In this post, you will study the Friulian text of Esodo 2, or the second chapter of the book of Exodus, where the subjects are al nas Mosè (Moses is born), Mosè al scjampe in Madian (Moses flees to Midian), clamade di Mosè (call of Moses). There is a considerable amount of new Friulian vocabulary to learn in this chapter. As for vocabulary that you have already encountered, I continue to list a good deal of it in the notes below with an English translation; if, however, you come across a word that is not translated below and do not recall its meaning, use the search bar to find its English equivalent in the notes of a previous chapter.
If you are arriving on this site for the first time, begin your study of the Friulian language here.
Read Esodo 2
Vocabulary: il canai (child, infant), tignî platât (to keep hidden), par trê mês (for three months), midiant che (given that), fâle francje (to get away with it), la ceste (basket), il papîr (papyrus), smaltâ (to glaze, to daub), il catram (tar), la pês (resin), poâ (to place, to set down; also poiâ), meti (to put), framieç di (amongst), il vencjâr (reed grass), sul ôr dal flum (along the river, riverside), paissâ (to stroll, to walk), plui in là (farther ahead), lâ a finîle (to end up, to turn out), rinfrescjâsi (to refresh oneself), intant che (whilst), la sierve (female servant, handmaid), cjaminâ sù e jù (to walk up and down), regonâ (to fetch).
The expression fâle francje means to get away with it, to pull it off; this expression uses the feminine singular direct object le, with the adjective franc in agreement with it as francje. In verse 3, you read: midiant che no rivave plui a fâle francje (given that she was no longer able to get away with it); what she was no longer able to get away with was keeping the infant hidden. More examples of fâle francje: no i sarà facil di fâle francje (it will not be easy for him to get away with it), cheste volte o soi rivât a fâle francje (this time I have managed to get away with it).
Another expression in this grouping of verses using the feminine direct object le is lâ a finîle, from verse 4. Par viodi cemût ch’e leve a finîle can be understood as meaning in order to see how things would turn out, in order to see what would happen.
Vocabulary: daviergi (to open), il frutin (baby), blecâ (to weep), il dûl (compassion, sympathy), fâ dûl (to move, to touch, to inspire sympathy), cirî (to seek, to look for), la bae (wet nurse; also baie), la tete (breast), dâ di tete (to nurse, to breastfeed), la fantate (girl), puartâ vie (to take away), fâ la pae (to pay one’s wages; also paie), in persone (in person), dispatussâ (to wean), tirâ fûr di (to take out of).
In verse 7, you have two examples of the present subjunctive. You read: vûstu che o ledi a cirîti une bae (do you want me to go find you a wet nurse) framieç des feminis dai ebreus (amongst the women of the Hebrews), che i dedi di tete a di chest frut (who may breastfeed this child)?
Recall the meaning of jal, which you find in verse 10: cuant che il frut al fo dispatussât (when the child had been weaned), jê jal tornà a puartâ a la fie dal faraon (she gave him back to the daughter of the Pharaoh). Jal is a contraction of i + lu. Come che al fos stât so, in this same verse, is to be understood as meaning as though it were his. You also read in this verse that the child was named Moses, or Mosè in Friulian, because he had been taken up from the water.
Vocabulary: deventâ grant (to grow up), lâ a viodi di (to check up on, to go unto), fâ vitis (to suffer), dâ (in v.11 and v.13, to chastise, to inflict abuse), cjalâ ator (to look around), la anime (soul), aventi (there), copâ (to kill), taponâ (to cover, to bury), il savalon (sand), tal indoman (the next day), saltâ fûr (to come out), juste cuant che (just as), pacâ (to strike, to hit, to fight), pacâsi fra di lôr (to fight amongst themselves), il compagn (fellow), implantâ (to initiate), la barufe (fight, argument), il dirit (right), cun ce dirit (with what right; that is, what gives you the right), permetisi (to permit oneself), fâ sentence (to judge), vê voe (to want, to wish; also voie), fâ fûr (to kill), scaturît (frightened, disconcerted), dentri di sè (within himself), sigûr che (surely), aromai (by now), sintî a fevelâ di (to hear word of), la cuistion (question, issue), cirî di (to try to, to seek to), fuî (to flee), lontan di (far from), sentâsi (to sit down), daprûf di (near), il poç (well).
In verses 11 and 13, you find the verb dâ, which, of course, literally means to give, but used here in the sense of to chastise, to inflict abuse, to deliver a punishment, etc. This usage is similar to how English, in colloquial language, might say to give it. In verse 11, you read: al viodè ancje un egjizian che i dave a di un ebreu (he also saw an Egyptian who was chastising a Hebrew; more literally, who was giving it to a Hebrew). Then, in verse 13, you read: parcè mo i dâstu al to compagn? (why then are you chastising your fellow?; more literally, why then are you giving it to your fellow?).
In verse 12, you read: al cjalà ator (he looked around) e, viodint che no ’nd jere anime aventi (and, seeing that there was not a soul there), al copà l’egjizian e lu taponà sot dal savalon (he killed the Egyptian and buried him under the sand).
In verse 14, you find the third-person plural of the presint indicatîf of the verb savê in sigûr che aromai la robe le san ducj (surely all know about it by now). Take note of how Friulian has used the feminine singular direct object le to repeat the reference to la robe; more literally, sigûr che aromai la robe le san ducj can be understood as surely, by now, the thing — all know about it. This syntax is commonly employed in Friulian.
Vocabulary: il predi (priest), urî (to draw [water]), jemplâ (to fill), il laip (trough), imbeverâ (to give water, to make drink water), il pastor (shepherd), parâ vie (to drive away), jevâ sù (to get up), dâ une man (to help, to lend a hand), tornâ indaûr (to go back), cemût mai che (how is it that, why ever is it that), adore (early), gjavâ fûr di (to deliver from, to spare from), la sgrife (claw; the plural sgrifis means claws but is used figuratively here in the sense of clutches), la minuçarìe (flock [of sheep]; synonymous with robe minude), dibessôl (alone), invidâ (to invite), cjoli une bocjade (to have something to eat), acetâ (to accept), sistemâsi (to settle), il forest (foreigner, outsider).
Un pôcs di pastors, from verse 17, can be understood as meaning a few shepherds, some shepherds. In verse 19, the daughters say: un egjizian nus à gjavadis fûr (an Egyptian delivered us) des sgrifis dai pastors (from the clutches of the shepherds); al à ancje urît par nô (he also drew water for us) e nus à imbeverade dute la minuçarìe (and gave water to all the flock for us). The question là esal cumò? means where is he now?, which you find in verse 20.
Vocabulary: murî (to die), gemi (to groan; also zemi), la sclavitût (slavery, enslavement, bondage), berlâ (to yell, to cry out), il jutori (help), clamâ jutori (to call out for help), il berli (outcry, yell), dal font di (by reason of, on account of), lâ sù infint a Diu (to go all the way up to God), il gemit (groan), visâsi di (to remember), il pat (covenant), capî (to understand).
In verse 23, intant al passà une vore di timp is to be understood as meanwhile, much time went by. The use of par, in this same verse, conveys the sense of by reason of, on account of. You read: i israelits a gemevin pe sclavitût che a vevin (the Israelites groaned on account of their bondage; literally, on account of the bondage that they had). Still in verse 23, e berlant a clamavin jutori is to be understood as meaning and (whilst) crying out, they called for help. Following this, dal font di conveys what par does earlier in the verse. You read that their outcries went up to heaven: i lôr berlis (…) a lerin sù infint a Diu (their outcries went all the way up to God).