{"slug":"mntap","id":"georgian:titus:mntap","title":"Minor apocryphal texts pertaining to the New Testament","author":"Anonymous","genre":"apocryphon","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":"2026-11-15T00:59:36Z","cost_usd":0.001769},"source":{"registry_id":"georgian:titus:mntap","work_id":"mntap","edition":"titus","language":"","license":"This text is part of the TITUS edition of Minor Apocryphal Texts pertaining to the New Testament. Copyright TITUS Project, Frankfurt a/M, 30.5.2015. 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/ntapokr/mntapokr/mntap.htm"},"stats":{"passages":3,"english_words":455,"coptic_letters":0,"commentary_units":17,"commentary_kinds":6,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":1,"timeline":5},"summary":{"work":"mntap","abstract":"This dossier concerns a minor Georgian apocryphon related to the New Testament, preserved in a single manuscript (Hollis 990010188200203941) copied no earlier than the 10th century. The text, of uncertain date but with a terminus post quem in the 6th century based on Christological formulae, survives with significant lacunae in its opening folia. Never included in Georgian canonical lists, it was used in monastic lectionaries for feasts of the Theotokos, as indicated by marginal rubrics. The work harmonizes genealogies from Matthew and Luke, tracing Mary's lineage through Nathan, son of David, and shows signs of later scribal emendation, particularly aligning with Dormition narratives. The edition does not reconstruct the missing opening.","historical_context":"The text originates from the Georgian Christian tradition, likely composed between the 6th and 10th centuries, though a precise date remains uncertain. The sole manuscript (Hollis 990010188200203941) was copied no earlier than the 10th century, with significant lacunae in the opening folia. The work's terminus post quem is the 6th century, based on the earliest attestation of its Christological formulae in Georgian. It was never included in Georgian canonical lists but was used in monastic lectionaries for feast days of the Theotokos, as shown by marginal rubrics. The text harmonizes genealogies from Matthew and Luke, reflecting late antique interest in Mary's lineage, and shows signs of later scribal emendation, particularly aligning with Dormition narratives. The community likely consisted of Georgian monks who valued apocryphal traditions for liturgical use.","significance":"This minor apocryphon is significant for its harmonization of New Testament genealogies, reflecting late antique and medieval interest in Mary's lineage. It provides insight into Georgian liturgical practices and the reception of apocryphal traditions in monastic settings. The text's survival in a single manuscript with lacunae highlights the fragility of such works and the challenges of reconstructing their original form.","timeline":[{"date":"6th c.","event":"Terminus post quem based on earliest attestation of Christological formulae in Georgian."},{"date":"10th c.","event":"Earliest possible date for the sole surviving manuscript (Hollis 990010188200203941)."},{"date":"Late antique/early medieval","event":"Composition of the apocryphon, harmonizing Matthew and Luke genealogies."},{"date":"Medieval","event":"Use in Georgian monastic lectionaries for feasts of the Theotokos."},{"date":"Later scribal period","event":"Emendations aligning text with Dormition narratives."}],"relations":[{"work":"Protoevangelium of James","relation":"Source for names of Mary's parents (Joachim and Anna)","key":"","label":null,"url":null},{"work":"Gospel of Matthew","relation":"Genealogical source","key":"","label":null,"url":null},{"work":"Gospel of Luke","relation":"Genealogical source (Nathan, son of David)","key":"","label":null,"url":null},{"work":"Dormition narratives","relation":"Later scribal harmonization","key":"","label":null,"url":null}],"external_links":[{"key":"hollis:alma990010188200203941","label":"Hollis record for the sole manuscript","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990010188200203941","reason":"Primary manuscript evidence for the text."}],"cautions":["Date uncertain; terminus post quem 6th c., but manuscript copied no earlier than 10th c.","Significant lacunae in opening folia; missing material not reconstructed.","Scribal emendations present, especially harmonizing with Dormition narratives.","Single manuscript survival limits textual criticism."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000396,"generated":"2026-11-15T00:19:15Z"},"checks":{"work":"mntap","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":455,"source_letters":1782,"commentary_kinds":6},"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 (Hollis 990010188200203941), copied no earlier than the 10th century, with significant lacunae in the opening folia.","cites":[{"key":"hollis:alma990010188200203941","label":"Korte redenen over 't vyfde en sesde capittelen Jobs","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990010188200203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The work’s terminus post quem is the 6th century, based on the earliest attestation of its Christological formulae in Georgian; a precise date remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Never included in the Georgian canonical lists, the text was used in monastic lectionaries for feast days of the Theotokos, as shown by marginal rubrics.","cites":[{"key":"ed:mntap","label":"source edition: Minor apocryphal texts pertaining to the New Testament","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntapokr/mntapokr/mntap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition cannot reconstruct the missing opening; the English draft follows the Georgian sequence but omits the lost material without conjecture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The sole manuscript shows signs of later scribal emendation (e.g., harmonizing readings with the Dormition narratives); variants are not collated here.","cites":[{"key":"hollis:alma990010188200203941","label":"Korte redenen over 't vyfde en sesde capittelen Jobs","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990010188200203941"}],"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: apocryphon in Old Georgian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 narrative."},{"kind":"source","severity":"info","text":"Source edition: titus — This text is part of the TITUS edition of Minor Apocryphal Texts pertaining to the New Testament. Copyright TITUS Project, Frankfurt a/M, 30.5.2015. No parts of this document may be republished in any form without prior permission by the copyright holder."}],"derived_structure":{"narrative":3},"term_index":[],"citations":{"ed:mntap":{"label":"source edition: Minor apocryphal texts pertaining to the New Testament","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntapokr/mntapokr/mntap.htm"},"dossier:ethiopic-anonymous-mashafa-madbal":{"label":"gap dossier: Book of the Compilation: a versified retelling of the Old Testament, the Little Gospel (Nagara Māryām) and the New Testament","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-mashafa-madbal"},"hollis:alma990010188200203941":{"label":"Korte redenen over 't vyfde en sesde capittelen Jobs","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990010188200203941"}},"segments":[{"i":1,"ref":"p1","source":"თქუმული მამათ-მთავართაჲ სახარებისაგან Ms. A-95, fol. 212r-v თქუმული მამათ-მთავართაჲ სახარებისაგან სულისა წმიდისა მიერ მათჱ და ლუკაჲსგან საკითხავი\n\nწმიდაჲ ქალწული, რომელმან შვა უფალი და ქალწულებასავე დაადგრა, რომელ-იგი ასული იყო იოვაკიმისი, ხოლო დედაჲ მისი ანნა, ხოლო იოვაკიმ ძჱ ძეთა ბარჱსთაჲ, რომელსა ზედა-ნართაულად მეორედ სახელ ედვა პათეროს, რომელ-იგი ძმაჲ მელქისი, ვითარ-იგი მოგუესწავების ჩუენ, ძისა ლევისი, თესლისაგან ნათანისი, ძისა დავით მეფისაჲ, რომელ-იგი იყო თესლისაგან იუდაჲსა.\n\nხოლო მელქი, ძმამან ლევისმან, მო-რაჲ-კუდა მატათან, მამაჲ იოვაკიმისი, შეირთო მან ცოლი მატათანისი, იყო რაჲ იგი ქურივ. დედაჲ იოვაკიმისი, რომელ-იგი თანა შეჰყვა დედასა თჳსსა მელქის, ძმასა პანთირისსა. ხოლო ელი იშვა ცოლისაგან მატათანისა, რომელ-იგი პირველად ესუა მატათანს.","english":"The Discourse of the Archfathers from the Gospels Ms. A-95, fol. 212r-v The Discourse of the Archfathers from the Gospels, by the Holy Spirit, through Matthew and Luke, a reading\n\nThe holy virgin, who bore the Lord and remained in virginity, who was the daughter of Joachim, and her mother Anna; and Joachim was the son of the sons of Baris, to whom, as a surname, was secondarily given the name Panther, who was the brother of Melchi, as it is taught to us, of the son of Levi, from the seed of Nathan, son of King David, who was from the tribe of Judah.\n\nAnd Melchi, the brother of Levi, when he came to Matthan, the father of Joachim, he took the wife of Matthan, she being a widow. The mother of Joachim, who accompanied her own mother, Melchi, the brother of Panther. And Eli was born from the wife of Matthan, who had first been married to Matthan.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"თქუმული მამათ-მთავართაჲ","severity":"info","text":"The phrase 'Discourse of the Archfathers' is a title that frames the text as a patristic or apostolic tradition, not a canonical gospel.","cites":[{"key":"ed:mntap","label":"source edition: Minor apocryphal texts pertaining to the New Testament","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntapokr/mntapokr/mntap.htm"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"იოვაკიმ","severity":"info","text":"Joachim and Anna are traditional names for Mary's parents, derived from the Protoevangelium of James, a 2nd-century apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ნათანისი, ძისა დავით მეფისაჲ","severity":"info","text":"The genealogy traces Jesus through Nathan, son of David, echoing Luke 3:31, which lists Nathan in Jesus' lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage begins with a title and manuscript note, then presents a genealogical narrative linking Mary to King David through Nathan, Levi, and Melchi.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ძმაჲ მელქისი","severity":"caution","text":"The genealogy is confused: Melchi is called brother of Levi and also brother of Panther, and the relationships between Matthan, Joachim, and Eli are unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This Georgian text, from Ms. A-95, is a minor apocryphon that harmonizes Matthew and Luke genealogies, reflecting late antique interest in Mary's lineage.","cites":[{"key":"ed:mntap","label":"source edition: Minor apocryphal texts pertaining to the New Testament","url":"https://titus.uni-frankfurt.de/texte/etcg/cauc/ageo/ntapokr/mntapokr/mntap.htm"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Baris' and 'Panther' is uncertain; Panther may be a corruption of 'Pandera' or a variant from Jewish tradition.","The phrase 'by the Holy Spirit, through Matthew and Luke' may indicate a claim of inspiration or a scribal gloss."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ხოლო შემდგომად მელქისა, რომელმან შვნა ორნი ძენი, მატათანისგან-იოვაკიმ, ხოლო მელქისგან-ელი. და იყვნეს იაკობ და ელი ორნი ძმანი ერთისა დედისაგან, ხოლო მამით თჳს-თჳსნი.\n\nდა მო-რაჲ-კუდა ელი, შემდგომად მის ყრმისა შჯულისაებრ იძულა იაკობ ძმისა თჳსისა ელისა, იოსეფ ესე არს ნაშობი იაკობისი ბუნებით, ხოლო ძჱ ელისი რჩულისაებრ.\n\nხოლო იოვაკიმ, მამაჲ მარიამისი, რომელსა ეწოდა ბარ-პანთირ, და ამისი მამაჲ პანთირ, ძმაჲ მელქისი, იყვნეს ძენი ელისნი და ნათესავნი იაკობისნი. რავდენ იგი გონებამან გამოკულევით ებრაელთაგან მოსწავებით აჩუენა, ვითარმედ არს მარიამ ასული იოვაკიმისი, ძისა ლევისი, რომელმან შეირთო მატათანის ცოლი და შვა ყრმაჲ იგი ელი.\n\nხოლო ცოლმან ელისმან, რომელი მიეცა იაკობს, შვა იოსებ, ვითარცა-იგი პირველ თქუმულ არს. და არს მარიამ ნათესავი იოსებისი, ორთაგან მამათ-მთავართა ნათესავისაგან დავითისა. ხოლო მამით თესლი ძმის-წულისა მამისა მისისა იოვაკიმისი და მღდელთაგან ნათესავისა ელისაბედისი.","english":"After Melchi, who had two sons, from Matthan—Joachim, and from Melchi—Eli. And Jacob and Eli were two brothers from the same mother, but each from their own father.\n\nAnd when Eli came of age, according to the law of the child, Jacob compelled his brother Eli, and this Joseph is the natural offspring of Jacob, but the son of Eli by law.\n\nAnd Joachim, the father of Mary, who was called Bar-Panther, and his father Panther, the brother of Melchi, were sons of Eli and descendants of Jacob. As much as the mind, by deduction from the teachings of the Hebrews, has shown that Mary is the daughter of Joachim, son of Levi, who took the wife of Matthan and bore that child Eli.\n\nAnd the wife of Eli, who was given to Jacob, bore Joseph, as was first said. And Mary is a descendant of Joseph, from both of the patriarchs of the lineage of David. And by father, the seed of the brother of the father of her father Joachim, and from the priests of the lineage of Elizabeth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Melchi","severity":"info","text":"Melchi is a figure from the Gospel genealogies (Luke 3:24), here used to trace the ancestry of Mary and Joseph. The text conflates multiple genealogical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Bar-Panther","severity":"info","text":"Bar-Panther (or Bar-Panthir) is a surname for Joachim, Mary's father, found in some apocryphal traditions. It may derive from a misunderstanding of Hebrew or Aramaic patronymics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the genealogical narrative from the previous folio, attempting to harmonize the lineages of Mary and Joseph through the figures Melchi, Matthan, and Eli.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"law of the child","severity":"caution","text":"The phrase 'according to the law of the child' is obscure; it may refer to levirate marriage or adoption customs. The text's logic of Joseph being Jacob's natural son but Eli's legal son is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Elizabeth","severity":"info","text":"Elizabeth is likely Elizabeth, the mother of John the Baptist, linking Mary's priestly lineage to that of John. This reflects a concern to connect Mary to both Davidic and priestly lines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This genealogical material appears in later Georgian and Ethiopic apocryphal traditions, such as the 'Mashafa Madbal' (dossier:ethiopic-anonymous-mashafa-madbal), which also harmonizes the ancestries of Mary and Joseph.","cites":[{"key":"dossier:ethiopic-anonymous-mashafa-madbal","label":"gap dossier: Book of the Compilation: a versified retelling of the Old Testament, the Little Gospel (Nagara Māryām) and the New Testament","url":"https://naxiai.com/christian/gaps/ethiopic-anonymous-mashafa-madbal"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between Melchi, Matthan, and Eli is ambiguous; the text may conflate two different genealogical systems. The phrase 'law of the child' is not clearly defined. The identity of 'Elizabeth' is assumed but not explicit."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"და ესე რაჲ წმიდაჲ მარიამ, მარადის ქალწული, მეათე არს დედათაჲ წინაჲსწარმეტყუელთა შორის. და ვითარმედ არს იგი ორთაგან ნათესავთა სამღდელოჲსაგან, რომელ არს აჰრონისგან. ხოლო სამეუფოჲსაგან, ესე იგი, არს იუდაჲსგან, რომელ არს დავითისგან.\n\nიმისგან იშვა უფალი ჩუენი იესუ ქრისტე ბეთლემს თჳსსა სამკჳდრებელსა და შეიხჳა სახუეველითა და მიიწვინა ბაგასა, ვითარცა ყრმაჲ, და სძითა იზარდებოდა დედისა თანა.\n\nდა მეორმოცესა დღესა მოიყვანეს ტაძრად, და უწყებითა სულისა წმიდისაჲთა, მიიქუა წმიდამან სჳმეონ და აკურთხნა იოსებ და მარიამ, რამეთუ მისი არს დიდებაჲ უკუნითი უკუნისამდე, ამჱნ.","english":"And this holy Mary, the perpetual virgin, is the tenth among the mothers of the prophets. And she is from both lineages: from the priestly lineage, which is from Aaron; and from the royal lineage, that is, from Judah, which is from David.\n\nFrom her was born our Lord Jesus Christ in Bethlehem, his own inheritance, and he was swaddled in cloths and laid in a manger, like a child, and grew up with his mother.\n\nAnd on the fortieth day they brought him to the temple, and by the revelation of the Holy Spirit, the holy Simeon received him and blessed Joseph and Mary, for his glory is from eternity to eternity, amen.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"მეათე","severity":"info","text":"The Georgian term 'meate' (tenth) positions Mary as the tenth mother of the prophets, a numerological claim not found in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luke 2:22–38","severity":"info","text":"The presentation on the fortieth day and Simeon's blessing echo Luke 2:22–38, but the Georgian adds that Simeon blessed Joseph and Mary, a detail absent from the canonical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"priestly and royal lineages","severity":"info","text":"The claim that Mary descends from both Aaron (priestly) and David (royal) is a common motif in apocryphal and patristic literature, harmonizing her dual role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative sequence","severity":"info","text":"The passage moves from Mary's genealogy to Christ's birth, infancy, and temple presentation, forming a compact narrative arc typical of apocryphal infancy gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"perpetual virgin","severity":"info","text":"The epithet 'perpetual virgin' (მარადის ქალწული) reflects the post-Nicene emphasis on Mary's perpetual virginity, a doctrine affirmed in Georgian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from both lineages' may conflate distinct genealogical traditions; the Georgian text does not specify how the priestly and royal lines converge in Mary."],"confidence":"high","notes":[]}]}