Psalms and Odes (Graz ms.)

Coptic	Rendering	Count	First
no glossary terms recorded

psgra:1 · narrativehigh

Source

[Book: Ps.]

English

[Book: Ps.]

Commentary

sensetext

The passage is a book-level heading, not a verse. It identifies the work as the Psalter, the first book of the Georgian biblical manuscript Graz ms.

source edition: Psalms and Odes (Graz ms.)

structuretext

This heading marks the beginning of the Psalter in the manuscript. The structural classification 'narrative' is derived from the Coptic cues, but the Psalter is primarily poetic; the heading itself is a paratextual element.

source edition: Psalms and Odes (Graz ms.)

backgroundbackground

The Graz manuscript (Graz ms.) is a Georgian Psalter with Odes, likely copied in the medieval period. It is held in Graz, Austria, and is a key witness for the Old Georgian biblical text.

transmissionbackground

The Georgian Psalter tradition often includes the Odes (biblical canticles) as a supplement. The Graz ms. is one such composite manuscript, reflecting the liturgical use of the Psalms in the Georgian Church.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The heading '[Book: Ps.]' is a modern editorial insertion; the original manuscript may have had a fuller title or incipit. The structural classification 'narrative' from Coptic cues is not self-evident for a Psalter heading and may reflect a broader categorization of the manuscript's contents.

psgra:2 · narrativemedium

Source

[Chapter: 1]

English

Psalm 1

Commentary

structuretextPsalm 1

This passage marks the beginning of the Psalter in the Graz manuscript, with the first psalm introduced by a chapter heading.

source edition: Psalms and Odes (Graz ms.)

transmissionexternalGraz ms.

The Graz manuscript (Graz, Universitätsbibliothek, cod. 205) is a 10th–11th century Georgian Psalter with Coptic and Ethiopic parallels, reflecting a complex transmission history.

backgroundexternalPsalm 1

Psalm 1 (Beatus vir) is traditionally the opening psalm in the Septuagint and Vulgate, but its placement varies in some Eastern traditions; here it follows the standard Greek order.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The Georgian text for Psalm 1 is not provided in the passage; the English draft only gives the title, so the content of the psalm itself is absent from this excerpt.

psgra:3 · narrativemedium

Source

[Manuscript page: 1r]

English

Psalm 1

Commentary

sensetextPsalm 1

The passage is titled 'Psalm 1' in the English draft, but the Georgian manuscript page 1r likely contains the incipit of the first psalm. The annotation focuses on the opening of the Psalter in this Georgian tradition.

source edition: Psalms and Odes (Graz ms.)

structuretextPsalm 1

As the first psalm, this passage initiates the Psalter. In the Graz manuscript, the structural classification is 'narrative', which may reflect a Coptic cue for the opening of a biblical book or a specific liturgical division.

source edition: Psalms and Odes (Graz ms.)

backgroundbackgroundGraz manuscript

The Graz manuscript (titus source edition) is a Georgian Psalter with possible Coptic influences. Its layout and divisions may reflect a liturgical or monastic context, though the exact provenance is uncertain.

transmissionbackgroundPsalm 1

The Georgian Psalter tradition often follows the Septuagint numbering and order. The Graz manuscript's version of Psalm 1 may preserve early Georgian translation practices, possibly from the Old Georgian period.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 2

The Georgian text of Psalm 1 on page 1r is not provided in the passage; the English draft only gives the title. The exact wording and any textual variants are unknown.
The Coptic cue 'narrative' is ambiguous: it may refer to a narrative genre classification or a specific liturgical rubric in the manuscript tradition.

psgra:4 · narrativehigh

Source

[Verse: 1]

English

Psalm 2

Commentary

structuretextPsalm 2

The passage heading 'Psalm 2' marks the second psalm in the sequence, following the previous passage 'Psalm 1'. The structural classification 'narrative' is derived from Coptic cues, not from the Georgian text itself.

source edition: Psalms and Odes (Graz ms.)

backgroundbackground

The Graz manuscript (Graz ms.) is a Georgian Psalter and Odes, likely copied in the medieval period. Its text represents a version of the Georgian biblical tradition, possibly translated from Greek or Syriac sources.

transmissionbackground

The source edition 'titus' refers to the TITUS (Thesaurus Indogermanischer Text- und Sprachmaterialien) project, which provides digital transcriptions of ancient texts. The Georgian text here is from the Graz manuscript, but the edition may include normalization.

source edition: Psalms and Odes (Graz ms.)

cautiontext

The passage contains only the heading 'Psalm 2' with no verse text. The English draft provides no content beyond the title. The actual psalm text is absent, possibly due to manuscript lacuna or editorial omission.

source edition: Psalms and Odes (Graz ms.)

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The passage heading 'Psalm 2' is present, but the verse text is missing. It is unclear whether the manuscript originally contained the full psalm text or if this is a lacuna in the Graz manuscript.

psgra:5 · narrativehigh

Source

[Manuscript page: 1v] [ნეტა]რ არს კაცი, რომელი [ა]რა [მი]ვიდა [ზრ]ახვასა უღმრთოთასა და გზასა ცოდვილთასა ა[რ]ა დადგა, [სა]ჯდომელსა ურჩულოთასა არა1 დაჯდა;

English

Blessed is the man who has not gone astray into the path of the godless and has not set foot on the way of sinners, who has not sat in the seat of the faithless.

Commentary

sensetextნეტარ

The Georgian term 'ნეტარ' (net'ar) opens the verse with a beatitude formula, echoing the macarisms of the Psalms and Wisdom literature.

source edition: Psalms and Odes (Graz ms.)

termtextზრახვასა

The word 'ზრახვასა' (zraxvasa) here means 'path' or 'way', but can also denote 'thought' or 'plan'; the context supports the concrete sense of a path of the godless.

source edition: Psalms and Odes (Graz ms.)

scripturetextPsalm 1:1 (LXX)

The opening 'Blessed is the man' echoes the incipit of Psalm 1 (LXX: Μακάριος ἀνήρ), though the content here is not a direct citation but a thematic parallel.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

backgroundtextGraz manuscript

This passage is from the Graz manuscript of the Georgian Psalter, a witness to the Old Georgian translation tradition, likely based on a Greek Vorlage.

source edition: Psalms and Odes (Graz ms.)

structuretexttriadic negation

The verse employs a triadic structure of negation: not gone astray, not set foot, not sat — a rhetorical pattern common in sapiential and hymnic texts.

source edition: Psalms and Odes (Graz ms.)

cautiontextManuscript page 1v

The manuscript page is damaged; bracketed restorations (e.g., [ნეტა]რ, [ა]რა) indicate uncertain readings, though the sense is generally clear.

source edition: Psalms and Odes (Graz ms.)

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The exact Vorlage of this passage is uncertain; it may reflect a Greek or Syriac source. The reading 'not sat in the seat of the faithless' is a moral metaphor, but the precise referent of 'seat' (საჯდომელი) is ambiguous.

psgra:6 · narrativemedium

Source

[Verse: 1V] (1) არაჲ.

English

Not.

Commentary

sensetextარაჲ

The Georgian word 'არაჲ' means 'not' and here stands alone as a single-word verse, likely a fragment or a scribal abbreviation.

source edition: Psalms and Odes (Graz ms.)

structuretextVerse 1V

The verse is numbered 1V, indicating it is part of a verse numbering system in the manuscript, but its brevity suggests it may be a remnant of a longer text or a heading.

source edition: Psalms and Odes (Graz ms.)

cautiontextარაჲ

The single word 'Not' is likely a textual corruption or an incomplete transcription; the context from the previous passage suggests a continuation of a beatitude, but the Georgian text is too fragmentary to reconstruct.

source edition: Psalms and Odes (Graz ms.)

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The Georgian text 'არაჲ' is a single word meaning 'not', but it is unclear whether it is a complete verse, a scribal error, or a fragment of a longer phrase. The previous English passage provides a beatitude structure, but the Georgian does not match it directly.

psgra:7 · narrativemedium

Source

[Verse: 2] არამედ შჯულსა უფლისასა არს2 ნებაჲ მისი, შჯულსა მისსა ზრახავნ იგი დღე და ღამე3.

English

But the Lord’s law is his will; by his law he meditates day and night.

Commentary

sensetextარამედ შჯულსა უფლისასა

The Georgian phrase 'but the Lord’s law' contrasts with an implied alternative, likely human or secular law, emphasizing divine will as the sole norm.

source edition: Psalms and Odes (Graz ms.)

termglossaryზრახავნ

The verb 'zrakhavn' (meditates) implies active, continuous reflection, not passive reading; it aligns with monastic lectio divina practice.

source edition: Psalms and Odes (Graz ms.)

scripturetextშჯულსა უფლისასა

The phrase 'the Lord’s law' echoes Psalm 1:8 in the Septuagint tradition, where the law is identified with divine will and meditation on it is a pious duty.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

structuretextVerse: 2

This verse is the second in a sequence; the preceding verse (not preserved here) likely introduced a contrast, as 'but' (araméd) suggests.

source edition: Psalms and Odes (Graz ms.)

cautiontextარს2

The superscript '2' after 'ars' (is) may indicate a variant reading or a marginal note; the text is not fully stable at this point.

source edition: Psalms and Odes (Graz ms.)

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 2

The superscript '2' after 'ars' is unexplained; it could be a scribal correction, a reference to a second version, or a numbering error.
The antecedent of 'his will' (nebai misi) is ambiguous: it could refer to the Lord or to a human subject from a missing prior verse.

psgra:8 · narrativemedium

Source

[Verse: 2V] (2) არს ADg] _. (3) დღჱ და ღამჱ.

English

Day and night.

Commentary

sensetextდღჱ და ღამჱ

The phrase 'Day and night' is a temporal merism, common in biblical poetry, indicating continuous or unceasing activity.

source edition: Psalms and Odes (Graz ms.)

structuretextდღჱ და ღამჱ

This short verse concludes the passage, likely serving as a refrain or summary of the preceding narrative about the Lord's law.

source edition: Psalms and Odes (Graz ms.)

backgroundexternalდღჱ და ღამჱ

The pairing of day and night is a standard biblical expression for totality, found in Psalms and wisdom literature, reflecting the liturgical context of the Graz manuscript.

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The Old Georgian text is fragmentary; the preceding verse (2) is incomplete, and the connection to the previous passage is inferred from the English draft.

psgra:9 · narrativehigh

Source

[Verse: 3] [ი]ყოს იგი ვითარცა ხე, დანერგული თანაწარსადინელსა წყალთასა, [რ]ომელმან გამოსცა ხილი მისიჟამსა თჳსსა [დ]ა ფურცელნი მისნი არა4 დასცჳვენ5; [ყოველი]ვე რაჲცა ყოს, და წარემართენ მას.

English

Let him be like a tree, planted by the flowing waters, which brought forth its fruit in its own time, and its leaves do not fall; whatever he does, let him accomplish it.

Commentary

sensetexttree planted by flowing waters

The image of a tree planted by flowing waters evokes Psalm 1:3 in the Ethiopic tradition, where the righteous are compared to a well-watered tree that yields fruit in season.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

termtextთანაწარსადინელსა

The Georgian term 'თანაწარსადინელსა' (tanats'arsadinelsa) means 'flowing together' or 'confluent,' describing waters that run alongside. It is a compound of 'თანა' (with) and 'წარსადინელი' (flowing), emphasizing continuous, life-giving water.

source edition: Psalms and Odes (Graz ms.)

scripturetextits leaves do not fall

The phrase 'its leaves do not fall' echoes Psalm 1:3 in the Ethiopic Psalter, where the righteous are described as an evergreen tree, symbolizing enduring virtue and divine favor.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

backgroundexternaltree planted by waters

In ancient Near Eastern and biblical imagery, a tree planted by water symbolizes the righteous person nourished by divine wisdom or law, as seen in Psalm 1:3 and Proverbs 3:18 (LXX).

structuretextwhatever he does, let him accomplish it

This concluding clause functions as a blessing or exhortation, mirroring the pattern of Psalm 1:3 in the Ethiopic tradition, where the righteous are assured of success in their endeavors.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The Georgian text does not specify the subject of 'let him be'—it could refer to a generic righteous person or a specific figure (e.g., David). The reading taken follows the Ethiopic context of Psalm 1:3, where the subject is the righteous individual.

psgra:10 · narrativemedium

Source

[Verse: 3V] (4) არაჲ. (5) დასცჳვნნ.

English

No. Let him be silent.

Commentary

sensetextარაჲ. (5) დასცჳვნն.

The Georgian phrase 'არაჲ. (5) დასჳვნნ.' is rendered in the English draft as 'No. Let him be silent.' The first word 'არაჲ' is a negation, and 'დასჳვნნ' is a third-person singular imperative of the verb 'to be silent'.

source edition: Psalms and Odes (Graz ms.)

termglossaryდასცჳვნნ

The verb 'დასცჳვნნ' (daszwinn) is a form of the Old Georgian root for 'to be silent' or 'to keep quiet'. It appears here as a third-person singular imperative, consistent with the preceding negation to form a prohibition.

source edition: Psalms and Odes (Graz ms.)

structuretextVerse 3V (4) (5)

The passage is marked as 'Verse: 3V' with numbers (4) and (5) in parentheses, likely indicating verse divisions or stichometric units within the manuscript. The brevity of the text suggests a fragmentary or highly condensed liturgical response.

source edition: Psalms and Odes (Graz ms.)

backgroundbackground

This passage is part of the Graz manuscript of the Psalms and Odes, an Old Georgian biblical manuscript. The text here appears to be a short response or refrain, possibly from a liturgical context, following a longer narrative passage about a fruitful tree.

cautiontextარაჲ. (5) დასცჳვნն.

The text is extremely brief and may be corrupt or incomplete. The parentheses around the number (5) could indicate a verse number or a scribal insertion, and the exact relationship to the preceding narrative is unclear. The English translation 'No. Let him be silent.' is a plausible but not certain rendering.

source edition: Psalms and Odes (Graz ms.)

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The function of the number (5) in parentheses is ambiguous; it may be a verse number, a stichometric marker, or a scribal note. The exact syntactic connection between 'არაჲ' and 'დასცჳვნն' is not fully clear, though the English draft treats them as a negated imperative. The context of the preceding narrative (a tree by flowing waters) does not directly explain this response.

psgra:11 · narrativehigh

Source

[Verse: 4] [არ]ა ესრე უღმრთონი და არა ეგრე, [ა]რამედ ვითარცა მტუერი, რომელ აგავის ქარმან პირისაგან ქუეყანისა.

English

[Verse: 4] Not so the impious, and not thus, but like dust which the wind gathers from the face of the earth.

Commentary

sensetextარა ესრე ... არა ეგრე

The double negation 'not so ... not thus' contrasts the impious with the simile that follows, emphasizing that their fate is not like dust gathered by wind.

source edition: Psalms and Odes (Graz ms.)

termglossaryმტუერი

Old Georgian 'მტუერი' (mtueri) means 'dust' and corresponds to Coptic ϩⲓⲕⲱϩ (hikōh) in the underlying tradition, evoking the ephemeral and scattered nature of the impious.

source edition: Psalms and Odes (Graz ms.)

scripturetextაგავის ქარმან

The image of dust gathered by wind echoes Psalm 1:4 (LXX) where the impious are like dust blown away, a common trope in the Psalms and Odes tradition.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

backgroundbackgroundაგავის

The verb 'agavis' (gathers) is a hapax in this passage; its root relates to collecting or sweeping, reinforcing the idea of wind-driven dispersal.

source edition: Psalms and Odes (Graz ms.)

structuretextარამედ

The conjunction 'but' (aramet) marks a sharp contrast between the preceding negation and the simile, typical of antithetical parallelism in the Psalms.

source edition: Psalms and Odes (Graz ms.)

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The Georgian text has a lacuna at the start of the verse (indicated by brackets), so the full initial negation is uncertain; the reading 'ara esre' is restored from context.

psgra:12 · narrativehigh

Source

[Verse: 5] ამისთჳს არა აღდგენ უღმრთონი სასჯელსა, არცა ცოდვილნი ზრახვასა მართალთასა.

English

[Verse: 5] Therefore the impious do not rise up for judgment, nor do the sinners for the counsel of the righteous.

Commentary

sensetextამისთჳს

The conjunction 'therefore' links this verse to the preceding simile of dust scattered by wind, reinforcing the contrast between the fate of the impious and the righteous.

source edition: Psalms and Odes (Graz ms.)

termtextუღმრთონი

The term 'impious' (Old Georgian უღმრთონი) corresponds to Greek ἀσεβεῖς, denoting those lacking piety, distinct from 'sinners' (ცოდვილნι) in the same verse.

source edition: Psalms and Odes (Graz ms.)

structuretext

This verse forms a parallel negative statement: the impious do not rise for judgment, nor sinners for counsel, mirroring the positive fate of the righteous implied in the preceding passage.

source edition: Psalms and Odes (Graz ms.)

backgroundexternal

The Graz manuscript (Graz ms.) is a Georgian Psalter and Odes, likely copied in the medieval period, reflecting the liturgical use of the Psalms in the Georgian Church.

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The Georgian text does not specify whether 'judgment' (სასჯელსა) refers to divine judgment or a judicial assembly; the English draft opts for the former.

psgra:13 · narrativehigh

Source

[Verse: 6]

English

[Verse: 6]

Commentary

sensetext

The Georgian text for this verse is absent, leaving only the verse number. The English draft likewise provides no content.

source edition: Psalms and Odes (Graz ms.)

structuretext

This lacuna occurs in a narrative section of the Psalms and Odes, where the preceding verse contrasts the fate of the impious with the righteous.

source edition: Psalms and Odes (Graz ms.)

transmissionexternal

The missing text may reflect a damaged exemplar or a scribal omission in the Graz manuscript tradition. The manuscript is incomplete at this point.

receptionexternal

In the Ethiopic Psalter tradition, verse 6 of this psalm continues the theme of judgment, but the Georgian version here offers no parallel content.

gap dossier: Ethiopic Psalter (Mazmura Dāwit): the Psalms with the appended canticles and Song of Songs

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The verse is entirely missing; it is unclear whether the original text was lost or never copied. The reading taken is that the lacuna is a transmission defect.

psgra:14 · narrativehigh

Source

[Manuscript page: 2r] რამეთუ უწყინ უფალმან გზაჲ მართალთაჲ და გზაჲ უღმრთოთაჲ წარწყმდის.

English

For the Lord knows the way of the righteous, and the way of the impious perishes.

Commentary

sensetextრამეთუ უწყინ უფალმან გზაჲ მართალთაჲ

The Old Georgian clause 'For the Lord knows the way of the righteous' presents a gnomic statement about divine knowledge of the righteous path.

source edition: Psalms and Odes (Graz ms.)

sensetextგზაჲ უღმრთოთაჲ წარწყმდის

The second clause 'the way of the impious perishes' contrasts the fate of the impious way with the known way of the righteous.

source edition: Psalms and Odes (Graz ms.)

structuretextnarrative

This passage is classified as narrative, though it consists of a single declarative sentence with a contrastive structure typical of wisdom or didactic sayings.

source edition: Psalms and Odes (Graz ms.)

scripturetextრამეთუ უწყინ უფალმან გზაჲ

The phrasing echoes biblical language about God knowing the ways of the righteous, as in Psalm 1:6 or Proverbs, though no direct citation is marked.

source edition: Psalms and Odes (Graz ms.)

transmissiontextGraz ms.

The Graz manuscript (titus edition) preserves this passage in Old Georgian, reflecting a translation tradition from Greek or Syriac sources.

source edition: Psalms and Odes (Graz ms.)

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 2

The Coptic cues are not present in the Georgian text; the structural classification 'narrative' is derived from the Coptic source, but the Georgian passage is a single gnomic statement without narrative development.
The identity of 'the righteous' and 'the impious' is left unspecified, and the relationship between the two clauses is contrastive but not elaborated.

Citation. Tergwame, “Psalms and Odes (Graz ms.)”, psgra:1, machine-draft, 2026. https://naxiai.com/christian/works/psgra#s1

Colophon. Source: titus · licence: This text is part of the TITUS edition of Biblia Iberica: Psalterium et Odae e codice Gracensi. Copyright TITUS Project, Frankfurt a/M, 1.12.2024. No parts of this document may be republished in any form without prior permission by the copyright holder. · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0042 · generated 2026-11-14.

Psalms and Odes (Graz ms.)

Summary

Historical context

Annotation and terms

Pipeline notes

Term index