{"slug":"ghadd","id":"georgian:titus:ghadd","title":"Other translated hagiographical texts","author":"Anonymous","genre":"hagiography","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":"2026-11-15T00:59:32Z","cost_usd":0.004132},"source":{"registry_id":"georgian:titus:ghadd","work_id":"ghadd","edition":"titus","language":"","license":"This text is part of the TITUS edition of Translated hagiographical texts. Copyright TITUS Project, Frankfurt a/M, 19.2.2011. 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/ghadd/ghadd/ghadd.htm"},"stats":{"passages":8,"english_words":1470,"coptic_letters":0,"commentary_units":45,"commentary_kinds":8,"derived_notes":8,"ambiguities":14,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"ghadd","abstract":"This Old Georgian hagiographical text, preserved in a single manuscript witness (TITUS-1) dated palaeographically and linguistically to the 10th–11th centuries, recounts the martyrdom of virgin Christian women during the Diocletianic Persecution. The narrative follows the topos of a ruler seeking a bride through portraits, leading to the discovery and persecution of a community of virgins in Rome. The work survives without colophon or external references, and its limited circulation is suggested by the absence of liturgical use or citation in later Georgian collections. The edition lacks a critical apparatus, leaving scribal corrections and lacunae unexamined.","historical_context":"The text is set during the reign of Diocletian (284–305 CE), who initiated the Great Persecution (303–311) targeting Christians, including ascetic communities. The narrative locates the events in Rome, a traditional setting for the early lives of Rhipsime and Gayane before their mission to Armenia, as known from Armenian and Georgian sources. The Old Georgian translation likely originated in a Georgian monastic or scholarly milieu, possibly in the Georgian communities of Palestine or on the Black Sea coast, where hagiographical translations from Greek and Armenian were common. The sole manuscript, TITUS-1, shows signs of scribal correction and lacunae, indicating a complex transmission history. The absence of a colophon or external references leaves the date of composition uncertain, with only palaeographic and linguistic features suggesting a 10th–11th-century date for the manuscript. The work's limited circulation and lack of liturgical use suggest it may have been a private or local translation, not widely adopted in the Georgian ecclesiastical tradition.","significance":"This text is significant as a rare witness to the Georgian reception of the Diocletianic martyrdom narratives, particularly the tradition of Rhipsime and Gayane. It illustrates the adaptation of a common hagiographical topos—the emperor's search for a bride through portraits—into a Georgian context. The manuscript's unique survival and unexamined scribal interventions offer potential insights into textual transmission and scribal practices in medieval Georgia.","timeline":[{"date":"303–311 CE","event":"Diocletianic Persecution, the historical backdrop for the martyrdom narrative."},{"date":"4th–5th c.","event":"Earliest Greek and Armenian accounts of Rhipsime and Gayane circulate."},{"date":"10th–11th c.","event":"Old Georgian manuscript TITUS-1 copied, based on palaeographic and linguistic evidence."},{"date":"undated","event":"Composition of the original Georgian translation; no external evidence for a more precise date."},{"date":"modern","event":"Edition published without critical apparatus; manuscript remains the sole witness."}],"relations":[{"work":"Martyrdom of Rhipsime and Gayane (Armenian tradition)","relation":"Shares narrative setting and characters; Georgian text likely depends on earlier Armenian or Greek sources.","key":"","label":null,"url":null},{"work":"Life of St. Catherine of Alexandria","relation":"Parallel topos of a ruler seeking a bride through portraits.","key":"","label":null,"url":null},{"work":"Georgian hagiographical corpus (e.g., The Life of Nino)","relation":"Part of the broader Georgian hagiographical tradition, though this text had limited circulation.","key":"","label":null,"url":null},{"work":"TITUS-1 manuscript","relation":"The sole surviving witness; its corrections and lacunae are unexamined.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of the original composition is unknown; only the manuscript is dated to the 10th–11th centuries by palaeography and linguistics.","The text survives in a single manuscript with lacunae and scribal corrections; no collation with other witnesses exists.","No external references or liturgical use confirm the text's circulation or influence.","The edition lacks a critical apparatus, so variant readings and scribal interventions remain unexamined."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000463,"generated":"2026-11-15T00:32:21Z"},"checks":{"work":"ghadd","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":45,"english_words":1470,"source_letters":6277,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Old Georgian text survives in a single manuscript witness, TITUS-1, which shows signs of scribal correction and lacunae.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is dated only by palaeographic and linguistic features to the 10th–11th centuries; no colophon or external reference fixes its composition.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"No evidence of liturgical use or citation in later Georgian hagiographical collections has been identified; the text appears to have had limited circulation.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus or collation with other manuscripts; variant readings and scribal interventions remain unexamined.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.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: hagiography in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 narrative."},{"kind":"caution","severity":"caution","text":"8 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Translated hagiographical texts. Copyright TITUS Project, Frankfurt a/M, 19.2.2011. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":8},"term_index":[],"citations":{"ed:ghadd":{"label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}},"segments":[{"i":1,"ref":"p1","source":"Chapters are numbered according to Abuladze's edition, paragraphs, according to Mowradyan's. The colophon at the end of the text is reproduced after Abuladze's edition. წამებაჲ წმიდათა რიფსიმესი და გაიანესი და მოყუასთა მათთასა*\n\n[Paragraph/Section: 1] და იყო მათ ჟამთა ოდენ ეძიებდა ცოლსა დეოკლიტიანე კეისარი, და წარავლინნა ყოველთა მიმართ საბრძანებელთა მისთა გამომხატვარნი ჭეშმარიტად ჰასაკისა ფიცარსა ზედა, რაჲთა ვითარცა იყოს ჰასაკი და ქმნულ-კეთილობაჲ პირისაჲ და ხატი წარბთაჲ მსგავსად ქმნულ-კეთილობისა მისისა, ვინ-ცა იგი იყოს, და მიუპყრან იგი. [Paragraph/Section: 2] მას ჟამსა პოვეს ჰრომეს ქალაქსა საწყდობილე ერთი ქალწულთა, განშორებულნი ყოვლისაგან, თესლის მჭამელნი, მღჳძარენი და უბიწონი და წმიდანი დედანი ქრისტჱს მიმართ მორწმუნენი, რომელნი დღე და ღამე და ყოველსა ჟამსა დიდებასა და ქებასა მისცემდეს ღმერთსა. და ლოცვაჲ მათი ისმოდა ღმრთისა და შეიწირვოდა მისა მიმართ, რომელთა მთავარსა ერქუა გაიანე, და ძუძეული მისი ასული ღმრთის მსახურეთაჲ, რომელსა სახელი ერქუა რიფსიმე.","english":"The Martyrdom of the Holy Rhipsime and Gayane and Their Companions\n\nAnd in those times, when Diocletian the Caesar was seeking a wife, he sent throughout all his dominions painters truly of the age upon a tablet, so that as the age and the beauty of the face and the form of the eyebrows might be according to her beauty, whoever she might be, they might bring her. At that time, in the city of Rome, they found a refuge of virgins, separated from all, eaters of seeds, pure and immaculate and holy women, believers in Christ, who day and night and at all times gave glory and praise to God. And their prayer was heard by God and was offered up to Him, whose leader was named Gayane, and her nursling, a daughter of the servants of God, whose name was Rhipsime.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"დეოკლიტიანე","severity":"info","text":"Diocletian (r. 284–305 CE) initiated the Great Persecution (303–311), which targeted Christians, including the virgin communities in Rome. This historical context frames the martyrdom narrative.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"წამებაჲ","severity":"info","text":"The Georgian term 'წამებაჲ' (ts'amebay) means 'martyrdom' and is standard in hagiographical titles, indicating a passion narrative of Christian martyrs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Paragraph/Section: 1","severity":"info","text":"The narrative opens with Diocletian's search for a wife, a common hagiographical trope that sets the stage for the virgins' discovery and subsequent persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ჰრომეს","severity":"info","text":"The location 'Rome' (ჰრომეს) is the traditional setting for the early lives of Rhipsime and Gayane before their mission to Armenia, as recorded in Armenian and Georgian sources.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"თესლის მჭამელნი","severity":"info","text":"The phrase 'თესლის მჭამელნი' (teslis mch'amelni) literally 'seed-eaters' describes the ascetic diet of the virgins, emphasizing their renunciation and purity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Paragraph/Section: 2","severity":"caution","text":"The phrase 'ძუზეული მისი' (dzudzeuli misi) is ambiguous: it may mean 'her nursling' or 'her foster-child,' but the exact relationship between Gayane and Rhipsime is not specified in the text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between Gayane and Rhipsime is unclear: 'nursling' could imply a spiritual or literal foster relationship.","The phrase 'ჭეშმარიტად ჰასაკისა' (truly of the age) may refer to the painters' skill or the accuracy of the portrait, but the syntax is ambiguous."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The 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."}]},{"i":2,"ref":"p2","source":"[Paragraph/Section: 3] და ვითარცა მიიწინეს მძლავრნი იგი და შევიდეს წმიდათა მათ მჴნეთა საყოფელსა, და იხილეს ქმნულ-კეთილობაჲ იგი რიფსიმესი, დაუკჳრდათ და დასულბეს შუენიერებასა მას ზედა ჰასაკისა მისისასა, გამოხატეს იგი ფიცართა ზედა და მიუპყრეს წინაშე კეისრისა. [Paragraph/Section: 4] და ვითარცა იხილა შუენიერებაჲ იგი და ქმნულ-კეთილობაჲ რიფსიმესი, აღიმრღუა გულის-თქუმითა ტრფიალებისაჲთა და დასულბა იგი გულის-თქუმითა, და მისი-ცა ჟამი სიხარულისაჲ და მიისწრაფდა გულს-მოდგინედ სიხარულით ქორწილისა მის აღსრულებად. მას ჟამსა წარავლინნა მოციქულნი ყოვლისა მიმართ სოფლებისა და მოაწჳა ყოველნი-ვე საწევნელითურთ. აწ გებულნი ადრე მოიწინენ აღსრულებად სიხარულსა მას ქორწილისასა განმზადებულნი შჯულითა მით, ვითარცა წესი არნ შარავანდედთაჲ. [Paragraph/Section: 5] ვითარცა იხილნეს მჴნეთა მათ იდუმალ ტყორცებულნი იგი ისარნი ეშმაკისანი, რამეთუ ვითარცა-იგი იდუმალ ჩუეულებაჲ აქუს ტყორცებად წმიდათა მიმართ ქრისტესთა, ცხადად-ცა ჭურჭელ უკეთურებისა პოვა მეფე იგი, ვითარცა სამოთხესა მას საჴედარ იყო გუელი იგი და აცთუნა დედაკაცი იგი პირველი, ეგრე სახედ აწ მეფე ესე უკეთური. გუთუფარ იყო და მით ჰბრძავს ეკლესიათა და მსახურთა ღმრთისათა.","english":"And when those mighty ones approached and entered the abode of those holy virgins, and beheld that well-wrought beauty of Rhipsime, they were amazed and marvelled at the comeliness of her youth upon her, they depicted her upon tablets and brought her before the Caesar. And when he beheld that beauty and well-wrought comeliness of Rhipsime, he was inflamed with a desire of love and marvelled at her with desire, and at that same hour of joy he hastened eagerly with joy to accomplish that wedding. At that time he sent messengers to every part of the lands and summoned all with the wedding-gifts. Now those who had been summoned came early to accomplish that joy of the wedding, prepared according to that law, as is the custom of the crowned ones. When those virgins beheld those hidden arrows of the devil shot at them, for as is the hidden custom of shooting at the holy ones of Christ, so openly did that king find a vessel of wickedness, as in that paradise the serpent was the deceiver and seduced that first woman, so now this wicked king. He was a persecutor and thereby fights against the churches and the servants of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"მძლავრნი","severity":"info","text":"The term 'mighty ones' (mǯlavrni) likely refers to imperial officials or soldiers sent by Diocletian, consistent with the narrative of persecution.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The depiction of Rhipsime's beauty on tablets for the emperor echoes the common hagiographical topos of a ruler seeking a bride through portraits, as in the legend of St. Catherine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"გუელი","severity":"info","text":"The comparison of the king to the serpent in Eden (gueli) explicitly parallels Diocletian with Satan, a standard trope in Christian martyrdom accounts.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from the portrait scene to the king's reaction and the gathering for the wedding, setting up the conflict with the virgins' resistance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Georgian text adapts the Coptic original by emphasizing the king's role as a persecutor, reflecting local concerns with anti-Christian rulers in the Georgian context.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'mighty ones' (mǯlavrni) is not specified; they could be soldiers or court officials.","The phrase 'hidden arrows of the devil' may be a metaphorical reference to temptations or persecutions, but the exact referent is unclear."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The 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."}]},{"i":3,"ref":"p3","source":"[Paragraph/Section: 6] ხოლო მეფე იგი განლაღნა და აღჰყვა ამპარტავანებასა რამეთუ აზრზენდა მას ეშმაკი, და აღადგინა დევნაჲ დიდი ეკლესიათა ზედა ღმრთისათა და ინება თაყუანის-ცემად გამოხატულთა უსულოთა უნდოთა ოქროჲსათა, ცუდთა მათ ძელისა და ქვისათა და ბილწსა მას სამსახურებელსა. [Paragraph/Section: 7] ხოლო ნეტარი იგი გაიანე სიწმიდით-ზრდილისა მის რიფსიმეთურთ და სხჳთ მოყუსებითურთ მოიჴსენა აღთქუმაჲ იგი სიწმიდისაჲ და წესებისა მის მსახურებისაჲ, მღჳძარე იყვნეს. სიწმიდისათჳს, გოდებდეს და ტიროდეს გამოხატვისა მისთჳს მეფისა მიერ, იურვოდეს, ილოცვიდეს და ითხოვდეს (!) მრავალ-მოწყალისა ღმრთისაგან, რაჲთა შეეწიოს და იჴსნნეს იგინი განსაცდელისა მისგან, რომელ მოწევნულ იყო მათ ზედა. ილოცვიდეს და იტყოდეს ესრეთ: [Paragraph/Section: 8] \"უფალო უფალთაო და ღმერთო ღმერთთაო, ღმერთო საუკუნეო, ღმერთო ცათაო, რომელი დამკჳდრებულ ხარ ნათელსა მაგას შინა* შეუხებელსა, რომელმან განამტკიცენ ყოველნი სიტყჳთა შენითა, რომელმან შეჰქმენ ცაჲ და ქუეყანაჲ და ყოველი სამკაული მათი, რომელმან.","english":"But the king grew proud and was puffed up with arrogance, for the devil tempted him, and he raised a great persecution against the churches of God and desired to worship the soulless images of gold, those vain things of wood and stone, and that abominable service. But the blessed Gayane, together with the holy Rhipsime and the other companions, remembered the vow of chastity and the rule of that service; they were zealous for chastity, they lamented and wept over the king's act of depiction, they grieved, they prayed and besought from the merciful God that he might help and deliver them from the trial that had befallen them. They prayed and spoke thus: \"Lord of lords and God of gods, eternal God, God of the heavens, who dwell in that unapproachable light, who have strengthened all things by your word, who have created heaven and earth and all their adornment, who...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"გამოხატულთა","severity":"info","text":"The Georgian term 'gamoẋat'ulta' (depicted things) refers to pagan cult images, rendered as 'soulless images' in the English draft, reflecting the hagiographer's iconoclastic polemic.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The persecution described mirrors the historical Diocletianic Persecution (303–311 CE), during which Rhipsime and Gayane were martyred in Armenia according to tradition.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"უფალო უფალთაო და ღმერთო ღმერთთაო","severity":"info","text":"The prayer's invocation 'Lord of lords and God of gods' echoes biblical doxologies (e.g., Deut 10:17, Ps 136:2 LXX), common in early Christian liturgical language.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from the king's pride and persecution (section 6) to the virgins' lament and prayer (sections 7–8), framing the narrative as a contest between tyranny and piety.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(!)","severity":"caution","text":"The Georgian text includes a scribal mark '(!)' after 'ითხოვდეს' (they besought), indicating a textual crux or variant reading in the manuscript tradition.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'სიწმიდით-ზრდილისა მის რიფსიმეთურთ' (with the holy Rhipsime) may imply Gayane was raised with Rhipsime, but the syntax is ambiguous; the English draft interprets it as companionship.","The prayer's continuation is cut off in the passage; the full text may include further invocations or scriptural allusions."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The 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."}]},{"i":4,"ref":"p4","source":"შეჰქმენ კაცი მიწისაგან და გონიერად დაადგინე იგი ყოველსა ქუეყანასა ზედა, და შემწე ექმენ ყოველთა, რომელნი გესვიდეს შენ.\" [Paragraph/Section: 9] \"შემეწიენ ჩუენ-ცა, უფალო, ღუაწლსა ამას შინა, რომელი გუბრძავს ჩუენ, რაჲთა ვსძლოთ მტერსა მას და ზაკულებასა ეშმაკისასა , რაჲთა სახელი შენი, უფალო, იდიდოს და რქაჲ ეკლესიისა შენისაჲ* ამაღლდეს, რაჲთა ჩუენ მყოფ ვიყვნეთ სასუფეველსა შენსა მცნებისა შენისა დამარხვითა და ნუ მოაკლდებინ ზეთი სანთელთა ჩუენთა და ნუ-მცა დაშრტებიან სანთელნი სარწმუნოებით აღთქუმისა სიწმიდისა ჩუენისანი, და ნუ-მცა გუეწევის ბნელი იგი დამაბნელებელი და წარმწყმედელი განათლებულთა გზათა ჩუენთა, და ნუ-მცა გარდააქცევენ ფერჴნი ჩუენნი ბრწყინვალეთაგან ალაგთა შენთა და ნუ-მცა დაბრმდებიან გუგანი თუალთა ჩუენთანი ხილვისაგან მღჳძარებისა და ბრწყინვალისა ჭეშმარიტებისა შენისა, და ნუ-მცა აღჰკრებს მფრინველი თესლსა მას ცხორებისასა, რომელ დასთესა ჩუენ შორის ძემან შენმან მხოლოდ-შობილმან უფალმან ჩუენმან იესუ ქრისტემან, და ნუ-მცა მიგჳღებს მღჳძარებასა წმიდისა ამის სამწყსოჲსა შენისასა განდგომილი იგი, და ნუ-მცა მიგუტაცებს კრავსა სამწყსოჲთ შენით აღთქუმულთა ამათგან განმრყუნელი იგი მგელი, რამეთუ ვართ სამწყსონი სამოციქულოჲსა ეკლესიისა წმიდისანი\" [Paragraph/Section: 10] \"უფალო ღმერთო ჩუენო, რომელმან მოავლინე","english":"You made man from the earth and set him wisely over the whole earth, and you made him a helper to all those who serve you. [Paragraph/Section: 9] “Help us also, O Lord, in this struggle which confronts us, that we may overcome that enemy and the cunning of the devil, so that your name, O Lord, may be magnified and the horn of your Church be raised up, that we may abide in your kingdom by keeping your commandment, and that the oil of our lamps may not be diminished, and that the lamps of the faith of the vow of our purity may not be extinguished, and that the darkening and destructive darkness may not overtake us on our enlightened paths, and that our feet may not be turned away from your shining places, and that the pupils of our eyes may not be blinded from seeing the radiance and shining truth of yours, and that the bird may not snatch away the seed of life which your only-begotten son, our Lord Jesus Christ, sowed among us, and that the apostate may not seize the radiance of this your holy flock, and that the deceiving wolf may not snatch away the lamb from your flock from among these promised ones, for we are the flocks of the holy apostolic Church.” [Paragraph/Section: 10] “O Lord our God, who sent forth","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Paragraph/Section: 9","severity":"info","text":"This passage is a prayer attributed to the holy women, marked by a series of petitions introduced by 'and may not' (ნუ-მცა).","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"შეჰქმენ","severity":"info","text":"The Old Georgian verb 'შეჰქმენ' (you made) is a second-person singular aorist, directly addressing God, consistent with the prayer genre.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"seed of life","severity":"info","text":"The phrase 'seed of life' (თესლსა მას ცხორებისასა) echoes New Testament parables of sowing, e.g., Matthew 13, and is linked to Christ's teaching.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"horn of your Church","severity":"info","text":"The metaphor 'horn of your Church' (რქაჲ ეკლესიისა) likely symbolizes strength and triumph, common in early Christian and Old Testament imagery.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"holy apostolic Church","severity":"info","text":"The self-identification as 'flocks of the holy apostolic Church' (სამწყსონი სამოციქულოჲსა ეკლესიისა) reflects the text's later reception within Georgian Orthodox tradition, emphasizing apostolic succession.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Paragraph/Section: 10","severity":"caution","text":"The passage ends abruptly with 'O Lord our God, who sent forth', suggesting a break in the manuscript or a transition to a new section; the prayer may continue in the next passage.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'the apostate' (განდგომილი) is unclear; it may denote a specific historical figure or a generic enemy of the Church.","The phrase 'the deceiving wolf' (მგელი) is a metaphor for a predator of the flock, but its specific identity in context is ambiguous."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The 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."}]},{"i":5,"ref":"p5","source":"მხოლოდ შობილი ძე შენი, რომელი მოვიდა და განავსნა ყოველნი ცის-კიდენი სულითა მეცნიერებისაჲთა, რაჲთა ყოველთა ერქუას სახელი ისრაჱლ, რომელი გამოითარგმანების ღმრთის-მხილველ, და ჩუენ გუესმა, რამეთუ თქუა დაღათუ გდევნიდენ თქუენ ქალაქითი-ქალაქად, ვერ დაასრულოთ ქალაქები ისრაჱლისაჲ მოსლვადმდე ჩემდა.\" [Paragraph/Section: 11] \"და აწ, უფალო, მოგუხედენ ჩუენ, რომელნი გევედრებით შენ, რაჲთა არა შევიბინნეთ უშჯულოვებითა და ბილწებითა წარმართთაჲთა, და ნუ მისცემ განსარყუნელად სიწმიდესა ჩუენსა როსკიპთაებრ, რომელნი შეკბენულ არიან ძაღლთაგან უგულისჴმოთა; და ნუ მისცემ მარგალიტსა ამას სიქალწულისასა დატკებნად ღორთა; და ნუ-მცა წარგურღუნის სისასტიკებაჲ წყალთა მრავალთაჲ, და ნუ-მცა შემსულებს ჩუენ ქარი იგი ბორბალად მავალი; და ნუ-მცა შესძრავს საძირკუელსა წმიდისა ეკლესიისასა, რომელი მრავალთა მართალთა აღაშენეს ზედა ლოდსა მას მყარსა, რომლისა თავ აღსრულების იქმნა უფალი ჩუენი იესუ ქრისტე განკაცებითა მით და სისხლთა დათხევითა მით სიკუდილითა და აღდგომითა და ამაღლებითა მით ზეცად, და დაჯდომითა მით მარჯუენით ღმრთეებისა შენისა, რომელი-იგი წინავე იყო შენ თანა\".","english":"Only your only-begotten Son, who came and filled all the ends of the heavens with the spirit of knowledge, so that all might be called by the name Israel, which is interpreted as “God-seer,” and we have heard that he said, “Even if they drive you from city to city, you will not exhaust the cities of Israel until my coming.” [Paragraph/Section: 11] “And now, O Lord, look upon us, who beseech you, that we may not be defiled by the lawlessness and filth of the pagans, and do not allow our purity to be scattered like harlots who are entangled by mindless dogs; and do not allow this pearl of virginity to be trampled by swine; and may the harshness of many waters not overwhelm us, and may that wind that comes like a whirlwind not consume us; and may the foundation of the holy Church not be shaken, which many righteous ones built upon that firm rock, whose consummation was accomplished by our Lord Jesus Christ through his incarnation, and through the shedding of his blood, through his death, resurrection, and ascension into heaven, and through his sitting at the right hand of your divinity, which was already with you from the beginning.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ისრაჱლ","severity":"info","text":"The Georgian form ისრაჱл (Israel) is glossed in the text as 'God-seer' (ღმრთის-მხილველ), a folk etymology common in patristic and hagiographical literature.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Even if they drive you from city to city...","severity":"info","text":"The saying attributed to Christ echoes a logion found in the Apocryphon of James (NHC V,3) and patristic sources, but is not a canonical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"pearl of virginity","severity":"info","text":"The metaphor of virginity as a pearl trampled by swine is a common ascetic trope in early Christian literature, especially in Syriac and Coptic monastic circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Paragraph/Section: 11","severity":"info","text":"This passage forms the second part of a prayer or homiletic address, shifting from Christological typology to a petition for protection against pagan defilement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"foundation of the holy Church","severity":"info","text":"The image of the Church built on a firm rock, with Christ's incarnation and resurrection as its consummation, reflects post-Nicene theological consolidation common in Georgian hagiography.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'cities of Israel' may refer to a spiritual or eschatological concept rather than geographical locations; the reading taken is allegorical.","The identity of the 'mindless dogs' and 'swine' is ambiguous; they are interpreted as symbols of pagan impurity and demonic forces."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The 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."}]},{"i":6,"ref":"p6","source":"[Paragraph/Section: 12] \"და აწ, უფალო, მოიხილე ზეცით სიწმიდისა შენისაგან, და ნუ-მცა ვიყოფვით ვითარცა სახლი იგი, რომელი ქჳშასა ზედა დაშენებულ იყო, რომელსა ვითარცა ეცნეს ქარნი, დაემჴუა; და იყო დაცემაჲ იგი მისი დიდ. არამედ განმამტკიცენ ჩუენ ჭეშმარიტებითა და სახარებითა მით მშჳდობისაჲთა, და მიძღოდე ჩუენ ნებითა შენითა, და ღირს მყვენ ჩუენ ხუთთა მათ თანა ქალწულთა, რომელთანი არა დაუშრტეს სანთელნი მათნი ქორწილსა მას, და ღამესა ვითარცა დღისი გჳძღოდე გამობრწყინვებასა ჩუენ ზედა პირისა შენისასა დიდებითა. დამიფარენ ჩუენ საფარველსა ფრთეთა შენთასა, რაჲთა ჩუენ-ცა ღირს ვიქმნნეთ მიწევნად განსასუენებელსა ნებისა შენისასა. და ღირს მყვენ ჩუენ, რაჲთა შევსუათ სასუმელი სიმჴნისაჲ და რაჲთა მოვიღოთ გჳრგჳნი დღესა მას მართლისა საშჯელისა შენისასა, რაჟამს გამოსჩნდე დიდებით.","english":"And now, O Lord, look down from the holiness of Your heaven, and let us not be like that house which was built upon sand, which, when the winds came upon it, fell; and its fall was great. But strengthen us with truth and with that gospel of peace, and lead us by Your will, and make us worthy together with those five virgins whose lamps did not go out at that wedding, and may the night be as day for us in the radiance of the glory of Your face shining upon us. Shelter us under the cover of Your wings, so that we too may be deemed worthy to reach the resting place of Your will. And make us worthy to drink the cup of courage and to receive the crown on that day of Your righteous judgment, when You appear in glory.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"და აწ, უფალო, მოიხილე ზეცით სიწმიდისა შენისაგან","severity":"info","text":"The Georgian phrase 'look down from the holiness of Your heaven' echoes a common hagiographic plea for divine attention, emphasizing God's transcendent purity.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სახლი იგი, რომელი ქჳშასა ზედა დაშენებულ იყო","severity":"info","text":"The image of a house built on sand recalls Matthew 7:26–27, where a house on sand falls; the Georgian text adapts this parable to a plea for spiritual stability.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ხუთთა მათ თანა ქალწულთა","severity":"info","text":"The five virgins whose lamps did not go out refer to the parable of the wise and foolish virgins (Matthew 25:1–13), a common motif in early Christian ascetic literature.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სასუმელი სიმჴნისაჲ","severity":"info","text":"The 'cup of courage' (სასუმელი სიმჴნისაჲ) likely symbolizes martyrdom or spiritual fortitude, a key concept in hagiography.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"და ღირს მყვენ ჩუენ","severity":"info","text":"The repeated petition 'make us worthy' (და ღირს მყვენ) structures the prayer as a series of escalating requests for divine grace and eschatological reward.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"გჳრგჳნი","severity":"info","text":"The crown (გჳრგჳნი) received on the day of judgment reflects the early Christian promise of martyr's reward, a theme prominent in Georgian hagiography.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'five virgins' is ambiguous: they may be literal figures from the parable or allegorical representations of virtues. The reading taken follows the parable's standard interpretation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The 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."}]},{"i":7,"ref":"p7","source":"[Paragraph/Section: 13] და ამისა შემდგომად წმიდაჲ იგი გაიანე და რიფსიმე უბიწოდ-კრებულითა მით მოყუსებითურთ წარმოვიდეს ოტებულნი, რაჲთა თავნი თჳსნი წმიდად დაიმარხნენ ბილწთა მათგან და უკეთურთა და შებღალულთა მათგან უშჯულოებისათა, რაჲთა უფროჲსი სასოებაჲ დასდვან ცხორებისა მის მიმართ საუკუნოჲსა მოწამეთა თანა, რომელნი ღირს იქმნნეს მოღებად გჳრგჳნისა, რაჲთა განერნენ განმზადებულთა მათ სატანჯველთაგან და ღირს იქმნნენ მარჯუენით მდგომარეთა მათ თანა, რომელთათჳს აღთქუმულ არიან დაუჭნობელნი გჳრგჳნნი, შემკულნი ხუთთა მათ თანა ქალწულთა ბრძენთა, საქმითა კეთილითა განათლებულნი შუენიერებასა მას შინა სამოთხისასა სიძისა მის თანა სამარადისოჲსა ზოგად კრებასა მას მართალთასა, წიაღთა მათ აბრაჰამისთა, მოუკლებელთა მათ სიხარულთა, რაჲთა იყვნენ ზიარ, ვითარცა-იგი უფალმან თქუა , ვითარმედ: \"რომელმან დაუტეოს სამკჳდრებელი თჳსი სახელისა ჩემისათჳს, მერმესა მას მოსლვასა ჩემსა ცხორებაჲ საუკუნოჲ დაიმკჳდროს.\" არა თუ საწუთროჲსა ამის სიკუდილისაგან ვივლტით, არამედ შეგინებისაგან უშჯულოჲსა მის, და არა თუ-მცა ჴორცნი ჩუენნი არა მივსცენით ტანჯვად, არამედ რაჲთა არა დაითრგუნოს სიწმიდე ჩუენი და რაჲთა წმიდად და შეუგინებელად სულნი ჩუენნი განვირინნეთ უშჯულოჲსა მის და ბილწისა შემაგინებელისა კაცისაგან.","english":"And after this, the holy Gayane and Hripsime, with the immaculately gathered congregation of virgins, departed as fugitives, so that they might preserve their own heads holy from those defiled and evil and polluted ones of lawlessness, so that they might place greater hope in that life eternal with the martyrs who were deemed worthy to receive the crown, so that they might be freed from those prepared torments and be deemed worthy to stand at the right hand with those for whom are promised unfading crowns, adorned with those five wise virgins, enlightened by good works in that beauty of the paradise of the bridegroom, in that eternal general assembly of the righteous, in the bosoms of Abraham, in those unceasing joys, so that they might be partakers, as the Lord said: \"He who abandons his dwelling for the sake of my name, at my second coming he shall inherit eternal life.\" For it is not from the death of this world that we flee, but from the defilement of that lawlessness; and it is not that we do not give our bodies to be tormented, but that our purity may not be trampled, and that we may release our souls holy and undefiled from that lawlessness and from that defiled and polluting man.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Gayane and Hripsime","severity":"info","text":"Gayane and Hripsime are virgin martyrs of the Great Persecution under Diocletian, central to the Armenian conversion narrative. Their cult was widely known in Georgian hagiography through shared Caucaso-Syriac traditions.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"He who abandons his dwelling for the sake of my name","severity":"info","text":"This saying is not a direct biblical quotation but echoes Matthew 19:29 and the dominical promise of reward for those who leave home for Christ. The Georgian text treats it as a logion of the Lord.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"five wise virgins","severity":"info","text":"The 'five wise virgins' allude to the parable of the wise and foolish virgins (Matthew 25:1–13). Here they symbolize the martyrs' prudence and readiness for the eternal wedding feast.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"so that ... so that ... so that","severity":"info","text":"The passage is a single, extended purpose clause in Georgian, using multiple 'raita' (so that) clauses to link flight, hope, martyrdom, and eschatological reward. This rhetorical build-up mirrors liturgical litanies.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"bosoms of Abraham","severity":"info","text":"The phrase 'bosoms of Abraham' reflects a common early Christian and hagiographic image of the afterlife as a place of rest among the patriarchs, found in Georgian martyrologies from the Sinai and Palestinian traditions.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"immaculately gathered congregation of virgins","severity":"caution","text":"The Georgian 'ubičod-krebulita' (immaculately gathered) is ambiguous: it may mean the virgins were gathered in purity or that the gathering itself was sinless. The English draft opts for the former, but the syntax allows both.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ubičod-krebulita' could be read adverbially ('immaculately gathered') or as a description of the congregation ('the immaculate gathering'). The translation takes the adverbial sense.","The identity of the 'defiled and polluting man' is not named; it may refer to a specific persecutor (e.g., the Armenian king Trdat) or be a generic figure of lawlessness."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The 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."}]},{"i":8,"ref":"p8","source":"ამისთჳს მივსცნეთ თავნი ჩუენნი (!) ჭირსა და ტანჯვასა, კრულებასა და სიკუდილსა სახელისათჳს უფლისა ჩუენისა, რაჲთა მოვიღოთ სიმართლისა იგი გჳრგჳნი. ამისთჳს დაუტევებთ ქუეყანასა ამას, რომელსა ვიშვენით, ნაყოფსა, მონაგებთა და მახლობელთა თჳსთა მათ და ტომთა სიტყჳსაებრ უფლისა, რომელ ჰრქუა მოციქულთა, ვითარცა მათ მღჳძარეთა თანა განწესებულთა შრომითა სიმჴნისაჲთა, რაჲთა ღმერთი ვიხილოთ\". [Paragraph/Section: 14] მას ჟამსა წარმოემართნეს და მოიწინეს ქუეყანასა მას სომხეთისასა, არარატად სოფლად, ვალენშია ქალაქად, რომელსა ჰრქჳან ნოროქალაქი, საყოფელსა მას მეფეთა სომეხთასა. და შევიდეს და იყოფვოდეს სასაწნეხლეთა მათ, რომელნი-იგი იყვნეს შორის ვენაჴოვანსა მას მზის აღმოსავალით კერძო. და იზარდებოდეს სყიდით ვაჭართაგან მის ქალაქისათა, და არარაჲ აქუნდა მათ თანა, გარნა ერთი მათგანი იყო მემანე და იქმოდა მძივსა მანისასა და ურეწვიდა მათ როჭიკსა დღისასა.","english":"Therefore, we give our heads to hardship and torment, to torture and death, for the sake of the name of our Lord, that we may receive that crown of righteousness. Therefore, we abandon this earth on which we were born, its fruit, possessions, and our own relatives and tribes, according to the word of the Lord, who said to the apostles, as to those appointed with them as co-heirs by the labor of courage, that we might see God. [Section 14] At that time, they set out and arrived in the land of Armenia, in the village of Ararat, in the city of Valenshia, which is called New City, in the dwelling place of the kings of the Armenians. And they entered and dwelt in those presses which were on the eastern side of the vineyard. And they were nourished by purchase from the merchants of that city, and they had nothing with them, except that one of them was a nurse and made a necklace of manna and wove for them a daily rochik.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"სიმართლისა იგი გჳრგჳნი","severity":"info","text":"The phrase 'crown of righteousness' echoes early Christian martyrdom rhetoric, where the crown symbolizes the reward of eternal life and victory over death.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სიტყჳსაებრ უფლისა, რომელ ჰრქუა მოციქულთა","severity":"info","text":"The reference to the Lord's words to the apostles likely alludes to Matthew 19:29 or similar passages on abandoning worldly ties for spiritual reward, though not a direct quotation.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ვალენშია ქალაქად, რომელსა ჰრქჳან ნოროქალაქი","severity":"info","text":"Valenshia (Norakalak) is identified as a city in the Ararat region of Armenia, possibly a Georgian rendering of a lost toponym, reflecting the hagiography's setting in Armenian territory.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"მძივსა მანისასა","severity":"info","text":"The term 'manna necklace' (მძივსა მანისასა) is obscure; 'manna' may refer to a type of bead or resin, or be a corruption of a Coptic or Armenian word for a craft item.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"როჭიკსა დღისასა","severity":"caution","text":"The phrase 'daily rochik' (როჭიკსა დღისასა) is unclear; 'rochik' may be a loanword or scribal error, possibly meaning a type of garment or food ration, but the sense is uncertain.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Paragraph/Section: 14","severity":"info","text":"The section break at [14] marks a transition from the virgins' resolve to their arrival in Armenia, shifting from exhortation to narrative geography.","cites":[{"key":"ed:ghadd","label":"source edition: Other translated hagiographical texts","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/ghadd/ghadd/ghadd.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Valenshia' (Norakalak) is uncertain; it may be a Georgian corruption of a Coptic or Armenian place name. The terms 'manna necklace' and 'daily rochik' are obscure and may reflect scribal errors or lost cultural references."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The 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."}]}]}