Ti mancje dome une robe

In this entry, under consideration is the Friulian reading of the gospel according to Mark 10, verses 17-22. This entry takes such format: i) the Friulian reading, drawn from Bibie par un popul, is presented in its entirety; ii) this is followed by a translation into English directly from the Friulian; iii) next follow language notes on the Friulian reading, by verse; iv) finally, the English Douay and the Latin Vulgate readings of these same verses are provided for the reader’s reference.

Vanzeli seont Marc 10,17-22
(Bibie par un popul)

17 Saltât fûr su la strade, un i corè incuintri, si butà denant dai siei pîts e i disè: “Mestri bon, ce àio di fâ par vê la vite eterne?”. 18 I rispuindè Jesù: “Parcè mi clamistu bon? Nissun nol è bon, fûr di un sôl: Diu. 19 Tu cognossis pûr i comandaments: No sta copâ, no sta fâ adulteri, no sta robâ, no sta testemoneâ il fals, no sta imbroiâ, onore to pari e tô mari”. 20 Ma chel i rispuindè: “Mestri, dutis chestis robis jo lis ài rispietadis di frut in sù”. 21 Alore Jesù, cjalantlu cun afiet, i disè: “Ti mancje dome une robe. Va, vent dut ce che tu âs, dàural ai puars e tu varâs un tesaur tal cîl; po ven daûr di me”. 22 Sintint cussì, però, chel al fasè muse serie e si ’nt lè dut avilît, parcè che al veve une vore di robe.

Translation of the text from Friulian to English

17 Saltât fûr su la strade (in being gone forth onto the way), un i corè incuintri (a one ran up to him), si butà denant dai siei pîts (cast himself before his feet) e i disè (and said to him): “Mestri bon (Good Master), ce àio di fâ (what have I to do) par vê la vite eterne?” (to have eternal life?). 18 I rispuindè Jesù (Jesus responded to him): “Parcè mi clamistu bon? (why callest thou me good?). Nissun nol è bon (none is good), fûr di un sôl: Diu (apart from one alone: God). 19 Tu cognossis pûr i comandaments (and yet thou knowest the commandments): No sta copâ (kill not), no sta fâ adulteri (commit not adultery), no sta robâ (steal not), no sta testemoneâ il fals (testify not a falsehood), no sta imbroiâ (deceive not), onore to pari e tô mari” (honour thy father and thy mother). 20 Ma chel i rispuindè (but that one responded to him): “Mestri (Master), dutis chestis robis jo lis ài rispietadis (all these things have I observed) di frut in sù” (from lad upwards). 21 Alore Jesù (then Jesus), cjalantlu cun afiet (in looking upon him with affection), i disè (said to him): “Ti mancje (unto thee is wanting) dome une robe (but one thing). Va (go), vent dut ce che tu âs (sell all that which thou hast), dàural ai puars (give it to the poor) e tu varâs un tesaur tal cîl (and thou shalt have a treasure in heaven); po ven daûr di me” (then come follow me). 22 Sintint cussì, però (in hearing so, however), chel al fasè muse serie (that one made a serious face) e si ’nt lè dut avilît (and went away very sad), parcè che al veve une vore di robe (for he had many possessions).

Language notes on the Friulian, by verse

17. Saltâ fûr means to go forth, to come forth. Examples of usage: o salti fûr (I go forth); tu saltis fûr (thou goest forth); Noè al saltà fûr de arcje (Noah went forth from the ark); a son saltâts fûr dal Egjit (they are gone forth from Egypt). Of saltâ, the past participle is saltât. Strade is a feminine noun meaning way, road; su la strade means on the way or, when movement is to be conveyed (as is the case in the present verse), onto the way. Cori is the Friulian infinitive for to run; al corè, masculine, third-person singular of the simple past, means he ran. The sense of the Friulian incuintri is out unto, up against; movement is implied. The third-person singular indirect object i means to him, unto him; it replaces the atonic, masculine, third-person singular al. Consider: al corè (he ran); i corè incuintri (he ran up to him); un i corè incuintri (a one ran up to him; a man ran up to him). Butâ is Friulian for to cast; the reflexive butâsi, then, means to cast oneself. In the simple past, he cast himself takes the form si butà in Friulian. Denant di means before, in front of. The Friulian for foot is the masculine noun pît; as for his feet, the Friulian is i siei pîts. The student will note that the t of the plural pîts is not pronounced; it is of course pronounced in the singular pît. The infinitive means to say. Consider: al disè (he said); i disè (he said to him). Mestri bon, words by which the man accosts Jesus, translates literally as Good Master, where mestri (master) is a masculine singular noun, and bon (good) is an adjective according therewith for gender and number. Of bon, the four forms are: bon (masculine singular); bogns (masculine plural); buine (feminine singular); buinis (feminine plural). In its infinitive form, vê di means to have to, must. is of course the Friulian for to have; when it is followed by di, sense of obligation is conveyed, just as English does with to have to, where to have is followed by to. Consider: o ài (I have); àio? (have I?); o ài di fâ (I have to do); ce àio di fâ? (what have I to do?). The Friulian for life is the feminine noun vite; as for eternal, the Friulian is the adjective eterni, which takes the following four forms: eterni (masculine singular); eternis (masculine plural); eterne (feminine singular); eternis (feminine plural). Given that vite is a feminine singular noun, it is the form eterne which must be used therewith. Par as it is here employed means {in order} to, so that par vê la vite eterne means {in order} to have eternal life.

18. The Friulian infinitive rispuindi means to respond. The masculine, third-person singular of the simple past is al rispuindè; when i (to him, unto him) is added thereto, the atonic al is omitted, so that the Friulian for he responded to him is i rispuindè. In Friulian, Jesus is named Jesù or Gjesù. Consider the following, noting that the subject Jesù can be placed before or after the verb: Jesù al rispuindè (Jesus responded); Jesù i rispuindè (Jesus responded to him); al rispuindè Jesù (Jesus responded); i rispuindè Jesù (Jesus responded to him). The Friulian infinitive clamâ means to call; the second-person singular of the present indicative is tu clamis (thou callest). The adverb parcè means why; employed therewith must be the interrogative form of verb. Consider: tu clamis (thou callest); clamistu? (callest thou?); tu mi clamis (thou callest me); mi clamistu? (callest thou me?); parcè mi clamistu? (why callest thou me?); parcè mi clamistu bon? (why callest thou me good?). Nissun is Friulian for none, nobody, no one; the verb employed therewith must be negated. Consider: al è (he is); nol è (he is not); al è bon (he is good); nol è bon (he is not good); nissun nol è bon (none is good). Fûr di means apart from, except for. As for un sôl, this is read one alone. The Friulian for God is the masculine noun Diu.

19. Tu cognossis (thou knowest, thou art acquainted with) is the second-person singular of the present indicative of the infinitive cognossi (to know, to be acquainted with). Pûr as employed here is read and yet. As for comandament, this is a masculine noun meaning commandment: tu cognossis pûr i comandaments (and yet thou knowest the commandments). The form taken by the commandments in Friulian is the negated imperative, second-person singular; this is obtained by positioning the second-person singular no sta before the infinitive, for instance: no sta clamâ (call {thou} not); no sta dî (say {thou} not); no sta cori (run {thou} not). The reader will learn the following infinitives, related to the commandments: copâ (to kill); fâ adulteri (to commit adultery; literally, to do adultery); robâ (to steal); testemoneâ il fals (to testify a falsehood); imbroiâ (to deceive); onorâ (to honour). By placing no sta before any of the foregoing infinitives, a negated, second-person singular imperative is obtained: no sta copâ (kill {thou} not); no sta robâ (steal {thou} not), and so on. With the commandment regarding the honouring of one’s father and mother, employed is rather the second-person singular imperative of the affirmative: onore (honour {thou}). To form the affirmative, second-person singular imperative of a regular verb whose infinitive ends in â, the final â is replaced by e, for instance: fevelâ: fevele (to speak: speak {thou); cjapâ: cjape (to take: take {thou}); cjalâ: cjale (to look: look {thou}); onorâ: onore (to honour: honour {thou}). The Friulian for father is the masculine noun pari, whereas for mother it is the feminine noun mari. In Friulian, the possessive adjective is customarily preceded by the definite article: il to cjamp (thy field); il so cjan (his/her dog); i nestris libris (our books); la tô cjase (thy house); la sô citât (his/her city); lis vuestris voris (your tasks), but it is omitted with the names of family members in the singular: to pari (thy father); so fradi (his/her brother); tô mari (thy mother); sô sûr (his/her sister), yet it reappears in the plural: i lôr paris (their fathers); i tiei fradis (thy brethren); lis sôs maris (their mothers); lis tôs sûrs (thy sisters).

20. The Friulian infinitive rispuindi means to respond, with the masculine, third-person singular of the simple past being al rispuindè. The masculine singular determiner chel is Friulian for that; for instance, chel comandament means that commandment, and chel pari means that father. When chel is used as a pronoun to indicate a male individual, it is read that one, so that ma chel i rispuindè means but that one responded to him, with ma being Friulian for but, and i being Friulian for to him, unto him. The masculine noun mestri is Friulian for master. As for robe, this is a feminine noun meaning thing; its plural form is robis (things). The Friulian for all is dut, whereas for this it is chest. Of dut, the four forms are: dut (masculine singular); ducj (masculine plural); dute (feminine singular); dutis (feminine plural). Of chest, the four forms are: chest (masculine singular); chescj (masculine plural); cheste (feminine singular); chestis (feminine plural). Given that robis is feminine plural, the Friulian for all these things is dutis chestis robis. The infinitive rispietâ means to observe, to respect; its past participle is rispietât, so that, for instance, jo o ài rispietât means I have observed. This past participle takes four forms: rispietât (masculine singular); rispietâts (masculine plural); rispietade (feminine singular); rispietadis (feminine plural). Consider the following, where the past participle is made to agree for number and gender with the direct object pronoun: il comandament, jo lu ài rispietât (the commandment, I have observed it); i comandaments, jo ju ài rispietâts (the commandments, I have observed them); la regule, jo le ài rispietade (the rule, I have observed it); lis regulis, jo lis ài rispietadis (the rules, I have observed them). The masculine singular noun frut is Friulian for lad, boy; in sù, on the other hand, is Friulian for upwards. Di frut in sù (from lad upwards) is a Friulian manner of expressing since ladhood, since boyhood.

21. Alore is the Friulian for then. The infinitive cjalâ means to look {upon}; its present participle is cjalant (in looking {upon}), so that cjalantlu means in looking upon him. As for afiet, this is a masculine noun meaning affection. Mancjâ is Friulian for to want, to lack, to miss; ti mancje, then, means unto thee is wanting. Al mancje (it is wanting) is the masculine, third-person singular of the present indicative; when ti (unto thee) is added thereto, the atonic al is omitted. Dome is Friulian for but, only; as for robe, this is a feminine noun meaning thing, so that dome une robe means but one thing, only one thing. Va (go {thou}) is the second-person singular imperative of (to go). Vent (sell {thou}) is also a second-person singular imperative, this time of vendi (to sell). Jesus says: vent dut ce che tu âs (sell all that which thou hast), where dut means all, ce che means that which; and tu âs (thou hast) is the second-person singular of the present indicative of (to have). This is followed by dàural ai puars (give it to the poor). Da (give {thou}) is the second-person singular of the imperative of (to give); the indirect object ur means to them, unto them; and the masculine singular direct object lu means it: when da, ur and lu come together, they form dàural (give it to them). As an adjective, puar means poor; as a masculine singular noun (il puar), it means the poor one, and as a masculine plural noun (i puars), it means the poor {ones}: dàural ai puars, then, means give it to the poor. Dàural takes its tonic stress on the first syllable, whence the grave accent. Tu varâs (thou shalt have) is the second-person singular of the future tense of (to have). Tesaur is a masculine noun meaning treasure, whereas cîl is a masculine noun meaning heaven: un tesaur tal cîl (a treasure in heaven; literally, a treasure in the heaven). Jesus concludes: po ven daûr di me (then follow me; literally, then come behind me). The Friulian vignî daûr di (literally, to come behind) is employed for English equivalent of to follow; of vignî, the second-person singular imperative is ven (come {thou}). Of daûr di (behind), examples follow: daûr dal cimitieri (behind the cemetery); daûr dai arbui (behind the trees); daûr de puarte (behind the door); daûr des cjasis (behind the houses); daûr di me (behind me); daûr di te (behind thee); daûr di lui (behind him).

22. Sintint (in hearing) is the present participle of the infinitive sintî (to hear). Cussì means so, thus; però means but, however. Sintint cussì, però is Friulian, then, for in hearing so, however. Chel as employed here is read that one, just as it is at verse 20, where the reader may consult the notes. Muse is a feminine noun meaning face; it is here modified by the adjective seri (serious), whose four forms are: seri (masculine singular); seris (masculine plural); serie (feminine singular); seriis (feminine plural). The Friulian for serious face, then, is muse serie, and to make a serious face is fâ muse serie. Of (to make), the masculine, third-person singular of the simple past is al fasè (he made). Lâsint is Friulian for to go away; this takes the form si ’nt lè (he went away) in the masculine, third-person singular of the past tense. Dut avilît means very sad; the adjective dut normally takes the reading all, but it can here be read very. Of avilît (sad), the four forms are: avilît (masculine singular); avilîts (masculine plural); avilide (feminine singular); avilidis (feminine plural). The conjunction parcè che means for, because. Robe, a feminine singular noun, is here employed collectively in the sense of possessions, things. Une vore di robe, then, means many possessions. Of une vore di (much, many), more examples follow: une vore di cjasis (many houses); une vore di dîs (many days); une vore di feminis (many women); une vore di timp (much time). Al veve (he had, he was having) is the masculine, third-person singular of the imperfective of (to have).

The Holy Gospel according to St Mark 10:17-22
(Douay version)

17 And when he was gone forth into the way, a certain man, running up and kneeling before him, asked him, Good Master, what shall I do that I may receive life everlasting? 18 And Jesus said to him: Why callest thou me good? None is good but one, that is God. 19 Thou knowest the commandments: Do not commit adultery, do not kill, do not steal, bear not false witness, do no fraud, honour thy father and mother. 20 But he answering said to him: Master, all these things I have observed from my youth. 21 And Jesus, looking on him, loved him and said to him: One thing is wanting unto thee. Go, sell whatsoever thou hast and give to the poor; and thou shalt have treasure in heaven. And come, follow me. 22 Who, being struck sad at the saying, went away sorrowful; for he had great possessions.

Evangelium secundum Marcum 10,17-22
(Biblia Vulgata)

17 Et cum egressus esset in viam, procurrens quidam genu flexo ante eum, rogabat eum: Magister bone, quid faciam ut vitam aeternam percipiam? 18 Iesus autem dixit ei: Quid me dicis bonum? Nemo bonus, nisi unus Deus. 19 Praecepta nosti: Ne adulteres, Ne occidas, Ne fureris, Ne falsum testimonium dixeris, Ne fraudum feceris, Honora patrem tuum et matrem. 20 At ille respondens, ait illi: Magister, haec omnia observavi a iuventute mea. 21 Iesus autem intuitus eum, dilexit eum, et dixit ei: Unum tibi deest: vade, quaecumque habes vende, et da pauperibus, et habebis thesaurum in caelo: et veni, sequere me. 22 Qui contristatus in verbo, abiit moerens: erat enim habens multas possessiones.