Genesis 3 in Friulian – Il pecjât di Adam

The third chapter of the book of Genesis tells of the sin of Adam. The Friulian text of this chapter is drawn from Bibie par un popul, made available by Glesie Furlane.

Verse 1

Il madrac al jere il plui galiot di dutis lis bestiis de tiere che il Signôr Diu al veve fatis. I disè a la femine: “Sichè Diu us à dit: No podês mangjâ di ducj i arbui dal zardin?”.

Il madrac al jere il plui galiot (the snake was the most sly) di dutis lis bestiis de tiere (of all the beasts of the earth) che il Signôr Diu al veve fatis (which the Lord God had made). I disè a la femine (it said unto the woman): “Sichè Diu us à dit (so did God say unto you): No podês mangjâ di ducj i arbui dal zardin?” (you may not eat of all the trees of the garden?).

Vocabulary: il madrac (snake), galiot (sly), il plui galiot (the most sly), dut (all), la bestie (beast), la tiere (earth), il Signôr Diu (the Lord God), (to make), (to say), la femine (woman), sichè (so), podê (may), mangjâ (to eat), un arbul (tree), il zardin (garden).

Consider: al à fat (he made; he has made); al veve fat (he had made). The past participle fat takes the feminine plural form fatis in the text of this verse to agree in gender and number with the feminine plural noun bestiis: lis bestiis […] che il Signôr Diu al veve fatis.

I disè a la femine: it said unto the woman. I and a la femine refer to the same person, which is to say, to the woman, for Friulian makes a repetition not observed in English: i (unto her) disè (it said) a la femine (unto the woman), which is to say, it said unto the woman. The indirect i may mean, in its context, unto him, unto her or unto it. In the context of this verse, it means unto her.

Sichè Diu us à dit: so did God say unto you. Us, meaning unto you, is a plural form. Its singular equivalent is ti, meaning unto thee.

The second-person singular of the presint indicatîf of the verb podê is tu tu puedis; its second-person plural equivalent is vualtris o podês. Consider: tu tu puedis mangjâ (thou mayest eat; singular); vualtris o podês mangjâ (you may eat; plural). These instances may also be expressed more simply as tu puedis mangjâ and o podês mangjâ. Negated, these become: tu no tu puedis mangjâ (or simply no tu puedis mangjâ); vualtris no podês mangjâ (or simply no podês mangjâ).

In the matter of Friulian pronunciation, care must be taken when stating how a given word is pronounced, as Friulian pronunciation is subject to considerable variation within its body of speakers. That now said, take note of how vualtris is pronounced by many speakers: /uˈatris/. There is nothing exceptional about this pronunciation. Further to this, the reader’s attention should be drawn to the following point: whilst listening to the recordings, the listener will at times hear a single Friulian reader pronounce a given word in two different ways. Written Friulian has been standardised, but the spoken language continues to present its numerous varieties, wherefore, when reading aloud from text composed in the standard variety, the reader in the recording may be presented with the dilemma of whether to pronounce according to his manner of Friulian, or according to the standardised manner written on the sheet before him. In this way, with certain words, he may find himself passing between the two as he reads aloud.

Verse 2

I rispuindè la femine al madrac: “O podìn mangjâ lis pomis dai arbui dal zardin.

I rispuindè la femine al madrac (the woman responded unto the snake): O podìn mangjâ lis pomis (we may eat the fruits) dai arbui dal zardin (of the trees of the garden).

Vocabulary: rispuindi (to respond), la femine (woman), il madrac (snake), podê (may), mangjâ (to eat), la pome (fruit), un arbul (tree), il zardin (garden).

In the context of this verse, i means unto it – as in unto the snake – and is expressed in conjunction with al madrac, which is to say: i (unto it) rispuindè la femine (responded the woman) al madrac (unto the snake), meaning the woman responded unto the snake.

O podìn is the first-person plural of the presint indicatîf of the verb podê: o podìn (we may); o podìn mangjâ (we may eat).

Verse 3

Dome che de pome dal arbul che al è tal mieç dal zardin, Diu al à dite: No vês ni di mangjânt ni di tocjânt, senò o murirês”.

Dome che de pome dal arbul (but of the fruit of the tree) che al è tal mieç dal zardin (which is in the midst of the garden), Diu al à dite (God has said): No vês ni di mangjânt (you are neither to eat thereof) ni di tocjânt (nor touch thereof), senò o murirês (otherwise you shall die).

Vocabulary: dome che (but), la pome (fruit), il mieç (midst), tal mieç di (in the midst of), il zardin (garden), Diu (God), (to say), vê di (to have to), mangjâ (to eat), mangjânt (to eat thereof), no… ni… ni… (neither… nor…), tocjâ (to touch), tocjânt (to touch thereof), senò (otherwise), murî (to die).

The verb means to have, but vê di means to have to, to be to, must; when is followed by di, sense of obligation is introduced. In this verse, the reader finds in its second-person plural form of the presint indicatîf. Consider: o vês – no vês (you have – you have not); o vês di – no vês di (you have to; you are to; you must – you have not to; you are not to; you must not).

O murirês is the second-person plural of the futûr sempliç of the verb murî, meaning to die.

Verse 4

I disè il madrac a la femine: “Çavareaiso? No je vere che o murirês!

I disè il madrac a la femine (the snake said unto the woman): “Çavareaiso? (are you raving?). No je vere che o murirês! (it is not true that you will die).

Vocabulary: (to say), il madrac (snake), la femine (woman), çavareâ (to rave), vêr (true), murî (to die).

The verb çavareâ (or çavariâ) means to rave, to ramble, to talk nonsense. In the presint indicatîf, its second-person plural form is o çavareais (you rave); the atonic o is shifted to the end to create its interrogative form: çavareaiso? (are you raving?).

The Friulian for true is vêr; it is found in the text of this verse employed in its feminine form vere.

Verse 5

Ma Diu al sa che la dì che vualtris int mangjarês, si vierzaran i vuestris vôi e o sarês come i dius, che a cognossin il ben e il mâl”.

Ma Diu al sa (but God knows) che la dì (that the day) che vualtris int mangjarês (when you will eat thereof), si vierzaran i vuestris vôi (your eyes will open themselves) e o sarês come i dius (and you will be as gods), che a cognossin il ben e il mâl” (who know good and bad).

Vocabulary: ma (but), Diu (God), savê (to know), la dì (day), vualtris (you), int (thereof), mangjâ (to eat), vierzi (to open), vierzisi (to open oneself), il voli (eye), i vuestris vôi (your eyes), come (as), il diu (god), cognossi (to know), il ben (good), il mâl (bad).

The verb savê means to know; al sa is its masculine, third-person singular of the presint indicatîf: lui al sa (he knows); Diu al sa (God knows).

The second-person plural of the futûr sempliç of the verb mangjâ is [vualtris] o mangjarês. At the seventeenth verse of the second chapter of the book of Genesis, encountered was: la dì che tu ’nt mangjarâs; in the text now of the current verse, rather than ’nt (thereof), found is int, with the same meaning: la dì che vualtris int mangjarês. For tu ends in a vowel, it causes int to lose its initial vowel: tu ’nt mangjarâs; the initial vowel is retained in vualtris int mangjarês, for vualtris ends in a consonant.

The Friulian for eye is the masculine voli, with its plural vôi (eyes).

O sarês is the second-person plural of the futûr sempliç of the verb jessi. A cognossin is the third-person plural of the presint indicatîf of the verb cognossi.

Verse 6

La femine e viodè che l’arbul al jere bon di mangjâ e biel di cjalâlu e che al jere, chest arbul, golôs cence fin par rivâ a cognossi dut. E çumà une pome e le mangjà. E int puartà ancje al so om, che al jere cun jê, e ancje lui int mangjà.

La femine e viodè (the woman saw) che l’arbul al jere bon di mangjâ (that the tree was good for eating) e biel di cjalâlu (and fine to look upon) e che al jere, chest arbul, golôs cence fin (and that it was, this tree, endlessly desirable) par rivâ a cognossi dut (as to be able to know all). E çumà une pome (she picked a fruit) e le mangjà (and ate it). E int puartà ancje al so om (and she also bore thereof unto her husband), che al jere cun jê (who was with her), e ancje lui int mangjà (and he also ate thereof).

Vocabulary: la femine (woman), viodi (to see), un arbul (tree), jessi bon (to be good), mangjâ (to eat), biel (fine), cjalâ (to look {upon}), chest (this), golôs (desirable), cence (without), la fin (end), cognossi (to know), rivâ a cognossi (to be able to know), dut (all), çumâ (to pick), la pome (fruit), int (thereof), puartâ (to bear), ancje (also), un om (husband), cun jê (with her).

La femine e viodè: the woman saw. Consider: al viodè; l’om al viodè (he saw; the man saw); e viodè; la femine e viodè (she saw; the woman saw).

Cence fin: endlessly; literally, without end.

Rivâ means to arrive; when rivâ is followed by a and an infinitive, the meaning is one of to be able to. Examples: rivâ a fâ (to be able to do); rivâ a cjoli (to be able to take); rivâ a cognossi dut (to be able to know all).

E çumà une pome e le mangjà: she picked a fruit and ate it. The feminine le (it) stands in for the feminine noun pome.

Verse 7

Alore si vierzerin i vôi a ducj i doi e si inacuarzerin che a jerin crots. A cusirin fueis di figâr e si faserin fassis.

Alore si vierzerin i vôi a ducj i doi (then the eyes opened themselves unto both) e si inacuarzerin che a jerin crots (and they noticed that they were naked). A cusirin fueis di figâr (they sewed together fig leaves) e si faserin fassis (and made loincloths for themselves).

Vocabulary: alore (then), vierzisi (to open oneself), il voli (eye), ducj i doi (both), doi (two), inacuarzisi (to notice), crot (naked), jessi crot (to be naked), cusî (to sew {together}), la fuee (leaf), il figâr (fig tree), fâsi (to make for oneself), la fasse (loincloth).

Encountered in this verse are four instances of the third-person plural of the passât sempliç: si vierzerin (they opened themselves; from the reflexive vierzisi), si inacuarzerin (they noticed; from the reflexive inacuarzisi), a cusirin (they sewed; from the verb cusî), si faserin (they made for themselves; from the reflexive fâsi).

The Friulian for leaf is la fuee; its plural is lis fueis. As for fig tree, the Friulian is il figâr; a fig leaf, then, is termed in Friulian une fuee di figâr.

Verse 8

A sintirin il sunsûr dal Signôr Diu che al leve pal zardin te bueresine dal dì e l’om e la femine, devant dal Signôr Diu, a lerin a platâsi framieç dai arbui dal zardin.

A sintirin il sunsûr dal Signôr Diu (they heard the sound of the Lord God) che al leve pal zardin (who was going through the garden) te bueresine dal dì (in the breeze of the day) e l’om e la femine (and the man and the woman), devant dal Signôr Diu (before the Lord God), a lerin a platâsi (went to hide themselves) framieç dai arbui dal zardin (amidst the trees of the garden).

Vocabulary: sintî (to hear), il sunsûr (sound), il Signôr Diu (the Lord God), lâ par (to go through), il zardin (garden), la bueresine (breeze), il dì (day), un om (man), la femine (woman), devant di (before), platâsi (to hide oneself), framieç di (amidst), un arbul (tree).

A sintirin il sunsûr: they heard the sound. A sintirin is the third-person plural of the passât sempliç of the verb sintî.

Al leve pal zardin: The verb means to go. In lâ pal zardin (to go through the garden), pal is the contraction of par and il. Al leve (he was going) is the masculine, third-person singular of the imperfet indicatîf of the verb lâ.

A lerin a platâsi: they went to hide themselves. A lerin is the third-person plural of the passât sempliç of the verb lâ. Consider the following forms, all third-person plural of the passât sempliç, drawn from the text of verses 7 and 8: si vierzerin; si inacuarzerin; a cusirin; si faserin; a sintirin; a lerin.

Verse 9

Il Signôr Diu al clamà l’om: “Indulà sestu?” dissal.

Il Signôr Diu al clamà l’om (the Lord God called the man): “Indulà sêstu?” (where art thou?) dissal (he said).

Vocabulary: il Signôr Diu (the Lord God), clamâ (to call), un om (man), indulà (where), dissal (he said).

The Friulian for the second-person singular thou art tu tu sês, or simply tu sês. In the interrogative, tu sês becomes sêstu, where the atonic tu is shifted to the end of the verb: indulà sêstu? (where art thou?). The second-person plural equivalent of this question is indulà sêso? (where are you?). Indulà sêstu? is employed in the text of this verse, for the Lord God is speaking to one person, the man whom he created; indulà sêso? is employed when speaking to more than one person.

Dissal (he said) is used to cite a male speaker’s words.

Verse 10

I rispuindè l’om: “O ài sintût il to pas tal zardin e o ài vût rivuart parcè che o soi crot e o soi lât a platâmi”.

I rispuindè l’om (the man responded unto him): “O ài sintût il to pas tal zardin (I heard thy pace in the garden) e o ài vût rivuart (and I was afraid) parcè che o soi crot (for I am naked) e o soi lât a platâmi” (and I went to hide myself).

Vocabulary: rispuindi (to respond), sintî (to hear), il pas (pace), il zardin (garden), vê rivuart (to be afraid), parcè che (for), crot (naked), lâ a platâsi (to go hide oneself).

Of sintî, the past participle is sintût. With o soi lât a platâmi, the reader will draw his attention to the use of jessi for auxiliary rather than .

Verse 11

I domandà: “E cui ti àial dit che tu jeris crot? Alore tu âs mangjât di chel arbul che ti vevi inibît di mangjâ!”.

I domandà (he asked him): “E cui ti àial dit che tu jeris crot? (and who told thee that thou wast naked?). Alore tu âs mangjât di chel arbul (then thou hast eaten of that tree) che ti vevi inibît di mangjâ!” (whereof I had forbidden thee to eat).

Vocabulary: domandâ (to ask), cui (who), (to tell), crot (naked), alore (then), mangjâ (to eat), chel arbul (that tree), inibî (to forbid).

A question is asked unto a one: i (unto him) domandà ({he} asked).

Consider the following: al à dit (he said; he has said); ti à dit (he said unto thee; he has said unto thee); àial dit (said he?; has he said?); cui ti àial dit? (who said unto thee?; who has said unto thee?). Cui ti àial dit? may also be read who told thee?; who has told thee? in English. Àial is the interrogative form of al à, wherefore àial dit is the interrogative form of al à dit. To create the interrogative àial, the atonic al of al à is shifted to the end of the verb: al ààial. More examples: o ài mangjât (interrogative àio mangjât?); tu âs mangjât (interrogative âstu mangjât?); al à mangjât (interrogative àial mangjât?); e à mangjât (interrogative àie mangjât?).

Verse 12

I rispuindè l’om: “E je stade la femine che tu mi âs metude dongje che mi à dât di chel arbul, e jo o ài mangjât!”.

I rispuindè l’om (the man responded unto him): “E je stade la femine (it was the woman) che tu mi âs metude dongje (whom thou hast put alongside me) che mi à dât di chel arbul (who gave me of that tree), e jo o ài mangjât!” (and I ate).

Vocabulary: rispuindi (to respond), un om (man), la femine (woman), meti dongje (to put alongside), (to give), un arbul (tree), mangjâ (to eat).

The past participle metût has here taken its feminine singular form metude to accord with the feminine singular noun femine, direct object.

Verse 13

Il Signôr Diu i disè a la femine: “Parcè po âstu fat chel tant?”. E la femine i rispuindè: “Al è stât il madrac che mi à imbroiade, e jo o ài mangjât!”.

Il Signôr Diu i disè a la femine (the Lord God said unto the woman): “Parcè po âstu fat chel tant?” (why then hast thou done such thing?). E la femine i rispuindè (and the woman responded unto him): Al è stât il madrac (it was the snake) che mi à imbroiade (which deceived me), e jo o ài mangjât!” (and I ate).

Vocabulary: il Signôr Diu (the Lord God), (to say), la femine (woman), parcè po (why then),  (to do), chel tant (such thing), rispuindi (to respond), il madrac (snake), imbroiâ (to deceive), mangjâ (to eat).

At verse 12, encountered was the feminine construction e je stade la femine (it was the woman); now met with is the masculine al è stât il madrac (it was the snake).

The past participle imbroiât is found in the text of this verse in its feminine singular form imbroiade, to accord with the direct object mi, put for the woman.

Verse 14

Alore il Signôr Diu i disè al madrac: “Par vie che tu âs fat chest, tu sarâs maludît fra dut il besteam e dutis lis bestiis salvadiis. Tu ti strissinarâs su la panze e tu varâs di passiti di pulvin par ducj i dîs de tô vite.

Alore il Signôr Diu i disè al madrac (then the Lord God said unto the snake): “Par vie che tu âs fat chest (given that thou hast done this), tu sarâs maludît (thou shalt be cursed) fra dut il besteam (amongst all the cattle) e dutis lis bestiis salvadiis (and all the wild beasts). Tu ti strissinarâs su la panze (thou shalt crawl on thy belly) e tu varâs di passiti di pulvin (and shalt have to sate thyself of dust) par ducj i dîs de tô vite (for all the days of thy life).

Vocabulary: alore (then), il Signôr Diu (the Lord God), (to say), il madrac (snake), par vie che (given that), (to do), chest (this), maludît (cursed), fra (amongst), dut (all), il besteam (cattle), la bestie (beast), salvadi (wild), la bestie salvadie (wild beast), strissinâsi (to crawl), la panze (belly), vê di (to have to), passisi (to sate oneself), il pulvin (dust), il dì (day), la vite (life).

Maludît is the past participle of the verb maludî; this verb is also expressed in Friulian as maledî, with its past participle maledît.

Tu ti strissinarâs su la panze: thou shalt crawl on thy belly. Su la panze translates literally as on the belly; in combination with the use of the second-person singular, su la panze may be read as thy belly, the definite article having the force of a possessive pronoun.

Verse 15

Jo o metarai in asse te e la femine, la tô gjernazie e la sô; chê ti sfracaiarà il cjâf e tu tu cirarâs di muardii il talon”.

Jo o metarai in asse (I shall put into enmity) te e la femine (thee and the woman), la tô gjernazie e la sô (thy line and hers); chê ti sfracaiarà il cjâf (that one will crush thy head) e tu tu cirarâs di muardii il talon” (and thou wilt seek to bite its heel).

Vocabulary: meti (to put), la asse (enmity), la femine (woman), la gjernazie (line), sfracaiâ (to crush), il cjâf (head), cirî (to seek), muardi (to bite), il talon (heel).

O metarai is the first-person singular of the futûr sempliç of the verb meti.

Consider: la tô gjernazie (thy line); la sô gjernazie (her line); la tô gjernazie e la sô (thy line and hers). The reader will note that la sô gjernazie can, in a different context, also mean his line or its line. The feminine la sô is employed given that gjernazie is a feminine noun, and not for its possessor is a female.

Chê ti sfracaiarà il cjâf: that one will crush thy head; literally: chê (that one) ti (unto thee) sfracaiarà (will crush) il cjâf (the head). The feminine singular chê (that one) is put for the feminine singular la sô gjernazie (her line).

E tu tu cirarâs di muardii il talon: and thou wilt seek to bite its heel; literally: e (and) tu tu cirarâs (thou wilt seek) di muardii (to bite unto it) il talon (the heel). Consider: cirî (to seek); tu tu cirarâs (thou wilt seek); tu tu cirarâs di (thou wilt seek to); tu tu cirarâs di muardi (thou wilt seek to bite); muardi il talon (to bite the heel); muardii il talon (to bite unto it the heel); e tu tu cirarâs di muardii il talon (and thou wilt seek to bite unto it the heel). The i (unto it) attached to the end of muardi (to bite) stands in for a la sô gjernazie.

Verse 16

I disè a la femine: “O fasarai cressi lis dois des tôs gravidancis, tu parturissarâs i fruts tal dolôr. La passion ti sburtarà de bande dal om ma lui al sarà il to paron!”.

I disè a la femine (he said unto the woman): “O fasarai cressi lis dois des tôs gravidancis (I shall make to increase the pangs of thy childbearings); tu parturissarâs i fruts tal dolôr (thou wilt bear thy children in pain). La passion ti sburtarà de bande dal om (thine urge will press thee unto thy husband) ma lui al sarà il to paron!” (but he will be thy ruler).

Vocabulary: (to say), la femine (woman), (to make), cressi (to increase), lis dois ({birth} pangs), la gravidance (childbearing), parturî (to bear), i fruts (children), il dolôr (pain), la passion (urge), sburtâ (to press), de bande di (unto), un om (husband), ma (but), il paron (ruler).

The plural dois (standardised doiis), from the singular doe (standardised doie), refers to birth pangs. For instance, of a woman who is just now gone into labour, it may be said so: i àn tacât lis doiis, where the verb tacâ means to start; so may it also be said of her: e à lis doiis. If her pains endured all night, so may it be said: lis doiis a son duradis dute la gnot, where the verb durâ means to endure, to last.

Verse 17

Al om i disè: “Par vie che tu âs scoltade la vôs de tô femine, e che tu âs mangjât dal arbul che ti vevi dit: No sta mangjâ, che e sedi maludide la tiere par colpe tô! Tu varâs di tirâti fûr la bocjade a sun di vitis par ducj i dîs de tô vite.

Al om i disè (unto the man he said): “Par vie che tu âs scoltade la vôs de tô femine (given that thou hast hearkened unto the voice of thy wife), e che tu âs mangjât dal arbul che ti vevi dit (and that thou hast eaten from the tree whereof I had told thee): No sta mangjâ (eat not), che e sedi maludide la tiere (let the earth be cursed) par colpe tô! (by thy fault). Tu varâs di tirâti fûr la bocjade (thou shalt have to draw forth for thyself thy bread) a sun di vitis (by dint of toilings) par ducj i dîs de tô vite (for all the days of thy life).

Vocabulary: un om (man), (to say, to tell), par vie che (given that), scoltâ (to hearken), la vôs (voice), la femine (wife), mangjâ (to eat), un arbul (tree), no sta (do not), maludît (cursed), la tiere (earth), la colpe (fault), vê di (to have to), tirâ fûr (to draw forth), la bocjade (bread), lis vitis (toilings), a sun di vitis (by dint of toilings), il dì (day), la vite (life).

Par vie che tu âs scoltade la vôs de tô femine: given that thou hast hearkened unto the voice of thy wife. The past participle scoltât has here taken the feminine singular form scoltade to accord with the feminine singular la vôs, direct object.

By placing no sta before an infinitive, a negated command of the second-person singular is created: no sta mangjâ (eat {thou} not).

Bocjade: bread, in the sense of food.

Verse 18

Ti butarà dome spinis e baraçs e tu varâs di mangjâ la jerbe dai cjamps.

Ti butarà (unto thee shall it cast) dome spinis e baraçs (but thorns and thistles) e tu varâs di mangjâ (and thou shalt have to eat) la jerbe dai cjamps (the grass of the fields).

Vocabulary: butâ (to cast), dome (but), la spine (thorn), il baraç (thistle), vê di (to have to), mangjâ (to eat), la jerbe (grass), il cjamp (field).

Verse 19

Cul sudôr de tô muse tu ti vuadagnarâs la bocjade, fin che no tu tornarâs te tiere, che tu sês stât tirât fûr di li. Parcè che tu tu sês pulvin e in pulvin tu tornarâs!”.

Cul sudôr de tô muse (with the sweat of thy face) tu ti vuadagnarâs la bocjade (shalt thou earn for thyself thy bread), fin che no tu tornarâs te tiere (until thou will return unto the earth), che tu sês stât tirât fûr di li (whence thou wast drawn forth). Parcè che tu tu sês pulvin (for thou art dust) e in pulvin tu tornarâs!” (and into dust shalt thou return).

Vocabulary: il sudôr (sweat), la muse (face), vuadagnâsi (to earn for oneself), la bocjade (bread), fin che (until), tornâ (to return), la tiere (earth), tirâ fûr (to draw forth), di li (thence), parcè che (for), il pulvin (dust).

Verse 20

L’om i metè non a la sô femine Eve, parcè che e fo la mari di ducj i vivents.

L’om i metè non a la sô femine Eve (the man put the name Eve unto his wife), parcè che e fo la mari (for she was the mother) di ducj i vivents (of all the living).

Vocabulary: un om (man), meti (to put), il non (name), la femine (wife), parcè che (for), la mari (mother), i vivents (the living).

E fo: she was; third-person singular of the passât sempliç of the verb jessi (to be). Its masculine equivalent is al fo (he was).

Verse 21

Il Signôr Diu ur fasè al om e a la femine toniis di piel e ju vistì parie.

Il Signôr Diu ur fasè al om e a la femine (the Lord God made unto the man and the woman) toniis di piel (tunics of skin) e ju vistì parie (and clothed them therewith).

Vocabulary: (to make), un om (man), la femine (woman), la tonie (tunic), la piel (skin), vistî (to clothe), parie (therewith).

Verse 22

Po il Signôr Diu al disè: “Ve che l’om al è deventât compagn di nô, che al rive a cognossi il ben e il mâl! Di chi indenant che nol slungji la man e cussì che nol çumi dal arbul de vite, no ’nt mangji e nol vivi par simpri!”.

Po il Signôr Diu al disè (then the Lord God said): “Ve che l’om al è deventât compagn di nô (so it is that man is become as we), che al rive a cognossi ({he} who is able to know) il ben e il mâl (good and bad). Di chi indenant che nol slungji la man (henceforth let him not extend his hand) e cussì che nol çumi dal arbul de vite (and so, lest he pick from the tree of life), no ’nt mangji (eat thereof) e nol vivi par simpri!” (and live for ever).

Vocabulary: po (then), il Signôr Diu (the Lord God), (to say), ve che (so it is that), un om (man), deventâ (to become), compagn di (as), rivâ a cognossi (to be able to know), il ben (good), il mâl (bad), di chi indenant (henceforth), slungjâ (to extend), la man (hand), cussì (so), çumâ (to pick), un arbul (tree), la vite (life), ’nt (thereof), mangjâ (to eat), vivi (to live), par simpri (for ever).

Verse 23

E il Signôr Diu lu parà fûr dal zardin dal Eden par che al lavoràs la tiere che lu veve tirât fûr di jê.

E il Signôr Diu lu parà fûr (and the Lord God drove him forth) dal zardin dal Eden (from the garden of Eden) par che al lavoràs la tiere (that he might work the earth) che lu veve tirât fûr di jê (whence he had drawn him forth).

Vocabulary: il Signôr Diu (the Lord God), parâ fûr (to drive forth), il zardin (garden), lavorâ (to work), la tiere (earth), tirâ fûr (to draw forth).

Verse 24

Al parà fûr l’om e al metè denant dal zardin dal Eden i cherubins e la flame de spade sfulminant, par fâ la vuaite al troi dal arbul de vite.

Al parà fûr l’om (he drove the man forth) e al metè denant dal zardin dal Eden i cherubins (and put before the garden of Eden the cherubim) e la flame de spade sfulminant (and the flame of the blazing sword), par fâ la vuaite al troi (to make watch over the path) dal arbul de vite (of the tree of life).

Vocabulary: parâ fûr (to drive forth), un om (man), meti denant di (to put before), il zardin (garden), il cherubin (cherub), la flame (flame), la spade (sword), sfulminâ (to blaze), sfulminant (blazing), fâ la vuaite (to make watch), il troi (path), un arbul (tree), la vite (life).


1 Sed et serpens erat callidior cunctis animantibus terrae quae fecerat Dominus Deus. Qui dixit ad mulierem: Cur praecepit vobis Deus ut non comederetis de omni ligno paradisi? 2 Cui respondit mulier: De fructu lignorum, quae sunt in paradiso, vescimur: 3 de fructu vero ligni quod est in medio paradisi, praecepit nobis Deus ne comederemus, et ne tangeremus illud, ne forte moriamur. 4 Dixit autem serpens ad mulierem: Nequaquam morte moriemini. 5 Scit enim Deus quod in quocumque die comederitis ex eo, aperientur oculi vestri, et eritis sicut dii, scientes bonum et malum. 6 Vidit igitur mulier quod bonum esset lignum ad vescendum, et pulchrum oculis, aspectuque delectabile: et tulit de fructu illius, et comedit deditque viro suo, qui comedit. 7 Et aperti sunt oculi amborum; cumque cognovissent se esse nudos, consuerunt folia ficus, et fecerunt sibi perizomata. 8 Et cum audissent vocem Domini Dei deambulantis in paradiso ad auram post meridiem, abscondit se Adam et uxor eius a facie Domini Dei in medio ligni paradisi. 9 Vocavitque Dominus Deus Adam, et dixit ei: Ubi es? 10 Qui ait: Vocem tuam audivi in paradiso, et timui, eo quod nudus essem, et abscondi me. 11 Cui dixit: Quis enim indicavit tibi quod nudus esses, nisi quod ex ligno de quo praeceperam tibi ne comederes, comedisti? 12 Dixitque Adam: Mulier, quam dedisti mihi sociam, dedit mihi de ligno, et comedi. 13 Et dixit Dominus Deus ad mulierem: Quare hoc fecisti? Quae respondit: Serpens decepit me, et comedi. 14 Et ait Dominus Deus ad serpentem: Quia fecisti hoc, maledictus es inter omnia animantia, et bestias terrae: super pectus tuum gradieris, et terram comedes cunctis diebus vitae tuae. 15 Inimicitias ponam inter te et mulierem, et semen tuum et semen illius: ipsa conteret caput tuum, et tu insidiaberis calcaneo eius. 16 Mulieri quoque dixit: Multiplicabo aerumnas tuas, et conceptus tuos: in dolore paries filios, et sub viri potestate eris, et ipse dominabitur tui. 17 Adae vero dixit: Quia audisti vocem uxoris tuae, et comedisti de ligno, ex quo praeceperam tibi ne comederes, maledicta terra in opere tuo: in laboribus comedes ex ea cunctis diebus vitae tuae. 18 Spinas et tribulos germinabit tibi, et comedes herbam terrae. 19 In sudore vultus tui vesceris pane, donec revertaris in terram de qua sumptus es: quia pulvis es et in pulverem reverteris. 20 Et vocavit Adam nomen uxoris suae, Heva: eo quod mater esset cunctorum viventium. 21 Fecit quoque Dominus Deus Adae et uxori eius tunicas pelliceas, et induit eos. 22 Et ait: Ecce Adam quasi unus ex nobis factus est, sciens bonum et malum: nunc ergo ne forte mittat manum suam, et sumat etiam de ligno vitae, et comedat, et vivat in aeternum. 23 Et emisit eum Dominus Deus de paradiso voluptatis, ut operaretur terram de qua sumptus est. 24 Eiecitque Adam: et collocavit ante paradisum voluptatis cherubim, et flammeum gladium, atque versatilem, ad custodiendam viam ligni vitae.