ai tiei ordins (and all my people are to obey your command [be at your orders]); jo o sarai plui alt di te dome par vie de mê sente (I will be superior to you [higher than you] only by virtue of [by way of] my throne).

Supplementary examples related to a few of the usages appearing in these verses:

Meti in vore (to put to use, to put into practice, to put to work): meti in vore un progjet (to get a project underway); meti in vore il spetacul (to get the show underway); meti in vore un plan di evacuazion (to set up an evacuation plan); e je rivade la ore di metisi in vore (the time has come for us to get to work); metisi in vore par finî i compits (to get to work as to finish the tasks).

Meti di bande (to set aside, to put away, to put in storage): la scuadre e à metût di bande ogni sium di vitorie (the team has abandoned all hope [every dream] of winning); o ai metût di bande dutis lis maiis di invier (I have put away all my winter pullovers); meti di bande lis emozions (to cast one’s emotions aside).

Tirâ dongje (to pull together, to bring together, to gather): al tire dongje dutis lis miôr cualitâts de famee (he has within him [he brings together] all the best qualities of the family); tirâ dongje lis pioris tal tamar (to round up the sheep into the pen); tirâ dongje cuadris par une mostre (to gather paintings for an exhibit).

Ingrumâ (to pile up, to accumulate, to amass): no âstu ingrumât avonde bêçs? (have you not accumulated enough money?); o vin ingrumât i claps intun cjanton (we piled the stones up in a corner); la none e ingrume ducj i bêçs de pension (grandmother saves up all her pension money); la nêf si ingrume sul cuviert (the snow piles up on the roof); i nûi si ingrumin parsore de citât (the clouds accumulate over the city).

Versets 41-52

Vocabulary: (to say), il faraon (pharaoh), meti (to put, to place), la man (hand), la tiere (land), gjavâ (to remove, to take off), il dêt (finger), un anel (ring), riviestî (to robe, to array; also rivistî), il fîl (thread), fin (fine), il cuel (neck), la golane (chain; also golaine), d’aur (of gold, golden), montâ (to mount, to get in/on), il cjar (chariot), biel (fine), berlâ (to cry out, yell), denant di (before, ahead of), deventâ (to become), il sorestant (chief), la regjon (region), un ordin (order, command), alçâ (to lift up, to raise), il pît (foot), il non (name), cjoli (to take), la fie (daughter), il predi (priest), visitâ (to visit), trente (thirty), un an (year), presentâsi (to present oneself), devant di (before, in front of), il re (king), daspò (afterwards), slontanâsi di (to take leave of), passâ (to pass, to traverse), fûr par fûr (through and through), siet (seven), la bondance (abundance, plenty), butâ (to produce), tant che mai (in great quantity), ingrumâ (to pile up, to stockpile), la robe (produce), grant (great, big), meti vie (to put away), la citât (city, town), la campagne (field, open land), dulintor (surrounding), il forment (grain), il savalon (sand), il mâr (sea), tant (so much), stâ daûr ai conts (to keep count of), un disordin (great amount), sproposetât (disproportionate, excessive), rivâ (to arrive, to come), la miserie (famine), il frut (boy, child), parturî (to bear), prin (first), dismenteâ (to forget), la pene (affliction, hardship), la famee (family), il pari (father), secont (second), la furtune (fortune; also fortune), la disgracie (misfortune, adversity).

Verse 41: Pharaoh says to Joseph: ve: jo o met tes tôs mans dute la tiere dal Egjit (see, I put into your hands all the land of Egypt).

Verse 42: E il faraon si gjavà dal dêt l’anel (and Pharaoh took his ring off his finger) e lu metè tal dêt di Josef (and put it on Joseph’s finger); lu riviestì di fîl dal plui fin (he robed him in the finest {linen} threads [{linen} threads of the most fine]) e i metè tor dal cuel la golane d’aur (and put about his neck a gold chain).

Verse 43: Lu fasè montâ sul cjar plui biel (he had him ride in [made him get on] the most choice chariot) che al veve dopo dal so (after his own [which he was having after his own]) e a berlavin devant di lui (and they cried out [were crying out] before him): abrek (abrek). E cussì al deventà sorestant di dute la regjon dal Egjit: and so he became chief of all the region of Egypt.

Verse 44: Pharaoh says to Joseph: il faraon o soi jo (I am Pharaoh), ma però cence il to ordin (but without your command) nissun nol podarà alçâ ni la man ni il pît in dut l’Egjit (no one shall lift up [no one shall be able to lift up] hand or foot in all of Egypt). Friulian uses a double negative: nissun (no one); no… ni… ni (neither… nor).

Verse 45: E il faraon i metè non a Josef Sofnat-Paneac (and Pharaoh gave [put] to Joseph the name Zaphenath-Paneah) e i fasè cjoli Asenat, fie di Potifere, predi di On (and gave him for wife [unto him made to take] Asenath daughter of Potiphera, priest of On). E Josef al visità dute la regjon dal Egjit: and Joseph visited all the region of Egypt.

Verse 46: Josef al veve trent’agns (Joseph was thirty years old [was having thirty years]) cuant che si presentà devant dal faraon, re dal Egjit (when he presented himself before Pharaoh, king of Egypt). Daspò Josef si slontanà dal faraon (afterwards, Joseph took leave of Pharaoh) e al passa fûr par fûr dute la tiere dal Egjit (and traversed through and through all the land of Egypt).

Verses 47-48: Tai siet agns di bondance (during the seven years of plenty) la tiere e butà tant che mai (the land produced in great quantity) e lui al ingrumà dute la robe dai siet agns (and he stockpiled all the produce of the seven years) cuant che te regjon dal Egjit e jere grande bondance (when great abundance was in the region of Egypt) e al metè vie la robe tes citâts (and stored [put away] the produce in the cities), metint in ogni citât la robe de campagne dulintor (storing [putting] in every city the produce from the surrounding fields).

Verse 49: Josef al metè vie il forment come il savalon dal mâr (Joseph stored [put away] grain like sand of the sea), tant e po tant (so very much) che no si rivave plui nancje a stâ daûr ai conts (that it was utterly impossible to keep count of it [that one was no more even able to keep up with (stay behind) the accounts]), parcè che and jere un disordin sproposetât (for there was an excessively great amount thereof).

Verse 50: Prime che al rivàs l’an de miserie (before the year of famine came [was arriving]), Josef al à vût doi fruts (Joseph begot two sons [two boys]), parturîts di Asenat (borne by Asenath), fie di Potifere, predi di On (daughter of Potiphera, priest of On).

Verse 51: Josef i metè non al prin Manasse (Joseph named the first [put unto the first {the} name] Manasseh) “parcè che, dissal (for, he said), Diu mi à fat dismenteâ la mê pene (God has made me forget my affliction) e dute la famee di gno pari” (and all the family of my father).

Verse 52: Al secont i metè non Efraim (the second he named [unto the second he put {the} name] Ephraim) “parcè che, dissal (for, he said), Diu mi à dade furtune te tiere de mê disgracie” (God has given me fortune in the land of my misfortune).

Versets 53-57

Vocabulary: finî (to finish, to end), siet (seven), un an (year), la bondance (abundance, plenty), la tiere (land), propit come (just as), (to say), scomençâ (to start, to begin), rivâ (to arrive, to come), la miserie (famine), dapardut (everywhere), mancjâ (to be lacking), il pan (bread), patî (to endure, to undergo), la fan (hunger; also la fam), berlâ (to cry out, to yell), il faraon (pharaoh), volê (to want), lâ di (to go unto), regnâ (to reign), viergi (to open; also vierzi), il dipuesit (depository, store), il forment (grain), intant (whilst, as), cressi (to grow, to increase), di ogni bande (from all directions), comprâ (to buy, to acquire), il mont (world), la pôre (fear, fright).

Verses 53-54: Po a finirin i siet agns di bondance che a jerin stâts te tiere dal Egjit (the seven years of plenty that had been in the land of Egypt then came to an end [finished]), propit come che al veve dit Josef (just as Joseph had said), e a scomençarin a rivâ i siet agns di miserie (and the seven years of famine began to set in [began to arrive]). E fo miserie dapardut, ma in dut l’Egjit nol mancjave il pan: and there was famine everywhere, but nowhere in Egypt was there lack of bread (but the bread was not lacking in all Egypt).

Verse 55: Però ancje la tiere dal Egjit e patì la fan (but the land of Egypt also suffered hunger) e il popul al berlà al faraon che al voleve pan (and the people cried out to Pharaoh for bread [that they were wanting bread]) e il faraon ur disè a ducj i egjizians (and Pharaoh said to the Egyptians): lait di Josef e fasêt ce che us dîs lui (go to Joseph and do as [do what] he tells you).

Verse 56: La fan e regnave sun dute la tiere: the famine was reigning over all the land. Alore Josef al viergè ducj i dipuesits di forment (so Joseph opened all the stores of grain) e al vendè il forment ai egjizians (and sold grain to the Egyptians), intant che la fan e cresseve in dute la tiere dal Egjit (as the hunger worsened [was increasing] in all the land of Egypt).

Verse 57: A rivavin in Egjit di ogni bande (people came [they came] to Egypt from every direction) par comprâ forment di Josef (to buy grain from Joseph), parcè che in dut il mont e regnave une miserie di fâ pôre (for throughout the world a frightful famine was reigning).