In Esodo 11, or the eleventh chapter of the book of Exodus, you begin to read about the tenth plague of Egypt, which is the death of firstborns. In Friulian, this is expressed as la muart dai primarûi (from the masculine singular primarûl, firstborn) or la muart dai prins nassûts.
If you are arriving on this site for the first time, begin your study of the Friulian language here.
Read Esodo 11
Vocabulary: la plae (plague; also plaie), daspò (after, afterwards, then), scugnî (to have to, must), parâ fûr (to drive away, to drive out), visâ (to inform, to advise), puarte cun puarte (next door), d’aur (of gold), d’arint (of silver), vê di buine bande (to have in one’s favour, to look favourably upon), la persone (person), cognossût (known), preseât (esteemed, respected).
God says that he will send yet another plague down to the Pharaoh and Egypt. In verse 2, he then says: vise alore il popul (so inform the people) che ogni om al domandi a di chel dongje di lui (that every man [is to] ask he who is next to him) e ogni femine a di chê che e je puarte cun puarte (and every woman [is to ask] she who is next door) robis d’aur e d’arint (articles of gold and silver).
In verse 3, a vessin is the third-person plural of the coniuntîf imperfet of the verb vê. You read: il Signôr al fasè in mût che i egjizians a vessin il popul di buine bande (the Lord made it so that the Egyptians looked favourably upon the people).
in mût che a vessin
they were having
so that they were having
in mût che i egjizians a vessin il popul di buine bande
so that the Egyptians were having the people on the good side (that is, so that the Egyptians had the people in their favour; so that the Egyptians looked favourably upon the people)
In verse 3, you read that Moses was a very well-known and esteemed person: al jere une persone une vore cognossude (…) e preseade. Note that the adjectives are in feminine form because they agree in gender with the feminine noun persone.
Vocabulary: tor miegegnot (about midnight; also miezegnot), passâ fûr par fûr (to traverse through and through; that is, to go from one end to the other), il prin nassût (firstborn), comprendût (including), sentâsi (to take a seat), la sente (throne), la sclave (female slave), daprûf di (near to, next to), la muele (millstone), murî (to die), ta chê volte (at that time), il berli (outcry, yell), visâsi (to remember), il cjan (dog), vuacâ (to bark), cjapâ par (to take for).
In verse 6, you read: ta chê volte l’Egjit al sarà dut un berli (at that time, Egypt shall be but an outcry), che no si visisi di un compagn (an identical one of which is not remembered) e nancje no ’nt vignarà (and of which shall not come [again]).
The first half of verse 7 reads: ma là che a son a stâ i israelits (but there where the Israelites live) nancje un cjan nol vuacarà cuintri di nissun (not even a dog will bark at anyone), om o nemâl (man or animal). From the remainder of verse 7, par che tu sepis che il Signôr nol cjape Israel pal Egjit is to be understood as meaning so that you know that the Lord does not take Israel for Egypt (that is, so that you know that the Lord differentiates between Israel and Egypt).
Vocabulary: butâsi par tiere (to take to the ground [in deference]), disdegnât (scorned, disdained), al ultin fin (until the very end), slontanâsi (to distance oneself, to go away), scoltâ (to listen), il spieli (marvel, wonder), ancjemò plui (even more), in presince di (in the presence of), indurî (to harden), il cûr (heart), no… gran (not at all, hardly).
From verse 8, you will recall that the imperative vatint means go away, leave, and that jo mi ’nt larai means I shall go away, I shall leave. The verb in question here is lâsint, which you have encountered numerous times in your readings.
In verse 9, you read: par che o puedi fâ ancjemò plui spiei (so that I can perform [literally, make] even more marvels). Compare:
par che o puedi
so that I can