{"slug":"apjoc","id":"georgian:titus:apjoc","title":"Andreas Caesariensis, Commentary on Revelation","author":"Andr.Caes.","genre":"bible","date":"","tradition":"georgian","coverage":"biblical-version","coverage_claim":{"status":"biblical-version","text":"This is a version of a biblical text. English Bibles exist; an English translation of this particular version was not searched for."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:14Z","cost_usd":0.001455},"source":{"registry_id":"georgian:titus:apjoc","work_id":"apjoc","edition":"titus","language":"","license":"This text is part of the TITUS edition of Andreas Caesariensis, Commentarius in Apocalypsin. Copyright TITUS Project, Frankfurt a/M, 12.12.2008. 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/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"},"stats":{"passages":2,"english_words":314,"coptic_letters":0,"commentary_units":11,"commentary_kinds":7,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"apjoc","abstract":"The Old Georgian version of Andreas of Caesarea’s Greek commentary on Revelation is a witness to early Byzantine exegesis, transmitted in Georgian monastic circles. The Georgian text is preserved in several manuscripts, reflecting a complex transmission history with possible revisions from Greek sources. Andreas of Caesarea likely wrote in the late 6th or early 7th century; the Georgian translation is dated to the 10th–11th centuries based on manuscript evidence. This commentary was widely used in Byzantine and later Orthodox tradition, and its Georgian translation indicates its importance for Georgian ecclesiastical learning. The edition does not provide a critical apparatus for the Greek Vorlage; variants between Georgian and Greek are not systematically noted.","historical_context":"Andreas of Caesarea, a bishop in Cappadocia, composed his Greek commentary on Revelation in the late 6th or early 7th century. The work was widely influential in Eastern Christianity, serving as a standard exegetical resource in Byzantine and later Orthodox tradition. The Old Georgian translation, likely produced in the 10th–11th centuries, reflects the active reception of Byzantine theological literature in Georgian monastic communities, particularly in the region of Tao-Klarjeti and on Mount Athos. The translation was made from a Greek manuscript, but the exact Vorlage is not identified. The Georgian text survives in multiple manuscripts, indicating a complex transmission with possible revisions. The commentary's preface, a common topos, frames the work as a response to a pastoral request. The text breaks off mid-sentence in some witnesses, suggesting lacunae.","significance":"The Old Georgian Andreas commentary is a key witness to the transmission of Byzantine apocalyptic exegesis in the Caucasus. It demonstrates the integration of Greek patristic learning into Georgian ecclesiastical culture and provides evidence for the textual history of Revelation commentaries. Its survival in multiple manuscripts highlights its liturgical and scholarly use in Georgian monasteries.","timeline":[{"date":"late 6th–early 7th c.","event":"Andreas of Caesarea writes his Greek commentary on Revelation."},{"date":"10th–11th c.","event":"Old Georgian translation of the commentary is produced, likely in Georgian monastic circles."},{"date":"10th–11th c.","event":"Manuscripts of the Georgian version are copied, showing a complex transmission."},{"date":"Byzantine period","event":"The Greek commentary becomes widely used in Eastern Orthodox tradition."},{"date":"Modern era","event":"The Georgian text is edited and published, but without a critical apparatus for the Greek Vorlage."}],"relations":[{"work":"Andreas of Caesarea, Commentary on Revelation (Greek original)","relation":"source text for the Old Georgian translation","key":"","label":null,"url":null},{"work":"John the Evangelist, Revelation","relation":"biblical text commented upon","key":"","label":null,"url":null},{"work":"Other Old Georgian translations of Byzantine commentaries","relation":"part of the same translation movement in Georgian monasticism","key":"","label":null,"url":null},{"work":"Oecumenius, Commentary on Revelation","relation":"contemporary or earlier Greek commentary on the same book","key":"","label":null,"url":null}],"external_links":[],"cautions":["The exact date of the Greek original is uncertain; it is placed in the late 6th or early 7th century.","The Georgian translation date is based on manuscript evidence and is approximate (10th–11th centuries).","The Greek Vorlage for the Georgian translation is not identified, and variants between the two are not systematically noted in the edition.","The text breaks off mid-sentence in some manuscripts, indicating lacunae."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000433,"generated":"2026-11-15T00:15:30Z"},"checks":{"work":"apjoc","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":11,"english_words":314,"source_letters":1323,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Old Georgian version of Andreas of Caesarea’s Greek commentary on Revelation is a witness to early Byzantine exegesis, transmitted in Georgian monastic circles.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Georgian text is preserved in several manuscripts, reflecting a complex transmission history with possible revisions from Greek sources.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Andreas of Caesarea likely wrote in the late 6th or early 7th century; the Georgian translation is dated to the 10th–11th centuries based on manuscript evidence.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This commentary was widely used in Byzantine and later Orthodox tradition, and its Georgian translation indicates its importance for Georgian ecclesiastical learning.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for the Greek Vorlage; variants between Georgian and Greek are not systematically noted.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"caution","text":"This is a version of a biblical text. English Bibles exist; an English translation of this particular version was not searched for."},{"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: bible in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 2 narrative."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Andreas Caesariensis, Commentarius in Apocalypsin. Copyright TITUS Project, Frankfurt a/M, 12.12.2008. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":2},"term_index":[],"citations":{"ed:apjoc":{"label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}},"segments":[{"i":1,"ref":"p1","source":"Manuscripts: A: H-1346 (10th c.) B: A-397 (10th c.) C: Sin. 90/85 (10th c.)\n\nPage of ms. A: 60 Page of ms. C: 43v წმიდისა მამისა ჩოჳენისა ანდრიაჲს მთავარეპისკოპოსისა კესარია-კაბადოჳკიელისა თარგმანებაჲ გამოცხადებისაჲ წმიდისა იოვანე მახარებელისა, რომელი სთხოვა სხუამან ეპისკოპოსმან, და ამან მიწერა ესე მისა. გუაკურთხენ, უფალო! უფალსა ჩემსა და ძმასა და ჩემ თანა მღდელსა უფლისა მიერ გახარებ. მრავალთა მიერ მრავალ-გზის აღვიძულე, რომელთა-იგი აქუნდა ჩემდა მომართ იჭჳ უზეშთაჱსი ჩემისა ძალისაჲ, რაჲთამცა ვთარგმნე ღმრთის-მეტყუელისა იოვანჱს გამოცხადებაჲ და წინაწარმეტყუელებანი იგი მომავალთა საქმეთანი გამოვაცხადენ. ხოლო მე არა ვინებე აწამომდე უზეშთაეს ძალისა ჩემისა საქმეთა ჴელ-ყოფაჲ, რამეთუ უწყი, Page of ms. C: 44 ვითარმედ საქმჱ ესე დიდთა კაცთაჲ არს წმიდათა მიერ თქუმულნი საქმეთათჳს მომავალთა ჟამთა ყოფადთა გამოცხადებაჲ, რამეთუ უკუეთუ წიგნთა მათ პირველთა წინაწარმეტყუელთასა, რომელნი-იგი მრავალთა მიერ თარგმანებულ Page of ms. B: 84 არიან, Page of ms.","english":"Manuscripts: A: H-1346 (10th c.) B: A-397 (10th c.) C: Sin. 90/85 (10th c.)\n\nPage of ms. A: 60 Page of ms. C: 43v Of our holy father Andrew, Archbishop of Caesarea in Cappadocia, the translation of the Revelation of the holy John the Evangelist, which another bishop requested, and he wrote this to him. Bless me, O Lord! To my Lord and brother and fellow priest in the Lord, rejoice. I have been urged many times by many, who had toward me a confidence exceeding my strength, that I should translate the Revelation of the God-speaker John and reveal those prophecies of future events. But I did not consent until now to undertake works beyond my strength, for I know, Page of ms. C: 44 that this work is for great men, the revelation of things spoken by the saints concerning future times to come, for if those first books of the prophets, which have been translated by many, Page of ms. B: 84 are,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"თარგმანებაჲ","severity":"info","text":"The Georgian term 't'argmaneba' can mean both 'translation' and 'interpretation'. Here it introduces Andrew's work as a translation/commentary on Revelation.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ანდრიაჲს მთავარეპისკოპოსისა კესარია-კაბადოჳკიელისა","severity":"info","text":"Andrew of Caesarea (6th–7th cent.) was a bishop in Cappadocia. His Greek commentary on Revelation was widely influential in Eastern Christianity.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"სთხოვა სხუამან ეპისკოპოსმან","severity":"info","text":"The preface states that another bishop requested this work, a common topos in patristic literature. This frames the commentary as a response to a pastoral need.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ღმრთის-მეტყუელისა","severity":"info","text":"'God-speaker' (theologos) is a standard epithet for John the Evangelist in Byzantine tradition, emphasizing his divine inspiration.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Page of ms. C: 44","severity":"caution","text":"The text breaks off mid-sentence at the end of the passage, indicating a lacuna in the manuscript. The English draft marks this with a comma and 'are,'.","cites":[{"key":"ed:apjoc","label":"source edition: Andreas Caesariensis, Commentary on Revelation","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/ntcomm/apjocomm/apjoc.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian 't'argmaneba' could mean 'translation' or 'interpretation'; the context suggests a commentary that translates and explains.","The identity of 'the other bishop' who requested the work is not specified in this passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"A: 61 ჯერეთ სიღრმჱ საიდუმლოთა მათთაჲ დაფარულად აქუს ვიდრე დღედმდე, რაჟამს მცირედი ესე გულისჴმის-ყოფაჲ განქარდეს და სრული იგი გამოჩნდეს, და რამეთუ უმეტჱსი წინაწარმეტყუელთა პირველისა მის დიდისა ღმრთისა და მაცხოვრისა ჩუენისა უფლისა იესუ ქრისტჱს მოსლვისათჳს ქადაგეს. დაღაცათუ იპოების მეორედ მოსლვისათჳსცა მათ მიერ უმცირჱსადრე თქუმული, ვითარ არა. დიდ არს და საკჳრველ გამოთარგმანებაჲ საქმეთაჲ, რომელნი არღა აღსრულებულ არიან, ვინაჲთგან უკუე მორჩილებაჲ უზეშთაეს არს ყოვლისა მსხუერპლისა. ხოლო სასოებაჲ არა არცხუენს და სიყუარული არა დაეცემის, ვითარცა მოციქული იტყჳს- ამათ ყოველთა მიერ სული შენი, ჵ ნეტარო, შემკულ არს და ვესავ, ვითარმედ რომელიცა ცთომილ იყოს, შენ მიერ განემართოს და სასყიდლისა მისთჳს მორჩილებისა და სიყუარულისა ბრძანებული ჩემი აღვასრულო ძალისაებრ ჩემისა შეწევნითა ღმრთისაჲთა.","english":"The depths of those mysteries remain hidden until the day when this small understanding is dispersed and the full one appears, and because the majority of the prophets prophesied concerning the first coming of our great God and Savior, the Lord Jesus Christ. Although there is also found among them something said concerning the second coming, it is less, as it were. Great and marvelous is the interpretation of the deeds which have not yet been fulfilled, since obedience is superior to every sacrifice. But hope does not shame, and love does not fall, as the apostle says: By all these your soul, O blessed one, is adorned, and I hope that if anyone is in error, he may be corrected by you, and for the sake of the reward of obedience and love, I may fulfill my command according to my ability with the help of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"სიღრმჱ საიდუმლოთა","severity":"info","text":"The phrase 'depths of mysteries' echoes the esoteric language of apocalyptic interpretation, common in patristic commentaries on Revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოციქული იტყჳს","severity":"info","text":"The reference 'the apostle says' likely alludes to 1 Corinthians 13:13 or a similar Pauline passage on hope and love, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მორჩილებაჲ უზეშთაეს არს ყოვლისა მსხუერპლისა","severity":"info","text":"The statement that obedience is superior to every sacrifice reflects a monastic ideal common in Eastern Christian ascetic literature, possibly influenced by the Rule of St. Benedict or similar sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ჵ ნეტარო","severity":"info","text":"The address 'O blessed one' is a standard honorific in Georgian hagiographical and epistolary tradition, used here to address the recipient of the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"დაღაცათუ იპოების მეორედ მოსლვისათჳს","severity":"info","text":"This passage contrasts the first and second comings of Christ, a structural theme in Revelation commentary that organizes eschatological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"სასყიდლისა მისთჳს","severity":"caution","text":"The term 'sasqidlis' (reward) is ambiguous: it could mean 'reward' or 'ransom' in context; the translation opts for 'reward' based on the preceding discussion of obedience and love.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sasqidlis' (reward/ransom) is ambiguous; the reading 'reward' is taken based on the context of obedience and love.","The reference to 'the apostle' is not explicitly identified; it is assumed to be Paul, but could be another apostolic writer."],"confidence":"high","notes":[]}]}