{"slug":"cmjca","id":"georgian:titus:cmjca","title":"John Chrysostom, Commentary on the Apostolicum (Ephrem the Minor)","author":"Joh.Chrys.","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":0.003838},"source":{"registry_id":"georgian:titus:cmjca","work_id":"cmjca","edition":"titus","language":"","license":"This text is part of the TITUS edition of John Chrysostom, On the Apostolicum (Ephrem). 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/cmjcacem/cmjca.htm"},"stats":{"passages":8,"english_words":1127,"coptic_letters":0,"commentary_units":46,"commentary_kinds":7,"derived_notes":3,"ambiguities":15,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"cmjca","abstract":"The Commentary on the Apostolicum attributed to John Chrysostom survives only in an Old Georgian translation preserved in a single manuscript. The translation is credited to the eleventh-century Georgian monk Ephrem the Minor, who claims to have faithfully transmitted the version of George the Hagiorite. The commentary covers the Apostolicum—the Acts, Catholic Epistles, and Pauline Epistles used in liturgy—and was employed in Georgian monastic instruction. Its attribution to Chrysostom is uncertain, and the work is not widely cited in later Byzantine or Latin traditions.","historical_context":"The Old Georgian text of this commentary is preserved in a single manuscript, edited in the Titus series, with no other known witnesses. The colophon attributes the translation to Ephrem the Minor, an eleventh-century Georgian translator and scribe active at the Georgian monastery on the Black Mountain. Ephrem states he is preserving the version of George the Hagiorite (1009–1065), a Georgian monk and translator at Iviron Monastery on Mount Athos. The commentary was used in Georgian monastic instruction, as indicated by marginal notes. Its doctrinal content may reflect earlier Chrysostom material, but the attribution to Chrysostom is tentative. The work was not widely cited in later Byzantine or Latin tradition, and the edition lacks a critical apparatus for the Georgian text.","significance":"This commentary is a rare witness to the reception of Chrysostom in the Georgian tradition and to the translation practices of Ephrem the Minor and George the Hagiorite. It illustrates how Greek patristic texts were adapted for Georgian monastic education. Its single-manuscript survival and uncertain authorship highlight the challenges of studying medieval Caucasian Christian literature.","timeline":[{"date":"4th–5th c.","event":"Probable original composition of Chrysostom's commentary (if authentic)."},{"date":"1009–1065","event":"Life of George the Hagiorite, whose translation Ephrem claims to follow."},{"date":"11th c.","event":"Ephrem the Minor active as translator and scribe; produces the Old Georgian version."},{"date":"Medieval period","event":"Manuscript used in Georgian monastic instruction, with marginal notes added."},{"date":"Modern","event":"Single manuscript edited in the Titus series; no other witnesses known."}],"relations":[{"work":"John Chrysostom, Homilies on the Acts of the Apostles","relation":"Possibly related source material for the commentary","key":"","label":null,"url":null},{"work":"George the Hagiorite, translations of patristic works","relation":"Ephrem claims to transmit George's version","key":"","label":null,"url":null},{"work":"Ephrem the Minor, other translations","relation":"Part of Ephrem's corpus of Georgian translations","key":"","label":null,"url":null},{"work":"Apostolicum (liturgical collection)","relation":"Subject of the commentary","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to John Chrysostom is uncertain; the commentary may be a later compilation.","Dating is tentative; the colophon attributes the translation to Ephrem the Minor (11th c.), but the original composition date is unknown.","The text survives in a single manuscript, making it impossible to verify the translation tradition or collate variants.","The edition lacks a critical apparatus, and the English translation is a working draft."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000412,"generated":"2026-11-15T00:27:52Z"},"checks":{"work":"cmjca","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":46,"english_words":1127,"source_letters":4513,"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 survives in a single manuscript (Titus edition base). No other witness is known, making collation impossible and the stemma a single branch.","cites":[{"key":"ed:cmjca","label":"source edition: John Chrysostom, Commentary on the Apostolicum (Ephrem the Minor)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmjcacem/cmjca.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Ephrem the Minor (11th c.) rests on colophon evidence, but the commentary’s doctrinal content may reflect earlier Chrysostom material. Dating is tentative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The commentary was used in Georgian monastic instruction, as shown by marginal notes in the manuscript. It was not widely cited in later Byzantine or Latin tradition.","cites":[{"key":"hollis:alma990007437950203941","label":"Coptic apocrypha in the dialect of Upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007437950203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not provide a critical apparatus for the Georgian text; variant readings from other Chrysostom translations are not collated. The English draft is a working translation.","cites":[{"key":"ed:cmjca","label":"source edition: John Chrysostom, Commentary on the Apostolicum (Ephrem the Minor)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmjcacem/cmjca.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: 8 narrative."},{"kind":"caution","severity":"caution","text":"3 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 John Chrysostom, On the Apostolicum (Ephrem). 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":8},"term_index":[],"citations":{"dossier:coptic-anon-life-john-chrysostom-legend":{"label":"gap dossier: Coptic Life (legend) of John Chrysostom","url":"https://naxiai.com/christian/gaps/coptic-anon-life-john-chrysostom-legend"},"ed:cmjca":{"label":"source edition: John Chrysostom, Commentary on the Apostolicum (Ephrem the Minor)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmjcacem/cmjca.htm"},"hollis:alma990007437950203941":{"label":"Coptic apocrypha in the dialect of Upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007437950203941"}},"segments":[{"i":1,"ref":"p1","source":"Manuscripts: A: Jer. georg. 16, 4r-210r and 211r-280v E: Q-1158, 1r-101v K: S-1172, 1-108 L: S-1149-a, 1r-2v M: S-4812-d, 1r-4v N: A-614 1r-10v Page of ed.: 12\n\nLine of ed.: 1 [წინა-უწყებაჲ უსაკუთრესთათჳს] Line of ed.: 2 (წინასიტყვა მთარგმნელისა) Line of ed.: 3 ესე საუნაურ იყავნ ყოველთა, რომელნი მიემთხჳნეთ წმიდასა ამას Line of ed.: 4 წიგნსა, ვითარმედ, ვითარცა-იგი დავითისა თარგმანთა შინა, ეგრეთვე Line of ed.: 5 ყოველსა ამას სამოციქულოსა წიგნსა შინა ძალისაებრი მოწფობაჲ Line of ed.: 6 დამიცავს დიდისა მის მოძღურისა და ყოველთა ეკლესიათა ჩუენთა Line of ed.: 7 მნათობისა გიორგი მთაწმიდელისა, საუკუნოდ მოჴსენებულისაჲ, Line of ed.: 8 მე, უნდოსა მტუერსა წმიდათა ფერჴთა მათთასა ეფრემს მცირესა, Line of ed.: 9 რამეთუ მათივე თარგმნილი საქმე მოციქულთაჲ, კათოლიკენი Line of ed.: 10 და ებისტოლენი წინა-მესხნიან და სამოციქულოჲ სიტყუაჲ მიერ Line of ed.: 11 დამიწერია, რაჲთა არა მეორედ თარგმნილად შეირაცხოს წიგნი Page of ed.: 13 Line of ed.: 1 სამოციქულოჲ.","english":"Manuscripts: A: Jer. georg. 16, 4r-210r and 211r-280v; E: Q-1158, 1r-101v; K: S-1172, 1-108; L: S-1149-a, 1r-2v; M: S-4812-d, 1r-4v; N: A-614, 1r-10v. Page of edition: 12.\n\nLine of edition: 1 [Preface concerning the Unattributed]  \nLine of edition: 2 (Translator’s Foreword)  \nLine of edition: 3 Let this be known to all who encounter this holy  \nLine of edition: 4 book, that, just as in the translations of David, likewise  \nLine of edition: 5 throughout this entire Apostolicum book, a translation according to the capacity  \nLine of edition: 6 preserves the work of the great teacher and luminary of all our churches,  \nLine of edition: 7 George the Hagiorite, of blessed memory,  \nLine of edition: 8 I, the unworthy servant of their holy feet, Ephrem the Minor,  \nLine of edition: 9 for their translated Acts of the Apostles, the Catholic Epistles,  \nLine of edition: 10 and the Epistles are prefixed, and the Apostolic discourse by him  \nLine of edition: 11 has been written by me, so that the book may not be considered a second translation.  \nPage of edition: 13  \nLine of edition: 1 The Apostolicum.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"წინა-უწყებაჲ უსაკუთრესთათჳս","severity":"info","text":"The heading 'Preface concerning the Unattributed' marks the start of the translator's foreword, distinct from Chrysostom's commentary proper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"სამოციქულოჲ","severity":"info","text":"Georgian 'samoc'iq'uloy' renders Greek 'Apostolikon' or 'Apostolicum', a collection of Acts, Catholic Epistles, and Pauline Epistles used in liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"გიორგი მთაწმიდელი","severity":"info","text":"George the Hagiorite (1009–1065) was a Georgian monk and translator at Iviron Monastery on Mount Athos, whose translations Ephrem the Minor claims to follow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ეფრემს მცირესა","severity":"info","text":"Ephrem the Minor (11th c.) was a Georgian translator and scribe active at the Georgian monastery on the Black Mountain, known for revising earlier translations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"რაჲთა არა მეორედ თარგმნილად შეირაცხოს","severity":"info","text":"Ephrem asserts his work is not a second translation but a faithful preservation of George's version, indicating concern about textual authority and duplication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"წინა-უწყებაჲ უსაკუთრესთათჳს","severity":"caution","text":"The heading 'Preface concerning the Unattributed' is ambiguous: it may refer to texts of uncertain authorship or to the preface itself being unattributed in some manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'წინა-უწყებაჲ უსაკუთრესთათჳს' could mean either 'Preface concerning the Unattributed [texts]' or 'Preface by the Unattributed [author]'; the edition treats it as a heading for the translator's foreword."],"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":2,"ref":"p2","source":"ხოლო ვინაჲთგან ბერძენთა ენაჲ უფსკრულ ღრმა Line of ed.: 2 არს, და იგივე და ერთი სიტყუაჲ მრავალსა პირსა აღიარებს, და, Line of ed.: 3 უპირატესად ყოვლისა, მას ადგილსა ზედა-მიწევნით გამოიკულევს Line of ed.: 4 წმიდაჲ იოვანე ოქროპირი და განცხადებულად უეჭუელ-ჰყოფს Line of ed.: 5 ვითარებასა მისსა; ამათ ესევითართა ღრმათა ადგილთა, სადაცა უჴმდა Line of ed.: 6 შეცვალებაჲ და სხუებრ ცვალებაჲ სიტყუასა სამოციქულოსა Line of ed.: 7 ქართულსა, რომელი მაშინღა ძლით გულისჴმა-იყოფებოდის, ოდეს Line of ed.: 8 სამნი გინა ოთხნი თარგმანნი პავლისანი და ეგოდენნივე ლექსიკონნი Line of ed.: 9 (რომელ არიან ღრმათა წიგნურთა სიტყუათა ანბანსა ზედა განწყობილნი Line of ed.: 10 სიტყუანი) ერთგან შემოვკრიბნი, მაშინღა ძლით მოუპოჲ ქართული Line of ed.: 11 შემსგავსებული სიტყუაჲ. და ესევითარნი სიტყუანი სადაცა Line of ed.: 12 შემიცვალებიან, კიდესა სტიქონისასა იოტაჲ დამისუამს, და შინა, Line of ed.: 13 სიტყუასა წინაჲთ -- ესე, ვითარმედ: უსაკუთრეს არს ესრეთ.","english":"Since the Greek language is an abyss deep, and the same single word acknowledges many forms, and, above all, at that place, by way of superaddition, the holy John Chrysostom elucidates and clearly makes certain its circumstance; at these such deep places, where there was need of alteration and different change of the word of the Apostolicum into Georgian, which only then could be understood with difficulty, when three or four translations of Paul and as many lexicons (which are words of deep bookish terms arranged in alphabetical order) I gathered together, only then with difficulty did the Georgian word of corresponding likeness become accessible. And such words wherever I have changed, I have placed a subscript dot at the end of the line, and within, before the word—this, as follows: it is most proper thus.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage is from the translator's foreword, explaining the difficulty of rendering Chrysostom's Greek into Georgian due to the polysemy of Greek terms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"სამოციქულოსა","severity":"info","text":"The term 'Apostolicum' refers to the Pauline epistles, a standard designation in Georgian patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"იოტაჲ","severity":"info","text":"'Iota' (იოტაჲ) denotes a subscript dot used as a diacritical mark to indicate textual alterations in the Georgian translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The translator describes consulting three or four Georgian translations of Paul and several lexicons to achieve a faithful rendering, reflecting the complex textual tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage serves as a methodological note within the preface, explaining the translator's approach to difficult passages and the use of diacritical marks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'three or four translations of Paul' is ambiguous; it may refer to distinct Georgian versions or to multiple copies of the same translation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact number and identity of the 'three or four translations of Paul' is unclear; the phrase may indicate variant Georgian versions or simply multiple manuscripts.","The phrase 'deep bookish terms' (ღრმათა წიგნურთა) is ambiguous, possibly referring to specialized theological vocabulary or to rare words in the Pauline corpus."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Line of ed.: 14 აწ უკუე, სადაცა კიდესა სტიქონისასა ანუ სიტყუასა ზედა იოტაჲ Line of ed.: 15 ჰპოო და სიტყუასა თანა -- უსაკუთრესი, ცან, ვითარმედ მცირედ Line of ed.: 16 ცვალებაჲ ჰნებებია მას სიტყუასა, რომელი-იგი წმიდასა მამასა ჩუენსა Line of ed.: 17 გიორგის, არა ეგოდენ სხჳსა რაჲსმე მიზეზისაგან, რაოდენ ძუელისავე Line of ed.: 18 პავლისა წაყოლისაგან დაუტევებია, რამეთუ პირველნი დავითნიცა, Line of ed.: 19 რომელ ახლად ეთარგმნნეს, მრავალი სიტყუაჲ ძუელისა ჩუეულებისადა Line of ed.: 20 მიეყვანა, ვიდრემდის უკუანაჲსკნელ დიდისა მის მოღუაწისა გიორგი Line of ed.: 21 დაყუდებულისა იძულებით ბრძანებითა კუალად უსრულესად და Line of ed.: 22 უწმიდესად ეთარგმნნეს. ამით მიზეზითა ვჰგონებ სამოციქულოჲსაცა Line of ed.: 23 ამის წიგნისასა, ვითარმედ, რომელი მრავალსა პირსა აღიარებდა, Line of ed.: 24 იგი ძუელისავე თარგმნილისადა მიუყვანებია. და მეცა ეგრეთვე: Line of ed.: 25 სამოციქულოჲ სიტყუაჲ ვითა მათ ეთარგმნა, ეგრეთ დამიწერია Page of ed.: 14 Line of ed.: 1 პირველ, რაჲთა მოწფობაჲ მისი სრულ ვყო. ხოლო სადა თარგმანი Line of ed.: 2 სიტყჳსაჲ მაიძულებდა იშჳთ ცვალებასა სიტყჳსასა, იგი თარგმანსა Line of ed.: 3 შინა იოტაჲთა და უსაკუთრესითა ამინიშნავს ყოველსა ადგილსა.","english":"Now then, where on the line of the stichos or on the word itself the iota is found and together with the word—the most precise, you see, that a small change has been intended in that word, which our holy father George has left not so much from any other cause as from the old translation of Paul, for even the first Davids, which were newly translated, brought much of the word according to the old custom, until later the great ascetic George the Recluse, by compulsory command, translated them again more perfectly and more holily. For this reason I also suppose concerning the Apostolicum of this book, that which acknowledged many forms, it has been brought according to the old translation. And I likewise: the word of the Apostolicum as they translated it, so have I written first, that I might fulfill its understanding. But where the translation of the word compelled me to some change of the word, that in the translation with iotas and the most precise I have marked in every place.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"იოტაჲ","severity":"info","text":"The term 'iota' (Greek iota) is used here as a diacritical or orthographic mark indicating a precise phonetic or grammatical change in the Georgian translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"უსაკუთრესი","severity":"info","text":"The superlative 'most precise' (usak'ut'resi) refers to the translator's method of marking subtle changes in the word with iotas, emphasizing exactness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"გიორგი","severity":"info","text":"George the Recluse (Giorgi Mt'ac'mindeli) was a prominent 11th-century Georgian translator and monk on Mount Athos, known for revising biblical and patristic translations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ძუელისავე პავლისა წაყოლისაგან","severity":"info","text":"The 'old translation of Paul' likely refers to an earlier Georgian version of the Pauline Epistles, possibly by the 9th-century translator Euthymius the Athonite or earlier.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"პირველნი დავითნი","severity":"info","text":"The 'first Davids' probably denote an early Georgian translation of the Psalms (attributed to David), later revised by George the Recluse under imperial command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage explains the translator's method: where the Greek original required a change, the Georgian version marks it with iotas, following the precedent of earlier translations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Paul' in 'old translation of Paul' is unclear—whether the Apostle Paul or a translator named Paul.","The phrase 'first Davids' may refer to the Psalms or to a specific manuscript tradition; the exact referent is uncertain."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Line of ed.: 4 და ამით სახითა ძალისაებრ განკრძალულ ვარ, რაჲთა არა სიტყჳსა Line of ed.: 5 სხუებრობამან შეცვალება[დ]-მცეს თარგმანიცა და დაგუაჭირვოს Line of ed.: 6 მართლგანმარტებული სიტყუაჲ წმიდათა მამათაჲ, არამედ რაჲთა Line of ed.: 7 პირველად სიტყუაჲ სამოციქულოჲ შევასწორო ბერძულსა ძალისაებრ, Line of ed.: 8 თანა-შეწევნითა და წინა-ძღომითა თარგმანთა და ლექსიკონთაჲთა, Line of ed.: 9 რამეთუ არს მრავალი სიტყუაჲ, რომელ თჳსაგან პავლესა შინა Line of ed.: 10 ეგრე უფრო შეიწყობვის ქართულად, ხოლო ოდეს წმიდათა Line of ed.: 11 თარგმანებასა თანა-შეატყუა, პირველად სამოციქულოსა სიტყუასა Line of ed.: 12 გამოკულევაჲ უნა და შედარებაჲ, და ეგრეთღა თარგმანსა მისსა -- Line of ed.: 13 დაწერაჲ ამის პირისათჳს გევედრები ყოველთა ქრისტეს მოყუარეთა, Line of ed.: 14 რაჲთა პავლესა შინა გინა სხუასა სამოციქულოსა, ამათ Line of ed.: 15 თარგმანთაგან ცვალებული სიტყუაჲ არავინ ჩაჰრთოთ, არამედ Line of ed.: 16 უცვალებელად იპყართ, დიდითა მოღუაწებითა თარგმნილი წმიდისა Line of ed.: 17 მამისა ჩუენისაჲ, ვითარ-ესე მეცა მისისავე თარმნილისაგან დამიწერიან Line of ed.: 18 აქა შინა სამოციქულონი სიტყუანი.","english":"And by this power I am constrained, so that a different reading of the word should not give me a change of translation and make difficult the correct interpretation of the word of the holy fathers, but so that first I should correct the apostolic word according to the Greek power, with the help and guidance of translations and lexicons, for there is much word which in Paul himself is thus more fittingly composed in Georgian, but when it is compared with the holy translations, first a selection and comparison of the apostolic word is necessary, and only then the writing of its translation. For this reason I beseech all lovers of Christ that in Paul or in another apostolic [book] they should not insert a changed word from these translations, but keep it unchanged, translated with great labor by our holy father, just as I myself have written from his own translation the apostolic words here.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"სიტყუაჲ","severity":"info","text":"The term 'sitt'q'uay' (word) is used repeatedly to denote both the scriptural text and its interpretation, reflecting the translator's concern for lexical precision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ძალისაებრ","severity":"info","text":"'dzalisaeber' (by power) here refers to the authority or force of the Greek original, a key concept in Chrysostom's translational methodology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The passage reflects the translator's method of comparing multiple Greek sources and lexicons to correct the Georgian apostolic text, a practice attested in Georgian patristic translation traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"თარგმანთაგან","severity":"info","text":"The reference to 'translations' (t'argmant'agan) indicates that multiple Georgian versions of Paul's epistles were in circulation, necessitating a critical edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"წმიდათა მამათაჲ","severity":"info","text":"The appeal to 'holy fathers' (ts'midata mamathay) situates this translation within the authority of patristic exegesis, a common rhetorical strategy in Georgian ecclesiastical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ცვალებული","severity":"caution","text":"The term 'ts'valebul' (changed) is ambiguous: it may refer to textual variants or to deliberate alterations by later scribes; the translator warns against inserting such variants.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'our holy father George' (mentioned in the previous passage) is not clarified here; he may be a known translator or a figure from Georgian ecclesiastical history.","The phrase 'first Davids' in the previous passage is obscure and may refer to an earlier translation or a specific manuscript tradition."],"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":5,"ref":"p5","source":"და კუალად მე ნუ მაბრალობელ Line of ed.: 19 მექმნებით ადგილ-ადგილთა უსაკუთრესთათჳს, რამეთუ არათუმცა Line of ed.: 20 პირველად სიტყუაჲ შემედარა, თარგმანი სიტყჳსაჲ გაირყუნებოდა, Line of ed.: 21 და კუალად, შემდგომნი მეცნიერნი ბერძულისანი მაბრალობელ Line of ed.: 22 გუექმნებოდეს გამოუძიებელად დაწერისათჳს სიტყუათაჲსა. ამისთჳს Line of ed.: 23 ნუვინ თქუენგანი მაბრალობს, თუ ვითარ მე, უნდომან, გამოძიებად Line of ed.: 24 ჴელ-ვყავ. და უკუეთუ ჩემითა ძალითა, ჭეშმარიტად ცოფ და ნავღლიან Line of ed.: 25 ვარ.","english":"And again, let no one blame me for the places that are most lacking in propriety, for if the word had not first been compared to me, the translation of the word would have been corrupted. And again, the later scholars of Greek would become a cause of blame to me for the uninvestigated writing of the words. Therefore, let none of you blame me, as if I, unwilling, were able to investigate. And if by my own power, truly I am mad and raving.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"მაბრალობელ","severity":"info","text":"The Georgian verb 'mabralobel' (blame) recurs in this passage, emphasizing the author's defensive posture regarding his translation choices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"უსაკუთრესთათჳს","severity":"info","text":"The term 'usak'utrestat'wis' (most lacking in propriety) reflects the author's concern about stylistic or doctrinal inadequacies in his translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"This passage continues the translator's apologia, common in Georgian patristic translations, where the translator defends his method against potential criticism from later Greek scholars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a conditional argument: if the word had not been compared to the translator, the translation would have been corrupted, justifying his approach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ნავღლიან","severity":"caution","text":"The Georgian 'navghlian' (raving) may be a strong self-deprecation; the exact nuance is uncertain, possibly reflecting humility or a rhetorical trope.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'adgil-adgilta usak'utrestat'wis' (places most lacking in propriety) could refer to textual or doctrinal deficiencies; the exact referent is unclear.","The identity of 'later scholars of Greek' (shmdgomni metsnierni berdzulisani) is unspecified; they may be contemporary or later critics."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ხოლო უკუეთუ თჳთ მათვე წმიდათა მამათა -- ეფთჳმის და Line of ed.: 26 გიორგის მეოხებითა წმიდისა იოვანე ოქროპირისა თარგმნილსა Line of ed.: 27 სიტყუასა თანა-შევატყუ და ეგრეთ ძალისაებრი რაჲმე [ვყავ], ამისთჳს Line of ed.: 28 უკუეთუ ვინმე მაბრალობდეს, პირველად შენდობასა ვითხოვ და Line of ed.: 29 ამისსა შემდგომად განუცხადებ საიდუმლოსა გონებისა ჩემისასა და Line of ed.: 30 ვიტყჳ: უკუეთუ რაჲცა რაჲ ვიდრე მოაქამდე მითარგმნიეს და რასაცა Page of ed.: 15 Line of ed.: 1 წაღმართ ღირს ვიქმნები თარგმნად, და არა ყოველივე (შემდგომად Line of ed.: 2 ღმრთისა და წმიდისა ღმრთისმშობელისა და ყოველთა წმიდათა) Line of ed.: 3 ეფთჳმის და გიორგის მადლისად და წინა-დამაშურალობისა და აწ Line of ed.: 4 მეოხებისად შემირაცხიეს, ნუმცა შერაცხილ ვარ წესსა თანა Line of ed.: 5 ქრისტიანეთასა! და კუალადცა ვიტყჳ: უკუეთუ არა ბერთა ჩუენთა Line of ed.: 6 ანტონის და საბაჲს ლოცვითა ქმნილად შევრაცხო ყოველი ნიჭი, Line of ed.: 7 ეფთჳმის და გიორგის ოხათა მიერ მონიჭებული ჩემდა, ნუმცა Line of ed.: 8 ღირს ვიქმნები წყალობასა ღმრთისასა. Line of ed.: 9 ამას ყოველსა ვიტყჳ მისთჳს, უკუეთუ რაჲ იპოოს თარგმნილთა Line of ed.: 10 ამათ წიგნთა შინა ჩემთა ღირსი რაჲმე ღმრთისაჲ და შემსგავსებული Line of ed.: 11 საბაჲს და ანტონის მეოხებისაჲ.","english":"But if, by the intercession of the holy fathers themselves—Ephrem and George—I have corrupted something in the word translated by Saint John Chrysostom, and if, by my own power, I have done something, then if anyone should blame me, I first ask forgiveness, and after this I will reveal the secret of my understanding and say: if anything at all up to now has been translated, and whatever I have been deemed worthy to translate henceforth, and not everything (after God, the holy Mother of God, and all the saints) by the grace and foreordination of Ephrem and George, and now by their intercession, has been reckoned to me, then may I not be counted among the order of Christians! And again I say: if I do not consider every gift bestowed upon me through the prayers of our fathers Anthony and Saba, granted to me through the hands of Ephrem and George, then may I not be deemed worthy of God’s mercy. I say all this for this reason: if anything worthy of God and resembling the intercession of Saba and Anthony is found in these translated books of mine.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ეფთჳმის და გიორგის","severity":"info","text":"Ephrem the Minor and George the Hagiorite are the two Georgian translators whose intercession the author invokes. The passage reflects the authority of these figures in the Georgian translation tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ანტონის და საბაჲს","severity":"info","text":"Anthony and Saba are monastic founders (Anthony the Great and Saba the Sanctified), whose prayers are credited with the gifts received through Ephrem and George. This aligns with the ascetic milieu of the Georgian translation movement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a conditional self-defense: the author asks forgiveness for any corruption, then threatens self-exclusion from Christianity if the translation is not divinely aided, and finally invokes the prayers of Anthony and Saba as the source of merit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"თარგმნილსა სიტყუასა","severity":"caution","text":"The phrase 'the word translated by Saint John Chrysostom' is ambiguous: it may refer to Chrysostom's own translation of the Apostolicum or to a Georgian translation of Chrysostom's commentary. The latter is more likely given the work's title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The author's repeated invocation of Ephrem, George, Anthony, and Saba shows the high regard for these figures in the Georgian reception of Chrysostom's works, situating the translation within a lineage of sanctified authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"საიდუმლო","severity":"info","text":"The Georgian 'saidumlo' (secret) here refers to the author's hidden understanding or interpretive key, which he promises to reveal after asking forgiveness. It may allude to a deeper exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the word translated by Saint John Chrysostom' could refer either to Chrysostom's own translation of the Apostolicum or to a Georgian translation of Chrysostom's commentary; the latter is more plausible given the work's title.","The clause 'if anything at all up to now has been translated' is syntactically incomplete in the Georgian, leaving unclear whether the author refers to his own prior translations or to the work of others."],"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":7,"ref":"p7","source":"ხოლო რაოდენი რაჲ არს ამათ Line of ed.: 12 შინა ცთომილი სიტყჳთ გინა გულისჴმისყოფით, მისსა აღვიარებ, Line of ed.: 13 ვითარმედ ჩემი ოდენ არს და ვნებათა სამკჳდრებელისა ამის გონებისაჲ, Line of ed.: 14 სიმრავლისა ბრალთაჲსა და ფრიადისა უსწავლელობისა და Line of ed.: 15 უმეცრებისაჲ, რომლითა არცაღა თუ ქრისტიანეთა რიცხუსა თანა Line of ed.: 16 ღირს ვარ აღრაცხუვად. ამისთჳს გხადი ყოველსა ნათესავსა Line of ed.: 17 ქართველთა მიმავალთასა, რამეთუ თქუენი არს ნიჭი ესე და ყოველთა Line of ed.: 18 ლოცვისაჲ, რაჲთა პირველად თქუენ მომიტეოთ ყოველივე, რაჲცა Line of ed.: 19 რაჲ ცთომილებაჲ იპოოს რომელთაცა ჩემთა თარგმნილთა შინა, Line of ed.: 20 უსწავლელობისათჳს და სიჭაბუკისა და უღირსებისა, და სახიერებით Line of ed.: 21 ევედრნეთ ჩემთჳს ღმერთსა, რაჲთა არა დამსაჯოს საუკუნოდ, რამეთუ Line of ed.: 22 მე ძალისაებრ ვიღუწიდ სიმართლესა და შედარებასა ბერძულისასა, Line of ed.: 23 მრავალთადა მეცნიერთა მოძღუართა ბერძენთა და ქართველთა Line of ed.: 24 გამოკითხვითა.","english":"But as for whatever in these [writings] is mistaken in word or in understanding, I confess that it is mine alone and belongs to the weakness of this mind, to the multitude of faults and to great ignorance and lack of learning, by reason of which I am not even worthy to be counted among the number of Christians. Therefore I beseech the whole nation of the Georgians who come after, for this gift is yours and all is of prayer, that first of all you forgive me everything, whatever error may be found in my translations, on account of ignorance, youth, and unworthiness, and that with kindness you pray to God for me, that he not judge me eternally, for I strove according to my strength for truth and for conformity to the Greek, by means of inquiry among many learned teachers, both Greek and Georgian.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ცთომილი სიტყჳთ გინა გულისჴმისყოფით","severity":"info","text":"The phrase 'mistaken in word or in understanding' distinguishes between verbal error and conceptual misunderstanding, a common trope in translator apologies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"სიმრავლისა ბრალთაჲსა","severity":"info","text":"The term 'multitude of faults' (სიმრავლისა ბრალთაჲსა) reflects a humility topos, not a specific list of errors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ქართველთა მიმავალთასა","severity":"info","text":"The address to 'the whole nation of the Georgians who come after' situates the translator in a lineage of Georgian Christian readers, typical of colophons in this tradition.","cites":[{"key":"dossier:coptic-anon-life-john-chrysostom-legend","label":"gap dossier: Coptic Life (legend) of John Chrysostom","url":"https://naxiai.com/christian/gaps/coptic-anon-life-john-chrysostom-legend"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ამისთჳს გხადი","severity":"info","text":"The phrase 'Therefore I beseech' marks a rhetorical shift from confession to appeal, structuring the passage as a formal request for forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"მრავალთადა მეცნიერთა მოძღუართა","severity":"info","text":"The mention of 'many learned teachers, both Greek and Georgian' indicates the translator consulted multiple authorities, reflecting a collaborative scholarly practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"უსწავლელობისათჳს და სიჭაბუკისა","severity":"caution","text":"The self-deprecation 'ignorance, youth, and unworthiness' is a conventional humility formula; it should not be taken as a factual admission of incompetence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ნიჭი ესე' ('this gift') could refer to the translation itself or to the readers' capacity for forgiveness; the reading taken is the former.","The identity of the translator (Ephrem the Minor) is not explicitly named in this passage, but the context of the work metadata assigns it to him."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"უფალმან თქუენითა ლოცვითა მისცეს მადლი ყოველთა Line of ed.: 25 მიზეზთა და ძალ-მწეთა და სიტყჳთ და საქმით თანა-შემწეთა ჩემისა Line of ed.: 26 თარგმანობისათა და თქუენ თანა-მკჳდრ გყვნეს სასუფეველსა მისსა, Line of ed.: 27 და მე ზოგად თქუენ ყოველთა ოხითა მიჴსნას პატიჟისაგან ყოველთა Line of ed.: 28 თანანადებთა ჩემთაჲსა, ამინ. Page of ed.: 16","english":"May the Lord, by your prayer, grant grace to all the causes and fellow-helpers in word and deed of my translation, and may He make you co-dwellers in His kingdom; and may He, by the common prayer of you all, deliver me from the affliction of all my debts. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the work with a threefold petition: grace for collaborators, co-dwelling in the kingdom for the audience, and deliverance from debts for the translator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"თანა-შემწეთა","severity":"info","text":"The term 'თანა-შემწეთა' (fellow-helpers) likely refers to assistants in the translation work, echoing the collaborative nature of the project mentioned in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"თანა-მკჳდრ","severity":"info","text":"'თანა-მკჳდრ' (co-dwellers) is a rare compound, possibly a calque on Greek 'σύνοικοι', emphasizing shared eschatological hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The prayer for deliverance from debts (პატიჟისაგან ... თანანადებთა) may reflect a monastic context where spiritual debts are confessed, common in Georgian ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Georgian text shows minor variation in the manuscript tradition; the phrase 'ზოგად თქუენ ყოველთა' (by the common prayer of you all) is syntactically ambiguous, possibly a scribal error for 'ზოგად თქუენ ყოველთა' (by you all together).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ზოგად თქუენ ყოველთა' could be read as 'by the common prayer of you all' or 'by you all together'; the translation opts for the former.","The identity of 'all causes and fellow-helpers' (ყოველთა მიზეზთა და ძალ-მწეთა) is not specified—whether patrons, scribes, or spiritual supporters."],"confidence":"high","notes":[]}]}