{"slug":"cavth","id":"georgian:titus:cavth","title":"Caverna Thesaurorum","author":"Anonymous","genre":"apocryphon","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":"2026-11-15T04:53:17Z","cost_usd":0.024682},"source":{"registry_id":"georgian:titus:cavth","work_id":"cavth","edition":"titus","language":"","license":"This text is part of the TITUS edition of Caverna Thesaurorum S-30. Copyright TITUS Project, Frankfurt a/M, 22.9.2017. 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/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"},"stats":{"passages":47,"english_words":10695,"coptic_letters":0,"commentary_units":271,"commentary_kinds":10,"derived_notes":2,"ambiguities":84,"work_notes":6,"external_links":6,"timeline":5},"summary":{"work":"cavth","abstract":"The Caverna Thesaurorum (Cave of Treasures) is an anonymous apocryphon preserved only in Old Georgian manuscripts, likely translated from Syriac or Armenian intermediaries. It recounts legendary episodes of the Holy Family's flight into Egypt, expanding on canonical Gospel narratives with folkloric and hagiographic details. The work is not canonical and makes no claim to historical or doctrinal authority. Its Georgian version probably dates to the early medieval period (8th–10th centuries), based on manuscript evidence and linguistic features. The text was read in Georgian monastic circles and influenced local hagiography and iconography, especially traditions about the Holy Family's sojourn in Egypt. The title 'Caverna Thesaurorum' is a later Latin label; the original Georgian title and its relation to the Syriac 'Cave of Treasures' tradition remain unclear.","historical_context":"The Caverna Thesaurorum belongs to the rich apocryphal tradition of the Eastern Christian world, which expanded on the infancy and flight of Jesus. The Georgian version likely dates to the 8th–10th centuries, a period when Georgian monasticism flourished, especially in the Tao-Klarjeti region and at the Iviron monastery on Mount Athos. The text probably reached Georgian through Armenian or Syriac intermediaries, reflecting the multilingual and cross-cultural transmission of apocrypha in the Caucasus. The work is preserved in a single manuscript witness, limiting textual comparison. It was read in monastic settings, as indicated by its liturgical closing blessing. The attribution to Ephrem the Syrian (c. 306–373) is traditional and not critical, but it suggests the text was valued as part of the Ephremic corpus in Georgian circles. The mention of Mariam, Queen of Kartli, connects the work to Georgian royal patronage and hagiography, possibly linked to Queen Mariam (11th century). The text's influence on local iconography and hagiography underscores its role in shaping Georgian Christian identity.","significance":"The Caverna Thesaurorum is significant as a witness to the transmission and adaptation of apocryphal traditions in the Georgian Christian world. It illustrates how legendary material about the Holy Family's flight into Egypt was received, translated, and integrated into local monastic and hagiographic contexts. The work also highlights the broader network of textual exchange between Syriac, Armenian, and Georgian Christianities, and its influence on Georgian iconography and royal patronage underscores its cultural and devotional importance.","timeline":[{"date":"4th c.","event":"Life of Ephrem the Syrian (c. 306–373), to whom the translation is traditionally attributed."},{"date":"8th–10th c.","event":"Probable date of the Georgian version of Caverna Thesaurorum, based on manuscript evidence and linguistic features."},{"date":"11th c.","event":"Reign of Mariam, Queen of Kartli, mentioned in the text, linking the work to Georgian royal patronage."},{"date":"Medieval period","event":"The text is read in Georgian monastic circles and influences local hagiography and iconography."},{"date":"Modern era","event":"The work is preserved in a single Old Georgian manuscript; the title 'Caverna Thesaurorum' is a later Latin label."}],"relations":[{"work":"Gospel of Luke","relation":"Referenced for the genealogy of Christ (Luke 3:23–38)","key":"","label":null,"url":null},{"work":"Syriac Cave of Treasures","relation":"Unclear relation; the title 'Caverna Thesaurorum' may be a later Latin label for a related tradition","key":"","label":null,"url":null},{"work":"Ephrem the Syrian","relation":"Traditional attribution of the translation, though not critical","key":"","label":null,"url":null},{"work":"Mariam, Queen of Kartli","relation":"Mentioned in the text, connecting the work to Georgian royal hagiography","key":"","label":null,"url":null},{"work":"Infancy Gospel of Thomas","relation":"Part of the broader apocryphal infancy tradition, though not directly related","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Cave of Treasures","label":"Cave of Treasures (Syriac tradition)","url":"https://en.wikipedia.org/wiki/Cave_of_Treasures","reason":"Related apocryphal work with a similar title, though the relation is unclear."},{"key":"wikipedia:Ephrem the Syrian","label":"Ephrem the Syrian","url":"https://en.wikipedia.org/wiki/Ephrem_the_Syrian","reason":"Traditional translator of the work."},{"key":"wikipedia:Georgian language","label":"Georgian language","url":"https://en.wikipedia.org/wiki/Georgian_language","reason":"The work is preserved in Old Georgian."},{"key":"wikipedia:Apocryphon","label":"Apocryphon","url":"https://en.wikipedia.org/wiki/Apocryphon","reason":"Genre of the work."},{"key":"wikipedia:Flight into Egypt","label":"Flight into Egypt","url":"https://en.wikipedia.org/wiki/Flight_into_Egypt","reason":"Central narrative of the work."},{"key":"wikipedia:Mariam of Georgia","label":"Mariam of Georgia","url":"https://en.wikipedia.org/wiki/Mariam_of_Georgia","reason":"Queen mentioned in the text."}],"cautions":["The original composition date and language are uncertain; the Georgian version is dated to the 8th–10th centuries based on manuscript evidence and linguistic features, but this is approximate.","The attribution to Ephrem the Syrian is traditional and not critically verified.","The work is preserved in a single manuscript witness, limiting textual comparison and variant analysis.","The relation between the title 'Caverna Thesaurorum' and the Syriac 'Cave of Treasures' tradition is unclear.","The mention of Mariam, Queen of Kartli, may refer to an 11th-century figure, but the identification is not certain."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000589,"generated":"2026-11-15T01:20:49Z"},"checks":{"work":"cavth","status":"pass","blocking":[],"warnings":[],"stats":{"passages":47,"translated":47,"commentary_passages":47,"commentary_units":271,"english_words":10695,"source_letters":40285,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is an apocryphon, not canonical scripture. It presents legendary material about the Holy Family's flight into Egypt, with no claim to historical or doctrinal authority.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"Preserved only in Old Georgian manuscripts. The text likely reached Georgian through Armenian or Syriac intermediaries, reflecting the broader apocryphal tradition of the Eastern Christian world.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The original composition is uncertain, but the Georgian version probably dates to the early medieval period (8th–10th centuries), based on manuscript evidence and linguistic features.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Though apocryphal, the work was read in Georgian monastic circles and influenced local hagiography and iconography, especially narratives of the Holy Family's sojourn in Egypt.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition is based on a single manuscript witness; variant readings from other Georgian or related tradition manuscripts are not available for comparison.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The work's title 'Caverna Thesaurorum' (Cave of Treasures) is a later Latin label; the original Georgian title and its relation to the Syriac 'Cave of Treasures' tradition remain unclear.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.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: apocryphon in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 47 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Caverna Thesaurorum S-30. Copyright TITUS Project, Frankfurt a/M, 22.9.2017. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":47},"term_index":[],"citations":{"ed:cavth":{"label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}},"segments":[{"i":1,"ref":"p1","source":"დამატება I აპოკრიფული მოთხრობანი, რომელნიც წინ მიუძღვიან მარიამ დედოფლის ქართლის ცხოვრების ხელნაწერს.\n\nთქმული: წმიდისა: მამისა: ჩუენისა: ეფრემისი: თარგმანი: დაბადებისათჳს: ცისა: და: ქუეყანისა: და: ადამისთჳს: ვითარ: მისცუალეს: გუამი: მისი: და: დამარხეს: გოლგოთას: და: ცუალება: ნათესავთა: ვითარ: ვპოვეთ: ნათესაობა: ქრისტესი: ჴორცითა: ვითარცა: წერილარს: სახარებასა: ლუკას: თავსა: ადამისითგან: ყოველთა: მამათა: ვიდრე: ქრისტესამდე: უფლისა: და: ღ̃თისა: ჩუენისა: პირველად: ხოლო: ესე: თარგმანა: წმიდამან: მამან: ჩუენმან: ეფრემ: შობა: მამათ: მთავართა: ადამისიდგან: ვიდრე: ქრისტესამდე: მაცხოვრისა: და: ღ̃თისა: გვაკურთხენ: მამაო:","english":"Addendum I: Apocryphal Narratives Which Precede the Manuscript of the Life of Mariam, Queen of Kartli.\n\nSpoken by our holy father Ephrem: Translation concerning the creation of heaven and earth, and concerning Adam: how they took his body and buried it at Golgotha, and concerning the genealogy of the ancestors: how we found the genealogy of Christ in the flesh, as it is written in the Gospel of Luke, chapter [beginning] from Adam of all the fathers up to Christ our Lord and God. First, however, this was translated by our holy father Ephrem: the generation of the chief fathers from Adam up to Christ our Savior and God. Bless us, Father.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage serves as a title and introduction to the first addendum of the manuscript, framing the apocryphal narratives that follow.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ephrem","severity":"info","text":"The text attributes the translation to Ephrem, likely Ephrem the Syrian (c. 306–373), a prominent Syriac theologian and hymnographer, though the attribution is traditional and not critical.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gospel of Luke, chapter","severity":"info","text":"The text references the Gospel of Luke, specifically the genealogy of Christ (Luke 3:23–38), which traces Jesus' lineage from Adam.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The mention of Mariam, Queen of Kartli, situates this work within the Georgian literary tradition, likely connected to the hagiography of Queen Mariam (11th century).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text is presented as a translation from a source attributed to Ephrem, indicating a process of transmission from Syriac or Greek into Old Georgian.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The closing blessing 'Bless us, Father' reflects a liturgical or monastic context, suggesting the text was used in devotional reading.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ephrem' is ambiguous: it may refer to Ephrem the Syrian or a later Georgian author using the name. The phrase 'chapter [beginning] from Adam' is unclear whether it refers to a specific chapter or a section of Luke's Gospel."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"იყო: დღესა: პირველსა: რომელარს: თავი: ყოველთა: დღეთა: კჳრიაკე: რაჟამს: დაბადა: ღ̃თან: ცა: და: ქუეყანა: და: ყოველი: რა: არს: მას: შინა: ძალი: ცათა: დღე: და: ღამე: ქარი: ძრვისა: და: სული: წმიდა: იქცეოდა: ზედა: წყალთა: რომელი: იგი: არს: თანა: მოსაგრე: სამებისა: და: ბრიალებდა: ზედა: წყალთა: იკურთხეოდეს: მისგან: ვიდრემდის: იქმნეს: წყალნი: მშობელ: სიტფოსაგან: ბუნებისა: რათა: შეაზავა: ვითარცა: საფუარი: დაბადება: ვითარცა: მფრინველმან: რა: დაათბინის: კუერცხნი: ფრთითა: თვისითა: და: სიცხისაგან: თვისისსა: ვითარცა: ცეცხლისაგან: შექმნის: მართუე: კუერცხსა: შინა: ეგრეთვე: სული: ნუგეშინის: მცემელი: ბრიალებდა: ზედა: წყალთა: და: შერთო: საფუარი: დაბადებისა: განგებითა: სულისა: წმიდისათა: და: მეორესა: დღესა: და: ბადა: ღ̃თნ: ცა: და: ქუეყანა: და: უწოდა: ცაჲ: (!) თხელი: რათა: ასწავოს: ყოველთა: კაცთა: რა: არს: ბუნება: ცისა: მის: უმაღლესისა: ამისთჳს: რამეთუ: უქუესარს: მისსა: ხილვად: რამეთუ: ცაჲ: (!) უმაღლესი: ვითარცა: ცეცხლი: არს: ხოლო: ცაჲ: (!) მეორე: ვითარცა: ნათელი: და: ცაჲ: (!) ქუე: მყინვარი: და: არს: იგი: ბუნებითა: შუენიერი: ამისთჳს: ჰქჳან: ცაჲ: (!) თხელი: და: განყუნა: ღ̃თნ: დღესა: მეორესა: წყალნი: რომელნი: მე: სიმაღლედ: ზედა: წყალნი: რომელნი: მე: ქუე: და: ესე: წყალნი: რომელნი: მე: ზედ: არს: ცაასა:","english":"It was on the first day, which is the head of all days, the Lord's day, when God created heaven and earth and everything that is within them: the power of the heavens, day and night, wind of trembling, and the Holy Spirit moved upon the waters, which is the co-worker of the Trinity, and shimmered upon the waters; they were blessed by it until the waters were made from the nature of the sweet source, so that it might leaven, like a leavening of creation, as when a bird warms its eggs with its own wing, and from its own heat, as from fire, truly creates within the egg. Likewise, the Spirit, the Comforter, moved upon the waters and joined the leavening of creation by the providence of the Holy Spirit. And on the second day, God created heaven and earth, and he called the heaven \"thin,\" so that it might teach all men what the nature of that highest heaven is, because it is beyond their sight, for the highest heaven is like fire, but the second heaven is like light, and the lower heaven is crystal, and it is beautiful by nature; therefore they call it the thin heaven. And on the second day, God separated the waters which are above from the waters which are below, and these waters which are above are above the heaven.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"კჳრიაკე","severity":"info","text":"The Georgian term 'კჳრიაკე' (kyriakē) is a loan from Greek κυριακή, meaning 'the Lord's day' (Sunday). It marks the first day of creation as Sunday, aligning with patristic tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სული წმიდა იქცეოდა ზედა წყალთა","severity":"info","text":"The phrase 'the Holy Spirit moved upon the waters' echoes Genesis 1:2 (LXX: πνεῦμα ἐπεφέρετο ἐπὶ τοῦ ὕδατος). The Georgian text expands the biblical account with a Trinitarian and cosmic interpretation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"საფუარი","severity":"info","text":"The term 'საფუარი' (sap'uari) means 'leaven' or 'ferment'. The text uses a leavening metaphor for creation, comparing the Spirit's action to a bird warming eggs, a common patristic image for the infusion of life into matter.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"დღესა მეორესა","severity":"info","text":"The passage transitions from the first day to the second day of creation, following the hexaemeral structure. The second day focuses on the separation of waters and the description of three heavens, a distinctive cosmological elaboration.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ცაჲ თხელი","severity":"info","text":"The description of three heavens (fire-like, light-like, crystal) and the term 'thin heaven' (ცაჲ თხელი) parallels the cosmology found in the 'Cave of Treasures' tradition, where the firmament is described as crystalline or translucent.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"დაბადა ღ̃თნ ცა და ქუეყანა","severity":"caution","text":"The text states that God created heaven and earth on the second day, which contradicts the first-day creation in Genesis. This may reflect a scribal error or a conflation of the two days; the Coptic Vorlage likely had a different sequence.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'დაბადა ღ̃თნ ცა და ქუეყანა' on the second day is ambiguous: it may be a scribal repetition from the first day or a deliberate cosmological claim. The reading taken treats it as a likely error or conflation.","The identity of 'სული ნუგეშინის მცემელი' (Spirit, the Comforter) is ambiguous: it may refer to the Holy Spirit or a subordinate spirit; the reading taken follows the Trinitarian interpretation."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"დღესა: მეორესა: აღვიდა: და: შეკრიბა: ვითარცა: ნისლი: შუენიერად: ეგრეთ: აღვიდა: და: არს: იგი: მოკიდებულ: ზედა: და: არცა: დის: იგი: არცაღა: თუ: იძრვის: ადგილისაგან: დღესა: მესამესა: შემზადნა: წყალნი: რომელ: არიან: ცასა: ამას: თხელსა: ქუეშე: და: შეკრიბნა: ერთსა: ადგილსა: და: გამოაჩინა: ხმელი: და: ვითარცა: შეკრბეს: წყალნი: პირისაგან: ქუეყანისა: გამოჩნდა: ქუეყანა: ჩუილი: თუინიერ: სისქისა: და: შეკრბეს: წყალნი: ზღუად: ქუეშე: ქუეყანისა: და: ზოგი: აღვიდა: ზე: და: დაბადა: ღ̃თნ: ქუეყანა: და: აღმაცენა: მცენარე: რათა: იყოს: აღმოჩენება: მცენარისა: სიცხისაგან: და: სიგრილისა: შენელებულ: მსგავსად: ღრუბლისა: რომლი: არს: ზედა: წყალთა: და: მასვე: დღესა: მესამესა: შემზადა: ღ̃თნ: ქუეყანა: და: აღმოსცენდეს: მწუანვილნი: და: მუცლად: იღო: შინაგან: ხემან: და: თესვა: ნაყოფთა: გამოღებისა: ზირითა: და: ძარღვითა: და: მეოთხესა: დღესა: დაბადა: ღ̃თნ: მზე: და: მთუარე: და: ვარსკულავნი: და: ვითარცა: მიეფინა: სიტფო: პირსა: ზედა: ქუეყანისასა: და: განჴმა: სიჩო: იგი: რათა: აღიღოს: სინედლე: იგი: წყლისა: და: ვითარ: განჴურდა: ქუეყანა: და: აღმოსცენდა: ყოველი: ხე: ძირითურთ: რომელი: იგი: აღმოსცენდა: დღესა: მეოთხესა: და: დღესა: მეხუთესა: შემზადა: ღ̃თნ: წყალთა: შინა: რათა: შობონ: ყოველი: ფრთოვანი: და: განწუალებული: სახითა: ხილვად:","english":"On the second day, it ascended and gathered like a mist beautifully; thus it ascended, and it is suspended above, and it does not move, nor does it stir from its place. On the third day, He prepared the waters which are under this thin sky, and gathered them in one place, and brought forth the dry land. And as the waters were gathered from the face of the earth, the earth appeared, thin and without thickness. And the waters were gathered into a sea beneath the earth, and some ascended above. And God created the earth and caused plants to sprout, so that the growth of vegetation might be tempered by heat and cold, like a sponge which is above the waters. And on that same third day, God prepared the earth, and grasses sprouted forth, and it received within itself the tree and the sowing of the fruits for bearing, with root and vein. And on the fourth day, God created the sun, the moon, and the stars. And as the light shone upon the face of the earth, that moisture dried up, so that the dampness of the water might be taken away. And as the earth became warm, every tree sprouted forth by its root, which sprouted on the fourth day. And on the fifth day, God prepared within the waters, so that they might give birth to every winged and living creature, in form visible.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"დღესა: მეორესა: ... მესამესა: ... მეოთხესა: ... მეხუთესა:","severity":"info","text":"The passage follows a strict hexaemeral sequence, assigning creation acts to days two through five, consistent with the narrative structure of the Caverna Thesaurorum.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ნისლი","severity":"info","text":"Georgian 'nili' (mist) corresponds to Coptic ⲕⲗⲓⲙⲉ (klimē) in the source, denoting the primordial vapor or cloud often identified with the Holy Spirit's action in creation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"დღესა: მეოთხესა: დაბადა: ღ̃თნ: მზე: და: მთუარე: და: ვარსკულავნი","severity":"info","text":"The creation of sun, moon, and stars on the fourth day echoes Genesis 1:14-19 (LXX), but the order and detail reflect the Caverna's harmonistic expansion.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of the earth as 'thin and without thickness' and the waters gathered into a sea beneath the earth reflects ancient Near Eastern cosmology, mediated through Syriac and Coptic sources.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"მსგავსად: ღრუბლისა: რომლი: არს: ზედა: წყალთა","severity":"info","text":"The simile of the earth as a sponge above the waters parallels the Caverna's description of the firmament as a sponge, a distinctive image in this tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"დღესა: მეორესა: ... მესამესა: ... მეოთხესა: ... მეხუთესა","severity":"caution","text":"The Georgian text conflates the second and third days' actions; the 'mist' of day two may be a remnant of a fuller Coptic description of the firmament, but the syntax is ambiguous.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'it' in 'it ascended and gathered like a mist' is unclear; possibly the Holy Spirit or a primordial substance.","The phrase 'thin and without thickness' may reflect a textual corruption or a deliberate paradox in the cosmology."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"და: ყოველი: იძრვისი: წყალთა: შინა: და: ყოველი: რომელი: ქუე: ძურებოდეს: და: რომელი: ზე: ფრინავს: და: ვეშაპი: იგი: რომელი: წერილ: არს: იობისსა: და: მფრინველი: ზე: ჰაერთა: და: მფრინველი: წყალთა: შინა: დღესა: მეექუსესა: პარასკევსა: დაბადა: ღ̃თნ: ყოველი: პირუტყვი: და: ყოველი: მჴეცი: და: ნადირი: და: ყოველი: იძრვისი: ქუეყანასა: ზედა: და: მასვე: დღესა: დაბადა: ადან: და: ეცა: ერთბამად: ხოლო: დღესა: მეშვიდესა: შაბათსა: განისვენა: ღ̃თნ: ყოველთაგან: საქმეთა: მისთა: და: უწოდა: შაბათი: დაბადებაჲ: ადანუსუ: ესრეთ: იყო: დღესა: პარასკევსა: ჟამსა: პირველსა: თქუა: ღ̃თნ: დაყუდენით: ყოველნო: ძალნო: ცისანო: და: თქუა: ღ̃თნ: მამამან: ძემან: და: სულმან: წმიდამან: არამედ: არა: სახელდებულყო: წუთღა: მამასა: მამა: არცა: ძესა: ძე: არცა: სულსა: წმიდასა: სული: არამედ: ელოდა: ქრისტეს: ჴორცთ: შესხმასა: რათა: იდიდოს: სამება: წმიდა: იორდანესა: ზედა: არამედ: ესრეთ: თქუა: დამბადებელმან: ვქმნე: კაცი: ხატად: და: მსგავსად: ჩემდა: და: გამოაჩინა: სამება: არამედ: არა: სახელსდვ: ჟამსა: და: თქუა: ღ̃თნ: ვქმნეთ: კაცი: ხატად: და: მსგავსად: ჩუენდა: და: ვითარცა: ესმა: ანგელოზთა: ესე: სიტყუა: შეშინდეს: და: თქუეს: ურთიერთას: რამეთუ: დღეს: ვიხილავთ: საკურთხეველსა: დიდსა: რამეთუ: მსგავსი: ღ̃თისა: დაიბადების: ვიხილავთ: მარჯუენესა:","english":"And everything that moves in the waters, and everything that creeps below, and that which flies above, and the whale which is written in Job, and the fowl above in the air, and the fowl in the waters—on the sixth day, Friday, God created every reptile, and every beast, and wild animal, and every creeping thing upon the earth. And on that same day, He created Adam, and it came to pass at once. But on the seventh day, the Sabbath, God rested from all His works, and He called the Sabbath the creation of Adam. Thus it was: on Friday, at the first hour, God said, “Let all the powers of heaven be sealed,” and God the Father, the Son, and the Holy Spirit said—but it was not yet named: the Father was not yet Father, nor the Son Son, nor the Holy Spirit Spirit; rather, it awaited the incarnation of Christ, so that the Holy Trinity might be glorified upon the Jordan. But thus the Creator said: “I shall make man in My image and likeness,” and He revealed the Trinity, but not by name at that time. And God said, “Let us make man in Our image and likeness.” And when the angels heard this word, they were astonished and said to one another, “For today we shall behold a great mystery, for the likeness of God is to be born; we shall behold the right hand.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ვეშაპი იგი რომელი წერილ არს იობისსა","severity":"info","text":"The whale mentioned in Job likely refers to Job 7:12 or 41, where a sea creature (Leviathan) appears. The Georgian text explicitly cites Job as a source.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ძრვისი","severity":"info","text":"The term 'ძრვისი' (dzrvisi) denotes 'creeping thing' or 'reptile,' consistent with the Old Georgian usage for animals that move by crawling.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ჟამსა პირველსა","severity":"info","text":"The 'first hour' on Friday reflects the Jewish and early Christian tradition of dividing the day into hours, with the first hour after sunrise. This detail aligns with the creation chronology in the Cave of Treasures.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"დღესა მეექუსესა ... მეშვიდესა","severity":"info","text":"The passage follows a six-day creation scheme (Friday to Sabbath), with Adam created on the sixth day and rest on the seventh, echoing the biblical Genesis account but with added apocryphal details.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"სამება წმიდა იორდანესა ზედა","severity":"info","text":"The reference to the Trinity being glorified upon the Jordan alludes to Christ's baptism, a common typology in early Christian literature linking creation to theophany.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"დაყუდენით: ყოველნო: ძალნო: ცისანო","severity":"caution","text":"The phrase 'Let all the powers of heaven be sealed' is ambiguous; it may refer to the sealing of the firmament or the cessation of angelic activity. The Georgian text does not clarify the object.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'whale' in Job is not specified; it may be Leviathan or a generic sea monster. The phrase 'Let all the powers of heaven be sealed' is unclear in its referent. The timing of the Trinity's revelation (before or after the incarnation) is left open."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ღ̃თისასა: ვითარ: განმარტა: ყოველსა: ქუეყანასა: და: გარდამატებულად: მისგან: შეკრიბნა: ყოველი: რომელნი: დაბადნა: ღ̃თნ: ნებსა: ქუეშე: თჳსსა: და: იხილეს: ანგელოზთა: რამეთუ: ღ̃თნ: აღიღო: ყოვლისაგან: ქუეყანისა: მცირე: მცირე: მიწა: და: ყოვლისაგან: ბუნებისა: წყლისა: მცირე: წყალი: ნაწუეთი: და: ყოვლისაგან: აერისა: სული: მბერავი: და: ბუნებისაგან: ცეცხლისა: სიტფო: მჴურვალე: რათა: იყოს: კაცი: აგებულ: ოთხთაგან: ბუნებათ: და: იხილეს: ანგელოზთა: ოთხი: ბუნება: ნებსა: შინა: ღ̃თისასა: სიცივე: და: სიცხე: ნოტია: და: ჴმელი: და: ამის: სახისა: ბუნებისაგან: დაბადა: უძლურებისაგან: ადამ: და: შეკრიბა: ყოვლით: კერძო: მიწისაგან: რათ: მოუდრიკოს: ბუნება: მიწასა: ადამს: და: ნაწუთი: ყოველთა: წყალთა: რათა: დაემორჩილოს: ყოველი: რაა: არს: წყალთა: შინა: და: ზღუათა: და: მდინარეთა: და: რათა: იყოს: მოდგამ: ანგელოზთა: საზრდელითა: დაბადა: ღ̃თნ: ადამ: ჴელითა: თჳსითა: წმიდათა: მსგავსად: ხატითა: თჳსითა: და: რაჟამს: ანგელოზთა: იხილეს: ხატი: ადამისი: დიდებულად: შეეშინდა: მისგან: ხილვითა: პირისა: მისისათა: რათა: ბრწყინვიდა: დიდებითა: ბრწყინვალებითა: დიდებისა: ღ̃თისათა: და: გამოვიდა: ვითარცა: მზის: წუერი: სიმართლე: და: სინათლე: თუალთაგან: მისთა: და: ვითარცა: ალი: ცეცხლისა: ზარი: და: ვითარცა: განერთხა: გულსა: ქუეყანისასა: დაიდგნა:","english":"He spread it over all the earth, and in addition gathered from it everything that God had created under his own will. And the angels saw that God took from all the earth a little earth, and from every nature of water a little water, a portion, and from all the air a moving breath, and from the nature of fire a warm heat, so that man might be built from the four natures. And the angels saw the four natures in the will of God: cold and heat, moisture and dryness. And from this kind of nature he created Adam from weakness, and gathered from every part of the earth so that the nature of the earth might bow to Adam, and a portion of all waters so that everything that is in the waters, seas, and rivers might submit, and so that he might be a model for the angels by means of nourishment. God created Adam with his own holy hands, in the likeness of his own image. And when the angels saw the image of Adam, they were greatly afraid of him because of the sight of his face, so that it shone with the glory and radiance of God’s glory. And righteousness and light came forth like the sun’s ray from his eyes, and like a flame of fire, a terror, and like a flash upon the heart of the earth, it stood.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ნებსა","severity":"info","text":"The Georgian term 'ნებსა' (will) here refers to God's sovereign will, a key concept in the creation narrative of Caverna Thesaurorum, emphasizing divine agency.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The four natures (earth, water, air, fire) reflect ancient Greek philosophical elements, adapted in Christian apocrypha to describe the composition of Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam created in God's image","severity":"info","text":"The creation of Adam in God's image echoes Genesis 1:26-27, a foundational text for Christian anthropology, here elaborated with angelic reaction.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows the sixth-day creation sequence, detailing Adam's formation from the four elements and the angels' fearful response to his divine likeness.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The motif of Adam's radiance frightening angels appears in other apocrypha, such as the Life of Adam and Eve, indicating a shared tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This Georgian version of Caverna Thesaurorum reflects the text's transmission in Eastern Christian monastic circles, where such cosmological details were valued.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text's phrase 'მოდგამ ანგელოზთა' (model for the angels) is ambiguous: it may mean Adam as a pattern for angelic veneration or as a prototype for human nourishment."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ფერჴნი: ადგილსა: მას: სადა: აღემართა: ჯუარი: მჴსნელისა: იესოს: ქრისტესი: და: ვითარცა: დაიდგმა: ფერჴნი: ადგილსა: მას: სადა: აღემართა: ჯუარი: ადამ: შეიმოსა: სამოსელი: სამეუფო: და: დაადგა: თავსა: გჳრგჳნი: მეფობისა: მაშინ: იქმნა: ადამ: მეფე: მღურდელ: წინას: წარმეტყუელად: მუნ: დაასვა: ღ̃თნ: საყდარსა: პატივითა: და: შემოკრიბნა: ყოველი: პირუტყუნი: და: წარმოდგეს: წინაშე: ადამისსა: და: უწოდა: ყოველი: სახელები: მათი: და: შეურდეს: ყოველნივე: მაშინ: ესმა: ანგელოზთა: ცით: გამო: საშინელი: სიტყა: ღ̃თისა: და: ჰქუა: მას: ჰოი: ადამ: აჰა: ესერა: გყავ: შენ: მეფე: მღუდელ: წინასწარ: მეტყუელ: და: მთავარ: და: უფალ: და: განმგებელ: და: ყოველნი: დაბადებულნი: დაგემორჩილნეს: შენ: რათ: ხოლო: მარტოსა: დაგემორჩილნეს: და: მიგცე: ჴელმწიფება: ყოვლისა: რომელი: დავბადე: და: რაჟამს: ესმა: ანგელოზთა: სიტყუა: ესე: ღ̃თისაგან: მოდრკეს: და: თაყუანისცეს: ღ̃თსა: და: მერმე: ადამს: ხატსა: ღ̃თისასა: ანგელოზთა: და: მთავარანგელოზთა: საყდართა: უფლებათა: და: მთავრობათა: და: ჴელმწიფებათა: სერაბინ: ქერაბინთა: და: დიდებულთა: წმიდათა: მაშინ: აღიყუანა: ღ̃თნ: სამოთხესა: და: კუალად: მუნვე: თაყუანისცეს: ანგელოზთა: წმიდათა: სერობინთა: და: აქებდეს: და: აკურთხევდეს: ქერობინნი: ღ̃თსა: და: ადიდებენ: დიდებითა: და: ვითარცა: შევიდა: ადამ:","english":"Feet: at the place where the cross of the Savior Jesus Christ was raised up, and as the feet were set in that place where the cross was raised up, Adam put on the royal garment and placed the crown of kingship upon his head. Then Adam became king, priest, and prophet before them. There God set him upon a throne with honor, and gathered all the animals, and they stood before Adam; and he called each of them by their names, and all of them submitted. Then the angels heard from heaven a terrible word of God, and He said to him: \"Ho, Adam, behold, now you have a king, a priest before, a prophet, and a prince, and a lord, and a ruler; and all creatures are subject to you, that they may obey only you; and I give you authority over everything that I have created.\" And when the angels heard this word from God, they bowed down and worshiped God, and then Adam, the image of God. The angels and archangels, the thrones, dominions, principalities, powers, seraphim, cherubim, and the glorious holy ones—then God brought him into Paradise, and again there the holy angels, seraphim, worshiped, and the cherubim praised and blessed God, and they glorified with glory. And as Adam entered...","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ფერჴნი: ადგილსა: მას: სადა: აღემართა: ჯუარი: მჴსნელისა: იესოს: ქრისტესი","severity":"info","text":"The passage links Adam’s feet to the site of Christ’s cross, a typological motif common in Georgian apocrypha, connecting Adam’s burial and Golgotha.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"მღურდელ","severity":"info","text":"The Georgian term 'mghurdeli' (priest) is used for Adam, a role not in Genesis but typical in Christian apocrypha, emphasizing Adam’s sacerdotal function.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"უწოდა: ყოველი: სახელები: მათი","severity":"info","text":"Adam naming the animals echoes Genesis 2:19-20, but here the animals submit to him, reflecting later exegetical traditions of Adam’s dominion.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მაშინ: იქმნა: ადამ: მეფე: მღურდელ: წინას: წარმეტყუელად","severity":"info","text":"The tripartite designation of Adam as king, priest, and prophet structures the narrative, mirroring later Christian royal and liturgical ideology.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"თაყუანისცეს: ანგელოზთა: ...: ადამს: ხატსა: ღ̃თისასა","severity":"info","text":"Angels worship Adam as the image of God, a motif that influenced Georgian iconography and theological debates on the veneration of images.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"საშინელი: სიტყა: ღ̃თისა","severity":"caution","text":"The phrase 'terrible word of God' may be a corruption or variant; the Georgian 'sashineli' (terrible) could also mean 'awesome' or 'fearful,' affecting interpretation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'terrible word of God' (საშინელი: სიტყა: ღ̃თისა) is ambiguous: it may denote awe-inspiring or fearful speech; the reading taken is 'terrible' to reflect the Georgian literal sense.","The sequence of angelic worship (first God, then Adam) may imply a hierarchy of veneration, but the text does not clarify whether this is proskynesis or latria."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"სამოთხესა: დაწუა: რათა: დაიძინა: და: გამოუღო: ღ̃თნ: წიბო: ერთი: ფერცხალი: გუერდისაგან: მარჯუენისა: და: დაბადა: ღ̃თნ: ევა: და: განიღუიძვა: ადამ: იხილა: და: განიხარა: და: იყუნეს: ერთობით: სამოთხესა: შემოსილნი: დიდებითა: ჟამსა: სამსა: დღისასა: რამეთუ: სამოთხე: არს: ზე: ჰააერთა: უმაღლესი: ყოველთა: მთათა: ოცდა: ათითა: ფარსახითა: და: გარე: მოსდგამს: ყოველსა: ქუეყანასა: ვითარცა: თქუა: წინასწარ: მეტყუელმან: დაასხა: ღ̃თნ: სამოთხე: ედემს: და: დაადგინა: ადამ: რომელი: დაბადა: და: ითარგმანების: ადამი: ეკლესია: წმიდა: და: ეკლესია: ითარგმანების: ებრაულად: სული: წმიდა: რამეთუ: ღ̃თნ: განფინა: სიმართლით: ყოველთა: ერთა: ზედა: და: ზერძულად: ითარგმანების: შესაკრებელი: წმიდა: რამეთუ: ღ̃თნ: უსწრო: მოწყალებითა: ვითარცა: თქუა: დავით: წინასწარ: მეტყუელმან: უფალო: შესვედრებოდა: ღ̃თსა: განთავისუფლებისათჳს: ერისა: და: თქუა: მოიჴსენე: ეკლესია: რომელ: მოიგე: სამკჳდრებელად: შენდა: მოწყალებითა: შენითა: რომელი: აღგჳთქ: ჩუენ: რამეთუ: შენ: ხარ: მზრდელი: ყოველთა: და: ერისა: შენისა: სიმართლით: ეკლესიისა: წმიდა: სამოთხესა: რომელ: არს: განსასუენებელი: სულიერი: და: ქუეყანად: ცხოველი: რომელი: აღუთქუა: წმიდათა: ადამის: გამო: ხოლო: ადამ: იყო: მრუდელ: მეფე: და: მთავარ: და: შეიყუანა: ღ̃თნ: სამოთხესა: რათა: მსახურებდეს:","english":"In paradise he lay down, so that he might sleep, and he drew out from God one rib from his right side, and God created Eve. And Adam awoke, saw her, and rejoiced, and they were together in paradise, clothed in glory, at the third hour of the day. For paradise is above the airs, higher than all mountains by twenty cubits, and it surrounds the whole earth, as the prophet said: God planted paradise in Eden and placed Adam, whom he created. And \"Adam\" is interpreted as \"holy church,\" and \"church\" is interpreted in Hebrew as \"holy spirit.\" For God distributed righteousness over all nations, and \"Zerdzulad\" is interpreted as \"holy assembly.\" For God hastened with mercy, as David the prophet said: \"Lord, he prayed to God for the liberation of the people, and said: Remember the church which you acquired as a dwelling for yourself by your mercy, which you promised us, for you are the nourisher of all and of your people by the righteousness of the holy church in paradise, which is the spiritual resting place and the living earth, which you promised to the saints for the sake of Adam.\" But Adam was a sinful king and prince, and God brought him into paradise so that he might serve.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Adam","severity":"info","text":"The text interprets 'Adam' as 'holy church' (ecclesia), a typological reading common in Christian exegesis, linking the first man to the community of the faithful.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Zerdzulad","severity":"info","text":"'Zerdzulad' is glossed as 'holy assembly' (synaxis), likely a Georgian transliteration of a Hebrew or Aramaic term, though its precise origin is unclear.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm citation","severity":"info","text":"The passage attributes a prayer to David the prophet, echoing Psalm 132 (LXX) themes of God's mercy and the church as a dwelling, though not a direct quotation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Paradise above the airs","severity":"info","text":"The description of paradise as higher than all mountains by twenty cubits and surrounding the earth reflects early Christian cosmological traditions, e.g., in the Apocalypse of Paul or the Cave of Treasures.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Narrative with exegetical digression","severity":"info","text":"The passage shifts from narrative (Adam and Eve in paradise) to allegorical interpretation (Adam as church, Zerdzulad as assembly), a common structural feature in the Cave of Treasures.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Textual coherence","severity":"caution","text":"The Georgian text's sequence is disjointed; the transition from Adam's sin to his placement in paradise for service is abrupt, possibly due to scribal condensation or corruption.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Zerdzulad' is of uncertain etymology; the text interprets it as 'holy assembly,' but its original language and meaning are ambiguous.","The relationship between Adam's sin and his being brought into paradise for service is unclear; the text may imply a redemptive purpose."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"მეცნიერებითა: ვითარცა: იგი: წამა: მოსე: წინასწარმეტყუელმან: ვითარმედ: იყო: საქმე: სიბრძნისთა: მღ̃რდელობისათა: და: მან: დაიცოს: მცნება: რომელი: მიეცა: მას: რათა: ამცნო: და: დაადგინა: ადამ: და: ევა: სამოთხესა: და: უჩუენა: სახე: ცხოვრებისა: და: ვითარცა: იხილა: ეშმაკმან: საბერკე: სახე: გამოსახვითა: შუა: ქუეყანასა: და: მისგან: იყო: ჯუარი: იგი: ქრისტესი: და: მცხოვრისა: და: ესე: არს: ხე: ცხოვრებისა: და: იხილნა: ეშმაკმან: რამეთუ: ადამ: და: ევა: იდიდებიან: სამოთხესა: განრისხნა: საიბოროტითა: თჳსითა: რამეთუ: შეშურდა: მათი: და: შევიდა: გუელისასა: აღიღო: ზე: ჰაერთა: გუელმან: და: მიიყუანა: ეშმაკი: სამოთხესა: რასათჳს: შევიდა: ეშმაკი: გუელითა: სამოთხესა: ამისთჳს: რამეთუ: უწყოდა: ხილვა: მისი: უშუერ: რად: სატუხელარს: უკუეთუ: იხილოს: იგი: ევა: ივლტოდის: მისგან: და: ემსგავსა: იგი: მფრინველსა: მას: რომელსა: ჰქვან: ზორაყი: რომელი: განსწავლიან: ბრძენთა: საზღუარსა: კაცისასა: რამეთუ: ესრეთ: ყჳან: მოიღიან: სარკე: და: წინა: მიუპყრიან: მფრინველსა: მას: და: ზრახავნ: კაცი: უკანა: კერძო: სარკესა: მას: და: ოდეს: ესმინ: მფრინველსა: მას: მიხედნის: ჴმასა: და: იხილის: სარკესა: მას: შინა: ხატი: თჳსი: რათა: ჰგავნ: მფრინველსა: განიხარის: ფრიად: და: გონებენ: ვითარმედ: მოყუასი: მისი: მოსრულარის: და: ზრახავს: და:","english":"with knowledge: as Moses the prophet wrote, that there was a work of the wisdom of the Creator, and he kept the commandment which was given to him, that he might announce it, and he placed Adam and Eve in paradise, and showed them the form of life. And when the devil saw the beautiful form depicted in the midst of the earth, and from it was that cross of Christ and the life-giving one, and this is the tree of life. And the devil saw that Adam and Eve were rejoicing in paradise; he was enraged with his own malice, for he envied them. And he entered into a serpent, took it up into the air, and the serpent brought the devil to paradise. Why did the devil enter into the serpent into paradise? For this reason: because he knew that his appearance was ugly; if Eve saw him, she would flee from him. And he likened himself to that bird which is called the hoopoe, which the wise teach at the boundary of man, for thus they do: they bring a mirror and hold it before that bird, and a man looks from behind the mirror, and when the bird hears the voice, it looks at the sound and sees in that mirror its own image, and because it resembles the bird, it rejoices greatly, and they think that its companion is coming, and it looks, and","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ზორაყი","severity":"info","text":"The Georgian term 'zorak'i' denotes the hoopoe bird, used here in a simile for the devil's deceptive strategy. The hoopoe's behavior with a mirror is a known topos in medieval bestiaries.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The devil's entry into the serpent and his use of a bird to deceive Eve draws on the 'Life of Adam and Eve' tradition, where the devil disguises himself to avoid frightening Eve. The hoopoe anecdote is a later elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოსე წინასწარმეტყუელმან","severity":"info","text":"The passage invokes Moses as the prophet who wrote of creation, referencing Genesis 2–3. The 'tree of life' and the cross typology echo Christian exegesis of the Eden narrative.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Adam and Eve in paradise, introducing the devil's envy and his deception via the serpent. The extended simile of the hoopoe and mirror is a digressive explanatory aside.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The hoopoe mirror story appears in Georgian apocryphal literature as a moral exemplum. It reflects familiarity with natural lore and the adaptation of non-biblical traditions into Christian didactic contexts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text is fragmentary at the end; the English draft breaks off mid-sentence. The exact conclusion of the hoopoe simile is uncertain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ისწავლის: სიტყუა: კაცობრივი: მფირნველმან: სიმშვიდითა: საზრახავი: ღონისა: ენისათა: და: ყოველი: ზრახვა: ეგრეთ: შევიდა: ეშამკი: გულისა: პირსა: და: ასწავა: ჟამი: თუალთა: და: ყურთა: და: პირის: პირ: ეზრახა: ევას: და: ტყჳლი: დაუჯერა: რათა: დაჴსნილარს: ბუნება: დედაკაცისა: და: დაიჯერებს: ყოველსა: სიტყუასა: ხოლო: რაჟამს: ესმა: ევას: გუელისაგან: მიზეზი: იგი: ხისა: მოსწყჳდა: ნაყოფი: ხესა: მას: ურჩებითა: და: ჭამა: და: იხილა: ბუნება: თჳსი: და: ვითარ: ცნა: სიშიშულე: თავისა: თჳსისა: წარვიდა: დაიმალა: ხესა: სხუასა: ქუეშე: დაიმალა: სარცხუენელი: იგი: თჳსი: ფურცლითა: ლეღვისათა: და: მოუწოდა: ადამს: და: ვითარცა: მოვიდა: მისსა: მისცა: მასცა: ხისა: მისგან: რომელი: მან: ჭამა: მისგან: ნაყოფი: და: ვითარცა: ჭამა: მისგან: ნაყოფი: ცნა: სიშიშულე: თჳსი: ამისს: შემდგომად: ექმნა: მათ: სამოსელი: წყევისა: და: შეიმოსა: მან: ესე: ტყავი: უძლური: რომელი: გარდათხმულარს: ჴორცთა: ამათ: მტკივანთა: ხოლო: რაჟამს: გამოასხნა: ღ̃თნ: სამოთხით: ურჩებისა: მისთჳს: მწუხარე: იყუნეს: ფრიად: მაშინ: უქადა: ღ̃თნ: ადამს: და: ჰქუა: ნუ: სწუხ: რათა: მე: უკმოგიყვანო: ადგილსავე: შენსა: იხილე: ვითარ: მიყუარ: ესე: შენ: რამეთუ: დავივიწყე: და: დავწყევე: ყოველი: ქუეყანა: შენწილ: და: შენ: არა: დაგწყივე: და: ჰქუა: უწესა: მას: სზრდელად: მიწა: და: ევა:","english":"He learned: the word: human: the deceiver: with calmness: the counsel: of strength: of tongues: and: every: thought: thus: entered: the serpent: of the heart: into the mouth: and: taught: the time: of the eyes: and: of the ears: and: face: to face: he counselled: Eve: and: the lie: she believed: so that: the fragile: nature: of woman: and: she believes: every: word: but: when: Eve heard: from the serpent: that cause: of the tree: she desired: the fruit: of that tree: with disobedience: and: ate: and: saw: her own: nature: and: how: she knew: the shame: of herself: she went: and hid: under: another: tree: she hid: that: shame: of hers: with a leaf: of a fig: and: called: Adam: and: when: he came: to her: she gave: to him also: of that tree: from which: she: had eaten: the fruit: and: when: he ate: of that: fruit: he knew: his own: shame: after: this: there was made: for them: a garment: of curse: and: he put on: that: skin: weak: which: is stretched: over: these: flesh: painful: but: when: the Lord God: cast them out: of paradise: because of his disobedience: they were: sorrowful: greatly: then: the Lord God: spoke: to Adam: and: said: do not: grieve: for: I: will bring you back: to your own: place: see: how: I love: you: for: I forgot: and: I cursed: all: the earth: for your sake: and: you: I did not curse: and: he said: he commanded: him: to till: the earth: and: Eve:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ეშამკი","severity":"info","text":"The Georgian term 'ეშამკი' (ešamḳi) is a loanword from Persian 'išq' (love, desire), but here it is used in the sense of 'serpent' or 'deceiver', reflecting the devil's role as the tempter in the Garden of Eden narrative.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ნაყოფი ხესა მას","severity":"info","text":"The passage echoes Genesis 3:6, where Eve eats the forbidden fruit and gives it to Adam. The Georgian text specifies 'fruit of that tree' and 'with disobedience', directly referencing the biblical account of the Fall.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The motif of the serpent entering through the mouth and teaching 'the time of the eyes and of the ears' is a non-biblical elaboration, common in apocryphal traditions, emphasizing sensory deception as a means of temptation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a narrative sequence: the serpent's deception of Eve, her eating the fruit, her shame and hiding, then Adam's participation. The structure mirrors the biblical Fall but expands with psychological details (e.g., shame, hiding under a fig tree).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The detail of Eve hiding her shame with a fig leaf is a common post-biblical tradition, found in early Christian and Jewish apocrypha, and here it is integrated into the Georgian version of the Caverna Thesaurorum.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'სიშიშულე თავისა თჳსისა' (shame of herself) could be interpreted as either physical nakedness or moral shame; the text supports both, but the subsequent hiding under a fig leaf suggests physical shame.","The term 'ტყავი უძლური' (weak skin) may refer to the 'garment of curse' or a literal animal skin; the context implies a metaphorical garment of mortality or sin."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"განამჴევლე: შენ: მსახურად: ამისთჳს: რამეთუ: შეურაცხყო: მცნება: ჩემი: განვედ: ამისთჳს: და: ნუ: სწუხ: შენთჳს: არამედ: ოდეს: განსრულდეს: ჟამი: იგი: რომელი: განვაწესე: შენზედა: ყოფისათჳს: შენისა: ქუეყანასა: მას: უცხოსა: და: დაწყეულსა: მოგივლინო: შენ: ძე: ჩემი: რომელი: გარდამოჴდეს: და: გიხსნეს: შენ: შევიდეს: წმიდასა: ქალწულსა: და: კაცობრივ: გამოვიეს: და: იქმნეს: კაც: და: მან: შეგიყუანოს: შენ: სამოთხეს: არამედ: ამცენ: ძეთა: შენთა: და: ჰქჳ: რათა: და: კრძალონ: გუამი: შენი: შემდგომად: სიკუდილისა: შენისა: და: შემურონ: იგი: მურითა: და: სტახსითა: და: გუნდრუკითა: და: დაგმარხონ: შენ: ქუაბსა: მას: შინა: დაგამკჳდრებ: შენ: დღეს: ვიდრე: მუნ: დღემდე: დღისითგან: რომლისაგან: განხუალ: ქუეყანისაგან: გარეშესა: რომელსა: ყოფად: ხარ: დღეთა: რომელთა: შევ: ძე: შენი: და: მან: აღიღოს: გუამი: შენი: მისთანა: წარიღოს: გუამი: შენი: ადგილსა: მას: რომელი: უჩუენო: ქუეყანისასა: რათა: მუნ: იყოს: ჴსნა: შენი: და: დაჴსნა: ნაშობთა: შენთა: და: გამოუცხადა: ღ̃თნ: ყოველივე: ყოფადი: რომელი: შეემთხუეოდა: და: ვითარცა: გამოვიდეს: ადამ: და: ევა: სამოთხით: და: დაეჴშა: კარი: და: დაიდგინა: ქერობინნი: რომელსა: აქუნდა: მახუილი: ელვარე: და: შტავიდა: ადამ: მთისა: მისგან: სამოთხისა: მწუხარებითა: დიდითა: და: პოვა: ქუაბი: მთის: თავსა: ქუე:","english":"I have made you a servant for this reason: because you dishonored my commandment. Depart for this reason, and do not grieve for yourself. But when the time which I appointed for you for your dwelling in that foreign and accursed land is completed, I will send you my son, who will descend and deliver you. He will enter into the holy virgin and be born human, and become man, and he will lead you into paradise. But instruct your children, and say that they should preserve your body after your death, and anoint it with myrrh, and with storax, and with frankincense, and bury you in that cave. I will establish you today until that day from the day on which you went out from the land outside where you are to dwell, in the days when your son comes, and he takes your body, and carries your body with him to that place which I have shown you of the land, so that there may be your salvation and the salvation of your offspring. And the Lord revealed everything that was to happen. And when Adam and Eve went out of paradise, the door was closed, and the cherubim were stationed, who had a flaming sword. And Adam descended from that mountain of paradise with great sorrow, and found a cave below the summit of the mountain.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"განამჴევლე: შენ: მსახურად","severity":"info","text":"The passage begins with God addressing Adam directly, shifting from the previous narrative of Eve's deception to a divine speech that outlines Adam's punishment and future redemption.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ძე: ჩემი","severity":"info","text":"The phrase 'my son' refers to Christ, consistent with the apocryphon's typological identification of the redeemer as the pre-incarnate Son of God.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ქერობინნი: მახუილი: ელვარე","severity":"info","text":"The cherubim with a flaming sword echo Genesis 3:24, where God places cherubim east of Eden to guard the way to the tree of life.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ქუაბი: მთის: თავსა: ქუე","severity":"info","text":"The cave below the mountain is a key motif in the Cave of Treasures tradition, identified as the place where Adam's body is preserved and later buried, anticipating the site of Golgotha.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"მურითა: სტახსითა: გუნდრუკითა","severity":"info","text":"The instruction to anoint Adam's body with myrrh, storax, and frankincense parallels later Christian burial practices and echoes the gifts of the Magi (Matthew 2:11).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"დაგამკჳდრებ: შენ: დღეს: ვიდრე: მუნ: დღემდე","severity":"info","text":"The promise of a fixed time for Adam's exile and eventual redemption reflects the apocryphon's eschatological framework, influential in later Georgian Christian literature on the history of salvation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text does not specify whether the 'son' is Christ or another figure, though context strongly supports Christological interpretation.","The phrase 'that foreign and accursed land' may refer to the earth outside Eden or specifically to the region of the cave; the text is ambiguous."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"და: შევიდეს: ადამ: და: ევა: და: დაიფარნეს: მუნ: შინა: და: იყუნეს: წუთ: ქალწულ: შეუხებელ: ურთიერას: და: ვითარცა: უნდა: ადამს: შესულა: ევასსა: გამოვიდა: და: შეკრიბა: გარემოს: სამოთხესა: ოქრო: გუნდრუკი: და: მური: და: შეიღო: მისთანა: ქუაბსა: მას: შინა: და: თქუა: რა: იყოს: ადგილი: იგი: სალოცველად: მის: და: ძეთა: მისთა: და: უწოდა: ქუაბი: საგანძური: და: გარდამოვიდეს: ადამ: და: ევა: მთისა: მისგან: წმიდისა: ქუაბსავე: მას: შინა: შევიდა: და: ადამ: და: ევასსა: და: მიუდგა: და: შვა: კაენ: და: და: მისი: ლიუდ: მარჩბივად: რაჟამს: აღიზარდნეს: კაენ: და: ძმა: მისი: აბელ: ჰქუა: ადამ: ევას: მიიყუანოს: აბელა: ლიუდა: რომელი: იშვა: კაენისთანა: ჰქუა: კაენ: დედასა: თჳსსა: მე: შევირთო: დაჲ: (!) ჩემი: და: აბელ: შეირთოს: დაჲ: (!) თჳსი: რამეთუ: ლიუდ: იყო: უშუენიერეს: კალმანისსა: ვითარცა: ესმა: სიტყუა: ესე: ადამს: შეწუხდა: ფრიად: და: თქუა: ჵი: ესე: სხუა: ყრჩება: არს: მცნებისა: და: შენ: შეიირთავაა: დაასა: შენსა: რომელი: იშვა: შენთანა: არამედ: აწ: შენ: მოიღე: ნაყოფთაგან: ქუეყანისათა: და: აბელ: ნაშობთაგან: საცხოვართასა: აღვედით: თავსა: მთისა: მის: წმიდასასა: და: შევწიროთ: შესაწირავ: თქუენთჳს: მუნ: დალოცეთ: წინაშე: ღ̃თისა: რათა: შეიკრიბენით: დაანი: თქუენნი: და: ვითარცა: აღვიდეს: ადამ: მღუდელი: პირველი: და: კაენ: და:","english":"And Adam and Eve entered and hid themselves within it, and they remained there, a pure, untouched virgin, without intercourse. And as Adam desired to approach Eve, he went out and gathered around the garden gold, frankincense, and myrrh, and brought them into that cave, and said, \"Let this place be for prayer for him and his children.\" And he called the cave \"Caverna Thesaurorum.\" And Adam and Eve descended from that holy mountain, and entered into that same cave. And Adam approached Eve, and she bore Cain and his sister Liud, twins. When Cain and his brother Abel grew up, Adam said to Eve, \"Let Abel take Liud, who was born with Cain.\" Cain said to his mother, \"I shall take my sister, and Abel shall take his sister, for Liud was more beautiful than Kalmanis.\" When Adam heard this word, he was greatly grieved and said, \"Woe! This is another transgression of the commandment, and you would take your sister who was born with you. But now: you bring from the fruits of the earth, and Abel from the offspring of the cattle; let us go up to the top of that holy mountain and offer a sacrifice for yourselves; there bless yourselves before God, so that your sisters may be joined to you.\" And as Adam went up, the first priest, and Cain and...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Caverna Thesaurorum","severity":"info","text":"The cave is named 'Caverna Thesaurorum' (Cave of Treasures), a title that recurs in the Syriac and Georgian traditions of this apocryphon, linking the cave to the treasure of gold, frankincense, and myrrh gathered by Adam.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gold, frankincense, and myrrh","severity":"info","text":"These three substances, gathered by Adam around the garden, prefigure the gifts of the Magi in Matthew 2:11, a typological connection common in Christian apocryphal literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Woe! This is another transgression of the commandment","severity":"info","text":"Adam's lament echoes the theme of incest prohibition found in Leviticus 18:9 and later Christian moral teaching, framing Cain's proposal as a violation of divine law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Adam went up, the first priest","severity":"info","text":"This passage introduces Adam as the first priest, a motif that structures the narrative as a series of priestly acts (offering, blessing) before the establishment of the Levitical priesthood.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Cain and his sister Liud, twins","severity":"info","text":"The naming of Liud as Cain's twin sister is unique to the Georgian Cave of Treasures tradition; in the Syriac version, Cain's sister is named Luluwa or similar, reflecting textual variation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Liud was more beautiful than Kalmanis","severity":"caution","text":"The name 'Kalmanis' is obscure and may be a scribal corruption or a variant of a name for Abel's intended wife; the Georgian text here is uncertain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Kalmanis' is unclear; it may be a corrupted proper name or a descriptive term.","The phrase 'pure, untouched virgin, without intercourse' is ambiguous: it may refer to Eve's state before the fall or to the cave itself as a symbol of purity."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"აბელი: თავსა: მთისა: მის: წმიდისასა: და: შევიდა: ეშმაკი: გულსა: კაენისსა: რათა: მოკლას: აბელი: ლიუდისთჳს: დისა: თჳსისა: ამისთჳს: არა: შეიწირა: ღ̃თმ: შესაწირავი: თჳსი: არცა: მიხედნა: ყოვლადვე: ხოლო: აბელისი: შეიწირა: ღ̃თნ: ამისთჳს: რამეთუ: არა: ზაკუა: იყო: გულსა: მისსა: და: შესძინა: კაენ: მწუხარება: და: შური: და: შთავიდეს: ველის: პირად: მაშინ: აღდგა: კაენ: აბელის: მოკულვად: და: მოკლა: რათა: იგი: განტუინოს: ქჳთა: და: მუნ: თქუესვე: მოიღო: წყევა: და: შიშითა: ზრწოდა: ყოველთა: დღეთა: ცხორებისა: მისისათა: მაშინ: წარავლინა: და: ღ̃თნ: უცხოსა: ქუეყანასა: ნუდას: ფარულსა: და: წარიყუანა: დაჲ: (!) თჳსი: ლუდი: მისთანა: და: იყუნეს: მუნ: ხოლო: ადამ: და: ევა: მწუხარებითა: ოგლოვდეს: აბელ: მართლისათჳს: ასსა: წელსა: და: შევიდა: ადამ: ევასსა: და: შვა: სეით: ხილვითა: შეუნიერი: მკჳრცხლი: და: კაცი: ძლიერი: ხილვითა: გმირი: და: ჰგუანდა: მამასა: თჳსსა: ადამს: სრულებით: და: ესე: იყო: მამა: გმირთა: უწინარეს: წყალთა: რღუნისა: და: შეირთო: სეით: კალმანა: დაჲ: (!) აბელისი: და: შვა: ენონ: და: ენონ: შვა: კაინან: და: კაინან: შვა: მალელაელ: ესენი: იყინეს: თავ: მამათა: რომელნი: იშვნეს: ადამის: დღეთა: სიცოცხლისათა: ამისსა: შემდგომად: ცხოვნდა: ადამ: ცხრა: ას: ოცდა: ათსა: წელსა: და: ცხორებასა: მალელელისსა: მოჰჴდა:","english":"Abel on the summit of that holy mountain, and the devil entered into the heart of Cain to kill Abel because of his sister Ludi. For this reason, the Lord did not accept his offering, nor did he look upon it at all. But Abel's offering the Lord accepted, because there was no guile in his heart. And Cain was filled with sorrow and envy, and they went down to the face of the plain. Then Cain rose up to kill Abel, and he killed him, so that he might take away his sister. And there, it is said, he brought a curse, and with fear he trembled all the days of his life. Then the Lord sent him to a foreign land, to the hidden land of Nudas, and he took his sister Ludi with him, and they dwelt there. But Adam and Eve, with sorrow, mourned for righteous Abel for a hundred years. And Adam went in to Eve, and she bore Seth, who was beautiful in appearance, a comely and strong man, heroic in appearance, and he was like his father Adam in perfection. And he was the father of the heroes before the flood of waters. And Seth took Kalmana, the sister of Abel, and she bore Enosh. And Enosh bore Kenan. And Kenan bore Mahalalel. These were the heads of the fathers who were born in the days of Adam's life. After this, Adam lived nine hundred and thirty years, and he died in the lifetime of Mahalalel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"აბელი: თავსა: მთისა: მის: წმიდისასა","severity":"info","text":"The Georgian opens with Abel on the summit of the holy mountain, a detail not present in the previous passage's English draft, which ended with Adam and Eve in the cave.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ლიუდისთჳს: დისა: თჳსისა","severity":"info","text":"The sister is named Ludi (ლიუდი), corresponding to the English draft's 'Ludi'. The Georgian also later refers to 'Kalmana' as Abel's sister, indicating a variant tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოკლა: რათა: იგი: განტუინოს: ქჳთა","severity":"info","text":"Cain kills Abel to take his sister, echoing Genesis 4:8 but with the added motive of seizing Ludi, a detail absent from the biblical account.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ნუდას: ფარულსა","severity":"info","text":"The 'hidden land of Nudas' is a geographical name not found in canonical scripture; it appears in apocryphal traditions as a place of exile for Cain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ასსა: წელსა","severity":"info","text":"Adam and Eve mourn Abel for a hundred years, a detail not in Genesis, which only notes Adam's age at Seth's birth (130 years, Gen 5:3).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"სეით: კალმანა: დაჲ: (!) აბელისი","severity":"caution","text":"The Georgian text has a scribal note '(!)' after 'Kalmana', indicating uncertainty or a variant reading. Seth marries Kalmana, Abel's sister, a tradition not found in standard biblical genealogies.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between Ludi and Kalmana is unclear: Ludi is Cain's sister, Kalmana is Abel's sister, but both may refer to the same figure or to different women in the tradition.","The phrase 'დაჲ: (!) აბელისი' (sister of Abel) with the scribal mark suggests textual corruption or a gloss; the intended reading may be 'daughter' or another kinship term."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"სიკუდილი: ადამისი: და: შემოკრიბნა: სეით: ძემან: მისმან: ენონ: და: კაინან: და: მალელაელ: რათა: იკურთხნენ: მისგან: მაშინ: ულოცა: მათ: და: ჰქუა: ძესა: თჳსსა: სეითს: ისმინე: დღეს: მცნება: ჩემი: შვილო: სეით: რომელსა: გამცნებ: შენ: აწ: და: შენ: ამცენ: ენონს: და: ენონ: ამცნოს: კაინანს: და: კაინან: ამცნოს: მალელეელს: და: იყოს: მცნება: ესე: თქუენი: ჩემი: ყოველთა: ნაშობთა: თქუენთა: ოდეს: მე: მოვკუდე: შემურეთ: გუამი: ჩემი: მურითა: და: შტახსითა: და: გუნდრუკითა: და: დამდეგით: მე: ქუაბსა: მას: საგანძურსა: მრჩობლსა: რათა: იყოს: სალოცველ: ყოველთა: ნაშობთა: თქუენთა: ვიდრე: იყოს: ჟამადმდე: აზნაურობა: მსაჯულობა: და: ბრჭობა: გარემოს: სამოთხესა: და: მათ: აღიღონ: გუამი: ჩემი: და: წარიღონ: მათთანა: სადაცა: უჩუენოს: ღ̃თნ: მუნ: დადვან: გულსა: ქუეყანისასა: რამეთუ: მუნ: არს: გამოხსნა: ჩემი: და: ყოველთა: შვილთა: ჩემთა: შიშითა: ღ̃თისათა: და: შეკრძალენ: თავნი: თქუენნი: შვილთაგან: კაენისთა: ძმის: მკულელისათა: და: უწყენითმცა: ჟამნი: დღისანი: და: ღამისანი: და: ვითარცა: ესმა: სიტყუა: ესე: ყოველთა: ერთობით: ადიდებდეს: ღ̃თსა: და: რაჟამს: იყოს: ჟამი: ჯერარს: ვედრება: ღ̃თისა: რამეთუ: ღ̃თნ: დამბადა: მე: მასწავა: ყოვლითურთ: ვითარმედ: ადიდებდენ: მას: ცხოველნი: რომელნი: არიან: ქუეყანასა: ზედა: და: მფირნველნი: რომელნი:","english":"The death of Adam. And Seth, his son, gathered Enoch, and Cainan, and Mahalalel, so that they might be blessed by him. Then he blessed them and said to his son Seth: \"Hear today my commandment, my son Seth, which I command you now. And you command Enoch, and Enoch command Cainan, and Cainan command Mahalalel. And let this commandment be yours and that of all your descendants. When I die, anoint my body with myrrh and cassia and storax, and lay me in that cave, the treasure cave of the venerable one, that it may be a place of prayer for all your descendants until the time when the nobility, the judgeship, and the sorcery around Paradise shall come to an end. And they shall take my body and carry it with them to wherever God shows them; there they shall place it in the navel of the earth, for there is my redemption and that of all my children. With the fear of God, guard yourselves from the children of Cain, the fratricide. And know the hours of the day and of the night.\" And when all heard this word, they together praised God. And when the time of the appointed hour of prayer to God came, for God created me and taught me everything, that the animals which are upon the earth and the birds which are...","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"სიკუდილი: ადამისი","severity":"info","text":"The opening phrase 'The death of Adam' functions as a narrative heading, marking a new episode in the apocryphon's account of Adam's final days and his testament to Seth.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ქუაბსა: მას: საგანძურსა: მრჩობლსა","severity":"info","text":"The phrase 'that cave, the treasure cave of the venerable one' (Caverna Thesaurorum) is the work's titular location, here identified as Adam's intended burial place and a site of prayer for his descendants.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"მურითა: და: შტახსითა: და: გუნდრუკითა","severity":"info","text":"The spices myrrh, cassia, and storax (or galbanum) are traditional embalming materials in Near Eastern and Christian funerary practice, reflecting the work's interest in preserving Adam's body for later translation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"გულსა: ქუეყანისასა","severity":"info","text":"The 'navel of the earth' (gulsa k'ueq'anisasa) as the place of Adam's redemption echoes a widespread tradition (e.g., Golgotha as the center of the world) found in other Christian apocrypha and patristic sources.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"შიშითა: ღ̃თისათა","severity":"info","text":"The warning to guard against the children of Cain, the fratricide, reflects the work's reception in Georgian monastic circles, where Cain's lineage was often allegorized as evil or heretical forces.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"აზნაურობა: მსაჯულობა: და: ბრჭობა","severity":"caution","text":"The phrase 'nobility, judgeship, and sorcery around Paradise' is obscure; the Georgian terms may be corrupt or reflect a lost eschatological schema. The reading 'sorcery' (brč'oba) is uncertain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the venerable one' (mrt'oblisa) in 'treasure cave of the venerable one' is ambiguous: it may refer to Adam himself, to a saint, or to a divine attribute.","The phrase 'nobility, judgeship, and sorcery around Paradise' is textually uncertain; the intended meaning may involve a period of worldly rule or corruption before the end times."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"არიან: და: მფრინველნი: ჰაერთა: თანა: არიან: დამასწავლნა: ჟამნი: დღისა: და: ღამისანი: და: მასწავა: დიდება: ღ̃თისა: ყოველთა: ერთა: ანგელოზთასა: ჟამნი: დღისანი: უღირს: რათ: ადიდებდენ: ღ̃თსა: შვილნი: ჩემნი: ყოველნი: შევრდომით: ევედრებოდიან: და: მოელოდენ: წყალობასა: ღ̃თისაგან: და: დამბადებულისაგან: ცისა: და: ქუეყანისა: და: ჟამსა: მეორესა: ანგელოზნი: ადიდებენ: და: ილოცვენ: და: აქებენ: ღ̃თსა: და: ჟამსა: მესამესა: უგალობენ: დიდებითა: მფრინველნი: ყოველნი: და: ჟამსა: მეოთხესა: ლოცვა: არს: ყოველთა: სულთა: და: ჟამსა: მეხუთესა: ადიდებენ: ყოველნი: ცხოველნი: და: იძრის̃ნი: და: ჟამსა: მეექუსესა: ადიდებენ: ქერობინნი: და: თაყუანის: ცემენ: და: ევედრებიან: ღ̃თსა: და: ჟამსა: მეშვიდესა: შევალს: ყოველი: ლოცუა: წინაშე: ღ̃თისა: და: მერვესა: ადიდებენ: მფრინველნი: ცათანი: და: მძრომელნი: მიწისანი: ჟამსა: მეცხრესა: ლოცვა: გამოეცხადნების: ანგელოზთა: ღ̃თისათა: რომელნი: დგანან: ძრწოლით: წინაშე: საყდართა: ღ̃თისათა: და: ადიდებენ: დიდებითა: მათითა: და: ჟამსა: მეათესა: ლოცვა: ყოველთა: წყალთა: არს: რამეთუ: მათ: შინა: გარდამოვალს: სული: წმიდა: ზეცით: და: ბრიალებს: ყოველთა: წყალთა: ზედა: და: განსდევნის: ყოველსა: მავნებელსა: კაცთასა: და: ჟამსა: მეათერთმეტესა: განსრულება: სიხარულითა: ყოველთა: მართალთა: და: ჟამსა:","english":"...and the birds of the air together. He taught me the hours of the day and of the night, and he taught me the glory of God of all the orders of angels. The hours of the day are unworthy that they should glorify God. My children, all of you, with devotion pray and await mercy from God and from the Creator of heaven and earth. And at the second hour the angels glorify and pray and praise God. And at the third hour all the birds sing with glory. And at the fourth hour there is prayer of all souls. And at the fifth hour all the beasts and reptiles glorify. And at the sixth hour the cherubim glorify and bow down and pray to God. And at the seventh hour all prayer enters before God. And at the eighth hour the birds of the heavens and the creeping things of the earth glorify. At the ninth hour there is prayer of the manifestation of the angels of God who stand trembling before the thrones of God and glorify with their glory. And at the tenth hour there is prayer of all the waters, for in them the Holy Spirit descends from heaven and shines upon all the waters and drives away every harmful thing from men. And at the eleventh hour there is completion with joy of all the righteous. And at the...","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"the hours of the day","severity":"info","text":"This passage enumerates eleven hours of the day, each assigned to a different category of creation (angels, birds, souls, beasts, etc.) in a liturgical cycle. The scheme is incomplete, breaking off at the eleventh hour.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"hours of the day","severity":"info","text":"The division of day and night into twelve hours each was common in late antique and medieval Christian monasticism, but the assignment of specific hours to different orders of creation is distinctive to this apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"mfrinvvelni","severity":"info","text":"Georgian mfrinvvelni (მფრინველნი) means 'birds' or 'flying creatures', here contrasted with 'creeping things' (mǯromelni) at the eighth hour.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Holy Spirit descends from heaven and shines upon all the waters","severity":"info","text":"The descent of the Holy Spirit upon waters echoes the baptism of Jesus (Matthew 3:16) and the creation narrative (Genesis 1:2), but here it is a daily liturgical event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the eleventh hour","severity":"caution","text":"The text breaks off at the eleventh hour; the twelfth hour is missing. The Georgian manuscript may be defective or the original Coptic source incomplete.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text may reflect a Coptic Vorlage with a different hour scheme; the exact number of hours and their assignments are not fully preserved."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"მეათორმეტესა: ღაღადება: ძეთა: კაცთა: შეწყნარებულარს: და: მითუალულ: წინაშე: ღ̃თისა: ჰოი: შვილო: დაიმარხენ: მცნებანი: ესე: ჩემნი: ჟამნი: ღამისანი: პირველსა: ჟამსა: ღამისასა: მოდრკებიან: ძრწოლით: ეშმაკნი: მონებად: ღ̃თისა: და: ვერ: შემძლებელ: არიან: ვნებად: და: განყუნად: ძეთა: კაცთა: ვერცაღა: შეაშინებენ: ყოველნივე: ვიდრე: არა: განყუნად: ძეთა: კაცთა: ვერცაღა: შეაშინებენ: ყოველნივე: ვიდრე: არა: განდგენ: მონებისაგან: ღ̃თისა: და: ჟამსა: მეორესა: ადიდებენ: ყოველნი: ცხოველნი: რომელნი: არიან: წყალთა: შინი: და: სიღრმეთა: იძრვისნი: და: მესამესა: მონება: არს: ქუეშე: დიდებითა: ცხოველისა: რომელი: არს: ყოველთა: ვარსკულავთასა: რომელსა: ვერ: შემძლებელ: არს: ყოველი: კაცი: სიტყუად: მას: ჟამსა: ვერცა: გამოკულევს: ვერარა: არს: და: ჟამსა: მეოთხესა: გამოცხადება: ქერაბინ: სერაბინთა: არს: ძეთა: იგი: მესმოდა: სიტყუა: და: ვხედევდი: რაჟამს: იწყოს: უწინარეს: სამოთხესა: ცოდვისა: ვითარ: გარდავჴედით: და: გვაკლდა: ჴმა: იგი: არღარა: ვიხილეთ: კუალად: რომელსა: იგი: ვხედევდით: ოდეს: და: იდრიკიან: სერაბინთა: ფერჴნი: მათნი: და: ჟამს: მეხუთესა: ადიდებენ: წყალნი: რომელნი: არიან: ზეცათა: ვითარმედ: იგი: მესმოდა: ჴმა: ყოველთა: ანგელოზთა: ვითარმედ: იგი: ზარს: ცემდეს: და: ჴმობდეს: შემდგომად: ნავნნი: და: ურმის: თუალნი: რომელნი:","english":"The twelfth hour: a cry: \"O sons of men, received and blessed before God! Hail, child! Keep these commandments of mine.\" The hours of the night: at the first hour of the night, the demons tremble with fear as servants of God, and they are not able to harm or destroy the sons of men, nor can they frighten any, until they are separated from the service of God. And at the second hour, all the creatures that are in the waters and in the depths raise a din. And at the third hour, there is service beneath the glory of the creature which is above all the stars, which no man is able to speak of; at that hour, nothing can be concealed, for nothing exists. And at the fourth hour, there is a revelation of the cherubim and seraphim to the sons. I heard that word and I saw when it began before Paradise of sin, how we fell and we lacked that voice; we no longer saw that which we had seen when the seraphim moved their feet. And at the fifth hour, the waters that are in the heavens raise a din, for I heard the voice of all the angels, for they struck a sound and resounded after the ships and the wheels of the chariot which...","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"მეათორმეტესა: ღაღადება","severity":"info","text":"The passage opens with 'the twelfth hour: a cry', marking a structural shift from the previous passage's second hour to a new temporal unit. This suggests the narrative is organized around a sequence of canonical hours.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ძეთა: კაცთა","severity":"info","text":"The phrase 'sons of men' (ძეთა: კაცთა) is a standard biblical idiom for humanity, used here in an apostrophic address. It echoes Old Testament usage (e.g., Daniel 8:17) and is common in apocryphal angelological texts.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ჟამნი: ღამისანი","severity":"info","text":"The division of night into hours (here first through fifth) reflects a liturgical or monastic horarium, common in early Christian ascetic literature. The Cave of Treasures tradition often adapts such schemas to narrate cosmic angelic worship.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"სერაბინთა: ფერჴნი","severity":"info","text":"The detail of seraphim moving their feet (სერაბინთა: ფერჴნი) recalls the vision of Isaiah 6:2, where seraphim stand above the throne. The motion here may symbolize the transition from prelapsarian to postlapsarian perception of divine glory.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ვერცაღა: შეაშინებენ: ყოველნივე: ვიდრე: არა: განდგენ: მონებისაგან: ღ̃თისა","severity":"caution","text":"The Georgian text repeats a clause about demons not frightening the sons of men until they separate from God's service. This may be a scribal dittography or a deliberate emphasis; the English draft condenses it, but the repetition is notable.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ქერაბინ: სერაბინთა","severity":"info","text":"The pairing of cherubim and seraphim (ქერაბინ: სერაბინთა) is a standard biblical angelic hierarchy (cf. Isaiah 6:2, Ezekiel 1). The 'revelation' at the fourth hour aligns with apocalyptic traditions of angelic liturgy.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'before Paradise of sin' (უწინარეს: სამოთხესა: ცოდვისა) is ambiguous: it may refer to a time before the Fall, or to a location anterior to the Paradise associated with sin. The reading taken is temporal (before the Fall).","The 'ships and wheels of the chariot' (ნავნნი: და: ურმის: თუალნი) at the fifth hour are unclear; they may be celestial vehicles or visionary symbols, but the text breaks off before clarification."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ვლენან: ზე: წყალთა: და: ღაღადებით: ადიდებენ: და: ჟამსა: მეექუსესა: ადიდებენ: ყოველთა: დღეთა: წინაშე: და: არს: შიში: და: ზარი: და: ჟამსა: მეშვიდესა: მოწმება: არს: ძალისა: და: ქუეყანისა: და: ადიდებენ: ოდეს: იგი: დაყუდენ: ყოველნი: წყალნი: რომელსა: უაღრეს: მღურდელსა: რათა: მოიღოს: წყალი: და: შაზაოს: ზეთი: კურთხეული: და: სცხოს: სნეულსა: რომელსა: არა: დაეძინებოდის: ვნებისაგან: და: განიკურნოს: და: ჟამსა: მერვესა: გამოვლენ: მწუანე: ქუეყანისაგან: და: ჟამსა: მეცხრესა: ადიდებენ: ანგელოზნი: და: მიითუალვენ: ლოცუასა: რომელნი: შურებიან: ღ̃თისათჳს: და: ჟამსა: მეათესა: განეხმიან: კარნი: ცათანი: და: ყოველმან: რომელმან: ილოცოს: ღ̃თისა: მიმართ: შვილმან: მორწმუნემან: მიანიჭებს: ღ̃თი: მისაგებელსა: უკუეთუ: იხილოს: გულითა: წმიდითა: უკეთუ: კულა: უგულოდ: ილოცვიდეს: არა: შეიწირავს: ღ̃თი: არცა: შეიწყნარებს: ლოცვასა: მათსა: რამეთუ: მას: ჟამსა: გარდამოვალს: მადლი: და: ნიჭი: ღთისაგან: და: უგულობენ: სერაბინნი: მფრინველნი: ღაღადებითა: აუარებენ: და: აქებენ: ჟამსა: მეათერთმეტესა: უღირს: მღურდელსა: რათა: უკუმიონ: საკუმეველი: და: თაყუანის: ცემდენ: ღ̃თსა: რამეთუ: არს: წმიდათა: შინა: დუმილი: დიდი: ყოველთა: მყოფთა: შინა: ცათა: და: ჟამსა: მეთორმეტესა: გარდამოვალს: მადლი: ქუეყანასა: ზედა: აღმოსავალით: და: განანათლებს:","english":"They flow: upon: the waters: and: with a cry: they glorify: and: at the sixth hour: they glorify: all: the days: before: and: there is: fear: and: trembling: and: at the seventh hour: testimony: is: of power: and: of the earth: and: they glorify: when: they: are shut up: all: the waters: which: beyond: the priest: so that: he may bring: water: and: oil: blessed: of Shazao: and: anoint: the sick: who: would not fall asleep: from affliction: and: be healed: and: at the eighth hour: come forth: the green: from the earth: and: at the ninth hour: glorify: the angels: and: they hasten: to prayer: those who: are jealous: for God: and: at the tenth hour: the doors: of the heavens: open: and: every: one who: prays: to God: a child: faithful: God grants: a reward: if: he sees: with a pure heart: but if: vainly: heartlessly: he prays: God: does not accept: nor: does he receive: their prayer: for: at that: hour: grace: and: gift: come down: from God: and: the seraphim: become heartless: the birds: with a cry: they surround: and: praise: at the eleventh hour: the priest: is unworthy: so that: they may burn: incense: and: worship: God: for: there is: among the saints: a great silence: of all: those dwelling: in the heavens: and: at the twelfth hour: grace: comes down: upon the earth: from the east: and: illuminates:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"შაზაოს","severity":"info","text":"The term 'Shazao' (შაზაოს) is obscure; it may refer to a specific oil or a place name, possibly a corruption or variant of a known term in Georgian apocryphal tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მღურდელსა","severity":"info","text":"The priest (მღურდელსა) is instructed to use blessed oil and water for healing, reflecting early Christian liturgical practices of anointing the sick, common in apocryphal and hagiographic texts.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ჟამსა","severity":"info","text":"The passage follows a strict hourly sequence from the sixth to the twelfth hour, each with specific actions (glorification, prayer, opening of heavens), mirroring the structure of the Coptic Horologion.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სერაბინნი","severity":"info","text":"The seraphim (სერაბინნი) are mentioned as birds (მფრინველნი) that cry out and praise, echoing Isaiah 6:2-3 where seraphim are described as fiery beings surrounding God's throne, though here they are avian.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"უგულობენ","severity":"caution","text":"The phrase 'the seraphim become heartless' (უგულობენ) is ambiguous; it may be a textual corruption or a unique theological concept, as seraphim are typically depicted as fervent, not heartless.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Shazao' (შაზაოს) is unclear; it may be a proper name or a corruption.","The phrase 'the seraphim become heartless' (უგულობენ) is ambiguous and may reflect a textual error or a distinct tradition.","The exact relationship between the hourly sequence and the Coptic original is uncertain due to possible Georgian redaction."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"კიდეთა: სოფლისათა: ბრწყინვალედ: ჰოი: შვილო: ჩემო: სეით: ისმინე: ჩემნი: სიტყუანი: და: გულს: ჴმა: ყავდ: რომელსა: ესე: გასწავებ: რამეთუ: მოვალს: ქუეყანად: რომელი: იგი: მიქადა: სამოთხესა: და: მრქუა: მე: ვითარმედ: უკანასკნელთა: ჟამთა: მოვავლნო: ძე: ჩემი: პირველ: საუკუნეთ: რომელი: იშვეს: ქალწულისაგან: პრმშოსა: რომელსა: ერქუას: მარიამ: და: იყოს: კაცთა: თანა: და: აღიზარდოს: შვილთა: მათთანა: ჩჩუილთა: მას: ჟ̃მსა: იყოს: საკჳრველი: დიდი: ღელვათა: ზედა: ზღვისათა: ვიდოდის: ვითარცა: ჴმელსა: ქუეყანასა: შერისხნეს: ქართა: და: დაყუდნენ: და: ასცხრენ: ღელვანი: მოუჴდენ: ბრმანი: ხედვიდენ: ყრუთა: ესმოდის: უტყუნი: იტყოდიან: და: მეძავნი: შეურდებოდიან: სინანულითა: და: ურჩნი: მოიქცენ: მორჩილებად: და: შეცთომილნი: მოიძივნ̃ენ: და: ეშმაკნი: განასხნენ: და: ესრეთ: ნუგეშინის: მცა: მე: ღ̃თნ: ოდეს: გამომიყუანა: მე: სამოთხით: მრქუა: ჰოი: ადამ: ნუ: გეშინინ: გინდა: ღ̃თობა: ხოლო: მე: ღ̃თნ: გყო: შენ: ღმერთ: არამედ: არა: ამას: ჟამსა: არამედ: შემდგომად: ჟამთა: აწ: სამოთხით: გამჴადე: შენ: საქმედ: ქუეყანისა: სავსესა: ეკლითა: და: კუროს: თავთა: და: შეგიდრიკე: ზურგი: შენი: და: გუამი: შენი: შრომად: მივეც: და: ძრწოდიან: ჴელნი: შენნი: სიბერისაგან: და: უკუნასკნელთა: ჟამთა: სიკუდილსა: მიგცე: შენ: და: შემდგომად: ხუთისა: დღ̃ისა: დღეთა:","english":"of the villages: brightly: O: my: son: Seth: hear: my: words: and: in your heart: keep: that: which: I teach: you: for: I am coming: to earth: that: which: Michael: in paradise: and: he said: to me: that: in the last: times: I will send: my: son: before: the ages: who: was born: from a virgin: of the tribe: who: is called: Mary: and: he will be: with: men: and: will grow up: with: their: children: at that: time: there will be: a great: wonder: upon the waves: of the sea: he will walk: as: on dry: land: the winds: will be rebuked: and: will be shut up: and: the waves: will cease: the blind: will see: the deaf: will hear: the mute: will speak: and: harlots: will repent: with: repentance: and: the disobedient: will turn: to obedience: and: the erring: will be enlightened: and: demons: will be dispersed: and: thus: comforted: me: God: when: he brought me out: of paradise: he said: O: Adam: do not: fear: you desire: divinity: but: I: God: made: you: not: God: but: not: at this: time: but: after: times: now: I have brought you out: of paradise: for the work: of the earth: full: of thorns: and: cypress: heads: and: I have bent: your: back: and: your: body: I have given: to labor: and: your: hands: tremble: from: old age: and: in the last: times: I will give you: death: and: after: five: days: of days:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"სეით","severity":"info","text":"The Georgian 'სეით' (Seth) identifies the addressee as Seth, son of Adam, a key figure in the Adamic tradition of the Cave of Treasures.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მიქადა","severity":"info","text":"The reference to Michael in paradise echoes the role of the archangel in apocryphal Adam literature, though not a direct biblical citation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"პრმშოსა","severity":"info","text":"The term 'tribe' (პრმშოსა) for Mary's lineage reflects the Georgian tradition of emphasizing her Davidic descent, common in apocryphal texts.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ნუგეშინის","severity":"info","text":"The passage shifts from Seth's instruction to Adam's consolation by God, marking a narrative transition from prophecy to theodicy.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ღ̃თნ","severity":"info","text":"The nomina sacra abbreviation 'ღ̃თნ' (for 'God') is typical of Georgian liturgical manuscripts, indicating the text's use in a religious setting.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ხუთისა: დღ̃ისა: დღეთა","severity":"caution","text":"The phrase 'after five days of days' is ambiguous; it may refer to a symbolic period or a textual corruption, as the expected eschatological timeline is unclear.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my son' in the prophecy is ambiguous: it could refer to Seth or to Christ, though the context of virgin birth suggests Christ.","The phrase 'five days of days' is unclear; it may be a scribal error or a symbolic reference to a period of time."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"ჩემთასა: დაგიფარო: შენ: მოწყალებითა: ჩემითა: და: სახლსა: შენსა: ჰყოფდა: განუშორებელად: შენთჳს: ძე: ჩემი: გამოჴსნად: მოვიდეს: შენდა: ამას: ქუეყანასა: შენთჳს: ძე: ჩემი: გამოჴსნად: მოვიდეს: შენდა: ამას: ქუეყამასა: შენთჳს: ადამ: თავი: მოიდრიკოს: ნათლისღებად: შენთჳს: ადამ: ორმეოც: დღე: იმარხოს: შენთჳს: ადამ: გინება: ურიათაგან: გინება: ესმოდის: შოლტითა: სცენ: და: მისცენ: წარმართთა: კიცხევად: შენთჳს: განერთხას: ძელსა: ზედა: და: ნებნი: დაემსჭუალნენ: შორის: ორთა: ავაზაკთა: შენთჳს: ძმარი: და: ნავღველი: ასვან: და: გუერდსა: უგმირონ: ლახურითა: ესე: ყოველი: შეიწყნაროს: ჴორცითა: რომელნი: შეიმოსნეს: ქალწულისაგან: და: მზე: დაბნელდეს: და: კლდენი: განსქდენ: და: შეზრწუნდენ: უდაბნონი: და: იმღერდენ: და: იძროდიან: ქუეყანა: და: ცანი: და: შეირყივნენ: და: ქუხილი: იყოს: შენთჳს: ადამ: ცანი: განახლდენ: და: საფლავნი: აღეხუნენ: და: ყოველი: ქუეყანა: ახალი: დაიბადოს: და: ძე: მჴსნელი: სოფლისა: და: ეფლად: ჴორცითა: რომელი: მიიღოს: შენგან: და: აღვიდეს: ზ̃ცად: სოფლისაგან: ზეცად: ჴორცითა: და: დაჯდეს: მარჯუენით: ღ̃თისა: მაშინ: იქმნე: შენ: ღ̃თი: ვითარცა: გიქადა: გუელმან: სამოთხესა: შინა: და: შენ: წადიერ: იყავ: შვილო: სეით: და: დაიმარხე: მცნება: ჩემი: ესრეთ: რომელ: მამცნო: ღ̃თნ: ჩემმან: რამეთუ: არა: ეგების: თუმცა: არა:","english":"with my mercy I shall protect you, and in your house I shall dwell unceasingly for your sake. My son shall come to you for your salvation upon this earth. My son shall come to you for your salvation upon this earth. For your sake Adam shall bow his head to receive baptism. For your sake Adam shall keep forty days of fast. For your sake Adam shall hear blasphemy from the Jews, shall be scourged with a rod, and shall be given to the pagans to be mocked. For your sake he shall be stretched upon a beam, and his hands shall be nailed between two thieves. For your sake vinegar and gall shall be given him, and his side shall be pierced with a lance. All this he shall endure in the flesh which he put on from the Virgin. And the sun shall be darkened, and the rocks shall be rent, and the deserts shall be shaken, and they shall groan, and the earth and the heavens shall tremble and be shaken, and there shall be thunder for your sake. Adam, the heavens shall be renewed, and the tombs shall be opened, and the whole earth shall be born anew. And the Son, the Saviour of the world, shall be buried in the flesh which he received from you, and shall ascend from the world into heaven in the flesh, and shall sit at the right hand of God. Then you shall become God, as the serpent in paradise told you. And you were eager, my son Seth, and keep my commandment thus, as my God commanded me, for it is not so if not.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ძე ჩემი გამოჴსნად მოვიდეს","severity":"info","text":"The phrase 'my son shall come for your salvation' echoes the soteriological emphasis of the Cave of Treasures, where Seth is promised a savior.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam shall bow his head to receive baptism","severity":"info","text":"This passage conflates Adam's baptism with Christ's passion, a motif found in later Georgian apocrypha but not in the canonical Gospels.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Adam shall keep forty days of fast","severity":"info","text":"The forty-day fast of Adam is a non-biblical tradition, possibly influenced by Lenten practice or the forty days of Moses on Sinai.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"For your sake ... For your sake","severity":"info","text":"The repeated phrase 'for your sake' (შენთჳს) structures the prophecy as a litany of Christ's passion and its cosmic effects, addressed to Seth.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Then you shall become God, as the serpent in paradise told you","severity":"caution","text":"This line is theologically problematic, suggesting deification of Seth; it may reflect a scribal interpolation or a misreading of the serpent's promise.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"for it is not so if not","severity":"caution","text":"The final clause is obscure in Georgian; the English draft 'for it is not so if not' may be a literal rendering of a corrupt or elliptical original.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'my son' is ambiguous: it could refer to Christ or to a future savior figure; the text conflates Adam and Christ typologically.","The phrase 'then you shall become God' is ambiguous: it may be a scribal error or a heretical addition, as it contradicts orthodox theology."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"აღესრულნა: სიტყუანი: ესე: მოკუდა: ადამ: მაშინ: შემოკრბეს: ყოველნი: ნაშობნი: მისნი: და: ძენი: და: ასულნი: რათ: იკურთხნენ: მისგან: და: ლოცვა: ყ̃უეს: მის: ზედა: და: აღსრულებულ: იყუნეს: წელნი: ადამისნი: ცხრაა: ა̃ს: ოცდა: ათ: ვინადგან: დაიბადა: და: გამოვიდა: სოფლად: მოკუდა: ადამ: თუესა: მარტსა: ოცდა: ათსა: დღესა: პარასკევსა: ჟამსა: მეცხრესა: დღისასა: თხუთმეტსა: მთუარესა: მასვე: დღესა: და: ჟამსა: რომელსა: ქრისტემან: ძემან: ღ̃თისამან: განუტევა: სული: ჴორცითა: რათა: ივნო: ჯუარსა: ზედა: მასვე: რომელსა: მისცა: ადამ: სული: დამბადებელსა: თჳსსა: და: ვითარცა: მოკუდა: ადამ: შემურა: სეით: მურითა: ვითარცა: ამცნო: მას: ღ̃თნ: მურითა: და: გუნდრუკითა: და: სტახსითა: რამეთუ: მომკუდარიყო: ადამ: პირველ: სიკუდილითა: ცოდვისათა: მაშინ: შვილნი: მისნი: ტიროდეს: მწუხარებითა: და: იგლოვდეს: მას: ზედა: ას: ორმეოცსა: დღესა: და: აღმოიღეს: გუამი: მისი: თავსა: მის: მთისასა: დამარხეს: ქუაბსა: მას: შინა: მრჩობლს: საგანძურსა: შემდგომად: სიკუდილისა: ადამისსა: და: განიყუნეს: ყოველნი: ნათესავნი: სეითისნი: და: კაენისნი: და: ძენი: ძმის: მკულელისანი: მაშინ: მოიყუანა: სეით: ძე: თჳსი: პირმშო: ენონ: სადა: იგი: დაეფლა: გუამი: ადამისი: ხოლო: კაენ: და: შვილნი: მისნი: ქუე: ველის: პირსა: სადა: იგი: მოკლა: აბელ: და: სეით: უძღოდა: ერსა:","english":"He was finished: these words: Adam died. Then all his offspring, his sons and daughters, gathered to receive his blessing, and they prayed over him. And the years of Adam were completed: nine hundred and thirty. From the time he was born and came into the world, Adam died on the thirtieth day of the month of March, on Friday, at the ninth hour of the day, at the fifteenth of the moon, on the same day and hour that Christ, the Son of God, released his spirit from the flesh, that he might suffer on the cross. On that same day Adam gave his spirit to his Creator. And as Adam died, he was anointed with oil, with myrrh, and with storax, as the Lord had commanded him, for Adam was the first to die by the death of sin. Then his children wept with sorrow and mourned over him for one hundred and forty days. And they took his body to the top of the mountain and buried it in the cave, in the hidden treasure chamber. After the death of Adam, all the descendants of Seth and of Cain and the sons of the fratricidal brother were dispersed. Then Seth brought his firstborn son Enosh to where the body of Adam was buried. But Cain and his sons remained on the face of the plain where he had killed Abel, and Seth led the people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening phrase 'He was finished: these words: Adam died' is a literal rendering of the Georgian; the repetition may reflect a scribal or translation formula marking the end of a speech and the beginning of a narrative.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Adam's age at death is given as 930 years, matching the Septuagint chronology (Gen 5:5 LXX). The date—30 March, Friday, ninth hour, 15th day of the moon—aligns with later Christian tradition placing Adam's death on the same day and hour as Christ's crucifixion.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The parallel between Adam's death and Christ's passion echoes 1 Cor 15:22 and Rom 5:12–14, where Christ is the second Adam who reverses the death brought by sin. The text explicitly states Christ died on the same day and hour as Adam.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The anointing of Adam's body with oil, myrrh, and storax (a resin) reflects early Christian burial practices and the preparation of Christ's body, linking Adam's death typologically to Christ's entombment.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"murchobli sagandzuri","severity":"info","text":"The phrase 'hidden treasure chamber' (Georgian: მრჩობლს საგანძურსა) is a key term in the Cave of Treasures tradition, referring to the cave where Adam's body was placed, which later becomes the burial site of the patriarchs.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage transitions from Adam's death and burial to the dispersal of Seth's and Cain's descendants, and Seth's bringing of Enosh to the cave. This narrative structure mirrors the genealogical and geographical framework of the Cave of Treasures.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'He was finished: these words' may be a scribal colophon or a narrative marker; the Georgian syntax is ambiguous. The reading taken treats it as a closing formula for the preceding speech.","The number of mourning days (140) is unusual; the text may conflate 40 days (typical mourning period) with 100 (a round number) or reflect a textual corruption."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"თჳსსა: განგებითა: კეთილითა: და: სიწმიდითა: და: კეთილისა: მიიღეს: სახელი: უფროს: ყოველთასა: ვიდრემდის: ეწოდა: მათ: სახელი: ძენი: ღ̃თისანი: და: მათ: დედათა: მათთა: და: შვილთა: მათთა: ესრეთ: იყუნეს: მთასა: მას: სიმართლითა: და: სიწმიდითა: და: იყო: მუნ: მშვიდობა: და: განსუენება: და: არ: იყო: მუნ: ზრუნვა: არამედ: ადიდებდეს: ღ̃თსა: და: აქებდეს: მარადის: ანგელოზთა: თანა: და: ესმოდა: ჴმა: ანგელოზთაგან: რამეთუ: იყუნეს: მახლობელ: მთასა: ვიდრე: ოცდა: ათ: ფარსახ: ფარსახითა: სულიერითა: და: არა: იყო: მათდა: საქმე: არცა: შრომა: არცა: თესვა: არცა: მკა: არამედ: იყო: საზრდელად: მთდა: ნაყოფი: ხეთა: წელიწდეულად: და: იყუნეს: უბიწო: დედანი: მათნი: და: ძენი: მათნი: წმიდა: და: ასულნი: მათნი: და: არა: იყო: მათთანა: შური: და: ჴდომა: და: არცა: დედათა: მათთა: გულის: თქმა: შეგინებული: და: არცა: სიტყუა: მწიკლევან: არცა: წყევა: არცა: ტყჳლი: და: იყუნეს: მორწმუნე: ფიცი: არა: იყო: მათთანა: არამედ: ესე: ხოლო: ფუ̃ციან: სისხლმან: აბელისმან: და: ყოველთა: დღეთა: აღ̃თჳან: თავსა: მის: მთისა: წმიდისასა: და: თაყუანისციან: წინაშე: ღ̃თისა: და: იკურთხნიან: გუამისაგან: ადამისსა: დაღიხილნიან: თუალნი: მათნი: და: ხედევდა: სამოთხესა: და: ადიდებდეს: ღ̃თსა: და: ესრეთ: იყოფოდეს: ყოველთა: დღეთა: ცხოვრებისა: მათისათა: მოკუდა: და:","english":"By his good and holy providence, they received the name \"eldest of all,\" until they were called \"sons of God.\" And their mothers, their daughters, and their children lived thus on that mountain in righteousness and holiness. And there was peace and tranquility there, and there was no care. But they magnified God and praised him always together with the angels, and they heard the voice of the angels, for they lived near the mountain, up to twenty measures by spiritual measure. And they had no work, no labor, no sowing, no reaping; but for food there was the fruit of the trees year-round. And their mothers were pure, and their sons holy, and their daughters; and there was no envy or malice among them, nor any impure thought in their mothers, nor any evil word, nor curse, nor lie. And they were faithful; there was no oath among them, but only the blood of Abel swore. And every day they ascended to the summit of the holy mountain and worshipped before God, and they were blessed by the body of Adam. Their eyes were opened, and they saw paradise, and they magnified God. And thus they passed all the days of their life. He died, and:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ფარსახ","severity":"info","text":"The Georgian term 'ფარსახ' (p'arsakh) is a loan from Persian 'farsakh' (parasang), a unit of distance roughly 3–4 miles. The text specifies 'twenty measures by spiritual measure', indicating a non-literal, symbolic distance.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ძენი ღ̃თისანი","severity":"info","text":"The phrase 'sons of God' (ძენი ღ̃თისანი) echoes Genesis 6:2, where the 'sons of God' (בְּנֵי הָאֱלֹהִים) are contrasted with the 'daughters of men'. Here it is applied to Adam's offspring, reflecting a tradition of Sethite purity.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"სისხლმან აბელისმან","severity":"info","text":"The reference to 'the blood of Abel' swearing (ფუ̃ციან) alludes to the tradition that Abel's blood, crying out from the ground (cf. Genesis 4:10), serves as a perpetual witness and oath. This motif appears in later Christian exegesis.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ესრეთ იყოფოდეს","severity":"info","text":"The passage concludes with a formulaic summary: 'And thus they passed all the days of their life. He died, and:' This marks a narrative transition, typical of the Caverna Thesaurorum, where each patriarch's life is followed by a death notice and a new section.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"მთასა მას","severity":"info","text":"The description of life on the holy mountain, with no work, no sowing, and year-round fruit, parallels the Edenic state before the Fall. This reflects the tradition that Adam's righteous offspring lived in a quasi-paradisiacal condition on a mountain near Paradise.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"დაღიხილნიან თუალნი","severity":"caution","text":"The phrase 'their eyes were opened' (დაღიხილნიან თუალნი) is ambiguous: it may mean they were granted visionary sight of Paradise, or that their physical eyes were opened after being closed in mourning. The context favours the former, as they then 'saw paradise'.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'up to twenty measures by spiritual measure' (ოცდა ათ ფარსახ ფარსახითა სულიერითა) is ambiguous: it may indicate a literal distance of twenty parasangs, or a symbolic number (20) with spiritual significance. The reading taken is that it is a symbolic, non-literal measure.","The clause 'only the blood of Abel swore' (ესე ხოლო ფუ̃ციან სისხლმან აბელისმან) is ambiguous: it may mean that Abel's blood itself served as an oath, or that the community swore only by Abel's blood. The reading taken is the former, as a personification of the blood's testimony."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ცხოვნდა: სეით: ცხრა: ას: და: თორმეტ: წელ: მაშინ: შემოკრბეს: ენოს: კაინან: და: მალაელ: იარედ: და: ენუქ: და: დედანი: და: ძენი: მათნი: და: აკურთხნა: და: ულოცა: და: ფიცითა: ამცნო: მათ: და: ჰქუა: სისხლსა: აბელისსა: ნუ: ვინ: გარდახვალთ: მთისა: მის: წმიდით: ურთიერთას: ვინადგან: მოკლა: აბელი: მაშინ: აკურთხა: სეით: ენუქ: ძე: მისი: და: ამცნო: გუამისათჳს: ადამისა: და: დაადგინა: განმგედ: ერსა: თჳსსა: ზედა: აფუცა: სისხლსა: აბელისსა: რათა: უძღოდეს: სიმართლითა: და: სიწმიდით: და: მსახურებადეს: ღ̃თსა: და: გუამსა: ადამისსა: და: სიწრფოებით: და: არა: მოკუდენ: დღეთა: ცხორებისა: მათისათა: და: მოკუდა: სეით: მკჳრცხე: ნაშობი: ცხრა: ას: და: ათორმეტისა: წლისა: თვესა: აგჳსტოსა: აჩვიდმეტსა: დღესა: სამშაბათსა: ჟამსა: მეცხრესა: დღისასა: წელსა: ცხორებასა: ენუქისთა: ო̃ცსა: მაშინ: შემურა: გუამი: მისი: ენუქ: ძემან: მისმან: მურითა: და: სტახსითა: და: გუნდრუკითა: და: დამარხა: ქუაბსა: მას: შინა: საგანძურსა: და: იგლოვდეს: მას: ორმეოც: დღე: მაშინ: დადგა: ენუქ: წინაშე: ღ̃თისა: მსახურ: ქუაბსა: მას: საგანძურსა: და: განაგებდა: ერსა: თჳსსა: რამეთუ: და: ემარხა: მცნება: მამისა: თჳსისა: სეითისი: და: უძღოდა: ერსა: თჳსსა: სიმართლითა: და: სიმშვიდითა: წელთა: ას: ოცთა: ცხორებისა: მისსათა: მათ: ჟამთა: (!) და: ლამექ: მწუხარემან: მოკლა:","english":"Seth lived nine hundred and twelve years. Then Enos, Cainan, Malaleel, Jared, Enoch, and their mothers and their sons gathered together. And he blessed them and gave them a blessing, and with an oath he commanded them and said: \"By the blood of Abel, do not cross this holy mountain, for Abel was killed.\" Then Seth blessed Enoch, his son, and commanded him concerning the body of Adam, and appointed him ruler over his own people. He adjured him by the blood of Abel that they might lead in righteousness and holiness and serve God and the body of Adam with purity, and that they should not die in the days of their life. And Seth died, the firstborn, at nine hundred and twelve years, in the month of August, on the seventeenth day, on Tuesday, at the ninth hour of the day, in the two hundredth year of Enoch's life. Then Enoch, his son, anointed his body with myrrh, stacte, and frankincense, and buried it in that cave, the treasury, and they mourned for him forty days. Then Enoch stood before God as a servant in that cave, the treasury, and governed his people, for he kept the commandment of his father Seth, and led his people in righteousness and peace for the one hundred and twenty years of his life. At that time Lamech the sorrowful killed.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ცხრა: ას: და: თორმეტ: წელ","severity":"info","text":"Seth's lifespan of 912 years matches the Septuagint chronology (Gen 5:8 LXX), not the Masoretic 912 years (which is identical in this case). The Georgian text follows the longer LXX tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"საგანძურსა","severity":"info","text":"The Georgian term 'sagandzursa' (treasury) translates the Coptic 'ⲡⲓⲁϩⲟⲣⲟⲥ' (the cave/treasury), which is the title of the work (Caverna Thesaurorum). This confirms the cave as the central sacred space.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სისხლსა: აბელისსა","severity":"info","text":"The oath 'by the blood of Abel' alludes to Gen 4:8-15, where Abel's murder by Cain is recounted. The text uses this as a binding prohibition against leaving the holy mountain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მურითა: და: სტახსითა: და: გუნდრუკითა","severity":"info","text":"The anointing with myrrh, stacte, and frankincense reflects late antique embalming practices, possibly influenced by Egyptian mummification traditions. These spices are also mentioned in Exod 30:23-25 for anointing oil.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მაშინ: დადგა: ენუქ: წინაშე: ღ̃თისა: მსახურ","severity":"info","text":"Enoch's appointment as 'servant before God' in the cave parallels the earlier appointment of Seth as ruler. This structural repetition emphasizes the succession of righteous leaders in the cave-treasury.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"და: ლამექ: მწუხარემან: მოკლა","severity":"caution","text":"The final clause 'and Lamech the sorrowful killed' is abrupt and grammatically incomplete. It likely introduces the next episode (Cain's death by Lamech) but may be a scribal truncation or corruption in the Georgian transmission.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'they should not die in the days of their life' is ambiguous: it may mean they would not die prematurely, or that they would be immortal during Seth's lifetime. The Georgian 'არა: მოკუდენ: დღეთა: ცხორებისა: მათისათა' is unclear.","The year 'two hundredth year of Enoch's life' for Seth's death conflicts with the earlier statement that Seth lived 912 years; Enoch was born when Seth was 912? The chronology is inconsistent."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"თუალითა: კაენ: ძმის: მკულელი: და: ფარულსა: ნუდის̃სა: ესრეთ: სახელ: ჯდა: ლამექ: ველსა: და: იყო: ყრმა: მცირე: მის: თანა: ძე: მისი: მრწემი: და: ესმა: ჴმა: სლვისა: კაენისი: ვიდოდა: რა: უჩინოდ: რამეთუ: კაენ: ვერ: შემძლებელ: (!) იყო: დგომად: ადგილსა: ერთსა: ესმა: ლამექს: ჴმა: რამეთუ: ჰსტყორცა: ქუა: და: ეცა: კაენს: შუბლსა: და: მოკუდა: კაენ: და: გულის: კლებითა: შეიმტკუელნი: ჴელნი: თჳსნი: ლამექ: და: თქუა: ჰოი: და: დაეპყრა: თავი: ყრმისა: შორის: ორთავე: ნებითა: შინა: და: შეუჭყლიტა: თავი: ყრმასა: და: ვერა: ცნა: სიძლიერისაგან: რამეთუ: ვერას: ხედევდა: ცხოვნდა: ენუქ: ცხრა: ას: და: ხუთ: წელ: და: შემოკრიბნა: მამათ: მთავარნი: და: ძე: თჳსი: კაინან: და: მალალელ: და: იარედ: და: ენოქ: და: მათუსალა: და: ძენი: მათნი: და: აკურთხნა: იგინი: და: ულოცა: და: აფუცა: სისხლსა: აბელისსა: ნუ: განეშორებითა: მთისა: ამისგან: წმიდისთა: და: ნურცა: მიუშვებთ: ერთსაცა: შვილთა: თქუენთაგანსა: რათა: ეკრძალნენ: ძეთაგან: კაენ: მკულელისათა: და: იმარხეთ: ესე: მცნება: ფრიად: და: აკურთხა: ძე: თჳსი: კაინან: და: ამცნო: გუამისაგან: ადამისსა: და: ჰქუა: იხილე: შვილო: კაინან: და: შენ: იყავ: განმგედ: ერისა: ყოვლითა: სიმშვიდვითა: და: სიწმიდითა: და: ნუ: განეშორებით: გუამისაგან: მამისა: ჩუენისა: ადამისსა: ყოველთა: დღეთა: ცხოვრებისა:","english":"With his eyes: Cain, the brother-killer, and in secret, in the hidden place, thus by name sat Lamech in the field, and there was a small child with him, his son, the blind one, and he heard the sound of Cain's walking, for he was coming, unseen, because Cain was unable to stand in one place. Lamech heard the sound, for he struck with an arrow and it struck Cain on the forehead, and Cain died. And with grief, Lamech's hands were weakened, and he said, \"Woe!\" And he seized the head of the child between both hands by his own will, and he crushed the head of the child, and he did not know it because of his strength, for he saw nothing. Enoch lived nine hundred and five years, and he gathered together the chief fathers and his son Cainan, and Malaleel, and Jared, and Enoch, and Methuselah, and their sons, and he blessed them and gave them a blessing, and with an oath he commanded them concerning the blood of Abel: \"Do not separate yourselves from this mountain of the holy ones, and do not let even one of your children go away, so that they may beware of the sons of Cain the brother-killer, and keep this commandment greatly.\" And he blessed his son Cainan and commanded him concerning the body of Adam, and he said, \"See, my son Cainan, and you shall be the steward of the people with all peace and holiness, and do not separate yourselves from the body of our father Adam on all the days of your life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"თუალითა: კაენ: ძმის: მკულელი","severity":"info","text":"The Georgian phrase 'with his eyes: Cain, the brother-killer' introduces a narrative where Lamech, blind, kills Cain by sound, echoing the apocryphal tradition of Cain's death.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"მკულელი","severity":"info","text":"The term 'mk'uleli' (brother-killer) is a fixed epithet for Cain in Georgian Christian literature, emphasizing his fratricide of Abel.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სისხლსა: აბელისსა","severity":"info","text":"The oath 'by the blood of Abel' echoes Genesis 4:10-11, where Abel's blood cries out, and is used here to enforce separation from the holy mountain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ლამექ","severity":"info","text":"Lamech's accidental killing of Cain and his own son is a non-biblical tradition found in apocryphal works like the Cave of Treasures, expanding on Genesis 4:23-24.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ენუქ: ცხრა: ას: და: ხუთ: წელ","severity":"info","text":"The notice of Enoch's age (905 years) and his gathering of patriarchs marks a transition from the Cain-Lamech episode to Sethite succession, typical of the Cave of Treasures' genealogical structure.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"თუალითა","severity":"caution","text":"The phrase 'with his eyes' is ambiguous: it may mean Lamech used his eyes (contradicting his blindness) or is a narrative aside. The Georgian text is corrupt here, as Lamech is later described as blind.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'with his eyes' (თუალითა) is unclear: it may be a scribal error or a misplaced gloss, as Lamech is blind. The reading taken is that it introduces Cain's perspective, not Lamech's.","The age of Enoch (905 years) differs from the biblical 365 years (Genesis 5:23), reflecting a variant tradition in the Cave of Treasures."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"თქუენისათა: მოკუდა: ენუქ: ცხრა: ას: და: ხუთისა: წლისა: თუესა: ოკ̃უდომბერსა: სამსა: დღესა: სამშაბათსა: დასლვსა: მზისასა: წელთა: ერგასისათა: ცხორებასა: მათუსალასსა: და: შემურა: კაინან: ძემან: მისმან: და: დამარცა: ქუაბსა: მას: შინა: საგანძურსა: ადამ: და: ევას: თანა: ხოლო: კაინან: დადგა: წინაშე: მსახურად: ღ̃თისა: ქუაბსა: მას: საგანძურსა: და: იყო: კაცი: მშვიდი: და: წმიდა: და: უძღოდა: ერსა: თჳსსა: შიშითა: ღ̃თისათა: ვითარცა: განაგებდა: მამა: მისი: ენუქ: ცხოვნდა: კაინან: ცხრა: ას: და: ათ: წელ: და: ვითარცა: დასნეულდა: შემოუკრბეს: მას: ყოველნი: მამათ: მთავარნი: მალალაელ: და: იარედ: ენუქ: და: მათუსალა: ლამექ: და: დედანი: მათნი: და: ძენი: მათნი: და: აკურთხნა: და: ულოცა: მათ: და: აფუცა: სისხლსა: აბელისსა: უბიწოსსა: რათა: არავინ: გარდავიდეს: მთისა: ამისგან: წმიდისა: და: ნუცა: შვილთა: თქუენთაგანი: ვინმე: გარდავალს: შვილთა: თანა: კაენ: უსჯულოსა: მკულელისათა: აკურთხა: მალალაელ: და: ამცნო: გუამისათჳს: ადამისსა: და: ჰქუა: იხილე: შვილო: მალალაელ: და: იყავ: შენ: წინაშე: ღ̃თისა: წმიდასა: ქუაბსა: საგანძურსა: და: გუამისაგან: ადამისსა: ნუ: განეშორები: ყოველთა: დღეთა: ცხორებისა: შენისათა: და: იყავ: შენ: განმგე: ყოველსა: ერსა: ზედა: სიმართლით: და: სიწმიდით: მოკუდა: ძე: ცხრა: ას: და: ათისა: წლისა: თუესა:","english":"For their part: Enoch died at nine hundred and sixty-five years of age, in the month of October, on the third day, Tuesday, at sunset, in the years of the life of Methuselah. And Cainan, his son, buried him and placed him in that cave, the treasury, together with Adam and Eve. Then Cainan stood before God to serve in that cave, the treasury, and he was a peaceful and holy man, and he led his people with the fear of God, just as his father Enoch had governed. Cainan lived nine hundred and ten years. And when he fell ill, all the patriarchs gathered around him: Mahalalel, Jared, Enoch, Methuselah, Lamech, and their wives and their children. And he blessed them and greeted them, and he adjured them by the blood of the innocent Abel, that no one should cross over from this holy mountain, and that none of your children should go over with the children of the lawless Cain, the murderer. He blessed Mahalalel and gave him instructions concerning the body of Adam, and said: \"Behold, my son Mahalalel, and be you before God in the holy cave, the treasury, and do not separate yourself from the body of Adam for all the days of your life, and be you a ruler over all the people in righteousness and holiness.\" The son died at nine hundred and ten years of age, in the month of...","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ენუქ: ცხრა: ას: და: ხუთისა: წლისა","severity":"info","text":"Enoch’s age at death (965 years) follows the Septuagint chronology (Gen 5:23 LXX), not the Masoretic (365 years).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ქუაბსა: მას: შინა: საგანძურსა","severity":"info","text":"The phrase 'cave, the treasury' (Georgian: ქუაბსა... საგანძურსა) renders the Coptic 'ⲡⲓⲥⲡⲉⲗⲁⲓⲟⲛ ⲛ̀ⲧⲉ ⲡⲓⲑⲏⲥⲁⲩⲣⲟⲥ' (the cave of the treasure), the work’s titular location.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სისხლსა: აბელისსა: უბიწოსსა","severity":"info","text":"The adjuration by Abel’s 'innocent blood' echoes Gen 4:10–11 (Cain’s fratricide) and the New Testament typology of Abel as the first righteous victim (cf. Heb 11:4).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"კაინან: ცხრა: ას: და: ათ: წელ","severity":"info","text":"Cainan’s 910-year lifespan matches the Septuagint (Gen 5:14 LXX) but differs from the Masoretic (910 vs. 910? Actually Masoretic has 910 for Kenan; the text follows LXX tradition).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"აკურთხნა: და: ულოცა: მათ: და: აფუცა","severity":"info","text":"Cainan’s deathbed blessing and adjuration form a narrative pattern repeated for each patriarch in the Cave of Treasures, reinforcing the succession of guardianship.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"თუესა: ოკ̃უდომბერსა: სამსა: დღესა: სამშაბათსა","severity":"info","text":"The precise date (October 3, Tuesday) reflects the Georgian redactor’s interest in liturgical chronology, not present in the Coptic Vorlage.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text conflates Enoch’s death with Cainan’s burial; the Coptic original may have separated these events. The phrase 'for their part' (თქუენისათა) is ambiguous—possibly a scribal transition marker."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"ივნისსა: სამსა: დღესა: სამშაბათსა: სამეოცდა: ხუთთა: ლამექისთა: და: შემურა: ძემან: მისმან: მალალაელ: და: დამარცა: ქუაბსა: მას: საგანძურსა: და: იგლოვდეს: ორმეოც: დღე: და: დადგა: მალალელ: მსახურად: წინაშე: ღ̃თისა: ყოველთა: სიწმიდითა: განაგებდა: ერსა: თჳსსა: და: მარადის: ილოცვენ: ცხოვნდა: მალალელ: რვა: ას: ოთხმეოცდა: თხუთმეტ: წელ: და: ვითარცა: მოეახლა: სიკუდილი: შემოკრბეს: მამად: მთავარნი: იარედ: პირმშო: ძე: მისი: ენუქ: და: მათუსალა: ლამექ: და: ნოვე: და: დედანი: მათნი: აკურთხნა: და: ულოცა: და: აფუცა: სისხლსა: აბელისსა: ნუვინ: თქუენგანი: გარდავა: მთისა: ამისგან: წმიდისა: და: აკურთხა: იარედ: ძე: თჳსი: და: ამცნო: გუამისათჳს: ადამისსა: და: განმარტებულად: მიუთხრა: ვითარმედ: წარვიდა: ამის: საწუთროსაგან: და: აფუცა: სისხლსა: აბელისსა: უბიწოსა: და: ჰქუა: ნუ: განეშორები: გუამისაგან: ადამისსა: დღეთა: ცხორებისა: შენისათა: და: იყავ: განმგებელ: ერისა: შენისათ: სიწმიდითა: და: მოკუდა: მალალაელ: ნაშობი: რვა: ას: ოთხმეოცდა: თხუთმეტისა: წლისა: თუესა: აპრილსა: ორსა: დღესა: პარასკევსა: ჟამსა: მესამესა: დღისასა: ოცდა: თორმეტთა: წელთა: ნოესთა: ცხორებასა: მისსა: და: შემურა: იარედ: ძემან: მისმან: და: დამარხა: ქუაბსა: მას: საგანძურსა: და: იგლოვდეს: ორმეოც: დღე: იარეს: დგა: მსახურად: წინაშე: ღ̃თისა: სიწმიდითა:","english":"In June, on the third day, Tuesday, at the sixty-fifth year of Lamech, Malalel, his son, buried him in that cavern, the treasury, and they mourned for forty days. And Malalel stood to serve before God with all holiness, governing his people, and they continually prayed. Malalel lived eight hundred and sixty-five years. And when his death drew near, the patriarchs gathered: Jared, his firstborn son, Enoch, Methuselah, Lamech, and Noah, and their mothers. He blessed them and greeted them, and adjured them by the blood of Abel: \"Let none of you pass from this holy mountain.\" And he blessed Jared, his son, and instructed him concerning the body of Adam, and told him plainly that he was departing from this world. And he adjured him by the blood of Abel the innocent, and said: \"Do not separate yourself from the body of Adam during the days of your life, and be the steward of your people with holiness.\" And Malalel died, born in the eight hundred and sixty-fifth year, in the month of April, on the second day, Friday, at the third hour of the day, in the twenty-second year of the life of Noah. And Jared, his son, buried him in that cavern, the treasury, and they mourned for forty days. Jared stood to serve before God with holiness.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"სამეოცდა: ხუთთა: ლამექისთა","severity":"info","text":"The death of Malalel is dated to the 65th year of Lamech, a synchronism typical of the Cave of Treasures tradition, linking patriarchal lifespans.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"საგანძურსა","severity":"info","text":"Georgian 'sagandzursa' (treasury) renders the Coptic 'ⲡⲓⲁϩⲟ' (cave/treasury), a key term for the burial cave of Adam, Eve, and patriarchs.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"იგლოვდეს: ორმეოც: დღე","severity":"info","text":"The forty-day mourning period recurs for each patriarch (here Malalel and later Jared), a formulaic element structuring the narrative.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სისხლსა: აბელისსა","severity":"info","text":"The adjuration by the blood of Abel echoes Genesis 4:10, where Abel's blood cries out, but here it becomes a relic binding the patriarchs to the holy mountain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მთისა: ამისგან: წმიდისა","severity":"info","text":"The 'holy mountain' is the mountain of the Cave of Treasures, a central locale in the apocryphon, identified with the place of Adam's burial and the future Golgotha.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ნაშობი: რვა: ას: ოთხმეოცდა: თხუთმეტისა: წლისა","severity":"caution","text":"Malalel's age at death (865 years) matches the Septuagint (Gen 5:17), but the Georgian text adds 'born in the 865th year', a possible scribal confusion with his lifespan.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ნაშობი: რვა: ას: ოთხმეოცდა: თხუთმეტისა: წლისა' is ambiguous: it may mean 'born in the 865th year' (of the world?) or 'lived 865 years'; the latter is more consistent with the tradition.","The month name 'ივნისსა' (June) for Malalel's burial conflicts with the later 'აპრილსა' (April) for his death; the text may conflate two events or reflect a scribal error."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"და: სიმშვიდითა: და: სიმართლითა: ამისთჳს: განუგრძელდეს: დღენი: უფროსნი: მამათა: მისთა: რომელნი: იყუნეს: უწინარეს: მისსა: და: დღეთა: იარედისთა: წელთა: ხუთასთა: გარდაჴდეს: ძენი: სეითისანი: მცნებასა: მამათა: მათთასა: და: იწყეს: გარდასლვად: მათითა: შვილნი: თანა: კაენისთა: წელსა: მეორმოცესა: იარედის: განგებასა: ერისასა: განსრულებასა: წელთასა: ათასსა: ადამისითგან: ვიდრე: იარედისამდე: და: ამათ: წელთა: გამოცხადნა: საქმე: ცოდვისა: რამეთუ: დაემორჩილნეს: ეშმაკსა: და: შეუვიდა: გულის: სიტყუა: ბოროტი: და: შთაცუივნეს: ძენი: სეითისნი: რამეთუ: იობელ: და: აბ̃ლიკენ: ძენი: იყუნეს: ლამექ: მწუხარისანი: რომელმან: იგი: მოკლა: კაენი: ესენი: გარდაჴდეს: მცნებასა: და: ისწავლეს: სიმღერა: და: ამათ: გამოაჩინეს: ქნარი: ებანი: და: ბობღანი: და: სტუ̃ირი: და: ნესტუი: და: ყოველი: სახეობა: განამრავლეს: ესე: ვითარი: მათ: რამეთუ: არღარავინ: იყო: გამგეა: კეთლისა: და: ესმოდა: ჴმა: დედათა: უკანა: რათა: შეუჴმობდენ: მამათა: სიმღერასა: ვითარცა: პოვა: ეშმაკმან: მიზეზი: ადგილსა: მას: შეუმზადა: ძეთა: სეითისთა: რათა: გარდავიდენ: მთისა: მისგან: წმიდისა: ვითარცა: იგი: გარდამოცუვნილ: იყუნეს: ეშმაკნი: რამეთუ: უყუარდა: ღ̃თსა: კაცი: და: უწოდა: სეიტს: სახელი: ძენი: ღ̃თისანი: ვითარცა: თქუა: დავით: წინასწარ: (!) მეტყუელმან: მე: ვთქჳ:","english":"and with peace and with righteousness. Therefore the days of the elders, his fathers, who were before him, were prolonged. And in the days of Jared, in the five hundredth year, the sons of Seth passed over from the commandment of their fathers and began to pass over with their children together with the sons of Cain. In the fortieth year of Jared, in the dispensation of the people, at the completion of the thousandth year from Adam until Jared, the work of sin was revealed, for they submitted to the devil, and an evil word entered the heart, and the sons of Seth were deceived. For Jobel and Abliken, the sons of Lamech the Mourner, who killed Cain, these passed over from the commandment and learned song, and they brought forth the harp, the lyre, the psaltery, and the flute, and the pipe, and they multiplied every kind of instrument. For there was no one to guide them in good, and the voice of the women was heard behind, so that they might join the song of the fathers. As the devil found a pretext in that place, he prepared the sons of Seth to pass over from that holy mountain, as they were cast down by the devils. For God loved man and called Seth the son of God, as David the prophet said: \"I say.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"სიმშვიდითა: და: სიმართლითა","severity":"info","text":"The Georgian phrase 'with peace and with righteousness' echoes a formulaic blessing common in apocryphal genealogies, possibly reflecting a lost Coptic or Syriac original.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Jobel and Abliken","severity":"info","text":"Jobel and Abliken, sons of Lamech the Mourner, are figures from the Sethite tradition; their invention of musical instruments (harp, lyre, etc.) is a motif found in the 'Cave of Treasures' and related apocrypha.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"as David the prophet said: 'I say'","severity":"info","text":"The quotation attributed to David is incomplete; it likely alludes to Psalm 8 or a similar verse where David calls Seth 'son of God', but the exact reference is uncertain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"completion of the thousandth year from Adam until Jared","severity":"info","text":"The text marks the 1000th year from Adam to Jared as a turning point when sin enters the Sethite line, aligning with the chronographic scheme of the 'Cave of Treasures'.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"the voice of the women was heard behind","severity":"caution","text":"This phrase is ambiguous: it may mean women sang behind the men, or that their voices were heard from behind (i.e., from outside the holy mountain), contributing to the corruption of the Sethites.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"the sons of Seth passed over from the commandment","severity":"info","text":"The motif of Sethites descending from the holy mountain and mingling with Cainites parallels the 'Cave of Treasures' narrative of the fall of the righteous line.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Jobel and Abliken' is uncertain; they may be otherwise unknown figures or variant names for Jubal and Tubal-Cain.","The quotation from David is truncated; the intended verse is not clear.","The phrase 'voice of the women was heard behind' could be interpreted literally or as a metaphor for temptation."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ვითარმედ: ძე: ღ̃თისა: გეწოდოს: და: ვითარცა: ჴელ: ყუეს: ძეთა: კაენისთა: სიძვად: მაშინ: სდევდეს: დედანი: უკანა: მამათა: ურცხუენოდ: ისიძვიდეს: და: იმრუშებდეს: ურთიერთას: განცხადებულად: შეკრბებოდა: ერთსა: ადგილსა: ერთსა: ქალსა: ზედა: მამანი: ორნი: გინა: სამნი: ცხადად: და: არა: და: უშთა: ეშმაკსა: (!) ვიდრემდის: შეკრიბნა: ყოველნი: განრყუნად: და: არა: იცნობდეს: შვილთა: მშობელნი: მათნი: და: არცა: მშობელთა: ნაშობნი: მათნი: საქმითა: უსჯულოებისათა: ეშმაკნი: განუმარჯვებდეს: ყოველთა: სხდეს: და: იმღერდეს: სტვირითა: და: ბობღნითა: და: ნესტჳთა: და: ებნითა: და: ჴმა: აღტეხისა: ისმოდა: ჰაერთა: ზედა: და: ყოველი: ღაღადება: მათი: აღიწია: მთასა: მას: წმიდასა: და: ვითარცა: ესმა: ძეთა: სეითისთა: ამისთჳს: რომელსა: ჰყოფდეს: ძენი: კაენისნი: მაშინ: შეკრბეს: ვითარ: ას: ოდენ: კაცი: გმირი: და: ენება: რათა: შთავიდენ: და: იხილონ: რა: არს: ჴმა: ესე: ძეთა: შორის: კაენისთა: ვითარცა: ესმა: იარედს: სიტყუა: მათი: შეწუხნა: მწუხარებითა: დიდითა: და: აფუცა: სისხლსა: აბელ: უბიწოსსა: ნუ: ვინ: შთახვალთ: მთისა: ამისგან: წმიდისა: მოიჴსენეთ: მცნება: იგი: რომელი: გამცნეს: მამათა: თქუენთა: სეით: ენოს: და: კაინან: მალალაეელ: და: ენუქ: ისმანეთ: ძენო: სეითისნო: რომელნი: გარდაჴდეს: მცნებასა: იარედისსა: არა: არს: იგი: ძე: ღ̃თისა: რამეთუ:","english":"Therefore let him be called the son of God. And as the sons of Cain did in fornication, then the women followed after the men without shame; they fornicated and committed adultery with one another openly; they gathered together in one place, upon one woman, two or three men openly; and not even the devil [did such things]. Until he gathered all to destroy them; and the children did not know their parents, nor the parents their offspring. By the works of lawlessness, the demons prevailed over all; they sat and sang with whistling and with clamor and with flutes and with harps; and the sound of the uproar was heard in the air above; and all their shouting ascended to that holy mountain. And when the sons of Seth heard what the sons of Cain were doing, then about a hundred valiant men gathered, and they wished to go down and see what this sound was among the sons of Cain. When Jared heard their words, he was greatly grieved with sorrow, and he swore by the blood of innocent Abel: Let no one descend from this holy mountain. Remember that commandment which your fathers Seth, Enos, and Kenan, Mahalalel, and Enoch gave you. Hearken, O sons of Seth, those who transgressed the commandment of Jared: He is not the son of God, for","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ჴელ","severity":"info","text":"The Georgian term 'ჴელ' (xel) here means 'hand' but is used idiomatically to indicate 'manner' or 'way', as in 'as the sons of Cain did'.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სისხლსა: აბელ: უბიწოსსა","severity":"info","text":"The reference to 'the blood of innocent Abel' echoes Genesis 4:8-10, where Abel is killed by Cain, and serves as a solemn oath in the narrative.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ძეთა: კაენისთა","severity":"info","text":"The 'sons of Cain' are a key group in the Cave of Treasures tradition, representing the cursed lineage that leads to the Flood, often contrasted with the righteous Sethites.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ვითარცა: ... მაშინ","severity":"info","text":"The passage uses a 'when... then' structure (ვითარცა... მაშინ) to contrast the sinful activities of Cain's sons with the reaction of Seth's sons, highlighting the narrative's moral dichotomy.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(!) ვიდრემდის","severity":"caution","text":"The Georgian text includes a scribal mark (!) after 'ეშმაკსა' (devil), indicating a textual crux; the phrase 'not even the devil [did such things]' may be a later gloss or corruption.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ძე: ღ̃თისა","severity":"info","text":"The phrase 'son of God' (ძე ღ̃თისა) here is used ironically of a sinful figure, reflecting the Cave of Treasures' typological reading of Genesis, where false claims to divinity are condemned.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the figure called 'son of God' is ambiguous; it may refer to a leader of Cain's sons or a generic claim. The scribal mark after 'devil' suggests possible textual corruption or interpolation."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"მამათა: პირველთა: თქუეს: ვითარმედ: რომელი: გარდავიდეს: მთისა: ამისგან: წმიდისა: არღარა: შესძინეს: აღმოსლვად: ვიდრე: უკუნისამდე: არა: უსმინეს: და: არცა: შეიწყნარნეს: ვედრება: მისი: არამედ: ურცხუინო: იქმნეს: და: უდებ: ყუეს: მცნება: და: გარდავიდა: ასი: კაცი: გმირი: და: ვითარცა: შთავიდეს: იხილნეს: ასულნი: კაენისნი: მვჴრცხე: შიშველნი: ურიცხუინოდ: აღეტყინნეს: გულის: თქმითა: რაჟამს: იხილნეს: ასულთა: კაენისთა: ჭაბუკნი: იგინი: (!) მკჳრცხე: გმირნი: და: იწუნეს: იგინიცა: ნებითა: მათითა: მაშინ: შესთქრეს: ურთიერთას: ვითარცა: მჴეცნი: მათ: ყოველთანი: და: წარწყმდეს: ძენი: სეითისნი: რისხვითა: და: სიძვითა: და: ვითარცა: დაეცნეს: ასულთა: თანა: კაენისთა: ენება: რათამცა: უკუნ: იქცენ: მათდავე: შემდგომად: დაცემისა: მათისა: მაშინ: იხილეს: მთა: იგი: ვითარცა: ცეცხლი: ეგზებოდა: და: ვერა: შეუძლეს: მიახლებად: და: არცა: მიუშვა: მათ: თანა: ღ̃თნ: აღრევად: მთასა: მას: წმიდასა: რამეთუ: შეგინებულ: იყუნეს: სიძვითა: არამედ: დაშთეს: ქუე: და: კუალად: სხუანი: ასნი: ურცხვინო: იქმნეს: და: შთავიდეს: ასულთა: თანა: კაენ: მკულელისათა: და: დაშთეს: იგინი: ქუე: ცხოვნდა: იარედ: ცხრა: ას: სამეოც: წელ: და: ვითარცა: მოვიდა: სიკუდილი: შემოკრბეს: ყოველნი: მამათ: მთავარნი: ენუქ: და: მათუსალა: ლამექ: და: ნოვე: და: აკურთხნა: და: ულოცა:","english":"The fathers, the first ones, said: He who descended from this holy mountain could no longer ascend until the end; they did not listen, nor did they accept his entreaty, but they became shameless and neglected the commandment. And one hundred valiant men descended. And when they went down, they saw the daughters of Cain, naked, shamelessly inflamed with lust. When the daughters of Cain saw those young valiant men, they also desired them willingly. Then they mingled together like beasts, all of them, and the sons of Seth perished through wrath and fornication. And after they fell with the daughters of Cain, they wished that they might return again to them after their fall. Then they saw that mountain as if it were burning with fire, and they could not approach, nor did God allow them to mix with that holy mountain, for they had been defiled by fornication. But they remained below. And again, another hundred became shameless and went down to the daughters of the accursed Cain, and they remained below. And Jared lived nine hundred and sixty years. And when death came, all the chief fathers gathered: Enoch, Methuselah, Lamech, and Noah. And he blessed and greeted them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"მამათა: პირველთა","severity":"info","text":"The phrase 'the fathers, the first ones' likely refers to the antediluvian patriarchs, a common trope in the Cave of Treasures tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ასულნი: კაენისნი","severity":"info","text":"The 'daughters of Cain' are not a biblical group but an apocryphal elaboration, contrasting with the 'sons of Seth' as the righteous line.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მთა: იგი: ვითარცა: ცეცხლი: ეგზებოდა","severity":"info","text":"The mountain burning with fire recalls the motif of the holy mountain (often identified with the Mountain of Paradise) becoming inaccessible after defilement, a theme in the Cave of Treasures.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"იარედ: ცხრა: ას: სამეოც: წელ","severity":"info","text":"The notice of Jared's lifespan (960 years) is a chronological marker typical of the Cave of Treasures, linking the narrative to the antediluvian timeline.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"აკურთხნა: და: ულოცა","severity":"info","text":"The blessing and greeting by the patriarchs (Enoch, Methuselah, Lamech, Noah) before death reflects the liturgical and hagiographic interests of the Georgian reception.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'holy mountain' is not specified; it may be the Mountain of Paradise or a local sacred site. The reading taken follows the Cave of Treasures tradition.","The phrase 'the sons of Seth perished' is ambiguous: it may mean they died or were corrupted; the context suggests moral and physical ruin."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"მათ: ამცნო: და: ჰქუა: ნურვინ: გარდახვალთ: მთისა: ამისგან: წმიდისა: აჰა: ეგერა: ძენი: თქუენნი: დაცემულ: არიან: და: მე: გასწავებ: რათა: არა: დაუტეოთ: მ̃თა: ეგე: წმიდისა: და: ნუ: შეურაცხყოფთ: მცნებასა: მამათასა: რათა: არა: დაეცნეთ: ქუეყანასა: გარესა: და: არღარა: შესძინოთ: ხილვად: სამოთხესა: გარემო: უკუნისამდე: არამედ: იხილეთ: რომელი: გარდავიდოდის: ამისგან: ქუეყანისა: აღიღოს: გუამი: მამისა: ჩუენისა: ადამისა: და: წარიღოს: მის: თანა: და: ესე: მსხუერპლი: განგიკუთნე: ყოფად: რათა: მიაწიოთ: სადა: იგი: გრქუა: ღ̃თნ: ხოლო: შენ: შვილო: ენუქ: ნუ: განეშორები: გუამისაგან: ადამისსა: ყოველთა: დღეთა: ცხორებისა: შენისათა: და: მსახურებდი: ღ̃თსა: სიწმიდითა: და: სიმშვიდითა: ვიდრე: ცოცხალ: იყო: და: მოკუდა: იარედ: ნაშობი: ცხრა: ას: სამეოცისა: წლისა: თუესა: მარტსა: ათცამეტსა: დღესა: პარასკევსა: დასლვასა: მზისასა: წელთა: სამეოცდა: ექუსთა: ცხორებასთა: ნოესთა: მიერიდგან: გამოვიდა: ქუეყანასა: მწუხარება: მაშინ: შემურეს: ენუქ: და: მათუსალა: ლამექ: და: ნოვე: და: ჰმარხეს: ქუაბსა: მას: საგანძურსა: და: იგლოვდეს: ორმეოც: დღე: მაშინ: დგა: ენუქ: წინაშე: ღ̃თისა: მსახურად: ქუაბსა: მას: საგანძურსა: ხოლო: ძეთა: სეითისთა: დედათა: მათთა: და: შვილთა: მათთა: მიაქცივნეს: პირნი: მათნი: და: შთავიდეს: ქუე: მაშინ: ვითარცა: იხილეს:","english":"He commanded them and said: Let no one cross over from this holy mountain. Behold, here are your sons fallen, and I instruct you so that you do not abandon this holy mountain and do not dishonor the commandment of the fathers, so that you do not fall to the earth outside and no longer be able to see Paradise around until the end. But see: whoever goes down from this earth, let him take up the body of our father Adam and carry it with him. And this sacrifice I have prepared for you to offer, so that you may bring it where the Lord told you. But you, my son Enoch, do not separate yourself from the body of Adam all the days of your life, and serve the Lord with purity and peace as long as he lived. And Jared died, born in the year nine hundred and sixty, in the month of March on the thirteenth day, on Friday, at sunset, in the six hundredth year of the life of Noah. Then mourning went out over the earth. Then Enoch, Methuselah, Lamech, and Noah gathered together and buried him in that cave of treasures, and they mourned for forty days. Then Enoch stood before the Lord to serve in that cave of treasures. But the sons of Seth, their mothers, and their children turned their faces and went down. Then, when they saw:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ნურვინ: გარდახვალთ: მთისა: ამისგან: წმიდისა","severity":"info","text":"The speaker commands that no one cross from the holy mountain, reinforcing the prohibition already violated by the hundred valiant men in the previous passage.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ქუაბსა: მას: საგანძურსა","severity":"info","text":"The phrase 'cave of treasures' (Georgian: ქუაბსა მას საგანძურსა) is the titular location of the work, serving as the burial site of Adam and a place of worship.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"იარედ: ... ცხრა: ას: სამეოცისა: წლისა","severity":"info","text":"Jared's death is dated to year 960, month of March, day 13, Friday at sunset, in the 600th year of Noah's life, providing a synchronistic timeline within the apocryphon.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ენუქ: ... მათუსალა: ლამექ: და: ნოვე","severity":"info","text":"Enoch, Methuselah, Lamech, and Noah—figures from the Sethite line—gather to bury Jared in the cave, linking the narrative to the antediluvian patriarchs of Genesis.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მაშინ: ვითარცა: იხილეს","severity":"info","text":"The passage ends with 'Then, when they saw:' (Georgian: მაშინ ვითარცა იხილეს), a narrative break that anticipates the next episode, likely the encounter with the daughters of Cain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"დასლვასა: მზისასა","severity":"caution","text":"The phrase 'at sunset' (Georgian: დასლვასა მზისასა) is clear, but the preceding date 'year 960' may be a scribal error or symbolic number; the Coptic Vorlage might differ.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker is not explicitly named in this passage; it may be Seth or another patriarch, but the text only says 'he commanded them'.","The phrase 'your sons fallen' (Georgian: ძენი თქუენნი დაცემულ) could refer to the hundred valiant men or to other descendants; the antecedent is ambiguous."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ენუქ: მათუსალა: და: ლამექ: და: ნოე: ვითარმედ: შთავლენ: შეწუხნა: მათთჳს: ფრიად: და: ვითარცა: მსახურა: ენუქ: წინაშე: ღ̃თისა: ერგასის: წელ: დღეთა: სამას: სამეოცდა: ხუთთა: წელთა: აუწყა: მას: ღ̃თნ: ვითარმედ: გარდაიცვალების: მაშინ: მოუწოდა: მათუსალას: ლამექს: და: ნოეს: და: ჰქუა: ვითარმედ: გარდავიცუალები: ღ̃თი: განრისხენ: ამას: ნათესავსა: ზედა: და: გამოავლინოს: ბრჭობა: უწყალოებისა: და: თქუენ: იყუენით: ველის: პირსა: რომელნი: დაშთეთ: და: არღარა: იშვას: თქუენი: შვილი: მთას: ამას: წმიდასა: რომელი: დაშთეს: არცაღა: იყოს: განმგე: ერსა: თჳსსა: ზედა: არამედ: იხილეთ: ვითარ: ეგე: იყუენით: ჰმსახურ: წინაშე: ღ̃თისა: ყოვლითა: საწრფოებითა: კეთილითა: და: რაჟამს: იგი: ამცნო: ენუქ: ესე: მცნება: მიასწავლა: ღ̃თნ: ქუეყანასა: მას: ცხოველთასა: გარემოს: სამოთხესა: ქუეყანასა: მას: რომელსა: ვერ: შევალს: სიკუდილი: ენუქ: მუნ: მკჳდრ: იქმნა: მაშინ: არღარა: დაშთა: მთასა: მას: წმიდასა: ძეთაგან: სეითისთა: ენოსისთა: და: მალელეილისთ: იარედისთა: და: ენუქისთა: გარნა: ხოლო: ამათ: სამთა: მამათ: მთავართასა: მთასა: მას: მაღალსა: და: წმიდასა: და: შთავიდეს: ქუე: შვილთა: მათ: თანა: კაენისთა: ვითარცა: იხილა: ნოე: რამეთუ: ცოდვა: განმრავლდა: ნათესავსა: ამას: ზედა: და: იცვა: თავი: თჳსი: უბიწოდ: ხუთასსა: წელსა: ჰქუა: ღ̃თნ: ნოეს:","english":"Enoch, Methuselah, Lamech, and Noah. When they descended, they were greatly grieved for them. And as Enoch served before God for three hundred and sixty-five years, God revealed to him that he would depart. Then he called Methuselah, Lamech, and Noah and said: I will depart. God is angry with this generation and will manifest a sign of mercilessness. And you who remain shall be on the face of the plain, and your child shall no longer dwell on this holy mountain which they left behind. Nor shall there be a ruler over his own people. But see how you shall be: serve before God with all sweetness and goodness. And when Enoch gave this commandment, God transferred him to that land of the living, around Paradise, to that land where death cannot enter. Enoch became a dweller there. Then none of the sons of Seth, Enos, Mahalalel, Jared, and Enoch remained on that holy mountain, except these three fathers, the chiefs, on that high and holy mountain. And they went down below with their children, the Cainites. When Noah saw that sin had multiplied in this generation, he kept himself blameless for five hundred years. God said to Noah:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ენუქ: მათუსალა: და: ლამექ: და: ნოე","severity":"info","text":"The list of patriarchs (Enoch, Methuselah, Lamech, Noah) follows the Sethite genealogy of Genesis 5, but here Enoch is still alive to instruct them, a departure from the biblical chronology where Enoch was taken before the flood.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ქუეყანასა: მას: ცხოველთასა","severity":"info","text":"The phrase 'land of the living' (ქუეყანასა მას ცხოველთასა) is a technical term in this tradition for the paradisiacal region where Enoch is translated, distinct from the earthly Paradise itself.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სამას: სამეოცდა: ხუთთა: წელთა","severity":"info","text":"Enoch's 365 years of service echo Genesis 5:23 (LXX: 365 years), but here the number is linked to his translation, not his total lifespan, reflecting a haggadic expansion.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"კაენისთა","severity":"info","text":"The 'Cainites' (კაენისთა) are the descendants of Cain, here contrasted with the Sethite line; their presence below the holy mountain reflects the tradition of Cain's cursed lineage living apart, as in the Cave of Treasures.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მაშინ: არღარა: დაშთა: მთასა: მას: წმიდასა: ძეთაგან: სეითისთა","severity":"info","text":"This passage marks a structural transition: the holy mountain is abandoned by all Sethites except the three patriarchs, setting the stage for Noah's solitary righteousness and the flood narrative.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ხუთასსა: წელსა","severity":"caution","text":"Noah's 'five hundred years' of blamelessness (ხუთასსა წელსა) conflicts with Genesis 6:9-10, where Noah is 500 years old at the birth of his sons; the Georgian text may conflate his age with the duration of his righteousness.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'they were greatly grieved for them' (შთავლენ: შეწუხნა: მათთჳս) is ambiguous: it may refer to the patriarchs grieving for the fallen sons of the previous passage, or for the generation's sin.","The identity of 'the three fathers, the chiefs' (ამათ: სამთა: მამათ: მთავართასა) is not explicit; context suggests Methuselah, Lamech, and Noah, but Enoch has already departed."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"მოიყვანე: დედა: კაცი: რომელსა: ჰქჳან: ტმარა: ასულთაგან: მოალისთა: შვილთაგან: ენოქისთა: ძმისა: მათუსალასთა: და: აუწყა: ღ̃თნ: ნოეს: ვითარმედ: მოავლენს: წყლით: რღუნას: შემდგომად: ას: ოცდა: ათისა: წლისა: ჰქუა: ღ̃თნ: ნოეს: შემზადე: კიდობანი: საცხორელად: შენდა: (!) და: სახლისა: შენისა: და: აღაშენე: ქუეველისა: პირსა: და: ჰკაფე: ძელი: ამას: (!) მთასა: ქმნული: ესრეთ: იყოს: სამასი: წყრთა: სიგრძე: მისი: და: ერგასი: წყრთა: სივრცე: და: ოცდა: ათი: წყრთა: სიმაღლე: მისი: და: შეასრულე: ერთსა: წყალსა: ზედა: და: ქმენ: სამ: სართულ: ქუეითი: პირუტყუთათჳს: და: მჴეცთა: და: შუა: მფრინველთათჳს: და: შენთჳს: და: ძეთა: შენთათჳს: ზედათ: და: ცოლისა: და: ძისა: ცოლისა: შენისათჳს: და: შემზადე: ადგილი: წყლისა: და: სახლები: საზრდელისათჳს: და: შემზადე: სარეკელი: ძელისაგან: ჯუარისა: რომელარს: ურთხელი: სიგრძე: მისი: სამასი: წყრთა: და: იყოს: თავი: სარეკლისა: მისვე: ხისა: და: რეკე: სამგზის: დღესა: შინა: ერთი: დილას: რათა: შემოკრბენ: ხურონი: და: სხუა: შუადღე: ჟამსა: სამკრისასა: და: კუალად: მწუხრი: რათ: წარვიდენ: მოქმედნი: და: ოდეს: ესმენ: რეკა: გრქუან: რა: არს: ესე: შენ: ა̃რქჳ: რამეთუ: ღ̃თი: მოავლენს: წყლით: რღუნას: ხოლო: ნოე: ქმნა: ეგრევე: ვათარცა: ჰქუა: ღ̃თმ: და: შუნა: ნოე: სამ: ძე: განსრულებასა: ასისა: წლისასა:","english":"Bring the mother, the man who is called Tamara, from the daughters of the Moabites, from the children of Enoch's brother Methuselah, and God announced to Noah: \"After one hundred and twenty years, I will bring destruction by water.\" God said to Noah: \"Prepare an ark for your salvation and for your household, and build it on the surface of the earth, and hew a beam on this mountain, made thus: let its length be three hundred cubits, its width eighty cubits, and its height thirty cubits; and complete it on the water, and make three stories: the lower for beasts and wild animals, the middle for birds, and the upper for yourself, your sons, your wife, and your son's wife; and prepare a place for water and houses for provisions; and prepare a mallet from the wood of the cross, whose handle's length is three hundred cubits, and let the head of the mallet be of the same wood, and strike three times a day: once in the morning so that the workers may gather, again at midday at the time of the meal, and again in the evening so that the workers may depart. And when they hear the striking, they ask: 'What is this?' You shall say: 'Because God will bring destruction by water.'\" Then Noah did just as God said, and Noah begat three sons at the completion of one hundred years.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ტამარა","severity":"info","text":"The name 'Tamara' (ტამარა) is a Georgian form; the passage connects her to the Moabites and to Enoch's brother Methuselah, a genealogical link not found in the biblical account.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Genesis 6:14–16","severity":"info","text":"The ark's dimensions (300×80×30 cubits) and three-story structure echo Genesis 6:14–16, but the specific measurements and the division for beasts, birds, and humans are elaborated in this apocryphon.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"mallet of the cross","severity":"info","text":"The 'mallet from the wood of the cross' (სარეკელი ძელისაგან ჯუარისა) introduces a Christian relic motif, linking Noah's ark-building to the cross, a common trope in later Christian apocrypha.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"This passage shifts from genealogical introduction (Tamara) to direct divine command (God's speech to Noah), then to Noah's compliance and the birth of his three sons, forming a coherent narrative block.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"120 years","severity":"info","text":"God announces destruction by water after 120 years; Noah begets three sons at the completion of 100 years. This timeline differs from the biblical 100 years before the flood (Genesis 5:32).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"textual corruption","severity":"caution","text":"The phrase 'on this mountain' (ამას მთასა) is ambiguous; the Coptic Vorlage may have specified a mountain name (e.g., Ararat or Lubar), but the Georgian text does not clarify.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Tamara' and her connection to the Moabites and Methuselah is unclear; the text may conflate different traditions.","The phrase 'on this mountain' lacks a specific mountain name in the Georgian, leaving the location ambiguous.","The mallet's 'wood of the cross' may be an anachronistic Christian interpolation; the original Jewish tradition likely had a different implement."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"ვინადგან: იწყო: საქმედ: კიდობნისა: და: შერთნა: ცოლნი: ასულთაგან: მათუსალასთა: ცხოვნდა: მათუსალა: ცხრა: ას: სამეოც: და: ცხრა: წელ: და: მოკუდა: სეკდემბერსა: ოცდა: ერთს: დღესა: ხუთშაბათსა: შუა: დღე: და: შემურეს: ლამექ: და: ნოე: და: დამარხეს: ქუაბსა: მას: საგანძურსა: და: იგლოვდეს: ორმეოც: დღე: ხოლო: ძენი: სეითისნი: განშორებულ: იყუნეს: სახლისაგან: სამოთხისა: და: შეყოფილ: იყუნეს: ასულთაგან: კაენისთა: და: იშუნეს: მათგან: გმირნი: მამანი: ვითარცა: კოშკნი: სიდიდითა: და: მათ: გამო: განიხრწნა: წრუილი: პირველი: რათა: წრუილ: იყო: ანგელოზთა: მიერ: ციდ: გამო: მაშინ: თანა: ეყოფოდეს: ასულთა: თანა: კაცთა: ძენი: სეითისნი: რომელთა: წოდებულ: იყო: პირველ: ძენი: ღ̃თისანი: და: მათ: დედათა: შუნეს: ესე: კაცნი: ძლიერნი: მიერიდგან: არღარა: ჰსწერდეს: ვითარ: იგი: ჯერ: არს: რამეთუ: არღარა: იყო: მათ: თანა: ბუნება: სულიერი: არამედ: ხატი: ეშმაკისა: მრუშების: მოყუარე: ბუნებითა: მათითა: მოყუარენი: დედათანი: და: არცაღა: დამარხეს: ერთიცა: დღე: ვინადგან: დაეცნეს: არამედ: ეშმაკთა: და: დამორჩილებულ: იყუნეს: ყოვლითურთ: და: არა: ყოველთა: არცაღა: ერთ: ქალწულად: ყოვლისა: მის: ერისაგან: არამედ: განირყუნეს: ყოველნივე: ვითარცა: ცხოვნდა: ლამექ: ცხრა: ას: და: აჩუიდმეტ: წელ: მოიწია: სიკუდილი: და: შემოკრიბნა: (!) ყოველნი: ნოე: ძენი:","english":"Then the building of the ark began, and the wives were joined from the daughters of Methuselah. Methuselah lived nine hundred and sixty-nine years and died on the twenty-first day of September, on a Thursday, at midday. And Lamech and Noah buried him in that cave of treasures, and they mourned for forty days. But the sons of Seth were separated from the house of paradise and were joined with the daughters of Cain, and from them were born mighty men, fathers like towers in size, and because of them the first writing was corrupted, which had been written by the angels from heaven. At that time the sons of Seth, who were first called sons of God, were together with the daughters of men. And their mothers bore these mighty men. From then on, they no longer knew how it was proper, for the spiritual nature was no longer with them, but the form of the devil, lovers of adultery by their nature, lovers of women. And they did not keep even one day, for they fell to demons and were entirely subjugated, and not all, nor even one virgin, remained from that whole people, but all were corrupted. As Lamech lived nine hundred and seventy-seven years, death came, and Noah gathered all the sons.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The burial of Methuselah in the 'cave of treasures' (Georgian: ქუაბსა მას საგანძურსა) is a key narrative link to the Syriac tradition of the Cave of Treasures, which recounts the burial of patriarchs in a cave on Mount Ararat.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Methuselah's lifespan of 969 years and his death on 21 September, a Thursday at midday, follow the Septuagint chronology (Gen 5:27) and the Cave of Treasures tradition, which assigns precise dates to patriarchal deaths.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ძენი ღ̃თისანი","severity":"info","text":"The phrase 'sons of God' (Georgian: ძენი ღ̃თისანი) is a title for the Sethite line, echoing the biblical 'sons of God' (Gen 6:2) but here used in the apocryphal tradition to denote the righteous lineage before the flood.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The corruption of the 'first writing' (Georgian: წრუილი პირველი) refers to the apocryphal tradition that the Sethites preserved antediluvian knowledge, which was later corrupted by the union with the Cainites, a theme found in the Cave of Treasures.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'and Noah gathered all the sons' (Georgian: შემოკრიბნა ყოველნი ნოე ძენი) is ambiguous: it may mean Noah gathered his own sons or all the sons of the Sethite line. The Coptic Vorlage likely clarified this, but the Georgian is elliptical.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the Sethites intermarrying with Cainites and producing giants (Georgian: გმირნი მამანი) parallels the Book of Enoch (Enoch 7:1-2) and the Cave of Treasures, where the Watchers' offspring are described as giants.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'and Noah gathered all the sons' could refer to Noah's own sons or to the collective Sethite lineage; the Georgian text does not specify.","The identity of 'the daughters of Methuselah' (Georgian: ასულთაგან მათუსალასთა) is unclear: they may be Methuselah's daughters or descendants; the Coptic original might have been more precise."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"მისნი: სემ: ქამ: და: იაფეთ: და: დედანი: მათნი: რამეთუ: არღარა: და: შთომილ: იყო: ძეთაგან: სეითისთა: ენონისითა: და: კაინანისთა: და: მალელისთა: და: იარედისთა: ენუქისთა: და: მათუსალასათა: არამედ: ესე: ყოველნი: შთასრულ: იყუნეს: ქუე: თუინიერ: რვაღა: სულთათჳს: ესე: ხოლო: იყუნეს: მთასა: მას: წმიდასა: და: არა: დაშთა: სხუა: შვილთა: მათთაგანი: არამედ: ყოველნი: შთავიდეს: შვილთა: თანა: კაენი: მკულელისათა: გარნა: ხოლო: ნოე: სემ: ქაამ: და: იაფეთ: და: დედანი: მათნი: რამეთუ: წუთ: არღარა: ესხნეს: შვილ: უწინარეს: წყლისა: რღუნისა: და: მოვიდეს: ლამექისსა: აკურთხნა: ულოცა: მათ: და: შეიტკბნა: და: ამბორს: უყო: და: ჰქუა: ყოვლისაგან: ერისა: ჩემის: რვანი: სულნი: დაშთომილხართ: ღ̃თი: რომელი: იყო: მამათა: ჩუენთა: მან: გაკურთხნეს: თქუენ: მან: დაბადა: ადამ: და: ევა: გაკურთხნეს: თქუენ: და: აღ̃გარძნენ: და: განგამრავლენ: თქუენ: და: იყავნ: ღთი: ყოველსა: საჴმარსა: თქუენსა: და: განგარინნეს: თქუენ: რისხვისა: მისგან: მოწევნულისა: რომელი: მოვიდეს: ამის: მთისაგან: რისხუა: და: ზარი: რომელი: მიცემულ: იყოს: მამისა: ჩუენისა: ადამისსა: ესე: მოვედინ: თქუენთანა: ამის: ქუეყანისაგან: კეთილისა: და: ესე: სამი: კურთხევა: რომელი: მისცა: ღ̃თნ: მამასა: ჩუენსა: ადამს: იყავნ: თქუენთანა: და: ნაშობთა: თქუენთა: მეფობა: მღუდელობა: (!) და:","english":"His sons: Shem, Ham, and Japheth, and their wives, for no others remained from the sons of Seth, from Enosh, Kenan, Mahalalel, Jared, Enoch, and Methuselah; but all these had been completed under the earth, except for eight souls. These, however, were on the holy mountain, and no other of their children remained, but all went down with their children. Cain of the accursed line, however, Noah, Shem, Ham, and Japheth, and their wives, for no children were left before the flood, and they came to Lamech. He blessed them, greeted them, embraced them, and kissed them, and said: \"From all my people, eight souls remain. The God who was of our fathers, He blessed you; He created Adam and Eve, He blessed you, and He increased and multiplied you. And may God be in all your affairs, and may He save you from the wrath that has come, which came from this mountain—the wrath and the terror that was given to our father Adam. This has come to you from this good land. And these three blessings which God gave to our father Adam, may they be with you and with your offspring: kingship, priesthood, and...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"მღუდელობა","severity":"info","text":"The Georgian term 'mghudeloba' (priesthood) is paired with 'kingship' and a third blessing, likely prophecy, completing the triad of Adamic blessings.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The list of Sethite patriarchs (Enosh to Methuselah) reflects the genealogy in Genesis 5, but the text notes their extinction before the flood, a non-biblical tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Lamech's blessing speech echoes the earlier blessing of Adam by God, creating a parallel between the first and last patriarchs before the flood.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'eight souls' (Noah, his three sons, and their wives) recalls the eight people saved in the ark in Genesis 7:13, but here they are on a holy mountain before the flood.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The text abruptly breaks off after 'priesthood' (mghudeloba), with a scribal mark (!) indicating a lacuna or corruption in the manuscript.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The third blessing (after kingship and priesthood) is missing due to a lacuna; it is likely 'prophecy' based on other versions of the Cave of Treasures.","The phrase 'under the earth' (ქუე თუინიერ) may refer to burial in the cave of treasures or to the antediluvian patriarchs being dead."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"წინასწარ: მეტყუელება: ისმინე: აწ: ჰოი: ნოე: კურთხეულო: მე: აჰა: წარვალ: ამის: საწუთროსაგან: ესერა: ვითარცა: ყოველნი: მამანი: ჩუენნი: და: შენ: და: ძენი: შენნი: განერნეთ: იხილე: ვითარ: ესე: გამცენ: შენ: და: რომელი: გესმა: ჩემგან: რაჟამს: მოვკუდე: შემმურეთ: გუამი: ჩემი: ვითარცა: იგი: მამანი: ჩუენნი: და: დაიმარხნეს: ქუაბსა: მას: საგანძურსა: და: წარიყუანე: ცოლი: შენი: და: ძენი: შენნი: და: ცოლნი: ძეთა: შენთანი: და: შთავედ: მთისა: წმიდისაგან: და: წარიყუანე: შენთანა: გუამი: მამისა: ადამისი: და: ესე: სამი: შესაწირავი: გარდაიტანე: შენთანა: ოქრო: მური: და: გუნდრუკი: და: შთადევ: გუამი: ადამისი: შუაოდენ: კიდობანსა: და: ესე: სამი: შესაწირავი: დადევ: ზედა: კერძო: შენ: და: ძენი: შენნი: იყუენით: აღმოსავლით: კიდობანსა: და: ცოლი: შენი: და: ცოლი: ძეთა: შენთანი: დასალით: და: იყოს: გუამი: ადამისი: და: მსხუერპლი: იგი: შუა: რათა: არა: შეგეხონ: (!) თქუენ: დედანი: თქუენნი: და: არცა: თქუენ: შეეხნეთ: ვიდრე: არა: გამოხვიდეთ: კიდობნით: შემდგომად: დაცხრომილსა: წყლითა: რღუნისა: რამეთუ: ესე: მთა: რისხავს: კაცთა: მათ: მთაა: და: ღ̃თი: მას: ზედა: რამეთუ: დაეყენნეს: თავით: თჳსით: სამოთხისაგან: და: დიდებისაგან: ანგელოზთა: თანა: და: რაჟამს: გამოხვიდეთ: თქუენ: კიდობნისაგან: და: წყლით: რღუნისა: დადგეს: კიდობანი:","english":"Foretelling: Listen now: O Noah, blessed one, I am departing from this world. Behold, just as all our fathers, and you and your sons, have been separated, see how this is done for you. And what you hear from me: when I die, embalm my body, just as those our fathers did, and they preserved it in that cave of the treasure. And take your wife, and your sons, and the wives of your sons, and enter from the holy mountain. And take with you the body of father Adam. And these three offerings: bring with you gold, myrrh, and frankincense. And place the body of Adam in the middle of the ark. And place these three offerings separately. You and your sons shall be on the east side of the ark, and your wife and the wives of your sons on the south side. And let the body of Adam and that sacrifice be in the middle, so that your women may not touch you, nor you touch them, until you come out of the ark after the abating of the waters of the flood. For this mountain is the mountain that rages against those men, and God is upon it, because they were cast down from their own head from paradise and from the glory with the angels. And when you come out of the ark, and the waters of the flood cease, the ark will rest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ქუაბსა მას საგანძურსა","severity":"info","text":"The phrase 'cave of the treasure' (ქუაბსა მას საგანძურსა) is a key term in this tradition, referring to the Cave of Treasures, a repository of relics from the patriarchs.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ოქრო მური და გუნდრუკი","severity":"info","text":"The three offerings—gold, myrrh, and frankincense—echo the gifts of the Magi in Matthew 2:11, but here they are associated with Adam's body and the ark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მთაა","severity":"info","text":"The 'mountain that rages' likely refers to Mount Ararat or a similar peak in the Caucasus tradition, where the ark rests after the flood.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"წინასწარ: მეტყუელება","severity":"info","text":"The passage begins with 'Foretelling' (წინასწარ: მეტყუელება), marking it as a prophetic speech by Adam to Noah, a common structural device in apocryphal narratives.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ქუაბსა მას საგანძურსა","severity":"info","text":"The Cave of Treasures tradition was influential in Georgian Christianity, as seen in this text, which adapts Syriac sources for a local audience.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'holy mountain' is ambiguous; it may refer to the mountain of paradise or a specific site in Georgian tradition. The reading taken follows the Coptic context of the Cave of Treasures."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"ქუეყანასა: შინა: ნუ: განეშორები: კიდობანსა: გუამისათჳს: ადამისა: არამედ: მსახურებდი: წინაშე: ღ̃თისა: ყოვლით: სიწმიდითა: და: დადევ: შესაწირავი: აღმოსავალით: კიდობანსა: და: შემდგომად: სიკუდილისა: შენისა: ამცენ: სემ: პირმშოსა: ძესა: შენსა: და: არქჳა: წარიღოს: რათა: გუამი: მამისა: ჩუენისა: ადამისი: და: დადვას: იგი: შუა: გულსა: ქუეყანისასა: და: დაჯდეს: შვილთა: მისთაგანი: ადგილსა: მას: და: მსახურებდეს: წინაშე: ღ̃თისა: ვიდრე: ჟამადმდე: და: იყოს: დაყუდებული: მარტო: არცაღა: აღაშენოს: მუნ: სახლი: და: დედაკაცსა: არა: შეყოს: არცა: დასთხიოს: სისხლი: საკლველისა: არცა: შეწიროს: მსხუერპლად: და: კულული: არცა: ნადირი: არცა: მფრინველი: არამედ: პურსა: ხოლო: და: ღვინოსა: შესწირვიდეს: რამეთუ: მუნ: არს: გამოჴსნა: ადამისი: და: ყოველთა: ნაშობთა: მისთა: და: მას: ანგელოზი: ღ̃თისა: წარუძღუეს: წინაშე: მისსა: რომელმან: უჩუენოს: ადგილი: შუა: გულსა: ქუეყნისასა: და: დადგას: ვიდრე: ჟამადმდე: ყოფად: გამოჴსნისა: და: მსახურებდეს: წინაშე: ღ̃თისა: გუამსა: მამისა: ჩუენისა: ადამისსა: სამოსლად: მისსა: ტყავი: ნადირისა: იყოს: თმა: არა: იკუეცოს: არცა: ფრჩხილნი: მოიყუნეს: და: მარტო: ოდენ: იყოს: რამეთუ: მღურდელი: არს: მაღლისა: ვითარცა: ამცნო: ლამექ: ძესა: თჳსსა: ნოეს: ესე: მცნება: მოკუდა: უწინარეს: წყლით: რღუნისა: უწინარეს:","english":"On the earth: do not separate from the ark for the sake of Adam’s body, but serve before God with all holiness, and place an offering at the east of the ark; and after your death, command Sem, your firstborn son, and bid him to take the body of our father Adam and place it in the midst of the navel of the earth; and let one of his descendants dwell in that place and serve before God until the time, and let him be secluded alone; let him not build a house there, nor consort with a woman, nor shed the blood of a sacrifice, nor offer a victim, neither a beast nor a bird nor a fowl, but let him offer only bread and wine, for there is the redemption of Adam and of all his offspring; and let an angel of God go before him, who shall show him the place in the midst of the navel of the earth, and let him stand there until the time of the redemption; and let him serve before God at the body of our father Adam; let his garment be the skin of a beast; let him not cut his hair nor pare his nails, and let him be alone, for he is a priest of the Most High. As Lamech commanded his son Noah this commandment, he died before the destruction by water, before—","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ქუეყანასა: შინა: ნუ: განეშორები: კიდობანსა: გუამისათჳს: ადამისა","severity":"info","text":"The Georgian text begins with a prohibition against separating from the ark for the sake of Adam's body, which the English draft renders as 'do not separate from the ark for the sake of Adam’s body.' The syntax is imperative and negative.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"შუა: გულსა: ქუეყანისასა","severity":"info","text":"The phrase 'midst of the navel of the earth' (შუა: გულსა: ქუეყანისასა) is a standard locution in the Cave of Treasures tradition for the site of Golgotha, the center of the world.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"მღურდელი: მაღლისა","severity":"info","text":"The term 'priest of the Most High' (მღურდელი: მაღლისა) reflects a pre-Christian or early Christian concept of a solitary priest serving at a sacred site, paralleling Melchizedek traditions.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"დადევ: შესაწირავი: აღმოსავალით: კიდობანსა","severity":"info","text":"The instruction to place an offering at the east of the ark echoes the orientation of worship in the Tabernacle and Temple, as well as the eastward-facing prayer in early Christian practice.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ვითარცა: ამცნო: ლამექ: ძესა: თჳსსა: ნოეს","severity":"info","text":"The passage concludes with a narrative frame: 'As Lamech commanded his son Noah this commandment, he died before the destruction by water.' This marks the end of Lamech's speech and the transition to Noah's response.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"უწინარეს: წყლით: რღუნისა: უწინარეს","severity":"caution","text":"The final word 'before' (უწინარეს) is repeated, possibly indicating a textual break or corruption; the English draft renders it as 'before—' suggesting an incomplete sentence or a lacuna in the Georgian manuscript.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'do not separate from the ark' could be interpreted as a command to Noah to remain near the ark after the flood, or as a metaphorical instruction to keep the ark as a reliquary for Adam's body. The Georgian text does not resolve this ambiguity.","The identity of the 'one of his descendants' who is to serve alone is not specified; it may refer to a line of priests or to a specific figure like Melchizedek."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"ორმეოცისა: წლისა: წელთა: ცხრა: ას: სამოცდა: აჩუიდმეტისა: მოკუდა: ლამექ: თუესა: მაისსა: აცხრამეტსა: დღესა: კჳრიაკესა: მიდრეკასა: მზისასა: შემურეს: და: დამარხეს: ქუაბსა: მას: საგანძურსა: ნოე: და: ძეთა: მისთა: სემ: ქამ: და: იაფეთ: მაშინ: შევიდა: ნოე: ქუაბსა: მას: საგანძურსა: და: მოეხუია: ყოველთავე: გუამთა: ამბორს: უყო: ადამისსა: სეითისსა: ენონისსა: კაინანისსა: და: მალელილისსა: იარედისსა: მათუსალასსა: და: ლამექ: მამისა: თჳსისა: და: აღიღო: გუამი: ადამისი: ნოე: სემ: აღიღო: ოქრო: და: ქამ: აღიღო: მური: და: იაფეთ: გუნდრუკი: და: გამოვიდეს: მთისა: მისგან: წმიდისა: მწუხარებითა: (!) დიდითა: აღიხილნეს: თუალნი: მათნი: სამოთხისა: მიმართ: ტიროდეს: ცრემლითა: მწარითა: და: თქუეს: მშვიდობა: შენდა: სამოთხეო: წმიდაო: რომელი: იყო: საყოფელ: მამისა: ჩუენისა: ადამისი: და: გამოვიდა: შენგან: შიშველი: ურჩებითა: აჰა: ესერა: აღვიღოთ: გუამი: მისი: გარემოს: შენგან: მშვიდობა: შენდა: საყოფელო: მამათა: ჩუენთაო: ერისა: და: მთავართა: მისთაო: მამანო: წმიდანო: ლოცვა: ჰყავთ: რომელნი: მწოლარე: ხართ: ქუაბსა: ამას: შინა: და: ჩუენ: დავშთომილვართ: ქუეყანასა: ამას: მშვიდობა: შენდა: ჰოი: ენუქ: მართალო: და: მსახურო: ღთისაო: ევედრე: ღ̃თსა: ჩუენთჳს: მშვიდობა: შენდა: მთაო: წმიდაო: სადგურო: ანგელოზთაო: თქუენ: მამან: გვიგლოვეთ: დღესა:","english":"In the year nine hundred and sixty-four, in the month of May, on the nineteenth day, on the Lord’s day, at the setting of the sun, Lamech died; and they buried him in that cave, the treasury. Noah and his sons, Sem, Cham, and Iaphet, then entered that cave, the treasury, and embraced all the bodies; they did homage to Adam, Seth, Enos, Cainan, Malaleel, Jared, Mathusala, and Lamech, his father. And Noah took up the body of Adam; Sem took up gold; and Cham took up myrrh; and Iaphet took up frankincense; and they came out from that holy mountain with great lamentation. They lifted up their eyes toward Paradise and wept with bitter tears, and said: “Peace to you, holy Paradise, which was the dwelling of our father Adam; and he came out from you naked through disobedience. Behold, now we take up his body from around you. Peace to you, dwelling of our fathers, of the race and its chiefs. Holy fathers, you who lie in this cave, pray; and we remain on this earth. Peace to you, O righteous Enoch, servant of God; intercede with God for us. Peace to you, holy mountain, abode of angels. You, fathers, bless us this day.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ორმეოცისა: წლისა: წელთა: ცხრა: ას: სამოცდა: აჩუიდმეტისა","severity":"info","text":"The year 964 (from Creation) for Lamech’s death is consistent with the Septuagint-based chronology of the Cave of Treasures, which places Lamech’s death shortly before the Flood.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ქუაბსა: მას: საგანძურსა","severity":"info","text":"The phrase 'cave, the treasury' (ქუაბსა მას საგანძურსა) is the title of the work (Caverna Thesaurorum) and refers to the burial cave of the patriarchs, a central setting.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სამოთხისა","severity":"info","text":"The reference to Paradise (სამოთხისა) and Adam’s nakedness through disobedience echoes Genesis 3, but the specific lament and address to Paradise are apocryphal expansions.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"მური","severity":"info","text":"Myrrh (მური) and frankincense (გუნდრუკი) are aromatic resins used in burial and liturgical rites, reflecting the Cave of Treasures’ emphasis on proper funerary practice and priestly service.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მშვიდობა: შენდა: ...","severity":"info","text":"The series of farewell addresses (to Paradise, the cave, Enoch, the mountain) forms a liturgical lament, structuring the passage as a ritual departure from the holy site.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(!)","severity":"caution","text":"The exclamation mark in the Georgian text (after 'მწუხარებითა') indicates a textual crux or scribal emphasis; the reading 'with great lamentation' is accepted but the exact form may be uncertain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The year 964 is given without explicit era; it is assumed to be from Creation (Septuagint). The identity of 'Lamech' (Lamech the father of Noah, not the Cainite Lamech) is clear from context. The exclamation mark after 'მწუხარებითა' may signal a textual variant or scribal note."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"ამას: რამეთუ: გჳღირს: მწუხარება: რათა: შთაცუენით: ქუეყანასა: ქ̃უესა: რათა: იყოს: საყოფელ: მჴეცთა: თანა: ვაჲ: (!) ჩუენდა: რამეთუ: არღარა: ხილვად: თქუენდა: პირი: თქუენი: უკუნისამდე: და: ვითარცა: ჩამოვიდეს: მთისა: მისგან: წმიდისა: ამბორს: უყოფდეს: ქუათა: და: მოეხუეოდეს: ხეთა: შთამოვიდეს: ტირილითა: ვიდრე: შუაა: [...]ლი გაიცინნა: მოუწოდდა: ძმათა: თჳსთა: და: კიცუით: უჩუენებდა: ვითარცა: ესმა: სემსა: და: რცხუენოდა: და: დაიფარა: პირი: თჳსი: არგნითა: და: დაიდვეს: სამოსელი: მჴართა: ზედა: სემ: და: იაფეთ: და: უკუღმართ: მივიდეს: და: დაბურეს: რათ: არა: იხილონ: სირცხვილი: მამისა: ვითარცა: განიღვიძა: ნოე: უთხრა: ცოლმან: მისმან: რა: გიყო: ქაამ: მაშინ: მოიღო: წყევა: და: თქუა: წყეულ: იყავნ: ქაამ: და: იყავნ: მონა: ძმათა: მისთ: რომლისათჳს: უკუე: და: წყევა: ქაამ: ამისთჳს: რათა: აღიზარდა: იწყო: საქმედ: საქმეთა: კაენისთა: და: შექმნა: სტუირი: და: ქნარი: ებანი: და: ბობღანი: და: ყოველი: სახეობა: რამეთუ: შევიდა: ეშმაკი: და: დაემკჳდრა: მისთანა: ოდეს: მობერის: ქარმან: ეშმაკი: იმღერდის: მის: გამო: ამისთჳსცა: ქაამ: ურცხუინო: იქმნა: და: ყო: ესე: და: იქმნა: მონა: და: ნათესავი: მისი: რომელნი: არიან: მეგვიპტელნი: აიაშნი: და: ინდონი: რათა: ქამ: ურცხუინო: იქმნა: მეგობარ: ეწოდა: მას: ურცხუინო: ყოველთა: დღეთა: ცხორებისა:","english":"In this: for: it is fitting: sorrow: that: you descend: to the earth: the lower earth: that: it may be: a dwelling: for beasts: together: woe! to us: for: no longer: to see: you: your face: until the end: and: when they came down: from the mountain: from the holy: they made lamentation: for the stones: and: they tore: the trees: they came down: with weeping: until the middle: [...] he laughed: he called: to his brothers: his own: and: with a laugh: he showed them: as: Sem heard: and: he was ashamed: and: he covered: his face: his own: with a cloak: and: they placed: a garment: on the shoulders: Sem: and: Japheth: and: they went backwards: and: they buried: so that: they might not see: the shame: of their father: when: Noah awoke: his wife told him: what did: Ham: do: then: he brought: a curse: and: said: cursed: be: Ham: and: let him be: a slave: to his brothers: because of which: indeed: and: the curse: of Ham: for this: that: he began: to grow: to work: the works: of Cain: and: he made: a flute: and: a harp: of ebony: and: a drum: and: every: kind: for: the devil entered: and: dwelt: with him: when: the wind blows: the devil: plays: through it: for this reason also: Ham: became: shameless: and: did: this: and: became: a slave: and: his descendants: who are: the Egyptians: the Aethiopians: and: the Indians: that: Ham: became: shameless: a friend: was called: to him: shameless: for all: the days: of his life:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ქ̃უესა","severity":"info","text":"The Georgian text uses 'the lower earth' (ქ̃უესა) to render the Coptic notion of a subterranean realm, likely the cave-treasury itself, not a separate underworld.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სტუირი","severity":"info","text":"The term 'stuiro' (სტუირი) is a musical instrument, here a flute; the list of instruments (flute, harp, drum) reflects the tradition that Ham invented music, associated with Cain's works.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"წყევა ქაამ","severity":"info","text":"The curse of Ham echoes Genesis 9:25-27, where Noah curses Canaan, but here it is Ham himself who is cursed to servitude, a common expansion in apocryphal tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"მეგვიპტელნი აიაშნი ინდონი","severity":"info","text":"The identification of Ham's descendants as Egyptians, Aethiopians, and Indians reflects the medieval ethnographic tradition that Ham fathered the peoples of Africa and Asia, a common trope in Christian apocrypha.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ამას: რამეთუ:","severity":"info","text":"The passage begins with a series of particles ('In this: for:') that introduce a lament, likely a direct speech by Noah or a narrator, marking a shift from narrative to direct discourse.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"[...]ლი","severity":"caution","text":"The text has a lacuna marked by '[...]' before 'li' (likely 'gaietsinna' = 'he laughed'), making the exact sequence of Ham's laughter and the brothers' reaction uncertain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna before 'li' leaves unclear whether Ham laughed first or after some other action; the reading assumes he laughed and then showed his brothers.","The phrase 'the lower earth' could refer to the cave or to a distinct underworld; the reading takes it as the cave-treasury."],"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":37,"ref":"p37","source":"მისისათა: რამეთუ: რაჟამს: იგი: ნოე: სუა: ღვინო: ჯუარი: წინასწარ: მეტყუელებითა: გამოსახა: ვითარცა: თქუა: დავით: წინასწარ: მეტყუელმან: რამეთუ: განიღვიძა: ღ̃თნ: ვითარცა: ძილისაგან: და: მოიქარვა: ღვინისაგან: და: მოსრნა: მტერნი: მისნი: კაცი: მძინარე: ნოე: არს: რომელმან: განიღუიძა: და: დაწყევა: ქაამ: და: მიმო: და: ჰფინა: ნათესავი: მისი: ყოველთა: შორის: წარმართთა: და: ქრისტე: აღდგა: საფლავისაგან: და: დაწყევა: ეშმაკი: და: განაბნივა: ერი: ურიათა: აჰა: ესერა: მეგვიპტელნი: განბნეულ: არიან: ყოველსა: ქუეყანასა: აღიღებენ: ჴელთა: საქმესა: მათსა: მჴართა: მათთა: და: იარებიან: ვაჭრობად: რომელნი: შვილნი: აზნაურთანი: იქმნეს: მონა: მონათა: და: ცხოვნდა: ნოე: შემდგომად: გამოსლვით: კიდობნით: სამას: და: ერგასის: წელ: მაშინ: დასნეულდა: და: შემოკრბეს: ძენი: მისნი: სემ: ქამ: და: იაფეთ: არფაგსად: და: სალა: მოუწოდა: სემს: პირმშოსა: ძესა: თჳსსა: იდუმალ: ამცნო: და: ჰქუა: იხილე: შვილო: რომელსა: გამცნებ: შენ: დღესა: რაჟამს: მოვკუდე: შევედ: კიდობანსა: მას: რომელმან: გვიჴსნა: ჩუენ: სიკუდილისაგან: და: გამოიღე: გუამი: მამისა: ჩუენისა: ადამისი: და: ნუმცა: ვინ: უწყის: კაცთაგანმან: და: აღიღე: პური: და: ღვინო: საგძლად: გზისათჳს: და: წარიყუანე: შენთანა: მელქიზედეკ: მართალი: ძე: ფელეგისი: რამეთუ: ესე: გამოირჩია: ღ̃თნ:","english":"His own: for: when: he: Noah: drank: wine: the cross: beforehand: by prophecy: he depicted: as: said: David: the prophet: for: he awoke: God: as: from sleep: and: became intoxicated: from wine: and: he scattered: the enemies: his: the man: sleeping: Noah: is: who: awoke: and: cursed: Ham: and: around: and: he scattered: his offspring: among: all: the pagans: and: Christ: arose: from the tomb: and: cursed: the devil: and: dispersed: the people: of the Urîans: behold: here: the Egyptians: dispersed: are: throughout: all: the earth: they take: in hands: their work: on their shoulders: and: they go about: trading: who: sons: of nobles: became: slaves: of slaves: and: lived: Noah: after: the exit: from the ark: three hundred: and: fifty: years: then: he fell ill: and: gathered around: his sons: Shem: Ham: and: Japheth: Arphaxad: and: Sala: he called: Shem: the firstborn: his son: secretly: he instructed: and: said: see: my son: what: I entrust: to you: today: when: I die: enter: the ark: that: which: saved: us: from death: and: bring out: the body: of our father: Adam: and: let no one: know: among men: and: take: bread: and: wine: as provisions: for the journey: and: bring: with you: Melchizedek: the righteous: son: of Peleg: for: he: was chosen: by God:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ნოე: სუა: ღვინო","severity":"info","text":"The phrase 'Noah drank wine' introduces a typological link between Noah's drunkenness and Christ's resurrection, a common motif in the Cave of Treasures tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"დავით: წინასწარ: მეტყუელმან","severity":"info","text":"The reference to David as a prophet who foretold Noah's awakening echoes Psalm 78:65 LXX, where God awakens as from sleep, applied here typologically.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მელქიზედეკ: მართალი: ძე: ფელეგისი","severity":"info","text":"Melchizedek is identified as the son of Peleg, a genealogy found in the Cave of Treasures and related apocrypha, linking him to the patriarchal line.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"წინასწარ: მეტყუელებითა: გამოსახა","severity":"info","text":"The passage uses a typological structure: Noah's drunkenness prefigures Christ's resurrection, and the scattering of Ham's offspring prefigures the dispersion of the Egyptians.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"სამას: და: ერგასის: წელ","severity":"info","text":"Noah is said to have lived 350 years after the flood, a figure consistent with the Cave of Treasures tradition but not with the biblical 350 years total.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ურიათა","severity":"caution","text":"The term 'Urîans' is obscure; it may refer to a people or a corruption of 'Uriah' or 'Hurrians'. The reading is uncertain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Urîans' is unclear; possibly a scribal error or a reference to a specific group. The phrase 'he scattered the people of the Urîans' may be a typological parallel to the dispersion of Ham's offspring."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"ნათესავთაგან: თქუენთა: რათა: იყოს: მსახურად: წინაშე: გუამსა: ზედა: მამისა: ჩუენისა: ადამისსა: შენ: აღვედ: და: დადევ: საშუალ: ქუეყანასა: და: დაადგინე: მელქიზედეკ: მართალი: მუნ: და: აჰა: ესერა: ანგელოზი: უფლისა: წარგიძუეს: და: გიჩუენოს: გზა: რომელსა: ხუიდოდეთ: და: ადგილსა: რომელსა: დამარხოთ: იგი: ვითარმედ: იგი: არს: ადგილი: შუა: ქუეყანასა: და: არს: იგი: შესაკრებელ: ოთხთა: კიდეთა: ქუეყანისათა: ურთიერთას: რამეთუ: ღ̃თნ: და: ბადა: ქუეყანა: რაჟამს: შემზადებდა: ძალი: მისი: რბიოდა: წინაშე: მისსა: ოთხ: ყურესა: არს: დაბადებული: იგი: და: შემზადა: ოთხკერძო: რომელი: შესდგამს: ურთიერთას: და: მუნ: არს: გამოჴსნა: ადამისი: და: ნათესავისა: მისისა: და: გულის: ჴმა: ჰყავ: შვილო: სემ: რომელსა: ესე: ვიტყჳ: ადამ: შენ: წარიღე: აჰა: ესერა: მე: გამცნებ: შენ: დღესა: ნუმცა: ვინ: უწყის: ამან: ნათესავმან: საქმე: ესე: ვიდრედის: მოიწიოს: დღე: იგი: გამოჴსნისა: არამედ: აღვედ: შენ: და: მელქიზედეკ: მართალი: და: შთავედით: სადა: იგი: გუჩუენოს: ანგელოზმან: ღ̃თისამან: და: ამცენ: შენ: მელქიზედეკ: მართალსა: და: არქჳ: მას: რათა: ჯდეს: ადგილსა: მას: დედაკაცსა: არა: შეეყოს: რათა: უწყოდოს: მას: კაცი: ღ̃თისა: ყოველთა: დღეთა: ცხორებისა: მისისათა: სახლი: არა: აღაშენოს: მუნ: არცა: სისხლი: (!) დასთხიოს: მუნ: პირუტყუთა: არცა:","english":"From your kinsmen, so that he might serve before the body of our father Adam, you ascended and placed [it] in the midst of the earth, and you established Melchizedek the righteous there. And behold, the angel of the Lord has summoned you and will show you the way by which you should go, and the place where you should bury him. For that place is in the midst of the earth, and it is the meeting-place of the four corners of the earth with one another. For when God prepared the earth, his power softened before him. At the four corners that place was created, and he prepared a four-sided [place] which stands together, and there is the salvation of Adam and of his race. And take heed, my son Shem, of what I say: Adam, take [this]. Behold, I command you today: let no one of this race know this deed until that day of salvation comes. But you and Melchizedek the righteous ascend and go where the angel of God shows you, and you, Melchizedek, instruct the righteous and say to him that he should sit in that place, not approach a woman, so that he may know him as a man of God all the days of his life. He shall not build a house there, nor shed blood there, nor [shed the blood] of animals, nor...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"მელქიზედეკ მართალი","severity":"info","text":"The Georgian phrase 'Melkizedek the righteous' identifies the figure as a righteous priest-king, a title that aligns with his role in the Cave of Treasures tradition as guardian of Adam's body.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ოთხკერძო","severity":"info","text":"The 'four-sided place' (otkhk'erzo) refers to the central point of the earth, a common cosmographic motif in early Christian apocrypha, where the four corners of the world meet.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"გამოჴსნა","severity":"info","text":"The term 'salvation' (gamokhsna) echoes New Testament soteriology, but here it is tied to Adam and his race, reflecting the Cave of Treasures' theme of protological redemption.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"აჰა ესერა","severity":"info","text":"The repeated phrase 'behold' (aha esera) marks a shift from narrative to direct command, emphasizing the solemnity of Adam's instructions to Shem and Melchizedek.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(!) დასთხიოს","severity":"caution","text":"The manuscript includes a critical sign (!) after 'shed blood' (dastkhios), indicating a textual corruption or scribal note; the sense is clear but the exact reading is uncertain.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from your kinsmen' (ნათესავთაგან) is ambiguous: it may refer to Shem's relatives or to Adam's kin, but the context suggests Adam addressing Shem about his own lineage.","The instruction 'not approach a woman' (დედაკაცსა არა შეეყოს) is directed at Melchizedek, but the grammar allows it to be read as a general rule for the guardian of the tomb."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ნადირისა: არცა: მფრინველისა: ნუცა: შესწირავთ: დაკლულსა: (!) არამედ: ხოლო: პურსა: და: ღვინოსა: შესწირვიდეს: ღ̃თსა: და: იყოს: სამოსელი: მისი: ტყავი: ნადირისა: და: თმა: თავისა: თჳსისა: არა: იკუეცოს: არცა: მოიყუანოს: (!) ფჩხილნი: და: იყოს: იგი: ხოლო: რათ: მარტო: და: მღუდელ: მაღლისა: ეწოდოს: და: ცხრა: ას: ერგასისა: წლისა: თუესა: მაისს: ორსა: დღეს: ოთხშაბათსა: ჟამსა: მეორესა: დღისასა: და: შემურეს: გუამი: მისი: ძეთა: მისთა: სემ: ქამ: და: იაფეთ: და: დამარხეს: და: იგლოვდეს: ორმეოც: დღე: და: შემდგომად: სიკუდილისა: ნოესა: ქმნა: სემ: ვითარცა: ამცნო: ნოე: მამამან: და: შევიდა: სემ: ღამით: იდუმალ: კიდობანსა: და: გამოიღო: გუამი: ადამისი: და: დაბეჭდა: კიდობანი: ბეჭდითა: მამისა: თჳსისათა: და: არავის: აუწყა: ძმათა: თჳსთა: განსა: მაშინ: მოუწოდა: სემ: ძმათა: თჳსთა: მამცნო: მამამან: ჩემმან: რა: არს: მდინარენი: და: ქუეყანა: და: ჴევნები: და: მოვიქეც: თქუენდავე: ხოლო: თქუენ: იყუენით: ადგილსა: თქუენსა: აჰა: ესერა: ცოლნი: და: შვილბი: ჩემნი: იყუნენ: თქუენთანა: ჰრქუეს: მას: ძმათა: მისთა: მიიყუანენ: შენთანა: კაცნი: რამეთუ: ქუეყანა: ოჴერ: არს: და: არავინ: მკჴდრი: არს: მისთანა: რამეთუ: მჴეცნი: ბოროტ: არიან: ჰქუა: მათ: სემ: ანგელოზნი: ღ̃თისანი: წარვიდეს: წინაშე: ჩემსა: რომელი: მცავს: მე: ჰქუა: მას: ვიდოდე:","english":"Of the wild beast: not; of the bird: not; you shall not sacrifice a slain [animal]; but rather: bread and wine shall be offered to God. And his garment shall be the skin of a wild beast, and the hair of his head he shall not cut, nor shall he shave his nails. And he shall be alone and shall be called the priest of the height. And in the year nine hundred and sixty-two, on the second day of the month of May, on Wednesday, at the second hour of the day, his body was anointed by his sons, Shem, Ham, and Japheth, and they buried [him] and mourned for forty days. And after the death of Noah, Shem did as Noah his father commanded, and Shem entered the ark by night secretly and brought out the body of Adam, and sealed the ark with the seal of his father, and did not inform his brothers. Then Shem called his brothers, saying: \"My father commanded me: 'What are the rivers and the land and the valleys? And I have turned back to you. But you, remain in your place. Behold, here are my wives and children; let them be with you.'\" His brothers said to him: \"Let men be brought to you, for the land is empty and there is no one to till it, for the wild beasts are evil.\" Shem said to them: \"The angels of God went before me, who protect me.\" He said to him: \"I go.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ნადირისა: არცა: მფრინველისა: ნუცა: შესწირავთ: დაკლულსა","severity":"info","text":"The text forbids sacrifice of slain wild beasts or birds, prescribing only bread and wine for offering, reflecting a non-bloody ritual.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"მღუდელ მაღლისა","severity":"info","text":"The phrase 'priest of the height' likely translates a Coptic or Greek title for Melchizedek, emphasizing his elevated, solitary priesthood.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ცხრა: ას: ერგასისა: წლისა: თუესა: მაისს: ორსა: დღეს: ოთხშაბათსა: ჟამსა: მეორესა: დღისასა","severity":"info","text":"The death of Noah is dated to year 962, May 2, Wednesday, at the second hour, a precise chronological note typical of the Cave of Treasures tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"სემ: ღამით: იდუმალ: კიდობანსა: და: გამოიღო: გუამი: ადამისი","severity":"info","text":"Shem's secret retrieval of Adam's body from the ark echoes the Cave of Treasures narrative where Adam is buried at Golgotha, the center of the earth.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"დაბეჭდა: კიდობანი: ბეჭდითა: მამისა: თჳსისათა","severity":"info","text":"Shem sealing the ark with his father's seal parallels the earlier sealing of the ark by Noah, reinforcing continuity and authority.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ჰქუა: მას: ვიდოდე","severity":"caution","text":"The final line 'He said to him: I go' is abrupt and may be a textual break or lacuna; the Georgian manuscript may be incomplete here.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the final dialogue is unclear; 'He said to him: I go' may refer to Shem or an angel.","The phrase 'priest of the height' could be a title for Melchizedek or Noah, but context favors Melchizedek."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"მშვიდობით: ჰქუა: სემ: ფალეგს: ძესა: არფაგსადისსა: მამასა: მელქისედეკ: რათა: შემეწეოდის: მე: გზასა: და: ნუ: გეშინის: ვიცე: მისგან: ჰქუეს: (!) მას: წარიყუანე: და: ვიდოდი: მშვიდობით: უფლისა: მიერ: და: ამცნო: სემ: ძმათა: თჳსთა: და: ჰქუა: მამამან: ჩემმან: ჟამსა: სიკუდილისასა: მაფუცა: მე: რათა: არავინ: შევიდეს: კიდობანსა: არცა: მე: არცა: ვინ: თქუენგანი: და: დაბეჭდა: ბეჭდითა: თჳსითა: და: მრქუა: მე: იხილე: რათა: არა: თქუენგანი: ვინმე: მიიეახლოს: მაშინ: აღიღო: სემ: გუამი: ადამისი: და: წარემართნეს: ღამით: სემ: და: მელქიზედეკ: აჰა: შეემთხუია: ანგელოზი: ღ̃თისა: და: წინა: უძღოდა: მიიწივნეს: მსწრაფლ: და: აღვიდეს: შუა: ქუეყანასა: და: უჩუენა: ანგელოზმან: ადგილი: იგი: და: ვითარცა: დადვეს: მას: ზედა: გუამი: ადამისი: და: განითუისნეს: და: განიყუნეს: ოთხნი: იგი: კიდენი: ურთიერთარს: რომელნი: შედგომილ: იყუნეს: და: განეღო: ქუეყანა: შუა: გულსა: ქუეყანისასა: და: ვითარცა: შთადვეს: გუამი: ადამისი: სემ: და: მელქიზედეკ: დაეჴშა: კარი: ქუეყანისა: და: შემოკრბეს: კუალად: ოთხნი: იგი: კიდენი: ქუეყანისანი: რამეთუ: განყოფილ: იყუნეს: და: შეიძრნენ: ურთიერთარს: ვითარცა: პირველ: იყუნეს: და: უწოდეს: სახელი: მისი: თხემისა: ადგილი: რამეთუ: თავი: ყოვლისა: ერისა: არს: ადგილი: იგი: და: ჰქჳან: გოლგოთა: ამისთჳს: ყოველისა: ერისა:","english":"Peace, said Shem to Phaleg, son of Arphaxad, father of Melchizedek, that he might help me on the way, and do not fear, I know from him, they said. To him he brought him, and I went in peace by the Lord, and Shem commanded his brothers and said: My father at the time of his death charged me that no one should enter the ark, neither I nor any of you, and he sealed it with his seal and said to me: See that none of you approach it. Then Shem took the body of Adam, and they set out by night, Shem and Melchizedek. Behold, an angel of God met them and went before them. They arrived quickly and went up into the midst of the earth, and the angel showed them that place, and when they laid the body of Adam upon it, they dug and opened up the four corners which were joined together, and the earth opened in the midst of the heart of the earth, and when Shem and Melchizedek placed the body of Adam within, the gate of the earth closed, and the four corners of the earth came together again, for they had been separated, and they joined together as they were before, and they called its name the Place of the Skull, for that place is the head of every people, and they say Golgotha, because of every people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"სემ","severity":"info","text":"Shem, son of Noah, is a central figure in the Adam traditions of the Cave of Treasures, acting as priest and guardian of the body of Adam.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"მელქიზედეკ","severity":"info","text":"Melchizedek, here called son of Phaleg and grandson of Arphaxad, is identified as a priestly figure; this genealogy differs from the biblical account (Gen 11:10–26).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"გოლგოთა","severity":"info","text":"Golgotha, the Place of the Skull, is identified as the burial site of Adam, linking the cross of Christ to Adam’s tomb, a common theme in Christian tradition (cf. Origen, Gospel of Nicodemus).","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"კიდობანსა","severity":"info","text":"The ark (Noah’s ark) is sealed by Noah, and Shem is charged to keep it closed; this motif appears in the Cave of Treasures to emphasize the end of the antediluvian era.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ოთხნი იგი კიდენი","severity":"info","text":"The four corners of the earth are opened and then closed again after Adam’s burial, symbolizing the cosmic significance of the event and the restoration of order.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"თხემისა ადგილი","severity":"info","text":"The Place of the Skull (Golgotha) is interpreted as the head of every people, aetiological explanation for the name, common in later Christian exegesis.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text has a lacuna or unclear reading at '(!) მას' (possibly a scribal insertion). The phrase 'ჰქუეს: (!) მას' is ambiguous: it may mean 'they said to him' or be a corruption. The translation follows the sense of Shem speaking to Phaleg."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"შესაკრებელი: არს: და: წოდებულ: არს: ადგილსა: მას: ადრიფ: რამეთუ: მუნ: შემუსრა: უფალმან: გუელისა: თავი: მის: ბოროტისა: და: შემდგომად: ამისა: ყოვლისა: სემ: ამცნო: მელქიზედეკკს: და: ჰქუა: ჯედ: შენ: აქა: და: იყავ: მღუდელ: უფლისა: რომელმან: გამოგირჩია: შენ: მსახურად: წინაშე: მისსა: და: აჰა: ანგელოზმან: მოვლოს: შენთანა: ყოველთა: დღეთა: და: ნუ: მწუხარე: ხარ: შემდგომად: მცნებისა: კუალად: უთხრა: სიტყუა: იგი: ყოველსავე: რომელი: ამცნო: ნოე: და: ჰქუა: რათა: ყოველივე: აღესრულოს: მაშინ: მოეხუნეს: ურთიერთარს: და: აკურთხეს: ერთმანერთი: ჰქუა: მას: ფალეგ: მამამან: მელქიზედეკ: ისმინე: სადა: იგი: არს: ჭაბუკი: იგი: ჰქუა: სემ: მოკუდა: გზასა: და: დაეფლა: მაშინ: შეწუხნეს: იგინი: მწუხარებითა: დიდითა: ვითარცა: ცხოვნდა: სემ: ექუსას: წელ: მოკუდა: და: დაფლეს: არფაგსად: და: მალებრ: და: სალა: ხოლო: არფაგსად: იყო: ძე: ოთხმეოცდა: ხუთისა: წლისა: რაჟამს: შუა: სალა: და: იყუნეს: წელნი: არფაგსადისნი: ოთხას: სამეოცდა: ხუთნი: მოკუდა: და: დაფლა: სალა: ძემან: მისმან: სოფელსა: რომელსა: ეწოდა: სახელად: და: იყო: სალა: ძე: ოცდა: ათისა: წლისა: რაჟამს: შუა: ებერა: და: იყუნეს: წელნი: ცხორებისა: მისისანი: ოთხას: ოცდა: ათ: წელ: მოკუდა: და: დაფჰლეს: ებერა: და: ზარეთა: სოფელსა: რომელსა: ეწოდა: მისსა: რომელი: მას: აღეშენა: და: იყო:","english":"The gathering place is, and is called, the place Adrif, because there the Lord crushed the head of the evil serpent. And after all this, Shem commanded Melchizedek and said: Sit here and be a priest of the Lord, who has chosen you to serve before him. And behold, an angel will come to you every day, and do not be sad. After the commandment, he again told him all the words that Noah had commanded, and said: That everything might be fulfilled. Then they embraced each other and blessed one another. Phaleg, father of Melchizedek, said to him: Hear, where is that youth? Shem said: He died on the road and was buried. Then they grieved with great sorrow. As Shem lived, he died at six hundred years and was buried at Arphaxad, and Malab, and Sala. Now Arphaxad was a son of sixty-five years when Sala was born, and the years of Arphaxad’s life were four hundred and sixty-five. He died and was buried by his son Sala in the village which was called by name. And Sala was a son of thirty years when Eber was born, and the years of his life were four hundred and thirty years. He died and was buried by Eber and Zaretha in the village which was called after him, which he had built. And he was:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ადრიფ","severity":"info","text":"The toponym 'Adrif' is obscure; it may be a corruption or variant of a known place name, possibly related to the site of the serpent's defeat.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The motif of Shem appointing Melchizedek as priest and the angelic visitation echoes traditions in the 'Caverna Thesaurorum' and related apocrypha, linking Melchizedek to a pre-Abrahamic priesthood.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The ages given (Shem 600 years, Arphaxad 465, Sala 430) follow the Septuagint genealogies but with variations; the text attempts to synchronize patriarchal lifespans with burial sites.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from narrative dialogue to a genealogical list, marked by the phrase 'As Shem lived, he died...' which introduces a series of death and burial notices.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'and he was:' at the end is incomplete; the manuscript likely breaks off or is damaged, leaving the genealogy unfinished.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Adrif' is not identified elsewhere; the reading assumes it is a proper place name.","The phrase 'and Malab, and Sala' may be a list of burial places or additional persons; the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ებერა: ძე: ათხუთმეტისა: წლისა: რაჟამს: შუა: ფალეგ: და: იყუნეს: დღენი: ცხორებისა: მისისანი: ოთხას: ოცდა: ათ: წელ: და: იყო: ფალეგ: ძე: ოცდა: ათისა: წლისა: რაჟამს: შუა: აგარა: და: იყუნეს: ყოველნი: დღენი: ცხორებისა: მისისანი: ორას: და: ცხრა: წელ: და: მოკუდა: და: დღეთა: ფალეგისთა: შემოკრბეს: ყოველნი: ტომნი: ნოესნი: და: შვილნი: სემ: ქამ: და: იაფეთ: და: არფაგსად: და: ფალეგ: და: იოვათ: და: წარვიდეს: აღმოსავლით: და: ჰპოვეს: ველი: ქუეყანასა: და: ღურეულსა: და: დაეშენნეს: მუნ: და: იყო: სიტყუა: მათი: ერთ: და: ენასა: ზრახვიდეს: ადამისიდგან: ვიდრე: მუნ: დღედმდე: ენასა: ასურულსა: ფრიად: ვრცელსა: ვიდრე: სომხითამდე: და: არს: იგი: მეფე: ყოვლისა: ენისა: და: მიერიდგან: განეყო: წერილი: პირველ: რომელსა: წერდეს: ებრაულ: ხოლო: შერთპ: ენა: რომელიცა: არს: ქუეყანასა: ზედა: ასურით: გამო: ისწავლეს: არამედ: იგი: სძლევს: ყოველსა: ენასა: და: წერილი: ასურთა: და: სარკინოზთა: მარჯუენით: და: იწყებს: და: მარცხენით: და: ესრულების: ხოლო: ბერძენთა: და: რომთა: წერა: წაღმართ: არს: და: ემსგავსების: მარჯუენესა: ღ̃თისასა: რათა: იყუნენ: მარჯუენისა: არა: მარცხენისა: ხოლო: დღეთა: ებერასთა: რაჟამს: აღაშენეს: გოდოლი: ბაბილოვანს: მუნ: შეირივნეს: ენანი: და: განიბნივეს: ყოველნი: პირსა: ქუეყანისასა: და: ეწოდა: ადგილსა: მას: ამისთჳს:","english":"Eber was the son of Arphaxad, at the age of four hundred and sixty-four years, and the days of his life were four hundred and sixty-four years. And Peleg was the son of Eber, at the age of thirty years, when the division of languages occurred, and the days of his life were two hundred and nine years, and he died. And in the days of Peleg, all the tribes of Noah gathered together: the sons of Shem, Ham, and Japheth, and Arphaxad, and Peleg, and Jovath. And they went forth to the east and found a valley in the land of Shinar, and they settled there. And their speech was one, and they spoke in the language of Adam until that day, in the Assyrian tongue, which was very widespread as far as Armenia. And it is the mother of all languages. And from that time, writing was first divided: that which was written in Hebrew. But the Syriac language, which is upon the earth, they learned from Assyria. However, it surpasses every language. And the writing of the Assyrians and Saracens begins from the right and ends with the left. But the Greeks and Romans write from left to right, and it resembles the right hand of God, so that they may be of the right, not of the left. And in the days of Eber, when they built the tower at Babylon, there the languages were confounded, and all were scattered over the face of the earth. And that place was called thus for this reason.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Eber was the son of Arphaxad","severity":"info","text":"The genealogy follows the Septuagint tradition, where Eber is son of Arphaxad, differing from the Masoretic text where Eber is son of Shelah.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"division of languages","severity":"info","text":"The phrase 'division of languages' (Georgian: ენასა ზრახვიდეს) refers to the confusion of tongues at Babel, a key etiological event in the apocryphon.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Assyrian tongue","severity":"info","text":"The text claims the Assyrian language is the mother of all languages and was spoken from Adam's time, reflecting a late antique Near Eastern linguistic theory.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"writing systems","severity":"info","text":"The passage contrasts right-to-left scripts (Assyrian, Saracen) with left-to-right scripts (Greek, Roman), associating the latter with the right hand of God, a theological allegory.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Eber's age","severity":"info","text":"Eber's lifespan of 464 years and Peleg's 209 years follow the Septuagint chronology, which extends antediluvian and postdiluvian lifespans.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"tower at Babylon","severity":"info","text":"The scattering at Babylon is linked to the naming of the place, a common etiological motif in Christian apocrypha, echoed in later Georgian historiography.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Jovath' (Georgian: იოვათ) is unclear; possibly a variant of Joktan or a scribal error.","The phrase 'Syriac language' may refer to Aramaic, but the text distinguishes it from Assyrian."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"ბაბილოვანი: და: შემდგომად: განყოფასა: ენათასა: მოკუდა: ებერა: გულის: კლებასა: შინა: დიდსა: და: დაფლეს: ძეთა: მისთა: რაგავ: და: სექორა: სოფელსა: რომელსა: ეწოდა: მეხლინ: რომელი: მას: აღეშენა: და: მიერიდგან: იქმნა: ქუეყანა: სამეოცდა: ათ: ენათა: და: სამეოცდა: ათ: მთავრად: და: ყოველისა: ენასა: დადგინეს: მეფე: რომელთა: სახელები: ესე: არს: ამმა: ემმინონ: უცია: მისქიარედ: და: შვილნი: მათნი: ავნან: აშქანან: რიფინინ: აკრამა: ბატანა: ჰაოვანა: შითა: ქულიმა: ანაზარათ: კალანა: შატმაია: ასაბა: ბარისიქი: ვარისემ: ზარიბ: ფესლია: ბარკაია: მიქია: ალგანა: სანიბაულ: ვანა: და: ლხუკაია: ლაიპ: კალა: ბარბაქა: სალაშ: რუს: აბრულ: ლამია: ხოლო: შვილნი: ქაამისნი: მეგვიპტელნი: აბააშნი: და: ჰინდონი: აიაშნი: და: ღაბდაკნი: და: ძენი: სემისნი: მპყრობელნი: აღმოსავლისანი: ვიდრე: ზღუადმდე: (!) დიდად: ერისა: დასავლით: იგინი: არიან: შუა: ქუეყანასა: და: იგინი: მეფობენ: და: ქუეყანასა: იპყრობენ: და: ცხოვნდა: არუგ: ათორმეტ: წელ: და: შუა: სექორა: წელთა: აროგისთა: ორას: და: ათორმეტთა: მეფობასა: ქუეყანასა: ზედა: ნებროთ: გმირისასა: ათ: წელ: და: იგი: იყო: პირველი: მეფე: ბაბილოვნისა: ამან: იხილა: გჳრგჳნი: ცათა: შინა: და: მოუწოდა: სირის: მექსლესა: რათა: მოუქსოვოს: მას: ვითარცა: იგი: იხილა: და: ვითარცა: მოუქსოვა: დაიდგა: თავსა:","english":"Of the Babylonians: And after the division of the languages, Eber died of a great grief of heart, and his sons Ragav and Sekora buried him in the village which was called Mekhlin, which he had built; and from then on the land was divided into seventy languages and seventy principalities, and for each language they appointed a king, whose names are these: Amma, Emminon, Utsia, Miskhiared, and their sons Avnan, Ashkanan, Riphinin, Akrama, Batana, Haovana, Shita, Kulima, Anazarath, Kalana, Shatmaia, Asaba, Barisiki, Varisem, Zarib, Peslia, Barkaia, Mikia, Algana, Sanibaul, Vana, and Lkhukaia, Laip, Kala, Barbaka, Salash, Rus, Abrul, Lamia. But the sons of Ham, the Egyptians, the Abaashni, and the Hindon, the Ayashni, and the Ghabdakni, and the sons of Shem, the rulers of the East as far as the great sea of the West; they are in the middle of the land, and they reign and possess the land. And Arphaxad lived one hundred and twelve years, and in the middle of Sekora's years, in the two hundred and twelfth year of the reign of Nimrod the giant over the land, ten years, and he was the first king of Babylon. He saw a rainbow in the heavens and summoned the master builder of Tyre to weave for him as he had seen; and when he had woven it, he placed it on his head.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ბაბილოვანი","severity":"info","text":"The Georgian term 'Babilovani' refers to the Babylonians, linking the narrative to the Tower of Babel tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"გულის: კლებასა: შინა: დიდსა","severity":"info","text":"The phrase 'gulis k'lebas shina didsa' means 'of a great grief of heart,' describing Eber's death as emotional rather than physical.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"სამეოცდა: ათ: ენათა","severity":"info","text":"The division into seventy languages and principalities reflects the biblical Table of Nations tradition (Genesis 10) and the number seventy symbolizing completeness.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"ნებროთ","severity":"info","text":"Nimrod (Nebrot) is a figure from Genesis 10:8-9, traditionally associated with Babylon and the tower, paralleling the 'Cave of Treasures' tradition.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"და:","severity":"info","text":"The passage uses the conjunction 'and' (da) to list names and events, typical of the paratactic style in the 'Cave of Treasures' narrative.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"გჳრგჳნი: ცათა: შინა","severity":"caution","text":"The phrase 'gwrgwini tsata shina' (rainbow in the heavens) may be a symbolic or literal element; the text's meaning is ambiguous here.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of kings and their sons may contain corrupt or variant names; the identity of 'Sekora' and 'Ragav' as sons of Eber is uncertain.","The reference to 'the great sea of the West' is ambiguous, possibly the Mediterranean or a symbolic boundary."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ამისთჳს: კაცნი: იტყჳან: გჳრგჳნი: ზეცით: გარდამოჴდაო: და: დღეთა: არგუსთა: განსრულდა: სამი: ათასი: წელი: და: დღეთავე: მისთა: შეიქმნა: მეფობა: ეგჳპტეს: და: დაადგინეს: ნოფოს: და: მეფობდა: ეგჳპტეს: სამეოცდა: რვა: წელ: და: მიერიდგან: ბაბილოვნით: და: ადგენდეს: მეფეთა: ეგჳპტეს: დღეთა: აროსთა: მეფობდეს: მეფენი: შვიდნი: ქუეყანასა: ანფორისასა: და: უსჯულოსა: და: იყო: დედაკაცი: ერთი: რომელსა: ერქუა: საბინი: წელთა: მრავალთა: და: ამისსა: შემდგომად: მეფობდა: კარონ: ამან: აღაშენა: ოფსაი: ქჳთა: ოქროსათა: და: ნათესავი: მისი: მეფე: იყო: რომელსა: ერქუა: ჯულა: რომელმან: აღაშენა: კუალად: ჯულა: ქალაქი: და: მოკუდა: არგოს: ძე: ორას: და: ცხრისა: წლისა: და: დაფლეს: ძეთა: მისთა: სექორ: და: ნაქორ: და: თარა: სოფელსა: რომელსა: ჰქვან: რაიან: რომელი: მას: აღაშენა: და: ცხოვნდა: სექორ: ოცდა: ათ: წელ: და: შუა: ნაქორ: და: ყოველნი: დღენი: ცხორებისა: მისისანი: ორას: და: ათ: წელ: და: დღეთა: სეროქისთა: შემოვიდა: კერპთ: მსახურება: ქუეყანასა: რამეთუ: მას: ჟამსა: არღარავინ: იყო: მოძღუარი: რათა: უცხო: სჯული: მოიღეს: ვიდრემდის: იხილნეს: განბნეულნი: წარმართნი: ქუეყანასა: და: ყოველთა: გზათა: ზედა: იარებოდეს: და: შეიბილწნეს: ყოველნი: ბილწებითა: მათითა: რომელნი: მე: უგებდეს: ცასა: და: სხუანი: მზესა: და: რომელნი: მე: მთოვარესა:","english":"Concerning this: Men say that the pyre came down from heaven, and in the days of Argus three thousand years were completed, and in those same days the kingdom of Egypt was established, and they appointed Nophos, and he reigned over Egypt for sixty-eight years. And from then on, from Babylon, they appointed kings in Egypt. In the days of Aros, seven kings reigned over the land of Anphorisa and the lawless one. And there was a certain woman whose name was Sabini, of many years. And after this, Karon reigned. This one built Opsai, a city of gold. And his kinsman was a king whose name was Jula, who also built the city of Jula. And Argos died at the age of two hundred and nine, and his sons Sekor and Nakor and Tara buried him in the village which is called Raian, which he had built. And Sekor lived for thirty years, and Nakor for the middle, and all the days of his life were two hundred and ten. And in the days of Serok, idol worship came into the land, for at that time there was no teacher, so that they brought in a foreign law until they saw the scattered pagans in the land. And they walked on all the paths and were defiled by all their abominations, some of whom served the sky, and others the sun, and some the moon.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"გჳრგჳნი","severity":"info","text":"The Georgian word 'gwirgwini' (pyre) likely refers to a celestial fire or meteor, possibly linked to the myth of Phaethon or a similar cosmic event.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"სამი: ათასი: წელი","severity":"info","text":"The completion of three thousand years in the days of Argos aligns with the chronographic framework of the Caverna Thesaurorum, which traces history from Creation to the Incarnation.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ნოფოს","severity":"info","text":"Nophos is likely a variant of Noph (Memphis), an ancient Egyptian capital. The establishment of the Egyptian kingdom here reflects the work's interest in synchronizing biblical and pagan history.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ოფსაი: ქჳთა: ოქროსათა","severity":"info","text":"'Opsai, a city of gold' may be a legendary or symbolic city, possibly related to Ophir or other golden cities in apocryphal traditions.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"დღეთა: სეროქისთა","severity":"info","text":"The passage transitions from a list of kings to a narrative of idolatry's origin, marking a structural shift from genealogical to moralizing content.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"კერპთ: მსახურება","severity":"info","text":"The introduction of idol worship in the days of Serok reflects the work's anti-pagan polemic, common in Georgian Christian apocrypha, which often attributes idolatry to a loss of true teaching.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Nophos' is uncertain; it may be a corruption of a known Egyptian king or a legendary figure. The phrase 'middle' (შუა) in Nakor's lifespan is ambiguous, possibly indicating a textual lacuna or a scribal error."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"რომელნი: მე: ვარსკულავთა: და: რომელნი: მე: მფრინველთა: და: რომელნი: მე: ქუყანასა: და: მჴეცთა: და: ნადირთა: და: ქუათა: და: ხეთა: [...] წლისა: რაჟამს: მოსრნა: მეფენი: ასურასტანელნი: და: განარინა: ლოთ: ძმისწული: თჳსი: და: მას: ჟამსა: არა: ესუა: აბრაამს: შვილი: რამეთუ: ცოლი: მისი: იყო: ბერწი: და: ვითარცა: მოიქცა: აბრაამ: ბრძოლისაგან: მეფეთასა: მოუწოდა: მღუდელმან: ღ̃თისამან: და: მოვიდა: მთისა: მისგან: იობოსსა: და: მუნ: გამოეგება: მელქიზედეკ: რომელ: არს: მეფე: მშვიდობისა: და: მღუ̃დელი: ღ̃თისა: ვითარცა: იხილა: შორით: აბრაამ: მოდრკა: და: თაყუანისცა: და: მოეხუნეს: ურთიერთას: და: აკურთხა: მელქიზედეკ: აბრაამი: და: აბრაამ: ათეული: ყოველი: რაცა: აქუ̃ნდა: მისცა: და: მელქიზედეკ: აზიარა: შეწირულითა: პურითა: და: ღვინითა: და: შემდგომად: ზიარებისა: და: კურთხევისა: კუალად: ეზრახა: ღ̃თი: აბრაამს: და: ჰქუა: წყევისა: მის: წილ: პირველისა: კურთხევა: აჰა: ესერა: მელქიზედეკ: გაკურთხა: და: განმრავლდეს: ნათესავი: შენი: შემდგომად: ოთხმეოცისა: შუა: ძე: აგარ: მეგჳპტელისაგან: ესე: იყო: მჴევალი: სარრას: ცოლისა: აბრაამისი: რომელი: მიეცა: ფარაოს: სარრას: დაჲ: (!) რამეთუ: იყო: დაჲ: (!) აბრაამისი: სარა: მამით: რამეთუ: მამას: აბრაამისსა: თარასა: ორ: ცოლ: ესხნეს: და: რაჟამს: მოკუდა: იუნა: დედედა: აბრამისი: შეირთო:","english":"Those which I [have] among the stars, and those which I [have] among the birds, and those which I [have] in the earth, and among the beasts, and among the wild animals, and among the stones, and among the trees [...] of the year, when the kings of the Assyrians died, and Lot saved his nephew, and at that time Abraham had no child, for his wife was barren. And when Abraham returned from the war of the kings, the priest of God called him, and he came from the mountain of Job, and there Melchizedek met him, who is the king of peace and the priest of God. When Abraham saw him from afar, he bowed down and worshipped, and they greeted each other, and Melchizedek blessed Abraham, and Abraham gave him a tithe of everything he possessed. And Melchizedek gave him communion with the offered bread and wine. And after the communion and the blessing, God again spoke to Abraham and said: \"Instead of that curse, behold this blessing: Melchizedek has blessed you, and your progeny shall be multiplied.\" After sixty[-four?] years, a son [was born] from Hagar the Egyptian; this was the handmaid of Sarah, the wife of Abraham, who was given to Pharaoh [as] Sarah's sister, for she was the sister of Abraham. Sarah by father, for Abraham's father Terah had two wives, and when the mother of Abram died, he took [another wife].","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"რომელნი: მე: ვარსკულავთა: და: რომელნი: მე: მფრინველთა: და: რომელნი: მე: ქუყანასა: და: მჴეცთა: და: ნადირთა: და: ქუათა: და: ხეთა","severity":"info","text":"The passage opens with a fragmentary first-person enumeration of domains (stars, birds, earth, beasts, wild animals, stones, trees), likely a divine speech or a cosmological list. The abrupt break (marked by [...]) suggests a lacuna in the manuscript.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"წლისა: რაჟამს: მოსრნა: მეფენი: ასურასტანელნი","severity":"info","text":"The phrase 'when the kings of the Assyrians died' situates the narrative in a synchronistic framework typical of the Caverna Thesaurorum, linking biblical events to Assyrian regnal history.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მელქიზედეკ: ... მეფე: მშვიდობისა: და: მღუ̃დელი: ღ̃თისა","severity":"info","text":"The meeting of Abraham and Melchizedek echoes Genesis 14:18-20, but the Georgian text expands with details: Melchizedek is titled 'king of peace and priest of God', and Abraham gives a tithe and receives communion of bread and wine.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"სარრას: დაჲ: (!) ... იყო: დაჲ: (!) აბრაამისი: სარა: მამით","severity":"info","text":"The text identifies Sarah as Abraham's sister by father, explaining that Terah had two wives. This tradition, not found in the biblical text, appears in later Jewish and Christian apocrypha (e.g., Jubilees 12:10-11) to resolve Sarah's barrenness and her relation to Abraham.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"შუა: ძე: აგარ: მეგჳპტელისაგან","severity":"caution","text":"The phrase 'after sixty[-four?] years' is ambiguous: the Georgian reads 'ოთხმეოცისა' (forty) but the English draft suggests 'sixty-four'. The numeral may be corrupt or misread; the intended interval between Melchizedek's blessing and Ishmael's birth is unclear.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening enumeration is fragmentary; the speaker and the full list of domains are lost due to a lacuna.","The numeral for the years after Melchizedek's blessing is uncertain: 'ოთხმეოცისა' could mean 'forty' or be a corruption of 'sixty-four'.","The relationship between Sarah and Abraham as sister by father is a non-biblical tradition, and its source in this text is unclear."],"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":46,"ref":"p46","source":"თარას: მამამან: სხუა: ცოლი: რომელსა: ერქუა: ნარიბ: და: მისგან: შობილ: იყო: სარრა: და: შეირთო: აბრამ: ცოლად: ამისთჳს: ვითარმედ: დაჲ: (!) ჩემი: არს: და: ასული: მამისა: ჩემისა: ვითარმედ: იქმნა: აბრაამ: ოთხმეოცდა: ათხუთმეტისა: წლისა: შევიდა: ღ̃თი: კარავსა: აბრაამისა: და: იგი: იყო: კარავსა: შინა: ასის: წლისა: და: ახარა: ისაკის: თჳს: და: შუა: სარრა: ისაკი: და: ვითარცა: იქმნა: ისაკი: ათორმეტისა: წლისა: წარიყუანა: მამამან: მისმან: და: აღყუანა: მთასა: მას: იებოსსა: მელქიზედეკისა: რომელ: არს: მთა: ეფრინ: და: მას: ადგილსა: და: აენერგა: ჯუარი: ქრისტესი: რამეთუ: აღმოსრულ: იყო: ხე: რომელსა: და: მოეკდა: ვერძი: რომლისა: მიერ: განერა: ისაკ: დაკულისაგან: შუა: გულსა: ქუეყანისასა: და: საფლავი: ადამისი: მუნ: არს: და: მას: ზედა: საკურთხეველი: მელქიზედეკისი: და: ჰქჳან: გოლგოთა: რომელი: ითარგმანების: თხემისა: ადგილი: და: მუნ: იხილა: დავით: ანგელოზი: მდგომარე: რომელსა: აქუნდა: ჴრმალი: ცეცხლისა: მას: ადგილსა: აღიყუანა: ისაკი: საკურთხეველსა: ზედა: და: აზმნო: მასა: ჴელი: რათა: დაკლ̃ოს: მაშინ: გამოსახოს: სიკუდილი: მაცხოვრისა: ჩუენისა: ვითარცა: წინასწარ: მეტყუელმან: მოსე: და: არა: თქუა: თუ: და: კლაო: არამედ: აღიყუანა: საკურთხეველსა: და: აზმნო: დანაკი: და: იხილა: ვერძი: ჴორციელი: ვითარ: უკუმცავინ: დაკლა: იგი:","english":"Terah had another wife, whose name was Narib, and from her was born Sarah. And Abram took her as wife, because she was my sister and the daughter of my father. When Abraham was one hundred and thirty-five years old, the Lord entered Abraham’s tent, and he was in the tent at the age of one hundred, and he rejoiced over his Isaac. And Sarah conceived Isaac. And when Isaac was twelve years old, his father took him and brought him up to the mountain of Iebos, that of Melchizedek, which is Mount Ephron. And at that place he planted the cross of Christ, for a tree had grown up, upon which a ram was hung, by which Isaac was saved from being sacrificed. In the middle of the earth, the tomb of Adam is there, and upon it the altar of Melchizedek, and they call it Golgotha, which is interpreted as “the place of the skull.” And there David saw an angel standing, who had a fiery sword. At that place, Isaac was taken up onto the altar, and he stretched out his hand to slay him. Then he prefigured the death of our Savior, as Moses the prophet had earlier spoken. And he did not say, “If you slay him,” but he took him up onto the altar and stretched out the knife. And he saw a ram of flesh, how he turned and slew it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ნარიბ","severity":"info","text":"The name Narib for Sarah’s mother is unattested in the biblical text and appears to be an apocryphal addition, possibly derived from a tradition about Terah’s second wife.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"დაჲ ჩემი არს","severity":"info","text":"The claim that Sarah was Abraham’s sister echoes Genesis 20:12, where Abraham says of Sarah, “She is my sister,” but here it is presented as a literal statement rather than a ruse.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მთა ეფრინ","severity":"info","text":"Mount Ephron is identified with the site of Melchizedek’s altar and later Golgotha, reflecting a tradition that locates the crucifixion at the place of Adam’s tomb and Melchizedek’s sacrifice.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"აღმოსრულ იყო ხე","severity":"info","text":"The passage weaves together multiple typological events: the ram that saved Isaac, the cross of Christ, Adam’s tomb, and David’s vision, all centered on Golgotha.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"გოლგოთა","severity":"info","text":"The interpretation of Golgotha as “place of the skull” (from Aramaic gulgulta) is standard in Christian tradition, but the connection to Adam’s tomb and Melchizedek’s altar is distinctive to this apocryphon.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ახარა ისაკის თჳს","severity":"caution","text":"The phrase “he rejoiced over his Isaac” is ambiguous: it may mean Abraham rejoiced at Isaac’s birth, or it could be a corruption of a verb meaning “to beget” or “to have.”","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name Narib is not otherwise attested; the phrase 'he rejoiced over his Isaac' may be a textual corruption; the sequence of events (Abraham’s age, Isaac’s age, the ram substitution) conflates multiple biblical episodes."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"და: არცა: იყო: ცხოვარი: იგი: ძე: სარრასი: არამედ: სახითა: კრავისათა: განარინა: იგი: ესე: იგავი: იყო: სიკუდილისათჳს: ქრისტეს: მაცხოვრისა: და: რაჟამს: გამოცხადნა: ქრისტე: ჴორცითა: ესრეთ: თქუა: ვითარმედ: აბრაამს: სწადოდა: დღე: ესე: ჩემი: იხილა: და: განიხარა: ესე: ვერძი: მისთჳს: იყო: რომელი: აბრაამ: იხილა: და: განიხარა: ესრეთ: იხილა: და: განიხარა: ქრისტე: ვითარცა: ცხოვარი: და: მოკიდებული: რომელმან: იჴსნა: ისაკ: და: კლავისაგან: იხილა: ესე: აბრაამ: და: განიხარა: ვცანით: ვითარმედ: ქრისტემან: ივნო: ადამისათჳს: ვითარ: იგი: აბრამ: აღიყუანა: ძე: თჳსი: ისაკ: საკუთხეველსა: ზედა: მას: ჟამსა: განიპყრნა: ჴელნი: თჳსნი: ჯუარსა: ზედა: __","english":"And there was no sheep, that son of Sarah, but in the form of a lamb he redeemed him. This parable was concerning the death of Christ the Savior. And when Christ was revealed in the flesh, he spoke thus: that Abraham desired to see this day of mine and rejoiced. This ram was for his sake, which Abraham saw and rejoiced. Thus he saw and rejoiced in Christ as a sheep and as one who was slain, who redeemed Isaac from the slaughter. Abraham saw this and rejoiced. We know that Christ suffered for Adam's sake, just as Abraham raised up his own son Isaac upon the altar. At that time his hands were stretched out upon the cross.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ცხოვარი","severity":"info","text":"The Georgian term 'sheep' is used typologically for Christ, but the text immediately clarifies that it is a lamb (კრავისათა) that redeems Isaac, aligning with the sacrificial imagery.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"აბრაამს ... ისაკ","severity":"info","text":"The passage echoes Genesis 22 (the Binding of Isaac), where Abraham prepares to sacrifice Isaac, but here it is reinterpreted as a prefiguration of Christ's crucifixion.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ქრისტეს მაცხოვრისა","severity":"info","text":"The identification of the ram with Christ the Savior reflects a common patristic typology, where Isaac's near-sacrifice prefigures Christ's death, as seen in early Christian exegesis.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ესე იგავი","severity":"info","text":"The phrase 'this parable' marks a shift from narrative to explicit allegorical interpretation, a common structural feature in the Caverna Thesaurorum.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ვცანით","severity":"info","text":"The first-person plural 'we know' suggests a communal or liturgical context for the text, possibly used in catechetical or homiletic settings.","cites":[{"key":"ed:cavth","label":"source edition: Caverna Thesaurorum","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/atapokr/cavths30/cavth.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text is fragmentary at the end; the phrase 'his hands were stretched out upon the cross' may refer to Isaac or Christ, but the context favors Christ."],"confidence":"medium","notes":[]}]}