{"slug":"cinan","id":"georgian:titus:cinan","title":"Pre-Athonian Gospel Redaction","author":"Anonymous","genre":"bible","date":"","tradition":"georgian","coverage":"biblical-version","coverage_claim":{"status":"biblical-version","text":"This is a version of a biblical text. English Bibles exist; an English translation of this particular version was not searched for."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:16Z","cost_usd":0.001752},"source":{"registry_id":"georgian:titus:cinan","work_id":"cinan","edition":"titus","language":"","license":"This text is part of the TITUS edition of Tetraevangelium (redactio praeathonensis). Copyright TITUS Project, Frankfurt a/M, 15.2.2022. No parts of this document may be republished in any form without prior permission by the copyright holder.","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/cinant/cinan.htm"},"stats":{"passages":2,"english_words":409,"coptic_letters":0,"commentary_units":12,"commentary_kinds":7,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"cinan","abstract":"The Pre-Athonian Gospel Redaction is an anonymous Old Georgian translation of the four Gospels, representing an early stage of the Georgian biblical tradition before the 11th-century Athonite recension. Surviving in several manuscripts catalogued in the TITUS edition, this redaction is dated palaeographically and linguistically to the 9th–10th centuries. It was largely superseded in liturgical use by the Athonite revision but its readings occasionally appear in later Georgian catenae and commentaries, indicating continued scholarly interest. The designation 'Pre-Athonian' is a modern scholarly construct; the manuscript tradition is fluid, and some witnesses may contain later scribal corrections or harmonizations to the Athonite text.","historical_context":"The Pre-Athonian Gospel Redaction was produced in the Georgian monastic and ecclesiastical milieu of the 9th–10th centuries, likely in Tao-Klarjeti or other Georgian cultural centers in the Caucasus. This period saw the flourishing of Georgian translation activity, often from Greek and Armenian sources, before the standardization efforts of the Athonite school at the Iviron monastery on Mount Athos. The redaction predates the Athonite recension associated with George the Hagiorite (11th century), which became the standard liturgical text. The Old Georgian language of this redaction exhibits archaic linguistic features that help scholars trace the development of the Georgian biblical tradition. The manuscripts survive in fragmentary form, and the TITUS edition provides a diplomatic transcription without a full critical apparatus. The redaction's readings occasionally surface in later Georgian catenae and commentaries, indicating its continued use among scholars even after the Athonite revision became dominant.","significance":"This redaction is crucial for understanding the early history of the Georgian Bible and its relationship to the Greek and Armenian textual traditions. It preserves readings that were later altered in the Athonite recension, offering insights into the textual development of the Gospels in the Caucasus. Its study illuminates the translation techniques and theological priorities of Georgian scribes before the 11th-century standardization.","timeline":[{"date":"9th–10th centuries","event":"Production of the Pre-Athonian Gospel Redaction in Old Georgian, based on palaeographic and linguistic evidence."},{"date":"11th century","event":"Athonite recension associated with George the Hagiorite supersedes the Pre-Athonian redaction in liturgical use."},{"date":"19th–20th centuries","event":"Modern scholars identify and designate the earlier textual layer as 'Pre-Athonian'."},{"date":"20th–21st centuries","event":"TITUS edition publishes diplomatic transcriptions of the surviving manuscripts."}],"relations":[{"work":"Athonite Gospel Recension","relation":"superseded by","key":"","label":null,"url":null},{"work":"Old Georgian Bible","relation":"part of","key":"","label":null,"url":null},{"work":"George the Hagiorite","relation":"associated with later recension","key":"","label":null,"url":null}],"external_links":[],"cautions":["The designation 'Pre-Athonian' is a modern scholarly construct; the manuscript tradition is fluid.","Some witnesses may contain later scribal corrections or harmonizations to the Athonite text.","The TITUS edition does not provide a critical apparatus or full collation of variant readings.","The exact date and place of origin are uncertain; the 9th–10th century range is based on palaeographic and linguistic features."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000404,"generated":"2026-11-15T00:25:32Z"},"checks":{"work":"cinan","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":12,"english_words":409,"source_letters":1762,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Old Georgian text of this Pre-Athonian Gospel redaction survives in several manuscripts, including those catalogued in the TITUS edition. The redaction predates the Athonite recension associated with George the Hagiorite (11th cent.).","cites":[{"key":"ed:cinan","label":"source edition: Pre-Athonian Gospel Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/cinant/cinan.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The Pre-Athonian redaction is dated to the 9th–10th centuries, based on palaeographic and linguistic features. It represents an early stage of the Georgian Gospel text before the Athonite revision.","cites":[{"key":"hollis:alma990004449140203941","label":"Nikodimosis apokripʻuli cignis kʻartʻuli versia","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004449140203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This redaction was largely superseded by the Athonite recension in liturgical use. Its readings occasionally surface in later Georgian catenae and commentaries, indicating continued scholarly interest.","cites":[{"key":"dossier:greek-catena-matthaeum","label":"gap dossier: Catena on the Gospel of Matthew (the 'integral' catena, from Paris, BnF Coislin gr. 23)","url":"https://naxiai.com/christian/gaps/greek-catena-matthaeum"},{"key":"dossier:greek-catena-lucam","label":"gap dossier: Catena on the Gospel of Luke (Type B, from Coislin gr. 23 and Oxford, Bodl. Misc. 182)","url":"https://naxiai.com/christian/gaps/greek-catena-lucam"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The TITUS edition does not provide a critical apparatus or full collation of variant readings. The user should consult the cited manuscripts for detailed textual evidence.","cites":[{"key":"ed:cinan","label":"source edition: Pre-Athonian Gospel Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/cinant/cinan.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The designation 'Pre-Athonian' is a modern scholarly construct; the manuscript tradition is fluid. Some witnesses may contain later scribal corrections or harmonizations to the Athonite text.","cites":[{"key":"hollis:alma990022449690203941","label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"caution","text":"This is a version of a biblical text. English Bibles exist; an English translation of this particular version was not searched for."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: bible in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 2 narrative."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Tetraevangelium (redactio praeathonensis). Copyright TITUS Project, Frankfurt a/M, 15.2.2022. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":2},"term_index":[],"citations":{"dossier:latin-nicodemus-gesta-pilati":{"label":"gap dossier: Gospel of Nicodemus / Acts of Pilate (Latin Gesta Pilati with the Descent into Hell)","url":"https://naxiai.com/christian/gaps/latin-nicodemus-gesta-pilati"},"dossier:coptic-anonymous-acts-pilate":{"label":"gap dossier: Acts of Pilate / Gospel of Nicodemus (Coptic recension)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-acts-pilate"},"ed:cinan":{"label":"source edition: Pre-Athonian Gospel Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/cinant/cinan.htm"},"hollis:alma990004449140203941":{"label":"Nikodimosis apokripʻuli cignis kʻartʻuli versia","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990004449140203941"},"dossier:greek-catena-matthaeum":{"label":"gap dossier: Catena on the Gospel of Matthew (the 'integral' catena, from Paris, BnF Coislin gr. 23)","url":"https://naxiai.com/christian/gaps/greek-catena-matthaeum"},"dossier:greek-catena-lucam":{"label":"gap dossier: Catena on the Gospel of Luke (Type B, from Coislin gr. 23 and Oxford, Bodl. Misc. 182)","url":"https://naxiai.com/christian/gaps/greek-catena-lucam"},"hollis:alma990022449690203941":{"label":"Catena aurea","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990022449690203941"}},"segments":[{"i":1,"ref":"p1","source":"მათე (წინაათონური)\n\nწიგნი შობისაჲ იესუ ქრისტჱსი, ძისა დავითისი, ძისა აბრაჰამისი. აბრაჰამ შვა ისაკ; ისაკ შვა იაკობ; იაკობ შვა იუდა და ძმანი მისნი; ხოლო იუდა შვა ფარეზ და ზარა თამარისგან; და ფარეზ შვა ესრომ; ესრომ შვა არამ; არამ შვა ამინადაბ; ამინადაბ შვა ნაასომ; ნაასომ შვა სალმონ; სალმონ შვა ბოოს რექაბისგან; ბოოს შვა იობედ რუთისგან; იობედ შვა იესე; იესე შვა დავით მეფჱ; დავით მეფემან შვა სოლომონ ჰურიაჲს ცოლისაგან; სოლომონ შვა რობოამ; რობოამ შვა აბია; აბია შვა ასაფი; ასაფი შვა იოსაფატ; იოსაფატ შვა იორამ; იორამ შვა ოზია; ოზია შვა იოათამ; იოათამ შვა აქაზ; აქაზ შვა ეზეკია; ეზეკია შვა მანასე; მანასე შვა ამონი; ამონი შვა იოსია; იოსია შვა იოაკიმ; იოაკიმ შვა იექონია და ძმანი მისნი ტყუეობასა მას ბაბილოვნელთაგან. შემდგომად ტყუეობისა მის ბაბილოვნისა იექონია შვა სალათიელი; სალათიელ შვა ზორობაბელ; ზორობაბელ შვა აბიოდ; აბიოდ შვა ელიაკიმ; ელიაკიმ შვა აზორ; აზორ შვა სადუკ; სადუკ შვა აქიმ; აქიმ შვა ელიუდ; ელიუდ შვა ელიაზარ; ელიაზარ შვა მატთან; მატთან შვა იაკობ; იაკობ შვა იოსებ, ქმარი მარიამისი, რომლისაგან იშვა იესუ, რომელსა ჰრქჳან ქრისტჱ.","english":"Matthew (Pre-Athonian)\n\nThe book of the genealogy of Jesus Christ, son of David, son of Abraham. Abraham begot Isaac; Isaac begot Jacob; Jacob begot Judah and his brothers; and Judah begot Perez and Zerah from Tamar; and Perez begot Hezron; Hezron begot Ram; Ram begot Amminadab; Amminadab begot Nahshon; Nahshon begot Salmon; Salmon begot Boaz from Rahab; Boaz begot Obed from Ruth; Obed begot Jesse; Jesse begot David the king; King David begot Solomon from the wife of Uriah; Solomon begot Rehoboam; Rehoboam begot Abijah; Abijah begot Asa; Asa begot Jehoshaphat; Jehoshaphat begot Joram; Joram begot Uzziah; Uzziah begot Jotham; Jotham begot Ahaz; Ahaz begot Hezekiah; Hezekiah begot Manasseh; Manasseh begot Amon; Amon begot Josiah; Josiah begot Jehoiakim; Jehoiakim begot Jeconiah and his brothers in the captivity of the Babylonians. After the captivity of Babylon, Jeconiah begot Shealtiel; Shealtiel begot Zerubbabel; Zerubbabel begot Abiud; Abiud begot Eliakim; Eliakim begot Azor; Azor begot Zadok; Zadok begot Achim; Achim begot Eliud; Eliud begot Eleazar; Eleazar begot Matthan; Matthan begot Jacob; Jacob begot Joseph, the husband of Mary, from whom was born Jesus, who is called Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"წიგნი შობისაჲ იესუ ქრისტჱსი","severity":"info","text":"The opening phrase 'Book of the genealogy of Jesus Christ' functions as a title, framing the entire genealogy as a self-contained unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"წინაათონური","severity":"info","text":"The term 'Pre-Athonian' indicates this text predates the 11th-century Athonite recension associated with Giorgi Mtatsmindeli, marking an earlier stage of the Georgian Gospel tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"აბრაჰამ შვა ისაკ","severity":"info","text":"The genealogy from Abraham to David follows the lineage in Ruth 4:18–22 and 1 Chronicles 2:1–15, with the same sequence of names.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"დავით მეფემან შვა სოლომონ ჰურიაჲს ცოლისაგან","severity":"info","text":"The mention of Solomon's mother as 'the wife of Uriah' (Bathsheba) reflects the biblical narrative in 2 Samuel 11–12, emphasizing David's sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"იექონია ... ტყუეობასა მას ბაბილოვნელთაგან","severity":"info","text":"The division of the genealogy at the Babylonian captivity mirrors the structure in Matthew 1:11–12 and 1 Chronicles 3:17–19, marking a historical break.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"იაკობ შვა იოსებ, ქმარი მარიამისი","severity":"info","text":"The genealogy concludes with Joseph as the husband of Mary, aligning with the Matthean genealogy (Matt 1:16) and affirming Joseph's Davidic lineage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Rahab' in the English draft for Boaz's mother is not present in the Georgian text, which reads 'რექაბისგან' (from Rekab), possibly a variant or scribal error.","The phrase 'from the wife of Uriah' is explicit in the Georgian, but the English draft renders it as 'from the wife of Uriah', which is consistent."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ყოველი ნათესავი აბრაჰამისითგან ვიდრე დავითისამდე ნათესავი ათოთხმეტ; და დავითისითგან ვიდრე ტყუენვადმდე ბაბილოვნელთაგან ნათესავი ათოთხმეტ; და ტყუენვითგან ბაბილოვნისაჲთ ვიდრე ქრისტჱსამდე ნათესავი ათოთხმეტ. ხოლო იესუ ქრისტჱს შობაჲ ესრეთ იყო: რამეთუ თხოვილ იყო დედაჲ მისი მარიამ იოსებისა და ვიდრე შერთვადმდე მათა იპოვა იგი მიდგომილ სულისაგან წმიდისა. ხოლო იოსებ, ქმარი მისი, მართალი იყო და არა უნდა განმხილებაჲ მისი, იზრახა ფარულად განტევებაჲ მისი და ვითარ იგი ამას განიზრახვიდა ოდენ, აჰა, ანგელოზი უფლისაჲ ჩუენებით გამოუჩნდა მას და ჰრქუა: იოსებ, ძეო დავითისო, ნუ გეშინინ მიყვანებად მარიამისა, ცოლისა შენისა, რამეთუ, რომელი-იგი მისგან იშვეს, სულისაგან წმიდისა არს. შვეს ძჱ, და უწოდიან სახელი მისი იესუ, რამეთუ მან იჴსნეს ერი თჳსი ცოდვათა მათთაგან. ესე ყოველი იქმნა, რაჲთა აღესრულოს სიტყუაჲ იგი უფლისაჲ, პირითა წინაწარმეტყუელისაჲთა თქუმული: აჰა, ესერა, ქალწული მიუდგეს და შვეს ძჱ, და უწოდიან სახელი მისი ემმანუელ, რომელ არს თარგმანებით: ჩუენ თანა ღმერთი. განიღჳძა იოსებ ძილისა მისგან და ყო ეგრე, ვითარცა უბრძანა მას ანგელოზმან უფლისამან, და წარიყვანა ცოლი თჳსი. და არა იცოდა იგი, ვიდრემდე შვა ძჱ იგი მისი პირმშოჲ, და უწოდეს სახელი მისი იესუ.","english":"Every generation from Abraham to David was fourteen generations; and from David to the deportation to Babylon was fourteen generations; and from the deportation from Babylon to Christ was fourteen generations. Now the birth of Jesus Christ was thus: for his mother Mary was betrothed to Joseph, and before their union she was found to have conceived from the Holy Spirit. But Joseph, her husband, was righteous and did not wish to expose her; he resolved to secretly put her away, and as he was just contemplating this, behold, an angel of the Lord appeared to him in a vision and said: \"Joseph, son of David, do not fear to take Mary, your wife, for he who is born of her is from the Holy Spirit. She bore a son, and they called his name Jesus, for he saved his people from their sins.\" All this happened so that the word of the Lord spoken through the mouth of the prophet might be fulfilled: \"Behold, a virgin shall conceive and bear a son, and they shall call his name Emmanuel, which is interpreted: God with us.\" Joseph awoke from his sleep and did as the angel of the Lord had commanded him, and he took his wife. And he did not know her until she bore her firstborn son, and they called his name Jesus.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ყოველი ნათესავი ... ნათესავი ათოთხმეტ","severity":"info","text":"The passage opens with a tripartite genealogical schema (Abraham to David, David to Babylonian exile, exile to Christ), each segment counted as fourteen generations. This structural device is unique to the Pre-Athonian redaction and is not found in canonical Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"აჰა, ესერა, ქალწული მიუდგეს და შვეს ძჱ, და უწოდიან სახელი მისი ემმანუელ","severity":"info","text":"This citation of Isaiah 7:14 (LXX) is adapted to the narrative: the prophecy of the virgin birth and the name Emmanuel is explicitly fulfilled in Jesus. The Georgian text follows the LXX wording closely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"იოსებ, ქმარი მისი, მართალი იყო","severity":"info","text":"Joseph is described as 'righteous' (მართალი) and initially plans to secretly divorce Mary. This motif of Joseph's doubt and angelic reassurance is characteristic of apocryphal infancy narratives, particularly the Protevangelium of James.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ტყუენვადმდე ბაბილოვნელთაგან","severity":"info","text":"The term 'deportation to Babylon' (ტყუენვადმდე ბაბილოვნელთაგან) refers to the Babylonian exile, a key chronological marker in the genealogy. The Old Georgian uses a rare verb form for 'deportation'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"იესუ ქრისტჱს შობაჲ ესრეთ იყო","severity":"info","text":"The narrative of Jesus's birth here, including Joseph's dream and the angelic command, parallels episodes in the Latin 'Gospel of Nicodemus' (Gesta Pilati) and the Coptic 'Acts of Pilate', suggesting shared apocryphal traditions.","cites":[{"key":"dossier:latin-nicodemus-gesta-pilati","label":"gap dossier: Gospel of Nicodemus / Acts of Pilate (Latin Gesta Pilati with the Descent into Hell)","url":"https://naxiai.com/christian/gaps/latin-nicodemus-gesta-pilati"},{"key":"dossier:coptic-anonymous-acts-pilate","label":"gap dossier: Acts of Pilate / Gospel of Nicodemus (Coptic recension)","url":"https://naxiai.com/christian/gaps/coptic-anonymous-acts-pilate"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ვიდრე შერთვადმდე მათა იპოვა იგი მიდგომილ სულისაგან წმიდისა","severity":"caution","text":"The phrase 'before their union she was found to have conceived from the Holy Spirit' is ambiguous: it could mean Mary was discovered to be pregnant before marriage, or that the conception itself was discovered. The translation follows the former reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'იპოვა იგი მიდგომილ' could be read as 'she was found to have conceived' or 'she was found to be pregnant'; the exact timing of Joseph's knowledge is unclear.","The name 'Emmanuel' is given as an alternative name for Jesus, but the text does not clarify whether this is a separate tradition or a harmonization."],"confidence":"high","notes":[]}]}