{"slug":"nevmi","id":"georgian:titus:nevmi","title":"Heirmologion with Neumes (Nevmirebuli dzlispirni)","author":"Anonymous","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":"2026-11-15T04:54:04Z","cost_usd":0.016304},"source":{"registry_id":"georgian:titus:nevmi","work_id":"nevmi","edition":"titus","language":"","license":"This text is part of the TITUS edition of Nevm.dzlisp.. Copyright TITUS Project, Frankfurt a/M, 18.11.2023. 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/liturg/nevmir/nevmi.htm"},"stats":{"passages":36,"english_words":5622,"coptic_letters":0,"commentary_units":206,"commentary_kinds":9,"derived_notes":21,"ambiguities":61,"work_notes":4,"external_links":1,"timeline":5},"summary":{"work":"nevmi","abstract":"The Heirmologion with Neumes (Nevmirebuli dzlispirni) is an anonymous Old Georgian liturgical manuscript containing heirmoi (model stanzas) and theotokia for the odes of the canon, set to neumatic musical notation. It represents the adaptation of Byzantine-rite hymnography into the Georgian tradition, with the texts arranged according to the eight-mode system (oktoechos). The edition from the TITUS project offers a diplomatic transcription of neumed witnesses, but lacks critical apparatus or musical commentary. The work is undated, though the neumes indicate a medieval origin. It is central for studying Georgian liturgical chant and the transmission of Byzantine hymnody in the Caucasus.","historical_context":"The Heirmologion reflects the Georgian reception of Byzantine liturgical hymnography, which began with the translation of Greek liturgical books after the Christianization of Georgia (4th c.). The neumatic notation (neumes) points to a medieval date, likely between the 9th and 12th centuries, when Georgian monastic centers (e.g., Iviron on Mount Athos, the Lavra of St. Sabas in Palestine) flourished and produced liturgical manuscripts. The text is preserved in neumed manuscripts, indicating a living chant tradition. The eight-mode system (oktoechos) was standard in both Byzantine and Georgian practice. The work is anonymous, and the precise dating of individual manuscript witnesses is uncertain. The TITUS edition provides a diplomatic transcription without critical apparatus, so the text's relation to specific codices is not fully detailed. The Georgian Heirmologion is part of a broader corpus of translated Byzantine liturgical books, including the Iadgari (Tropologion) and the Mravaltavi (Polykephalaion).","significance":"This Heirmologion is a key witness to the Georgian adaptation of Byzantine hymnography and the development of neumatic notation in the Caucasus. It preserves a stage of musical notation that is crucial for understanding medieval Georgian chant and its relationship to Byzantine models. The work also illustrates the liturgical and theological exchange between Greek and Georgian Christian communities, particularly in monastic settings.","timeline":[{"date":"4th c.","event":"Christianization of Georgia; beginning of Georgian liturgical tradition."},{"date":"9th–10th c.","event":"Flourishing of Georgian monasticism on Mount Athos and in Palestine; translation of Byzantine liturgical books."},{"date":"10th–12th c.","event":"Production of neumed Georgian liturgical manuscripts, including Heirmologia."},{"date":"Undated","event":"Composition of the Heirmologion with Neumes (Nevmirebuli dzlispirni) in Old Georgian."},{"date":"20th–21st c.","event":"TITUS project edition provides diplomatic transcription of the neumed text."}],"relations":[{"work":"Iadgari (Tropologion)","relation":"Contemporary Georgian liturgical book with hymnographic content","key":"","label":null,"url":null},{"work":"Byzantine Heirmologion","relation":"Greek source text adapted into Georgian","key":"","label":null,"url":null},{"work":"Oktoechos (Eight-Mode System)","relation":"Modal framework used in the Heirmologion","key":"","label":null,"url":null},{"work":"Mravaltavi (Polykephalaion)","relation":"Another Georgian liturgical collection of translated hymns","key":"","label":null,"url":null}],"external_links":[{"key":"ed:nevmi","label":"TITUS edition of the Heirmologion","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm","reason":"Primary source for the diplomatic transcription of the neumed text."}],"cautions":["The work is undated; the neumes suggest a medieval origin, but precise dating of manuscript witnesses is not provided.","The edition lacks critical apparatus and commentary on the neumes; musical interpretation requires specialized studies.","The text is anonymous, and its relation to specific Georgian codices is not fully detailed in the available notes."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000463,"generated":"2026-11-15T00:58:41Z"},"checks":{"work":"nevmi","status":"pass","blocking":[],"warnings":[],"stats":{"passages":36,"translated":36,"commentary_passages":36,"commentary_units":206,"english_words":5622,"source_letters":22972,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Heirmologion is a liturgical book containing the model stanzas (heirmoi) for the odes of the canon, set to neumes. It is central to Byzantine-rite hymnography and was adapted into Georgian.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Old Georgian text is preserved in neumed manuscripts, reflecting a stage of musical notation. The edition from the TITUS project provides a diplomatic transcription of these sources.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work is anonymous and undated in the edition. The neumatic notation suggests a medieval origin, but precise dating of the manuscript witnesses is not given.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus or commentary on the neumes. Readers seeking musical interpretation or performance practice must consult specialized studies.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.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: 36 narrative."},{"kind":"caution","severity":"caution","text":"19 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:29; Luke 1:42."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Nevm.dzlisp.. Copyright TITUS Project, Frankfurt a/M, 18.11.2023. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":36},"term_index":[],"citations":{"ed:nevmi":{"label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}},"segments":[{"i":1,"ref":"p1","source":"Ms. page: 1r Page of ed.: 125 ძლისპირნი და ღმრთისმშობლისანი უგალობდითსა ჴმაჲ ა\n\nსასწაულითა იჴსნა ერი უფალმან და ზღუაჲ მღელვარე სიტყჳთ განაჴმო პირველ, და დღეს უხ[რ]წნელად იშვა ქალწულისაგან და წარმიძღუა ჩუენ ზეცად ბუნებით სწორი მამისა თანა, რომელსა უგალობთ.\n\nვერ შემძლებელ ვართ ქებად შენდა ღირსებით, ღმრთისა დედაო, რამეთუ უზეშთაეს ცნობათა ჩუენთა ამაღლებულ იპოე, ხოლო არა დავდუმნეთ დიდებად შენდა მსგავსად ძალისა, რაჲთა შემწედ მოგიგოთ.\n\nმონებისა მისგან მწარისა ჴსნილმან ისრაელმან განვლო ქუეყანაჲ დაულტოლველად და იხილნა მტერნი მისნი დანთქმულნი და გალობით უგალობდა ღმერთსა საკჳრველთ-მოქმედსა, რამეთუ დიდებულ არს.\n\nდაუტევნელი დაიტიე, რომელი იწოდე ცათა უ[ვრ]ცელეს და ქერაბინთა უმაღლესად გამოშჩნდი შენ, ქალწულო ღმრთისმშობელო, ამისთჳს ყოველნი ნათესავნი გნატრიან, ვითარცა იტყოდე. Ms. page: 1v Page of ed.: 127","english":"Heirmologion and Theotokia for the \"We Hymn\" Tone 1\n\nBy a miracle the Lord saved the people, and the stormy sea he dried up with a word at first, and today he was born incorruptibly from a Virgin and led us to heaven, being equal in nature to the Father, whom we hymn.\n\nWe are unable to praise you worthily, O Mother of God, for you are found exalted above our knowledge, yet we shall not be silent in glorifying you according to our power, that we may have you as a helper.\n\nDelivered from bitter bondage, Israel passed through the land without being plundered and saw its enemies devoured, and with hymns it hymned God the wonder-worker, for he is glorious.\n\nYou endured the unquenchable fire, you who are called higher than the heavens and appeared higher than the cherubim, O Virgin Mother of God; therefore all nations glorify you, as you said.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ძლისპირნი და ღმრთისმშობლისანი","severity":"info","text":"The heading identifies the collection as heirmoi and theotokia for Tone 1, matching the rubric 'Heirmologion and Theotokia for the We Hymn Tone 1' in the English draft.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სასწაულითა იჴსნა ერი უფალმან და ზღუაჲ მღელვარე სიტყჳთ განაჴმო","severity":"info","text":"This alludes to the crossing of the Red Sea (Exodus 14:21-22), where God dried up the sea with a word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"დაუტევნელი დაიტიე","severity":"info","text":"The phrase 'unquenchable fire' likely refers to the fiery furnace of Daniel 3, where the three youths were preserved, a common type of the Theotokos in Byzantine hymnography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ჴმაჲ ა","severity":"info","text":"The rubric 'Tone 1' (ჴმაჲ ა) indicates the first of eight modes in the Byzantine and Georgian chant systems, used for the heirmoi and theotokia in this collection.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"უგალობდითსა","severity":"info","text":"The phrase 'We Hymn' (უგალობდითსა) is a standard incipit for heirmoi in Tone 1, reflecting the liturgical use of these texts in the Georgian tradition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"უხ[რ]წნელად","severity":"caution","text":"The manuscript has a lacuna or unclear reading in 'უხ[რ]წნელად' (incorruptibly); the bracketed 'რ' is a restoration, and the exact form may vary in other witnesses.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as you said' (ვითარცა იტყოდე) at the end of the fourth stanza is ambiguous: it may refer to a specific saying of the Theotokos or to a liturgical text; the reading taken follows the English draft's interpretation as a general doxology."],"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":"მხილველი ღმრთისაჲ მოსე ისრაელთა პირველად ადიდებდა ღმერთსა და მარიამ უპირობდა ბრძენთა მათ დედათა და ეტყოდა: მჴსნელსა ჩუენსა ღმერთსა უგალობდეთ დღეს.\n\nღრუბელსა სულმცირესა მიემსგავსე, მარიამ, ეგჳპტეს შესლვითა, რაჟამს გეტჳრთა შენ შემოქმედი შენი მკლავთა ზედა, ქალწულო, და მზისთუალი სიმართლისაჲ შენ დაგეფარა.\n\nმარჯუენაჲ შენი უძლეველი ღმრთივ-შუენიერი და ღირსად საგალობელ არს რომლითა შენ, უკუდავო, ძლიერებით აოტენ მტერნი იგი და ისრაელთათჳს განჰმზადე გზაჲ ზღუასა მეწამულსა.\n\nგიხაროდენ, წყაროვო სიხარულისაო, გიხაროდენ, ბჭეო ცათაო. გიხაროდენ, სასანთელო და ტაკუკო ოქროჲსა წმიდისაო, რომელმან იტჳრთე ქრისტე _ ცხორების მომცემელი.\n\nბუნებაჲ იგი მდინარეთაჲ მათ შეჰყინდა, იჴსნა ერი ზღუასა განმავალი, და რაჟამს კუალად-ეგო, საღმრთოჲთა მით ბრძანებითა დაანთქა სიღრ[მესა] მძლავრი მდევარი ერითურთ, ამისთჳს Ms. page: 2r Page of ed.: 129 უგალობთ ღმერთსა ჩუენსა მხოლოსა, რამეთუ დიდებულ არს.","english":"Moses, the seer of God, first exalted God for the Israelites, and Miriam, the wise among their women, prophesied and said: Let us sing praises today to our Savior God.\n\nYou became like a small cloud, Mary, in your descent into Egypt, when you dared to bear your Creator upon your arms, O Virgin, and the sun of righteousness hid within you.\n\nYour invincible right hand, divinely beautiful and worthy of praise, with which you, O Immortal One, by your might scattered the enemies and prepared a way for the Israelites through the Red Sea.\n\nRejoice, O spring of joy, rejoice, O gate of heaven. Rejoice, O lampstand and pure golden vessel, which bore Christ, the giver of life.\n\nThe nature of those rivers was congealed, the people crossing the sea were saved, and when again he commanded, by that divine decree he swallowed up the mighty pursuer together with the people; therefore let us sing praises to our one God, for he is glorious.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"მხილველი ღმრთისაჲ მოსე","severity":"info","text":"The epithet 'seer of God' for Moses is a standard hagiographic formula in Georgian hymnography, emphasizing his role as a prophet who beheld the divine.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მჴსნელსა ჩუენსა ღმერთსა უგალობდეთ","severity":"info","text":"The call to sing praises to God echoes Exodus 15:1–2, where Moses and Miriam lead the Israelites in song after the crossing of the Red Sea.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ეგჳპტეს შესლვითა","severity":"info","text":"The reference to Mary's descent into Egypt alludes to the apocryphal tradition of the flight into Egypt, widely developed in Georgian liturgical poetry.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"მარჯუენაჲ შენი უძლეველი","severity":"info","text":"The image of the right hand scattering enemies and parting the Red Sea parallels the Old Testament account of Moses' staff, here transferred to Mary as a type of divine power.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"გიხაროდენ","severity":"info","text":"The repeated 'Rejoice' (გიხაროდεν) marks a shift to a series of salutations typical of Theotokia, structuring the hymn as a litany of praise to the Virgin.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"სიღრ[მესა]","severity":"caution","text":"The word 'sighr[mesa]' is partially illegible in the manuscript; the editor supplies 'depth' (სიღრმესა), but the reading is conjectural.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the nature of those rivers was congealed' is ambiguous: it may refer to the freezing of the Jordan or another river in a miracle not explicitly identified in the biblical narrative.","The identity of 'the mighty pursuer' swallowed up with the people is unclear; it may allude to Pharaoh's army in the Red Sea or a later enemy conflated in the hymn."],"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":"დაბადებულთა ცხორებისათჳს გამოშჩნდი, უსძლოო, დედად ცათა მეუფისად, ამისთჳს აღგიარებთ ჭეშმარიტად ღმრთისმშობელად და მსგავსად უძლურებისა ჩუენისა ქებასა შეგასხამთ, ნუ დასცხრები ვედრებად ღმრთისა ჩუენ მოსავთა შენთათჳს.\n\nუგალობდეთ ყოველნი, რომელმან მწარისაგან ფარაოჲს მონებისა იჴსნა ისრაელი და სიღრმესა ზღჳსასა დაულტოლველად წიაღ-იყვანნა, გალობითა ახლითა, რამეთუ დიდებულ არს.\n\nუგალობდეთ ყოველნი მორწმუნენი ქალწულსა უბიწოსა, რომელმან უზეშთაესად გჳშვა დამბადებელი დაბადებულთაჲ და აღმავსნა ჩუენ ცხორებისა ნათლითა, რამეთუ დიდებულ არს.\n\nზღჳსა ღელვანი განვლნა ისრაელმან ძალითა ზეგარდმოჲთა ფერჴითა დაულტობელად.\n\nმეოხ გუეყავ, ღმრთისმშობელო ქალწულო, მისა, რომელი ჰშევ შენ, რაჲთა აცხოვნეს სულნი ჩუენნი.\n\nუცხონი\n\nაზღუდნეს წყალნი სიღრმეთანი და დაინთქა ფარაო მჴედრებითურთ, ხოლო ისრაელი გან/ვიდა Ms. page: 2v Page of ed.: 131 მოსეს მიერ კუერთხითა მაქებლად და მგალობლად ღმრთისა საკჳრველთ-მოქმედისა, რამეთუ დიდებულ არს.","english":"For the life of the created, you appeared, O powerless one, as mother of the King of the Heavens; therefore we truly acknowledge you as Theotokos and, in accordance with our weakness, we offer you praise; do not cease to intercede with God for us, your own.\n\nLet us all sing praises to the one who delivered Israel from the bitter slavery of Pharaoh and led them dry-shod into the depths of the sea, with a new song, for he is glorious.\n\nLet us all, the faithful, sing praises to the pure Virgin, who gave us the Creator of creation from on high and filled us with the light of life, for he is glorious.\n\nThe waves of the sea were crossed by Israel with the power from above, with dry foot.\n\nBe our mediator, O Virgin Theotokos, to him whom you bore, that he may save our souls.\n\nThe waters of the depths were bound together, and Pharaoh was drowned with his charioteers, while Israel went forth through Moses with the tablet, to praise and glorify God the wonder-worker, for he is glorious.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ღმრთისმშობელ","severity":"info","text":"The Georgian term 'ღმრთისმშობელ' (Theotokos) is a calque of the Greek Θεοτόκος, meaning 'God-bearer'. Its use here affirms the Virgin Mary's role as mother of Christ, central to Orthodox Mariology.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exodus 14:21-28","severity":"info","text":"The crossing of the Red Sea and the drowning of Pharaoh's army allude to Exodus 14:21-28. The 'dry foot' and 'waters bound' echo the miraculous parting and return of the sea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moses and Miriam","severity":"info","text":"The previous passage names Moses and Miriam as prophetic figures. Miriam's song (Exodus 15:20-21) is a model for the hymn's call to praise, linking the Exodus narrative to the Theotokos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"refrain 'რამეთუ დიდებულ არს'","severity":"info","text":"The refrain 'for he is glorious' (რამეთუ დიდებულ არს) appears three times, marking strophic divisions. It unifies the hymn's praise of God's acts through Moses and the Virgin.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Heirmologion with Neumes","severity":"info","text":"This passage is from a neumed heirmologion, indicating it was sung in liturgical practice. The neumes (musical notation) are preserved in the manuscript, reflecting Byzantine-Georgian chant tradition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the powerless one' (უსძლოო) in line 1 is ambiguous: it may refer to the Virgin Mary in humility or to a divine attribute. The reading taken follows the context of Theotokos veneration.","The phrase 'with dry foot' (დაულტოლველად) is a literal rendering of the biblical miracle; its poetic function is clear, but the exact neumatic setting is not recoverable from the text alone."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ჴორცთა შენთაგან უბიწოთა, რომლმან მიიღო ქებაჲ ჩუენი, განაღმრთო იგი მოწყალებით, ევედრე მას ჴსნად ჩუენდა საცთურისა და სიკუდილისაგან, რაჲთა მარადის გალობით უგალობდეთ.\n\nრომელი შეეწია ღმერთი მოსეს ეგჳპტეს შინა და მის მიერ ფარაოჲსა ყოველი მჴედრობაჲ დაანთქა, უგალობდეთ მას, რამეთუ დიდებულ არს.\n\nდიდებული ითქუა შენთჳს, ყოველთა შემოქმედისა დედაო, რაჟამს ჰშევ ჴრციელად ძჱ დაუსაბამოჲსა მამისაჲ, უსძლო[ო] სძალო, გალობით გადიდებდეთ შენ.\n\nგალობითა ძლევისაჲთა უგალობდეთ ყოველნი ღმერთსა, რომელმან ქმნა სასწაულითა ნიშნები მკლავითა მით მაღლითა და იჴსნა ისრაელი, რამეთუ დიდებულ არს.\n\nიძლინენ დღეს ბუნებანი ნივთთანი შენ მიერ, სძალო, რომელმან ჰშევ ღმერთი უხილავი და დაადგერ ქალწულად, Ms. page: 3r Page of ed.: 133 ვითარცა პირველ შობისა და შემდგომად შობასა.","english":"From your immaculate flesh, which received our praise, deify it with mercy, beseech him for our deliverance from deception and death, that we might ever hymn him with song.\n\nHe who aided God Moses in Egypt and through him engulfed all the host of Pharaoh, let us hymn him, for he is glorious.\n\nGlorious was said of you, O mother of the Creator of all, when the Son of the Father without beginning became incarnate, O powerless one, let us exalt you with song.\n\nWith a song of victory let all hymn God, who by miracle wrought signs with that high arm and delivered Israel, for he is glorious.\n\nToday the natures of things are overcome by you, O powerless one, who made the invisible God incarnate and remained a virgin, as before birth and after birth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ჴორცთა შენთაგან უბიწოთა","severity":"info","text":"The phrase 'from your immaculate flesh' addresses the Theotokos, emphasizing her purity and the incarnation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სძალო","severity":"info","text":"The Georgian term 'sdzalo' (სძალო) is rendered 'powerless one' in the English draft, but it may also connote 'weak' or 'humble', reflecting a theological paradox of divine power in human weakness.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოსეს ... ფარაოჲსა","severity":"info","text":"The reference to Moses and Pharaoh alludes to the Exodus narrative (Exodus 14), where God aids Moses and engulfs Pharaoh's host in the Red Sea.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between direct address to the Theotokos and doxological praise of God, with each stanza ending in a refrain-like phrase 'for he is glorious' (რამეთუ დიდებულ არს).","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The final stanza references the perpetual virginity of Mary, a key doctrine in Georgian Orthodox tradition, asserting her virginity both before and after Christ's birth.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'სძალო' (sdzalo) may be interpreted as 'powerless one' or 'weak one', but its precise theological nuance in this context is debated.","The phrase 'განაღმრთო იგი მოწყალებით' ('deify it with mercy') is ambiguous: 'it' could refer to the flesh or the praise, and the agent of deification 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":5,"ref":"p5","source":"სუეტითა მით ცეცხლისაჲთა და ღრუბლითა ისრაელთა უძღოდა ღმერთი, ზღუაჲ განაპო და განიყვანნა იგინი, ხოლო მას შინა დაანთქა ეტლები ფარაოჲსი, უგალობდეთ გალობასა ძლევისასა, საკჳრველთ-მოქმედსა, რამეთუ დიდებულ არს.\n\nგიხაროდენი შენდა შეწირა, ქალწულო, გაბრიელ მთავარანგელოზმან და მუცლად-იღე პირველ საუკუნეთა სიტყუაჲ მამისაჲ, თანამფლობელი და გჳშევ ჩუენ ჴორცითა და დაადგერ ქალწულად, მას ევედრე ცხორებისათჳს სულთა ჩუენთაჲსა.\n\nპასექთაჲ\n\nისრაელნი განვიდეს დაულტოლველად ზღუასა, იხილნეს მტერნი მათნი ოტებულნი სიღრმესა შინა, ხოლო უფალმან ერი თჳსი იჴსნა, განაძლიერნა დღეს და ღმერთსა უგალობდეს.\n\nუაღრეს ქერაბინთა გამოშჩნდი, ღმრთისმშობელო, შემოქმედი იტჳრთე, უბიწო[ო] მკლავთა ზედა. ამისთჳს აღგიარებთ ღმრთისმშობელად და ძალისა ჩუენისაებრ დაუცხრომელად გადიდებთ. Ms. page: 3v Page of ed.: 135","english":"With a pillar of fire and a cloud, God led the Israelites, parted the sea and brought them forth, while therein he drowned the chariots of Pharaoh. Let us sing a song of victory to the wonder-worker, for he is glorious.\n\nGabriel the archangel offered you a greeting, O Virgin, and you received in your womb the Word of the Father, co-ruler before the ages, and you clothed him in flesh for us and remained a virgin. Beseech him for the salvation of our souls.\n\nOf Pascha\n\nThe Israelites went forth unhindered through the sea; they saw their enemies drowned in the deep. But the Lord saved his people, strengthened them today, and let them sing to God.\n\nYou appeared beyond the cherubim, O Mother of God; you bore the Creator, the Immaculate One, in your arms. Therefore we acknowledge you as Mother of God and, according to our power, unceasingly glorify you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"პასექთაჲ","severity":"info","text":"The rubric 'Of Pascha' marks a new section, likely a separate ode or hymn within the Heirmologion, shifting from the Theotokos to the Exodus theme.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სუეტითა მით ცეცხლისაჲთა და ღრუბლითა","severity":"info","text":"Echoes Exodus 13:21–22, where God leads Israel by a pillar of fire and cloud, and Exodus 14:21–28, the parting of the Red Sea and drowning of Pharaoh's chariots.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"საკჳრველთ-მოქმედსა","severity":"info","text":"Georgian 'wonder-worker' (sak'wirwelt-mokmedsa) is a compound epithet for God, emphasizing his miraculous acts; it parallels the Greek thaumatourgos in hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"გაბრიელ მთავარანგელოზმან","severity":"info","text":"The Annunciation (Luke 1:26–38) is referenced: Gabriel's greeting to Mary and her conception of the Word. The phrase 'co-ruler before the ages' reflects pro-Nicene Christology.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"უაღრეს ქერაბინთა","severity":"info","text":"The phrase 'beyond the cherubim' elevates Mary above angelic orders, a common trope in Byzantine and Georgian Marian hymnody, reflecting the Theotokos' veneration.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"უბიწო[ო]","severity":"caution","text":"The Georgian text has 'ubico[o]' with a bracketed letter, indicating a scribal correction or uncertain reading; the English renders 'Immaculate One' as a title for Christ.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The rubric 'Of Pascha' may indicate the hymn's liturgical use for Easter or a thematic connection to the Exodus Passover; the exact placement in the Heirmologion is unclear.","The bracketed 'o' in 'ubico[o]' suggests a textual variant; the intended form may be 'ubico' (immaculate) or 'ubicoyo' (immaculate one)."],"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":"გალობაჲ სულიერი ისრაელთა აღიღეს ებნითა და ბობღნითა, განვლეს რაჲ მეწამული. რამეთუ მოსე, რჩეული ღმრთისაჲ, უპირობდა, ხოლო მარიამ ესრეთ ჴმობდა: უგალობდეთ უფალსა საკჳრველთ-მოქმედსა, რამეთუ დიდებულ არს.\n\nგანცჳბრდა მეტყუელებაჲ და მოუძლურდა სიბრძნე სოფლისა მეცნიერთაჲ, რამეთუ უზეშთაეს აღემატა საიდუმლოჲ შობისა შენისაჲ მოგონებისა და სიტყჳსა, რაჟამს ქალწულმან გჳშევ ძე ღმრთისაჲ და ქალწულადვე დაადგერ.\n\nსულმან საღმრთომან დაჰბერა მეწამულისა ღელვათა და შერისხვით განაჴმნა სიღრმენი მისნი, შეჰყინდეს და აზღუდნეს ორკერძოვე და გზა-ექმნა შემავალთა და მომსრველ მდევართა, უგუნურთა მათ მეგჳპტელთა, და განვლეს რაჲ ისრაელთა, ქნარითა და ბობღნი[თა] იწყეს განცხრომად და გალობად ღმრთისა. Ms. page: 4r Page of ed.: 137\n\nრომელი წინა საუკუნეთა იშვა მამისაგან უსხეულოჲ სიტყუაჲ ყოლადვე ყოფილი, აწ იშვების მეორედ ჴორცითა და მის მიერ ვიშუებით ჩუენ მეორედ სულითა, ხოლო ვინ არა განკჳრდეს, რამეთუ ქალწულისაგან, ვითარცა ყრმაჲ, მიიღებს სძითა ზრდასა მზრდელი დაბადებულთაჲ.","english":"The spiritual Israel took up a song with the timbrel and the pipe, when they passed through the Red Sea. For Moses, the chosen of God, was steadfast, while Miriam thus cried out: Let us sing to the Lord, the wonder-worker, for he is glorious.\n\nEloquence was confounded and the wisdom of the worldly learned was weakened, for the mystery of your birth surpassed the highest thought and word, when the virgin bore the Son of God and remained a virgin.\n\nThe divine wind blew upon the waves of the Red Sea and with a rebuke dried up its depths; they were congealed and bound on both sides, and a way was made for those who passed through and for the pursuers who were drowned, those foolish Egyptians; and when the Israelites had passed through, with the harp and the pipe they began to rejoice and sing to God.\n\nHe who before the ages was born from the Father, the bodiless Word, ever existing, is now born a second time in the flesh, and through him we are reborn a second time in spirit; and who would not marvel that from a virgin, as a child, he receives with milk the growth of the nurturer of all creation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"გალობაჲ სულიერი ისრაელთა","severity":"info","text":"The phrase 'spiritual Israel' reinterprets the Exodus narrative as a type of the Church or the faithful, a common patristic trope.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მეწამული","severity":"info","text":"The 'Red Sea' (მეწამული) recalls Exodus 14–15, where the sea is parted and the Egyptians drowned.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მარიამ","severity":"info","text":"Miriam (მარიამ) is the sister of Moses; her song of victory (Exodus 15:20–21) is here typologically linked to the Virgin Mary.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"რომელი წინა საუკუნეთა იშვა","severity":"info","text":"This stanza contrasts the pre-eternal birth of the Word from the Father with his temporal birth from the Virgin, a common hymnographic structure.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ქნარითა და ბობღნი[თა]","severity":"info","text":"The mention of harp and pipe reflects the musical performance context of the heirmologion, where such instruments were used in liturgical song.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ბობღნი[თა]","severity":"caution","text":"The bracketed ending [თა] in the edition indicates a manuscript lacuna or editorial restoration; the exact form is uncertain.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'spiritual Israel' could refer to the Church or to the monastic community; the text does not specify.","The phrase 'divine wind' (სულმან საღმრთომან) may be a metaphor for the Holy Spirit or a literal wind; the reading taken is the former."],"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":"მოიხილესა\n\nმოიხილე, ცაო, და ვიტყოდით, რამეთუ სიტყუაჲ მამისაჲ ქუეყანად გარდამოჴდა, რომელმანცა ცანი მოდრიკნა და კაცებაჲ იჴუმია და აცხოვნა კაცი, ვითარცა კაცთ-მოყუარე ა[რს].\n\nმუცლად-იღე შენ დღეს სიტყუაჲ ღმრთისაჲ ჭეშმარიტად, ქალწულო, და გჳშევ ჩუენ ჴორცითა მიუწდომელი, კაცთა მიერ გამოუცდელი ღმერთი, მას ევედრე, ღირსო, ცხორებად სულთა ჩუენთათჳს.\n\nმოიხილე, ცაო, და ვიტყოდით, და ისმენდინ ქუეყანაჲ სიტყუათა პირისა ჩემისათა, რამეთუ სახელსა უფლისასა ვხადე.\n\nცათა უვრცელესად იქმნა საშოჲ შენი, უბიწო[ო], რომელმან დაუტევნელი დაიტიე, მისა მიმართ მიგავლენთ, მეოხ გუეყავ ჩუენ.\n\nიხილეთ, იხილეთ, ესრე თქუა უფალმან, რამეთუ ღმერთი მე ვარ, Ms. page: 4v Page of ed.: 139 რომელმან მონებისაგან ერი ისრაელისაჲ მოსეს მიერ განვარინე და უდაბნოს გამოვზარდე, ვიჴსენ რაჲ ძლიერმან ჴელმწიფებითა ჩემითა.","english":"Look, O heaven, and we shall say that the Word of the Father came down to earth, who bowed the heavens and took on humanity and saved man, as the lover of mankind.\n\nReceive into your womb today the Word of God truly, O Virgin, and show us the God who is unattainable in flesh, unexperienced by men; beseech him, O worthy one, for the salvation of our souls.\n\nLook, O heaven, and we shall say, and the earth heard the words of my mouth, for I proclaim the name of the Lord.\n\nYour womb became wider than the heavens, O Immaculate One, who received the uncontainable; direct us toward him, be our intercessor.\n\nSee, see, thus said the Lord, for I am God, who delivered the people of Israel from bondage through Moses and led them out of the wilderness, I who remember with my mighty power.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"მოიხილესა","severity":"info","text":"The Georgian text begins with the lemma 'moixilesa', which is a verbal form meaning 'looked' or 'beheld', and is repeated in the first line of the English draft as 'Look'. This repetition frames the passage as a series of exclamations or invocations.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სიტყუაჲ","severity":"info","text":"The term 'sitq'uay' (სიტყუაჲ) is the Old Georgian word for 'Word', used here in a theological sense to refer to the Logos, the second person of the Trinity, as in the phrase 'Word of the Father'.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოიხილე, ცაო, და ვიტყოდით, რამეთუ სიტყუაჲ მამისაჲ ქუეყანად გარდამოჴდა","severity":"info","text":"This line echoes the Incarnation narrative, particularly the descent of the Word (Logos) to earth, which is a central theme in John 1:14 and in liturgical hymns for the Nativity.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მუცლად-იღე შენ დღეს სიტყუაჲ ღმრთისაჲ","severity":"info","text":"The phrase 'Receive into your womb today the Word of God' is a direct address to the Virgin Mary, reflecting the theological emphasis on the Theotokos (God-bearer) in Georgian liturgical tradition, particularly in hymns for the Feast of the Annunciation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ცათა უვრცელესად იქმნა საშოჲ შენი","severity":"info","text":"The image of Mary's womb becoming 'wider than the heavens' is a common trope in Eastern Christian hymnography, paralleling the Akathist Hymn and other Marian kontakia that emphasize her capacity to contain the uncontainable God.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"იხილეთ, იხილეთ, ესრე თქუა უფალმან","severity":"info","text":"The repeated 'See, see' and the direct speech of the Lord ('I am God, who delivered the people of Israel') recall the Exodus narrative (Exodus 14) and are typical of the Heirmologion's typological linking of Old and New Testament events.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text includes a marginal note 'Ms. page: 4v Page of ed.: 139' which may indicate a manuscript folio reference, but its exact significance for the passage is unclear.","The phrase 'ვიჴსენ რაჲ ძლიერმან ჴელმწიფებითა ჩემითა' is translated as 'I who remember with my mighty power', but the verb 'vixsen' could also mean 'I recall' or 'I mention', leaving some ambiguity about the speaker's action."],"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":"საშოჲ განსწმიდე და შობაჲ განაახლე, უთესლოდ საშოსა რაჲ დაემკჳდრე თჳნიერად ხრწნილებისა, მაცხოვარ, იშევ რაჲ ქალწულისაგან წმიდისა, რომელმან ივნე ჩუენთჳს და ასდეგ მკუდრეთით, ცხორების მომცემელო.\n\nმოელოდა, ვითარცა ცუართა, სიტყუათა მათ შენთა, ზეც[ა]თა უფალო, მოსე ეგჳპტესა შინა და მოიხილე მის ზედა წყალობით, და დასცნა მან მტერნი მეგჳპტელნი.\n\nძირისაგან იესესისა აღმოცენებულო ქრისტეს დედაო, ყოველთა გამომზრდელსა უბიწოებით აწოებდი შენ, მას ევედრე აწ სულთა ჩუენთათჳს.\n\nდიდებულ იქმნა პირი მოსესი ხილვისა მისგან საღმრთოჲსა, რომელი პირველ არასადა ეხილვა,რომლისა შეწევნითა იჴსნეს ისრაელნი და ჩუენ გუასწავეს გალობაჲ; მიეცით დიდებაჲ ღმერთსა, რომელმან ქმნა ცანი და ქუეყანაჲ.\n\nდაიტიე ცეცხლი ღმრთეებისაჲ საშოსა შენსა, უსძლო[ო], და არა შეიწუ Ms. page: 5r Page of ed.: 141 მის მიერ, უბიწო[ო], არამედ უვნებელად დაიცევ, ვითარცა მთასა სინასა მაყუალი, რომელი იხილა მოსე სახედ შენდა, ღირსო ღმრთისმშობელო.","english":"Sanctify the womb and renew the birth, O Savior, who without seed dwelt in the womb apart from corruption, when you were saved from the holy virgin, who suffered for us and rose from the dead, O giver of life.\n\nHe waited, like the stars, for your words, O Lord of the heavens, Moses in Egypt, and you looked upon him with mercy, and he struck down the Egyptian enemies.\n\nFrom the root of Jesse you sprouted, O Mother of Christ, you praised the one who nurtures all in purity; now pray to him for our souls.\n\nThe face of Moses became glorious from the vision of the divine, which had never before been seen anywhere; by whose assistance the Israelites were saved, and you taught us to sing; give glory to God, who made the heavens and the earth.\n\nYou received the fire of divinity into your womb, O Immaculate One, and were not consumed by it, O Pure One, but were preserved unharmed, like the bush on Mount Sinai, which Moses saw as your image, O worthy Mother of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"საშოჲ განსწმიდე და შობაჲ განაახლე","severity":"info","text":"The opening phrase calls for sanctifying the womb and renewing the birth, a direct reference to the Virgin Mary's role in the Incarnation, emphasizing her purity and the miraculous nature of Christ's birth.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოელოდა, ვითარცა ცუართა, სიტყუათა მათ შენთა","severity":"info","text":"The comparison of Moses waiting for God's words like stars likely alludes to Exodus 3–4, where Moses receives divine commands in Egypt, and to the theophany at the burning bush.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ძირისაგან იესესისა","severity":"info","text":"The phrase 'from the root of Jesse' is a messianic title for Mary, derived from Isaiah 11:1, and is common in Byzantine and Georgian hymnography to connect her to the Davidic lineage.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"უვნებელად დაიცევ, ვითარცა მთასა სინასა მაყუალი","severity":"info","text":"The image of Mary as the unconsumed bush on Sinai parallels the burning bush theophany (Exodus 3:2–4), a common typology in Eastern Christian hymnography for her perpetual virginity.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"დაიტიე ცეცხლი ღმრთეებისაჲ","severity":"info","text":"This stanza shifts from historical typology (Moses) to direct address of Mary, using fire imagery to emphasize her role as Theotokos, a structural pattern typical of heirmoi.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"უსძლო[ო]","severity":"caution","text":"The Georgian text has a lacuna or unclear reading at 'უსძლო[ო]', possibly intended as 'უსძლოჲ' (immaculate) or a similar epithet; the English draft renders it as 'Immaculate One'.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'უსძლო[ო]' is partially illegible; the reading 'immaculate' is conjectural.","The exact referent of 'მაყუალი' (bush) in the Sinai typology is clear but the Georgian term may have variant spellings."],"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":9,"ref":"p9","source":"ზეშთა ბუნებისა ხილვაჲ იხილა შჯულისმდებელმან: ბუნებითი იგი თჳთ-მგზებარე ცეცხლი ედებოდა მაყუალსა და არა შესწუვიდა მას. და შიშით ზარ-განჴდილი ესრეთ იტყოდა: წმიდა არს და მართალ სახელი შენი, უფალო, სასწაულთა მოქმედო.\n\nდიდებულ იქმნა სასწაული ქუეყანასა ზედა, ქალწული მიუდგა და გჳშვა ჩუენ სიტყუაჲ ღმრთისაჲ ჴორცითა და ქალწულადვე ჰგიეს. ვინ იხილა ესე შორის დედათა? ღომელი მისგან განჴორციელდა, მან წმიდა ყო საყოფელი თჳსი.\n\nიხილეთ, იხილეთ, რამეთუ მე ვარ ღმერთი, რომელმან ბრძანებითა მოსეს მიერ განვიყვანე ერი ჩემი უდაბნოდ, რაჲთა ვიჴსნე იგინი ძლიერებითა ჩემითა და ჴელმწიფებითა ღმრთეებისაჲთა.\n\nმადლითა შენითა, მეუფისა დედაო, აღმსარებელნი შენნი დაგჳცვენ Ms. page: 5v Page of ed.: 143 საცთურთაგან, ღმრთისმშობელო მარიამ, რამეთუ შენგან იშვა მჴსნელი ყოველთაჲ, ქალწულო, და მომცემელი ცხორებისაჲ.","english":"He saw a vision above nature, the lawgiver: the natural self-moving fire was placed upon the bush and did not consume it. And trembling with fear, he spoke thus: Holy and true is your name, O Lord, worker of miracles.\n\nA glorious miracle was wrought upon the earth: a virgin approached and gave birth to us, the Word of God, in the flesh, and remained a virgin. Who has seen this among women? The Lord was incarnate from her; she made her dwelling place holy.\n\nBehold, behold, for I am God, who by command through Moses led my people out of the wilderness, that I might save them by my power and by the might of the Godhead.\n\nBy your grace, O Mother of the Lord, may your confessors preserve us from temptations, O Mother of God Mary, for from you was born the savior of all, O Virgin, and the giver of life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ზეშთა ბუნებისა","severity":"info","text":"The phrase 'above nature' (ზეშთა ბუნებისა) is a key theological term in Georgian hymnography, denoting a supernatural or miraculous event, here applied to Moses' vision of the burning bush.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ცეცხლი ედებოდა მაყუალსა","severity":"info","text":"The burning bush that is not consumed (Exodus 3:2-3) is referenced; the Georgian text emphasizes the fire's self-moving (თჳთ-მგზებარე) nature, a detail not in the biblical account but common in patristic exegesis.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ქალწული მიუდგა","severity":"info","text":"The virgin birth of Christ and Mary's perpetual virginity are central to Georgian Orthodox tradition; this passage echoes the Protoevangelium of James and later hymnographic motifs.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Moses' theophany (first stanza) to the incarnation (second), then to God's self-identification (third), and concludes with a prayer to Mary (fourth), forming a narrative arc from Old to New Testament.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"მეუფისა დედაო","severity":"info","text":"The title 'Mother of the Lord' (მეუფისა დედაო) is a standard Georgian epithet for Mary, reflecting the liturgical use of the Heirmologion in the Theotokos hymns.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'self-moving fire' (თჳთ-მგზებარე ცეცხლი) may be a theological interpretation rather than a literal description; the exact source of this imagery is unclear.","The speaker of the third stanza ('Behold, behold, for I am God') is ambiguous—could be God speaking through the hymn or a liturgical persona."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"თავსა წიგნთასა დაწერა მოსე პირველად ქრისტესთჳს და ამცნო ისრაელთა, ვითარმედ: ღმერთმან წინაჲსწარმეტყუელი აღგიდგინოს ძმათაგან თქუენთა ჴორციელთა, ვითარ-ესე მე, ხოლო თქუენ ღმერთად იცანთ იგი, მისი ისმინეთ და სცხონდეთ, რამეთუ მისგან იქმნეს სიმართლე, მადლი და ჭეშმარიტებაჲ.\n\nაჰა, ესერა, სთნდა მეუფესა სიკეთე შენი, ყოველთა ნათესავთა სამკაულო, მოგმადლნა დიდებულნი ძლიერმან ზეგარდამო სულთა ჩუენთა განმანათლებელნი, სასწაულთა სიმრავლენი, რომელსა ენანი ჩუენნი ვერ შემძლებელ არიან ჯერისაებრ ქებად შენდა, ქალწულო.\n\nმეორედ შობაჲ მოსესი კიდობნისა მისგან მწყურნებთა შინა, რომლისა მიერ იჴსნა ისრაელნი უფალმან მონებისაგან მეგჳპტელთაჲსა, სახედ-იყო მეორედ შობასა მაცხოვრისა ჩუენისასა, რომელი უწინარეს ყოველთა საუკუნეთა მამისაგან იშვა უდედოდ ცათა შინა, და კუალად ქუეყანასა ზედა დედისაგან უმამოდ კიდობნისა მისგან სიწმიდისაჲთა მჴსნელად ჩუენდა. Ms. page: 6r Page of ed.: 145","english":"In the beginning of the books, Moses first wrote concerning Christ and commanded the Israelites thus: \"God shall raise up for you a prophet from among your own fleshly brothers, like myself, but you shall know him as God, hearken to him and be saved, for from him come righteousness, grace, and truth.\"\n\nBehold, now, it pleased the Lord, your goodness, the adornment of all nations, the mighty one from on high granted us glorious illuminators of our souls, multitudes of miracles, which our tongues are unable to praise fittingly for you, O Virgin.\n\nThe second birth of Moses from the ark among the reeds, by which the Lord delivered the Israelites from the bondage of the Egyptians, was a type of the second birth of our Savior, who before all ages was born from the Father without a mother in heaven, and again on earth from a mother without a father from that ark of purity for our salvation.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"თავსა წიგნთასა","severity":"info","text":"The passage opens with a typological reading of Moses as a type of Christ, then shifts to a direct address to the Virgin, and concludes with a second typological parallel between Moses' rescue from the ark and Christ's birth.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ღმერთმან წინაჲსწარმეტყუელი აღგიდგინოს","severity":"info","text":"The first paragraph paraphrases Deuteronomy 18:15-18, where Moses foretells a prophet like himself, interpreted here as a prophecy of Christ.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მეორედ შობაჲ მოსესი","severity":"info","text":"The 'second birth of Moses' refers to his rescue from the Nile in an ark (Exodus 2:3-10), a common typological figure in patristic and liturgical literature for Christ's nativity and baptism.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"კიდობნისა","severity":"info","text":"The Georgian term 'kidobni' (ark) is used both for the basket that saved Moses and for the purity of the Virgin, drawing a typological parallel common in Byzantine and Georgian hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ქალწულო","severity":"info","text":"The direct address to the Virgin in the second paragraph reflects the liturgical context of the Heirmologion, where such Marian doxologies are typical in theotokia and heirmoi.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"სიწმიდისაჲთა","severity":"caution","text":"The phrase 'from that ark of purity' is ambiguous: it may refer to the Virgin's womb or to the ark of Moses; the syntax allows both readings, but the typological context favors the Marian interpretation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from that ark of purity' could refer either to the ark that saved Moses or to the Virgin as a typological ark; the reading taken is Marian.","The identity of 'the mighty one from on high' in the second paragraph is ambiguous: it may refer to God or to the Holy Spirit."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"სამოსლითა პორფირითა და ფესუედითა ოქროქსოილითა პირად-პირადად შემკობილსა სძალსა წმიდასა ყოველი ენაჲ ქებით უგალობს, უაღრეს არს იგი ქერაბინთა, რომელსაცა წინაჲსწარვე ამბაკუმ უღაღადა, ვითარმედ: მზე ამაღლდა და მთუარე დადგა წესსავე ზედა თჳსსა, რამეთუ ღმერთი იშვა მისგან და ქალწულადვე ეგო უბიწოდ, და არს იგი სასოჲ და მეოხი მორწმუნეთაჲ.\n\nგანძლიერდასა\n\nღმერთო, მოხედენ მონათა გალობასა და დაამდაბლე სიმაღლე მაცთურისაჲ და ზეშთა აღამაღლე დღეს ეკლესიაჲ და შეუშფოთებელად დაამტკიცენი მოსავნი შენნი მართლმადიდებლობასა.\n\nწმიდაჲ წმიდათაჲ, ქალწულებით მშობელი, უკუდავებისა მიმსგავსებულ იქმნა დღეს საყდართა ქერაბინთა, რაჟამს იტჳრთა დაუსაბამოჲ ღმერთი ჴორციელ-ქმნული წიაღთა თჳსთა, მჴსნელი დაბადებულთაჲ.\n\nწინა საუკუნეთა მამისაგან შობილსა ძესა მხოლოსა და ქალწულისაგან განჴორციელებულსა ქრისტესა, ღმერთსა ჩუენსა, უღაღადებ/დეთ: Ms. page: 6v Page of ed.: 147 რომელმან აღამაღლა რქაჲ ჩუენი, წმიდა ხარ შენ, უფალო.","english":"With a purple robe and a pomegranate-colored garment, adorned with gold-embroidered silk, every tongue praises the holy veil with hymns; it is higher than the cherubim, to which Habakkuk earlier cried out, saying: The sun rose and the moon stood still in its own course, for God was born from her and she remained a pure virgin, and she is the vessel and intercessor of the faithful.\n\nStrengthened\n\nO God, look upon the hymnody of your servants and humble the height of the deceiver, and today raise up the church above, and confirm your protectors unshaken in orthodoxy.\n\nHoly of Holies, the virgin mother, was made like the immortal today in the thrones of the cherubim, when she bore the beginningless God incarnate in her womb, the savior of creation.\n\nTo the only Son born of the Father before the ages and incarnate from the virgin, Christ our God, cry out: He who raised our horn, holy are you, O Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"სამოსლითა","severity":"info","text":"The term 'samostli' (robe) here likely refers to a liturgical vestment or veil, not a literal garment, consistent with the hymn's praise of the Theotokos.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Habakkuk","severity":"info","text":"The reference to Habakkuk crying out echoes the Old Testament prophet's vision (Hab. 3:2-4), interpreted in Christian tradition as a prophecy of Christ's incarnation and the Theotokos.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"pomegranate-colored garment","severity":"info","text":"The 'pomegranate-colored garment' (ფესუედითა) is a rare term, possibly indicating a specific shade of red or purple used in Byzantine and Georgian liturgical textiles, symbolizing royalty and martyrdom.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Strengthened","severity":"info","text":"The rubric 'Strengthened' (განძლიერდასა) marks a structural division in the hymn, likely indicating a change in mode or a doxological section, common in heirmologion manuscripts.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Holy of Holies","severity":"info","text":"The phrase 'Holy of Holies' (წმიდაჲ წმიდათაჲ) is a standard epithet for the Theotokos in Georgian hymnography, derived from the Septuagint and liturgical tradition, emphasizing her purity and role as the vessel of the Incarnation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ms. page: 6v","severity":"caution","text":"The manuscript page number '6v' and edition page '147' are editorial insertions; the text may have lacunae or neume notation not fully represented in the transcription, affecting interpretation of the hymn's musical setting.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'pomegranate-colored' (ფესუედითა) is ambiguous; it may refer to a specific dye or pattern, not fully attested in Georgian sources.","The phrase 'raised our horn' (აღამაღლა რქაჲ) is a metaphor possibly derived from Psalm 75:4, but its exact referent (Christ or the Theotokos) is debated."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"უმეტეს ხარი შენ ყოველთა ნათესავთა ქუეყანისათა, რამეთუ შენ მხოლომან დაჰჴსნენ წესნი ბუნებათანი, ვინაჲთგან უთესლოდ გჳშევ ჩუენ ბუნებათა შემოქმედი ღმერთი დიდებულო ქალწულო.\n\nშენ, მხოლო[ო], რომელმან უწყი უძლურებაჲ კაცთა ბუნებისაჲ და წყალობით შეიმოსე შენ, შემმოსე მე ძალი მაღლით გარდამო, რაჲთა ჴმა-ვყო: წმიდა არს ტაძარი სულიერი, სადიდებელი შენი, კაცთ-მოყუარე.\n\nმუცლად-იღე ღმერთი უთესლოდ საშოსა შენსა, ქალწულო, სულითა წმიდითა და არა შეიწუ, ვითარცა იხილა მოსე სახე შენი მაყულოვანით, რამეთუ შენთჳს გამოისახა საიდუმლოჲ იგი მიუწდომელი.\n\nშენ, რომელმან პირველად მუცლად-ღებისა სამოელ უბიწოჲსა აღუთქუ იგი ღმერთსა, მღდელისა დედაო ანა, იხარებ ჩუენ თანა და იტყოდე: განაძლიერენ აწცა, უფალო, გულნი ჩუენ[ნ]ი.\n\nშენ, რომელმან მზე სიმართლისა იტჳრთე Ms. page: 7r Page of ed.: 149 მთი/ებისა პირველად, უწინარეს შობილი, მუცლითა, უბიწოო, ჩუენ, მორწმუნენი, გიღაღადებთ: გიხაროდენ ღმრთისმშობელო სასუფეველსა.","english":"You are higher than all the races of the earth, for you alone dissolved the laws of natures, since without seed you bore for us the creator of natures, God, glorious virgin.\n\nYou, the only one who knows the weakness of human nature and out of compassion clothed yourself, clothe me with power from above, that I may proclaim: holy is the spiritual altar, your praise, O lover of mankind.\n\nYou received God without seed into your womb, O virgin, by the Holy Spirit, and you were not consumed, as Moses saw your form in the bush, for concerning you was revealed that incomprehensible mystery.\n\nYou, who before the conception of the immaculate Samuel consecrated him to God, O mother of the priest Anna, rejoice with us and say: now also strengthen, O Lord, our hearts.\n\nYou, who bore the sun of righteousness first, before birth, from the womb, O immaculate one, we, the faithful, cry out to you: rejoice, O Mother of God, in the kingdom.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"უმეტეს ხარი შენ ყოველთა ნათესავთა","severity":"info","text":"The passage consists of five stanzas, each beginning with a second-person address to the Virgin, following the pattern of the Theotokos hymns in the Heirmologion.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოსე სახე შენი მაყულოვანით","severity":"info","text":"The reference to Moses seeing the Virgin's form in the burning bush alludes to Exodus 3:2-6, where Moses encounters the burning bush, interpreted in Byzantine and Georgian hymnography as a type of the Theotokos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"სამოელ უბიწოჲსა","severity":"info","text":"The mention of Samuel and his mother Anna refers to the biblical narrative (1 Samuel 1:1-28) and the tradition that Anna consecrated Samuel to God before his conception, seen as a prefiguration of Mary's role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ტაძარი","severity":"info","text":"The term 'ტაძარი' (altar) is a rare Old Georgian word for a sacred altar or sanctuary, used here metaphorically for the Virgin as a spiritual altar.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"გიხაროდენ ღმრთისმშობელო","severity":"info","text":"The final acclamation 'Rejoice, O Mother of God' echoes the standard Byzantine and Georgian hymnographic formula for the Theotokos, used in liturgical contexts such as the Akathist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"შენ, რომელმან მზე სიმართლისა იტჳრთე","severity":"caution","text":"The phrase 'sun of righteousness' is ambiguous: it may refer to Christ (a common patristic title) or to a typological interpretation of the sun, but the text does not clarify the referent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'sun of righteousness' in the fifth stanza is not explicitly defined; it could be Christ or a symbolic figure.","The phrase 'mountain' (მთი/ებისა) in the manuscript is partially illegible, leaving the exact reading uncertain."],"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":13,"ref":"p13","source":"ყოვლისა მპყრობელი და დამბადებელი ყოველთაჲ, სიბრძნე იგი და ძალი ღმრთისაჲ, განმაძლიერებელი ეკლესიათაჲ შეურყეველად, შენ თავადი ხარ, ქრისტე, ღმერთი ყოველთაჲ, რომელი წმიდა ხარ.\n\nცათა უვრცელესად გამოჩნდა საშოჲ ქალწულისაჲ, დაუტევნელი დაიტია, ამისთჳს მორწმუნენი ჭეშმარიტად ღმრთისმშობელად ვხადით და ესრეთ უღაღადებთ: ყოლად წმიდაო, ჩუენთჳსცა მეოხ გუეყავ\n\nდამამტკიცე მე, ქრისტე, კლდესა ზედა მცნებათა შენთასა შეუძრავსა და განმანათლე ნათლითა მით შენითა, რამეთუ შენ მხოლოჲ ხარ წმიდაჲ, კაცთ-მოყუარე.\n\nგანმინათლე გონებაჲ ჩემი, უფალო ღმერთო ჩემო, დაბნელებული გემოთა მიერ, ვედრებითა წმიდი[სა] მარადის ქალწულისა მიერ უბიწოჲსა.\n\nგანმაძლიერე, ქრისტე, რომელმანცა დააფუძნე ქუეყანაჲ წყალთა ზედა, რამეთუ არავინ არს წმიდაჲ შენებრ, უფალო.\n\nგიხაროდენ, ქალწულო, რომელმან სიტყუაჲ ღმრთისაჲ გამოუთქუმელად გჳშევ, მიუწდომელი ბუნებით, მრავალმოწყალე.","english":"The all-holding and creator of all, that wisdom and power of God, the strengthener of churches unshakably, you yourself are, Christ, God of all, who are holy.\n\nWider than the heavens appeared the womb of the virgin, the immaculate one received it; therefore we, the faithful, truly call her Mother of God and thus cry out: O all-holy one, be also an intercessor for us.\n\nConfirm me, Christ, on the rock of your commandments, unshaken, and enlighten me with that light of yours, for you alone are holy, the lover of mankind.\n\nEnlighten my mind, O Lord my God, darkened by the senses, through the intercession of the holy ever-virgin, the immaculate one.\n\nStrengthen me, Christ, who also founded the earth upon the waters, for there is none holy like you, O Lord.\n\nRejoice, O Virgin, who bore the Word of God ineffably, of incomprehensible nature, the all-merciful one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ყოვლისა მპყრობელი","severity":"info","text":"The Georgian phrase 'all-holding' (ყოვლისა მპყრობელი) is a Christological epithet, paralleling Greek παντοκράτωρ, emphasizing Christ's omnipotence.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"დაუტევნელი დაიტია","severity":"info","text":"The phrase 'the immaculate one received it' echoes the Annunciation (Luke 1:26–38) and the virgin birth, central to Marian theology in Georgian hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ღმრთისმშობელად","severity":"info","text":"The term 'Mother of God' (ღმრთისმშობელად) corresponds to Greek Θεοτόκος, a key Christological title affirmed at the Council of Ephesus (431 CE) and central to Georgian liturgical tradition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between direct address to Christ and to the Virgin, a common structural feature in heirmoi, reflecting the dual focus of the hymn.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This heirmologion, preserved in the neumed manuscript tradition, was used in the Georgian Orthodox liturgy, indicating its continued liturgical function.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"წმიდი[სა]","severity":"caution","text":"The bracketed [სა] in the Georgian text indicates a scribal or editorial restoration; the original manuscript may have been damaged or ambiguous at this point.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the immaculate one received it' could refer either to the Virgin receiving the Word or to the womb receiving Christ; the translation opts for the former.","The identity of the 'all-holy one' in line 6 is ambiguous: it may refer to Christ or the Virgin; the English draft interprets it as the Virgin."],"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":14,"ref":"p14","source":"Ms. page: 7v Page of ed.: 151 უცხონი\n\nგანძლიერდა დღეს გული ჩემი უფლისა მიმართ, ღმრთისა ჩემისა, რამეთუ მან მიჴსნა მე წყევისა პატიჟთაგან და შემმოსა მე ძალი საღმრთოჲ წმიდაჲ.\n\nშენ, ღმრთისმშობელო, უქორწინებელად გჳშევ ჩუენ სიტყუაჲ ღმრთისაჲ, ყოლად უსძლო[ო] სძალო, წმიდაო დედაო, მისა მიმართ, ღირსო, მეოხ გუეყავ ჩუენ.\n\nგანძლიერდინ გული მცნებათა შენთა, ქრისტე ღმერთო, რომელმან დაამტკიცენ ცანი და ქუეყანაჲ წყალთა ზედა, ყოლად ძლიერო, და ჴმა-ვყო: წმიდა არს ძალი შენი საკჳრველი, სასწაულთა მოქმედო.\n\nშენ გიგალობს, სძალო, გუნდი ზეცისა უსხეულოთაჲ, შენ გაქებს ყოველი ენაჲ ადამეანთაჲ, რამეთუ შემოქმედი მათი უფროჲს ცნობისა იშვა შენგან, მისა მიმართ მეოხ გუეყავ ჩუენ.\n\nპასექთაჲ\n\nშეამკვე ეკლესიაჲ, ქრისტე, წყლითა და საღმრთოჲთა მით სისხლითა შენითა, რომელი აღმოსცენდა გუერდისა შენი[სა]გან, მჴსნელო, რომლითა განვძლიერდით.","english":"My heart has grown strong today toward the Lord, my God, for He has saved me from the torments of the curse and has clothed me in the holy divine power.\n\nYou, Mother of God, without marriage bore us the Word of God, the altogether invincible bridegroom, holy Mother; be our intercessor before Him, O worthy one.\n\nLet my heart grow strong in your commandments, Christ God, who established the heavens and the earth upon the waters, O altogether mighty one, and I cried out: Holy is your wondrous power, O worker of miracles.\n\nYou are praised, O Bridegroom, by the choir of the incorporeal heavens; you are praised by every tongue of men, for their Creator, beyond all understanding, was born from you; be our intercessor before Him.\n\nOf the Paschal season\n\nAdorn the Church, O Christ, with water and with your divine blood, which flowed from your side, O Saviour, by which we have grown strong.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"განძლიერდა","severity":"info","text":"The verb 'grew strong' (განძლიერდა) echoes the previous passage's 'confirm me on the rock', linking personal fortitude to divine support.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"უქორწინებელად","severity":"info","text":"The term 'without marriage' (უქორწინებელად) underscores the virgin birth, a key Marian doctrine in Georgian liturgy.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"წყალთა ზედა","severity":"info","text":"The phrase 'upon the waters' (წყალთა ზედა) alludes to Genesis 1:2, where the Spirit moves over the waters, here applied to Christ's cosmic foundation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"პასექთაჲ","severity":"info","text":"The rubric 'Of the Paschal season' (პასექთაჲ) marks a liturgical shift, indicating the following stanza belongs to Eastertide.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"სისხლითა","severity":"info","text":"The image of Christ's blood and water adorning the church reflects the mixed chalice of Byzantine liturgy, symbolising the Eucharist.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"უსძლო[ო]","severity":"caution","text":"The reading 'invincible' (უსძლო[ო]) is uncertain; the bracketed [ო] suggests a scribal correction or emendation in the edition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'without marriage' may be read as a doctrinal assertion or a poetic epithet; the text does not clarify the intended emphasis.","The rubric 'Paschal season' may apply only to the final stanza or to the entire passage; the manuscript layout 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":15,"ref":"p15","source":"ემსგავსე შენ საყდართა ქერაბინთა და მათ ზედა მჯდომარე იტჳრთე, ქალწულო, არა შეიწუა, ვითარცა გამოისახა საიდუმლოჲ, რომელიცა ძლიერ არს.\n\nლოდი, რომელ შეურაცხ-ყვეს მაშენებელთა, იგი იქმნა თავ კიდურთა, ესე იგი არს კლდე, რომელი უფლისა მიერ/იყო Ms. page: 8r Page of ed.: 153 და არს საკჳრველ წინაშე თუალთა ჩუენთა, რომელსა ზედა დააფუძნა ეკლესიაჲ ქრისტემან, რომელი-იგი წარმართთაგან გამოიჴსნა.\n\nერთსა ძესა ვადიდებთ ჩუენ, რომელმან ქალწულისაგან ჴორცნი შეისხნა და არა იცვალა, არამედ ერთი გუამი ორითა ბუნებითა ღმერთად და კაცად ვიხილეთ, ივნო და დაეფლა საფლავსა, აღდგა და გზა-გუექმნა ჩუენ ზეცად აღსლვისა, მორწმუნეთა თჳსთა.\n\nმჴსნელო იესუ, უძლურ ყვენ მჴდომნი იგი ჩუენნი და მტერნი შენთა ეკლესიათანი, ბოროტნი მჴეცთა ბუნებათანი, ურწმუნონი, მორწმუნეთა მოშურნენი ნათესავნი მჴევლისანი შემწენი ეშმაკისანი, დასცენ და ერნი შენნი განაძლიერენ.","english":"You resembled the thrones of the cherubim, and upon them you sat enthroned, O Virgin, and were not consumed, as the mystery which is mighty was revealed.\n\nThe stone which the builders despised became the head of the corners; that is the rock which was from the Lord and is a wonder before our eyes, upon which Christ founded the Church, which He redeemed from the pagans.\n\nWe glorify the one Son, who from the Virgin took on flesh and did not change, but we beheld one body with two natures, God and man; He suffered and was buried in the tomb, arose and made a way for us to ascend to heaven, for His faithful.\n\nO Saviour Jesus, weaken our lying enemies and the foes of Your Church, the evil ones of bestial nature, the unbelievers, the envious of the faithful, the kin of the serpent, the helpers of the devil, cast them down and strengthen Your people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ემსგავსე შენ საყდართა ქერაბინთა","severity":"info","text":"The opening line compares the Virgin to the thrones of the cherubim, a celestial rank, emphasizing her role as a divine throne for Christ.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ლოდი, რომელ შეურაცხ-ყვეს მაშენებელთა, იგი იქმნა თავ კიდურთა","severity":"info","text":"Alludes to Matthew 21:42 and the parable of the rejected stone becoming the cornerstone, reinterpreted as the Church founded by Christ.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"საიდუმლოჲ","severity":"info","text":"Georgian 'sa-idumloi' translates Greek 'mysterion', here referring to the divine mystery of the Incarnation, a key theological concept in the hymn.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ეკლესიაჲ","severity":"info","text":"The Church founded by Christ and redeemed from pagans reflects the historical context of early Christian communities in Georgia, often facing non-Christian rulers.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a Marian image (Virgin as throne) to Christological affirmation (two natures in one body) and ends with a prayer against enemies, typical of heirmoi in the Georgian Heirmologion.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"მჴსნელო იესუ","severity":"info","text":"The final prayer invoking Christ as Saviour and calling for the defeat of enemies reflects the liturgical use of such hymns in Georgian monastic communities for spiritual warfare.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'თავ კიდურთა' (head of the corners) may be a translation of Greek 'akrogoniaios' (cornerstone), but the exact biblical reference is ambiguous.","The identity of 'the builders' who despised the stone is not specified; it may refer to Jewish authorities or generic unbelievers."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"იძლია ევა ედემს შინა ზრახვითა გონიერისა გუელისა მაცთურისაჲთა, მოიკლა და ნაშობნი მისნი მივეცენით სიკუდილსა და ხრწნილებასა, ხოლო შენ მიერ, მშობელო ღმრთისა მაცხოვრისაო, კულად-ვეგენით მასვე უხრწნელებასა.\n\nმესმასა\n\nპირველ აუწყა წინაჲსწარმეტყუელებით ცხორებაჲ კაცთაჲ ამბაკუმ და იტყოდა: რისხვასა შინა / მოიჴსენი წყალობაჲ. Ms. page: 8v Page of ed.: 155 ჩრდილოჲთ მაღნართაჲთ, მო-რაჲ-ხუედ შენ მაცხოვრად ერისა ამის სიტყუაჲ დამბადებელი.\n\nქალწული წმიდაჲ იესეს ძირისაგან აღმოგჳცენდა და გჳშვა სიტყუაჲ ღმრთისაჲ, რომელი პირველ საუკუნეთა იყო, და უვნებელად დაიცვა ქალწულებაჲ შობასა მისსა უაღრეს ბუნებათა.\n\nკვერთხი იესეს ძირისაგან აღმოსცენდი შენ, ქრისტე, მთისაგან წმიდისა ქალწულისა და მაღნარით გამოხუედ განჴორციელებული სძლისაგან უქორწინებელისა, ღმერთი უსხეულოთაჲ, დიდებაჲ ძალსა შენსა, უფალო.","english":"Eve in Eden, by the cunning of the wise serpent, the deceiver, was slain, and her offspring were given over to death and corruption; but through you, O Mother of God the Savior, we are wholly preserved in that same incorruption.\n\nOde\n\nFirst, Habakkuk foretold the life of men by prophecy and said: In wrath / remember mercy. Ms. page: 8v Page of ed.: 155 From the shadow of the oak, when you came as savior of this people, the Word incarnate.\n\nThe holy virgin sprang from the root of Jesse and bore for us the Word of God, who was before the ages, and preserved her virginity inviolate at his birth, beyond nature.\n\nFrom the root of Jesse you sprang forth, O Christ, from the holy virgin mountain, and from the oak you came forth incarnate from the seed of the unwedded one, the bodiless God; glory to your power, O Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"მესმასა","severity":"info","text":"The Georgian term 'მესმასა' (mesmasa) marks the beginning of a new ode or hymn within the heirmologion, corresponding to a structural division in the liturgical sequence.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ამბაკუმ","severity":"info","text":"The reference to the prophet Habakkuk (ამბაკუმ) echoes the biblical book of Habakkuk, particularly the theme of remembering mercy in wrath, which is not a direct quotation but a thematic allusion.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ჩრდილოჲთ მაღნართაჲთ","severity":"info","text":"The phrase 'from the shadow of the oak' (ჩრდილოჲთ მაღნართაჲთ) likely alludes to the Old Testament theophany at Mamre, where Abraham received angels under an oak tree, a typological prefiguration of Christ's incarnation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"კვერთხი","severity":"info","text":"The term 'კვერთხი' (k'vertkhi) means 'rod' or 'staff' and here metaphorically refers to the Davidic lineage (the root of Jesse), a common messianic symbol in Christian hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"იესეს ძირისაგან","severity":"info","text":"The repeated phrase 'from the root of Jesse' (იესეს ძირისაგან) parallels the messianic prophecy in Isaiah 11:1, where a shoot from Jesse's root symbolizes the coming of the Messiah, here applied to Christ and the Virgin Mary.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ევა ედემს","severity":"info","text":"The contrast between Eve's fall in Eden and Mary's role as Mother of God reflects a common patristic typology (Eve-Mary antithesis), widely received in Byzantine and Georgian hymnography to emphasize Mary's soteriological role.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'რისხვასა შინა / მოიჴსენი წყალობაჲ' (in wrath / remember mercy) is attributed to Habakkuk but does not correspond verbatim to any known biblical verse; it may be a paraphrased or apocryphal saying.","The identity of 'the oak' (მაღნარი) is ambiguous: it could refer to the Mamre oak or to a local Georgian tradition of sacred trees."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ვერ მისწ[უ]თების გონებაჲ ჩუენი ქებად შენდა უზეშთაესო დიდებისაო, ასულო დავითისო, ღმრთისმშობელო ქალწულო, არამედ მსგავსად უძლურებისა ჩუენისა შევსწირავთ დღეს ძღუენსა ენითა შემასხმელითა.\n\nღაღატ-ყო ამბაკუმ სულითა წინაჲსწარ და თქუა: მოხუედ მაცხოვრად ერისა რჩეულისა, სახიერ, და აწ ჩუენცა ვიხილეთ ჭეშმარიტად აღსრულებაჲ თქუმულთა მისთაჲ Ms. page: 9r Page of ed.: 157 და ვღაღადებთ: უფალო, დიდებაჲ ძალსა შენსა.\n\nვადიდებთ საიდუმლოსა შენსა, ღმრთისმშობელო, რამეთუ რომელი-იგი უხილავ არს ძალთაგან ზეცისათა, გარდამოჴდა შენ ზედა, ვითარცა წჳმაჲ საწუმისსა ზედა ჴსნისათჳს ჩუენისა, მაქებელთა შენთა.\n\nუსხეულოთა თანა დგა ამბაკუმ საჴუმილავსა მას სულიერსა და იხილა ქერაბინთა ზედა მჯდომარე და ქადაგა მოსლვაჲ მაცხოვრად ერისა და ჴსნად ცხებულთა თჳსთა და ღაღადებდა: უფალო, დიდებაჲ ძალსა შენსა.","english":"Our mind cannot attain to praising you, O most exalted of glory, daughter of David, Mother of God, Virgin; but according to the weakness of our nature, we offer today a gift with a tongue that is adorned.\n\nHabakkuk cried out beforehand in spirit and said: \"You came as savior of the chosen people, O Good One,\" and now we too have truly seen the fulfillment of his words, and we cry out: \"O Lord, glory to your power!\"\n\nWe glorify your mystery, O Mother of God, for that which is invisible to the powers of heaven descended upon you, like rain upon the fleece, for our salvation, we who praise you.\n\nWith the bodiless ones stood Habakkuk at that spiritual place and saw you seated upon the cherubim, and he proclaimed your coming as savior of the people and for the salvation of your anointed ones, and he cried out: \"O Lord, glory to your power!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ვერ მისწ[უ]თების გონებაჲ ჩუენი ქებად შენდა","severity":"info","text":"The opening line expresses the ineffability topos: human intellect cannot attain to praising the Theotokos. This rhetorical humility is typical of Byzantine hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოხუედ მაცხოვრად ერისა რჩეულისა","severity":"info","text":"The phrase echoes Habakkuk 3:13 (LXX), where the prophet speaks of the Lord coming forth for the salvation of the people. The Georgian text adapts this as a prophecy of Christ.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"წჳმაჲ საწუმისსა","severity":"info","text":"The image of rain on fleece (Gideon's fleece) is a patristic symbol of the Incarnation: the Holy Spirit descending upon the Virgin. This typology is common in Byzantine Marian hymns.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ღაღატ-ყო ამბაკუმ","severity":"info","text":"The passage alternates between direct address to the Theotokos and prophetic utterances of Habakkuk, creating a dialogue between Old Testament prophecy and its fulfillment in the Theotokos.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ღმრთისმშობელო","severity":"info","text":"The Georgian term for Theotokos, 'God-bearer,' is the standard Marian title in Orthodox hymnography, corresponding to Greek Θεοτόκος.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"დიდებაჲ ძალსა შენსა","severity":"info","text":"The refrain 'Glory to your power!' is a liturgical acclamation found in Byzantine and Georgian hymnody, often concluding odes or stanzas in the Heirmologion.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed [უ] in მისწ[უ]თების indicates a manuscript reading that may be restored; the intended form is uncertain.","The phrase 'daughter of David' (ასულო დავითისო) could be read as a literal genealogy or as a typological title for Mary."],"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":18,"ref":"p18","source":"დაუსაბამოჲ სიტყუაჲ მამისაჲ შენ, უქორწინებელო მარიამ, ჴორცითა ჰშევ, რომელი პირველ საუკუნეთა ღმერთი არს, საყდართა ქერაბინთა წინ მკლავთა ზედა იტჳრთე და ღაღადებდი: უფალო, დიდებაჲ ძალსა შენსა.\n\nიგავმან წინაჲსწარმეტყუელთამან განკაცებაჲ შენი, ქრისტე, ქალწულისაგან ქადაგა, ნათელი ბრწყინვალე კაცთა ნათესავსა აჩუენა, და უფსკრული ღაღადებს და გალობით იტყჳს: ძალსა შენსა დიდებაჲ, კაცთ-მოყუარე.\n\nძუელი შჯული შენთჳს ქადაგებდა, კარავი საწამებელი და კიდობანი შჯულისაჲ, Ms. page: 9v Page of ed.: 159 ტაკუკი და კუერთხი, კიბე იგი და სასაკუმევლე, ღმრთისმშობელო ქალწულო, და ჩუენ, მორწმუნენი, ცხორებასა სასოდ აღგიარებთ შენ.\n\nმესმა, უფალო, სმენაჲ შენ ღმრთისაჲ და შემეშინა ფრიად და გადიდე შენ, მხოლოჲ კაცთ-მოყუარე.\n\nვითარცა ნავთსაყუდელსა მშჳდსა. შევედრებული ესე, ღმრთისმშობელსა ჩუენ, ყოველნი ვადიდებთ.","english":"The eternal Word of the Father, O unwedded Mary, you took on flesh, who is God before the ages; before the thrones of the cherubim you were borne upon arms and cried out: O Lord, glory to your power.\n\nThe parable of the prophets foretold your incarnation, O Christ, from the Virgin; it showed a brilliant light to the race of men, and the abyss cries out and says in song: Glory to your power, O Lover of mankind.\n\nThe old Law proclaimed concerning you: the tabernacle of testimony and the ark of the law, the staff and the rod, the ladder and the censer, O Mother of God, Virgin; and we, the faithful, accept you as a vessel of life.\n\nI heard, O Lord, your divine hearing and was greatly afraid, and I glorify you, the only Lover of mankind.\n\nAs to a peaceful haven, this suppliant one, to our Mother of God, we all glorify.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"დაუსაბამოჲ სიტყუაჲ მამისაჲ","severity":"info","text":"The phrase 'the eternal Word of the Father' identifies Christ as the Logos, pre-existent and divine, a standard theological formulation in Georgian hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"უქორწინებელო","severity":"info","text":"The term 'unwedded' (უქორწინებელო) emphasizes Mary's perpetual virginity, a key doctrinal point in Georgian Orthodox tradition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"იგავმან წინაჲსწარმეტყუელთამან","severity":"info","text":"The reference to 'the parable of the prophets' alludes to Old Testament prophecies of the Virgin Birth, such as Isaiah 7:14, though no direct citation is given.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"კარავი საწამებელი და კიდობანი","severity":"info","text":"The tabernacle, ark, staff, rod, ladder, and censer are Old Testament types of Mary as the Theotokos, common in Byzantine and Georgian liturgical typology.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მესმა, უფალო, სმენაჲ შენ ღმრთისაჲ","severity":"info","text":"This line shifts to a first-person address, creating a personal, affective response within the hymn's narrative structure.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ნავთსაყუდელსა მშჳდსა","severity":"info","text":"The image of Mary as a 'peaceful haven' reflects her role as intercessor and protector, a theme prominent in later Georgian devotional literature.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'before the thrones of the cherubim you were borne upon arms' may refer to a vision or liturgical scene, but the exact imagery is unclear.","The identity of 'the abyss' (უფსკრული) in the second stanza is ambiguous; it may symbolize the depths of divine mystery or a personified element."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"წარმართთა გამოუჩნდა მადლი შენი და დიდებაჲ შენი იხილეს მორწმუნეთა, რაჟამს ჯუარსა ეცუ, მაცხოვარ, და სოფელი ყოველი იჴსენ.\n\nშენ, წმიდაო ღმრთისმშობელო უბიწო[ო], სასოდ ჩუენდა აღგიარებთ მორწმუნენი შენნი, რომელმან დაიტიე საშოსა შენსა ღმერთი ყოველთაჲ.\n\nდიდ არს საიდუმლოჲსა შენისა, ქრისტე, განგებულებაჲ, რამეთუ ზეშთა პირველ იხილა ღმრთისმეტყუელმან ამბაკუმ, გარდამოსლვაჲ გიღაღადა მაცხოვრად ერისა შენისა, კაცთ-მოყუარე.\n\nშენ, ყოლად სანატრელო ღმრთის-მშობელო _ ქალწულო მარიამ, რომელმან ცხორების მომცემელი ქრისტე ღმერთი ჴორცითა ჰშევ, ჩუენ, მორწმუნენი ქებასა შევსწირავთ შენდამი, ყოლად სანატრელო.\n\nსაიდუმლოჲ მესმა, უფალო, ცხებულთა შენთა ჴსნისაჲ და გადიდე მოწყალე\n\nპასექთაჲ\n\nმოხუედ შენ დაბადებული ჩრდილოჲთ, ამბაკუმ ქადაგა წინაჲსწარმეტყუელებით მოსლვაჲ შენი ქუეყნად და ძირისაგან იესესისა აღმოცენებაჲ. და აწ ჩუენცა ჭეშმარიტად ვიხილეთ, დიდებაჲ ძალსა შენსა, უფალო.","english":"Your grace appeared to the pagans, and the faithful beheld your glory, when you were crucified, O Saviour, and you saved the whole world.\n\nYou, O holy, immaculate Mother of God, we, your faithful, accept you as a vessel for us, who bore in your womb the God of all.\n\nGreat is the dispensation of your mystery, O Christ, for the God-speaking Habakkuk first saw above, and cried out your descent as Saviour of your people, O lover of mankind.\n\nYou, O ever-blessed Mother of God, Virgin Mary, who gave flesh to Christ God, the giver of life, we, the faithful, offer praise to you, O ever-blessed one.\n\nI have heard the mystery, O Lord, of the salvation of your anointed ones, and I have magnified you, O merciful one.\n\nOf the Passover\n\nYou came from the north, born, Habakkuk proclaimed by prophecy your coming to earth and the sprouting from the root of Jesse. And now we too have truly seen the glory of your power, O Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"პასექთაჲ","severity":"info","text":"The Georgian word 'პასექთაჲ' (Pasek'tay) is a rubric or heading meaning 'Of the Passover', marking a liturgical division within the heirmos.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ამბაკუმ","severity":"info","text":"The prophet Habakkuk (Ambakum) is cited as foretelling Christ's descent; this echoes Habakkuk 3:2, where the prophet envisions God's power, and is interpreted in Christian tradition as a prophecy of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ძირისაგან იესესისა","severity":"info","text":"The phrase 'from the root of Jesse' (ძირისაგან იესესისა) alludes to Isaiah 11:1, a messianic prophecy of the Davidic lineage, applied here to Christ's genealogy through the Virgin Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"საიდუმლოჲ","severity":"info","text":"The Georgian term 'საიდუმლოჲ' (saidumloy) means 'mystery' or 'sacrament', here referring to the divine plan of salvation (oikonomia) in Christ's incarnation and crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"მორწმუნეთა","severity":"info","text":"The repeated address to 'the faithful' (მორწმუნეთა) reflects the liturgical context of the heirmos, where the congregation responds to the hymn's theological narrative, affirming their role as witnesses to salvation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text contains a possible scribal error or variant in the phrase 'შენ, ყოლად სანატრელო' (You, ever-blessed), where the initial 'შ' may be a miswriting of 'შენ' (you) or a separate interjection; the reading taken follows the English draft as 'You'.","The rubric 'პასექთაჲ' is ambiguous in its exact liturgical placement; it is interpreted here as a heading for a section related to Passover (Pascha), consistent with the heirmologion genre."],"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":20,"ref":"p20","source":"კურთხეულ ხარ შენ შორის დედათა, რომელი გამოშჩნდი საკჳრველი წესითა უფროჲს ბუნებისა, რამეთუ შემოქმედი ბუნებათაჲ უთესლოდ შევ და დაადგერ ქალწულად უბიწოდ, მას ევედრე ჴსნად სულთა ჩუენთათჳს, რომელნი გიგალობთ. Ms. page: 10r Page of ed.: 161\n\nყოლად ქებულო ქალწულო, შენგან შობილსა ევედრე ჴსნად ჩუენდა, მგალობელთა შენთა.\n\nუცხონი\n\nამაღლდა მზე და მთოვარე და დადგა წესსა ზედა თჳსსა, აჰმაღლდი ძელსა ზედა, სულგრძელო, და აჩუენე, ვითარცა ღმერთ ხარ, ძლიერებაჲ შენი მოწყალე.\n\nშობაჲ უთესლოდ დამბადებელისაჲ და დადგრომაჲ ქალწულად _ ორივე საკჳრველ ყო უფალმან და სიმდაბლით შეგურთა ჩუენ, რაჲთა დაბალნი ზეცად აღგუამაღლნეს.\n\nსიტყუაჲ, რომელი იხილა ამბაკუმ ფრთეთა ზედა ქართაჲსა, შემკული მამისაგან და მომავალი სოფლად მაცხოვრად ერისა და ჴსნად ცხებულთა თჳსთა, და ღაღადებდა: უფალო, დიდებაჲ ძალსა შენსა.","english":"Blessed are you among women, who appeared in a wondrous manner beyond nature, for the Creator of natures entered you without seed and you remained a virgin immaculate; pray to him for the salvation of our souls, we who praise you.  \n\nEver-praised Virgin, pray to him who was born from you for our salvation, we your praisers.  \n\nThe sun and moon rose and stood in their own order; you rose upon the cross, O long-suffering one, and showed that you are God, your merciful power.  \n\nThe birth without seed of the Creator and the remaining a virgin—both did the Lord work wondrously, and in humility he united us, so that the lowly might be raised to heaven.  \n\nThe Word, which Habakkuk saw on the wings of the wind, adorned by the Father and coming to the world to save the people and to redeem his anointed ones, and he cried out: O Lord, glory to your power.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"კურთხეულ ხარ შენ შორის დედათა","severity":"info","text":"The opening line echoes the biblical praise of Jael (Judg 5:24) and the Magnificat, but here it is applied to the Virgin Mary, emphasizing her unique status among women.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"უთესლოდ","severity":"info","text":"The term 'without seed' (ἀσπόρως) is a technical theological term for the virginal conception of Christ, emphasizing the miraculous nature of the Incarnation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ამბაკუმ","severity":"info","text":"The reference to Habakkuk seeing the Word 'on the wings of the wind' alludes to the Septuagint version of Hab 3:1-2, where the prophet sees a vision of God coming from the south.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ყოლად ქებულო ქალწულო","severity":"info","text":"The phrase 'ever-praised Virgin' is a standard epithet in Byzantine and Georgian hymnography, reflecting the liturgical veneration of Mary as the Theotokos.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"უცხონი","severity":"info","text":"The rubric 'Utskhoni' (strange/foreign) likely indicates a change in melody or mode, a common feature in heirmologia to mark a different hymnographic unit.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ამაღლდა მზე და მთოვარე","severity":"info","text":"The image of the sun and moon rising and standing in order parallels the cosmic imagery in the Song of Songs (6:10) and early Christian hymns, symbolizing the harmony of creation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'Utskhoni' is unclear; it may denote a foreign melody or a specific liturgical rubric.","The phrase 'on the wings of the wind' in the Habakkuk reference is a poetic expansion not directly in the biblical text, leaving its precise source ambiguous."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:42","text":"The English carries the scriptural phrase “blessed are you among women”, which matches Luke 1:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":21,"ref":"p21","source":"სიტყუაჲ მამისაჲ დაუსაბამოჲ, პირველ ჟამთა შობილი, აღსასრულსა ჟამთასა შენგან იშვა ჴორცითა, უბიწოო სძალო, რომელსა უღაღადებთ მორწმუნენი: უფალო, დიდებაჲ ძალსა შენსა.\n\nმოსლვაჲ შენი ქადაგა ჩრდილოჲთ, დამბადებელო, ამბაკუმ წინაჲსწარმეტყუელებით და გამოსახვაჲ მაცხოვრად, ძირთაგან იესესთა აღმოცენებაჲ. და აწ ჩუენცა ჭეშმარიტად ვღაღადებთ: დიდებაჲ ძალსა შენსა, უფალო.\n\nრომელი საუკუნეთა პირველ საყდართა ზედა მჯდომარე/ იყო, Ms. page: 10v Page of ed.: 163 გარ[და]მოჴდა ჴსნად ჩუენდა, მაქებელთა შენთათჳს, ქალწულო ყოლად ქებულო, რომელნი ძღუენსა შენდა შევსწირავთ და ვღაღადებთ: დიდებაჲ ძალსა შენსა, ქალწულო.\n\nთანაარსებაჲ მამისა და სულისაჲ, თანამფლობელი, თანაგანმგებელი სიტყუაჲ ამბაკუმ პირველვე აუწყა ჴორცთა შესხმად შემავალი სიჩრდოსა მას მუცელსა ქალწულისასა, და ესრეთ ღაღადებდა: ღმერთი სამხრით მოვალს, მთით ჩრდილოჲთ მაღნართაჲთ.","english":"The word of the Father, without beginning, born before the ages, at the end of the ages was born from you in flesh, immaculate bride, to whom the faithful cry out: Lord, glory to your power.\n\nYour coming was proclaimed from the north, O Creator, by Habakkuk through prophecy, and your depiction as Savior, the sprouting from the roots of Jesse. And now we also truly cry out: Glory to your power, O Lord.\n\nHe who before the ages sat upon the thrones descended for our salvation, for the sake of those who praise you, O ever-praised Virgin, we who offer gifts to you and cry out: Glory to your power, O Virgin.\n\nThe co-existence of the Father and the Spirit, co-ruler, co-governor, the Word, Habakkuk first announced as entering into the flesh, entering into that northern womb of the Virgin, and thus he cried out: God comes from the south, from the mountain of the north with the thickets.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"სიტყუაჲ მამისაჲ","severity":"info","text":"The passage is structured as a series of stanzas, each ending with the refrain 'Glory to your power' (დიდებაჲ ძალსა შენსა), a common feature in heirmoi.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ამბაკუმ","severity":"info","text":"The reference to the prophet Habakkuk (Ambakum) alludes to the Old Testament book of Habakkuk, particularly the theophany imagery in Habakkuk 3:3, where God is described as coming from the south.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ჩრდილოჲ","severity":"info","text":"The term 'north' (ჩრდილოჲ) is used symbolically, possibly referencing the direction from which the coming of the Word is proclaimed, echoing Habakkuk's prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"იესესთა","severity":"info","text":"The 'roots of Jesse' (იესესთა) is a messianic image from Isaiah 11:1, referring to the Davidic lineage of Christ, common in Byzantine hymnography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"თანაარსებაჲ","severity":"info","text":"The term 'co-existence' (თანაარსებაჲ) reflects Trinitarian theology, paralleling the Nicene Creed's language of consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"სიჩრდოსა","severity":"caution","text":"The phrase 'northern womb' (სიჩრდოსა მას მუცელსა) is unusual; it may be a scribal error or a deliberate symbolic reference to the Virgin's womb as a place of hiddenness, akin to the north.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the north' (ჩრდილოჲთ) in Habakkuk's prophecy is ambiguous: it may refer to a geographical direction or a symbolic 'north' as a place of darkness or mystery.","The 'northern womb' (სიჩრდოსა მას მუცელსა) is a rare expression; its exact meaning is unclear, possibly a corruption or a unique theological image."],"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."}]},{"i":22,"ref":"p22","source":"ვინ არა გესავს, ანუ ვინ არა გნატრის, უზეშთაესო შენ ყოველთა კაცთაჲსაო, ქერობინთა ეტლთა საყდართა უმაღლესო, ცათა უვრცელესო, ღირსო? დღეს ღმრთისა მოვლინებულმან საღმრთომან მახარებელმან ანგელოზმან ჴმა-ყო შენ მიერ ჴსნაჲ ჩუენი.\n\nზეცით ქუეყანად გარდამოჰჴედ სიტყუაჲ ღმრთისაჲ მოქცევად წარმართთა, რომელსა იტყოდა წინაჲსწარმეტყუელი: შეძრწუნდეს საყოფელნი ეთიოპელთანი და კარვები იგი ქუეყანისა მის მადიამისაჲ.\n\n--\n\nღამითგანსა\n\nსაცთურთა ბნელთა ღამისათა შენდობად Ms. page: 11r Page of ed.: 165 მოხუედი, ქრისტე, აღმსთობილნი შევსწირავთ დღეს გალობასა შენდა, ვითარცა ღმერთ ხარ, რაჲთა წარმიძღუე გზასა მშჳდობისასა, შესლვად სასუფეველსა, რომელ აღმითქუ ჩუენ.\n\nცხორებისათჳს კაცთა ნათესავისა განჴორციელდა ღმერთი შენგან, ქალწულო, შეურევნელად შეიერთა კაცებაჲ და იშვა მხოლოჲ ორითა ბუნებითა და მით ბრწყინვალედ განანათლა სოფელი.","english":"Who is not like you, or who does not marvel at you, O most high above all men, higher than the thrones of the chariots of the cherubim, more expansive than the heavens, O worthy one? Today, the divine messenger angel, sent by God, proclaimed through you our salvation.\n\nFrom heaven to earth the Word of God descended to convert the pagans, of whom the prophet spoke: Let the dwellings of the Ethiopians and the tents of that land of Midian tremble.\n\n--\n\nFrom the night\n\nTo the dark snares of the night, for your forgiveness, O Christ, we who have risen offer today a hymn to you, as you are God, so that you may lead us on the path of peace, to enter the kingdom which you promised us.\n\nFor the salvation of the human race, God became incarnate from you, O Virgin, uniting humanity without confusion, and was born, the only one with two natures, and thereby radiantly enlightened the world.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ღამითგანსა","severity":"info","text":"The Georgian rubric 'From the night' marks a new section, likely a separate ode or sticheron within the heirmologion, indicating a liturgical break.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Let the dwellings of the Ethiopians and the tents of that land of Midian tremble","severity":"info","text":"This echoes Habakkuk 3:7, where the prophet describes the trembling of tents in the land of Midian, linking the passage to the prophecy of Christ's coming.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ჴსნაჲ","severity":"info","text":"The Georgian term 'ჴსნაჲ' (khsnaï) means 'salvation' or 'deliverance,' a key theological concept in the context of Christ's redemptive work proclaimed by the angel.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ethiopians and Midian","severity":"info","text":"The reference to Ethiopians and Midian reflects the Old Testament context of Habakkuk's prophecy, where these peoples symbolize the pagan nations that tremble before God's power.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"two natures","severity":"info","text":"The phrase 'the only one with two natures' reflects the Chalcedonian Christology of the Georgian Church, affirming the dual nature of Christ (divine and human) without confusion.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text 'ღამითგანსა' could be interpreted as a temporal marker ('from the night') or a liturgical rubric; the reading as a section break is adopted.","The phrase 'საცთურთა ბნელთა' ('dark snares') may refer to spiritual temptations or literal darkness; the context suggests a metaphorical meaning."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ღმერთი ხარ მშჳდობისაჲ და მამაჲ მოწყალე და დიდისა ზრახვისა ანგელოზი, საკჳრველი თანა-მზრახვალი მომივლინე ჩუენ, რომელი მიმიძღუა ჩუენ ნათლად და უღაღადებთ: ღამითგან აღვიმსთობთ ჩუენ მგალობელად შენდამი, კაცთ-მოყუარე.\n\nღმრთის-მშობლად პირველად აღგიარეს შენ წინაჲსწარმეტყუელთა და მამად-მთავართა და გეტყოდეს: ისმინე, ასულო, და იხილე, დიდებაჲ ასულისა მეუფისაჲ შინაგან საშოსა დაემკჳდრა და იშვა ღმერთი დაბადებულთაჲ.\n\nშენ, რომელმან განანათლენ მოსლვითა შენითა, ქრისტე, და განსწმიდენ კიდენი ქუეყანისანი ჯუარითა, განანათლენ გულნიცა მგალობელთა შენთანი ნათლითა მეცნიერებისა შენისაჲთა. Ms. page: 11v Page of ed.: 167\n\nმვედრებელთა შენთა, რომელნი გესავთ სარწმუნოებით, ნუ განმაგდებ, ღმრთის-მშობელო, არამედ მიითუალე და შეწირე წინაშე ძისა შენისა და ღმრთისა ჩუენისა, რამეთუ შენ ხარ სასოჲ ჩუენი.","english":"You are God of peace and father merciful, and of great counsel the angel, a wondrous co-counselor send to us, who leads us to light and proclaims: from night we awaken to praise you, O lover of mankind.\n\nAs the Mother of God, first the prophets and patriarchs received you and said to you: Hear, O maiden, and behold, the glory of the maiden of the king within the womb dwelt and God of the creatures was born.\n\nYou, who enlightened by your coming, O Christ, and sanctified the ends of the earth by the cross, enlighten also the hearts of your singers with the light of your knowledge. Ms. page: 11v Page of ed.: 167\n\nDo not cast away your supplicants, who approach you with faith, O Mother of God, but accept and offer them before your Son and our God, for you are our hope.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ღმერთი ხარ მშჳდობისაჲ","severity":"info","text":"The opening phrase 'You are God of peace' addresses the Virgin Mary with a divine title, reflecting her role as Theotokos in Georgian hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"თანა-მზრახვალი","severity":"info","text":"The term 'co-counselor' (თანა-მზრახვალი) is rare; it likely renders Greek σύμβουλος, emphasizing Mary's intercessory role as a divine advisor.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ისმინე, ასულო, და იხილე","severity":"info","text":"The phrase 'Hear, O maiden, and behold' echoes the Annunciation narrative (Luke 1:26-38), where Mary hears and accepts the angel's message.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ჯუარითა","severity":"info","text":"The reference to sanctifying 'the ends of the earth by the cross' alludes to the tradition that the cross was planted in Georgia by Saint Nino, linking Christ's passion to Georgian conversion.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მვედრებელთა","severity":"info","text":"The final stanza shifts to a direct supplication to the Mother of God, a common structural element in Georgian heirmoi, closing with a plea for intercession.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ნათლითა მეცნიერებისა","severity":"info","text":"The phrase 'light of your knowledge' reflects the Georgian liturgical emphasis on enlightenment through divine wisdom, a theme prominent in the Heirmologion tradition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'co-counselor' (თანა-მზრახვალი) is ambiguous; it may refer to an angel or to Mary herself as a divine counselor. The reading taken follows the English draft, interpreting it as a title for Mary."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ნაკუერცხალი ცეცხლისაჲ შეახო ბაგეთა სერაბინმან ესაიას და განწმიდა იგი ქადაგად და იტყოდა: მკჳდრნო ქუეყანისანო, ისწავეთ სიმართლე, რამეთუ დადუმნა უღრმთოჲ.\n\nუცხოდ მუცლად-ღებული ქალწულმან წმიდამან უბიწოდ დაიტია და უზეშთაეს ბუნებათა გჳშვა ჩუენ ცათა დაუტევნელი, წიაღითა იტჳრთა მჴსნელი დაბადებულთა.\n\nბრწყინვალედ შუენიერებასა ღმრთეებისა შენისასა, ქრისტე, მიუთხრობთ: დიდებაჲ ბუნებითი დაუსაბამოჲ, სამარადისოჲ მის თანა გამოჰბრწყინდი საშოისაგან ქალწულისა. მზე იგი სიმართლისაჲ მსხდომარეთათჳს ბნელსა და აჩრდილთა.\n\nსიქადულო მორწმუნეთაო, ღმრთისმშობელო ქალწულო, შენ გევედრებით: ნუ დასცხრები ვედრებად უფლისა მიმართ, რაჲთა მიჴსნეს ჩუენ Ms. page: 12r Page of ed.: 169 ცოდვათა ჩუენთაგან და ღირს მყვნეს დამკჳდრებად სასუფეველსა მისსა მვედრებელნი შენნი, სძალო ღმრთისაო.","english":"A coal of fire touched the lips of Seraphim to Isaiah and purified him to preach, and he said: Dwellers of the earth, learn righteousness, for the deep one has fallen silent.\n\nBorne in a strange womb, the holy virgin immaculately bore and, above the natures, sent us the unattainable of the heavens; with her bosom she bore the savior of creation.\n\nRadiantly to the beauty of your divinity, O Christ, we proclaim: the natural, unoriginate glory, eternal, shone forth with him from the womb of the virgin. That sun of righteousness for those sitting in darkness and shadow.\n\nO boast of the faithful, Mother of God, virgin, we beseech you: do not cease in supplication to the Lord, that he may deliver us from our sins and deem us worthy to be established in his kingdom, we your supplicants, O bride of God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ნაკუერცხალი ცეცხლისაჲ","severity":"info","text":"The image of a coal of fire touching Isaiah's lips alludes to the apocryphal tradition of the Ascension of Isaiah, where a seraph purifies the prophet for prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"სერაბინმან","severity":"info","text":"The Georgian 'სერაბინმან' (seraphim) is a direct borrowing from Greek σεραφίμ, itself from Hebrew śārāf, denoting a fiery angelic being.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"დადუმნა უღრმთოჲ","severity":"info","text":"The phrase 'the deep one has fallen silent' may echo the biblical motif of the deep (tehom) subdued, as in Genesis 1:2 or the Song of the Sea (Exodus 15), but no direct citation is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage consists of four strophes, each with a distinct focus: prophetic call, incarnation, Christ's glory, and supplication to the Theotokos, typical of heirmoi in the Georgian neumed tradition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"სძალო ღმრთისაო","severity":"info","text":"The epithet 'bride of God' (სძალო ღმრთისაო) for Mary is a distinctive Georgian theological term, emphasizing her role as the vessel of the Incarnation, found in liturgical hymns from the early medieval period.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"მიჴსნეს","severity":"caution","text":"The verb 'მიჴსნეს' (deliver) is a hapax in this manuscript; its reading is secure but the form may reflect a scribal variant of standard Georgian 'მიჴსენ'.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the deep one' (უღრმთოჲ) is ambiguous: it may refer to a primordial abyss or a demonic force, but the context suggests a cosmic silence before revelation."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ღამითგან აღვიმსთობთ ჩუენ, გიგალობთ შენ, ქრისტე, რომელი ხარ მჴსნელი სულთაჲ დაუსაბამოჲსა მამისა თანა, მშჳდობაჲ შენი მომეც, სახიერ, კაცთ-მოყუარე.\n\nსიქადულო ჩუენო, ღმრთისმშობელო ქალწულო, სასოდ ჩუენდა შენ მოგიგებთ; შობილსა შენდა დამაგენ ჩუენ, განდგომილნი ესე დღეს ვედრებითა შენითა.\n\nუცხონი\n\nმნათობად ჩუენდა გამოაბრწყინვე დაუვსებელი ნათელი აღმსთობილთა ყოფად სამართალთა მცნებათა შენთა, უფალო კაცთ-მოყუარე, ქრისტე, ღმერთო ჩუენო.\n\nშენ, ცათა უვრცელესო ქალწულო და ქერაბინთა უმაღლესო, სიქადულო ჩუენო, ღმრთისმშობელო, ევედრე ჩუენთჳს ქრისტესა, რომელნი სარწმუნოებით გადიდებთ.\n\nშენი მშჳდობაჲ მომეც ჩუენ, ძეო ღმრთისაო, რამეთუ სხუაჲ შენსა გარეშე ჩუენ არავინ ვიცით და სახელსა შენსა სახელ-ვსდებთ, რამეთუ ღმერთი ხარ ცხოველთა და მკუდართაჲ.\n\nუხრწნელი საშოჲ შენი დღეს განწმიდნა რაჲ, ღმრთისმშობელო, Ms. page: 12v Page of ed.: 171 შენ/გან რაჲ ჴორცნი მოიხუნა სიტყუამან, მამისა თანასწორმან სულით წმიდითურთ, რომლისა ვედრებად ჩუენთჳს ნუ დასცხრები.","english":"At night we rise and sing to you, Christ, who are the savior of souls with the timeless Father; grant me your peace, O kind and humane one.\n\nOur boast, O Mother of God and Virgin, we greet you as our refuge; to your child, grant us, who are fallen, this day through your intercession.\n\nStrange ones\n\nFor our illumination, shine forth the unwaning light for us to become enlightened in the righteous commandments of your laws, O humane Lord, Christ our God.\n\nYou, O Virgin, more spacious than the heavens and higher than the cherubim, our boast, O Mother of God, intercede for us with Christ, whom we praise with faith.\n\nGrant us your peace, O Son of God, for we know none other than you, and we bear your name, for you are God of the living and the dead.\n\nWhen your incorruptible womb was purified today, O Mother of God, and the Word, equal to the Father with the Holy Spirit, took flesh from you, do not cease to intercede for us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ღამითგან","severity":"info","text":"The passage opens with a temporal marker indicating a night office, consistent with the heirmologion genre's use in the night vigil (agrypnia).","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სიქადულო","severity":"info","text":"The term 'sikadulo' (our boast) is a standard epithet for the Theotokos in Georgian hymnography, emphasizing her role as the pride of the faithful.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"უხრწნელი საშოჲ","severity":"info","text":"The phrase 'incorruptible womb' echoes the doctrine of the perpetual virginity of Mary, rooted in Isaiah 7:14 (LXX) and patristic tradition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ქერაბინთა","severity":"info","text":"The reference to cherubim (kerabinta) places Mary above the angelic orders, a common theme in Byzantine and Georgian Marian hymns, reflecting the Akathist tradition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ნუ დასცხრები","severity":"info","text":"The closing petition 'do not cease to intercede' reflects the liturgical function of the heirmos as a prayer for the congregation's salvation, typical of the genre's use in the canon.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'strange ones' (უცხონი) is isolated and may be a rubric or a fragment; its precise liturgical function is unclear."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ღამითგან აღვიმსთობთ ჩუენ, გიგალობთ შენ, ქრისტე ღმერთო, უფალო ჩუენო, რომელი ჩუენთჳს დაჰგლახაკენ და ჯუარითა სიკუდილი ჩუენთჳს დაითმინე.\n\nმნათობთა შემოქმედისა სამებასა სრულსა, რომელი მისცემს ნათელსა, ნათლად აღვიარებთ მამასა, სათნოდ ძესა ვადიდებთ, ნათლად სულსა წმიდასა მიუთხრობთ.\n\nაჩრდილი რჩულსაჲ მის პირველისაჲ განქარდა, რაჟამს მზე იგი სიმართლისაჲ ქრისტე გამობრწყინდა ჴორცითა ღრუბლისაგან სულმცირისა, რომელი ქადაგა ესაია.\n\nრომელი იყო, არს და ჰგიეს მარადის უცვალებელად, დიდებული სამებაჲ _ მამაჲ, ძე და სული წმიდაჲ, რომელსა ჩუენ, მოსავნი, დაუცხრომელად თაყუანის-ვსცემთ.\n\nსულიერმან ებანმან _ ჴმამაღალმან და ნესტ[უ]მან საღმრთომან, საღმრთოჲთა მადლითა განბრძნობილმან ესაია სულისა მიერ წმიდისა ზეცისა იგი საი/დუმლოჲ დაფარული Ms. page: 13r Page of ed.: 173 ქადაგა განცხადებულად, ქალწულისა მიდგომილებაჲ და მისგან შობაჲ ძისა და ღმრთისაჲ, რომლისა სახელი ევმანოელ.","english":"At night we rise and sing to you, Christ God, our Lord, who for our sake was crucified and endured death for us on the cross.\n\nWe confess the Father as light, we glorify the Son as pleasing, we proclaim the Holy Spirit as light, to the full Trinity of the Creator of lights, which gives light.\n\nThe shadow of the first evening vanished when that sun of righteousness, Christ, shone forth from the fleshly cloud of the humble soul, which Isaiah proclaimed.\n\nThat which was, is, and abides always unchangeably, the glorious Trinity—Father, Son, and Holy Spirit—to which we, the faithful, ceaselessly bow down.\n\nThe spiritual Ebion—the high-voiced and divinely inspired one, the divine Isaiah, made wise by divine grace through the Holy Spirit, proclaimed openly that hidden mystery of heaven, the approach of the Virgin and from her the birth of the Son and God, whose name is Emmanuel.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ღამითგან","severity":"info","text":"The passage opens with a temporal marker, 'at night,' linking it to the preceding hymn and establishing a narrative of nocturnal praise.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სამებაჲ","severity":"info","text":"The term 'Trinity' (სამებაჲ) is a central theological concept in Georgian Christianity, here explicitly named as Father, Son, and Holy Spirit.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ესაია","severity":"info","text":"The reference to Isaiah (ესაია) alludes to the prophet's messianic prophecies, particularly Isaiah 7:14 and 9:6, concerning the Virgin birth and Emmanuel.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ევმანოელ","severity":"info","text":"The name 'Emmanuel' (ევმანოელ) is a Christological title from Isaiah, meaning 'God with us,' and is central to the hymn's proclamation of the Incarnation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"სულიერმან ებანმან","severity":"info","text":"The phrase 'spiritual Ebion' (სულიერმან ებანმან) likely refers to the prophet Isaiah, though 'Ebion' is obscure; it may be a corruption or a rare epithet, possibly from a Greek source.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ნესტ[უ]მან","severity":"caution","text":"The word 'ნესტ[უ]მან' is partially reconstructed; the manuscript may have a lacuna or scribal error, affecting the reading of 'divinely inspired.'","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ebion' (სულიერმან ებანმან) is unclear; it may be a corruption of 'Ebed-melech' or a reference to a spiritual figure, but the context suggests Isaiah.","The phrase 'first evening' (აჩრდილი რჩულსაჲ მის პირველისაჲ) is ambiguous; it may refer to the Old Covenant or a specific liturgical time."],"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."}]},{"i":27,"ref":"p27","source":"რამეთუ დაგიკჳრდა შენ წინაშე შემოსლვაჲ ჩემი, შენ, ყოლად წმიდაო სანატრელო დედოფალო, არამედ ისმინე ჩემი: მე ვარ გაბრიელ, ანგელოზი მეუფისაჲ საყდართა წინაშე მდგომელი, გახარებ შენ ღმრთისა სიტყუასა, რამეთუ მუცლად შენდა შემოვალს და უმამაკაცოდ კაც-იქმნების.\n\nგანგუანათლენ მგალობელნი სასუფეველსა შენსა, ქრისტე, რამეთუ აღიმსთობენ შენდამი და მოუთხრობენ, რომელი მოივლინე დღეს, სახიერ, მჴსნელად სულთა ჩუენთა.\n\nმიითუალე, ღმრთისმშობელო ვედრებაჲ ჩუენი და განდგომილნი ესე დამაგენ ძესა შენსა და ღმერთსა, რომელი იტჳრთე, ვითარცა წინაჲსწარმეტყუელნი იტყოდეს.\n\nღაღატყავსა\n\nშთაჴდა იონა სიღრმეთა მათ ზღჳსათა და ღაღადებდა ღმრთისა მიმართ ვედრებით: აღმომიყვანე დანთქმისაგან, უფალო, ხოლო მე, ქრისტე, შენდა მომართ ვღაღადებ: უგულებელს-ყავ ბრალთა ჩემთა სიმრავლე","english":"Because my coming before you was wondrous to you, you, O holy and blessed Queen, but hear me: I am Gabriel, the angel of the Lord standing before the throne, I bring you glad tidings of the Word of God, for He will enter your womb and without a man become man.\n\nTeach us, the singers, in your kingdom, Christ, for they rise to you and proclaim the one whom you sent today, O gracious one, as the savior of our souls.\n\nReceive, O Mother of God, our supplication, and present these repentant ones to your Son and God, whom you bore, as the prophets foretold.\n\nThe cry\n\nJonah descended into the depths of the sea and cried out to God with supplication: Raise me from the abyss, O Lord, but I, Christ, cry out to you: Disregard the multitude of my faults.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ღაღატყავსა","severity":"info","text":"The Georgian rubric 'ღაღატყავსა' (the cry) marks a structural shift, likely introducing a new ode or section within the heirmologion, as seen in liturgical manuscripts.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jonah","severity":"info","text":"The reference to Jonah descending into the sea and crying out echoes the biblical narrative (Jonah 2:1-10), a common type of Christ's descent and resurrection in liturgical poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Gabriel","severity":"info","text":"The angel Gabriel's annunciation to Mary (Luke 1:26-38) is adapted here as a first-person proclamation, emphasizing the incarnation theme central to the heirmologion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"სასუფეველსა","severity":"info","text":"The Georgian term 'სასუფეველსა' (kingdom) translates Greek 'βασιλεία', referring to the eschatological kingdom of Christ, a key concept in Byzantine hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Heirmologion","severity":"info","text":"This passage, with its mix of annunciation and penitential themes, reflects the liturgical use of the heirmologion in Georgian Orthodox practice, where such odes were sung during matins.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"შთაჴდა","severity":"caution","text":"The Georgian verb 'შთაჴდა' (descended) may be a scribal variant or error; the expected form would be 'შთაჴდ' (he descended), but the manuscript reading is retained here.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The rubric 'ღაღატყავსა' could be a marginal note or a liturgical instruction; its exact function is unclear without the full manuscript context."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"სძალო წმიდაო, ვედრებად ნუ დასცხრები, Ms. page: 13v Page of ed.: 175 რომლი/სა იქმენ დედა უბიწოებით, რაჲთა განვერნეთ ღელვათა სოფლისათა, რამეთუ შენ ხარ მყუდროჲ ნავთსაყუდელი მოსავთა შენთაჲ, ღმრთისმშობელო ქალწულო.\n\nპირველ იონა შთანთქმული მჴეცისაგან განმხრწნელისა წარმოიგდო უხრწნელად და ქალწულისა მუცელსა სიტყუაჲ ღმრთისაჲ განჴორციელდა და მშობელი თჳსი დაიცვა უხრწნელად, ხოლო ბუნებანი შეცვალნა, ვითარცა ინება და გუაცხოვნნა ჩუენ.\n\nორთა მუცელთა ბუნებანი შეცვალნეს ვეშაპისა და ქალწულისამან დღეს, რამეთუ პირველ უხრწნელად დაჰმარხა მუცელმან ნაყოფი, ხოლო აქა დღეს ნაყოფმან დაიცვა მუცელი იგი, სახე იყო ამისა, რამეთუ ქალწული ჰგიეს ქალწულად.\n\nმომიცვნა ჩუენ სიღრმემან ღელვათამან და არავინ არს მჴსნელ ჩუენდა და ვიქმნენით ჩუენ, ვითარცა ცხოვარნი კლვადნი, არამედ იჴსენ ერი შენი, უფალო. შენ ხარ სასოჲ და ნუგეშინის-მცემელი განწირულთაჲ.","english":"O holy one, do not be troubled by entreaty, Ms. page: 13v Page of ed.: 175 for whom you became a mother without defilement, that we might be delivered from the agitations of the world, for you are the quiet haven of your suppliants, O Mother of God, O Virgin.\n\nFirst Jonah, swallowed by the destructive beast, was cast forth incorrupt, and in the womb of the Virgin the Word of God was incarnate and preserved His mother incorrupt, while He changed the natures, as He willed, and saved us.\n\nThe natures of two wombs, that of the whale and that of the Virgin, were changed today, for first the womb preserved the fruit incorrupt, but here today the fruit preserved that womb; this was a type, for the Virgin remained a virgin.\n\nThe deep of agitations has swallowed us, and there is none to deliver us, and we have become like sheep for slaughter; but save your people, O Lord. You are the consolation and comforter of the afflicted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"სძალო","severity":"info","text":"The Georgian 'sǯalo' (O holy one) addresses the Virgin, continuing the Annunciation theme from the previous passage.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"იონა","severity":"info","text":"The reference to Jonah (იონა) being cast forth from the whale echoes the Old Testament book of Jonah (2:1-10), used here as a type of Christ's incarnation and preservation of Mary's virginity.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ნავთსაყუდელი","severity":"info","text":"The term 'navts'aq'udeli' (quiet haven) is a common Marian epithet in Byzantine and Georgian hymnography, drawing on the image of the Virgin as a safe harbor for the faithful.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ორთა მუცელთა","severity":"info","text":"The passage contrasts two wombs (whale and Virgin) in a parallel structure, emphasizing typological fulfillment: the whale preserved Jonah, the Virgin preserved Christ.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"მომიცვნა","severity":"info","text":"The final stanza shifts to a communal plea ('we have become like sheep for slaughter'), reflecting the liturgical context of the Heirmologion, where the congregation seeks deliverance.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'სძალო' could be interpreted as a direct address to the Virgin or as a general exclamation; the reading as address to Mary is taken based on context."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"შენდა მომართ იხარებენ, ღმრთისმშობელო, მამა-დედანი კაცთანი, რამეთუ უკუ-მოიღეს ედემი შენ მიერ, რომელი წარეწყმიდა ურჩებითა, შენ ხარ ქალწულ პირველ შობამდე და შემდგომად შობისა. Ms. page: 14r Page of ed.: 177\n\nრომელმან თავს-იდვა ჭირი იგი ზღჳსაჲ მის, სივლტოლასა მისსა ურჩებით შეპყრობილ იქნა იგი მუცელსა შინა ვეშაპისასა იონა და ღაღატ-ყო: აღმოვედინ განხრწნისაგან ცხორებაჲ ჩემი.\n\nშენ, რომელმან მოსპე ყუედრებაჲ დედისაჲ მის ევაჲსი, ქალწულო და აჰჴოცე ჴელით-წერილი იგი ცოდვისაჲ მუცლად-ღებითა კრავისა მის ღმრთისაითა, რომელი დაიკლა ჯუარსა ზედა ჩუენთჳს.\n\nცუდ იქმნა სიმჴურვალე იგი, განმხრწნელი მუცლისაჲ, სიღრმეთა მათ ვეშაპისათა და სახედ გამოჩნდა აღდგომისათჳს შენისა იონა ჴსნილი შთანთქმისა მისგან და ღაღატ-ყო ჴმითა საგალობელითა: შევსწირავთ შენდა მსხუერპლსა ქებისასა უფალო.","english":"They rejoice in you, O Mother of God, the fathers and mothers of men, for through you they regained Eden, which was lost through disobedience. You are a virgin before birth and after birth.\n\nHe who took upon himself the distress of the sea, in his flight through disobedience was seized and entered the belly of the whale—Jonah—and cried out: Let my life come forth from destruction.\n\nYou, who abolished the curse of Eve, her mother, O Virgin, and erased the handwriting of sin by conceiving the Lamb of God, who was slain on the cross for us.\n\nThe destructive lust of the belly was rendered vain in the depths of the whale, and for the sake of your resurrection, Jonah appeared delivered from the swallowing and cried out with a hymn: We offer to you a sacrifice of praise, O Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"შენდა მომართ იხარებენ","severity":"info","text":"The opening phrase 'They rejoice in you' addresses the Theotokos as the cause of restored Eden, linking joy to the recovery of paradise lost through disobedience.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ქალწულ","severity":"info","text":"The term 'virgin' (ქალწულ) is used to affirm Mary's perpetual virginity, a standard Marian doctrine in Georgian hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"იონა","severity":"info","text":"Jonah's story (Jonah 1–2) is typologically applied: his deliverance from the whale prefigures Christ's resurrection and Mary's role in salvation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ედემი","severity":"info","text":"Eden (ედემი) here symbolizes the state of grace lost through original disobedience, regained through Mary's obedience, a common patristic theme.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"შენ ... ქალწულო","severity":"info","text":"The passage alternates between direct address to Mary and the Jonah typology, creating a parallel between Old Testament prefiguration and Marian fulfillment.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"საგალობელითა","severity":"info","text":"The hymn (საგალობელითა) concludes with an offering of praise, reflecting the liturgical function of the heirmologion as a model hymn for the canon.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mother of her mother' (დედისაჲ მის ევაჲსი) is ambiguous: it may refer to Eve as mother of humanity, or to a textual corruption in the Georgian."],"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":30,"ref":"p30","source":"ცეცხლმან ღმრთეებისამან არა შეწუა საშოჲ შენი, უქორწინებელო დედაო ძისა ღმრთისაო, არამედ იონაჲს სახედ ეგე უხრწნელად და უვნებელად, ყოლად უბიწო[ო], ხოლო ჩუენ, მოსავნი შენნი, ქებასა შენდა შევსწირავთ, ღმრთისმშობელო.\n\nწინაჲსწარმეტყუელი იჴსენ ვეშაპისაგან, მოწყალე, მეცა ცოდვათაგან მიჴსენ აწ, კაცთ-მოყუარე უფალო. Ms. page: 14v Page of ed.: 179\n\nმამასა ღმერთსა უგალობთ და ძესა ღმერთსა ვადიდებთ და სულსა წმიდასა თაყუანის-ვსცემთ ერთობით მორწმუნენი.\n\nსიღრმით გამო ღაღატ-ყო მწუხარებითა იონა: იჴსენ ცხორებაჲ ჩემი განხრწნისაგან, უფალო, ვითარცა მოწყალე ხარ.\n\nდაიტიე, ქალწულო, სიტყუაჲ ღმრთისაჲ უცხო-სახედ და გჳშევ ჩუენ ჴორცითა დამბადებელი შენი, მისა მეოხ გუეყავ ჩუენ.\n\nიონაჲს სახედ გიღაღადებთ, უფალო, ჴმითა ქებისაჲთა ვედრებით: აღმოიყვანე განხრწნისაგან ცხორებაჲ ესე ჩემი.","english":"The fire of divinity did not burn your womb, O unwedded Mother of the Son of God, but rather, like the figure of Jonah, it remained incorrupt and unharmed, wholly immaculate. And we, your servants, offer praise to you, O Mother of God.\n\nThe prophet was saved from the whale; O merciful one, save me now from sins, O lover of mankind, Lord.\n\nWe sing to God the Father, we glorify God the Son, and we worship the Holy Spirit, united in faith, we believers.\n\nFrom the depths Jonah cried out with sorrow: Save my life from destruction, O Lord, for you are merciful.\n\nReceive, O Virgin, the Word of God in a wondrous manner, and grant us your Creator incarnate through flesh; be our intercessor.\n\nLike Jonah we cry out to you, O Lord, with a voice of praise and supplication: Raise up this life of mine from destruction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ცეცხლმან ღმრთეებისამან","severity":"info","text":"The fire of divinity is a metaphor for the divine presence that did not consume the Virgin's womb, echoing the burning bush motif in Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"იონა","severity":"info","text":"Jonah's rescue from the whale (Jonah 2:10) is typologically linked to the Virgin's preservation and to the believer's plea for salvation from sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage alternates between direct address to the Virgin and to God, with repeated Jonah typology, creating a litany-like structure of praise and petition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"უქორწინებელო","severity":"info","text":"The term 'unwedded' (უქორწინებელო) emphasizes Mary's perpetual virginity, a key doctrine in Georgian hymnography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This heirmos from the Heirmologion with Neumes reflects the liturgical use of Jonah typology in Georgian Orthodox hymnody, likely for Lent or Holy Week.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'like the figure of Jonah' may refer either to the Virgin's incorruptibility or to the believer's cry for salvation; the text supports both readings."],"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":31,"ref":"p31","source":"ღმრთისმშობელად აღგიარებთ მორწმუნენი ღირსად,\n\n--\n\nდედაო იესუჲსო, ნუ უგულებელს-ჰყოფ, ქალწულო, მადიდებელთა შენთა.\n\n--\n\nუცხონი\n\nწინაჲსწარმეტყუელისა იონაჲს მიმსგავსებული ვჴმობ: ცხორებაჲ ჩემი, სახიერ, იჴსენ ხრწნილებისაგან, და მაცხოვნე მე, მაცხოვარო სოფლისაო, გიგალობთ: დიდებაჲ შენდა.\n\nმუცლად-იღე უთესლოდ და შევ ღმერთი და ეგე ქალწულად. დიდ არს საიდუმლოჲ შენი. გიხაროდენ, მარიამ სიხარულებანო და სიქადულო მოსავთა შენთაო, ქალწულო.\n\nბუნებამან განმხრწნელმან და მხურვალემან მუცელმან ვეშაპისამან არა გახრწნა ჴორცნი წინაჲსწარმეტყუელისანი, არამედ დაი/ცვნა იგინი სამ დღე Ms. page: 15r Page of ed.: 181 და მით გამოსახა მესამისა დღისაჲ ადგომაჲ შენი დიდებული.\n\nბუნებაჲ ღმრთეებისაჲ ეგო უცვალებელად, რაჟამს შეერთო შეზავებითა ბუნებასა ადამეანთასა ბრძმედსა შინა ქალწულისა საშოჲსასა და იშვა სიტყუაჲ ღმრთისაჲ ორითა ბუნებითა განუყოფელად და შეურწყმელად.","english":"We acknowledge you as the Mother of God, we the faithful, worthily.\n\nO Mother of Jesus, do not disregard, O Virgin, those who praise you.\n\nStrange ones\n\nI call myself like the prophet Jonah: my life, O Good One, save from corruption, and deliver me, O Saviour of the world, I glorify you: glory to you.\n\nYou conceived without seed and bore God, and remained a virgin. Great is your mystery. Rejoice, O Mary, joy and boast of those who serve you, O Virgin.\n\nThe corrupting nature and the burning belly of the whale did not corrupt the flesh of the prophet, but preserved it for three days, and thereby prefigured your glorious resurrection on the third day.\n\nThe nature of divinity remained unchanged when it united by mixture with human nature in the fervent womb of the Virgin, and the Word of God was born with two natures, indivisibly and unconfusedly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"უცხონი","severity":"info","text":"The Georgian term 'უცხონი' (utskhoni) is ambiguous, meaning 'strange ones' or 'foreign ones'. It may refer to a liturgical rubric or a group of singers, but its exact function here is unclear.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"იონაჲ","severity":"info","text":"The reference to Jonah (იონაჲ) and the whale echoes the Old Testament book of Jonah (2:1–10), where Jonah is preserved in the whale's belly for three days, prefiguring Christ's resurrection.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ორითა ბუნებითა განუყოფელად და შეურწყმელად","severity":"info","text":"The phrase 'with two natures, indivisibly and unconfusedly' reflects the Chalcedonian Definition (451 CE) on the hypostatic union of Christ's divine and human natures, a key doctrine in Georgian Orthodox theology.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"—","severity":"info","text":"The passage is structured as a series of short stanzas or refrains, separated by double dashes (—), typical of hymnographic texts in the Heirmologion, indicating shifts in speaker or theme.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ღმრთისმშობელად","severity":"info","text":"The title 'Mother of God' (ღმრთისმშობელად) is central to Marian devotion in Georgian Christianity, affirmed at the Council of Ephesus (431 CE) and frequently invoked in liturgical hymns.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"დაი/ცვნა","severity":"caution","text":"The manuscript has 'დაი/ცვნა' (day/tsvna), likely a scribal error or abbreviation for 'დაიცვნა' (preserved). The slash indicates a line break or uncertain reading in the source.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'უცხონი' (utskhoni) is ambiguous; it may be a rubric or a reference to foreign elements, but its precise meaning in context is uncertain.","The slash in 'დაი/ცვნა' suggests a possible scribal correction or line break, but the intended reading is likely 'დაიცვნა' (preserved)."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"სიღრმესა შთა[ნთ]ქმული იონა იჴსენ, შეწყდომილი მუცელსა მჴეცისასა შენდა მომართ ჴმობდა: აღმომიყვანე განხრწნისაგან უხრწნელად, განწირულთა სასო[ო].\n\nქალწულო, ღირსად აღგიარებთ მორწმუნენი, რაჲთა განმარინე ჩუენ წყევისა პატიჟთაგან, ურჩებით მოგებულთა ევაჲს ცთომითა, რამეთუ შენ ხარ სასოჲ და შემწე განწირულთაჲ.\n\nიონა მენავეთა გარდააგდეს ნავით უფსკრულად და არა მოიკლა, არამედ დაიცვა ღმერთმან მჴეცისა მუცელსა შინა და უჩუენა მას ქალწულისა, მშობლისა, ქალწულებაჲ უქცეველი, ქუეყანაჲ დაუთრგუნველი, რომლისა მოქლონნი მისნი ჰგიან, ვითარცა კლიტენი საუკუნონი. Ms. page: 15v Page of ed.: 183\n\nიძლევიან ყოველნი ბუნებანი დაბადებულთანი და განცჳფრდებიან გონებანი გონიერთანი, რამეთუ ვერ მისწ[უ]თებიან საიდუმლოსა შენისა მის ქალწულებით მუცლად-ღებისასა, ღირსო, ხოლო დაეცადებიან გამოძიებად და განკჳრვებით დაუცხრომელად გადიდებენ შენ","english":"From the depth of the sea, Jonah, swallowed and held in the belly of the beast, cried out to you: “Raise me up from corruption incorruptibly, O hope of the doomed.”\n\nO Virgin, we the faithful worthily acknowledge you, that you may deliver us from the torments of the curse, from the disobedience of Eve’s error that has overtaken us, for you are the hope and helper of the doomed.\n\nJonah was cast from the ship by the sailors into the abyss and did not perish, but God preserved him in the belly of the beast and revealed to him the Virgin, the Mother, the inviolable virginity, the untrodden earth, whose bolts stand like the keys of the ages.\n\nAll natures of created things are overcome, and the minds of the rational are confounded, for they cannot attain to the mystery of your virginal conception, O worthy one, but they cease from inquiry and, in wonder, unceasingly extol you.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"სიღრმესა შთა[ნთ]ქმული იონა","severity":"info","text":"The passage interweaves two narrative strands: Jonah’s typological rescue and the Theotokos’s virginal conception, linked by the shared theme of deliverance from corruption.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jonah 2:1","severity":"info","text":"Jonah’s cry from the belly of the beast echoes Jonah 2:1 (LXX), where Jonah prays from the fish’s belly. The Georgian text adapts this to address the Virgin directly.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ქალწულო","severity":"info","text":"The Georgian term 'ქალწულო' (kaltsulo) means 'O Virgin' and is a standard address to the Theotokos in Byzantine and Georgian hymnography, emphasizing her perpetual virginity.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Jonah typology","severity":"info","text":"Jonah’s three days in the whale was a common typological figure for Christ’s resurrection and, by extension, for the Virgin’s role in salvation. The text applies this to her protective intercession.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Eve’s error","severity":"info","text":"The reference to 'Eve’s error' (ევაჲს ცთომითა) parallels the common patristic contrast between Eve’s disobedience and Mary’s obedience, a topos in Marian hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"საუკუნონი","severity":"caution","text":"The phrase 'keys of the ages' (კლიტენი საუკუნონი) is ambiguous: it may refer to eschatological seals or to the enduring nature of the Virgin’s virginity. The translation opts for the latter.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'keys of the ages' (კლიტენი საუკუნონი) could be interpreted as eschatological or as a metaphor for eternal stability; the English draft takes the latter reading.","The bracketed '[ნთ]' in 'შთა[ნთ]ქმული' indicates a textual emendation; the original reading may have been 'შთანთქმული' (swallowed) or a variant."],"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":33,"ref":"p33","source":"კურთხეულარსა\n\nსიყუარულითა ყოველთა მჴსნელისაჲთა არად შეჰრაცხეს ყრმათა რისხვაჲ მძლავრისა ღმრთის-მოძულისაჲ და ცეცხლსა შეთხეულნი არა შეიწუნეს და ესრეთ ღაღადებდეს: მამათა ჩუენთა ღმერთო, კურთხეულ ხარ შენ.\n\nერთი ძე მხოლოჲ, თანა-დაუსაბამოჲ მამისა და სულისა წმიდისა, შენგან განჴორციელდა უქცეველად, უსძლო[ო] სძალო მარიამ, რომელსა უღაღადებთ: მამათა ჩუენთა ღმერთო, [კურთხეულ ხარ შენ].\n\nყრმანი სარწმუნოებით აღზრდილნი წინა-აღუდგეს მძლავრსა მას და არა შეშინდეს იგინი სიმძაფრისა მისგან ცეცხლისა, არამედ შორის ალსა დგეს და ღაღადებდეს: მამათა ჩუენთა ღმერთო, კურთხეულ ხარ შენ.\n\nსამითა თჳთებითა განუყოფელად და შეურწყმელად მოგუესწავა ჩუენ სამებაჲ და აღვიარებთ ერთარსებით თაყუანის-საცემელსა ღმერთსა და ვღაღადებთ: [მამათა ჩუენთა ღმერთო, კურთხეულ ხარ შენ]. Ms. page: 16r Page of ed.: 185","english":"Blessed art thou.\n\nWith the love of the Saviour of all, the children accounted the wrath of the mighty God-hater as nothing, and cast into the fire they were not burned, and thus they cried out: O God of our fathers, blessed art thou.\n\nThe one only Son, co-eternal with the Father and the Holy Spirit, was incarnate from thee without change, O inviolate bride Mary, to whom we cry: O God of our fathers, [blessed art thou].\n\nThe children, reared in faith, stood before that mighty one and were not terrified by the fierceness of that fire, but stood amid the flame and cried out: O God of our fathers, blessed art thou.\n\nBy three hypostases, indivisibly and unconfusedly, the Trinity has been revealed to us, and we confess the one-essence God, worthy of adoration, and we cry: [O God of our fathers, blessed art thou].","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"კურთხეულარსა","severity":"info","text":"The opening phrase 'Blessed art thou' functions as a refrain, repeated in each stanza, typical of heirmoi in the Heirmologion.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ყრმათა ... ცეცხლსა","severity":"info","text":"The children in the fiery furnace allude to the biblical story of Shadrach, Meshach, and Abednego (Daniel 3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სამითა თჳთებითა","severity":"info","text":"The phrase 'by three hypostases' articulates the Trinitarian doctrine of three persons in one essence, a key theological term in Georgian hymnography.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მძლავრისა ღმრთის-მოძულისაჲ","severity":"info","text":"The 'mighty God-hater' likely refers to Nebuchadnezzar, the persecutor in the Daniel narrative, typifying opposition to faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"კურთხეულ ხარ შენ","severity":"info","text":"The refrain 'O God of our fathers, blessed art thou' is a doxological formula recurring in Byzantine and Georgian liturgical poetry, emphasizing communal confession.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text has a lacuna in the second and fourth stanzas where the refrain is partially supplied in brackets; the exact original wording is uncertain.","The identity of the 'mighty God-hater' could also be a generic persecutor, though the Daniel context is most plausible."],"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":34,"ref":"p34","source":"ვითარცა-რაჲ სიონს შინა მდგომარე იყვნეს ყრმანი ცეცხლსა შინა და ანგელოზისა მსავსად გამოუჩნდა უფალი და განუქარვა ალი და საჴუმილისაჲ ცუარითა და იტყოდეს: კურთხეულ ხარ ღმერთო მამათა ჩუენთაო.\n\nსამებისა ძალი მხოლოჲ ბრწყინვალე, უაღრესი ბუნებათაჲ გუესწავა ჩუენ მგალობელთა: მამაჲ დაუსაბამოჲ, ძე თანა-განმგებელი, სულიწმიდაჲ, სწორი ბუნებით, ერთარსებით თაყუანის-ცემული ღმერთი მამათა ჩუენთაჲ.\n\nაბრამიანთა ყრმათა საჴუმილსა მას შინა სამებაჲ გამოსახეს და ალი ცეცხლისაჲ ცუარად გარდააქციეს და გალობით იტყოდეს: კურთხეულ ხარ შენ, უფალო ღმერთო მამათა ჩუენთაო.\n\nმორწმუნენო, მოვედით, ერთსა ნებასა ღმრთეებისასა აღვიარებდეთ ჩუენ მართლსარწმუნოებით და გალობით ვიტყოდით: კურთხეულ ხარ შენ, უფალო [ღმერთო მამათა ჩუენთაო].\n\nგულისწყრომასა მძლავრისასა შური საღმრთოჲ რაჲ წინა-აღუდგა და გარდაცვალა ცეცხლი იგი შემწველი ცუა[რ]ად და რისხვაჲ სიხარულად და სამძალითა შემასხმელითა ღმრთისა ებანთა თანა გალობით იტყოდა სახიობასა ამას, ღაღადებდა: მამათა ჩუენთა ღმერთო მარადის კურთხეულ ხარ. Ms. page: 16v Page of ed.: 187","english":"As they stood within Zion, the children were in the fire, and the Lord appeared to them in the likeness of an angel, and quenched the flame, turning the furnace into dew, and they said: Blessed art thou, O God of our fathers.\n\nThe sole power of the Trinity, the radiant one, beyond all natures, has taught us, the singers: the Father without beginning, the Son co-ruler, the Holy Spirit, equal in nature, of one essence, the worshipped God of our fathers.\n\nThe children of Abraham, within that furnace, depicted the Trinity and transformed the flame of fire into dew, and in hymnody they said: Blessed art thou, O Lord God of our fathers.\n\nO believers, come, let us confess the one will of the divine nature in true faith, and in hymnody let us say: Blessed art thou, O Lord God of our fathers.\n\nWhen the divine zeal withstood the wrath of the tyrant and transformed that consuming fire into dew, and wrath into joy, and with the power of the one who cast them in, together with the youths, in hymnody he cried out this marvel, exclaiming: O God of our fathers, ever blessed art thou.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Zion","severity":"info","text":"The opening phrase 'As they stood within Zion' refers to the biblical scene of the three youths in the fiery furnace (Dan 3), here relocated to Zion as a liturgical type of the church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სამებაჲ","severity":"info","text":"The Georgian term 'სამებაჲ' (samébay) means 'Trinity'. Its use here in a hymn about the three youths reinforces the typological link between the three youths and the three persons of the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Dan 3","severity":"info","text":"The passage repeatedly alludes to Daniel 3, where the three youths are cast into a furnace but are unharmed, and the flame is turned to dew. The phrase 'transformed the flame of fire into dew' echoes the Septuagintal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage consists of five stanzas, each ending with a variation of the refrain 'Blessed art thou, O God of our fathers', a structure typical of the heirmos in the Georgian Heirmologion.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The final stanza introduces a figure who 'cried out' the marvel, possibly the tyrant Nebuchadnezzar, transformed by witnessing the miracle. This reflects a later hagiographic expansion of the Daniel story.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Georgian text in the fourth stanza has a lacuna: '[ღმერთო მამათა ჩუენთაო]' is supplied editorially. The manuscript page 16v may be damaged or illegible at this point.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'tyrant' in the final stanza is not explicit; it may be Nebuchadnezzar or a generic figure. The reading taken follows the biblical narrative."],"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":35,"ref":"p35","source":"სამებასა ერთარსებასა დაუცხრომელად თაყუანის-ვსცემდეთ განწმედილნი გულითა, ბრწყინვალენი სულითა სარწმუნოებით ესრეთ უღაღადებდეთ: დამიცვენ ჩუენ, დაბადებულნი შენნი, მანქანებათაგან მაცთურისათა, რაჲთა გიგალობდე: მამათა ჩუენთა ღმერთო მარადის [კურთხეულ ხარ].\n\nხატსა მას მონებდეს, სახიობითა ჴმობდეს შეკრებულნი იგი ერნი, გალობაჲ სიონისაჲ აღიღეს, მამული ყრმათა დავითისთაჲ და მძლავრთაჲ მათი დაჰჴსნეს და ძუელი იგი, რომელ ჰყოფდეს და ცეცხლი მათი ცუარად შცვალეს, და გალობით იტყოდეს: უფროჲსად ამაღლებულო, მამათა ჩუენთა ღმერთო მარადის კურთხეულ ხარ.\n\nსახედ სამებისა სახიობად სამთა მათ ცეცხლსა შეთხეულთა ყრმათა საჴუმილსა მას შეაც[უ]რიეს ბაბილონს და მძლავრისა განრისხებასა კურთხევად შესცვალებდეს და სამებისა მგალობელნი ყრმანი მაღალსა აკურთხევდეს: [მამათა ჩუენთა ღმერთო მარადის კურთხეულ ხარ].","english":"To the Trinity, one in essence, let us bow down unceasingly, purified in heart, radiant in soul, with faith thus let us cry out: Save us, thy creatures, from the snares of the deceiver, that we may praise thee: O God of our fathers, thou art ever blessed.\n\nTo that image they bowed, with cunning they cried out, those gathered peoples; they took up the hymn of Zion, they dissolved the fatherhood of David’s children and their might, and that ancient one which they wrought, and they changed their fire into dew, and with a hymn they said: O most exalted one, O God of our fathers, thou art ever blessed.\n\nIn the image of the Trinity, as a spectacle, to those three children cast into the fire in the furnace of Babylon, they turned the wrath of the mighty into blessing, and the children who hymn the Trinity blessed the Most High: O God of our fathers, thou art ever blessed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"სამებასა ერთარსებასა","severity":"info","text":"The phrase 'Trinity, one in essence' is a standard theological formula in Georgian hymnography, emphasizing consubstantiality.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ხატსა მას მონებდეს... ცეცხლი მათი ცუარად შცვალეს","severity":"info","text":"This passage alludes to the biblical story of the three youths in the fiery furnace (Daniel 3), where the fire is turned to dew.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"სახიობითა","severity":"info","text":"The term 'cunning' (სახიობითა) may refer to the deceptive worship of the golden image by the Babylonians, contrasting with true faith.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"სახედ სამებისა","severity":"info","text":"The third stanza mirrors the first two, using 'image of the Trinity' to reinterpret the furnace narrative as a Trinitarian theophany.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"მამათა ჩუენთა ღმერთო მარადის კურთხეულ ხარ","severity":"info","text":"The refrain 'O God of our fathers, thou art ever blessed' is a liturgical acclamation, likely used in Georgian hymnody for festal occasions.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"სახიობად","severity":"caution","text":"The word 'spectacle' (სახიობად) is ambiguous; it may mean 'as a type' or 'as a show,' affecting interpretation of the Trinity's manifestation.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'სახიობად' could be read as 'as a type' (typological) or 'as a spectacle' (dramatic); the translation opts for 'as a spectacle.' The identity of 'that ancient one' (ძუელი იგი) is unclear—possibly the golden image or the furnace itself."],"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":36,"ref":"p36","source":"შენ, რომელი გამოშჩნდი ცეცხლად მაყლოანსა შინა და მით გამოსახე შობაჲ შენი ქალწულისაგან, კურთხეულ ხარ შენ უფალო საუკუნითგან უკუნისამდე.\n\n--","english":"You, who appeared as fire in the burning bush and thereby prefigured your birth from the Virgin, blessed are you, O Lord, from eternity unto eternity.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"შენ, რომელი გამოშჩნდი ცეცხლად მაყლოანსა შინა","severity":"info","text":"The opening addresses God directly, recalling the theophany in the burning bush (Exodus 3:2–6) as a type of the Incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ცეცხლად მაყლოანსა შინა","severity":"info","text":"The phrase 'fire in the burning bush' alludes to Exodus 3:2, where the angel of the Lord appears to Moses in a flame within a bush.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"გამოსახე შობაჲ შენი ქალწულისაგან","severity":"info","text":"The burning bush is interpreted typologically as a prefiguration of the Virgin Birth, a common patristic and liturgical motif in Eastern Christian hymnography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"კურთხეულ ხარ შენ უფალო საუკუნითგან უკუნისამდე","severity":"info","text":"The unit concludes with a doxological acclamation, framing the typological statement within a praise formula typical of heirmoi.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"შენ, რომელი","severity":"info","text":"The Old Georgian text preserves a direct address form ('You, who') consistent with the liturgical second-person style of the Heirmologion tradition.","cites":[{"key":"ed:nevmi","label":"source edition: Heirmologion with Neumes (Nevmirebuli dzlispirni)","url":"https://titus.uni-frankfurt.de/texte/etcs/cauc/ageo/liturg/nevmir/nevmi.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as fire in the burning bush' could be read as a literal theophany or as a symbolic type; the typological reading is adopted here based on the explicit connection to the Virgin birth."],"confidence":"high","notes":[]}]}