You will now study the Friulian text of Gjenesi 46. The subject of this forty-sixth chapter of the book of Genesis is Israel al va in Egjit (Israel goes to Egypt).
If you are arriving on this site for the first time, begin your study of the Friulian language here.
Read Gjenesi 46
Vocabulary: ufrî un sacrifici (to offer a sacrifice), une vision di vie pe gnot (night vision; literally, vision from during the night), ve chi che o soi (here I am), sierâ (to close), tant a dî (that is to say). Recall that Jacob was given the name Israel, in Gjenesi 32.
Vocabulary: une cananee (Canaanite woman), une persone (person), il predi (priest). Numbers: trentetrê (33), sedis (16), cutuardis (14), siet (7), sessantesîs (66), setante (70). Review how to count in Friulian.
In verse 12, a jerin muarts is to be understood as they had died. Cence contâ, from verse 26, means not to mention (that is, as well as). In this same verse, a jerin in dut sessantesîs is to be understood as there were in all sixty-six of them (literally, they were in all sixty-six). In verse 27, a jerin in doi means there were two of them (literally, they were in two).
For the sake of thoroughness, below is a listing of the names that appear in this grouping of verses. Because of the number of names, I have listed them in alphabetical order.
A-D. Aghi (Haggi), Amul (Hamul), Arde (Ard), Areli (Areli), Arodi (Arodi), Asbel (Ashbel), Asenat (Asenath), Aser (Asher), Beker (Becher), Bele (Belah), Beniamin (Benjamin), Berie (Beriah), Bile (Bilhah), Carmi (Carmi), Cherzon (Hezron), Dan (Dan), Dine (Dinah).
E-J. Eber (Heber), Echi (Ehi), Efraim (Ephraim), Elon (Elon), Enoc (Hanoc), Er (Er), Eri (Eri), Esbon (Ezbon), Gad (Gad), Ghere (Gera), Gherson (Gershon), Gjude (Judah), Guni (Guni), Imne (Jimnah), Israel (Israel), Issacar (Issachar), Isve (Ishuah), Isvi (Isui), Jachin (Jachin), Jacleel (Jahleel), Jacop (Jacob), Jacseel (Jahzeel), Jamin (Jamin), Jasub (Job), Jemuel (Jemuel), Jeser (Jezer), Josef (Joseph).
K-R. Keat (Kohath), Laban (Laban), Levi (Levi), Lie (Leah), Malchiel (Malchiel), Manasse (Manasseh), Merari (Merari), Mupim (Muppim), Naaman (Naaman), Neftali (Naphtali), On (On), Onan (Onan), Palu (Phallu), Perez (Pharez), Potifere (Potiferah), Puve (Phuvah), Rachêl (Rachel), Ros (Rosh), Ruben (Reuben).
S-Z. Saul (Shaul), Sele (Shelah), Serac (Serah), Sered (Sered), Sifion (Ziphion), Silem (Shillem), Simeon (Simeon), Simron (Shimron), Socar (Zohar), Suni (Shuni), Tole (Tola), Upim (Huppim), Usim (Hushim), Zabulon (Zebulun), Zerac (Zarah), Zilpe (Zilpah).
Vocabulary: mandâ indenant (to send ahead), visâ (to advise, to inform), cjatâsi (to be found), intant (meanwhile, during this time), fâ tacâ (to make start, to make go), il cjar (chariot), lâ incuintri (to go unto, to meet), tor dal cuel (around one’s neck), vaî a lunc (to weep at length), tignî a strent (to hold tight), il pastôr (shepherd), menâ daûrsi (to bring along with oneself), clamâ (to call), il mistîr (trade, skill), di frut in sù (since childhood), i vons (forefathers), no podê viodi (to be unable to [with]stand).
From verse 28, visâ Josef di cjatâsi a Gosen means to inform Joseph to go to Goshen. A pene che sal viodè denant, from verse 29, is to be understood as meaning as soon as he saw him in front of himself. In this same verse, tignint (holding) is the present participle of the verb tignî.
In verse 30, Israel says to Joseph: cumò mo o pues ancje murî (now I can even die), dopo di vê viodude la tô muse (after having seen your face) e di vê savût che tu sês ancjemò vîf (and having known that you are still alive).
In verse 31, you read: jo o voi a visâ il faraon (I am off to inform the Pharaoh), where jo o voi is the first-person singular, presint indicatîf of the verb lâ; in other words, it means I go, I am going. Although jo o voi a visâ could be translated as I am going to inform, understand that it does not convey a sense of future time, as in the English I am going (to do something tomorrow, next week, next year, etc.). It is to be understood in the literal sense of heading off in the moment of speaking: I am going just now to inform.
The question ce mistîr fasêso?, from verse 33, is to be understood as what is your trade?, what is your occupation?, etc.
Note the use of di fruts in sù, in verse 34. You will understand this as meaning since we were children (literally, from children up[wards]). Observe also no podê viodi, meaning to be unable to (with)stand, which you have in fact already encountered. Example: no pues viodilu (I cannot stand him).