{"slug":"mcnt","id":"georgian:titus:mcnt","title":"Mcxeta Bible Redaction","author":"Anonymous","genre":"bible","date":"","tradition":"georgian","coverage":"biblical-version","coverage_claim":{"status":"biblical-version","text":"This is a version of a biblical text. English Bibles exist; an English translation of this particular version was not searched for."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:59:36Z","cost_usd":0.001731},"source":{"registry_id":"georgian:titus:mcnt","work_id":"mcnt","edition":"titus","language":"","license":"This text is part of the TITUS edition of Tetraevangelium (redactio mcxetica defectiva). Copyright TITUS Project, Frankfurt a/M, 20.11.2023. No parts of this document may be republished in any form without prior permission by the copyright holder.","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"},"stats":{"passages":2,"english_words":414,"coptic_letters":0,"commentary_units":11,"commentary_kinds":6,"derived_notes":0,"ambiguities":4,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"mcnt","abstract":"The Mcxeta Bible Redaction is a medieval Georgian recension of the biblical books, centered at the Sveticxoveli Cathedral in Mxeta. Surviving in manuscripts from the 11th–12th centuries, it reflects the liturgical and textual traditions of the Georgian Orthodox Church in the Mxeta region. This redaction represents a stage in the development of the Georgian biblical text, influenced by earlier translations from Greek and Armenian. The edition presents a single manuscript witness without critical apparatus, and the term 'Mcxeta Bible Redaction' is a modern scholarly designation.","historical_context":"The Mcxeta Bible Redaction was produced in the medieval Kingdom of Georgia, likely at the Sveticxoveli Cathedral in Mxeta, the ancient capital and religious center. The surviving manuscripts date from the 11th–12th centuries, a period of cultural and political flourishing under the Bagratid dynasty, when Georgian monastic and cathedral scriptoria were active. The redaction was used in the liturgy of the Georgian Orthodox Church, particularly in the Mxeta region, and reflects the textual traditions of earlier Georgian translations from Greek (e.g., the Oshki and Gelati Bibles) and Armenian. The dating is based on paleographic and codicological analysis, as explicit colophons are lacking. The redaction influenced later Georgian biblical manuscripts and printed editions, but its exact relationship to other Georgian recensions (e.g., the Gelati or Oshki redactions) remains unclear.","significance":"The Mcxeta Bible Redaction is significant as a witness to the medieval Georgian biblical text and its liturgical use. It illustrates the transmission of biblical books in the Georgian Orthodox tradition and the influence of Greek and Armenian sources. It also provides evidence for the development of Georgian ecclesiastical language and script, and its study contributes to understanding the textual history of the Bible in the Caucasus.","timeline":[{"date":"4th c.","event":"Christianization of Georgia; earliest Georgian translations of the Bible likely begin."},{"date":"5th–7th c.","event":"Old Georgian translations of biblical books from Greek and Armenian."},{"date":"10th–11th c.","event":"Flourishing of Georgian monastic scriptoria; Oshki and Gelati Bibles produced."},{"date":"11th–12th c.","event":"Earliest surviving manuscripts of the Mcxeta Bible Redaction."},{"date":"18th c.","event":"First printed Georgian Bible (Moscow, 1743) based on later recensions."},{"date":"20th–21st c.","event":"Modern scholarly study and designation of the Mcxeta Redaction."}],"relations":[{"work":"Oshki Bible","relation":"earlier Georgian recension, possibly a source or parallel","key":"","label":null,"url":null},{"work":"Gelati Bible","relation":"contemporary or earlier Georgian recension","key":"","label":null,"url":null},{"work":"Georgian Orthodox Church","relation":"liturgical use and transmission","key":"","label":null,"url":null},{"work":"Greek Septuagint","relation":"source for Old Georgian translations","key":"","label":null,"url":null},{"work":"Armenian Bible","relation":"influence on Georgian textual tradition","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of the Mcxeta Redaction is based on paleographic and codicological analysis, not explicit colophons; the 11th–12th century range is a scholarly consensus, not a fixed date.","The term 'Mcxeta Bible Redaction' is a modern scholarly designation; contemporary sources refer to it simply as 'the Georgian Bible' or by the manuscript's name.","The edition presents a single manuscript witness, not a reconstructed archetype, and lacks a critical apparatus or variant readings from other Georgian redactions.","The exact relationship to other Georgian recensions (e.g., Oshki, Gelati) is unclear due to fragmentary survival and lack of comprehensive study."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000503,"generated":"2026-11-15T00:17:41Z"},"checks":{"work":"mcnt","status":"pass","blocking":[],"warnings":[],"stats":{"passages":2,"translated":2,"commentary_passages":2,"commentary_units":11,"english_words":414,"source_letters":1716,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Mcxeta Bible Redaction is a medieval Georgian recension of the biblical books, reflecting the liturgical and textual traditions centered at the Sveticxoveli Cathedral in Mxeta.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"This redaction survives in several manuscripts, with the earliest dated to the 11th–12th centuries. It represents a stage in the Georgian biblical text's development, influenced by earlier translations from Greek and Armenian.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The dating of the Mcxeta Redaction is based on paleographic and codicological analysis of surviving manuscripts, not on explicit colophons. The 11th–12th century range is a scholarly consensus, not a fixed date.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The Mcxeta Redaction was used in the liturgy of the Georgian Orthodox Church, particularly in the Mxeta region, and influenced later Georgian biblical manuscripts and printed editions.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not include a critical apparatus or variant readings from other Georgian redactions. It presents a single manuscript witness, not a reconstructed archetype.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"The term 'Mcxeta Bible Redaction' is a modern scholarly designation. Contemporary sources refer to it simply as 'the Georgian Bible' or by the manuscript's name.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"caution","text":"This is a version of a biblical text. English Bibles exist; an English translation of this particular version was not searched for."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: bible in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 2 narrative."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Tetraevangelium (redactio mcxetica defectiva). Copyright TITUS Project, Frankfurt a/M, 20.11.2023. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":2},"term_index":[],"citations":{"ed:mcnt":{"label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}},"segments":[{"i":1,"ref":"p1","source":"სახარება მათესი\n\nწიგნი შობისა იესო ქრისტესი, ძისა დავითისი, ძისა აბრაჰამისი. აბრაჰამ შვა ისაკ; ისაკ შვა იაკობ; იაკობ შვა იუდა და ძმანი მისნი; ხოლო იუდა შვა ფაარეზ და ზარა თამარისგან; ფარეზ შვა ესრომ; ესრომ შვა არამ; არამ შვა ამინადაბ; ამინადაბ შვა ნაასონ; ნაასონ შვა სალმონ; სალმონ შვა ბოოს რექაბისგან; ბოოს შვა იობედ რუთისგან; იობედ შვა იესე; იესე შვა დავით მეფე; დავით მეფემან შვა სოლომონ ურიის ცოლისაგან; სოლომონ შვა რობუამ; რობუამ შვა აბია; აბია შვა ასა; ასა შვა იოსაფატ იოსაფატ შვა იორამ; იორამ შვა ოზია; ოზია შვა იოათამ; იოათამ შვა აქაზ; აქაზ შვა ეზეკია. ეზეკია შვა მანასე; მანასე შვა ამონ; ამონ შვა იოსია; იოსია შვა იექონია და ძმანი მისნი ტყუეობასა მას ბაბილოვნელთასა. შვმდგომად ტყუეობისა მის ბიბილოვნისა იექონია შვა სალათიელ; სალათიელ შვა ზორობაბელ; ზორობაბელ შვა აბიუდ; აბიუდ შვა ელიაკიმ; ელიაკიმ შვა აზორ; აზორ შვა სადუკ; სადუკ შვა აქიმ; აქიმ შვა ელიუდ; ელიუდ შვა ელიაზარ; ელიაზარ შვა მატთან; მატთან შვა იაკობ; იაკობ შვა იოსებ, ქმარი მარიამისი რომლისაგან იშვა იესო, რომელსა რქჳან ქრისტე. ყოველი ნათესავი აბრაჰმისითგან ვიდრე დავითისადმდე ნათესავი ათოთხმეტ და დავითისითგან ვიდრე ტყუენვადმდე ბაბილოვნისა ნათესავი ათოთხმეტ, და ტყუენვითგან ბაბილოვნისათა ვიდრე ქრისტესამდე ნათესავი ათოთხმეტ.","english":"The Gospel of Matthew\n\nThe book of the genealogy of Jesus Christ, son of David, son of Abraham. Abraham begat Isaac; Isaac begat Jacob; Jacob begat Judah and his brothers; and Judah begat Pharez and Zara from Tamar; Pharez begat Esrom; Esrom begat Aram; Aram begat Aminadab; Aminadab begat Naasson; Naasson begat Salmon; Salmon begat Booz from Rachab; Booz begat Obed from Ruth; Obed begat Jesse; Jesse begat David the king; David the king begat Solomon from the wife of Uriah; Solomon begat Roboam; Roboam begat Abia; Abia begat Asa; Asa begat Josaphat; Josaphat begat Joram; Joram begat Ozia; Ozia begat Joatham; Joatham begat Achaz; Achaz begat Ezekia. Ezekia begat Manasse; Manasse begat Amon; Amon begat Josia; Josia begat Jechonia and his brothers in the captivity of the Babylonians. After the captivity of Babylon, Jechonia begat Salathiel; Salathiel begat Zorobabel; Zorobabel begat Abiud; Abiud begat Eliakim; Eliakim begat Azor; Azor begat Saduk; Saduk begat Akim; Akim begat Eliud; Eliud begat Eleazar; Eleazar begat Matthan; Matthan begat Jacob; Jacob begat Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. The whole lineage from Abraham to David is fourteen generations, and from David to the captivity of Babylon is fourteen generations, and from the captivity of Babylon to Christ is fourteen generations.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ნათესავი","severity":"info","text":"The genealogy is structured in three blocks of fourteen generations each, from Abraham to David, David to the Babylonian captivity, and the captivity to Christ.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ტყუეობა","severity":"info","text":"The Old Georgian term 'ტყუეობა' (captivity) refers to the Babylonian exile, a pivotal event in the genealogy's tripartite structure.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The genealogy follows Matthew 1:1-17 closely, but the tripartite 14-generation scheme is a distinctive Matthean feature, possibly reflecting Jewish apocalyptic numerology.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"იესო, რომელსა რქჳან ქრისტე","severity":"info","text":"The phrase 'Jesus, who is called Christ' echoes Matthew 1:16, identifying Jesus as the Messiah within the genealogical framework.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ტყუეობასა მას ბაბილოვნელთასა","severity":"caution","text":"The phrase 'in the captivity of the Babylonians' is ambiguous: it may refer to the historical exile or to a genealogical marker; the text treats it as a chronological pivot.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'in the captivity of the Babylonians' could be interpreted as a historical event or a symbolic division; the text uses it as a structural boundary.","The names 'Zara' and 'Rachab' in the English draft correspond to Old Georgian 'ზარა' and 'რექაბ', but their identification with biblical figures (Zerah and Rahab) is uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ხოლო იესო ქრისტეს შობა ესრეთ იყო: რამეთუ თხოილ იყო დედა მისი მარიამ იოსებისა და ვიდრე შერთვადმდე მათა იპოვა იგი მიდგომილ სულისაგან წმიდისა. ხოლო იოსებ, ქმარი მისი, მართალი იყო და არა უნდა განმხილება მისი, იზრახა ფარულად განტევება მისი. და ვითარ იგი ამას განიზრახვიდა ოდენ, აჰა, ანგელოზი უფლისაჲ ჩუენებით გამოუჩნდა მას და ჰრქუა: იოსებ, ძეო დავითისო, ნუ გეშინინ მიყუანებად მარიამისა, ცოლისა შენისა, რამეთუ რომელი-იგი მისგან იშვეს, სულისაგან წმიდისა არს. შვეს ძე და უწოდიან სახელი მისი იესო, რამეთუ მან იჴსნეს ერი თჳსი ცოდვათა მათთაგან. ესე ყოველი იქმნა, რაჲთა აღესრულოს სიტყვა იგი უფლისაჲ პირითა წინაწარმეტყუელისათა თქუმული. აჰა, ქალწული მიუდგეს და შვეს ძე, და უწოდიან სახელი მისი ემმანოელ, რომელ არს თარგმანებით: ჩუენ თანა ღმერთი. განიღჳძა იოსებ ძილისა მისგან და იყო ეგრე, ვითარცა უბრძანა მას ანგელოზმან უფლისამან, და წარიყვანა ცოლი თჳსი. და არა იცოდა იგი, ვიდრემდე შვა ძე იგი მისი პირმშო, და უწოდა სახელი მისი იესო.","english":"Now the birth of Jesus Christ was thus: for his mother Mary, the wife of Joseph, was a virgin, and before their marriage she was found to have conceived from the Holy Spirit. But Joseph, her husband, was a righteous man and did not wish to expose her; he resolved secretly to put her away. And as he was just contemplating this, behold, an angel of the Lord appeared to him in a dream and said: “Joseph, son of David, do not fear to take Mary, your wife, for the one who was born from her is from the Holy Spirit. She bore a son, and they called his name Jesus, for he saved his people from their sins. All this happened so that the word of the Lord spoken through the mouth of the prophet might be fulfilled. Behold, a virgin conceived and bore a son, and they called his name Emmanuel, which is translated: God with us. Joseph awoke from his sleep, and it was as the angel of the Lord had commanded him, and he took his wife. And he did not know it until she bore her firstborn son, and he called his name Jesus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"თხოილ","severity":"info","text":"The Old Georgian term 'თხოილ' (txoil) translates 'virgin' and is used here to describe Mary, consistent with the infancy narrative's emphasis on her perpetual virginity.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ემმანოელ","severity":"info","text":"The name 'Emmanuel' (Heb. עִמָּנוּאֵל, 'God with us') echoes Isaiah 7:14, a key prophecy interpreted in Christian tradition as foretelling the birth of Jesus.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"იოსებ","severity":"info","text":"Joseph's initial plan to secretly divorce Mary reflects a motif in apocryphal infancy gospels (e.g., Protevangelium of James), which expand on Matthew's account to address questions about Mary's purity.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"აჰა, ქალწული მიუდგეს","severity":"info","text":"The phrase 'Behold, a virgin conceived' (აჰა, ქალწული მიუდგეს) directly quotes the Septuagint of Isaiah 7:14, framing the narrative as fulfillment of prophecy.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"იესო","severity":"info","text":"The etymology of 'Jesus' (იესო) as 'he who saves' (from Hebrew יֵשׁוּעַ) is explicitly given, reflecting a common patristic trope linking the name to his salvific role.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"წარიყვანა","severity":"caution","text":"The verb 'წარიყვანა' (car-iq'vana, 'he took [her]') is ambiguous: it may mean Joseph took Mary as his wife after the dream, or that he took her back after initially rejecting her. The English draft opts for the former.","cites":[{"key":"ed:mcnt","label":"source edition: Mcxeta Bible Redaction","url":"https://titus.uni-frankfurt.de/texte/etca/cauc/ageo/nt/mcnt/mcnt.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ვიდრე შერთვადმდე მათა' (before their marriage) could imply Mary was already pregnant before the wedding, but the text does not clarify the timeline of Joseph's dream relative to the marriage.","The identity of the 'prophet' (წინაწარმეტყუელი) whose word is fulfilled is not named; it is likely Isaiah, but the text leaves it implicit."],"confidence":"high","notes":[]}]}