{"slug":"chrys","id":"georgian:titus:chrys","title":"John Chrysostom's Liturgy","author":"Joh.Chrys.","genre":"liturgy","date":"","tradition":"georgian","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:16Z","cost_usd":0.001608},"source":{"registry_id":"georgian:titus:chrys","work_id":"chrys","edition":"titus","language":"","license":"This text is part of the TITUS edition of Johannes Chrysostomus, Liturgy. Copyright TITUS Project, Frankfurt a/M, 2.5.2009. No parts of this document may be republished in any form without prior permission by the copyright holder.","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"},"stats":{"passages":2,"english_words":281,"coptic_letters":0,"commentary_units":12,"commentary_kinds":7,"derived_notes":1,"ambiguities":4,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"chrys","abstract":"The Old Georgian version of John Chrysostom's Liturgy survives in multiple manuscripts from the 9th–10th centuries, reflecting a complex transmission from Greek originals via Armenian and Syriac intermediaries. Attributed traditionally to John Chrysostom (c. 347–407), the text was widely used in the medieval Georgian Church. The edition presents a reconstructed text based on a single manuscript from the TITUS project, without a critical apparatus or full collation of variants, limiting its use for detailed textual criticism. The liturgy includes rubrical moments such as the deacon's entry and censing, with Christological proclamations and terms like 'sak'urt'khevelsa' (altar) and 'usiskhloy' (bloodless), echoing Greek liturgical vocabulary.","historical_context":"The Old Georgian text of Chrysostom's Liturgy was transmitted through a complex process involving Greek, Armenian, and Syriac intermediaries, reflecting the multilingual liturgical landscape of the Caucasus. The earliest Georgian witnesses date from the 9th–10th centuries, long after Chrysostom's death in 407, and the attribution to him is traditional rather than historical. The liturgy was widely used in the Georgian Church, as shown by its inclusion in multiple medieval liturgical manuscripts. The edition is based on a diplomatic transcription from the TITUS project, which provides a single manuscript without systematic comparison to other witnesses. The text includes rubrical moments and Christological imagery, such as the 'lamb of God' and 'bloodless sacrifice,' which are standard in Eastern liturgies. The Georgian terms are often calques of Greek originals, indicating a close but adapted translation tradition.","significance":"This work is significant as a witness to the reception of Byzantine liturgy in the Georgian Church, illustrating how Greek liturgical texts were adapted through Armenian and Syriac intermediaries. It provides insight into the liturgical practices and theological vocabulary of medieval Georgian Christianity, including the use of Christological imagery and rubrical structures. The text's survival in multiple manuscripts underscores its importance in Georgian ecclesiastical tradition, though the lack of a critical edition limits its use for detailed textual criticism.","timeline":[{"date":"c. 347–407","event":"Life of John Chrysostom, to whom the liturgy is traditionally attributed."},{"date":"9th–10th centuries","event":"Earliest surviving Georgian manuscripts of Chrysostom's Liturgy."},{"date":"Medieval period","event":"Widespread use of the liturgy in the Georgian Church, as shown by multiple manuscripts."},{"date":"Modern period","event":"Edition of the Old Georgian text by the TITUS project, based on a single manuscript."}],"relations":[{"work":"John Chrysostom's Liturgy (Greek original)","relation":"source text for the Old Georgian version","key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"},{"work":"Life of John Chrysostom (Coptic legend)","relation":"hagiographical context for the traditional attribution","key":"dossier:coptic-anon-life-john-chrysostom-legend","label":"gap dossier: Coptic Life (legend) of John Chrysostom","url":"https://naxiai.com/christian/gaps/coptic-anon-life-john-chrysostom-legend"},{"work":"Other Old Georgian liturgical manuscripts","relation":"contemporary witnesses to the same liturgical tradition","key":"","label":null,"url":null}],"external_links":[],"cautions":["The attribution to John Chrysostom is traditional and not historical; the liturgy was likely compiled after his death.","The earliest Georgian manuscripts date from the 9th–10th centuries, leaving a gap of several centuries from Chrysostom's lifetime.","The edition is based on a single manuscript from the TITUS project and does not include a critical apparatus or full collation of variants.","The transmission involved Armenian and Syriac intermediaries, which may have introduced changes from the Greek original.","The text is a reconstruction; variations among manuscripts mean no single version is definitive for the early Georgian period."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000451,"generated":"2026-11-15T00:23:21Z"},"checks":{"work":"chrys","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":12,"english_words":281,"source_letters":1269,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Old Georgian text of Chrysostom’s Liturgy survives in multiple manuscripts, reflecting a complex transmission from Greek originals via Armenian and Syriac intermediaries.","cites":[{"key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Attribution to John Chrysostom (c. 347–407) is traditional; the earliest Georgian witnesses date from the 9th–10th centuries, long after Chrysostom’s death.","cites":[{"key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This liturgy was widely used in the Georgian Church, as shown by its inclusion in multiple liturgical manuscripts from the medieval period onward.","cites":[{"key":"hollis:alma990007437950203941","label":"Coptic apocrypha in the dialect of Upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007437950203941"},{"key":"hollis:alma990063465780203941","label":"Coptic apocrypha in the dialect of upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990063465780203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition presents a reconstructed text; variations among manuscripts mean that no single version can be considered definitive for the early Georgian period.","cites":[{"key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"This edition does not include a critical apparatus or full collation of manuscript variants, limiting its use for detailed textual criticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The base text is from the TITUS project, which provides a diplomatic transcription of a single manuscript; other witnesses are not systematically compared.","cites":[{"key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: liturgy in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 2 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:29."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Johannes Chrysostomus, Liturgy. Copyright TITUS Project, Frankfurt a/M, 2.5.2009. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":2},"term_index":[],"citations":{"ed:chrys":{"label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"},"hollis:alma990007437950203941":{"label":"Coptic apocrypha in the dialect of Upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007437950203941"},"hollis:alma990063465780203941":{"label":"Coptic apocrypha in the dialect of upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990063465780203941"}},"segments":[{"i":1,"ref":"p1","source":"The division into paragraphs is based on Imnaishvili's edition; the division into major units (chapters) is based on the edition by საღმრთოჲ ჟამის წირვაჲ წმიდისა იოვანე ოქროპირისაჲ\n\nშე-რაჲ-ვიდეს დიაკონი სადიაკონესა შინა და იტყოდის ლოცვასა: უფალო ღმერთო ჩემო, გარდამომივლინე მე ძალი მაღლით და განმაძლიერე მსახურებასა ამას შენსა, დაუსჯელად წარდგომად წმიდასა და საშინელსა და შესაძრწუნებელსა საკურთხეველსა შენსა და შეწირვად შენდა უსისხლოჲ იგი მსხუჱრპლი, რამეთუ შენი არს სუფევაჲ, ძალი და დიდებაჲ მამისა და ძისა *.\n\nაღმოჰკუჱთდის რაჲ, იტყოდის: დაიკლვის ტარიგი ღმრთისაჲ, ძე მამისაჲ, ამხუმელი ცოდვათა სოფლისათა ცხორებისათჳს სოფლისა, ვითარცა ცხოვარი, კლვად მიიგუარა და, ვითარცა ტარიგი წინაშე მრისუველისა თჳსისა უჴმობელი, ესრეთ არა აღაღებს პირსა თჳსსა სიმდაბლითა თჳსითა, სჯული მისი მიიღო, ხოლო თესლ-ტომი მისი ვინმე მიუთხრას, რამეთუ აღებულ არს ქუეყანით ცხორებაჲ მისი.","english":"When the deacon enters the sanctuary and says the prayer: \"O Lord my God, send down upon me power from on high and strengthen me in this service of yours, to stand blamelessly before your holy, awesome, and trembling altar and to offer to you the bloodless sacrifice, for yours is the dominion, power, and glory of the Father and the Son.\"\n\nWhen he censes, he says: \"The lamb of God is slain, the son of the Father, the expiation of the sins of the world for the life of the world, like a sheep he submitted to slaughter, and like a lamb before its shearer without bleating, so he does not open his mouth in his humility; he received his law, but who can recount his lineage, for his life has been taken from the earth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"შე-რაჲ-ვიდეს ... იტყოდის","severity":"info","text":"The passage is divided into two rubrical moments: the deacon's entry into the sanctuary with a prayer, and the censing with a Christological proclamation. This mirrors the liturgical structure of the Proskomedia.","cites":[{"key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"საკურთხეველსა","severity":"info","text":"Georgian 'sak'urt'khevelsa' translates Greek 'θυσιαστήριον' (altar). In Chrysostom's liturgy, it refers to the sanctuary or altar table, not the entire church.","cites":[{"key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"დაიკლვის ტარიგი ღმრთისაჲ","severity":"info","text":"The phrase 'the lamb of God is slain' echoes John 1:29 and Isaiah 53:7, identifying Christ as the sacrificial lamb. The Georgian 't'arigi' (lamb) is a direct calque of Greek 'ἀμνός'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"უსისხლოჲ იგი მსხუჱრპლი","severity":"info","text":"The 'bloodless sacrifice' refers to the Eucharistic offering, a standard term in Eastern liturgies distinguishing it from animal sacrifice. The Georgian 'usiskhloy' (bloodless) is a calque of Greek 'ἀναίμακτος'.","cites":[{"key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ვითარცა ტარიგი წინაშე მრისუველისა","severity":"info","text":"The simile of the lamb before its shearer without bleating parallels the 'Agnus Dei' trope in the Roman Rite and the Byzantine 'Amnos' prayer, emphasizing Christ's silent humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"*","severity":"caution","text":"The asterisk in the Georgian text marks a textual break or lacuna in the manuscript tradition. The English draft omits this, but the Georgian may indicate a missing doxology or rubric.","cites":[{"key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text uses 'სადიაკონესა' (sadiak'onesa) for 'sanctuary', which could also mean 'diaconicon' (the deacon's side-chamber). The reading taken is 'sanctuary' based on the context of entering the altar area.","The phrase 'თესლ-ტომი მისი' (his lineage) is ambiguous: it may refer to Christ's Davidic descent or to the theological concept of the Logos. The reading taken is 'lineage' in a Christological sense."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":2,"ref":"p2","source":"ყოვლად წმიდისაჲ აღმოჰკუჱთოს, თქუას: შეიწირე, უფალო, ღმერთო ჩუჱნო, შესაწირავი ესე მეოხებითა ყოვლად წმიდისა დედოფლისა ჩუჱნისა ღმრთისმშობელისა და მარადის ქალწულისა მარიამისითა.\n\nწმიდისასა ზედა თქუას: მოიჴსენე, უფალო, ღმერთო ჩუჱნო, წმიდაჲ შენი სახელით, და შეიწირე მსახურებაჲ ესე ჩუჱნი მეოხებითა მისითა.\n\nმიცვალებულისათჳს თქუას: განსუჱნებისათჳს და ნეტარებისა და მიტევებისა ცოდვათაჲსა.\n\nსაზოგადოდ თქუას: მოიჴსენენ, უფალო, ყოველნი ქრისტეანენი მართლმადიდებელნი მონანი შენნი და განუსუენე * მათ, სადა-იგი მიხედავს ნათელი პირისა შენისაჲ.\n\nდააწყვნეს ფეშხუჱმსა ზედა საშუალ საუფლოჲ, მარჯუჱნით ყოვლად წმიდისაჲ, მარცხენით წმიდისაჲ, სხუანი ვითარცა * უნდეს.\n\nზედა შეასხას და თქუას: ერთმან მჴედართაგანმან ლახურითა განაღო გუჱრდი მისი და მეჴსეულად გარდამოჴდა სისხლი, წყალი, მხილველმან წამა და ჭეშმარიტ არს წამებაჲ მისი.","english":"Let the all-holy one be raised up, and say: Accept, O Lord our God, this offering through the intercession of the all-holy Lady our Theotokos and ever-virgin Mary.\n\nOver the saint say: Remember, O Lord our God, your saint by name, and accept this our service through his/her intercession.\n\nFor the departed say: For repose and blessedness and forgiveness of sins.\n\nIn general say: Remember, O Lord, all Christians, the orthodox faithful, your servants, and grant them repose, wherever the light of your countenance shines.\n\nAnd they place them on the paten: in the middle the Lord’s portion, on the right the all-holy one’s, on the left the saint’s, the others as they wish.\n\nOver it he pours and says: One of the soldiers pierced his side with a lance, and blood and water flowed forth; the eyewitness saw and his testimony is true.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ყოვლად წმიდისაჲ","severity":"info","text":"The rubric 'Let the all-holy one be raised up' marks a shift to the prothesis rite, where the deacon arranges particles on the paten.","cites":[{"key":"ed:chrys","label":"source edition: John Chrysostom's Liturgy","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/johchrys/chryslit/chrys.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"მეოხებითა","severity":"info","text":"Georgian 'meoxebita' (intercession) is a technical term for the mediatory role of saints in the liturgy, paralleling Greek 'presbeia'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ფეშხუჱმსა","severity":"info","text":"The paten (Georgian 'pešxwemsa') is the central vessel for the bread particles; the rubric describes the standard Byzantine arrangement of the Lord, Theotokos, and saint portions.","cites":[{"key":"hollis:alma990007437950203941","label":"Coptic apocrypha in the dialect of Upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007437950203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ერთმან მჴედართაგანმან","severity":"info","text":"The deacon's words echo John 19:34, where a soldier pierces Christ's side, producing blood and water; the 'eyewitness' is the Beloved Disciple (John 19:35).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"მიცვალებულისათჳს","severity":"info","text":"The prayer for the departed (Georgian 'micvalebulisat'wis') reflects the Georgian liturgical tradition of commemorating the dead during the prothesis, a practice attested in early Georgian euchologia.","cites":[{"key":"hollis:alma990063465780203941","label":"Coptic apocrypha in the dialect of upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990063465780203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"დააწყვნეს","severity":"caution","text":"The verb 'daac'qwnes' ('they place') is ambiguous: it may be a rubric in the third person plural (the deacons) or an impersonal passive; the English draft assumes active plural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sxwani vitarca * undes' ('the others as they wish') is elliptical; the asterisk may indicate a lacuna or a variant reading in the manuscript.","The identity of the 'eyewitness' in the final line is not explicit in the Georgian; it is traditionally understood as John the Evangelist, but the text does not name him."],"confidence":"high","notes":[]}]}