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Old Georgian phrases and sentences 58 (Psalm 151:7)   Leave a comment

This time our Georgian lines come from Psalm 151 in a tenth-century Sinai manuscript. Among the following Georgian manuscripts of the Psalms in the old Sinai collection, only № 42 (see Garitte, Catalogue, pp. 156-158) has Psalm 151 (ff. 257v-258r, image 263), there following the Odes and the Beatitudes:

  • 22 (10th/11th, nusxuri)
  • 29 (10th, asomtavruli)
  • 42 (10th, asomtavruli)
  • 86 (14th/15th, nusxuri)

The others listed here only have the 150 Psalms and the Odes, except for № 22, which is incomplete at the end, and so it is not known what it had in addition to the 150 Psalms. Ps 151 not in the Graz manuscript, which ends with the Odes, but it is in Red. A, ed. M. Shanidze (at TITUS here).

Here is an image of our verse from the aforementioned Sinai manuscript (thanks to E-corpus):

Ps 151:7 in Sinai geo. 42, f. 258r

Ps 151:7 in Sinai geo. 42, f. 258r

Here is the asomtavruli and a transliteration into mxedruli:

Ⴞ(ႭႪႭ) ႫႤ ႱႠႾႤႪႨႧႠ ႳႴႪႨႱႠ Ⴖ(ႫႰ)ႧႨႱႠ ႹႤႫႨႱႠჂႧႠ ႫႭႥႨႶႤ ႫႠႾჃႪႨ ႨႢႨ ႫႨႱႨ ႣႠ ႫႭႥჀႩႭჃႤႧႤ ႧႠႥႨ ႫႨႱႨ ႣႠ ႠႶႥჄႭႺႤ ႷႭჃႤႣႰႤႡႠჂ ႻႤႧႠ ႢႠႬ Ⴈ(ႱႰႠ)ჁႪႨႱႠႧႠ

ხ(ოლო) მე სახელითა უფლისა ღ(მრ)თისა ჩემისაჲთა მოვიღე მახჳლი იგი მისი და მოვჰკუეთე თავი მისი და აღვჴოცე ყოჳედრებაჲ ძეთაგან ი(სრა)ჱლისათა.

  • მო-ვ-ი-ღე aor 1sg მოღება to take, get
  • მახჳლი sword
  • მო-ვ-ჰ-კუეთ-ე aor 1sg O3 მოკუეთა to cut off
  • აღ-ვ-ჴოც-ე aor 1sg აღჴოცა to destroy, remove
  • ყუედრებაჲ reproach, derision, abuse

Finally, for comparison, here is the verse in Greek, Armenian, and Syriac. The Georgian text is unique in having “with the name of the Lord, my God” at the beginning of the verse. (Syriac from Harry F. van Rooy, “A Second Version of the Syriac Psalm 151,” Old Testament Essays 11:3 (1998): 567-581; see also William Wright, “Some Apocryphal Psalms in Syriac,” Proceedings of the Society of Biblical Archaeology 9 (1886-1887): 257-266.)

ἐγὼ δὲ σπασάμενος τὴν παρ᾽ αὐτοῦ μάχαιραν ἀπεκεφάλισα αὐτὸν καὶ ἦρα ὄνειδος ἐξ υἱῶν Ισραηλ.

Ես հանի զսուսեր ՛ի նմանէ եւ հատի́ զգլուխ նորին, եւ բարձի զնախատինս յորդւոցն ի(սրաէ)լի։

հանեմ, հանի to draw, pull out | սուսեր sword | հատանեմ, հատի to cut | բառնամ, բարձի to lift, remove | նախատինք injury, blame, reproach, dishonor

9SH1 enā dēn kad šemṭēt saypēh pesqēt rēšēh w-arimēt ḥesdā men bnayyā d-Isrāʾēl

šmṭ to draw | saypā sword | psq to cut | rwm C to lift, remove | ḥesdā shame

12t5 enā dēn šemṭēt menēh ḥarbēh w-bēh nesbēt rēšēh w-aʿbrēt ḥesdā men Isrāʾēl

ḥarbā sword | nsb to take | ʿbr C to remove

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Ethio-Hebrew Psalms (BL Add. 19342)   2 comments

While looking lately at the records for some Judeo-Persian manuscripts in Margoliouth’s Catalogue of the Hebrew and Samaritan Manuscripts in the British Museum, I stumbled across the record for BL Add. 19342 (№ 158 in the catalog, p. 119), a manuscript with parts of the Psalter in Hebrew, but written in Gǝʿǝz script (Fidäl), something we can call Ethio-Hebrew on the pattern of the descriptors Judeo-Arabic, Judeo-Persian, etc. (We could also call Garšūnī Syro-Arabic, but custom has deemed otherwise.) Until this, I had never encountered this particular phenomenon, but as Margoliouth notes, Wright had previously described the manuscript as part of the Ethiopic collection (№ 127, p. 81). It so happens that this manuscript is among the many already made available through the British Library’s digitization project: see here. Following Wright, Margoliouth dates the manuscript to the 18th century. It contains Pss 1-11:4, 51, 121, 123, 130, 140. Unlike most Ethiopic manuscripts, this one is on paper, not parchment.

The beginning of Ps 1 is in both catalogs mentioned above, but we can now look at the manuscript itself, and in its entirety, thanks to the BL’s having made the images freely accessible. Here are some examples (Heb text below from BHS):

Ps 1:3

וְֽהָיָ֗ה כְּעֵץ֮ שָׁת֪וּל עַֽל־פַּלְגֵ֫י מָ֥יִם אֲשֶׁ֤ר פִּרְיֹ֨ו׀ יִתֵּ֬ן בְּעִתֹּ֗ו וְעָלֵ֥הוּ לֹֽא־יִבֹּ֑ול וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ׃

Ps 1:3 in Ethio-Hebrew, BL Add. 19432, f. 1r. Source.

Ps 1:3 in Ethio-Hebrew, BL Add. 19432, f. 1r. Source.

Ps 2:1-2

לָ֭מָּה רָגְשׁ֣וּ גֹויִ֑ם וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק׃ יִ֥תְיַצְּב֨וּ׀ מַלְכֵי־אֶ֗רֶץ וְרֹוזְנִ֥ים נֹֽוסְדוּ־יָ֑חַד עַל־יְ֝הוָה וְעַל־מְשִׁיחֹֽו׃

Ps 2:1-2 in Ethio-Hebrew, BL Add. 19432, f. 1v. Source.

Ps 2:1-2 in Ethio-Hebrew, BL Add. 19432, f. 1v. Source.

Ps 121

שִׁ֗יר לַֽמַּ֫עֲלֹ֥ות אֶשָּׂ֣א עֵ֭ינַי אֶל־הֶהָרִ֑ים מֵ֝אַ֗יִן יָבֹ֥א עֶזְרִֽי׃
עֶ֭זְרִי מֵעִ֣ם יְהוָ֑ה עֹ֝שֵׂ֗ה שָׁמַ֥יִם וָאָֽרֶץ׃
אַל־יִתֵּ֣ן לַמֹּ֣וט רַגְלֶ֑ךָ אַל־יָ֝נ֗וּם שֹֽׁמְרֶֽךָ׃
הִנֵּ֣ה לֹֽא־יָ֭נוּם וְלֹ֣א יִישָׁ֑ן שֹׁ֝ומֵ֗ר יִשְׂרָאֵֽל׃
יְהוָ֥ה שֹׁמְרֶ֑ךָ יְהוָ֥ה צִ֝לְּךָ֗ עַל־יַ֥ד יְמִינֶֽךָ׃
יֹומָ֗ם הַשֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗כָּה וְיָרֵ֥חַ בַּלָּֽיְלָה׃
יְֽהוָ֗ה יִשְׁמָרְךָ֥ מִכָּל־רָ֑ע יִ֝שְׁמֹ֗ר אֶת־נַפְשֶֽׁךָ׃
יְֽהוָ֗ה יִשְׁמָר־צֵאתְךָ֥ וּבֹואֶ֑ךָ מֵֽ֝עַתָּ֗ה וְעַד־עֹולָֽם׃

Ps 121 in Ethio-Hebrew, BL Add. 19432, f. 9r. Source.

Ps 121 in Ethio-Hebrew, BL Add. 19432, f. 9r. Source.

More could be certainly be said, but here are a few scattered observations:

  • The Hebrew h marking final or -e is written (e.g. ሀያህ, ያዓሢህ [ሤ?]).
  • Hebrew is spelled with Gǝʿǝz ፀ (e.g. ክዔፅ, ኤሬፅ) or ጸ (e.g. ይትያጽቡ).
  • Hebrew š is generally spelled with Gǝʿǝz ሠ (e.g. ሣቱል, አሤር, ሦምሬካ), as is Hebrew ś (ያዓሢህ [ሤ?]). In at least one place (Ps 121:6), though, the Ethiopic letter ሸ (not used in Gǝʿǝz, but used in other Ethiosemitic languages) is fittingly used for š: ሀሸሜስ häšämes, but note that the last consonant here, which should also be š, is here a simple s (not ś as usual elsewhere in the manuscript), so that we end up with a form like Arabic šams.
  • Spirantized Hebrew k is spelled with Gǝʿǝz ኀ (e.g. ውኁል, also note the vowel, wǝxul). Spirantization in the other BGDKPT letters is not marked (e.g. ያቦእ).
  • The Hebrew in yārēaḥ is written with Gǝʿǝz ሀ (ውያሬሀ).
  • The Hebrew impf prefix yi- is spelled with Gǝʿǝz yǝ- (e.g. ይቴን, ይቦል). The prefix ye- is spelled with Gǝʿǝz yä- (የሄጉ; note the incorrect vowel on the h).
  • The tetragrammaton is written ይሁዋህ yǝhuwah.
  • The Gǝʿǝz vowel i often appears where we expect e. The latter vowel is used for Heb segol (e.g. ኤሬፅ, ኤል, ኤት); for the pausal form ā́reṣ we have አሬፅ.
  • An Ethiopism is ሚኵል for Heb mikkol.
  • There are some mistakes, such as ወዓላሁ for וְעָלֵ֥הוּ. The first two words of Ps 2 are missing.

Old Georgian phrases and sentences 21: A twelfth-century tomb inscription and its biblical source   Leave a comment

Among the most famous figures in Georgian history is David the Builder (დავით აღმაშენებელი, r. 1089-1125). The epitaph traditionally known as his, however, is almost certainly not, but rather, as shown in a short note by Jost Gippert and Manana Tandashvili, that of his son, Demetre I, who reigned 1125-1154. I cannot add anything to the historical discussion of the epitaph, but it is worth taking the opportunity to look closer at the inscription itself, a photo of the epitaph with a reading of the inscription being easily available here and, in several close photos here, with a reading also given in the short note just mentioned. The inscription provides practice for reading asomt’avruli and learners of the language may appreciate a convenient setting forth of the vocabulary of its simple contents.

As in Georgian manuscripts, the writing in the inscription can be very economic thanks to much abbreviation. I have filled out the abbreviations in the asomt’avruli in parentheses, marked words spreading across lines with a – at line end, and I have not marked less legible letters as such; to judge the latter see the photos pointed out above.

1 Ⴕ(ႰႨႱႲႤ) ႤႱႤ ႠႰႱ ႢႠႬ-
2 ႱႠႱႭ(Ⴣ)ႤႬႤ-
3 ႡႤႪႨ Ⴙ(Ⴄ)ႫႨ
4 Ⴍ(Ⴣ)Ⴉ(ႭჃႬႨႧ)Ⴈ Ⴍ(Ⴣ)Ⴉ(ႭჃႬႨႱႠႫႣ)Ⴄ
5 ႤႱႤ ႫႧႬႠ-
6 ႥႱ ႠႵႠ ႣႠ-
7 ႥႤႫႩჃႣႰႭ
8 ႫႤ

Rendered into mxedruli, with the abbreviations still marked, this is:

ქ(რისტე) ესე არს განსასო(ჳ)ენებელი ჩ(ე)მი ო(ჳ)კ(ოჳნით)ი ო(ჳ)კ(ოჳნისამდ)ე ესე მთნავს აქა დავემკჳდრო მე

Vocabulary:

  • განსასუენებელი resting place (cf. განსუენება to give rest to, as in Mt 11:28 (all versions) მე განგისუენო თქუენ κἀγὼ ἀναπαύσω ὑμᾶς)
  • უკუნი eternity (უკუნითი უკუნისა-მდე = εἰς τοὺς αἰῶνας τῶν αἰώνων)
  • თნა to please (as in Mt 14:6 Xanm. and PA ხთნდა ჰეროდეს როკვაჲ იგი მისი ἤρεσεν τῷ Ἡηρῷδῃ [“her dance” in Georgian, but not Greek]); the form here is მ-თნა-ვ-ს
  • დამკჳდრება to stay, reside, dwell (as in Jn 1:14 Ad დაემკჳდრა ჩუენ თანა ἐσκήνωσεν ἐν ἡμῖν, and Jos. Ant. Iud. 1.6.1 [126] და ესოდენნი ვიდრემე ნათესავნი იაფეთოის ყრმათაგან დაემკჳრებიან καὶ τοσαῦτα μὲν ἔθνη ὑπὸ τῶν Ἰαφέθου παίδων κατοικεῖται); the form here is და-ვ-ე-მკჳდრ-ო

As also noted by Gippert and Tandashvili, the words of the inscription clearly come from Ps 132:14. The A recension of the Psalter in Old Georgian was edited by M. Šaniże (Tbilisi, 1960), online here, and an edition of the Psalter from a Graz manuscript was edited by V. Imnaišvili (Tbilisi, 2004), online here. For this verse (as in Greek, Psalm 131, not 132, in Georgian), they both read:

ესე არს განსასუენებელი ჩემი უკუნისამდე;
ამას დავემკჳდრო, რამეთუ მთნავს ესე. (Graz ms, f. 234r, lines 5-7, available here)

But the text of this verse in the Mc’xet’a Bible (see here), compiled later, matches the tomb inscription even more closely:

ესე არს განსასუენებელი ჩემი უკუნითი უკუნისამდე,
ამას დავემკჳდრო, რამეთუ მთნავს ესე.

The text of the inscription matches that of the biblical text so closely that no additional vocabulary notes are necessary.

With that, until next time, happy reading and memento mori.

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