Numbers 12 in Friulian

In the twelfth chapter of the book of Numbers, Miriam and Aaron challenge the vocation of Moses. In this chapter, the Friulian refers to Miriam as Marie (Mary), whereas at Esodo 15:20, she is named Miriam (Miriam).

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Read Numars 12

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Verset 1

Marie e Aron a fevelarin cuintri di Mosè (Mary and Aaron spoke against Moses) par vie di chê femine etiopiche (on account of that Ethiopian woman) che lui al veve cjolt (whom he had taken {for wife}); di fat al veve sposade une etiopiche (in fact he had espoused an Ethiopianess).

Vocabulary: fevelâ (to speak), cuintri di (against), par vie di (on account of), la femine (woman), etiopic (Ethiopian), cjoli (to take), di fat (in fact), sposâ (to espouse), la etiopiche (Ethiopianess).

Notes: In this chapter, the Friulian refers to Miriam as Marie (Mary), whereas at Esodo 15:20, she is named Miriam (Miriam). As a point of comparison, this corresponding chapter in the Polish refers to her as Miriam, not Mary. In my renderings of the Friulian, I have followed the Friulian naming, which is to say, Miriam (Miriam); Marie (Mary). Of the adjective etiopic (Ethiopian), the four forms are: etiopic (masculine singular); etiopics (masculine plural); etiopiche (feminine singular); etiopichis (feminine plural).

Verset 2

A diserin (they said): il Signôr àial forsit fevelât (hath the Lord perchance spoken) dome midiant di Mosè? (but by way of Moses?). No àial fevelât (hath he not spoken) ancje midiant di nô? (also by way of us?). Il Signôr al sintì: the Lord heard.

Vocabulary: (to say), forsit (perchance), fevelâ (to speak), dome (but), midiant di (by way of), ancje (also), sintî (to hear).

Notes: Àial? (hath he?) is the interrogative form of al à (he hath). Consider: al à fevelât (he hath spoken); àial fevelât? (hath he spoken?). In the feminine, the forms are e à (she hath); àie? (hath she?). Consider: e à fevelât (she hath spoken); àie fevelât? (hath she spoken?). In the plural: a àn (they have); àno? (have they?). Consider: a àn fevelât (they have spoken); àno fevelât? (have they spoken?).

Verset 3

Mosè al jere mo l’om plui bonari (now Moses was the mildest man) di ducj i oms che a son su la face de tiere (of all the men who are on the face of the earth).

Vocabulary: mo (now), un om (man), bonari (mild), il plui bonari (the mildest), dut (all), la face (face), la tiere (earth).

Notes: Mo (now) is employed here to direct the reader’s attention to a change in the narrative; in the current instance, it is employed to take the reader’s attention from reading about the reproach of Miriam and Aaron to the character of Moses. That Moses was bonari (mild) explains the lack of grounds for the reproach.

Verset 4

Il Signôr i disè dal moment a Mosè, a Aron e a Marie (the Lord said on the moment unto Moses, Aaron and Mary): jessît fûr ducj i trê *de tende de cunvigne* (go ye forth all three unto the tent of the convocation). A jessirin fûr ducj i trê: they went forth all three.

Vocabulary: (to say), dal moment (on the moment), jessî fûr (to go forth), ducj i trê (all three), la tende (tent), la cunvigne (convocation).

Notes: The Friulian is in error where I have set off de tende de cunvigne by asterisks, as this results in the reading go ye forth all three from the tent of the convocation. The three were to go unto the tent of the convocation, where the Lord would speak in a column of cloud (verse 5); so have I have rendered into English, and not according to the Friulian. The Friulian ought to instead read, for instance, viers de tende de cunvigne (unto the tent of the convocation).

Verset 5

Alore il Signôr al vignì jù (then the Lord came down) tune colone di nûl (in a column of cloud) e si fermà biel jentrant de tende de cunvigne (and halted himself right at the entrance of the tent of the convocation) e al clamà Aron e Marie (and called Aaron and Mary). Lôr doi si faserin indenant: they both came forwards.

Vocabulary: alore (then), vignî jù (to come down), la colone (column), il nûl (cloud), fermâsi (to halt oneself), biel jentrant di (right at the entrance of), la tende (tent), la cunvigne (convocation), clamâ (to call), lôr doi (they both), fâsi indenant (to come forwards).

Notes: Fâsi indenant translates very literally as to make oneself forwards; I have instead taken it as to come forwards, for the sake of comprehension.

Verset 6

Dissal il Signôr (the Lord said): scoltait ben ce che us dîs (hearken ye well unto that which I say unto you). Se o vessis un profete fra di vualtris (if ye have a prophet amongst you), jo, il Signôr, i fevelarès a lui in vision (I the Lord should speak unto him in a vision), o fevelarès cun lui in sium (I should speak with him in a dream).

Vocabulary: (to say), scoltâ (to hearken), ben (well), us (unto you), se (if), (to have), il profete (prophet), fra di (amongst), fevelâ (to speak), la vision (vision), il sium (dream).

Verset 7

Ma no je cussì cul gno famei Mosè (but it is not so with my servant Moses): lui al è l’om plui fedêl (he is the most faithful man) di dute la mê cjase (of all my house).

Vocabulary: cussì (so), il famei (servant), un om (man), fedêl (faithful), il plui fedêl (most faithful), dut (all), la cjase (house).

Verset 8

Jo o feveli cun lui bocje a bocje (I speak with him mouth unto mouth), in vision e no cun induvinei (in view* and not with riddles), e lui al cjale la glorie dal Signôr (and he looketh upon the glory of the Lord). Cemût mai che no vês vût rivuart (how ever is it that ye had not apprehension) a fevelâ cuintri dal gno famei Mosè? (to speak against my servant Moses?).

Vocabulary: fevelâ (to speak), la bocje (mouth), la vision (view), un induvinel (riddle), cjalâ (to look upon), la glorie (glory), cemût mai che (how ever is it that), (to have), il rivuart (apprehension), cuintri di (against).

Notes: Whereas at verse 6 I have taken in vision as in a vision, I have taken it at this eighth verse as in view, for the text of this verse is put in opposition to that of the sixth, which is to say that the Lord spoke with Moses not by means of visions, dreams and riddles, but plainly, in manner apparent.

Versets 9-10

La rabie dal Signôr si infogà cuintri di lôr (the anger of the Lord came ablaze against them) e lui si ’nt lè (and he left); il nûl si slontanà de tende (the cloud departed from the tent) e ve che Marie e jere deventade levrose (and so it was that Mary was become leprous), blancje tant che la nêf (white as snow). Aron al cjalà Marie (Aaron looked upon Mary) e ve ch’e jere levrose (and so it was that she was leprous).

Vocabulary: la rabie (anger), infogâsi (to come ablaze), cuintri di (against), lâsint (to leave), il nûl (cloud), slontanâsi (to part), la tende (tent), ve che (so it was that), deventâ (to become), levrôs (leprous), blanc (white), tant che (as), la nêf (snow), cjalâ (to look {upon}).

Notes: Of the adjective levrôs, the four forms are: levrôs (masculine singular); levrôs (masculine plural); levrose (feminine singular); levrosis (feminine plural).

Verset 11

Aron i disè a Mosè (Aaron said unto Moses): paron ({my} lord), no sta meti su pe nestre schene (put not upon our back) il cjastic dal pecjât (the punishment of the sin) che o vin fat cence pêl di judizi (which we have committed without the least bit of judgement).

Vocabulary: (to say), il paron (lord), meti (to put), la schene (back), il cjastic (punishment), fâ un pecjât (to commit a sin), cence pêl di (without the slightest), il judizi (judgement).

Notes: The Friulian fâ un pecjât (to commit a sin) translates literally as to make (or do) a sin. I have taken cence pêl di as without the least bit of; taken very literally, it translates as without {a} hair of, the masculine pêl being the Friulian for a strand of hair: ‘without {a} hair of’ is nothing more than a figurative Friulian usage meaning without the slightest bit of, without the least bit of.

Verset 12

Che jê no sedi tant che un abort (let her not be as the stillborn one), che al à la cjar za miege sgnangassade (who hath the flesh already half fouled up) cuant che al jes dal grim di sô mari (when it cometh forth from the womb of its mother).

Vocabulary: jessi (to be), tant che (as), un abort (stillborn one), (to have), la cjar (flesh), za (already), mieç (half), sgnangassât (fouled up), cuant che (when), jessî (to come forth), il grim (womb), la mari (mother).

Notes: Of the adjective mieç, the four forms are: mieç (masculine singular); mieçs (masculine plural); mieze (feminine singular); miezis (feminine plural). In this Bible, the spellings miege and miegis are preferred in the feminine; these take the same pronunciation as the standardised mieze and miezis.

Verset 13

Mosè al berlà viers il Signôr (Moses cried forth unto the Lord) e i disè (and said unto him): vuarissile, Diu (heal her, God).

Vocabulary: berlâ (to cry forth), viers (unto), (to say), vuarî (to heal).

Notes: Of vuarî (to heal), the second-person singular imperative is vuarìs. Before the addition of le (her), the s is doubled and an i is inserted: vuarissile. Consider a similar example: improibî (to forbid) takes the form improibìs in the second-person singular of the imperative; forbid it unto them, then, is said improibissiural (Numars 11:28), with doubling of the s and insertion of i before ural (unto them + it).

Verset 14

Il Signôr i rispuindè a Mosè (the Lord responded unto Moses): se so pari i ves spudât in muse (if her father had spit in her face), no saressie restade malapaiade par siet dîs? (would she not have been remained ashamed for seven days?). Ch’e stedi duncje sierade (let her therefore dwell shut forth), lontane dal campament (far from the encampment), par siet dîs (for seven days): po e podarà tornâ a meti pît (then she will be able to put foot {therein} again).

Vocabulary: rispuindi (to respond), il pari (father), spudâ (to spit), la muse (face), restâ (to remain), malapaiât (ashamed), siet (seven), il dì (day), stâ sierât (to dwell shut forth), duncje (therefore), lontan di (far from), il campament (encampment), po (then), podê (to be able), meti (to put), il pît (foot), tornâ a meti (to put again).

Notes: Se so pari i ves spudât in muse: if her father had spit in her face. Consider: se (if) so pari (her father) i (unto her) ves spudât (had spit) in muse (in face).

Verset 15

Marie e restà duncje sierade (Mary therefore remained shut forth), fûr dal campament (outside the encampment), par siet dîs (for seven days); il popul no si metè in viaç (the people did not put themselves in journey) fin che Marie no tornà a meti pît tal campament (until Mary put foot in the encampment again).

Vocabulary: restâ (to remain), duncje (therefore), sierât (shut forth), fûr di (outside), il campament (encampment), siet (seven), il dì (day), il popul (people), metisi in viaç (to put oneself in journey), fin che (until), meti (to put), il pît (foot), tornâ a meti (to put again).

Verset 16

Alore il popul al partì di Caserot (then the people departed from Hazeroth) e si campà tal desert di Paran (and encamped in the desert of Paran).

Vocabulary: alore (then), il popul (people), partî (to depart), campâsi (to encamp), il desert (desert).