You will now study the Friulian text of Esodo 7; in this seventh chapter of the book of Exodus, you will begin reading about lis plais dal Egjit (the plagues of Egypt). Of the ten plagues in total, you will read in this chapter about the first two: l’aghe tramudade in sanc (water turned into blood) and i crots (frogs). The Friulian for plague is la plaie; in the text, you find the variant spelling la plae.
If you are arriving on this site for the first time, begin your study of the Friulian language here.
Read Esodo 7
Vocabulary: il profete (prophet), ordenâ (to order, to command), ripeti (to repeat), lassâ lâ vie (to allow to go), indurî (to harden), il cûr (heart), un disordin di (a great deal of), il spieli (marvel, wonder), la robone (wonder, marvel), di no crodi (unbelievable), scoltâ (to listen), slungjâ la man (to extend one’s hand), fâ saltâ fûr (to make come out, to bring forth), la schirie (army, host), il cjastic (punishment), visâsi (to remember), di li di lôr (from there amongst them), inacuarzisi (to realise, to take note), presentâsi denant di (to present oneself before).
Verse 3: un disordin di spiei e di robonis di no crodi (an unbelievably great deal of marvels and wonders).
Cjastics che a varan di visâsi, from verse 4, is to be understood as punishments that they will remember. From verse 5, o fasarai saltâ fûr di li di lôr i israelits is to be understood as I shall bring forth the Israelites from there amongst them (that is, out of Egypt from amongst the Egyptians). In this same verse, the initial i of the verb inacuarzisi has been contracted in si ’nacuarzaran che (they will realise that).
Vocabulary: fâ un spieli (to perform a marvel), il baston (rod, staff), butâ (to throw, to cast), tramudâsi in (to turn into), il madrac (snake, serpent), fâ daûr (to do according to), il mago (wise man), il strolic (magician), il striament (enchantment, wizardry), fâ precîs edentic (to do exactly the same), ognidun (each one [of them]), gloti (to swallow up), ma però (but), indurîsi (to become hardened), ancjemò piês (even worse), propit come che (just as), antiviodi (to foresee, to predict).
Review the second-person singular imperative form of the verb cjoli, which you find in verse 9: cjol il baston (take the rod). From verse 10, a faserin daûr che ur veve ordenât il Signôr is to be understood as they did what the Lord had ordered them, they did according to what the Lord had commanded them.
You should be able to make out the meaning of the rest of these verses with the aid of the vocabulary listed above.
You now read about the first plague: l’aghe tramudade in sanc (water turned into blood).
Vocabulary: deventâ (to become), ancjemò plui dûr (even harder), doman a buinore (tomorrow morning), su l’ore che (at the time when), lâ jù ta l’aghe (to go down to the water), fermâsi (to stop oneself), spietâ (to wait for, to await), la rive (shore), il flum (river), mandâ di (to send unto), fâ un sacrifici (to make a sacrifice), il desert (desert), fintremai cumò (up until now), fâ savê (to make known), vê in man (to have in one’s hand), bati (to strike, to hit), il sanc (blood), il pes (fish), crepâ (to die), un infet (contamination), deventâ un tâl infet che (to become such a contamination that; that is, to become so contaminated that), bevi (to drink), no… altri (no more), sore (above), il canâl (canal), il palût (swamp, marsh), la risierve (reserve), incolm di (full of), parfin (even), un arbul (tree), il clap (stone).
Recall the masculine third-person singular of the presint indicatîf of the verb volê, which is al vûl. In verse 14, you read: nol vûl lassâ lâ il popul (he does not want to let the people go).
From verse 15, spietâlu means to wait for him. With the verb spietâ, the person awaited is a direct object; there is thus no need for the Friulian equivalent of the preposition for as used in the English to wait for. An English equivalent functioning in the same way as spietâlu is to await him.
In verse 18, you read: i pes dal flum a creparan (the fish of the river will die) e il flum al deventarà un tâl infet (and the river will become so contaminated; literally, such a contamination) che i egjizians no podaran bevi altri l’aghe dal flum (that the Egyptians will no longer be able to drink the water from the river).
Verse 19: dute la tiere dal Egjit (all the land of Egypt) e sarà incolme di sanc (will be full of blood), parfin i arbui e i claps (even the trees and stones). It would appear to me that the Friulian has not got this sentence quite right, and that it should have rather read as something along the lines of: dute la tiere dal Egjit e sarà incolme di sanc, parfin i recipients di len e di clap. Un recipient is a drinking vessel; the sense to be conveyed here was that not only the water of the Nile should be nauseous but also the vessels from which the water was consumed, whether they be of wood (di len) or stone (di clap).
Vocabulary: alçâ (to raise), dâ un colp (to strike, to hit; literally, to give a strike), presince di (before, in front of), cerçâ (to taste, to try; can be understood here as to drink), no… gran (not at all, hardly), fâ compagn (to do the same), no… lafè (not at all, hardly), precîs che (just as), la spale (shoulder), voltâ lis spalis (to turn away; literally, to turn one’s shoulders), cence nancje (without even), scomponisi (to get perturbed), il fat (fact; can be understood here as occurrence, event), sgjavâ (to dig), dongje di (near), cirî (to look for, to seek), aghe di bevi (water to drink), tacâ (to take on), dâ jù (to strike), passâ (to go by, to elapse), siet dîs (seven days).
From verse 23, cence nancje scomponisi dal fat can be understood as without even being perturbed by the event.
You now read about the second plague: i crots (frogs).
Vocabulary: rifudâsi (to refuse; also refudâsi), une invasion (invasion; can be understood here as infestation), il crot (frog), par dute la regjon (throughout the region), invadi (to invade; can be understood here as to infest), invadût di (infested with), saltâ (to jump), petâ (to collide), la cjamare (bedroom), durmî (to sleep), il jet (bed), il fôr (oven), la panarie (breadbasket).
In verse 28, of the frogs, you read: (i crots) a petaran dentri inte tô cjase. Then, in verse 29, you read: i crots ti petaran intor ancje a ti. One of the meanings of petâ is to collide, to run into; in the context of these verses, you can understand it as meaning to show up (all around).