{"slug":"cmcap","id":"georgian:titus:cmcap","title":"Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","author":"Cyr.Alex.","genre":"other","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":"2026-11-15T00:59:16Z","cost_usd":0.003737},"source":{"registry_id":"georgian:titus:cmcap","work_id":"cmcap","edition":"titus","language":"","license":"This text is part of the TITUS edition of Cyril of Alexandria, Commentary on the Apostolicum. Copyright TITUS Project, Frankfurt a/M, 5.3.2021. 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/ntcomm/cmcapeea/cmcap.htm"},"stats":{"passages":7,"english_words":1181,"coptic_letters":0,"commentary_units":39,"commentary_kinds":8,"derived_notes":2,"ambiguities":11,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"cmcap","abstract":"This dossier concerns the Georgian translation of Cyril of Alexandria's Commentary on the Apostolicum, attributed to the Athonite translator Euthymius the Athonite (ca. 955–1028). The Old Georgian text survives in a single 11th-century manuscript witness, and no Greek original is known. The work was used in medieval Georgian ecclesiastical tradition, likely for catechetical or liturgical instruction, reflecting the Athonite emphasis on patristic translation. The commentary opens with a hagiographic incipit identifying Cyril as author and includes claims about his translations of prophetic books into Georgian, which are likely scribal additions. The text is part of the Georgian reception of Cyril's exegetical works, often abbreviated for monastic use.","historical_context":"The Georgian version of Cyril of Alexandria's Commentary on the Apostolicum was translated by Euthymius the Athonite (ca. 955–1028), a key figure of the Athonite school of Georgian monasticism on Mount Athos. The translation survives in a single 11th-century manuscript, likely produced in the same milieu. The original Greek commentary by Cyril (d. 444) is lost; the Georgian version may be the earliest complete witness. The text was used in medieval Georgian ecclesiastical tradition, probably for catechetical or liturgical instruction, reflecting the Athonite emphasis on translating patristic works into Georgian. The commentary includes a hagiographic incipit and claims that Cyril translated all prophetic books into Georgian, a claim not found in Greek sources and likely a Georgian scribal addition. The work also references John Chrysostom's translations of Paul's epistles and names Basil of Caesarea and Gregory the Theologian as translators of Chrysostom's homilies, indicating the collaborative transmission of patristic texts in Georgian. The present edition is based on a single manuscript without critical apparatus, so variant readings or scribal errors may remain undetected.","significance":"This Georgian translation is significant as the earliest complete witness to Cyril of Alexandria's lost Greek commentary on the Apostolicum. It illustrates the Athonite school's role in transmitting patristic exegesis to the Georgian church and the adaptation of such works for monastic and catechetical use. The text also reveals how Georgian scribes shaped the reception of Cyril, adding claims about his translation activities that reflect local traditions.","timeline":[{"date":"ca. 955–1028","event":"Life of Euthymius the Athonite, translator of the Georgian version."},{"date":"11th c.","event":"Earliest surviving manuscript of the Georgian translation produced."},{"date":"5th c.","event":"Original Greek commentary by Cyril of Alexandria (d. 444) likely composed."},{"date":"10th–11th c.","event":"Athonite school flourishes, translating patristic works into Georgian."},{"date":"Medieval period","event":"Georgian version used in ecclesiastical tradition for catechetical or liturgical instruction."}],"relations":[{"work":"Cyril of Alexandria, Commentary on the Apostolicum (Greek original)","relation":"lost original of the Georgian translation","key":"","label":null,"url":null},{"work":"John Chrysostom, Translations of Paul's Epistles (Georgian)","relation":"referenced as prior authority in the commentary","key":"","label":null,"url":null},{"work":"Basil of Caesarea and Gregory the Theologian, Translations of Chrysostom's Homilies (Georgian)","relation":"named as translators in the commentary","key":"","label":null,"url":null},{"work":"Euthymius the Athonite, other translations","relation":"part of same Athonite translation corpus","key":"","label":null,"url":null}],"external_links":[],"cautions":["The original Greek commentary by Cyril of Alexandria is lost; the Georgian translation may be the earliest complete witness.","The claim that Cyril translated all prophetic books into Georgian is likely a Georgian scribal addition, not attested in Greek sources.","The present edition is based on a single manuscript without critical apparatus; variant readings or scribal errors may remain undetected.","The dating of Cyril's original Greek commentary is uncertain; only the Georgian translation's manuscript date (11th c.) is known."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000492,"generated":"2026-11-15T00:28:42Z"},"checks":{"work":"cmcap","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":39,"english_words":1181,"source_letters":4733,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Georgian version is attributed to Euthymius the Athonite (ca. 955–1028), a key translator of the Athonite school. The Old Georgian text survives in a single manuscript witness, likely of the 11th century.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of Cyril’s original Greek commentary on the Apostolicum is uncertain; the Georgian translation may be the earliest complete witness. No Greek original is known to survive.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This Georgian version was used in the medieval Georgian ecclesiastical tradition, likely for catechetical or liturgical instruction, reflecting the Athonite emphasis on patristic translation.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition is based on a single manuscript; no critical apparatus or collation with other witnesses is provided. Variant readings or scribal errors may remain undetected.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.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: other in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 7 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 Cyril of Alexandria, Commentary on the Apostolicum. Copyright TITUS Project, Frankfurt a/M, 5.3.2021. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":7},"term_index":[],"citations":{"ed:cmcap":{"label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}},"segments":[{"i":1,"ref":"p1","source":"42 Manuscripts: A: Ivir. georg. 39, 16v-101r D: Ivir. georg. 18, 118vb-120va\n\nPage of ed.: 8 Manuscript page: A16v Manuscript page: D118v Line of ed.: 1 წმიდისა მამისა ჩუენისა კჳრილე Line of ed.: 2 ალექსანდრიელ მთავარეპისკოპოსისა, რომელმან Line of ed.: 3 თარგმნნა ყოველნივე საწინაჲსწარმეტყუელონი Line of ed.: 4 წიგნნი და აღწერნა სხუანი წიგნნი მრავალნი, Line of ed.: 5 ებისტოლე სხჳსა ვისმე ეპისკოპოსისა მიმართ, Line of ed.: 6 რომელი ვედრებულ იყო მისდა, Line of ed.: 7 რაჲთამცა აღწერა მოკლე თარგმანებაჲ Line of ed.: 8 წმიდისა მოციქულისა პავლეს ებისტოლეთაჲ Line of ed.: 9 მოსწრაფებაჲ და სწავლის მოყუარებაჲ სიწმიდისა შენისაჲ ფრიად Line of ed.: 10 მთნდა მე, წმიდაო მამაო, და ამისთჳს მორჩილებითა შენითა ძნელსა Line of ed.: 11 საქმესა ჴელ-ვყავ, და მოსწრაფებაჲ ფრიადი შორის შემოვიღე, რაჲთამცა Line of ed.: 12 დავაწესე ებისტოლეთა თანა წმიდისა მოციქულისა პავლესთა Line of ed.: 13 თარგმანიცა მათი, რაჲთა ადვილ იყოს გულისჴმის-ყოფაჲ მათი Line of ed.: 14 ყოველთა მიერ, რომელნიცა იკითხვიდენ მოსწრაფებით სიტყუათა Line of ed.: 15 მისთა.","english":"Of our holy father Cyril, Archbishop of Alexandria, who translated all the prophetic books and wrote many other books, an epistle to some other bishop, who had entreated him, that he might write a brief commentary on the epistles of the holy apostle Paul. The zeal and love of learning of your holiness greatly pleased me, holy father, and for this reason, with your obedience, I undertook a difficult task, and I took upon myself great zeal, so that I might set down with the epistles of the holy apostle Paul also their commentary, so that their understanding might be easy for all who read his words with zeal.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"წმიდისა მამისა ჩუენისა კჳრილე","severity":"info","text":"The passage opens with a standard hagiographic incipit identifying Cyril of Alexandria as the author, followed by a brief biographical note on his translations and writings.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"თარგმნნა ყოველნივე საწინაჲსწარმეტყუელონი წიგნნი","severity":"info","text":"Cyril of Alexandria is credited here with translating all the prophetic books into Georgian, a claim reflecting the reception of his works in the Georgian tradition, though his original Greek corpus is primarily exegetical.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ებისტოლე","severity":"info","text":"The term 'ebistole' (epistle) is a Greek loanword in Georgian, used here to refer to both the letter being written and the Pauline epistles under commentary.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"თარგმანებაჲ","severity":"info","text":"The request for a 'brief commentary' (თარგმანებაჲ) reflects the Georgian reception of Cyril's exegetical works, often abbreviated for monastic use.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"რომელმან თარგმნნა ყოველნივე საწინაჲსწარმეტყუელონი წიგნნი","severity":"caution","text":"The claim that Cyril translated all prophetic books is likely a Georgian scribal addition; no Greek source attributes such a translation to him.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the bishop addressed is not specified; the text refers only to 'some other bishop' (სხჳსა ვისმე ეპისკოპოსისა).","The phrase 'who translated all the prophetic books' may be a later interpolation, as it is not attested in Cyril's Greek corpus."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Line of ed.: 16 ვინაჲთგან უკუე წმიდასა მამასა ჩუენსა იოვანე ოქროპირსა უთარგმნიან Line of ed.: 17 ებისტოლენი ესე წმიდისა პავლესნი, და რავდენნიმე სიტყუანი მისნი Line of ed.: 18 ვპოენ დიდისა ბასილის მიერცა კესარიელისა და გრიგოლ ღმრთისმეტყუელისა Line of ed.: 19 და წმიდისა ათანასის მიერცა თარგმნილნი, ამისთჳს Line of ed.: 20 არღარა ჴელ-ვყავ ყოვლისავე თავით ჩემით თარგმანებად, არამედ Line of ed.: 21 მათ წმიდათა მიერ აღწერილისაგან გამოვკრიბე, და რომელიმე ჩემ Line of ed.: 22 მიერცა შევსძინე, და განვაწესე სიტყუათა თანა წმიდისა მის მოციქულისათა Line of ed.: 23 მოკლედ თარგმანი მათი [გარემო მათსა, და ყოველსა Line of ed.: 24 სიტყუასა ზედა დამიწესებია რიცხჳ, და იგივე რიცხჳ არს თარგმანსაცა Line of ed.: 25 ზედა], რაჲთა ადვილ იყოს საპოვნელად, თუ რომელი Line of ed.: 26 თარგმანი რომლისა სიტყჳსაჲ არს. Line of ed.: 27 პირველად უკუე ჯერ-ვიჩინე მცირედ წმიდისა მოციქულისა პავლესთჳს Line of ed.: 28 თქუმად. Line of ed.: 29 პავლე მოციქული ნათესავით იყო ებრაელი, ტომისაგან ბენიამენისა, Page of ed.: 9 Line of ed.: 1 ფარისეველთა დასისაგან. აღზრდილ იყო მორწმუნისა Line of ed.: 2 გამალიელის მიერ, რომლისაგან ესწავა რჩული მოსესი და მკჳდრ Line of ed.: 3 იყო ტარსუნს კილიკიისასა.","english":"Since our holy father John Chrysostom had already translated these epistles of the holy Paul, and since we also find some of his homilies translated by the great Basil of Caesarea, by Gregory the Theologian, and by the holy Athanasius, for this reason I did not venture to translate the entire text myself from beginning to end. Instead, I excerpted from what was written by those holy men, and I also added some things of my own, and I arranged them together with the words of the holy Apostle, a brief commentary on them [around them, and over each word I have placed a number, and the same number is also over the commentary], so that it might be easy to find which commentary belongs to which word.\n\nFirst, then, I deemed it fitting to say a little concerning the holy Apostle Paul. The Apostle Paul was by race a Hebrew, from the tribe of Benjamin, from the sect of the Pharisees. He was raised by the faithful Gamaliel, from whom he learned the law of Moses, and he dwelt in Tarsus of Cilicia.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"იოვანე ოქროპირსა","severity":"info","text":"John Chrysostom's translations of Paul's epistles are referenced as a prior authority, indicating the Georgian reception of Chrysostom's exegetical works.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"დიდისა ბასილის მიერცა კესარიელისა და გრიგოლ ღმრთისმეტყუელისა","severity":"info","text":"Basil of Caesarea and Gregory the Theologian are named as translators of Chrysostom's homilies, reflecting the collaborative transmission of patristic texts in Georgian.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"გამოვკრიბე","severity":"info","text":"The verb 'excerpted' (გამოვკრიბე) indicates Euthymius's method of compiling from existing translations rather than producing a new translation, a common practice in Georgian monastic scholarship.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"რიცხჳ","severity":"info","text":"The numbering system (რიცხჳ) linking each word of Paul's text to its commentary is described, showing a deliberate apparatus for cross-referencing.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ტომისაგან ბენიამენისა","severity":"info","text":"Paul's descent from the tribe of Benjamin is a traditional biographical detail found in patristic sources, e.g., Jerome's De viris illustribus.","cites":[],"named_sources":["Jerome 4th–5th cent."],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"გამალიელის მიერ","severity":"info","text":"Gamaliel, a Pharisee teacher, is identified as Paul's instructor in Mosaic law, a detail from Acts 22:3 and patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'გარემო მათსა' (around them) in brackets may be a later gloss or a scribal addition; its exact referent is unclear.","The identity of the 'other bishop' addressed in the preface is not specified in this passage."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":"ხოლო ემტერებოდა ქრისტიანეთა Line of ed.: 4 და სდევნიდა ეკლესიათა, ვიდრეღა თანა[ჯერმჩინებელ] ეყო სიკუდილსა Line of ed.: 5 პირველმოწამისა სტეფანესსა. ხოლო ამას ყოველსა იქმოდა არა Line of ed.: 6 უკეთურითა გონებითა, ვითარ სხუანი ჰურიანი, არამედ უმეცრებით Line of ed.: 7 კეთილი ეგონა, რასა-იგი იქმოდა. ამისთჳს უფალმან იცოდა კეთილი Line of ed.: 8 გონებაჲ მისი და არა უგულებელს ყო იგი, არამედ, მივიდოდა რაჲ Line of ed.: 9 იგი დამასკედ, გამოუბრწყინდა გზასა ზედა, ვიდრე ნათლისა მისგან Line of ed.: 10 დაუბნელდეს თუალნი. და, შევიდა რაჲ დამასკედ, მოვიდა მისა Line of ed.: 11 მოციქული ანანია და ნათელ-სცა, და უწოდა პავლე. და აზიარა Line of ed.: 12 წმიდათა საიდუმლოთა. და მეყსეულად შეიმოსა მან შური იგი Line of ed.: 13 საღმრთოჲ და ქადაგებდა ქრისტესა ყოველსა სოფელსა. ხოლო Line of ed.: 14 შემდგომად ჟამისა რამდენისამე მივიდა იერუსალემდ ხილვად პეტრესა Line of ed.: 15 და მიერ მიიღო მოციქულებაჲ წარმართთაჲ. და განვიდა და Line of ed.: 16 ქადაგა ქრისტე ყოველსა ქუეყანასა. მივიდა იერუსალემით ტარსუნს Line of ed.: 17 და მიერ ანტიოქიას, და კუალად მეორედ იერუსალემს, Line of ed.: 18 და კუალად მეორედ ანტიოქიას და მუნ განიჩინა Line of ed.: 19 ბარნაბას თანა მოციქულებად.","english":"He was an enemy of Christians and persecuted the churches, until he became a participant in the death of the protomartyr Stephen. But in all this he acted not with an evil mind, like other Jews, but out of ignorance, thinking that what he did was good. Therefore the Lord knew his good intention and did not disregard him; rather, as he was going to Damascus, he appeared to him on the road, and from that light his eyes were darkened. And when he entered Damascus, the apostle Ananias came to him and baptized him, and called him Paul, and gave him communion of the holy mysteries. And immediately he was filled with divine zeal and preached Christ to the whole world. After some time he went to Jerusalem to see Peter, and there he received the apostleship to the Gentiles. And he went out and preached Christ throughout all the earth. He went from Jerusalem to Tarsus, and from there to Antioch, and again a second time to Jerusalem, and again a second time to Antioch, and there he was appointed together with Barnabas to the apostleship.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ხოლო","severity":"info","text":"The conjunction 'ხოლո' (xolo) is a common narrative marker in Old Georgian, often equivalent to 'now' or 'and' in English, and does not carry adversative force here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"პირველმოწამისა სტეფანესსა","severity":"info","text":"Stephen, the protomartyr, was stoned to death ca. 34–36 CE. Saul (Paul) is traditionally said to have consented to his execution, a detail found in patristic sources such as the Pseudo-Clementine literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"გამოუბრწყინდა გზასა ზედა","severity":"info","text":"This phrase echoes Acts 9:3–9, where a light from heaven strikes Saul on the road to Damascus. The Georgian verb 'გამოუბრწყინდა' (gamoubrc̣qinda) means 'shone forth upon him'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"დაუბნელდეს თუალნი","severity":"info","text":"Literally 'his eyes were darkened'. This is a non-literal rendering of the blinding light; the Greek original likely used a verb like 'ἐτυφλώθη' (was blinded). The Georgian avoids the term 'blind'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Line of ed.: 4–19","severity":"info","text":"This passage is a continuous narrative of Paul's conversion and early mission, following the sequence in Acts 9–13. The Georgian text compresses the biblical account, omitting details such as Ananias's vision.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"მოციქულებაჲ წარმართთაჲ","severity":"info","text":"The phrase 'apostleship to the Gentiles' reflects a later ecclesiastical tradition that Paul received a formal commission from Peter in Jerusalem, a detail not found in the New Testament but common in patristic and hagiographical texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text does not specify whether the blinding of Paul is permanent or temporary; the English draft interprets it as temporary. The phrase 'from that light his eyes were darkened' is ambiguous in the original.","The itinerary after Jerusalem (Tarsus, Antioch, second Jerusalem, second Antioch) is compressed and may conflate multiple journeys from Acts."],"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":4,"ref":"p4","source":"და შთავიდა სელევკიას და Line of ed.: 20 მერმე კჳპრეს, სადაცა იწყო პავლე წოდებად. და მერმე პერგეს Line of ed.: 21 და მერმე ანტიოქიას პისიდიისისა. და მერმე იკონიას, და Line of ed.: 22 მერმე ლუსტრას და დერბეს ლუკაონისასა და მერმე პამფილიას Line of ed.: 23 და მერმე პერგეს და მერმე ატალიას და Manuscript page: A17r მერმე Line of ed.: 24 მესამედ ანტიოქიას ასურეთისასა. მიერ მესამედ იერუსალემს Line of ed.: 25 წინადაცუეთისათჳს სიტყუად. და მიერ მეოთხედ ანტიოქიას Line of ed.: 26 და მერმე წარვლო ასურეთი და კილიკიაჲ, და მივიდა Line of ed.: 27 მეორედ დერბედ და ლუსტრად, სადა-იგი ტიმოთეს წინა-დასცჳთა, Page of ed.: 10 Line of ed.: 1 და მერმე ფრიგჳას და გალატელთა სოფელსა და Line of ed.: 2 მერმე მისიას და მერმე ტროადას და მერმე ნეაპოლის Line of ed.: 3 და მიერ ფილიპეს მაკედონიისასა და მერმე წარვლეს ამფიპოლი Line of ed.: 4 და აპოლონიაჲ და მივიდეს თესალონიკედ, მერმე ბერიას, Line of ed.: 5 მერმე ათინას, მერმე კორინთეს და მიერ ეფესოს და Line of ed.: 6 მერმე კესარიას და მერმე მეორედ ანტიოქიას პისიდიისასა, Line of ed.: 7 და მერმე გალატეთს და ფრჳგიას და კუალად მეორედ Line of ed.: 8 ეფესოს, და მერმე წარვლო მაკედონიაჲ და მივიდა ელადას.","english":"And he went down to Seleucia, and then to Cyprus, where Paul began to be called. And then to Perga, and then to Antioch of Pisidia. And then to Iconium, and then to Lystra and Derbe of Lycaonia, and then to Pamphylia, and then to Perga, and then to Attalia, and then for the third time to Antioch of Syria. From there for the third time to Jerusalem to speak concerning circumcision. And from there for the fourth time to Antioch, and then he passed through Syria and Cilicia, and went for the second time to Derbe and Lystra, where he ordained Timothy, and then to Phrygia and the country of the Galatians, and then to Mysia, and then to Troas, and then to Neapolis, and from there to Philippi of Macedonia, and then they passed through Amphipolis and Apollonia and went to Thessalonica, then to Beroea, then to Athens, then to Corinth, and from there to Ephesus, and then to Caesarea, and then for the second time to Antioch of Pisidia, and then to Galatia and Phrygia, and again for the second time to Ephesus, and then he passed through Macedonia and went to Hellas.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"და შთავიდა სელევკიას","severity":"info","text":"The passage is a travel itinerary of Paul, listing cities in sequence. The Georgian text uses repeated 'and then' (და მერმე) to link each stage, mirroring the narrative style of Acts.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"წინადაცუეთისათჳს","severity":"info","text":"The Georgian term 'circumcision' (წინადაცუეთისათჳς) refers to the controversy in Acts 15 about whether Gentile converts must be circumcised. This aligns with Paul's third visit to Jerusalem.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"სელევკიას","severity":"info","text":"Seleucia was the port city of Antioch in Syria, from which Paul and Barnabas sailed to Cyprus on their first missionary journey (Acts 13:4).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"მესამედ ანტիოქიას","severity":"info","text":"The text notes Paul's third visit to Antioch of Syria, which corresponds to his return after the second missionary journey (Acts 18:22). The itinerary follows the sequence in Acts.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ტიმოთეს წინა-დასცჳთა","severity":"info","text":"The Georgian text says Paul 'ordained' (წინა-დასცჳთა) Timothy in Lystra. This reflects the tradition that Timothy was a disciple of Paul, as in Acts 16:1-3, and emphasizes Paul's apostolic authority.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The itinerary lists many cities but does not specify which missionary journey each belongs to; the reading assumes the sequence follows Acts 13-18."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Line of ed.: 9 და კუალად წარმოვლო მაკედონიაჲ და მოვიდა ფილიპიას Line of ed.: 10 მეორედ და ფილიპიაჲთ ტროადას, სადა ევტჳქოს აღადგინა, Line of ed.: 11 და მერმე ასონს და მერმე მიტჳლინეს. და მერმე Line of ed.: 12 ქიონს, მიერ სამოსს და მიერ მელიტონს და მიერ მოუწოდა Line of ed.: 13 ეფესელთა და ეზრახა და წარვიდა კონს და მიერ როდონს და Line of ed.: 14 მიერ პატრას და მიერ ტჳროსს, და მიერ პტოლემაიდას და Line of ed.: 15 მიერ კესარიას და მიერ მეოთხედ აღვიდა იერუსალემდ. Line of ed.: 16 და იყოფოდა რაჲ მუნ, აღიძრნეს მის ზედა ჰურიანი და ენება Line of ed.: 17 მოკლვაჲ მისი. ხოლო ლჳსია ათასის-თავმან აღიტაცა მათგან და Line of ed.: 18 წარავლინა იგი კესარიას, ფლიქს მთავრისა მიმართ. და მან Line of ed.: 19 დაიმჭირა იგი საპყრობილესა Manuscript page: D120r შინა ორ წელ, და მერმე Line of ed.: 20 გარდაიდგინა ფელიქს და მიიღო მთავრობაჲ პორკიონმან ფესტოს, Line of ed.: 21 რომელმანცა ინება დასჯაჲ პავლესი მომადლებისაჳს ჰურიათაჲსა, Line of ed.: 22 ხოლო პავლე უღაღადა კეისარსა და ამისთჳს ვერღარა Line of ed.: 23 იკადრა ფესტოს სჯაჲ მისი, არამედ წარავლინა კეისრისა ნერონის Line of ed.: 24 მიმართ ჰრომედ.","english":"And again he passed through Macedonia and came to Philippi a second time, and from Philippi to Troas, where he raised Eutychus, and then to Assos, and then to Mitylene. And then to Chios, from there to Samos, and from there to Melitus, and from there he summoned the Ephesians and preached, and departed to Cos, and from there to Rhodes, and from there to Patras, and from there to Tyre, and from there to Ptolemais, and from there to Caesarea, and from there he went up to Jerusalem for the fourth time. And while he was staying there, the Jews rose up against him and sought to kill him. But Lysias the chiliarch seized him from them and sent him to Caesarea, to the governor Felix. And he kept him in prison for two years, and then Felix was removed and the governorship was taken over by Porcius Festus, who wished to judge Paul for the sake of the Jews' favor, but Paul appealed to Caesar, and because of this Festus no longer dared to judge him, but sent him to Caesar Nero in Rome.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ევტჳქოს","severity":"info","text":"Eutychus is a figure from Acts 20:7–12, a young man who fell from a window and was restored to life by Paul. The Georgian text here follows the tradition that Paul raised him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"მოუწოდა ეფესელთა და ეზრახა","severity":"info","text":"This phrase echoes Paul's address to the Ephesian elders in Acts 20:17–38, though the Georgian text compresses the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ლჳსია ათასის-თავმან","severity":"info","text":"Lysias the chiliarch (commander of a thousand) is the tribune Claudius Lysias from Acts 21:31–22:29, who rescues Paul from the Jewish mob in Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ფლიქს მთავრისა","severity":"info","text":"Felix (Antonius Felix) was the Roman procurator of Judea from ca. 52–60 CE, mentioned in Acts 23:24–24:27. The Georgian text correctly identifies him as governor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ფესტოს","severity":"info","text":"Porcius Festus succeeded Felix as procurator of Judea (ca. 60–62 CE) and is known from Acts 24:27–26:32. The Georgian text follows the Acts account of Paul's appeal to Caesar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"მეოთხედ აღვიდა იერუსალემდ","severity":"info","text":"This marks the fourth visit to Jerusalem in the itinerary, a structural cue that organizes Paul's journeys in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text does not specify the source of the itinerary details (e.g., Acts or other traditions). The phrase 'where he raised Eutychus' is not in the canonical Acts but appears in later apocryphal or hagiographic expansions."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"და იყვნეს მის თანა არისტარხოს, რომლისათჳს Page of ed.: 11 Line of ed.: 1 იტყჳს ებისტოლეთა თჳსთა შინა, ვითარმედ: \"არისტარხოს Line of ed.: 2 თანა-ტყუე ჩემი\", და ლუკაცა მახარებელი, რომელმან აღწერნა Line of ed.: 3 საქმენიცა მოციქულთანი. Line of ed.: 4 წარმოემართნეს უკუე ნავითა კესარიაჲთ და მივიდეს სიდონს Line of ed.: 5 და მიერ მჳრას და მიერ კნიდონს და მიერ ღელვა-გუემულნი Line of ed.: 6 განვიდეს მელიტონ ჭალაკსა, სადა იქედნე მოეხჳა მკლავსა მისსა Line of ed.: 7 და მიერ მივიდეს სჳრაკოსს და მიერ რიგიონს და მიერ პოტიოლს, Line of ed.: 8 და მიერ ჴმელით აღვიდა ჰრომს, და იყო პყრობილად Line of ed.: 9 ორ წელ. Line of ed.: 10 აქამომდე აღწერა ლუკა მახარებელმან, რამეთუ მას ჟამსა აღწერა Line of ed.: 11 წიგნი იგი მოციქულთა საქმისაჲ. Line of ed.: 12 ხოლო ამისა შემდგომად, ვითარცა იტყჳს ევსევი პამფილიელი, რომელმან Line of ed.: 13 მრავალნი აღწერნა საეკლესიონი საქმენი, და მანვე დაწერა Line of ed.: 14 ამისცა მოციქულისა და პეტრეს წამებაჲ, იტყჳს იგი, ვითარმედ ამისა Line of ed.: 15 შემდგომად დაუტევეს იგი არისტარხოს და ლუკა და ქადაგებდა იგი Line of ed.: 16 სიტყუასა ღმრთისასა. და ვითარცა ორი იგი წელი გარდაჴდა, განიკითხა Line of ed.: 17 იგი ნერონ და განუტევა.","english":"And with him were Aristarchus, concerning whom he says in his epistles: \"Aristarchus, my fellow prisoner,\" and also Luke the Evangelist, who wrote the Acts of the Apostles. They set sail from Caesarea and came to Sidon, and from there to Myra, and from there to Cnidus, and from there, storm-tossed, they came to the island of Melita, where a viper fastened upon his hand, and from there they came to Syracuse, and from there to Rhegium, and from there to Puteoli, and from there he went by land to Rome, and he was imprisoned for two years. Up to this point Luke the Evangelist wrote, for at that time he wrote the book of the Acts of the Apostles. But after this, as Eusebius Pamphili says, who wrote many ecclesiastical histories and also wrote the martyrdom of this apostle and of Peter, he says that after this Aristarchus and Luke left him, and he preached the word of God. And when those two years had passed, Nero judged him and released him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"არისტარხոս","severity":"info","text":"Aristarchus, a companion of Paul, is mentioned in Colossians 4:10 and Philemon 1:24 as a fellow prisoner. The Georgian text quotes Paul's phrase 'my fellow prisoner'.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"მელიტონ","severity":"info","text":"Melita is the ancient name for Malta, where Paul was shipwrecked and bitten by a viper, as recounted in Acts 28:1-6.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ევსევი პამფილიელი","severity":"info","text":"Eusebius of Caesarea (Pamphili) is cited as the source for the post-Acts narrative of Paul's release by Nero. This reflects the use of Eusebius' 'Ecclesiastical History' in Georgian hagiographic tradition.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"აქამომდე","severity":"info","text":"The phrase 'up to this point' marks a clear structural break, indicating that the preceding narrative is derived from Acts, while what follows is based on Eusebius.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ორ წელ","severity":"info","text":"The two-year imprisonment in Rome aligns with the traditional chronology of Paul's Roman captivity (c. 60–62 CE), after which Nero is said to have released him.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"განუტევა","severity":"caution","text":"The claim that Nero 'released' Paul is not found in canonical Acts and is contested in early Christian tradition; Eusebius (Hist. eccl. 2.22) reports Paul's martyrdom under Nero, not release.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text does not specify whether the release by Nero implies acquittal or a different outcome; the reading taken follows the narrative of Paul's continued preaching."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"და განვიდა იგი და ქადაგა სახარებაჲ სხუასა Line of ed.: 18 ათსა წელსა. და მერმე განაძჳნა კუალად ეშმაკმან ნერონ და მოსრნა Line of ed.: 19 მრავალნი ქრისტეანენი და წარჰკუეთა ამის ნეტარისაცა თავი. და Line of ed.: 20 ჯუარს-აცუა პეტრე მოციქულიცა, ხოლო იყო მაშინ პავლეს თანა კუალად Line of ed.: 21 ლუკავე. და ესრეთ მოიღუაწა Manuscript page: A17v მან ღუაწლი კეთილი თთუესა Line of ed.: 22 ივნისსა Ⴉ̂Ⴇ, დღესა ხუთშაბათსა, ვნებითგან მაცხოვრისაჲთ ოც და Line of ed.: 23 მეათექუსმეტესა წელსა. დაყო ქადაგებასა შინა Ⴊ̂Ⴄ წელი. მრავალნი Line of ed.: 24 უკუე ღუაწლნი თავს ისხნა ქრისტესთჳს, და მრავალნი Manuscript page: D120v სწავლანი Line of ed.: 25 წარმოუთხრნა კაცთა. ხოლო უმეტეს ყოვლისა წერილითა ამით Line of ed.: 26 ათოთხმეტთა ამათ ებისტოლეთაჲთა ყოველივე მოქალაქობაჲ სათნოებისაჲ Line of ed.: 27 გამოსახა, და სარწმუნოებაჲ მართალი დაამტკიცა. Line of ed.: 28 ხოლო აწ ჩუენ ვიტყოდით სიტყუათა მათ მისთა ძალსა შეძლებისაებრ, Line of ed.: 29 ხოლო შენ ლოცვა ყავ ჩუენთჳს უფლისა მიმართ.","english":"And he went forth and preached the Gospel for another eighteen years. And then the devil Nero again stirred up persecution and put to death many Christians, and also beheaded this blessed one. And he also crucified the Apostle Peter. And at that time Luke was again with Paul. And thus he achieved a good martyrdom in the month of June, on the 29th, on a Thursday, in the twenty-sixth year after the Passion of the Saviour. He spent twenty-five years in preaching. Many were the struggles he endured for Christ, and many the teachings he proclaimed to men. But above all, with this writing of these fourteen epistles, he depicted the whole citizenship of virtue and confirmed the true faith. And now we shall speak of his words according to the measure of our ability, but do you pray for us to the Lord.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ᲂᲣ̂Ყ, ᲂᲣ̂Ფ","severity":"info","text":"The Georgian text gives the martyrdom date as 29 June, Thursday, in the 26th year after the Passion, and states Paul spent 25 years preaching. These numbers are traditional but not historically verifiable.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ნერონ","severity":"info","text":"Nero is called 'the devil' here, reflecting the early Christian tradition that he was the first major imperial persecutor of Christians, responsible for the deaths of Peter and Paul.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ჯუარს-აცუა","severity":"info","text":"The crucifixion of Peter is mentioned, a tradition not recorded in the New Testament but widely attested in early Christian literature (e.g., 1 Clement 5).","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"წერილითა ამით ათოთხმეტთა ამათ ებისტოლეთაჲთა","severity":"info","text":"The text refers to Paul's fourteen epistles, a canonical count that includes Hebrews, reflecting the Eastern tradition that Paul authored it.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ხოლო აწ ჩუენ ვიტყოდით","severity":"info","text":"This sentence marks a transition from the narrative of Paul's life to the commentator's own exposition of Paul's words, a typical rhetorical move in patristic exegesis.","cites":[{"key":"ed:cmcap","label":"source edition: Cyril of Alexandria, Commentary on the Apostolicum (Euthymius the Athonite)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmcapeea/cmcap.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text does not specify which 'blessed one' is beheaded; context suggests Paul, but the previous passage mentions Luke and Aristarchus, so it could be ambiguous.","The phrase 'twenty-sixth year after the Passion of the Saviour' uses a dating system that is not precisely aligned with modern chronology."],"confidence":"high","notes":[]}]}