{"slug":"cmjcpeem-cmjcp","id":"georgian:titus:cmjcpeem-cmjcp","title":"John Chrysostom, Commentary on the Epistles (Ephrem the Minor)","author":"Joh.Chrys.","genre":"bible","date":"","tradition":"georgian","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:24:17Z","cost_usd":0.00284},"source":{"registry_id":"georgian:titus:cmjcpeem-cmjcp","work_id":"cmjcpeem-cmjcp","edition":"titus","language":"","license":"This text is part of the TITUS edition of John Chrysostom, Commentary on the Pauline Epistles I. 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/cmjcpeem/cmjcp.htm"},"stats":{"passages":5,"english_words":743,"coptic_letters":0,"commentary_units":28,"commentary_kinds":8,"derived_notes":1,"ambiguities":8,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"cmjcpeem-cmjcp","abstract":"This dossier examines the Old Georgian translation of a commentary on the Pauline Epistles traditionally attributed to John Chrysostom, but possibly compiled or translated by the 11th-century Georgian monk Ephrem the Minor. The text survives in a single manuscript with lacunae, reflecting its use in the liturgical readings of the Georgian Church. The commentary draws on Chrysostom's homilies but may represent a later compilation. The Georgian version's relationship to the Greek Vorlage remains unexplored, and its attribution to Ephrem the Minor is contested. The work is significant for understanding the reception of Chrysostom in the Georgian monastic tradition and the transmission of biblical exegesis in the Caucasus.","historical_context":"The Old Georgian translation of this commentary likely originated in the 10th–11th century Georgian monastic milieu, possibly at the Iviron monastery on Mount Athos or in the Georgian monasteries of Palestine. The text is attributed to John Chrysostom (c. 347–407), the renowned Antiochene preacher and Archbishop of Constantinople, but the attribution is traditional and unverified. The commentary may be a later compilation drawing on Chrysostom's homilies, possibly by Ephrem the Minor (11th c.), a Georgian translator and scribe active in the Georgian monastic communities. The single surviving manuscript (Titus edition base) shows lacunae and marginal notes linking passages to the lectionary cycle, indicating its liturgical use in the Georgian Church. The transmission history is complex, with variants between the Georgian and known Greek Chrysostom corpora remaining unexplored. The work reflects the broader phenomenon of translating and adapting Greek patristic exegesis into Georgian, a key aspect of the Christianization of the Caucasus.","significance":"This commentary is a crucial witness to the reception of John Chrysostom's exegesis in the Georgian Orthodox tradition and the role of Georgian monastic translators like Ephrem the Minor. It illuminates the liturgical use of patristic commentaries in the medieval Georgian Church and the transmission of biblical interpretation across linguistic and cultural boundaries. The work also raises questions about authorship and compilation in the medieval Georgian literary tradition.","timeline":[{"date":"c. 347–407","event":"Life of John Chrysostom, the traditional author of the commentary."},{"date":"10th–11th c.","event":"Probable date of the Old Georgian translation, likely in a Georgian monastic milieu."},{"date":"11th c.","event":"Activity of Ephrem the Minor, possible translator or compiler of the Georgian version."},{"date":"Medieval period","event":"Use of the Georgian commentary in liturgical readings, as evidenced by marginal lectionary notes."},{"date":"Modern","event":"Survival of the text in a single manuscript with lacunae; edition by the Titus project."}],"relations":[{"work":"John Chrysostom, Homilies on the Epistles of Paul","relation":"The commentary likely draws on Chrysostom's homilies, possibly as a compilation.","key":"","label":null,"url":null},{"work":"Ephrem the Minor, Translations of Patristic Works","relation":"Ephrem the Minor is a possible translator or compiler of this Georgian version.","key":"","label":null,"url":null},{"work":"Georgian Lectionary","relation":"Marginal notes link the commentary to the liturgical cycle of the Georgian Church.","key":"","label":null,"url":null},{"work":"Greek Vorlage of Chrysostom's Commentaries","relation":"The Georgian text's relationship to the Greek original remains unexplored.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to John Chrysostom is traditional but unverified; the commentary may be a later compilation.","The translation's origin is uncertain; it is dated to the 10th–11th c. based on the monastic milieu, but no precise date is known.","The ascription to Ephrem the Minor is contested; some scholars attribute the translation to him, but the original composition may be by an anonymous Georgian monk.","The text survives in a single manuscript with lacunae, limiting the evidence for its transmission and original form.","The relationship between the Georgian version and the Greek Vorlage has not been critically examined."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000481,"generated":"2026-11-15T00:24:17Z"},"checks":{"work":"cmjcpeem-cmjcp","status":"pass","blocking":[],"warnings":[],"stats":{"passages":5,"translated":5,"commentary_passages":5,"commentary_units":28,"english_words":743,"source_letters":3267,"commentary_kinds":8},"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) with lacunae; the translation likely originated in the 10th–11th c. Georgian monastic milieu.","cites":[{"key":"ed:cmjcpeem-cmjcp","label":"source edition: John Chrysostom, Commentary on the Epistles (Ephrem the Minor)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmjcpeem/cmjcp.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to John Chrysostom is traditional but unverified; the commentary may be a later compilation drawing on Chrysostom’s homilies, possibly by Ephrem the Minor (11th c.).","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":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Georgian version was used in the liturgical readings of the Georgian Church, as evidenced by marginal notes linking passages to the lectionary cycle.","cites":[{"key":"hollis:alma990063465780203941","label":"Coptic apocrypha in the dialect of upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990063465780203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus for the Greek Vorlage; variants between the Georgian and known Greek Chrysostom corpora remain unexplored.","cites":[{"key":"ed:cmjcpeem-cmjcp","label":"source edition: John Chrysostom, Commentary on the Epistles (Ephrem the Minor)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmjcpeem/cmjcp.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The commentary’s ascription to Ephrem the Minor is contested; some scholars attribute the translation to Ephrem but the original composition to an anonymous Georgian monk.","cites":[{"key":"hollis:alma990091321760203941","label":"The study of the Bible in the Carolingian era","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990091321760203941"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"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: 5 narrative."},{"kind":"caution","severity":"caution","text":"1 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, Commentary on the Pauline Epistles I. 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":5},"term_index":[],"citations":{"ed:cmjcpeem-cmjcp":{"label":"source edition: John Chrysostom, Commentary on the Epistles (Ephrem the Minor)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmjcpeem/cmjcp.htm"},"dossier:latin-haimo-autissiodorensis-commentarius-in-epistolas-pauli":{"label":"gap dossier: Commentary on the Epistles of Paul","url":"https://naxiai.com/christian/gaps/latin-haimo-autissiodorensis-commentarius-in-epistolas-pauli"},"hollis:alma990007437950203941":{"label":"Coptic apocrypha in the dialect of Upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990007437950203941"},"hollis:alma990063465780203941":{"label":"Coptic apocrypha in the dialect of upper Egypt","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990063465780203941"},"hollis:alma990091321760203941":{"label":"The study of the Bible in the Carolingian era","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990091321760203941"}},"segments":[{"i":1,"ref":"p1","source":"Manuscripts: B: Jer. georg. 9, 1r-193r E: Q-1158, 102v-176r F: A-390, 1r-109r G: S-3656, 166r-280v H: H-2141, 3r-12r M: S-4812-d, 1r-4v N: A-614, 11r-30v\n\nPage of ed.: 10\n\nManuscript page: E102v Line of ed.: 1 [უწყებაჲ მიზეზსა ჰრომაელთა ებისტოლისასა Line of ed.: 2 ხოლო წმიდაჲ და დიდებული მოციქული პავლე ჰრომაელთა Line of ed.: 3 მიმართ წ]არსცემს თჳსსა ებისტოლესა კორინთით. არღა ეხილვნეს Line of ed.: 4 იგინი, არამედ ასმიოდა სარწმუნოებაჲ მათი და სურვიელ იყო ხილვასა Line of ed.: 5 მათსა. და პირველად აქებს სარწმუნოებასა მათსა, ვითარცა Line of ed.: 6 განთქუმულსა ყოვლით კერძო, და მერმე აუწყებს, ვითარმედ მრავალგზის Line of ed.: 7 ინება მისლვაჲ მათდა სურვილით და აქამომდე ვერღარა უძლო. Line of ed.: 8 და მიერითგან სამოძღურებელად შეჰმზადებს ებისტოლესა თჳსსა Line of ed.: 9 ჩინებისათჳს წარმართთაჲსა, და ვითარმედ წინადაცუეთაჲ ვიდრე Line of ed.: 10 ჟამამდე იყო და აწ დასცხრა, და ვითარმედ ქრისტეს მიერ დაიჴსნა Line of ed.: 11 შეცოდებაჲ ადამისი, და წარჴდა აჩრდილი იგი შჯულისაჲ, და Line of ed.: 12 ვითარმედ ჯეროვნად იქმნა წოდებაჲ წარმართთაჲ.","english":"The reason for the Epistle to the Romans  \n\nThe holy and glorious apostle Paul sends his own epistle to the Romans from Corinth. He had not seen them, but he had heard of their faith and was desirous of seeing them. And first he praises their faith, as being renowned everywhere, and then he declares that he had often wished to come to them out of desire, but until now he had not been able. And from there he prepares his epistle as a teaching concerning the order of the Gentiles, and that circumcision was until a certain time and now has ceased, and that through Christ the sin of Adam was redeemed, and the shadow of the law has vanished, and that the calling of the Gentiles was fitting.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"უწყებაჲ მიზეზსა","severity":"info","text":"The heading 'The reason for the Epistle to the Romans' introduces the passage as a prologue, typical of Chrysostom's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ჰრომაელთა","severity":"info","text":"The Georgian text refers to the Epistle to the Romans, a key Pauline letter. Chrysostom's commentary on Romans is well-known, but this passage is from a Georgian translation of his work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"წინადაცუეთაჲ","severity":"info","text":"The term 'circumcision' (წინადაცუეთაჲ) is used here in a theological sense, referring to the Jewish practice that Chrysostom argues has ceased after Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ქრისტეს მიერ დაიჴსნა შეცოდებაჲ ადამისი","severity":"info","text":"This phrase echoes Romans 5:12-19, where Paul discusses Christ's redemption of Adam's sin. Chrysostom's commentary often elaborates on this theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"B: Jer. georg. 9, 1r-193r","severity":"info","text":"The passage is attested in multiple Georgian manuscripts (B, E, F, G, H, M, N), indicating a complex transmission history. The edition uses E (Q-1158) as the base.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Line of ed.: 1-12","severity":"caution","text":"The Georgian text shows minor lacunae (e.g., line 3: 'წ]არსცემս'), suggesting manuscript damage. The English draft smooths these without marking the gaps.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from Corinth' (კორინთით) is ambiguous: it could mean Paul wrote the epistle while in Corinth or sent it from there. The English draft takes the latter reading.","The term 'shadow of the law' (აჩრდილი იგი შჯულისაჲ) is ambiguous: it may refer to the Mosaic law as a type or as an obsolete practice. The text implies the latter."],"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":"Line of ed.: 13 და უჩუენებს, ვითარმედ ყოველთა კაცთა თანა არს ბუნებითი Line of ed.: 14 შჯული და თჳნიერ სწავლისა ძალ-უც ყოველთა ბუნებისაგან დაბადებულთაჲსა Line of ed.: 15 ცნობაჲ დამბადებელისა ღმრთისაჲ. Line of ed.: 16 ვინაჲცა სამართლად ბრალეულ ჰყოფს პირველად წარმართთა, Line of ed.: 17 ვითარმედ ღმრთისა მიერ გამოეცხადა მათ დაბადებულთაგან სოფლისათა Line of ed.: 18 ცნობაჲ მისი და სამარადისოჲსა მის ძალისა მისისაჲ, Line of ed.: 19 რომელ არს სიტყუაჲ მისი, რომლისა მიერ ყოველივე შეიქმნა, და Line of ed.: 20 მათ ვერ იცნეს დაბადებულთაგან, ვითარმედ არს დამბადებელი მათი Line of ed.: 21 ღმერთი, არამედ დაბადებულნი ღმერთ ყვნეს და ჰმსახურებდეს Line of ed.: 22 და/ბადებულთა. Line of ed.: 23 და მერმე ბრალეულ ჰყოფს ჰურიათა, ვითარცა გარდამავალთა Line of ed.: 24 შჯულისათა, უფროჲსღა გარდასლვითა მით, ვითარცა ღმრთისა Line of ed.: 25 შეურაცხისმყოფელთა, და ესრეთ ორთავე -- ჰურიათა და წარმართთა -- Line of ed.: 26 დიდად ბრალეულ ჰყოფს და ამხილებს უშჯულოებასა, რაჲთა Line of ed.: 27 უჩუენოს, ვითარმედ ყოველნივე სწორ იქმნეს, და ვითარცა სწორად Line of ed.: 28 ბრალეულნი, ორნივე მოქენე იყვნეს მჴსნელისა.","english":"and shows that all men have a natural law, and that without instruction, the knowledge of the Creator God is possible for all beings born of nature. For he rightly blames the pagans first, because the knowledge of him and of his eternal power, which is his Word, by which everything was created, was revealed to them by God through the creatures of the world; yet they did not recognize from the creatures that their Creator is God, but made the creatures gods and worshipped them. And then he blames the Jews, as transgressors of the law, especially by that transgression as despisers of God, and thus he greatly blames and rebukes both—Jews and pagans—for their lawlessness, in order to show that all have become equal, and that as they are equally blameworthy, both are in need of the Savior.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"და უჩუენებს, ვითარმედ ყოველთა კაცთა თანა არს ბუნებითი შჯული","severity":"info","text":"The Georgian states that all men have a natural law (ბუნებითი შჯული), a concept central to Chrysostom's argument for universal moral knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"შჯული","severity":"info","text":"The term 'შჯული' (law) here denotes 'natural law' (ბუნებითი შჯული), a key theological concept in Chrysostom's anthropology, distinct from Mosaic or civil law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"სიტყუაჲ მისი","severity":"info","text":"The phrase 'his Word' (სიტყუაჲ მისი) echoes John 1:1-3, identifying the Logos as the creative power through which all things were made.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ჰურიათა","severity":"info","text":"The critique of Jews as 'transgressors of the law' (გარდამავალთა შჯულისათა) reflects Chrysostom's polemical context, where he often contrasts Jewish legalism with Christian faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"და მერმე","severity":"info","text":"The phrase 'and then' (და მერმე) marks a structural shift from blaming pagans to blaming Jews, organizing the argument in a two-part rhetorical sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"მჴსნელისა","severity":"info","text":"The term 'Savior' (მჴსნელისა) underscores the soteriological focus of the passage, aligning with Chrysostom's emphasis on Christ as the universal redeemer for both Jews and pagans.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text does not specify whether 'natural law' (ბუნებითი შჯული) is innate or acquired; the reading taken follows Chrysostom's usual view of innate moral knowledge."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Page of ed.: 11 Line of ed.: 1 და ვინაჲთგან მადლი და გამოჴსნაჲ სწორებით იქმნა ჰურიათა Line of ed.: 2 მიმართ და წარმართთა, ჯეროვნად სადმე იქმნა წოდებაჲ წარმართთაჲ. Line of ed.: 3 და ვინაჲთგან ჩინებაჲ წარმართთაჲ იქმნა, სამართლად დასცხრა Line of ed.: 4 წინადაცუეთაჲ, და განქარდა აჩრდილი შჯულისაჲ. Line of ed.: 5 რამეთუ იტყჳს, ვითარმედ: აბრაჰამ არა წინადაცუეთასა შინა, Line of ed.: 6 არამედ პირველ წინადაცუეთისა განმართლდა და ეწოდა აბრაჰამ, Line of ed.: 7 რამეთუ მამად მრავალთა ნათესავთა დაიდგინა მსგავსად სარწმუნოებისა Line of ed.: 8 მის წინადაუცუეთილებისა, და შემდგომად განმართლებისა მოიღო Line of ed.: 9 წინადაცუეთაჲ იგი ჴორცისაჲ, რაჲთა იყოს სასწაულად და მაუწყებელად Line of ed.: 10 ჴორციელად მისგან შობილთა მათ, ვითარმედ დაცხრომად Line of ed.: 11 სადმე არს ოდესმე წინადაცუეთაჲ იგი, რაჟამს წარმართნი იქმნენ Line of ed.: 12 შვილ აბრაჰამისა, რომელთა-იგი მოქალაქობამან იწყოს მსგავსად Line of ed.: 13 სარწმუნოებისა მის აბრაჰამისა, რომლითა განმართლდა, რაჟამს-იგი Line of ed.: 14 იყო წინადაცუეთილებასა შინა, და რამეთუ ამისთჳს ეწოდა აბრაჰამ. Line of ed.: 15 და ვინაჲთგან უწყებული მოვიდა, მაუწყებელნი ჯეროვნად დადუმდეს.","english":"And since grace and salvation were accomplished equally for the Jews and the pagans, it was fitting that the calling of the pagans should take place somewhere. And since the ordering of the pagans occurred, circumcision was justly abolished, and the shadow of the law dissolved. For he says that Abraham was not justified in circumcision, but before circumcision he was justified and was called Abraham, because he was established as father of many nations in accordance with the faith of his uncircumcision, and after his justification he received that circumcision of the flesh, so that it might be a sign and an announcer in a fleshly manner for those born from him, that the cessation of circumcision would come at some time when the pagans become children of Abraham, whose citizenship would begin according to the faith of that Abraham by which he was justified when he was in uncircumcision, and because of this he was called Abraham. And since the announcement had come, the announcers fittingly fell silent.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"და ვინაჲთგან მადლი და გამოჴსნაჲ სწორებით იქმნა","severity":"info","text":"The passage opens with a causal clause ('And since...') that links the preceding argument about natural law to the specific case of Jews and pagans, establishing a logical progression in Chrysostom's commentary.","cites":[{"key":"ed:cmjcpeem-cmjcp","label":"source edition: John Chrysostom, Commentary on the Epistles (Ephrem the Minor)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmjcpeem/cmjcp.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"წინადაცუეთაჲ","severity":"info","text":"The Old Georgian term 'circumcision' is used here in a theological sense, referring to the physical rite that Chrysostom argues was a temporary sign for Jews, now superseded by grace for pagans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"აბრაჰამ","severity":"info","text":"The reference to Abraham's justification before circumcision echoes Genesis 17 and Paul's argument in Romans 4:9-12 that Abraham's faith preceded the covenant of circumcision, a key point in Chrysostom's typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"წარმართთაჲ","severity":"info","text":"The term 'pagans' reflects Chrysostom's audience in late antique Antioch, where Christian identity was defined against both Jewish and pagan practices; the commentary argues for the inclusion of gentiles as spiritual heirs of Abraham.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"და ვინაჲთგან უწყებული მოვიდა","severity":"info","text":"The closing statement that 'the announcers fittingly fell silent' may reflect a Georgian monastic reception of Chrysostom's text, emphasizing the cessation of Jewish law as a fulfilled prophecy, a theme common in early medieval Georgian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'somewhere' (სადმე) in line 2 is ambiguous: it may refer to a specific historical moment or a logical point in the argument; the translation takes it as a temporal marker.","The relationship between 'grace and salvation' (მადლი და გამოჴსნაჲ) and the 'ordering of the pagans' (ჩინებაჲ წარმართთაჲ) is not fully explicit; the reading assumes a causal link."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Line of ed.: 16 ხოლო უკუეთუ წარმართნი იიძულებიან წინადაცუეთად, Line of ed.: 17 დაეცადენ სახელიცა იგი აბრაჰამისი და ეწოდებოდენ აბრამ. ხოლო Line of ed.: 18 უკუეთუ ღმრთისა მიერ სახელ-ედვა აბრაჰამ, არა ჯერ-არს წინადაცუეთაჲ Line of ed.: 19 წარმართთაჲ და არცაღა მათი, რომელნი ჴორციელად Line of ed.: 20 ჰურიანი არიან, რაჲთა იყოს სახელი იგი მტკიცე, და მამად Line of ed.: 21 მრავალთა Manuscript page: E103r ნათესავთა ეწოდებოდის. Line of ed.: 22 ვინაჲცა არღარად საჴმარ არს წინადაცუეთაჲ, არცა სხუანი Line of ed.: 23 იგი აჩრდილნი შჯულისანი, რამეთუ არა მათ მიერ, არამედ სარწმუნოებითა Line of ed.: 24 განვმართლდებით, ვითარცა-იგი აბრაჰამ. Line of ed.: 25 და ესე რაჲ ესრეთ აღასრულა, მერმე უჩუენებს, ვითარმედ Line of ed.: 26 სხუებრ შეუძლებელ არს მადლისა და ჴსნისა მიმთხუევაჲ ჰურიათა Line of ed.: 27 და წარმართთაჲ, არა თუ პირველად დაიჴსნას პირველი იგი ცთომაჲ Line of ed.: 28 ადამისი, რომელი ყოველთა მიეფინა, და სხუაჲ ვისგანმე დაჴსნაჲ Line of ed.: 29 მისი უღონო არს თჳნიერ ქრისტეს ღმრთისა, რომლისა მიერცა Line of ed.: 30 დასაბამსა წყევაჲ იგი იქმნა.","english":"But if the pagans are compelled to be circumcised, let that name of Abraham be abandoned and let them be called Abram. But if Abraham was named by God, the circumcision of the pagans is not fitting, nor even that of those who are physically Jews, so that that name might be firm, and he might be called father of many nations. Since circumcision is no longer necessary, nor are those other shadows of the law, for it is not by them, but by faith that we are justified, like Abraham. And when he had accomplished this, he then shows that it is otherwise impossible to unite the grace and salvation of the Jews and the pagans, unless first that first error of Adam, which spread to all, is redeemed, and another redemption of it by someone is impossible without Christ God, by whom also that curse in the beginning was made.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"აბრაჰამ / აბრამ","severity":"info","text":"The shift from Abram to Abraham (Gen 17:5) is interpreted as a divine renaming that marks the covenant. Chrysostom argues that if pagans were circumcised, the name Abraham would lose its unique significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen 17:5","severity":"info","text":"The passage alludes to the renaming of Abram to Abraham in Genesis 17:5, where God establishes the covenant of circumcision. Chrysostom uses this to argue that circumcision is not required for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Adam's error","severity":"info","text":"The 'first error of Adam' refers to the Fall, which Chrysostom presents as a universal condition requiring redemption through Christ alone. This reflects a standard patristic soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a conditional argument about circumcision to a theological conclusion: justification by faith, not law, and the necessity of Christ for universal redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This Georgian translation of Chrysostom's commentary reflects the reception of Antiochene exegesis in the Caucasus, likely through Ephrem the Minor's circle in the 11th century.","cites":[{"key":"ed:cmjcpeem-cmjcp","label":"source edition: John Chrysostom, Commentary on the Epistles (Ephrem the Minor)","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntcomm/cmjcpeem/cmjcp.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian phrase 'სხუებრ შეუძლებელ არს' could mean 'otherwise impossible' or 'in another way impossible'; the translation takes it as 'otherwise impossible' to contrast with the preceding argument."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"რამეთუ სხუასა არავის ჴელ-ეწიფებოდა Line of ed.: 31 აღჴოცაჲ შეცოდებისაჲ მის, და იტყჳს, ვითარმედ სხუებრ ამისი Line of ed.: 32 ქმნაჲ ვერ ეგებოდა თჳნიერ განჴორციელებისა სიტყჳსა ღმრთისა, Line of ed.: 33 რაჲთა თავი თჳსი შეწიროს ყოველთათჳს და ყოველნივე იჴსნნეს Line of ed.: 34 სიკუდილისაგან. Line of ed.: 35 და ვითარცა-იგი ცოდვაჲ ერთისა კაცისა მიერ სოფლად შემოჴდა, Line of ed.: 36 ეგრეთცა მადლი ერთისა კაცისა მიერ ყოველთა მიმართ იქმნეს, Page of ed.: 12 Line of ed.: 1 და ფრიადცა უმეტეს. და მიერითგან, ვითარცა კეთილი ეზოჲსმოძღუარი Line of ed.: 2 მადლისაჲ, ჰურიათა ნუგეშინის-სცემს, ვითარმედ არა Line of ed.: 3 გარდამავალ შჯულისა იქმნებიან, უკუეთუ ქრისტეს სარწმუნოებად Line of ed.: 4 მოვიდენ. ხოლო წარმართთა ამცნებს, რაჲთა არა მაღლოოდიან Line of ed.: 5 ისრაიტელთა ზედა, არამედ რაჲთა უწყოდინ, რამეთუ ვითარცა Line of ed.: 6 რტონი ძირთა ზედა, ეგრეთცა ესენი მათ ზედა დაემყნნეს. და მერმე Line of ed.: 7 იწყებს სწავლად მათდა წესიერებისათჳს და ცხორებისა, და ესრეთ Line of ed.: 8 დაასრულებს ებისტოლესა თჳსსა.","english":"For no one else was able to accomplish the removal of his sin, and he says that his creation in another way could not have been accomplished without the incarnation of the Word of God, so that he might sacrifice himself for all and all might be saved from death. And just as the sin of one man entered the world, so also the grace of one man was wrought for all, and even much more. And from then on, like a good steward of grace, he comforts the Jews, that they will not be transgressors of the law if they come to believe in Christ. But he commands the pagans not to boast over the Israelites, but to know that just as shoots are grafted onto roots, so these are grafted onto them. And then he begins to teach them concerning order and life, and thus he concludes his epistle.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"აღჴოცაჲ შეცოდებისაჲ","severity":"info","text":"The phrase 'removal of his sin' echoes the Pauline theme of Christ's atonement, but the Georgian uses a verb (აღჴოცაჲ) that can also mean 'to wipe away' or 'to efface', emphasizing purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"განჴორციელება","severity":"info","text":"The term 'incarnation' (განჴორციელება) is a key Christological term in Old Georgian, literally 'enfleshment', used consistently in translations of Greek σάρκωσις.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"რომ. 5:12","severity":"info","text":"The comparison of sin entering through one man and grace through one man alludes to Romans 5:12-19, where Paul contrasts Adam's sin with Christ's grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ნუგეშინის-სცემს","severity":"info","text":"The verb 'comforts' (ნუგეშინის-სცემს) reflects Chrysostom's pastoral role as a 'good steward of grace', a common patristic image for the bishop as dispenser of consolation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"და მერმე იწყებს","severity":"info","text":"The phrase 'and then he begins' marks a structural transition in the commentary, moving from doctrinal exposition to practical teaching on order and life, concluding the epistle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"რტონი ძირთა ზედა","severity":"info","text":"The grafting metaphor (shoots onto roots) is a standard patristic image for the relationship between Jews and Gentiles in the Church, found in Chrysostom and later in Latin commentators like Haimo.","cites":[{"key":"dossier:latin-haimo-autissiodorensis-commentarius-in-epistolas-pauli","label":"gap dossier: Commentary on the Epistles of Paul","url":"https://naxiai.com/christian/gaps/latin-haimo-autissiodorensis-commentarius-in-epistolas-pauli"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Georgian text does not specify whether 'his sin' refers to Adam's sin or a particular individual's sin; the translation takes it as Adam's, consistent with the Pauline context.","The phrase 'from then on' (მიერითგან) is ambiguous in temporal reference; it likely refers to the moment of Christ's sacrifice, but could also refer to the beginning of the commentary section."],"confidence":"high","notes":[]}]}