Numbers 11 in Friulian

The eleventh chapter of the book of Numbers treats of: Tabere (Taberah); lis cuais (quails).

The first-time visitor to this site ought to begin his study of the Friulian language here.

Read Numars 11

To read the Friulian text of the Bible associated with the notes below or listen to its audio, visit Bibie par un popul and consult Numars 11. An archived version of the text is found here.

Verset 1

Sicheduncje il popul al tacà (therefore the people started) a bruntulâi malamentri a lis orelis dal Signôr (grumbling in a bad way unto the ears of the Lord). Il Signôr ju sintì (the Lord heard them) e la sô rabie si infogà (and his anger came ablaze) e il fûc dal Signôr si invià framieç di lôr (and the fire of the Lord sent itself off amongst them) e al glotè l’ultime part dal campament (and swallowed the uttermost part of the encampment).

Vocabulary: sicheduncje (therefore), il popul (people), tacâ (to start), bruntulâ (to grumble), malamentri (in a bad way), la orele (ear), sintî (to hear), la rabie (anger), infogâsi (to come ablaze), il fûc (fire), inviâsi (to send oneself off), framieç di (amongst), gloti (to swallow), ultin (uttermost), la part (part), il campament (encampment).

Notes: Tacâ means to start; tacâ a bruntulâ, then, means to start grumbling. We read that the people started grumbling in a bad way unto the ears of the Lord: a lis orelis dal Signôr. A number of passât sempliç (simple past) forms of the third-person singular appear in this first verse: il popul al tacà (the people started); il Signor ju sintì (the Lord heard them); la sô rabie si infogà (his anger came ablaze); il fûc dal Signôr si invià framieç di lôr (the fire of the Lord sent itself off amongst them); [il fûc dal Signôr] al glotè l’ultime part dal Signôr ([the fire of the Lord] swallowed the uttermost part of the encampment). The adjective ultin normally takes the rendering last; for clarity, it is better understood here if taken as uttermost. The four forms of ultin are: ultin (masculine singular); ultins (masculine plural); ultime (feminine singular); ultimis (feminine plural).

Verset 2

Il popul al berlà viers di Mosè (the people cried forth unto Moses); Mosè al preà (Moses prayed) e il fûc si distudà (and the fire extinguished itself).

Vocabulary: il popul (people), berlâ (to cry forth), viers di (unto), preâ (to pray), il fûc (fire), distudâsi (to extinguish oneself).

Notes: More instances of the passât sempliç of the third-person singular occur in this verse: il popul al berlà (the people cried forth); Mosè al preà (Moses prayed); il fûc si distudà (the fire extinguished itself). Berlâ, preâ and distudâ all end in in the infinitive, whence the ending in their passât sempliç form of the third-person singular. The people cried forth unto Moses: viers di Mosè.

Verset 3

Chel lûc lu clamarin Tabere (that place they called Taberah), parcè che il fûc dal Signôr (for the fire of the Lord) si jere inviât framieç di lôr (had sent itself off amongst them).

Vocabulary: chel (that), il lûc (place), clamâ (to call), Tabere (Taberah), parcè che (for), il fûc (fire), inviâsi (to send oneself off), framieç di (amongst).

Notes: The place was named Taberah: chel lûc lu clamarin Tabere (that place they called Taberah). A clamarin (they called) is the third-person plural of the passât sempliç of the verb clamâ; the atonic third-person plural a disappears in the presence of the direct object lu, so that they called it is expressed in Friulian as lu clamarin. Chel lûc lu clamarin Tabere translates very literally as that place they called it Taberah; utterances of the sort are not uncommon in Friulian. Si jere inviât is the third-person singular of the trapassât prossim, so that parcè che il fûc dal Signôr si jere inviât framieç di lôr means for the fire of the Lord had sent itself off amongst them.

Verset 4

A la int vignadice ch’e jere framieç dal popul (unto the individuals from away who were amongst the people) i capità une grande fan (did a great craving befall); ancje i fîs di Israel a scomençarin a lamentâsi e a dî (also the sons of Israel started complaining and saying): cui podaraial dânus cjar di mangjâ? (who will be able to give us flesh to eat?).

Vocabulary: la int (individuals), vignadiç (from away), framieç di (amongst), il popul (people), capitâ (to befall), grant (great), la fan (craving), ancje (also), il fi (son), scomençâ (to start), lamentâsi (to complain), (to say), cui (who), podê (to be able), (to give), la cjar (flesh), mangjâ (to eat).

Notes: Of the adjective vignadiç, the four forms are: vignadiç (masculine singular); vignadiçs (masculine plural); vignadice (feminine singular); vignadicis (feminine plural). Whereas the feminine int means people in the sense of individuals, the masculine popul means people in the sense of nation. Like tacâ from the first verse, scomençâ means to start. Consider: tacâ a bruntulâ (to start grumbling; verse 1); scomençâ a lamentâsi (to start complaining; verse 4); scomençâ a dî (to start saying; verse 4). The feminine noun fan (also expressed in Friulian as fam) has now taken three different renderings in English: hunger, famine and now craving. That which the people experienced was not hunger resulting from want of sustenance, for they had the manna to sustain them, and much less famine, but rather craving by reason of their covetousness for the eating of flesh.

Verset 5

Nus vegnin tal cjâf (unto us do they come into mind) i pes che o mangjavin par dibant ventijù pal Egjit (the fish which we would eat for nothing down there throughout Egypt), lis anguriis, i melons, il puâr, lis civolis e l’ai (the watermelons, the melons, the leeks, the onions and the garlic).

Vocabulary: vignî (to come), il cjâf (mind), il pes (fish), mangjâ (to eat), par dibant (for nothing), ventijù (down there), la angurie (watermelon), il melon (melon), il puâr (leek), la civole (onion), l’ai (garlic).

Notes: The masculine noun cjâf means head, but it may rendered mind here, as it is employed in the sense of recalling a thing: nus vegnin tal cjâf (unto us do they come into mind; which is to say, we remember). The Friulian for fish is the masculine noun il pes; its plural form is i pes. Where the Friulian makes mention of watermelons, the Polish (see Lb 11:5, for comparison) makes mention of cucumbers. For information: the Friulian for cucumber is the masculine noun cudumar.

Verset 6

Cumò la nestre vite e va denant-daûr (now our life worseneth); no vin plui nuie (we have not a thing more) e i nestris vôi a viodin dome cheste mane (and our eyes see but this manna).

Vocabulary: cumò (now), nestri (our), la vite (life), lâ denant-daûr (to worsen), plui nuie (not a thing more), il voli (eye), i vôi (eyes), viodi (to see), dome (but), chest (this), la mane (manna).

Notes: Two instances of the Friulian for our, which is nestri, occur in this verse: la nestre vite (our life) and i nestris vôi (our eyes). The four forms of nestri are: nestri (masculine singular); nestris (masculine plural); nestre (feminine singular); nestris (feminine plural). More examples: il nestri libri (our book); i nestris libris (our books); il nestri campament (our encampment); i nestris campaments (our encampments); la nestre cjase (our house); lis nestris cjasis (our houses); la nestre famee (our family); lis nestris fameis (our families). The Israelites say: cumò la nestre vite e va denant-daûr (now our life worseneth); a very literal rendering of the Friulian lâ denant-daûr results in to go forwards-rearwards, which is to say, to worsen. No vin plui nuie: we have not a thing more. I nestris vôi a viodin dome cheste mane: our eyes see but this manna.

Verset 7

La mane e jere sul stamp de semence dal curiandul (the manna was after the likeness of coriander seed) e e semeave une pês profumade (and seemed like fragrant pitch).

Vocabulary: la mane (manna), sul stamp di (after the likeness of), la semence (seed), il curiandul (coriander), semeâ (to seem {like}), la pês (pitch), profumât (fragrant).

Notes: The imperfet indicatîf occurs twice: la mane e jere (the manna was); e semeave (it seemed). The imperfet indicatîf is used to convey the ongoing nature of an action in the past. Of the adjective profumât, the four forms are profumât (masculine singular); profumâts (masculine plural); profumade (feminine singular); profumadis (feminine plural).

Verset 8

Il popul al leve ator a cjapâle sù (the people would go about taking it up); po le masanave cu la muele (then they would mash it in a mill) o le pestave tal mortâr (or would crush it in a mortar), le faseve cuei tes citis (they would make it cook in pots) o al faseve a uso fuiacis (or would make {thereof} after the manner of cakes); e veve dut il savôr de paste cul vueli (it had all the flavour of paste with oil).

Vocabulary: il popul (people), lâ ator (to go about), cjapâ sù (to take up), po (then), masanâ (to mash), la muele (mill), pestâ (to crush), il mortâr (mortar), (to make), fâ cuei (to make cook), la cite (pot), a uso (after the manner of), la fuiace (cake), dut (all), il savôr (flavour), la paste (paste), il vueli (oil).

Notes: The people would go about collecting the manna: il popul al leve ator a cjapâle sù (the people would go about taking it up). Al leve is the masculine, third-person singular of the imperfet indicatîf of the verb (to go). With more examples of the imperfet indicatîf, we read that which the people would do with the manna: le masanave cu la muele (they would mash it in a mill); le pestave tal mortâr (they would crush it in a mortar); le faseve cuei tes citis (they would make it cook in pots); al faseve a uso fuiacis (they would make {thereof} after the manner of cakes). All of the foregoing verbs employ the masculine of third-person singular to agree with il popul. The manna had the flavour of a dainty with oil: une paste cul vueli.

Verset 9

Cuant che vie pe gnot e colave la rosade sul campament (when, during the night, the dew would fall upon the encampment), e vignive jù ancje la mane (also the manna would come down).

Vocabulary: cuant che (when), vie par (during), la gnot (night), colâ (to fall), la rosade (dew), il campament (encampment), vignî jù (to come down), ancje (also), la mane (manna).

Notes: Vie pe gnot: during the night; more examples of a similar nature: vie pal dì (during the day); vie pal mês (during the month); vie pal istât (during the summer); vie pal invier (during the winter). Par contracts with la to form pe; with il it contracts to form pal. E colave (would fall) and e vignive jù (would come down) are both feminine singular forms of the imperfet indicatîf; their subjects are the feminine singular rosade for the former, and the feminine singular mane for the latter.

Verset 10

Mosè al sintì il popul che al rugnave in dutis lis fameis (Moses heard the people who would moan in all the families), ognidun denant de sô tende (each before his tent). La rabie dal Signôr si infogà (the anger of the Lord came ablaze) e la robe i lè al cûr ancje a Mosè (and the matter went unto his heart also unto Moses).

Vocabulary: sintî (to hear), il popul (people), rugnâ (to moan), dut (all), la famee (family), ognidun (each), denant di (before), la tende (tent), la rabie (anger), infogâsi (to come ablaze), la robe (matter), (to go), il cûr (heart), ancje (also).

Notes: The people would moan (al rugnave) and Moses heard (Mosè al sintì). Whereas the imperfet indicatîf form al rugnave conveys the past-time ongoing nature of the moaning, the passât sempliç form al sintì indicates that the hearing occurred at a specific point. The moaning came about in all the families (in dutis lis fameis), each before his tent (ognidun denant de sô tende). We read that the matter of the unthankfulness of the people upset also Moses: la robe i lè al cûr ancje a Mosè (the matter went unto his heart also unto Moses), which is to say that Moses was displeased with the people on the same account as was the Lord. Consider: (to go); la robe e lè (the matter went); la robe i lè (the matter went unto him); la robe i lè al cûr (the matter went unto him unto the heart, which is to say, the matter went unto his heart); la robe i lè al cûr ancje a Mosè (the matter went unto his heart also unto Moses).

Verset 11

Mosè i disè al Signôr (Moses said unto the Lord): parcè mo i âstu fate cheste malegracie al to famei? (why then hast thou made this ill manner unto thy servant?). Parcè mo no mi âstu a grât (why then hast thou me not in favour), che tu mi âs metude sù pe schene (that thou hast put upon my back) la cjame di dute cheste int? (the charge of all this people?).

Vocabulary: (to say), parcè mo (why then), (to make), chest (this), la malegracie (ill manner), il famei (servant), vê a grât (to have in favour), meti sù par (to put upon), la schene (back), la cjame (charge), dut (all), la int (people).

Notes: The past participle fat has taken its feminine singular form fate to agree with the feminine singular malegracie; likewise the past participle metût has taken the form metude to agree with the feminine singular cjame.

Verset 12

Lu àio cjapât sù jo chest popul?: is it I who have conceived this people? Lu àio fat jo, par che tu mi disis (did I make them, that thou shouldest say unto me): puartital tal grim (bear them in thy lap), come che la braçule e puarte chel che al tete (as the nursemaid beareth that one which suckleth), fintremai te tiere (so far as into the land) che tu ur e âs imprometude ai lôr vons (which thou promised unto their forefathers) cun tant di zurament? (complete with oath?).

Vocabulary: cjapâ sù (to conceive), chest (this), il popul (people), (to make), (to say), puartâ (to bear), il grim (lap), come che (as), la braçule (nursemaid), tetâ (to suckle), fintremai (so far as), la tiere (land), imprometi (to promise), i vons (forefathers), cun tant di (complete with), il zurament (oath).

Notes: Cjapâ sù translates literally as to take up (see verse 8, for instance); in this twelfth verse, to ‘take up’ is to be understood as to conceive. Moses asks the Lord: lu àio cjapât sù jo chest popul? (is it I who have conceived this people?). Lu àio fat jo: I have interpreted this question in context as did I make them?, in the sense of did I beget them?, with lu being put for the masculine singular popul. The masculine noun grim has heretofore ever taken the rendering womb, but it cannot be understood so here; in this verse, grim must be taken as lap, given the reference to braçule. Consider: puartâ (to bear); puarte (bear {thou}; second-person singular imperative); puartital (bear them [lit., it] unto thee); puartital tal grim (bear them [lit., it] unto thee in the lap, which is to say, bear them in thy lap).

Verset 13

Dulà varessio di lâ a cjoli la cjar (whither ought I go to get the flesh) di dâje a dute cheste int? (to give it unto all this people?). Parcè che a rugnin daûr di me e a disin (for they moan behind me and say): danus di mangjâ cjar (give us to eat flesh).

Vocabulary: dulà (whither), vê di (to have to), (to go), cjoli (to take), la cjar (flesh), (to give), dut (all), chest (this), la int (people), parcè che (for), rugnâ (to moan), daûr di (behind), (to say), mangjâ (to eat).

Notes: Varessio is the first-person singular of the conditional of the verb vê; when followed by di, it takes the sense of I ought. The verb cjoli (to take) may be rendered here as to get.

Verset 14

Jo no rivi a puartâ dibessôl (I am not able to bear on my own) la cjame di dut chest popul (the charge of all this people); e je une cjame masse grivie par me (it is a charge too onerous for me).

Vocabulary: rivâ a (to be able to), puartâ (to bear), dibessôl (on one’s own), la cjame (charge), dut (all), chest (this), il popul (people), masse (too), grivi (onerous).

Notes: Of the adjective grivi, the four forms are: grivi (masculine singular); grivis (masculine plural); grivie (feminine singular); griviis (feminine plural).

Verset 15

Se tu âs di tratâmi cussì (if thou are to treat me so), pluitost fasimi murî (rather make me die); se tu mi âs a grât (if thou have me in favour), fasimi murî (make me die), che no viodi plui la mê disgracie (that I may see no more my misfortune).

Vocabulary: se (if), vê di (to have to), tratâ (to treat), cussì (so), pluitost (rather), (to make), murî (to die), vê a grât (to have in favour), viodi (to see), no… plui (no more), la disgracie (misfortune).

Notes: The Friulian for I see is jo o viôt, and its subjunctive equivalent is che jo o viodi (that I may see), which, when negated, takes the form che jo no viodi (that I may not see). In this verse, we find: che [jo] no viodi plui (that I may see no more).

Verset 16

Il Signôr i disè a Mosè (the Lord said unto Moses): clame dongje setante oms (call alongside seventy men) fra i anzians di Israel (from amongst the elders of Israel), chei che tu ju cognossis par anzians dal popul (those whom thou knowest as elders of the people) e par siei mestris (and as their masters); meniju te tende de cunvigne (lead them into the tent of the convocation); che si presentin li insieme cun te (let them present themselves there together with thee).

Vocabulary: (to say), clamâ dongje (to call alongside), setante (seventy), un om (man), fra (from amongst), un anzian (elder), cognossi (to know), il popul (people), il mestri (master), menâ (to lead), la tende (tent), la cunvigne (convocation), presentâsi (to present oneself), li (there), insieme cun (together with).

Notes: The Friulian for to lead is menâ; consider the following: mene (lead {thou}; second-person singular imperative); meniju (lead them). The final e of the second-person singular imperative mene changes to i with the addition of the direct object ju (them).

Verset 17

Jo o vignarai jù (I shall come down) e o fevelarai li cun te (and shall speak there with thee); o cjolarai dal spirt che tu âs intorti (I shall take of the spirit which thou hast about thee) par metilu parsore di lôr (to put it over them), par che a puartin cun te la cjame de int (that they should bear with thee the charge of the people), che no tu vedis di puartâle plui dibessôl (that thou should have to bear it no more on thine own).

Vocabulary: vignî jù (to come down), fevelâ (to speak), li (there), cun (with), cjoli (to take), il spirt (spirit), (to have), intorsi (about oneself), meti (to put), parsore di (over), puartâ (to bear), la cjame (charge), la int (people), vê di (to have to), no… plui (no more), dibessôl (on one’s own).

Notes: Consider the following: tu âs (thou hast); che tu vedis (that thou have; that thou may have; that thou should have); che no tu vedis (that thou have not; that thou may have not; that thou should have not).

Verset 18

Tu i disarâs al popul (thou shalt say unto the people): fasêtsi sants par doman (make yourselves holy for tomorrow) e o mangjarês cjar (and ye will eat flesh), parcè che o vês vaît (for ye have wept) a lis orelis dal Signôr (unto the ears of the Lord) disint (in saying): cui nus daraial di mangjâ cjar? (who will give us to eat flesh?). Ce ben che o stavin (how well we were) ventijù pal Egjit (down there throughout Egypt).

Vocabulary: (to say), il popul (people), fâsi (to make oneself), sant (holy), doman (tomorrow), mangjâ (to eat), la cjar (flesh), parcè che (for), vaî (to weep), la orele (ear), (to give), stâ ben (to be well), ventijù (down there).

Notes: Vaît is the past participle of vaî (to weep). Consider: o ài vaît (I have wept); tu âs vaît (thou hast wept); al à vaît (he hath wept); e à vaît (she hath wept); o vin vaît (we have wept); o vês vaît (ye have wept); a àn vaît (they have wept).

Versets 19-20

Poben il Signôr us darà la cjar (well, the Lord will give you the flesh) e vualtris le mangjarês (and ye shall eat it) no par une dì (not for one day), no par doi dîs (not for two days), no par cinc dîs (not for five days), no par dîs dîs (not for ten days), no par vincj dîs (not for twenty days) ma par un mês di file (but for one month straight), fin che no us saltarà fûr des narilis (until it will come forth from your nostrils) e no us ingomearà (and will nauseate you), parcè che o vês butât di bande il Signôr (for ye have cast aside the Lord) che al è framieç di vualtris (who is amidst you) e o vês vaît denant di lui (and have wept before him) disint (in saying): parcè mo sino scjampâts dal Egjit? (why then fled we from Egypt?).

Vocabulary: poben (well), (to give), la cjar (flesh), mangjâ (to eat), la dì; il dì (day), doi (two), cinc (five), dîs (ten), vincj (twenty), il mês (month), di file (straight), fin che (until), saltâ fûr (to come forth), la narile (nostril), ingomeâ (to nauseate), parcè che (for), butâ di bande (to cast aside), framieç di (amidst), vaî (to weep), denant di (before), (to say), parcè mo (why then), scjampâ (to flee).

Notes: Di file, elsewhere rendered in a row (for instance, corante dîs e corante gnots di file [forty days and forty nights in a row]), is here taken as straight given that it is used with un mês (one month), which cannot form a ‘row’. The student will note the use of no with fin che (until), which must not be transferred into the English; consider: fin che (until) no us saltarà fûr (unto you it will come forth) des narilis (from the nostrils) e no us ingomearà (and will nauseate you), which is to say, until it will come from from your nostrils and will nauseate you.

Verset 21

Dissal Mosè (Moses said): chest popul (this people), che jo o soi framieç (amongst whom I am), al à sîscent mil grancj (hath six hundred thousand adult males) e tu tu disis (and thou saist): jo ur darai la cjar (I shall give them the flesh) e int mangjaran par un mês di file (and they will eat thereof for one month straight).

Vocabulary: dissal (he said), chest (this), il popul (people), framieç (amongst), sîscent mil (six hundred thousand), il grant (adult male), (to say), (to give), la cjar (flesh), int (thereof), mangjâ (to eat), il mês (month), di file (straight).

Notes: The student will direct his attention to how Friulian handles its equivalent of amongst whom: chest popul, che jo o soi framieç (this people, amongst whom I am).

Verset 22

Si puedial copâ par lôr (can one kill for them) besteam minût e grant (cattle little and great) di mût che int vedin avonde? (that they should have enough thereof?). O si varaial di dâ dongje par lôr (or ought one draw together for them) dut il pes dal mâr (all the fish of the sea), di mût che a vedin dut chel che al covente? (that they should have all that which is necessary?).

Vocabulary: podê (can), copâ (to kill), il besteam (cattle), minût (little), grant (great), di mût che ({in order} that), int (thereof), (to have), avonde (enough), vê di (to have to), dâ dongje (to draw together), dut (all), il pes (fish), il mâr (sea), chel (that), coventâ (to be necessary).

Notes: Si puedial is the interrogative form of si pues. Che a vedin is the third-person plural of the present subjunctive. Consider: a àn (they have); che a vedin (that they have; that they may have; that they should have). The subjunctive must be employed in conjunction with di mût che.

Verset 23

Il Signôr i rispuindè a Mosè (the Lord responded unto Moses): il braç dal Signôr esal par câs scurtât? (is the arm of the Lord by chance shortened?). Cumò tu viodarâs (now thou wilt see) se ce che o ài dit al sucedarà o no (if that which I have said will come to pass or not).

Vocabulary: rispuindi (to respond), il braç (arm), par câs (by chance), scurtât (shortened), cumò (now), viodi (to see), se (if), ce che (that which), (to say), sucedi (to come to pass), o no (or not).

Notes: Esal (also expressed as isal in Friulian) is the interrogative form of al è. Consider: il braç dal Signôr al è… (the arm of the Lord is…); il braç dal Signôr esal…? (is the arm of the Lord…?).

Verset 24

Alore Mosè al jessì (then Moses went forth) e i contà al popul (and recounted unto the people) lis peraulis dal Signôr (the words of the Lord); al clamà dongje setante oms (he called alongside seventy men) jenfri i anzians dal popul (from amongst the elders of the people) e ju metè torator de tende de cunvigne (and put them roundabout the tent of the convocation).

Vocabulary: alore (then), jessî (to go forth), contâ (to recount), il popul (people), la peraule (word), clamâ dongje (to call alongside), setante (seventy), un om (man), jenfri (from amongst), un anzian (elder), meti (to put), torator di (roundabout), la tende (tent), la cunvigne (convocation).

Notes: Jessî (to go forth) is not to be confused with jessi (to be).

Verset 25

In chel il Signôr al dismontà tal nûl (just then the Lord came down in the cloud) e i fevelà (and spoke unto him): al cjolè il spirt che al jere parsore di lui (he took the spirit which was over him) e lu sborfà sui setante anzians (and sprinkled it upon the seventy elders). Cuant che il spirt si poià parsore di lôr (when the spirit set itself down over them), chei a tacarin a profetâ (those started prophesying) cence podêsi fermâ (without being able to halt themselves).

Vocabulary: in chel (just then), dismontâ (to come down), il nûl (cloud), fevelâ (to speak), cjoli (to take), il spirt (spirit), parsore di (over), sborfâ (to sprinkle), setante (seventy), un anzian (elder), cuant che (when), il spirt (spirit), poiâsi (to set oneself down), chei (those), tacâ (to start), profetâ (to prophesy), cence (without), podê (to be able), fermâsi (to halt oneself).

Note: The reflexive si of fermâsi (to halt oneself) has shifted to the end of podê, to form podêsi fermâ. In conjunction with podê, such movement of si is possible.

Verset 26

Però doi oms (but two men), un di non Eldad e chel altri Medad (the one by the name Eldad and that other Medad), a jerin restâts tal campament (were remained in the encampment) e il spirt si poià parsore di lôr (and the spirit set itself down over them); a jerin di chei notâts (they were of those noted) ma no jerin saltâts fûr par lâ te tende (but were not come forth to go into the tent); si meterin a profetâ tal campament (they put themselves to prophesying in the encampment).

Vocabulary: però (but), doi (two), un om (man), il non (name), chel altri (that other one), restâ (to remain), il campament (encampment), il spirt (spirit), poiâsi (to set oneself down), parsore di (over), notâ (to note), saltâ fûr (to come forth), (to go), la tende (tent), metisi (to put oneself), profetâ (to prophesy).

Notes: Si meterin a profetâ: they put themselves to prophesying; or, put more simply, they started prophesying.

Verset 27

Un fantaçut al lè a contâi il fat a Mosè (a youth went to recount the fact unto Moses) e i disè (and said unto him): Eldad e Medad a son che a profetin tal campament (Eldad and Medad are prophesying in the encampment).

Vocabulary: il fantaçut (youth), (to go), contâ (to recount), il fat (fact), (to say), profetâ (to prophesy), il campament (encampment).

Verset 28

Alore Gjosuè, fi di Nun (then Joshua son of Nun), che di frut in sù i veve fat di famei a Mosè (who, from lad upwards, had acted as servant unto Moses), i disè (said unto him): Mosè, paron (Moses, {my} lord), improibissiural (forbid it unto them).

Vocabulary: alore (then), il fi (son), il frut (lad), in sù (upwards), fâ di famei (to act as servant), (to say), il paron (lord), improibî (to forbid).

Notes: Improibissiural: Of improibî, the second-person singular imperative is improibìs (forbid {thou}). To this is added ur (unto them) and lu (it), which contract to form the ending ural; before the attachment of ural, the imperative improibìs must take the addition of i, which further causes the doubling of the preceding s to prevent the production of /z/ between the vowels. Consider: improibìs + ur + lu –> improibìs + ural –> improibissiural (forbid it unto them).

Verset 29

Ma Mosè i rispuindè (but Moses responded unto him): sêstu gjelôs par me? (art thou jealous for me?). Fossino ducj profetis tal popul dal Signôr (would that we were all prophets in the people of the Lord) e magari che il Signôr ur des a ducj il so spirt (and that the Lord would even give unto all his spirit).

Vocabulary: ma (but), rispuindi (to respond), jessi (to be), gjelôs (jealous), dut (all), il profete (prophet), il popul (people), magari (even), (to give), il spirt (spirit).

Verset 30

Mosè si ritirà tal campament (Moses drew himself back into the encampment), insieme cui anzians di Israel (together with the elders of Israel).

Vocabulary: ritirâsi (to draw oneself back), il campament (encampment), insieme cun (together with), un anzian (elder).

Verset 31

Intant si jere alçât, par ordin dal Signôr, un aiaron (meanwhile a heavy wind, by order of the Lord, had lifted itself) e al puartà sù cuais de bande dal mâr (and it bore up quails from the direction of the sea) e lis fasè colâ dongje dal campament (and made them fall alongside the encampment), par une zornade di viaç di une bande (for one day of journey on the one side) e par une zornade di viaç di chê altre (and for one day of journey on that other), torator dal campament (roundabout the encampment), par une altece di un doi comedons parsore de tiere (for a height of some two cubits over the ground).

Vocabulary: intant (meanwhile), alçâsi (to lift oneself), un ordin (order), un aiaron (heavy wind), puartâ sù (to bear up), la cuae (quail), de bande di (from the direction of), il mâr (sea), (to make), colâ (to fall), dongje di (alongside), il campament (encampment), la zornade (day), il viaç (journey), la bande (side), altri (other), torator di (roundabout), la altece (height), di un doi (of some two), il comedon (cubit), parsore di (over), la tiere (ground).

Verset 32

Il popul al jevà (the people arose) e par dute chê dì (and for all that day) e par dute la gnot (and for all the night) e par dute la dì dopo (and for all the day after) al regonà cuais (they fetched quails). Chel che int veve cjapadis sù di mancul (that one who had taken up the least thereof), int veve dîs homer (had ten homer thereof); lis slargjarin torator dal campament (they broadened them roundabout the encampment).

Vocabulary: il popul (people), jevâ (to arise), dut (all), la dì (day), la gnot (night), dopo (after), regonâ (to fetch), la cuae (quail), int (thereof), cjapâ sù (to take up), di mancul (the least), dîs (ten), un homer (homer), slargjâ (to broaden), torator di (roundabout), il campament (encampment).

Notes: The homer is here rendered homer in Friulian; at Ezechiel 45:11, the name of this measurement instead takes the form comer. Note that this is not the same measurement as the omer (omer). Lis slargjarin: they broadened them, which is to say, they spread them out.

Verset 33

A vevin ancjemò la cjar jenfri dai dincj (they had the flesh yet between their teeth) e no le vevin nancjemò mastiade (and had not yet even chewed it) che la rabie dal Signôr si infogà cuintri dal popul (when the anger of the Lord came ablaze against the people) e il Signôr al pestà il popul (and the Lord inflicted upon the people) cuntun colp tant grant che mai (with a thwack ever so great).

Vocabulary: (to have), ancjemò (yet), la cjar (flesh), jenfri di (between), il dint (tooth), nancjemò no (not yet even), mastiâ (to chew), la rabie (anger), infogâsi (to come ablaze), cuintri di (against), il popul (people), pestâ (to inflict upon), il colp (thwack), grant (great), tant grant che mai (ever so great).

Verset 34

Chel lûc lu clamarin Kibrot-Taave (that place they called Kibroth-Hattaavah), parcè che li e fo soterade la int (for there were the people buried) che si jere lassade paronâ (who had let themselves be ruled over) de masse sglonfonarie (by excessive avidity).

Vocabulary: chel (that), il lûc (place), parcè che (for), li (there), soterâ (to bury), la int (people), lassâsi (to let oneself), paronâ (to rule {over}), masse (excessive), la sglonfonarie (avidity).

Verset 35

Di Kibrot-Taave il popul al partì par Caserot (from Kibroth-Hattaavah did the people depart for Hazeroth) e a Caserot a sostarin (and at Hazeroth did they stop).

Vocabulary: il popul (people), partî (to depart), sostâ (to stop).