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Georgian · Bible ·

Version of the Oshki and Jerusalem manuscripts

Anonymous · titus

BothSourceEnglish
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machine-draft · no human review 2 passages · 280 words

Work dossier · summary and historical context

Summary

This work is an anonymous version of the Georgian Bible, preserved in the Oshki manuscript (10th century) and the Jerusalem manuscript (11th–12th century). Its register is liturgical, with readings arranged for the church year. The Oshki and Jerusalem manuscripts represent two branches of the Georgian biblical tradition, with the Jerusalem text showing later liturgical adaptations. The anonymous authorship and lack of colophons prevent precise dating of the original translation. This version was used in the Georgian liturgy and influenced later Georgian biblical manuscripts. Its readings are cited in patristic and hagiographic works, such as the Vita of Dioscorus and Sinuthius.

This version is a key witness to the development of the Georgian biblical canon and liturgical practice. Its preservation in two distinct manuscript traditions allows scholars to trace textual and liturgical evolution. The work's influence on later Georgian manuscripts and its citation in hagiographic texts underscore its importance for understanding medieval Georgian Christianity and its connections to broader Eastern Christian traditions.

Historical context

The Georgian Bible tradition emerged in the early medieval period, with translations from Greek and Syriac sources beginning in the 5th century. The Oshki manuscript, produced at the Oshki Monastery in Tao-Klarjeti (modern-day Turkey) in the 10th century, reflects the liturgical needs of the Georgian Church under the Bagratid dynasty. The Jerusalem manuscript, from the 11th–12th century, was likely produced in or for a Georgian monastic community in Palestine, showing later liturgical adaptations. The two manuscripts diverge in content and order, indicating separate recensions. The work's liturgical arrangement suggests use in the Georgian lectionary, which was influenced by both Byzantine and Palestinian practices. The anonymous authorship and lack of colophons are typical of many early Georgian biblical manuscripts, where scribes often omitted personal identification.

Apparatus · what the pipeline recorded

Annotation and terms

10 commentary units 2 term2 background2 structure1 parallel1 reception1 sense1 scripture 1 derived notes 3 open questions 2 narrative
What the kinds mean

Pipeline notes

  • limitThe 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.
  • registerRegister: bible in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 2 narrative.
  • caution1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note.
  • sourceSource edition: titus — This text is part of the TITUS edition of Vetus Testamentum iberice: codd. Oshki & Jerusalem. Copyright TITUS Project, Frankfurt a/M, 23.1.2025. No parts of this document may be republished in any form without prior permission by the copyright holder.

Term index

CopticRenderingCountFirst
no glossary terms recorded
oskij:1 · narrativehigh
Source
[წიგნი პირველი დაბადებისაჲ] ... მას სახელ(სა ზედა უფლისასა). და წარმოვიდა მიერ აბრაჰამ და მოვიდა და დაიბანაკა უდაბნოსა მას. და იყო სიყმილი ქუეყანასა ზედა. და შევიდა აბრაჰამ ეგჳპტედ მწირობად მუნ, რამეთუ განძლიერდა სიყმილი ქუეყანასა ზედა. და იყო, რაჟამს მიეახლა ეგჳპტედ ჰრქუა აბრაჰამ ცოლსა თჳსსა სარას: უწყი, რამეთუ დედაკაცი პირშუენიერ(ი) ხარ; და ოდეს გიხილონ შენ ეგჳპტელთა მათ, თქუან, ვითარმედ: ცოლი მისი არს ესე, და მომკლან მე, ხოლო შენ კეთილად შეგიწყნარონ. თქუ, ვითარმედ: დაჲ მისი ვარ, რაჲთა კეთილი მეყოს მე შენგან და განერეს სული ჩემი. და იყო, რაჟამს შევიდა აბრაჰამ ეგჳპტედ, იხილეს ეგჳპტელთა მათ დედაკაცი იგი, შუენიერ იყო ფრიად. და იხილეს იგი მთავართა ფარაოჲსთა და (აქეს იგი) წინაშე ფარაოჲსსა. და აბრაჰამს კეთილსა უყოფდეს მის გამო. და შეიყვანეს სარა სახლსა ფარაოჲსსა და იყო მისი ცხოვარი და ზროხაჲ და ვირი და მონაჲ და მჴევალი და ჯორი და აქლემი. და ტანჯა ღმერთმან ფარაო ტანჯვითა დიდითა და ბოროტითა და ყოველი სახლი მისი სარაჲსთჳს, ცოლისა აბრაჰამისა. მოუწოდა ფარაო აბრაჰამს და ჰრქუა მას: რა(ჲ) ესე მიყავ მე? რად არა მითხარ მე, ვითარმედ ცოლი შენი არს? რაჲსათჳს სთქუ, ვითარმედ დაჲ შენი არს, და მოვიყვანე იგი თავისა ჩემისა ცოლად? და აწ ეგერა ცოლი შენი წინაშე შენსა არს; წარიყვანე და ვიდოდე.
English
[First Book of Genesis] ... In the name of the Lord. And Abraham departed from there and came and encamped in that wilderness. And there was a famine upon the earth. And Abraham entered Egypt to sojourn there, for the famine had grown severe upon the earth. And it came to pass, when he approached Egypt, Abraham said to his wife Sarah: Know that you are a beautiful woman; and when those Egyptians see you, they will say, "This is his wife," and they will kill me, but you they will treat well. Say that you are his sister, so that good may come to me from you and my soul may be saved. And it came to pass, when Abraham entered Egypt, those Egyptians saw that woman; she was very beautiful. And the princes of Pharaoh saw her and brought her before Pharaoh. And they treated Abraham well because of her. And Sarah was brought into Pharaoh's house, and his cattle and gold and donkey and male slave and female slave and mule and camel were there. And God afflicted Pharaoh with great and evil affliction, and his entire household because of Sarah, the wife of Abraham. Pharaoh summoned Abraham and said to him: Why have you done this to me? Why did you not tell me that she is your wife? Why did you say that she is your sister, and I brought her to be my own wife? And now behold, your wife is before you; take her away and go.
oskij:2 · narrativehigh
Source
და ამცნო ფარაო კაცთა თ(ჳ)სთა აბრაჰამისთჳს, რაჲთა წარგზავნონ იგი და ცოლი მისი და ყოველივე, რავდენი-რაჲ იყო მისი, და ლოტ მის თანა.
English
And Pharaoh informed his men about Abraham, that they should send him away, him and his wife and everything that was his, and Lot with him.
Citation. Tergwame, “Version of the Oshki and Jerusalem manuscripts”, oskij:1, machine-draft, 2026. https://naxiai.com/christian/works/oskij#s1
Colophon. Source: titus · licence: This text is part of the TITUS edition of Vetus Testamentum iberice: codd. Oshki & Jerusalem. Copyright TITUS Project, Frankfurt a/M, 23.1.2025. No parts of this document may be republished in any form without prior permission by the copyright holder. · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0014 · generated 2026-11-15.