{"slug":"sahak-canons","id":"armenian:matenagirk:sahak-canons","title":"Canons of Sahak (Kanonkʿ Sahakay)","title_source":"Canons of Sahak (Kanonkʿ Sahakay)","author":"Sahak Partʿew (Isaac the Great)","genre":"canon law","date":"5th century (Zenodo record title)","tradition":"armenian","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:28:23Z","cost_usd":0.019225},"source":{"registry_id":"armenian:matenagirk:sahak-canons","work_id":"sahak-canons","edition":"matenagirk","language":"","license":"CC BY 4.0 (Zenodo licence field cc-by-4.0, access_right open; the DMHP project page states no licence of its own)","url":"https://zenodo.org/records/14841249"},"stats":{"passages":37,"english_words":8894,"coptic_letters":0,"source_letters":33311,"commentary_units":220,"commentary_kinds":10,"derived_notes":2,"ambiguities":68,"work_notes":6,"external_links":0,"timeline":5},"summary":{"work":"sahak-canons","abstract":"The Canons of Sahak (Kanonkʿ Sahakay) is a collection of canon law attributed to Sahak Partʿew (Isaac the Great, d. 439), Catholicos of Armenia. The work addresses ecclesiastical discipline, clerical conduct, and liturgical order. Attribution to Sahak is traditional but uncertain; the canons likely incorporate 5th-century material but were redacted and expanded in later centuries, possibly as late as the 8th. The text survives in medieval Armenian manuscripts, often appended to synodal canon collections. The matenagirk edition collates several witnesses without a critical apparatus, making it impossible to distinguish original canons from later interpolations without further manuscript study.","historical_context":"Sahak Partʿew (Isaac the Great, ca. 350–439) was Catholicos of Armenia and a central figure in the creation of the Armenian alphabet and the translation of the Bible. These canons reflect his efforts to regulate church discipline in a period when the Armenian church was consolidating its identity, partly in relation to Byzantine and Syriac traditions. The work was transmitted in medieval Armenian manuscripts, often appended to collections of synodal canons, and was cited in later compilations such as the Kanonagirkʿ Hayocʿ. The canons influenced regulations on clerical marriage and fasting practices. The text's survival in multiple witnesses without a clear archetype, and its parallels with Byzantine and Syriac sources, suggest a complex transmission history. The edition used here does not provide a critical apparatus or stemma, so the reader cannot determine which canons are original to Sahak and which are later interpolations without consulting manuscript studies.","significance":"The Canons of Sahak are important for understanding the development of Armenian canon law and the early Armenian church's disciplinary norms. They reflect the intersection of Armenian, Byzantine, and Syriac traditions and were cited by later medieval jurists. The work's uncertain attribution and layered redaction make it a key case study for the formation of canonical collections in late antique and medieval Christianity.","timeline":[{"date":"ca. 350–439","event":"Life of Sahak Partʿew (Isaac the Great), Catholicos of Armenia"},{"date":"5th c.","event":"Earliest material in the canons likely composed"},{"date":"5th–8th c.","event":"Redaction and expansion of the canon collection"},{"date":"Medieval period","event":"Transmission in Armenian manuscripts, often appended to synodal collections"},{"date":"Later medieval","event":"Citation in Kanonagirkʿ Hayocʿ and other compilations"}],"relations":[{"work":"Kanonagirkʿ Hayocʿ","relation":"Later compilation that cites the Canons of Sahak","key":"","label":null,"url":null},{"work":"Byzantine canon law collections","relation":"Parallels in content, suggesting shared traditions or borrowing","key":"","label":null,"url":null},{"work":"Syriac canon law sources","relation":"Parallels in content, suggesting shared traditions or borrowing","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Sahak Partʿew is traditional but uncertain; the canons likely incorporate later redactions and expansions.","The edition does not provide a critical apparatus or stemma; distinguishing original canons from interpolations requires manuscript studies.","The dating of the material is imprecise: 5th-century core with possible additions up to the 8th century.","Parallels with Byzantine and Syriac sources are noted but not analyzed in this edition; comparative work is needed."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000411,"generated":"2026-11-15T05:09:06Z"},"links":[{"kind":"source","label":"Digital Matenagirk Hayots (Zenodo)","url":"https://zenodo.org/records/14841249"}],"checks":{"work":"sahak-canons","status":"pass","blocking":[],"warnings":[],"stats":{"passages":37,"translated":37,"commentary_passages":37,"commentary_units":220,"english_words":8894,"source_letters":33710,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of canon law attributed to Sahak Partʿew (Isaac the Great, d. 439), Catholicos of Armenia. It addresses ecclesiastical discipline, clerical conduct, and liturgical order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Sahak is traditional but uncertain. The canons likely incorporate material from the 5th century but were redacted and expanded in later centuries, possibly as late as the 8th.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in medieval Armenian manuscripts, often appended to collections of synodal canons. The matenagirk edition is based on a collation of several witnesses, but no single archetype is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Kanonkʿ Sahakay were cited in later Armenian canon law compilations, such as the Kanonagirkʿ Hayocʿ, and influenced the regulation of clerical marriage and fasting practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus or stemma. The reader cannot determine which canons are original to Sahak and which are later interpolations without consulting manuscript studies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"external","lemma":"","severity":"caution","text":"Some canons in the collection parallel Byzantine and Syriac sources. The degree of direct borrowing or common tradition is not addressed in this edition, so comparative work is needed.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily 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: canon law in classical Armenian; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 37 narrative."},{"kind":"caution","severity":"caution","text":"2 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: matenagirk — CC BY 4.0 (Zenodo licence field cc-by-4.0, access_right open; the DMHP project page states no licence of its own)"}],"derived_structure":{"narrative":37},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ԿԱՆՈՆՔ ՍՐԲՈՅՆ ՍԱՀԱԿԱՅ ՀԱՅՈՑ ՀԱՅՐԱՊԵՏԻ ԳԼՈՒԽՔ ԾԵ\n\nԱ. Վասն զուսումնասէրս ձեռնադրել քորեպիսկոպոսս։ Բ. Վասն սրբոյ սեղանոյն զարդարուն պահելոյ։ Գ. Վասն զսաղմոսերգութիւնսն անխափան կատարել։ Դ. Վասն տեսուչ քորեպիսկոպոսին։ Ե. Վասն մինչ ժողովքն կատարին՝ շրջել քորեպիսկոպոսին եւ քննութիւն առնել։ Զ. Վասն երիցանց եւ ուխտի մանկանց։ Է. Վասն արբեցողաց եւ կռուողաց։ Ը. Վասն պոռնկորդւոց եւ երկակաց ոչ հաւասարել շնորհին։ Թ. Վասն երկիւղիւ հրաման տալ քորեպիսկոպոսի։ Ժ. Վասն դպրոցացն ի վանս։ ԺԱ. Վասն քորեպիսկոպոսի որ զաւշաքաղութեամբ յածիցի։ ԺԲ. Վասն խոյս տալ մեզ ի չարէն։ ԺԳ. Վասն երիցանց, վանականաց եւ համաւրէն ժողովըրդականաց։ ԺԴ. Վասն բառնալոյ զայսպիսի թշնամանս։ ԺԵ. Վասն գլխաւոր քահանային հանապազ կալ յեկեղեցին։ ԺԶ. Վասն զմկրտութիւնն առնել երկիւղիւ։ ԺԷ. Վասն սարկաւագի որ մկրտութիւն առնէ։ ԺԸ. Վասն պատարագիք ի գլխաւոր քահանային տանն եղիցի։ ԺԹ. Վասն աւելի տալ զշնորհ գլխաւոր քահանային։ Ի. Վասն մկրտութեան ձիթոյն։ ԻԱ. Վասն սպասու եկեղեցւոյ որ ի հարսանիս տան։ ԻԲ. Վասն քահանայից որ դայեկութիւնս առնեն։ ԻԳ. Վասն տգիտաց եւ երկականանց։ ԻԴ. Վասն քահանայից որ զգերեզմանս յեկեղեցիս առնեն։ ԻԵ. Վասն քահանայից որ զսրբութիւնսն ի տունս շինականաց տանին։ ԻԶ. Վասն ուսուցանելոյ զժողովրդականսն։ ԻԷ. Վասն տղայոց չաւրհնել պսակ։ ԻԸ.","english":"Canons of the Holy Sahak, Patriarch of the Armenians, Chapters 60\n\n1. Concerning the ordination of learned chorepiscopi.\n2. Concerning the keeping of the holy altar adorned.\n3. Concerning the uninterrupted performance of psalmody.\n4. Concerning the inspector of the chorepiscopus.\n5. Concerning the chorepiscopus making the rounds and conducting an examination until the councils are completed.\n6. Concerning priests and children of the covenant.\n7. Concerning drunkards and brawlers.\n8. Concerning fornicators and the twofold not being equal to the grace.\n9. Concerning the chorepiscopus giving orders with fear.\n10. Concerning the schools in the monasteries.\n11. Concerning the chorepiscopus who goes about with extortion.\n12. Concerning avoiding evil ourselves.\n13. Concerning priests, monks, and the general laity.\n14. Concerning the removal of such enmities.\n15. Concerning the chief priest being constantly in the church.\n16. Concerning performing baptism with fear.\n17. Concerning a deacon who performs baptism.\n18. Concerning liturgies being in the house of the chief priest.\n19. Concerning giving more grace to the chief priest.\n20. Concerning the oil of baptism.\n21. Concerning a server of the church who goes to weddings.\n22. Concerning priests who act as nurses.\n23. Concerning the ignorant and the twofold.\n24. Concerning priests who place graves in churches.\n25. Concerning priests who take the holy things to the houses of peasants.\n26. Concerning teaching the laity.\n27. Concerning not blessing the crown for children.\n28.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Կանոնք Սրբոյն Սահակայ","severity":"info","text":"This passage is a table of contents listing 27 canons (numbered 1–27, with a final blank entry) attributed to Sahak Partʿew. The structural classification 'narrative' from the Coptic cues is misleading; the text is a list of headings, not a narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"քորեպիսկոպոս","severity":"info","text":"The term 'chorepiscopus' (rural bishop) appears in canons 1, 4, 5, 9, and 11. In Armenian canon law, chorepiscopi were subordinate to the chief priest and oversaw rural clergy and monastic schools.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Սահակ Պարթև","severity":"info","text":"Sahak Partʿew (Isaac the Great, ca. 350–439) was Catholicos of Armenia and a key figure in the creation of the Armenian alphabet and translation of the Bible. These canons reflect his efforts to regulate church discipline and clerical conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"երկակաց","severity":"info","text":"The term 'երկակաց' (twofold) in canons 8 and 23 likely refers to persons of ambiguous status, possibly those married twice or those in irregular relationships, who are deemed unequal to the grace of ordination or communion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ԺԸ. Վասն պատարագիք ի գլխաւոր քահանային տանն եղիցի","severity":"caution","text":"Canon 18 states that liturgies should be in the house of the chief priest. This may reflect a historical practice of house churches or a later interpolation; the text does not clarify whether this is normative or exceptional.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Կանոնք Սահակայ","severity":"info","text":"The 'Canons of Sahak' were transmitted as part of the Armenian canonical collection and were cited by later medieval jurists. Their attribution to Sahak Partʿew is traditional but not universally accepted; some canons may date from after his death.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering in the Armenian text ends at 28 (ԻԸ) but the English draft says 'Chapters 60'; the relationship between the 27 canons listed and the claimed 60 chapters is unclear.","The structural classification 'narrative' from the Coptic cues does not match the list format; the intended genre may be misidentified."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Վասն քահանայից յանդգնութեան։ ԻԹ. Վասն քահանայից միաբանութեան։ Լ. Վասն ժողովրդականաց որ յագապ հրաւիրեցան։ ԼԱ. Վասն որ տգիտութեամբ մեղանչեն։ ԼԲ. Վասն պտղոց եւ ընծայից։ ԼԳ. Վասն ոչ առնել գինարբուս ի լալիս։ ԼԴ. Վասն քահանայից զգուշացուցանել զյանցաւորս։ ԼԵ. Վասն աբեղայից։ ԼԶ. Վասն եկեղեցւոյ եւ վանաց թէ որպէս։ ԼԷ. Վասն միաբանելոյ վանաց եւ եկեղեցւոյ։ ԼԸ. Վասն վանաց թէ յինչ պատճառս չինեցաւ։ ԼԹ. Վասն ամաչեցուցանել զյանդգնեալսն։ Խ. Վասն յայտ առնելոյ զհատուցումն շնորհիցն։ ԽԱ. Վասն ագապի որ մասնականաւ։ ԽԲ. Վասն պատարագաց որ ի վասն կատարին։ ԽԳ. Վասն ամուսնացելոց քահանայից։ ԽԴ. Վասն սահմանադրութեան կանոնաց։ ԽԵ. Վասն եպիսկոպոսաց թէ ո՞րպէս պարտ է զպաշտաւնեայս Աստուծոյ խնամել։ ԽԶ. Վասն քահանայից թէ ո՞րպէս պարտ է պատուել զաստուածընկալ սեղանն։ ԽԷ. Վասն եպիսկոպոսաց։ ԽԸ. Վասն զգուշութեամբ պահեսցի սահմանս այս։ ԽԹ. Վասն եպիսկոպոսաց եւ վարդապետաց։ Ծ. Վասն եպիսկոպոսաց եւ իշխանաց։ ԾԱ. Վասն եպիսկոպոսի թէ ո՞րպէս պարտ է պահել զինչս եկեղեցւոյ։ ԾԲ. Վասն իշխանաց եւ ժողովրդականաց որք տուրս տան յեկեղեցի։ ԾԳ. Վասն թէ Աստուծոյ են ինչքն։ ԾԴ. Վասն թէ առաքելական պատուոյ եղեր արժանի։ ԾԵ. Վասն որք զտուրս տան։","english":"the divine liturgy. 4. Concerning the boldness of priests. 5. Concerning the unity of priests. 6. Concerning the people who were summoned to the agape. 7. Concerning those who sin through ignorance. 8. Concerning fruits and offerings. 9. Concerning not holding drinking-parties at vigils. 10. Concerning priests warning the transgressors. 11. Concerning monks. 12. Concerning the church and monasteries, how. 13. Concerning the unification of monasteries and the church. 14. Concerning monasteries, for what reasons they were not established. 15. Concerning shaming the bold ones. 16. Concerning making known the cessation of graces. 17. Concerning the agape which is partial. 18. Concerning liturgies which are performed for the sake of. 19. Concerning married priests. 20. Concerning the establishment of canons. 21. Concerning bishops, how it is fitting to care for the servants of God. 22. Concerning priests, how it is fitting to honor the God-receiving altar. 23. Concerning bishops. 24. Concerning that this canon be kept with vigilance. 25. Concerning bishops and vardapets. 26. Concerning bishops and princes. 27. Concerning a bishop, how it is fitting to preserve the possessions of the church. 28. Concerning princes and the people who give gifts to the church. 29. Concerning that the possessions are God's. 30. Concerning that you have been deemed worthy of apostolic honor. 31. Concerning those who give gifts.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage lists canons 4–31 (ԻԹ–ԾԵ) of Sahak's collection, continuing the numbered sequence from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ագապ (agap)","severity":"info","text":"The term 'agap' (from Greek ἀγάπη) refers to a communal meal or love-feast in early Christian practice, here regulated in canons 6 and 17.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"վարդապետ (vardapet)","severity":"info","text":"'Vardapet' denotes a teaching doctor or master in Armenian church tradition, appearing in canon 25 alongside bishops.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Sahak Partʿew (Isaac the Great, ca. 338–439) was Catholicos of Armenia and a key figure in the development of Armenian canon law, often associated with the Council of Aštišat (ca. 354).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Canon 18 (ԽԲ) is incomplete in the English draft ('for the sake of'), and the Armenian text breaks off at canon 31 (ԾԵ), suggesting possible lacunae in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These canons were transmitted as part of the Armenian canonical corpus, later incorporated into the 'Kanonagirk' collections, reflecting ongoing clerical discipline in the Armenian church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft numbers canons starting from 4, but the Armenian text begins with canon 4 (ԻԹ) and ends at canon 31 (ԾԵ); the numbering in the draft may be offset or selective.","Canon 18 (ԽԲ) is truncated in the English draft ('for the sake of'), and the Armenian text does not provide a clear completion, leaving the subject ambiguous."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ԿԱՆՈՆՔ ՍՐԲՈՅՆ ՍԱՀԱԿԱՅ ՀԱՅՐԱՊԵՏԻ Յաղագս քորեպիսկոպոսացծ թէ ո՞րպէս պարտ է զկանոնական կարգն հաստատուն պահել Սյեկեղեցիս։ ՇԻ (ՇԺԶ) Ա. Զի սրբոց բարեպաշտաց եւ առաքինութեամբ պայծառացելոց պարտ է հաւատալ զպատիւ կարգի պաշտամանս այսորիկ, վերագոյն ճառեցաւ ի մէնջ, որոց մաքուր են միտք յարծաթսիրութեան ախտէ, եւ ձեռք իւրեանց ի կաշառոց, ուսումնասէրք եւ պարկեշտք, որք բաւական իցեն եւ զայլս ուսուցանել, զամենայն լանձն արարեալ նոցա զեկեղեցիս, անյապաղ խնամով՝ պայծառացուցանիցեն աստուածահաճոյ վարուք, երկիւղածս եւ զգաստս եւ հլու յամենայն բարեյորդորութիւնս։ ՇԻԱ (ՇԺԷ) Բ. Եւ զտաճարս աղաւթիցն՝ լորս սուրբ եւ աստուածընկալ սեղանն է հաստատեալ, յորոյ վերայ կատարի մեղսաքաւիչ եւ կենդանարար խորհուրդ մարմնոյ եւ արեան ապրեցուցչին մերոյ եւ Տեռան, ըստ արժանի բաւականութեանն զարդարուն պահեսզեն անխափան լուցմամբք եւ խնկարկութեամբք, եւ պարսպեալ եղիցի քաղաք որմովք. մերձ ի նա մկրտատուն չինեսցեն յաւանս, որպէս եւ սովորութիւն իսկ է, եւ յայլսն ի նմին կանգնեսցի աւազան մկրտութեան, որոյ ծննդեամբ Հոգին սուրբ վերստին նորոգելով դրոշմէ լինել որդիս լուսոյ. վասն որոյ բազում պատուոյ մեծարանաւք պարտիմք մեծարել։ ՇԻԲ (ՇԺԸ) Գ.","english":"Canons of the Holy Patriarch Sahak. Concerning chorepiscopi: how it is necessary to keep the canonical order steadfast in the churches.\n\nA (376). It is fitting to entrust the honor of the order of this ministry to holy, pious men who are resplendent with virtue, of whom we have spoken above as preeminent, whose minds are pure from the disease of avarice, and whose hands are free from bribery, who are studious and chaste, who are sufficient also to teach others, having made all the churches their own concern, with unremitting care they shall make them resplendent with God-pleasing conduct, reverent, sober, and obedient in all good dispositions.\n\nB (377). And the altar of prayers: the holy and God-receiving table is established, upon which is performed the sin-cleansing and life-giving mystery of the body and blood of our life-giver and Lord; they shall keep it adorned according to the worthy sufficiency, with unceasing lights and incense, and it shall be enclosed with walls. Near it a baptistery shall not be made in the villages, as is indeed the custom, but elsewhere in the same place shall stand the font of baptism, by whose birth the Holy Spirit, renewing anew, imprints to become sons of light; for which reason we are bound to honor it with much honor and reverence.\n\nC (378).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Կանոնք Սրբոյն Սահակայ Հայրապետի յաղագս քորեպիսկոպոսաց","severity":"info","text":"The passage opens with a title identifying the canons as those of Sahak Partʿew, then introduces a new section on chorepiscopi, distinct from the preceding canons on liturgy and clergy conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"քորեպիսկոպոս","severity":"info","text":"The term 'chorepiscopus' (rural bishop) is a key office in early Armenian church hierarchy, subordinate to the metropolitan, with oversight of village churches.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"զտաճարս աղաւթիցն","severity":"info","text":"The 'altar of prayers' refers to the sanctuary area, and the 'holy and God-receiving table' is the altar itself, central to Armenian liturgical practice, often enclosed by a curtain or wall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"որդիս լուսոյ","severity":"info","text":"The phrase 'sons of light' echoes New Testament language (e.g., John 12:36, 1 Thessalonians 5:5) and patristic baptismal theology, linking baptism to spiritual illumination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"մկրտատուն չինեսցեն յաւանս","severity":"info","text":"The prohibition against placing a baptistery near the altar in villages parallels earlier canon law (e.g., Council of Laodicea, canon 28) and reflects concern for liturgical order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԻ (ՇԺԶ) Ա. ... ՇԻԱ (ՇԺԷ) Բ. ... ՇԻԲ (ՇԺԸ) Գ.","severity":"caution","text":"The numbering in the Armenian text shows variant numerals (e.g., 376/316, 377/317, 378/318), indicating possible scribal corruption or divergent manuscript traditions; the English draft follows the higher numbers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact relationship between the canons on chorepiscopi and the preceding canons is unclear; the passage may be a separate appendix. The variant numbering (376/316 etc.) suggests textual instability in the manuscript tradition."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Եւ պաշտաւն սաղմոսերգութեանն անխափան լիցի ի տուընջեան եւ ի գիշերի, ըստ աւրինակի մայրաքաղաքացի հաւրն հովուապետի, զի ամենայն ումեք չէ աւրէն եւ իշխանութիւն յապաղել զայն կարգ պաշտաման, կամ նորաձեւութիւնս ինչ առնել, այլ միշտ ի նմին յարամնալ։ ՇԻԳ (ՇԺԹ) Դ. Զնոյն եւ տեսուչ քորեպիսկոպոսն պարտի համառաւտել զամենայն եկեղեցիս եւ եթէ ոք հեղգասցի եւ ըստերիւրեալ գտցի յանյանդիմանեսցեն. կշտամբեսցեն խրատու վարդապետութեան, եւ գանիւք եւ տուգանաւք պատուհասեսցեն ատենական հրապարակաւ, զի եւ այլք երկիցեն։ ՇԻԴ (ՇԻ) Ե. Քանզի պարտ եւ պատշաճ է յամենայն տարւոջ, յորժամ ժողովքն կատարիցին, ըստ կանոնական սահմանադրութեանց շրջել քորեպիսկոպոսաց ի հաւատացեալ նոցա եկեղեցիսն եւ քննութիւն առնել վարուց եւ կարգի պաշտամանն, թէ ո՞րպէս ունիցին, եւ համարս պահանջել յերիցանց եւ ի սարկաւագաց ժամուցն քարոզութեանցն եւ աղաւթիցն մատուցման եւ զկնքատուացն մի ըստ միոջէ յարմարումն կատարելութեան, եւ զպատարագամատուցացն սարսափելի խորհրդոյն պատշաճող սպասահարկութիւն, զի փոյթեռանդն յաւժարութեամբ եւ երկիւղիւ անդրդուելի պահեսցեն.","english":"And the ministry of psalmody shall be uninterrupted both by day and by night, according to the example of the metropolitan father the chief shepherd, for it is not lawful or within the authority of anyone to delay that order of worship, or to introduce any innovations, but always to remain steadfast in the same. 376 (383) IV. The same chorepiscopus and overseer is obliged to visit all the churches; and if anyone is found negligent and remiss, they shall be rebuked, reproached with instructive teaching, and punished with fines and penalties in the public square, so that others may fear. 374 (372) V. For it is necessary and fitting that every year, when the assemblies are held, the chorepiscopi should go around to the churches entrusted to them according to the canonical regulations, and make an examination of the conduct and order of worship, how they are maintained, and to require accounts from the presbyters and deacons concerning the times of the sermons and the offering of the prayers, and concerning the catechumens one by one for the completion of preparation, and the reverent service befitting the awesome mystery of the liturgy, so that the diligent may preserve it with readiness and with unwavering fear.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զի ամենայն ումեք չէ աւրէն եւ իշխանութիւն յապաղել զայն կարգ պաշտաման, կամ նորաձեւութիւնս ինչ առնել","severity":"info","text":"The canon forbids any delay or innovation in the order of worship, insisting on steadfast adherence to established practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"քորեպիսկոպոս","severity":"info","text":"Chorepiscopus: a rural bishop with oversight of churches outside the city, subordinate to the metropolitan. The canon assigns him duties of visitation and correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Դ. ... Ե.","severity":"info","text":"The passage contains two numbered canons, IV and V, each introduced by a numeral in Armenian letters (ՇԻԳ and ՇԻԴ, with variant readings in parentheses).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ատենական հրապարակաւ","severity":"info","text":"Public square (atēnakan hraparakaw) indicates that punishment was to be administered publicly, as a deterrent, consistent with late antique ecclesiastical discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զպատարագամատուցացն սարսափելի խորհրդոյն","severity":"info","text":"The 'awesome mystery' (sarsapʿeli xorhurd) of the liturgy echoes the language of the divine liturgy, emphasizing reverence for the Eucharist.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԻԳ (ՇԺԹ) ... ՇԻԴ (ՇԻ)","severity":"caution","text":"The numerals in parentheses (383 and 372) are variant Armenian numeral readings; the exact canonical numbering is uncertain and may reflect scribal or editorial differences.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Armenian numerals in parentheses (ՇԺԹ and ՇԻ) are variant readings; the intended numbering of canons IV and V is uncertain."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"վասն որոյ թէ հեղգայցեմք՝ համարս պահանջելոց եմք, եւ եթէ ոք տարտամ եւ յետնեալ գտանիցի ի սքանչելի ճառեցեալս աւանդութեանց, կրեսցէ պատուհաս սաստիկ, ո՝ ոք եւ իցէ, եւ ի պատուոյն իւրմէ զրկեալ եղիցի մինչեւ հաշտեսցի ընդ նմա վարդապետն։ ՇԻԵ (ՇԻԱ) Զ. Եւ ոչ միայն երիցանց եւ սարկաւագաց պարտ է մշտնջենաւորել ի պաշտամանն, այլեւ ամենայն ուխտի մանկանց. եւ եթէ ոք մեղկ եւ յոյլ իցէ՝ զնոյն կրեսցէ պատուհաս։ Այլ զտգէտս եւ զզինուորս ամենեւին իսկ պարտ է որոշել ի շնորհէն վայելից, որ ինչ ի ժողովրդականաց ի տուն Աստուծոյ մտանիցէ. բայց թէ ինքեանք կամ զաւակք իւրեանց հրահանգիցեն լինել արժանի։ ՇԻԶ (ՇԻԲ) Է. Նոյնպէս եւ զարբեցողսն որոշեսցեն եւ զկռուողսն մինչեւ յապաշխարութիւն եւ յուղղութիւն եկեսցեն, ըստ առաջնորդին կամաց։ ՇԻԷ (ՇԻԳ) Ը. Իսկ զպոռնկորդին ել որ յերկրորդացն են նոցին հաւասար մինչեւ յերրորդ ծնունդ, ըստ առաջին կանոնացն հեռի կացցեն ի կարգէն եւ ի շնորհացն, զի պարկեշտ եւ սուրբ եւ աներկեւան եղիցի ուխտ պաշտաւնէից Աստուծոյ. զի թէ՛ Ղեւտական ազգն այնպիսի պատուէր ընկալաւ սոսկալի եւ զգուշաւոր անարատ սպասաւորութեան որչափ եւս առաւել այժմուքս են արժանաւոր փութոյ ըստ Պաւղոսի վկայութեան։ ՇԻԸ (ՇԻԴ) Թ.","english":"because if we are negligent, we shall be considered among those who are to be demanded, and if anyone is found slothful and backward in these glorious transmitted traditions, he shall suffer severe punishment, whoever he may be, and shall be deprived of his rank until he is reconciled with the teacher. 576 (571) 6. And not only is it incumbent upon priests and deacons to be perpetual in worship, but also upon all the order of youths; and if anyone is weak and idle, he shall suffer the same punishment. But the ignorant and the unworthy must be entirely separated from the enjoyment of grace, so that nothing from the laity may enter the house of God; unless they themselves or their children are trained to become worthy. 577 (572) 7. Likewise, they shall separate the drunkards and the quarrelsome until they come to repentance and correction, according to the will of the leader. 578 (573) 8. But as for the fornicator, who is from the second generation, they are equal to them up to the third generation, according to the first canons, they shall be removed from the order and from grace, so that the order of the servants of God may be chaste, holy, and irreproachable; for if the Levitical tribe received such a terrible and careful command of immaculate service, how much more are these present worthy of diligence according to the testimony of Paul. 579 (574) 9.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԻԵ (ՇԻԱ) Զ. ... ՇԻԸ (ՇԻԴ) Թ.","severity":"info","text":"The passage contains canons 6–9, each marked with Armenian numerals and parenthetical Coptic equivalents, indicating a systematic numbering across the tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ուխտի մանկանց","severity":"info","text":"The phrase 'order of youths' (ուխտի մանկանց) likely refers to junior clergy or monastic oblates, distinct from the laity, as they are bound to perpetual worship alongside priests and deacons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ղեւտական ազգն","severity":"info","text":"The reference to the 'Levitical tribe' echoes Old Testament purity laws for priests (e.g., Leviticus 21–22), and the appeal to Paul's testimony likely alludes to 1 Timothy 3 or similar passages on clerical conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ըստ առաջին կանոնացն","severity":"info","text":"The phrase 'according to the first canons' refers to earlier canonical rulings, possibly the Canons of Nicaea or earlier Armenian synods, establishing a hierarchy of authority in church discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"պատուհաս սաստիկ","severity":"info","text":"The severe punishment (պատուհաս սաստիկ) and deprivation of rank for negligence reflect the strict enforcement of liturgical order in early Armenian Christianity, as codified by Sahak Partʿew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զպոռնկորդին ել որ յերկրորդացն են նոցին հաւասար մինչեւ յերրորդ ծնունդ","severity":"caution","text":"The clause on fornicators from the second to third generation is ambiguous: it may mean that descendants of a fornicator are treated equally, or that the fornicator's own status extends to kin; the reading here follows the English draft's interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the second generation' (յերկրորդացն) is unclear whether it refers to the fornicator's own generation or to descendants; the English draft treats it as a lineage penalty.","The parenthetical Coptic numerals (ՇԻԱ, ՇԻԲ, etc.) may reflect a different numbering system from the Armenian, but their exact relation is not specified."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Արդ՝ զամենայն զայս ահիւ եւ երկիւղիւ պարտի հրաման տալ եւ կարգել տեսուչ քորեպիսկոպոսն, զլաւս եւ զաջողակս պատուոյ եւ մեծարանաց առնել արժանի, եւ զանպիտանսն խոշտանգանաց մանաւանդ զուսումնատեացսն, զի որ Կամակոր է յուսմանէ անկանի ի չարիս ըստ գրեցելումն։ ՇԻԹ (ՇԻԵ) Ժ, Վասն որոյ եւ անհատ պարտի պահել յարդարուն զդպրոցսն ի վանս եւ յայլ արժանաւոր տեղիս, զի լուսաւորեալք լուսով պատուիրանացն Աստուծոյ՝ զամենեսեան լուսաւորեսցեն. քանզի յորժամ ուխտն որ գլուխն է եկեղեցւոյ ընտիրք եւ պիտանիք լինիցին, եւս առաւել ժողովուրդն։ Եւ եթէ եղիցի ոք ի ժողովրդենէն ծոյլ, վարուք առաքինութեան դիւրագոյն լիցի ածել յուղղութիւն, քանզի չէ փոքր յաղագս այդորիկ հոգ ի վերայ քորեպիսկոպոսին՝ այց առնել եւ վարուց ժողովրդեանն, եւ ըստ պարապոյ ուխտաւորեալ պահոցն եւ աղաւթից՝ ուրախացուցանել գրոց սրբոց վարդապետութեամբ, շահել զմեղուցեալսն, եւ տալ տեղեկութիւն կրթութեան եւ պահպանութիւն ամբիծ հաւատոյ, եւ զգուշանալ եւ փախչել ի հերձուածողաց եւ յաղծապիղծ գործոց, քանզի զդիտաւորութեան գործ նոցա է հաւատացեալ եպիսկոպոսին, ըստ աւրինակի բարգաւաճեալ մեծի մարգարէին Մովսէսի, որ կացոյց ոստի- [...] դատավճիռ հատանել. եւ զծանր ինչ բան առ ինքն հասուցանել, եթէ զգուշասցին եւ զգուշացուսցեն ըստ պատգամի մարգարէութեան, թէ Ահա սուր գայ.","english":"Now, with fear and trembling, it is necessary to command and ordain that the overseeing chorepiscopus shall deem the good and the capable worthy of honor and reverence, and the useless, especially the unlearned, to torments; for he who is willful falls from learning into evil, according to what is written.  (Year 575 [or 575?])  Therefore, it is also necessary to preserve the schools inviolably in the monasteries and in other worthy places, so that those enlightened by the light of God's commandments may enlighten all; for when the covenant, which is the head of the church, is chosen and capable, then even more so the people.  And if there be anyone among the people who is slothful, it may be easier to lead him to rectitude by virtuous conduct, for it is no small matter concerning this that the chorepiscopus has care: to visit and oversee the conduct of the people, and according to the vacant canonical observances and prayers, to gladden them with the teaching of the holy scriptures, to gain the sinful, and to give instruction in education and preservation of the pure faith, and to beware and flee from heretics and from impure works; for the work of oversight is entrusted to the bishop, according to the example of the flourishing great prophet Moses, who set up a rod [...] to cut off a judicial sentence, and to bring some heavy matter upon himself, so that they might beware and cause others to beware, according to the command of prophecy: \"Behold, a sword comes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"chorepiscopus","severity":"info","text":"The chorepiscopus is a rural bishop or overseer, subordinate to the city bishop, tasked with supervision of clergy and laity in outlying districts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"քորեպիսկոպոսն","severity":"info","text":"The Armenian term 'korepiskopos' is a direct borrowing from Greek χωρεπίσκοπος, designating a rural bishop with delegated authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ահա սուր գայ","severity":"info","text":"The phrase 'Behold, a sword comes' echoes prophetic language, possibly alluding to Ezekiel 21 or similar warnings of divine judgment, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Moses","severity":"info","text":"Moses is invoked as a model of leadership and judgment, reflecting the typological use of Old Testament figures in Armenian canon law to legitimize episcopal authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Year 575 (or 575?)","severity":"info","text":"The parenthetical year likely refers to the Armenian era (AD 575/576), marking the canonical context, though the text shows a variant reading (ՇԻԹ vs. ՇԻԵ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զուսումնատեացսն","severity":"caution","text":"The phrase 'the unlearned' (ուսումնատեացսն) is ambiguous: it may refer to those lacking formal education or to those resistant to ecclesiastical discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The year notation (ՇԻԹ vs. ՇԻԵ) is uncertain; the English draft marks it as '575 (or 575?)'.","The phrase 'set up a rod [...] to cut off a judicial sentence' is incomplete in the Armenian, possibly due to a lacuna or scribal omission.","The referent of 'the unlearned' (ուսումնատեացսն) is ambiguous: it could mean those ignorant of doctrine or those unwilling to learn."],"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":"եւ ազգ երկրին ապստամբեալ անփոյթ առնիցէ՝ նոքա յանաւրէնութեան իւրեանց մեռցին, եւ նա ապրեցուսցէ զանձն իւր։ ՇԼ. (ՇԻԶ) ԺԱ. Ապա եթէ զաւշաքաղութեամբ յածիցի զհարկսն միայն պահանջել, եւ ագահութեամբ զոսկւոյ եւ զարծաթոյ մթերն փափագիցի մթերել, եւ պղերգացեալ ի մոռացաւնս զկանոնական քննութիւնս դարձուցեալ, զոր ամբողջ եւ անվթար պարտ էր պահել, բոլորովիմբ թողեալ, լքեալ զիւր դիտաւորութեան պահպանութիւնն, եւ եկեալ սուրն կորուսանիցէ զնոսա, ինքն եղիցի պարտական եւ ի ձեռաց նորա խնդրեցից զարիւնն։ Վասն որոյ պատրաստ կալ հրամայէ ճշմարիտ քարոզն, հսկել եւ արթուն լինել. Զգոյշ կացէք անձանց եւ ամենայն հաւտիդ, յորում եդ զձեզ Հոգին սուրբ տեսուչս՝ հովուել զժողովուրդ Տեառն, զոր ապրեցոյց պատուական արեամբն իւրովա։ Եւ զերախտիս հատուցմանցն պարգեւ ի յայտ առնէ, Զի յերեւել հովուապետին՝ ընդունիցիք զանթառամ փառաց պսակնե։ ՇԼԱ (ՇԻԷ) ԺԲ. Եղիցի մեզ ամենեցուն խոյս տալ եւ փախչել ի չարէն եւ արդարութեանն լինել հետամուտ. Չյամենայն ժամ ի հաճոյսն Աստուծոյ ծախել զկեանս մեր, զի անձանց եւ այլոց բազմաց լինիցիմք առիթ փրկութեան, եւ բաւական եղիցուք համարձակելով ասել. Ահաւասիկ ես եւ մանկունք իմ, զոր ետ ինձ Աստուած։ Շնորհաւք եւ մարդասիրութեամբ տեառն մերոյ եւ փրկչին Յիսուսի Քրիստոսի։","english":"and the people of the land, having rebelled, shall make it careless, so that they die in their own lawlessness, and he shall save himself. 48. (482) 11. Then, if by extortion he should demand only the taxes, and with greed should desire to amass a store of gold and silver, and, having become negligent, turning away from the canonical examinations, which it was necessary to preserve whole and intact, having completely abandoned and neglected the preservation of his own oversight, and the sword comes and destroys them, he shall be liable, and his blood shall be demanded from his hands. Therefore, the true preacher commands to be prepared, to watch and be vigilant. Be mindful of yourselves and of all your flock, in which the Holy Spirit has placed you as overseers to shepherd the people of the Lord, whom he saved by his precious blood. And he makes manifest the gifts of the rewards of the covenants, that when the chief shepherd appears, you shall receive the crown of unfading glory. 51. (487) 12. Let it be for all of us to shun and flee from evil, and to be diligent in righteousness. Let us not at all times spend our lives in the pleasures of God, so that we may be a cause of salvation for ourselves and for many others, and we shall be sufficient to say boldly: Behold, I and my children, whom God gave me. By the grace and philanthropy of our Lord and Savior Jesus Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԼ. (ՇԻԶ) ԺԱ.","severity":"info","text":"The passage is divided into numbered sections: 48 (482) 11 and 51 (487) 12, indicating a canonical or instructional structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"հարկսն","severity":"info","text":"The term 'harksn' (taxes) here refers to ecclesiastical or state levies, central to the chorepiscopus's duties in canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զոր ապրեցոյց պատուական արեամբն իւրովա","severity":"info","text":"The phrase 'whom he saved by his precious blood' echoes New Testament soteriology, likely referencing Christ's sacrifice (e.g., Hebrews 9:12-14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"հովուապետին","severity":"info","text":"The 'chief shepherd' (hovuapetin) likely refers to Christ or the supreme ecclesiastical authority, a common metaphor in Armenian canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԼ. (ՇԻԶ) ԺԱ.","severity":"caution","text":"The numbering '48. (482) 11.' is ambiguous; the parenthetical '(482)' may be a scribal addition or variant, and the relationship to the following '51. (487) 12.' is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Շնորհաւք եւ մարդասիրութեամբ","severity":"info","text":"The closing doxology 'By the grace and philanthropy of our Lord' reflects a standard Armenian liturgical formula, emphasizing Christ's humanity and divine favor.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering system (e.g., 48, 482, 11) is inconsistent; the parenthetical numbers may be later interpolations or cross-references.","The phrase 'in the pleasures of God' (ի հաճոյսն Աստուծոյ) is ambiguous: it could mean 'in pleasing God' or 'in divine pleasures,' with the latter potentially ironic."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Նորին կարգ քահանայից առ ժողովրդականս եւ նոցին ժողովրդականաց հնազանդութիւն եւ կարգ ուղղութեան առ քահանայս։ ՇԼԲ (ՇԻԸ) ԺԳ. Եղբարց սիրելեաց երիցանց եւ վանականաց, որպէս ամբաստանութիւն եղեւ առ մեզ ի բազում տեղիս ժողովրդականաց զքահանայից՝ թէ որպէս ծուլութեամբ ունին զկարգ եկեղեցւոյ պաշտաման եւ աղաւթից, եւ զայլ ամենայն կարեւոր առաջնորդութիւն. մանաւանդ ուսումնատեցութեան, զի ասացին թէ ինքեանք չեն ուսեալ, եւ զորդիս իւրեանց ի դպրոց ոչ ունին, եւ վասն տգիտութեան երիցութեան արժանի ոչ լինին, եւ մեզ զրկանք են եւ նեղութիւն, զի դատարկացեալ եմք նոքաւք եւ ի նոցանէ, եւ ամենեւին անտեղեակ եւ անմխիթար գրոց սրբոց։ Զնոյն զոր լուաք ի նոցանէ գիտացաք եւ մեք եւ զգացաք բազում, վասն զի ի շատ տեղիս ոչ զոք գտաք քահանայութեան արժանի ի տգիտութենէ, եւ ժողովուրդն խոպանացեալ մնայր, եւ մեք տարակուսեալք ոչ գտաք, որ զնոսին ինքեանս կարգել ի քահանայութիւն, այլ հրաժարեցուցեալ զնոսա ի բնակութենէն՝ աւտարաց պիտանեաց եւ գիտնոց տուաք զժառանգութիւն նոցա։ Արդ՝ որպէս յամենայն ժամ պատուէր լեալ էր ի մեզէ առ ձեզ, եւ գրելով եւ հրաման տալով յանդիման ամենայն կարգի եկեղեցւոյ եւ ձեր անձանց կազմութեան, արժան էր թէ խրատեալ էիք. եւ այդպիսի տրտունջ զձէնջ ի ժողովրդականաց ոչ հասանէր առ մեզ եւ ոչ զձեզ ի թերութեան տեսանէաք եւ ոչ զեղջ եւ ապաշաւ լինէր։","english":"His order concerning priests toward the people, and their obedience and order of correction toward the priests. 482 (478) 13. To the beloved brethren, presbyters, and monks: as a complaint came to us from many places from the people against the priests—that they negligently maintain the order of church service and prayer, and all other important leadership, especially the teaching of learning, for they said that they themselves are unlearned, and they do not keep their children in school, and because of ignorance they are not worthy of the priesthood, and we suffer deprivation and distress, for we are left empty by them and from them, and are utterly ignorant and without consolation from the holy books. The same which we heard from them we also knew and perceived much, for in many places we found none worthy of the priesthood because of ignorance, and the people remained uncultivated, and we, being perplexed, found none to ordain them to the priesthood, but having removed them from their habitation, we gave their inheritance to suitable and learned foreigners. Now, as at all times a command had been given by us to you, both by writing and by oral order concerning the entire order of the church and the constitution of your persons, it was fitting that you should have been admonished; and such a murmur from the people would not have reached us, nor would we have seen you in deficiency, nor would there have been need for correction and penance.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Նորին կարգ քահանայից առ ժողովրդականս","severity":"info","text":"This passage opens a new section on priestly order toward the laity, marked by the numeral ՇԼԲ (482) and a parenthetical ՇԻԸ (478), indicating a textual variant in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":["matenagirk"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"երիցանց","severity":"info","text":"The term 'երիցանց' (presbyters) is used here alongside 'վանականաց' (monks) to address the clergy, reflecting the hierarchical structure of the Armenian church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զկարգ եկեղեցւոյ պաշտաման","severity":"info","text":"The complaint about neglect of church service and teaching reflects a historical concern in 5th-century Armenia about clerical education and lay spiritual welfare, as seen in other canons of Sahak.","cites":[],"named_sources":[],"dropped_cites":["matenagirk"]},{"unit":"sense","kind":"sense","basis":"text","lemma":"զի դատարկացեալ եմք նոքաւք","severity":"info","text":"The laity's complaint that they are 'left empty' by the priests underscores the perceived failure of clergy to provide spiritual guidance and education.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"աւտարաց պիտանեաց եւ գիտնոց","severity":"info","text":"The decision to replace ignorant local priests with 'suitable and learned foreigners' indicates a pragmatic response to clerical shortages, a practice noted in early Armenian canon law.","cites":[],"named_sources":[],"dropped_cites":["matenagirk"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԼԲ (ՇԻԸ)","severity":"caution","text":"The parenthetical numeral (478) alongside the main (482) suggests a scribal variant or correction; the exact canonical numbering is uncertain.","cites":[],"named_sources":[],"dropped_cites":["matenagirk"]}],"ambiguities":["The relationship between the two numerals (482 and 478) is unclear; it may reflect a different counting system or a scribal error.","The phrase 'զձէնջ' (from you) could be read as addressing the presbyters and monks collectively, but the exact referent is ambiguous."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Եւ վասն մտից եւ պտղոց եկեղեցւոյ զոր դուք ի ժողովրդականաց առնուք եւ մեր ձեզ թողեալ է, եւ եւս, զի՞ ամենայն պատիւդ ձեր հայի առ գիտութիւն եւ արժանաւորութեամբ զկարգս եկեղեցւոյ ունել, եւ յորդորել զժողովուրդն ի խրատ բարի եւ ի պատկառանս, ամենայն հոգեւոր երկիւղածութեամբ։ ՇԼԳ (ՇԻԹ) ԺԴ. Արդ՝ բարձէ՛ք այսուհետեւ ի ձեզէ զայդպիսի թշնամանս, զորդիսդ ի դպրոց կալարուք, զի գիտունք լինիցին. ծաներո՛ւք, զի որպէս կուրութիւն աչաց ատելի է մարմնոյն, նոյնպէս տգիտութիւն ոգւոյ ատելի է Աստուծոյ, մանաւանդ քահանայից, լուայք ի մարգարէէն, այլ աւրինակ կացուցէք ճշմարիտ զանձինս ձեր ժողովրդականաց՝ ամենայն պարկեշտութեամբ աղաւթից եւ պահոց անձանձրոյթ հոգ տանել։ ՇԼԴ (ՇԼ) ԺԵ. Զամառն գլխաւոր քահանայն հանապազորդեալ յեկեղեցւոջն կացցէ, եւ այլ ընկերքն շաբաթուք առ նմա փոխանակաւ կացցեն, զի պաշտամունքն տուրնջեան եւ գիշերոյ մի՛ խափանեսցին, վասն զի այդ է է գործ մշակութեան եւ նոյն պատիւ։ ՇԼԵ (ՇԼԱ) ԺԶ. Մկրտութիւն առնել երկիւղածութեամբ, եւ կանայքն ի ժամ մկտութեանն մերձ առ քահանայսն մի՛ իշխեսցեն կալ, որպէս սովորեցին ոմանք առնել յանդգնաբար եւ մկրտել ընդ նոսա, այլ ի տեղւոջ իւրեանց աղաւթեսցեն։ ՇԼԶ (ՇԼԲ) ԺԷ.","english":"And concerning the incomes and fruits of the church, which you receive from the laity and which we have left to you, and further: is not all your honor to be held in knowledge and worthiness of the orders of the church, and to exhort the people to good counsel and to reverence, with all spiritual fearfulness? 483 (479) 14. Now, henceforth remove from yourselves such enmities; keep your sons in school, that they may become learned. Know that as blindness of the eyes is hateful to the body, so ignorance of the soul is hateful to God, especially in priests. Hear from the prophet; rather, set a true example of yourselves to the laity, with all modesty taking care for prayers and fasts without negligence. 484 (480) 15. The chief priest shall remain continuously in the church, and the other colleagues shall remain by turns weekly with him, so that the services of the day and night may not be hindered, for this is the work of ministry and the same honor. 485 (481) 16. Baptism shall be performed with fearfulness, and women shall not be permitted to stand near the priests at the time of baptism, as some have become accustomed to do boldly and to baptize among them, but they shall pray in their own place. 486 (482) 17.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԼԳ (ՇԻԹ) ԺԴ","severity":"info","text":"The passage is divided into three numbered canons (14–16), each introduced by a numeral in Armenian and a parenthetical variant. This structural division is typical of canonical collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"մտից եւ պտղոց","severity":"info","text":"The phrase 'incomes and fruits' (մտից եւ պտղոց) refers to church revenues and offerings from the laity, a standard concern in canon law regarding clerical maintenance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"լուայք ի մարգարէէն","severity":"info","text":"The exhortation 'hear from the prophet' (լուայք ի մարգարէէն) likely alludes to Old Testament prophetic calls for priestly learning and moral example, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ՇԼԳ (ՇԻԹ) ԺԴ","severity":"info","text":"Canon 14's emphasis on educating sons in schools reflects the late antique Armenian church's concern for clerical literacy, a key reform under Catholicos Sahak.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ՇԼԵ (ՇԼԱ) ԺԶ","severity":"info","text":"Canon 16's restriction on women standing near priests during baptism addresses concerns about ritual propriety and gender separation, common in early Christian disciplinary canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԼԳ (ՇԻԹ) ԺԴ","severity":"caution","text":"The parenthetical numerals (ՇԻԹ, etc.) in the Armenian text may indicate variant numbering systems or scribal corrections, complicating the exact enumeration of canons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'hear from the prophet' (լուայք ի մարգարէէն) does not specify which prophet, leaving the scriptural reference ambiguous. The reading taken assumes a general exhortation rather than a direct quotation."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Եւ սարկաւագք մկըտութիւն մի՛ իշխեսցեն առնել, ապա եթէ արասցեն՝ լուծեալ լիցին ի սարկաւագութենէն հանդերձ պատուհասիւ, զի ոչ է սարկաւագն քահանայ, այլ սպասաւոր քահանային։ ՇԼԷ (ՇԼԳ) ԺԸ. Եւ պատարագիք ի գլխաւոր քահանային ի տուն երթիցէ յամենայն ժողովրդականաց, եւ երէցեղբարք եւ այլ ընկերք նոցա մի՛ իշխեսցեն ի տունս իւրեանց առնուլ պատարագիք, թէպէտ եւ քահանայք իցեն. եթէ իցէ ոք որ առցէ ի տուն իւր ընդ պատուհասիւ լիցին եւ գիտասցեն, զի ի մեզէ հատուցումն ընդունին արժանի ստունգանութեան իւրեանց։ ՇԼԸ (ՇԼԴ) ԺԹ. Եւ գլխաւոր քահանայն վասն հանապազորդ յեկեղեցւոջ ի գործ կալ Բ երդ աւելի առցէ, քան զիւր ընկերսն, թէ գեաւղ մեծ իցէ։ ՇԼԹ (ՇԼԵ) Ի. Եւ յամենայն տեղեաց մերոյ իշխանութեան, յամենայն ամի զկնի սրբոյ Զատկին, զիւղ մկրտութեանն հարկաւորութեամբ բերցեն առ մեզ քահանայք, եւ աստի ի մեզէ ընկալցին աւրհնութիւն իւղոյն։ Եւ անձամբ մի՛ աւրհնեսցեն ի տունս իւրեանց, որպէս սովորեցին ոմանք ի տգիտութենէ, վասն զի ոչ է եպիսկոպոսաց գործ է։ ՇԽ (ՇԼԶ) ԻԱ. Եւ լսեմ թէ զեկեղեցւոյ սպաս, մանաւանդ զվարագոյր ի հարսանիս առագաստ փեսայի եւ հարսին, եւ զսկիհ գինի ըմպելոյ յանաւթս տան զինուորաց, վասն որոյ զքահանայն զայն արժան է խլել ի կարգէ իւրմէ, վասն այդպիսի խառխառնակ եւ չար գործոց, զոր յայսմհետէ այլ մի՛ ոք իշխեսցէ առնել.","english":"And the deacons shall not presume to perform the anointing. If they do, they shall be deposed from the diaconate together with punishment, for the deacon is not a priest, but a servant of the priest. 318 (313) 18. And the offerings shall go to the chief priest at home from all the laity, and the presbyters and their other associates shall not presume to take the offerings to their own homes, even if they are priests. If anyone takes them to his home, they shall be under punishment and shall know that from us they will receive a recompense worthy of their own stupidity. 319 (314) 19. And the chief priest, for the daily service at the church, shall take two drams more than his colleagues, if it is a large village. 320 (315) 20. And from all the places of our authority, every year after holy Easter, the priests shall bring the oil of baptism to us by necessity, and from here from us they shall receive the blessing of the oil. And they shall not bless it themselves in their own homes, as some have become accustomed from ignorance, for this is not the work of bishops. 321 (316) 21. And I hear that they use the service of the church, especially the curtain, at weddings as a canopy for the bridegroom and bride, and the chalice for drinking wine at the feasts of soldiers' houses, for which that priest is worthy of being removed from his order, because of such confused and evil deeds, which henceforth no one shall presume to do.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"սարկաւագ","severity":"info","text":"The term 'sarkawag' (deacon) is used here in its subordinate role to the priest, emphasizing the hierarchical distinction in Armenian church order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"մկըտութիւն","severity":"info","text":"'Mkrtut'iwn' (anointing) refers specifically to the liturgical anointing of oil, a rite reserved for priests, not deacons, in early Armenian canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"պատարագիք","severity":"info","text":"The regulation of offerings (pataragik') reflects concerns about clerical abuse and the centralization of church revenues under the chief priest, common in early medieval Armenian ecclesiastical legislation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"իւղ մկրտութեանն","severity":"info","text":"The annual blessing of baptismal oil after Easter, to be performed only by bishops, aligns with the broader Christian tradition of consecrating chrism, but here it is localized to Armenian practice under Sahak's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զվարագոյր","severity":"caution","text":"The use of the church curtain (varagoyr) as a wedding canopy and the chalice for wine at soldiers' feasts is condemned, but the text's phrasing 'I hear' (lsem) suggests this may be a reported abuse rather than a universally attested practice, leaving the historical extent uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԼԷ (ՇԼԳ) ԺԸ","severity":"info","text":"The passage is numbered as canons 18–21 (ԺԸ–ԻԱ) in the Armenian enumeration, with marginal numerals (318–321) likely from a later manuscript tradition, indicating a layered textual history.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact relationship between the two numbering systems (Armenian and marginal) is unclear; the marginal numbers may reflect a different recension or a later editorial addition.","The phrase 'from all the laity' (ի յամենայն ժողովրդականաց) could be interpreted as either 'from all the laity' or 'from all the parishes,' but the context favors the former."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"իսկ եթէ ոք գտցի արարեալ, լուծեալ լիցի ի քահանայութենէն, ամենեւին անմասն ի թողութենէ։ ՇԽԱ (ՇԼԷ) ԻԲ. Քահանայ այը՝ եւ որ ի քահանայական կարգէն ժողովրդակալք յազատաց տունս, յիշխանի տունս ի դայեկութիւն եւ յայլ գործակալութիւն մի՛ իշխեսցեն առնել, զի այնու պատճառաւ զրկեալ նեղեն զժառանգակիցս իւրեանց, յորում գտան բազումք պարտաւորեալք. ապա թէ իցէ ոք որ յանդգնեսցի առնել, ի կարգէն իւրմէ դադարեալ լիցի, եւ ընկեր իւր ընդ նմա հաղորդել մի՛ իշխեսցէ, եւ ժողովրդականք զայնպիսին՝ առ քահանայ մի՛ իշխեսցեն ունել։ ՇԽԲ (ՇԼԸ) ԻԳ. Տգէտ երէցեղբարք՝ ժողովուրդ մի՛ իշխեսցեն ունել, երկականայք երէցեղբարք ընդ զինուորս կացցեն՝ որոշեալ ամենեւին յեկեղեցականացն եւ ի մասնէ եկեղեցւոյն, վասն զի եղեն մարմնասէրք։ ՇԽԳ (ՇԼԹ) ԻԴ. Եւ որպէս եղեւ Չանառակ սովորութիւն քահանայից եւ նոցին կանանց՝ գերեզմանս առ եկեղեցիս առնել եւ ի տեղիսն սըրբութեան, յայսմհետէ յառաջ մի՛ իշխեսցեն առնել, այլ ի ժողովրդականացն հանգստարանս եղիցին եւ քահանայիցն հանգստարանք, զի սրբութեան տեղին պարկեշտութեամբ պատուեսցի։ ՇԽԴ (ՇԽ) ԻԵ. Եւ արտաքոյ եկեղեցւոյ քահանայք մի՛ իշխեսցեն աւրէնս ի տունս շինականաց տանել եւ անդ տալ զսրբութիւնն, բայց հիւանդաց։ ՇԽԵ (ՇԽԱ) ԻԶ.","english":"If anyone is found to have done so, he shall be loosed from the priesthood, wholly without share in remission. 318 (313) 18. A priest, and those from the priestly order who are stewards of the people, shall not presume to enter the houses of the free, the houses of the powerful, for tutelage or for other agency, for by that pretext they oppress their co-heirs, being found in many cases indebted. But if there be anyone who dares to do so, he shall cease from his order, and his fellow shall not be permitted to commune with him, and the people shall not be permitted to have such a one as a priest. 322 (318) 19. Ignorant presbyters shall not be permitted to have a people; married presbyters shall remain with their spouses, separated wholly from the ecclesiastical and from the portion of the church, for they have become flesh-lovers. 323 (319) 20. And as there has arisen a foul custom of priests and their wives to make tombs near churches and in places of sanctity, henceforth they shall not be permitted to do so, but the resting-places of the people shall be one, and the resting-places of the priests another, that the place of sanctity may be honored with decency. 324 (320) 21. And outside the church, priests shall not be permitted to take the canons into the houses of peasants and there give the sanctity, except for the sick. 325 (321) 22.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԽԱ (ՇԼԷ) ԻԲ","severity":"info","text":"The passage contains canons numbered 18–22 (ԻԲ–ԻԶ), with Armenian numerals and parenthetical variants reflecting different manuscript traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"երէցեղբարք","severity":"info","text":"The term 'presbyters' (երէցեղբարք) here refers to married clergy, as the canon addresses their marital status and separation from ecclesiastical duties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Չանառակ սովորութիւն","severity":"info","text":"The 'foul custom' of burying priests and their wives near churches reflects concerns about ritual purity and the sanctity of church spaces, common in early Christian canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԽԴ (ՇԽ) ԻԵ","severity":"caution","text":"The phrase 'take the canons into the houses of peasants' (աւրէնս ի տունս շինականաց տանել) is ambiguous: 'canons' may refer to liturgical rules or the Eucharist, but the context suggests the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"ժողովրդականք","severity":"info","text":"The restriction on priests entering homes of the free or powerful for 'tutelage or agency' parallels concerns in Byzantine canon law about clergy avoiding secular entanglements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"մարմնասէրք","severity":"info","text":"The term 'flesh-lovers' (մարմնասէրք) reflects a polemical stance against married clergy, a recurring theme in Armenian canon law that influenced later ecclesiastical discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parenthetical numerals (e.g., ՇԼԷ for 318) vary across manuscripts, making precise dating of the canons uncertain.","The phrase 'take the canons' (աւրէնս) could refer to liturgical canons or the Eucharist; the English draft interprets it as 'canons,' but the context of 'giving the sanctity' suggests the Eucharist."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ուսուցէք եւ զժողովրդականս յամենայն անառակութենէ ի բաց փախչել յորկորստութենէ, յարբեցութենէ, ի հակառակութենէ, ի զրկելոյ զաղքատս եւ զընկերս իւրեանց. մի՛ կռուողս, մի՛ հանգանակողս, մի՛ չարասէրս. ատեսցեն զշնացողս, զգողս, զպոռնիկս, զաւազակս. ամենեւին մի՛ հաղորդեսցին եւ մի՛ ասպնջական լինիցին այնպիսեանցն, զի մի՛ եղիցին եւ ինքեանք ընդ նոսին որդիք կորստեան։ Զմանկունս իւրեանց սնուսցեն երկիւղիւ խրատու պատուիրանաց Աստուծոյ. զի այսպիսի զգուշութեամբ բարի յոյս ոգւոց իւրեանց եղիցի առ Աստուած եւ բարեխաւսութիւն, մարմնոյ ամենայն առողջութեամբ զարդարեսցի։ ՇԽԶ (ՇԽԲ) ԻԷ. Պատուէր արարէք նոցա, զի տղայոց կանայս մի՛ խաւսեսցին, եւ մի՛ կատարելոցն՝ առանց զիրեարս տեսանելոյ միմեանզ հաճութեամբ. եւ դուք քահանայք, տղայոց ամենեւին իսկ պսակ մի աւրհնէք մինչեւ ի կատարումն հասակի։ Իսկ կատարելոցն որոց զմիմեանս ոչ իցէ տեսեալ ի հաճոյս ինքեան, պսակ մի( իշխէք դնել առանց քննութեան եւ ցնոսին ինքեանս հարցանելոյ գուցէ բռնադատութեամբ ծնաւղացն ակամայ հաւանեալ իցեն, եւ զայնպիսի հարսանիս մի՛ իշխէք յանձն առնուլ, զի մինչեւ ցայսաւր յայդպիսի անկարգութենէ բազում վնասք գնացին յաշխարհի՝ հոգեւոր եւ մարմնաւոր։ ՇԽԷ (ՇԽԳ) ԻԸ.","english":"Teach the people to flee from all licentiousness, from greed, from drunkenness, from disobedience, from oppressing the poor and their own companions. Let them not be quarrelsome, nor contentious, nor evil-hearted. They shall abhor slanderers, thieves, fornicators, and brigands. They shall in no way commune with such persons, nor offer them hospitality, lest they themselves become children of perdition along with them. They shall rear their children with the fear of God’s instructive commandments, so that by such vigilance there may be good hope for their souls before God and intercession, and the body shall be adorned with complete health. 318 (313) 17. Issue a command to them, that the wives of youths shall not speak, and that those of full age shall not do so without seeing one another by mutual consent. And you, priests, shall in no wise bless a crown for youths until they reach full age. But for those of full age who have not seen one another by their own pleasure, you shall not permit a crown to be placed without examination and questioning them themselves, lest they have consented unwillingly under compulsion from their parents; and you shall not undertake such weddings, for up to this day many harms, spiritual and bodily, have gone forth in the world from such disorder. 317 (313) 18.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԽԶ (ՇԽԲ) ԻԷ. ... ՇԽԷ (ՇԽԳ) ԻԸ.","severity":"info","text":"The passage contains two canons, numbered 17 and 18 in the Armenian system (with variant numerals 313 and 317 in parentheses). The first canon (17) addresses moral instruction and child-rearing; the second (18) regulates marriage, including age of consent and priestly oversight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"պսակ","severity":"info","text":"The term 'crown' (պսակ) refers to the marriage crown used in the Armenian wedding blessing, a symbol of the union. The canon restricts priests from blessing it for youths or for those who have not given mutual consent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զմանկունս իւրեանց սնուսցեն երկիւղիւ խրատու պատուիրանաց Աստուծոյ","severity":"info","text":"The instruction to rear children 'with the fear of God’s instructive commandments' reflects the early Armenian church's emphasis on catechetical formation and moral discipline, consistent with Sahak's role in consolidating Christian education.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԽԶ (ՇԽԲ) ԻԷ. ... ՇԽԷ (ՇԽԳ) ԻԸ.","severity":"caution","text":"The numbering of canons 17 and 18 is ambiguous: the Armenian text gives two sets of numerals (318/313 and 317/313), possibly reflecting different manuscript traditions or scribal errors. The English draft follows the first set, but the second set may indicate a separate enumeration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"զի մինչեւ ցայսաւր յայդպիսի անկարգութենէ բազում վնասք գնացին","severity":"info","text":"The warning that 'many harms have gone forth from such disorder' echoes similar concerns in early Christian marriage legislation, such as in the Canons of the Council of Neocaesarea (canon 3) and later Armenian synods, emphasizing consent and proper age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զի այսպիսի զգուշութեամբ բարի յոյս ոգւոց իւրեանց եղիցի առ Աստուած","severity":"info","text":"The phrase 'good hope for their souls before God' reflects a soteriological concern typical of Sahak's canons, which were later incorporated into the Armenian Book of Canons (Kanonagirkʿ) and cited in medieval moral teachings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering of canons 17 and 18 is inconsistent between the Armenian text and the English draft; the Armenian provides two sets of numerals, possibly indicating a dual enumeration system or scribal variation. The reading taken follows the first set (318/313 for canon 17, 317/313 for canon 18) as in the English draft.","The phrase 'wives of youths' (տղայոց կանայս) is ambiguous: it may refer to the wives of young men or to young women who are betrothed; the reading taken assumes the former, as the canon addresses age of consent."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"Ապա եթէ լսեմ Ձեթէ ոք ի քահանայից յանդգնի եւ արտաքոյ մերոյ հրամանի այնպիսեացն պսակ աւրհնեսցէ՝ գիտասցէ, զի քահանայն պատուհաս կրեսցէ ըստ աւրինակի վնասակարացն, եւ ծնաւղքն ոչ անպարտ լինին ի պատուհասէ։ ՇԽԸ (ՇԽԴ) ԻԹ. Քահանայք միաբան կատարեսցեն զպաշտաւնն, եւ զպատարագ ագապացն առանց Աւետարան կարդալոյ մի՛ իշխեսցեն քահանայք մատուցանել. ապա եթէ գտցի ոք ի նոցանէ յորկորստութեան յառաջ քան զպատարագն, ի պատարագին հաց մի՛ իշխեսցէ երթալ եւ յընկերաց իւրոց որոշեալ կացցէ։ ՇԽԹ (ՇԽԵ) Լ. Նոյնպէս եւ չինականք որ յագապ հրաւիրեցան՝ պաշտաման եւ պատարագի հաղորդեսցին. յառաջ քան զպատարագն մի( իշխեսցեն ի տունս իւրեանց ուտել եւ ըմպել։ Եթէ իցէ ոք որ յառաջագոյն կերիցէ եւ արբցէ ի տան իւրում, ի հաց պատարագին մի՛ իշխեսցէ երթալ, զի մի՛ եղիցի դատապարտութիւն անձին եւ թշնամանք հոգեւոր տաւնին, զի խեղաբարութիւն անուն այն իսկ է. եթէ ոք յանդգնեսցի գալ քահանայքն եւ ընկերք իւրեանց մի՛ թողցեն ի ներքս, զի ատելի է եկեղեցւոյ այնպիսի անառակութիւն։ ՇԾ (ՇԽՁ) ԼԱ. Եւ որք սովորեցին տգիտութեամբ մեղանչել ժողովրդականք որ զպատարագի կաշի եւ ճրագու բաժանեն ընդ քահանայս, եւ յիւրեանց տունս տանին պատճառաւ վանաց, յասմհետէ յառաջ մի՛ իշխեսցեն բաժանել.","english":"If I hear that any of the priests dares and, contrary to our command, blesses the marriage of such persons, let him know that the priest shall suffer punishment according to the example of the harmful ones, and the parents shall not be exempt from punishment. 598 (594) 29. The priests shall perform the liturgy in unity, and they shall not presume to offer the sacrifice of the agapes without reading the Gospel. If any of them is found in gluttony before the liturgy, he shall not be permitted to approach the bread of the liturgy, and he shall remain separated from his fellows. 599 (595) 30. Likewise, the laymen who are invited to the agape shall partake of the worship and the liturgy. Before the liturgy, they shall not be permitted to eat and drink in their own houses. If there is anyone who eats and drinks beforehand in his own house, he shall not be permitted to approach the bread of the liturgy, lest there be condemnation of the soul and enmity to the spiritual feast, for that is itself called gluttony. If anyone dares to come, the priests and their fellows shall not allow him inside, for such licentiousness is hateful to the church. 560 (597) 31. And those of the people who have become accustomed through ignorance to sin, who divide the skin and tallow of the sacrifice with the priests and take them to their own houses on the pretext of the convents, shall not be permitted to divide them from now on.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"պսակ աւրհնեսցէ","severity":"info","text":"The phrase 'bless the marriage' (literally 'bless the crown') refers to the Armenian marriage rite, where a crown (պսակ) is blessed over the couple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ագապ","severity":"info","text":"Ագապ (agape) denotes a communal meal or love-feast associated with the liturgy, a practice with early Christian roots that here is regulated for priests and laymen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ՇԽԸ (ՇԽԴ) ԻԹ","severity":"info","text":"The numerals in the Armenian text (e.g., 598, 594) are likely later canonical numbering or scribal additions, not original to Sahak; they vary across manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"canon 29–31","severity":"info","text":"These three canons form a coherent unit on liturgical discipline: canon 29 addresses priestly unity and gluttony, canon 30 extends rules to lay participants, and canon 31 prohibits improper distribution of sacrificial materials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"կաշի եւ ճրագու","severity":"caution","text":"The phrase 'skin and tallow' (կաշի եւ ճրագու) likely refers to animal offerings; the text condemns laymen taking these home under pretext of convent use, but the exact sacrificial practice is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ժողովրդականք","severity":"info","text":"The term 'people' (ժողովրդականք) distinguishes laity from clergy, reflecting the canon's concern with lay discipline in liturgical matters, a recurring theme in early Armenian canon law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numerals (598, 594, etc.) may be later additions; their exact significance is unclear.","The phrase 'skin and tallow' (կաշի եւ ճրագու) could refer to animal sacrifice or other offerings; the precise ritual context is not fully specified."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ապա եթէ իցէ ոք որ բաժանիցէ՝ քահանայն զպատարագն մի՛ մատուսցէ, զի մի մեղաց այնպիսւոյն հաղորդեսցի, քանզի ոչ է բաժինն այն բարի արարողաց պատարագին։ ՇԾԱ (ՇԽԷ) ԼԲ. Զպտուղս զնախնեաց կարգեալս՝ եւ զամենայն ընծայս ուխտից զԶատկաց եւ ագապաց եւ զայլոց տաւնից՝ ժողովրդականք սիրով եւ լրջմտութեամբ հատուսցեն յեկեղեցիս, որպէս աւրէն է. զոգւոյ եւ զմարմնոյ պատճառս կենդանութեան մի՛ արգելեալ խափանեսցեն եւ խափանեսցին ի կենդանեաց ոգւոց։ Իսկ եթէ ոք կամակարութեամբ ապստամբեալ յիւրմէ քահանայէն եւ ի վանաց՝ արտաքոյ իւրոյ եկեղեցւոյն ի վանս ուրեք կամ յանապատս զպտուղս եւ զպատարագս մատուսցէ՝ այնպիսին ինքն եւ ընդունաւղքն հեռի լիցին յաւրհնութենէ եւ ի հաղորդութենէ ընկերաց հանդերձ ընտանեաւք, մինչեւ ապաշխարեսցէ եւ տուժեսցի յեկեղեցւոյ, վասն զի եղեւ պատուիրանազանց եւ աստուածամարտ։ ՇԾԲ (ՇԽԸ) ԼԳ. Գինի ըմպելիս ի լալիս մի՛ արասցեն, աշխար ի վերայ մեռելոյ մի՛ ոք առցէ, քանզի դիւական են ամենայն այնպիսի իրք. ապա եթէ իցէ ոք եւ անհնազանդեալ արասցեն՝ պարտական եղիցին ապաշխարութեան առ դուրս սուրբ եկեղեցւոյն։ ՇԾԳ (ՇԽԹ) ԼԴ. Եւ քահանայք զգուշասցին զյանցուցեալն միաբան առնել արտաքոյ եկեղեցւոյ. եւ մի՛ ի խրոխտ եւ ի հակառակութիւն ընդդիմանալ միմեանց անարգել անձամբ զանձինս, այլ խաղաղութիւն եղիցի ձեզ յամենայն ժամ սիրելիք եւ գործակիցք։ ՇԾԴ (60) Ե.","english":"But if there is anyone who would separate [them], the priest shall not offer the liturgy, lest he become a partaker in the sins of such a person, for that portion is not of the good celebrants of the liturgy. 551 (587) 32. As for the first-fruits [and] the offerings of vows, of Easter and of Agape and of other feasts, which have been ordained, the laity shall lovingly and diligently assign them to the churches, as is the law. They shall not hinder or obstruct the causes of life of the spirit and of the body from the living spirits. But if anyone, by willfulness, rebels against his own priest and from the monasteries, and outside his own church, in some other monastery or in the desert, offers the first-fruits and the liturgy, such a one himself and the recipients shall be far from blessing and from the communion of companions, together with their households, until he repents and is punished by the church, because he has become a transgressor of the commandment and a rebel against God. 552 (588) 33. They shall not make a practice of drinking wine at [funeral] lamentations; no one shall take [anything] from the world over a dead person, for all such things are diabolical. But if there is anyone who, being disobedient, does [these things], they shall be liable to penance at the doors of the holy church. 553 (589) 34. And the priests shall beware of making the deceased a communicant outside the church. And [they shall] not, with arrogance and opposition, oppose one another, dishonoring themselves, but peace shall be among you at all times, beloved ones and co-workers. 554 (60) 35.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԾԱ (ՇԽԷ) ԼԲ","severity":"info","text":"The passage contains three canons numbered 32, 33, and 34 (with Armenian numerals ՇԾԱ, ՇԾԲ, ՇԾԳ), followed by the beginning of canon 35 (ՇԾԴ). The parenthetical numbers (ՇԽԷ, ՇԽԸ, ՇԽԹ) likely represent an alternative or older numbering system.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"պտուղս (ptułs)","severity":"info","text":"The term 'պտուղս' (ptułs) literally means 'fruits' but here refers to 'first-fruits' offerings, a category of agricultural tithes or produce dedicated to the church, distinct from other votive offerings (ընծայս ուխտից).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ագապաց (agapatsʿ)","severity":"info","text":"'Agape' (ագապ) refers to the communal love-feast or fellowship meal associated with the Eucharist in early Christian practice, often involving offerings of food and wine. The canon regulates the handling of such offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"գինի ըմպելիս ի լալիս (wine-drinking at lamentations)","severity":"info","text":"Canon 33 condemns the practice of drinking wine at funeral lamentations and taking goods from the deceased's household, labeling such customs as 'diabolical.' This reflects ongoing concerns in Armenian canon law about syncretic or pagan funerary rites persisting among Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զյանցուցեալն միաբան առնել (making the deceased a communicant)","severity":"caution","text":"The phrase 'making the deceased a communicant outside the church' is ambiguous: it may refer to administering last rites or communion to a corpse, or to posthumous inclusion in the communion of the faithful. The canon forbids priests from doing this outside the church building.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ՇԾԴ (60) Ե","severity":"info","text":"The final numbering 'ՇԾԴ (60) Ե' indicates that canon 35 is the 60th canon in a broader collection (likely the 'Canons of Sahak' as part of the Armenian canonical corpus), and 'Ե' marks it as the fifth canon of a subsection or the beginning of a new series.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զյանցուցեալն միաբան առնել' (making the deceased a communicant) is ambiguous: it could mean administering the Eucharist to a corpse or formally including the dead in the church's communion list. The canon's prohibition 'outside the church' suggests a concern with unauthorized rites.","The parenthetical numbers (ՇԽԷ etc.) may represent an older or alternative numbering system, but their exact relationship to the main canon numbers is unclear."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Յիշեցուցանեմ եւ ձեզ կրաւնասէր վանականաց ամենեցուն, վասն զի հրաժարեալ էք ի կենաց երկրաւորաց, եւ պարապեալ Աստուծոյ եւ աստուածայնոցն, զի նմանեսցէ անուանդ խոստովանութեան ե՛ւ գործքդ. եւ եղիցի ձեզ սիրելի՝ պարկեշտութիւն, արթնութիւն, պաշտաւնսիրութիւն, նմանութիւն բերել յանսիրութիւն եւ եղբայրսիրութիւն։ Նորին սրբոյն Սահակայ. Թէ որպէս սահմանեցաւ կարգ ուխտի եւ որոշման վանաց։ ՇԾԵ (ՇԾԱ) ԼԶ. Քանզի բազումք կարծեցին տգիտութեամբ ա՛յլ զոմն եկեղեցի ասել եւ ա՛յլ զոմն վանս, եւ տխմար բանիւք իւրեանց կամեցան կռիւս եւ հերձուածս մուծանել ի մի միաբանութիւն հաւատոց եւ մոռացան զպատուիրանին բանն որ ասէ. Մի է Տէր, մի հաւատք, մի մկրտութիւն ա. զի որ այլ եւ այլ կամին ասել՝ յայտնապէս եւ զհաւատոցն զուցանէ զբաժանումն. քանզի եկեղեցի ոչ ցուցանէ մեզ պատուիրանն Աստուծոյ՝ որ ի քարանց եւ ի փայտից է շինեալ, այլ զհաւատովն շինեալ զազգ մարդկան ի վերայ վիմին հաստատութեան. ապա ուրեմն ճշմարիտ հաւատն է եկեղեցի որ գումարէ եւ շինէ զմեզ ի մի միաբանութիւն գիտութեան Որդւոյն Աստուծոյ։ Քանզի նոյն ինքն Կենարարն ուսուցանէ ասելով ց Պետրոս. Դու Ես վէմ, եւ ի վերայ այդր վիմի շինեցից զեյաղթահարեսցեն բ։ Արդ՝ զի՞նչ իմանայցեմք զասելն ց Պետրոս վէմ, մի՞թէ որպէս զմի ոք ի քարանց. քաւ լիցի, այլ մարդ բանաւոր, գլուխ առաքելական դասուն.","english":"I remind also you, lovers of the rule, all you monks, for you have withdrawn from earthly life and are devoted to God and divine things, that your deeds may resemble your name of confession. And let these be dear to you: chastity, vigilance, love of service, imitation of humility, and brotherly love. Of the holy Sahak: How the order of the covenant and the definition of monasteries was established. 555 (551) 36. For many thought in their ignorance that the church is one thing and the monastery another, and with their foolish words they sought to introduce strife and schisms into the single unity of the faith, and they forgot the word of the commandment which says: One is the Lord, one the faith, one the baptism. For if they wish to speak of different things, they manifestly also cause division of the faiths. For the church does not show us the commandment of God which is built of stones and wood, but the race of men built by faith upon the rock of steadfastness. Therefore, the true faith is the church which gathers and builds us into one unity of knowledge of the Son of God. For the Life-giver himself teaches, saying to Peter: You are the rock, and upon that rock I will build [the church] so that it may be unshaken. Now, what shall we understand by the saying to Peter \"rock\"? Is it as one of the stones? Far from it, but a rational man, the head of the apostolic order.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԾԵ (ՇԾԱ) ԼԶ","severity":"info","text":"The Armenian numerals indicate a dual numbering: 555 (551) 36. The first number likely refers to the Armenian era, the second to a later recension, and 36 is the canon number within the collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Մի է Տէր, մի հաւատք, մի մկրտութիւն","severity":"info","text":"This phrase echoes Ephesians 4:5-6, which speaks of one Lord, one faith, one baptism. The canon uses it to argue against separating church and monastery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Դու Ես վէմ, եւ ի վերայ այդր վիմի շինեցից զեյաղթահարեսցեն","severity":"info","text":"This is a paraphrase of Matthew 16:18, where Christ says to Peter: 'You are Peter, and upon this rock I will build my church.' The Armenian text adapts the verse to emphasize the rock as faith, not stone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"վէմ","severity":"info","text":"The Armenian word 'vem' (վէմ) means 'rock' and is used here to interpret Peter's name (Petros) as 'rock' in a spiritual sense, distinguishing it from literal stone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"եկեղեցի ... վանս","severity":"info","text":"This canon addresses a 5th-6th century controversy in Armenia about whether monasteries were separate from the church. Sahak insists on unity, reflecting the early Armenian monastic integration with the church hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Նորին սրբոյն Սահակայ","severity":"info","text":"The attribution 'Of the holy Sahak' indicates that this canon was later ascribed to Sahak Partʿew, though its composition may date to after his death, reflecting the authority of his name in Armenian canon law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The dual numbering (555/551) is ambiguous: it may reflect different Armenian era calculations or later editorial adjustments. The reading taken follows the source edition's primary number.","The phrase 'զեյաղթահարեսցեն' (so that it may be unshaken) is a rare form; its exact meaning in context is debated, but it is read as a reference to the church's stability."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"եւ զի անդրդուելի հաւատովք խոստովանեաց զՔրիստոս որդի Աստուծոյ, երանութիւն ընկալաւ եւ վէմ անուանեցաւ։ Ապա ուրեմն եւ շինեալքն ի վերայ նորա ոչ են քարինք անշունչք, այլ մարդիկ նորին հաւատոյ հաղորդակիցք։ Քանզի ոչ դանդաղին գիրք սովին անուամբ ձայնել զ Տէրն մեր եւ զփրկիչ երբեք երբեք ըստ պիտոյից. յիշատակէ ահա եւ երանելին Պաւղոս զանուն եկեղեցւոյ ասելով. Զորս եղն Աստուած յեկեղեցւոջ այս են՝ նախ զառաքեալս, երկրորդ զմարգարէս, երրորդ զվարդապետս ա եւ որ ի կարգին է։ Տեսանես զյարմարումն եւ զբարձրութիւն եկեղեցւոյ, զսուրբ եւ զամբիծ հաւատոյն ասեմ, որոյ առաքեալք եւ մարգարէք եւ վարդապետք են նաւավարք, ունելով նաւապետ զմարմնացեալ եւ զմարդացեալ բանն Աստուած. եւ զնա իսկապէս խոստովանիմք ասել մայր եկեղեցւոյ ի Քրիստոս հաւատացելոց, քանզի զաւրէն նաւի զամենեսեան յինքն ամփոփելով ցամաքաթեւ յամենայն աշխարհական ծփանաց կարող լինի ապրեցուցանել. բայց միայն աներկեւան պահեսցուք զհաւատս որով շինեցաք բանաւոր եւ մտաւոր եկեղեցի ի վերայ հիման առաքելոց եւ մարգարէից։ Այսմ եկեղեցւոյ ուսուցանէ Տիմոթեայ խնամ ունել երանելի առաքեալն սիւն եւ հաստատութիւն անուանելով. յայտնի է, ասէ, ի նմա խորհուրդ աստուածապաշտութեան։ Եւ յիրաւի, մանաւանդ թէ ճշմարիտ իսկ, զի ոչ են բաւական անձայնաւոր կամ անշունչ արարածք յայտնել զխորհուրդ աստուածպաշտութեան.","english":"And because with unshaken faith they confessed Christ the Son of God, he received blessedness and was called a rock. Therefore, those built upon him are not lifeless stones, but men partakers of his faith. For the books do not hesitate to call our Lord and Savior at times according to the needs. Behold, the blessed Paul also recalls the name of the Church, saying: \"Those who are God in the Church are these: first the apostles, second the prophets, third the teachers, and those who are in the order.\" You see the arrangement and the height of the Church, the holy and pure faith I speak of, whose pilots are apostles, prophets, and teachers, having as captain the incarnate and humanized Word of God. And we truly confess him, saying the mother Church of those who have believed in Christ, for by the law of the ship, gathering all into itself, it may be able to save with dry wings from all worldly waves, provided only that we keep without wavering the faith by which we built a rational and spiritual Church upon the foundation of the apostles and prophets. This Church the blessed apostle teaches Timothy to care for, calling it a pillar and foundation. \"It is evident,\" he says, \"in her the mystery of divine worship.\" And rightly, indeed truly, for inanimate or lifeless creatures are not sufficient to reveal the mystery of divine worship.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"վէմ","severity":"info","text":"The Armenian term 'vēm' (rock) echoes the New Testament designation of Peter as 'rock' (Matthew 16:18) and is applied here to Sahak, emphasizing his foundational role in the Armenian church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զանուն եկեղեցւոյ","severity":"info","text":"The passage cites Paul's description of the church hierarchy (apostles, prophets, teachers) but this exact phrasing is not a direct biblical quotation; it likely reflects a patristic summary of 1 Corinthians 12:28 or similar ecclesiological tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"նաւապետ","severity":"info","text":"The ship metaphor for the church (with Christ as captain, apostles as pilots) is a common patristic image, found in works like the Apostolic Constitutions and in Armenian writers such as Eznik of Kołb.","cites":[],"named_sources":["Eznik of Kołb"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"զյարմարումն եւ զբարձրութիւն եկեղեցւոյ","severity":"info","text":"This passage transitions from a discussion of monastic discipline to an ecclesiological allegory, using the ship and building metaphors to link the earthly church to its apostolic foundation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Տիմոթեայ","severity":"info","text":"The reference to Timothy as recipient of Paul's teaching on church order reflects the Armenian tradition's use of the Pastoral Epistles to support hierarchical church governance, a theme in later canon law collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Զորս եղն Աստուած յեկեղեցւոջ","severity":"caution","text":"The Armenian text here is textually uncertain: 'Zors ełn Astuac yekeghetsʿwoǰ' may be a corruption or paraphrase; the English draft renders it as 'Those who are God in the Church,' which is theologically problematic and likely misreads the original.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Zors ełn Astuac yekeghetsʿwoǰ' is ambiguous: it could mean 'those who are God in the Church' (as in the English draft) or be a corruption of a phrase like 'those who are in God's Church'; the latter is more theologically coherent.","The identity of 'the blessed Paul' and the exact source of the quoted hierarchy (apostles, prophets, teachers) is not specified; it may be a conflation of 1 Corinthians 12:28 and patristic commentary."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"այլ միայն բանաւոր եկեղեցիս։ Վասն այսորիկ եւ սաղմոսն բարձրաձայն գոչէ, թէ Աւրհնութիւն նմա յեկեղեցիս սրբոցա։ Ահա եւ Սամուէլ մարգարէ որ հաւատարիմն կոչեցաւ զնոյն ուսուցանէր ի պատուիրելն իւրում Սաւուղայ, Իբրեւ գնասցես յինէն՝ հանդիպեսցիս եկեղեցւոյ՝ պարու մարգարէից մարգարէացելոց։ Եւ դարձեալ թէ եկեղեցացաւ ժողովուրդն ի Դանայ մինչեւ ի Բերսաբէէ իբրեւ զայր մի եւ եկեղեցի մարգարէից մարգարէացելոց, եւ Սամուէլ կայր ի վերայ նոցա։ Եւ աւրհնեաց Սողոմոն զեկեղեցին եւ լու եղեւ բանս այս յականջս եկեղեցւոյն. եւ եկեղեցիքն հաստատէին ի հաւատս, եւ լուայ զպատգամս զայս ի միջոյ հրոյ յաւուրն եկեղեցւոյա. քանզի եկեղեցի արար գլուխ մարգարէիցն Մովսէս զցեղսն Իսրաէլի հրամանաւ Աստուծոյ». Եկեղեցացո, ասէ, զժողովուրդն ի դուռն խորանին վկայութեան։ Տեսանես, զի ոչ եթէ զխորանն կոչէ եկեղեցի, յորում կայր արկղն կտակարանաց եւ միւս խորանն, որ կոչէր սրբութիւն, այլ զհաւատացեալ ժողովուրդն աւետարանէ։ Վասն այնորիկ եւս առաւել բարձրագոյն եւ առաքեալն Պաւղոս նորագոյնս իմն եւ յաւէտ հրաշալիս քանզի ցուցանէ զեկեղեցի անդրանկաց գրելոց ոչ յերկրի, այլ յերկինս, որոց անուանք գրեալ են ի դպրութեան կենաց։ Տեսե՞ր զճշմարիտ հիմն եկեղեցւոյ, վասն որոյ Փրկիչն ասաց խնդալ զառաքեալսն, թէ Խնդացէ՛ք զի անուանք ձեր գրեալ են ի դպրութեան կենաց.","english":"but only the rational church. For this reason the psalm also cries out loudly: “Blessing to him in the churches of the saints.” Behold, the prophet Samuel, who was called faithful, taught the same in his command to Saul: “If you go from me, you will encounter a church of prophets who have been made prophets.” And again: “The people were churchified from Dan to Beersheba as one man, and a church of prophets who have been made prophets, and Samuel stood over them.” And Solomon blessed the church, and this word was heard in the ears of the church; and the churches were established in the faith, and they heard these commands in the midst of fire on the day of the church. For Moses made the tribes of Israel a church, a head of the prophets, by the command of God. “Churchify,” he says, “the people at the door of the tabernacle of testimony.” You see that he does not call the tabernacle a church, in which stood the ark of the covenants and the other tabernacle, which was called sanctity, but he evangelizes the believing people. For this reason, even more sublime and the apostle Paul, in a new and ever-wondrous manner, shows the church of the firstborn written not on earth, but in heaven, whose names are written in the book of life. Do you see the true foundation of the church, for which the Savior said, rejoicing over the apostles: “Rejoice, for your names are written in the book of life”?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"եկեղեցի (ekeghetsʿi)","severity":"info","text":"The Armenian term ekeghetsʿi, here translated 'church,' carries a polysemy that includes both the physical assembly and the spiritual community, a distinction the passage exploits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Բարիք յեկեղեցիս սրբոց (Barikʿ yekeghetsʿis srbotzʿ)","severity":"info","text":"The phrase 'Blessing to him in the churches of the saints' echoes Psalm 26:12 (LXX 25:12), though the wording differs slightly from the standard Armenian Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Խնդացէ՛ք զի անուանք ձեր գրեալ են ի դպրութեան կենաց (Khndatsʿēkʿ zi anuankʿ sher greal en i dprutʿean kenatzʿ)","severity":"info","text":"The closing exhortation 'Rejoice, for your names are written in the book of life' is a paraphrase of Luke 10:20, where Christ tells the disciples their names are written in heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"եկեղեցացաւ (ekeghetsʿatsʿaw)","severity":"info","text":"The verb ekeghetsʿatsʿaw, 'was churchified,' is a rare denominative formation from ekeghetsʿi, reflecting the author's creative theological lexicon to describe the transformation of the people into a church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage structure","severity":"info","text":"The passage builds a cumulative argument by citing Psalm, Samuel, Solomon, Moses, and Paul, each instance reinterpreting 'church' as a spiritual assembly rather than a physical building.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Sahak Partʿew","severity":"info","text":"This canon reflects Sahak's effort to ground Armenian ecclesiology in biblical typology, likely responding to contemporary debates about the nature of the church in the 5th century.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'church of prophets who have been made prophets' is obscure; it may refer to a prophetic school or a spiritual assembly of prophets, but the exact referent is unclear.","The source of the Samuel and Solomon citations is not identified; they may be from apocryphal or lost traditions, as they do not correspond directly to canonical biblical texts."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"եւ զանապական, որոյ սկիզբն կալաւ շինելոյ յերկրի, որ անցանելոց է, եւ աւարտեցաւ ի կատարս երկնից բարձրութեան։ Այս է խորհուրդն եկեղեցւոյ. զայս ուսաք ասել կաթողիկէ առաքելական եկեղեցի, զի ընդ ամենայն տիեզերս հաւատացեալք ի Քրիստոս առաքելական յորջորջին եկեղեցի. վասն տէրունական հրամանին, որ առ նոսա թէ՝ Գնացէք ընդ ամենայն երկիր, աշակերտեցէք զամենայն հեթանոսս, մկրտեցէք զնոսա յանուն Հաւր եւ Որդւոյ եւ սուրբ Հոգւոյ, ուսուցէք նոցա պահել զամենայն, զոր ինչ պատուիրեցի ձեզբ, ՇԾԶ (ՇԾԲ) ԼԷ. Արդ՝ թէպէտ եւ փոքր ի շատէ ասացաք յաւրինակացն, որ բազմապատիկ կան ի գիրս սուրբս վասն եկեղեցւոյ սրբոյ, բաւական եղիցի. քանզի յայտնի եղեւ անքակ միութիւն, եւ ոչ երկպառակեալ, որպէս կամեցան պատառումն առնել եւ կռիւս վաղվաղակի տխմարութեամբ իւրեանց. զի ի ճշմարիտ հաւտէն Քրիստոսի, որ է եկեղեցի Աստուծոյ՝ նա միայն է պատառեալ եւ անջատեալ, որ ի հերձուածս կործանի եւ մեղաց լինի պաշտաւնեայ, զի մեղքն բաժանեն եւ աւտարացուցանեն ԼԱստուծոյ։ Բայց զայս ասելով մեր՝ զանբաւ միաւորութիւն եկեղեցւոյ յայտնի արարաք, եթէ զի՞նչ է եկեղեցի։","english":"and the non-earthly, whose beginning was taken from building on earth, which is of the transitory, and was completed in the heights of the heavens. This is the mystery of the church. We have learned to call this the catholic apostolic church, because throughout the entire world the faithful in Christ are called the apostolic church, on account of the Lord’s command to them: “Go throughout the whole earth, teach all the pagans, baptize them in the name of the Father and of the Son and of the Holy Spirit, teach them to keep all that I have commanded you,” 586 (582) 37. Now, although we have spoken but little from the many examples that are abundant in the holy scriptures concerning the holy church, let it suffice. For the indivisible unity has become manifest, and not divided, as they wished to create division and strife through their own foolishness. For from the true flock of Christ, which is the church of God, only that which is divided and separated is the one that is destroyed in heresies and becomes a servant of sins, for sins separate and alienate from God. But by saying this, we have made manifest the abundant unity of the church, namely, what the church is.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"կաթողիկէ առաքելական եկեղեցի","severity":"info","text":"The phrase 'catholic apostolic church' here identifies the universal church founded by the apostles, distinct from local or heretical assemblies. The Armenian term 'կաթողիկէ' (kʿałołikē) derives from Greek καθολική.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Գնացէք ընդ ամենայն երկիր, աշակերտեցէք զամենայն հեթանոսս, մկրտեցէք զնոսա յանուն Հաւր եւ Որդւոյ եւ սուրբ Հոգւոյ","severity":"info","text":"This is a paraphrase of the Great Commission (Matthew 28:19), adapted to Armenian liturgical language. The command to 'teach all the pagans' and baptize in the Trinitarian formula reflects early Armenian catechetical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ՇԾԶ (ՇԾԲ) ԼԷ","severity":"info","text":"The numerals '586 (582) 37' likely refer to canon numbers or a scriptural citation system. The variant '582' suggests textual instability in the manuscript tradition, possibly a scribal correction or alternative enumeration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Արդ՝ թէպէտ եւ փոքր ի շատէ ասացաք","severity":"info","text":"This transitional phrase ('Now, although we have spoken but little from the many') signals a rhetorical conclusion to the preceding scriptural and typological arguments, typical of Armenian canonical homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"հերձուածս","severity":"info","text":"The term 'heresies' (հերձուածս) reflects the anti-heretical polemic of the Armenian church, likely targeting Christological divisions (e.g., Nestorianism, Chalcedonianism) that threatened ecclesiastical unity in the 5th–7th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԾԶ (ՇԾԲ) ԼԷ","severity":"caution","text":"The parenthetical variant '582' for '586' indicates a textual crux. The exact referent of these numbers is uncertain; they may be canon numbers or a scriptural reference, but the passage does not clarify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numerals '586 (582) 37' are ambiguous: they may refer to canon numbers, a scriptural citation system, or a marginal note. The variant '582' suggests scribal uncertainty. The reading taken treats them as a textual artifact without resolving the referent."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Այլ ոչ եթէ արհամարհել ինչ ուսուցանեմք զշինուածովք պատուեալ զտեղիսն, որ անուանին ժողովրդանոցք, քանզի ի նոսա ժողովին քահանայք եւ մանկունք ուխտի եւ պաշտաւնեայք Աստուծոլ կատարել զաղաւթս եւ զխնդրուածս, վասն որոյ եւ աղաւթարանք կոչին եւ սրբարանք. ել հաստատեալ կայ ի նոսա տէրունական սեղանն յորոյ վերայ զհացն եւ զգինին պատարագեմք, յաւրինակ կենդանարար մարմնոյ եւ արեանն Քրիստոսի, որ միշտ անծախապէս բաշխի ի մեզ ի քաւութիւն եւ ի թողութիւն ճմեղաց. եւ ի նոսա կայ ուղղեալ աւազան մկրտութեան, որով լուսաւորեալք վերստին ծննդեամբ եւ հոգւովն սրբով, դրոշմիմք ի յոյս կենացն յաւիտենականաց. եւ հանապազ անդր գումարելով՝ լսեմք սաղմոսերգութիւնս եւ զպատգամս պատուիրանացն Աստուծոյ։ Եւ վասն զի միշտ անդր ժողովիմք, եւ ապաւէն ապաստանի է մեզ, զամենայն առասացեալսն ի նմա կատարել սովորութիւն եղեւ եկեղեցի անուանել յարանուանաբար, այլ ոչ բնաւորապէս։ Եւ քանզի բազումք այսպէս կան վկայարանք ուրեք ուրեք յանուն, ճանաչեմք եթէ համանուն նոցա են շինեալք, այլ ոչ եթէ ինքեանք իսկ յորոյ անուն շինեցան։ եւ մի պատիւ է ամենեցուն, զի մի խորհուրդ կատարի, քանզի սեղանն ամենայն ուրեք տէրունական ասի եւ պատարագն. բայց միայն տաւնիւքն զանազանին, զի իւրաքանչիւր տեղւոջ սովորութիւն է կատարել զկարգ տաւնիցն։ ՇԾԷ (ՇԾԳ) ԼԸ.","english":"But not that we teach to despise in any way the places honored with buildings, which are called assembly halls, for in them the priests, the young of the covenant, and the servants of God gather to perform prayers and petitions, for which reason they are also called prayer houses and sanctuaries. In them is established the Lord's table, upon which we offer the bread and the wine, in the likeness of the life-giving body and blood of Christ, which is always indivisibly distributed to us for the expiation and remission of sins. And in them is placed the baptismal font, by which, illuminated through rebirth and the Holy Spirit, we are sealed in the hope of eternal life. And constantly assembling there, we hear psalmody and the commandments of God's precepts. And because we always assemble there, and it is a refuge and shelter for us, it has become customary to call all such built places by the name \"church\" in a nominal sense, but not essentially. And since there are many such martyria here and there by name, we recognize that they are built as namesakes of those after whom they are named, but not that they themselves are those in whose name they were built. And there is one honor for all, because one mystery is performed, for the table everywhere is called the Lord's and the liturgy; but they differ only by the feasts, for it is the custom of each place to perform the order of its feasts. 557 (563) 38.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ժողովրդանոցք","severity":"info","text":"The term 'assembly halls' (ժողովրդանոցք) refers to physical buildings for worship, distinguished from the essential nature of the church as a spiritual mystery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"եկեղեցի","severity":"info","text":"The passage distinguishes between calling a building 'church' (եկեղեցի) in a nominal sense (յարանուանաբար) and the essential (բնաւորապէս) church, which is the catholic apostolic church of the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"վկայարանք","severity":"info","text":"Martyria (վկայարանք) are shrines built in honor of saints or martyrs; the text notes they are namesakes, not identical to the holy persons themselves.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative on the nature of the church, moving from the universal mystery to local practices, and ends with a numerical note (557 or 563) and '38', likely a canon number or scribal addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text affirms that all churches share one honor and mystery, but liturgical customs vary by feast, reflecting early Armenian canon law's concern with unity amid local diversity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԾԷ (ՇԾԳ) ԼԸ","severity":"caution","text":"The numerals '557 (563) 38' are ambiguous: they may be a date (e.g., Armenian era), a canon number, or a scribal colophon; the parenthetical variant suggests textual uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numerals 'ՇԾԷ (ՇԾԳ) ԼԸ' are unclear: possibly a date (557 or 563 of the Armenian era) or a canon number (38); the parenthetical variant indicates scribal uncertainty.","The phrase 'the young of the covenant' (մանկունք ուխտի) may refer to a specific order of celibate youth in the Armenian church, but the text does not define them further."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Արդ՝ արժանաւոր է եւ զառաջին ճառ բանին յիշատակել, թէ որպէս կամ յինչ պատճառս շինեցան վանք, քանզի այսմ ոչ եթէ Հայոց միայն ազգս կալաւ փոյթ յանձին, այլ եւ Յոյնք եւ Հոռոմք եւ Ասորիք, եւ այլ ամենայն ազգք ի Քրիստոս հաւատացելոց՝ զոր եւ երիցս երանեալն քաջ նահատակն Քրիստոսի Գրիգորիոս կատարեաց շնորհելով նմա ի Հոգւոյն սրբոյ զաւգուտ մատակարարութեանն։ Քանզի բազմապատիկ աւգտի է առիթ եւ սիւն հաստատութեան ճշմարտութեան ուխտի մանկանց, զի փայփայէ եւ թեւակոխէ ի հրահանգս հոգեւորս. եւ զորս ամենեցուն քահանայից եւ ժողովրդականաց պարտ է յարգել եւ մեծարել զվարդապետս, եւ միանգագամայն իսկ զամենայն պաշտաւնեայս ուխտի՝ առանց տարակուսանաց անդը մտանեն յընդունելութիւն կամաւորական։ Վասն այսորիկ իսկ եւ դիպողագոյն եդաւ անուն վանք, զի անտրտում որոց պիտոյ իցէ՝ տազեն. եւ ոչ միայն առ աւտարս է աւգուտ նոցա յաճախեալ, այլ առաւել եւս գեաւղջն յորում շինեցաւ, քանզի աւրէն է նոցա սփոփել զհիւանդս եւ մխիթարել զսգաւորս։ Եւ որք ամուսնութեանն են պարապեալ քահանայք բազում անգամ պատաղին ի մշակութիւն, եւ կանանց իւրեանց հնարին լինել հաճոյ. որպէս առաքելականն իսկ ճշմարտէ բան։","english":"Now, it is fitting to recall the first discourse of the word, how or for what reasons the monastery was built. For this matter did not concern only the Armenian nation, but also the Greeks, the Romans, the Syrians, and all other nations that have believed in Christ—which the thrice-blessed and valiant martyr of Christ, Grigorios, accomplished, having been granted by the Holy Spirit the assistance of that provision. For manifold is the benefit of the occasion and the pillar of steadfastness of the truth of the covenant of the young, that it may cherish and trample upon spiritual precepts. And it is incumbent upon all priests and the laity to honor and magnify the vardapets, and likewise all the ministers of the covenant, that without hesitation they may enter there into voluntary acceptance. For this reason indeed, and most appropriately, the name \"monastery\" was given, that those who have need may find there without grief. And not only for the sake of profit has their benefit been multiplied, but even more so for the village in which it was built, for it is their law to comfort the sick and console the sorrowful. And those priests who are engaged in marriage often toil in labor, and their wives are able to be pleasing, as indeed the apostolic word truly states.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"վանք","severity":"info","text":"The passage explains the origin and purpose of the monastery (վանք), emphasizing its role as a place of refuge and spiritual benefit for the covenant community, not merely a building for profit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"վարդապետ","severity":"info","text":"The term vardapet (վարդապետ) refers to a teacher or doctor of the church in Armenian tradition, here mandated to be honored by priests and laity as ministers of the covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Grigorios","severity":"info","text":"The thrice-blessed martyr Grigorios likely refers to Gregory the Illuminator, though the text may also invoke a later figure; his role in establishing monastic provision is tied to the Holy Spirit's assistance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"առաքելականն","severity":"info","text":"The phrase 'apostolic word' (առաքելականն) alludes to a scriptural or apostolic authority, possibly referencing Pauline teachings on marriage and labor, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section, shifting from defending assembly halls to explaining the rationale for monasteries, linking them to broader Christian nations and the work of Grigorios.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"թեւակոխէ","severity":"caution","text":"The verb թեւակոխէ (trample) is ambiguous: it may mean 'to cherish and trample upon' spiritual precepts, possibly a textual corruption or a paradoxical expression; the English draft renders it literally.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Grigorios' is ambiguous—whether Gregory the Illuminator or another martyr; the text does not specify. The phrase 'trample upon spiritual precepts' (թեւակոխէ ի հրահանգս հոգեւորս) is unclear in sense, possibly a scribal error or a deliberate paradox."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"Իսկ ի վանեարն բնակեալք կուսութեամբ են պարկեշտացեալք միշտ մարտնչելով ընդ հուր ախտին, զոր բնութիւնն վառեալ բորբոքէ, եւ անյապաղ զպաշտամանն կատարեն զկարգ, զխաղաղութիւն խնդրելով ամենայն աշխարհի, եւ զգեղջն շինութիւն եւ զառողջութիւն ի տուէ եւ ի գիշերի բազում արթնութեամբ։ Վասն այնորիկ ազատ յամենայն հարկապահանջ իշխանաց՝ սահմանս ընկալաւ եւ անդս, եւ զերիցագոյն պատիւ ժառանգեաց յուխտի սրբութեան եկեղեցւոյ։ ՇԾԸ (ՇԾԴ) ԼԹ. Արդ՝ ամաչեսցեն որք յանդգնեցան տխմարութեամբ իւրեանց եւ անզգամութեամբ ա՛յլ զոմն ասել զեկեղեցի եւ ա՛յլ՝ զվանս, քանզի յայտնի եղեւ անբաժանելի միութիւն անդամոց եկեղեցւոյ ի Քրիստոս հաւատացելոց. Զի անդամք եմք միմեանց ի շինումն հաւատոց սիրովն Աստուծոյ։ Նոյնպէս եւ ժողովրդանոցք եւ մատրունք, զոր սովորութիւն եղեւ ի վաղնջուց հետէ կոչել եկեղեցիս, թէպէտ եւ բազում է ըստ գիւղից գիւղից եւ քաղաքաց քաղաքաց, սակայն ոչ են բազումք ի բազումս բաժանեալք, այլ մի եւ նոյն խորհուրդ կատարի յամենեսեան. եւ ըստ խորհրդոյն ոչ ասի ոմն մեծ ի նոսա եւ ոմն փոքր, այլ ըստ աշտիճանի իշխանութեան եւ այսպէս յարմարեալ, եւ բազում փութով պարտ է ի նմին մշտնջենաւորել.","english":"Now, those dwelling in the monastery are chaste, living in continence, always struggling against the fire of passion, which nature kindles and inflames, and they unfailingly perform the order of worship, seeking peace for the whole world, and the building of the countryside and health, by day and by night, with much vigilance. For this reason, free from all tax demands of rulers, it received boundaries there as well, and inherited the highest honor in the sanctity of the Church’s covenant. 548 (574) 39. Therefore, let those be ashamed who, in their ignorance and shamelessness, have dared to say that the church is one thing and the monasteries another, for it has become evident that there is an indivisible unity of the members of the Church among those who believe in Christ. For we are members of one another in the building up of the faith through the love of God. Likewise, the parish churches and the mother churches, which from ancient times have been accustomed to be called churches, although there are many according to villages and cities, are not many divided into many, but one and the same mystery is performed in all. And according to the mystery, no one among them is called great and another small, but according to the degree of authority, and thus harmonized, and with much diligence, one must abide perpetually in that same mystery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"վանեարն","severity":"info","text":"The Armenian term 'վանեարն' (vanearn) refers to the monastery, establishing the setting for the ascetic life described.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"կուսութեամբ","severity":"info","text":"'Կուսութեամբ' (kusutʿeamb) means 'in continence' or 'chastity,' a key monastic virtue, here linked to struggle against passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ՇԾԸ (ՇԾԴ) ԼԹ","severity":"info","text":"The numerals '548 (574) 39' likely indicate a date in the Armenian era (perhaps 548 or 574) and a canon number (39), reflecting the text's legal framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Արդ՝ ամաչեսցեն","severity":"info","text":"The passage shifts from describing monastic life to a polemical defense of the unity of church and monastery, signaled by 'Արդ՝' (now/therefore).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"եկեղեցի եւ ա՛յլ՝ զվանս","severity":"info","text":"This passage counters a contemporary view distinguishing church from monastery, asserting their indivisible unity—a key concern in Armenian canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԾԸ (ՇԾԴ) ԼԹ","severity":"caution","text":"The numerals 'ՇԾԸ (ՇԾԴ) ԼԹ' are ambiguous: they may represent a date (548 or 574) and canon number (39), but the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numerals 'ՇԾԸ (ՇԾԴ) ԼԹ' are ambiguous: they may represent a date (548 or 574) and canon number (39), but the exact reference is uncertain.","The phrase 'զգեղջն շինութիւն' could mean 'building of the countryside' or 'rural construction,' but its precise sense in context is unclear."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"քանզի ոչ եթէ ի մարդկային կարծեաց է ճառեցեալ սահմանադրութիւնս, այլ յաստուածաշունչ գրոց երկրորդեցաւ ի մէնջ բացորոշաբար, եւ որ հակառակն կան ոչ մարդկան, այլ Աստուծոյ հրամանին կան հակառակ. եւ որ կամինն կալ հակառակ՝ անձանց դատաստանս ընդունին։ ՇԾԹ (ՇԾԵ) Խ. Արդ՝ պարտ է մեզ զհատուցումն շնորհից սահմանադրելով հաստատել յայտարարութեամբ՝ թէ ո՛րպէս պարտ է հատուցանել ի վանա եւ կամ ամուսնացելոց քահանայից։ Տաւն սրբոյն Յովհաննու Մկրտչի եւ վկայի, զոր նախակարգեաց առաքեալն եւ խոստովանողն Քրիստոսի եւ հայր վերստին նորոգման բոլոր Հայաստան աշխարհիս Գրիգորիոս՝ ի վանս, զի ուխտադրութեան պահաւք հաստատեցաւ։ Եւ որ ինչ միանգամ ա՛յլ ինչ ուխտք են՝ ի վանս, կատարեսցին, եւ շաբաթք, եւ պահք, եւ ծոմք. զի ուխտից են կատարմունք զի ուխտաւորեալ են բնակիչք, շնորհիւ ուխտին կերակրեսցին։ Եւ տաւն ամենայն մարտիւրոսաց զոր մատուռն կոչեմք։ Վարդավառին մատաղենիքն միայն պտուղ յամենայն արմտեաց քոռ քոռ ի ժողովրդականաց եւ յամուսնացելոց քահանայիցն յառաջին արմտեացն, այսինքն յընտրոցն, զի զեղծցին կալք ցորենոյ եւ հնծանք գինւոյ եւ իւղոյ, եւ մի՛ ի վատթարացն իբրեւ զԿային, գուցէ զնորին լուիցուք զպատուհաս։ Տաւն սրբոյ Յայտնութեանն, եւ քառասնորդք նորա, եւ Տեառնընդառաջն, եւ Առաջաւոր պահոցն կատարումն։","english":"r the soul. For this ordinance has not been set forth from human opinion, but from the divinely inspired scriptures it was seconded by us clearly, and those who are contrary are not opposed to men, but to the command of God. And those who wish to stand in opposition receive judgment upon themselves. Canon 559 (555). Now, it is incumbent upon us to establish the recompense of grace by ordinance with clarity, as to how it is fitting to render it in the monastery and to married priests. The feast of the holy John the Baptist and martyr, which the apostle and confessor of Christ and father of the renewal of all Armenia, Gregory, first established in the monasteries, was confirmed by the observance of the vow. And whatever other vows there are in the monasteries, let them be fulfilled, and the weeks, and the fasts, and the lenten periods; for the completions of the vows are such that the inhabitants are bound by vow, and they shall be nourished by the grace of the vow. And the feast of all the martyrs, which we call the chapel. The offerings of Vardavar are only the first fruits of all the grains, separately from the laity and from the married priests, from the first fruits, that is, from the choice ones, so that the stores of wheat and the vintages of wine and oil may be filled, and not from the inferior ones, as with Cain, lest we incur the punishment anew. The feast of the holy Epiphany, and its forty-day period, and the Presentation of the Lord, and the completion of the Fast of the Advent.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԾԹ (ՇԾԵ) Խ","severity":"info","text":"The numeral 'ՇԾԹ (ՇԾԵ)' indicates canon 559 (or 555) in the Armenian numbering system, marking a new canon within the collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Վարդավառ","severity":"info","text":"Vardavar is the Armenian Feast of the Transfiguration, traditionally associated with water rites and first-fruit offerings, here specified for grains.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Կային","severity":"info","text":"The reference to Cain (Կային) alludes to Genesis 4:3-5, where Cain's offering of inferior produce is implied as a negative example, warning against poor-quality offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Գրիգորիոս","severity":"info","text":"Gregory the Illuminator (Գրիգորիոս) is credited with establishing the feast of John the Baptist in monasteries, linking this canon to the foundational period of Armenian Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ուխտադրութեան","severity":"info","text":"The emphasis on monastic vows (ուխտադրութեան) and their nourishment by grace reflects later Armenian monastic practice, where vow observance was central to community life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԾԹ (ՇԾԵ)","severity":"caution","text":"The numeral 'ՇԾԹ (ՇԾԵ)' is ambiguous: it may be a scribal variant or correction, as the parentheses suggest an alternative reading (555 vs. 559).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral 'ՇԾԹ (ՇԾԵ)' is ambiguous between 559 and 555, possibly due to scribal variation.","The phrase 'զոր մատուռն կոչեմք' ('which we call the chapel') is unclear: it may refer to a specific chapel or a general term for martyr shrines."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Տաւն միջնոց քառասներորդացն Զատկի, աւր Ղազարու, մեծ հինգշաբաթի Զատկին, յորում Կենարարն մեր աւանդեաց աշակերտացն զխորհուրդս նորոյ ուխտիս։ Երկուշաբաթի Զատկին ընծայիւք եւ հաճոյակատար աւժտիւք դիր Զատկին, տաւն Ամբառնալոյ Տեառն յերկինս, յդաւն Վախճանելոցն յելս հրոտից ամսոյ։ Այսոքիկ տաւնք։ Ի վանս՝ յուխտաւորեալ տեղիսն երթիցէ նախանն, զի կերիցեն պաշտաւնեայք տեղւոյն եւ հիւրք. զի քահանայից, թէպէտ եւ ամուսնացեալք իցեն, եւ աբեղայից եւ ամենայն իսկ ուխտի մանկանց չէ արժան ի շէնս աւթել, այլ ի վանս. բայց թէ ուր, ոչն գուցեն՝ ե՛ւ զկողոպուտ վախճանելոյ տանուտէրանց ի տախտէ եւ յաթոռոյ, մինչեւ ցպնակ եւ ցդրգալ, եւ որ ինչ անձին զգեստն է մինչեւ ցկաւշիկս եւ ցգաւտի, եւ անկողինն երթիցէ ի վանս, զի հանգիցեն ի վերայ նորա յայնր մտեալ հիւրքն եւ աւրհնեսցեն։ ՇԿ (ՇԾԶ) ԽԱ. Ագապն որ մասնականաւ է կէս կաշւոյն երթիցէ ի վանսն եւ երկու մասունք ճրագուին, իսկ քահանայիցն բաւանդակն, եւ ոչխարին մորթն, եւ դմակն անդամովն, եւ ճրագուն եւ խախացոցն։ Եւ պանդուխտք, որ ի տունս քահանայիցն իցեն եւ նոցին եղբարց նոյնպէս տայցեն. եւ զամենայն պատարագս հասարակաց կերիցեն պաշտաւնեայք եւ աղքատք բազում մեծարանաւք, եւ եղբարք հաւատացեալք. եւ զհաց տաւնի նորեացն առհասարակ կերիցեն ամենայն պաշտաւնեայք.","english":"The feast of the mid-fortieth day of Easter, the day of Lazarus, the great Friday of Easter, on which our Life-giver entrusted to the disciples the mysteries of the new covenant. The Monday of Easter with offerings and with pleasing gifts set for Easter, the feast of the Ascension of the Lord into heaven, on the feast of the Departed on the eighth of the month of Hrotic. These are the feasts. In the monasteries: to the vowed places the prior shall go, so that the servants of the place and the guests may eat. For it is not fitting for priests, even if they are married, and for celibates and for all indeed of the covenant children to dine in the villages, but in the monasteries. But if there is nowhere, then the plunder of the deceased householders from the board and from the seat, as far as the cup and the plate, and whatever is the garment of the person as far as the sandals and the shoes, and the bed shall go to the monastery, so that the guests who have entered there may rest upon it and bless. 231 (256) 41. The agape which is partial: half of the skin shall go to the monastery and two parts of the oil, but the full portion of the priests, and the hide of the sheep, and the fat with its limb, and the oil and of the leavened bread. And strangers who are in the houses of the priests and of their brothers shall give likewise. And all the common liturgies shall be eaten by the servants and the poor with great honor, and the faithful brothers. And the bread of the feast of the newlyweds shall be eaten generally by all the servants.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage lists major feasts (mid-fortieth day, Lazarus, Good Friday, Monday of Easter, Ascension, Departed) then shifts to monastic regulations on dining and property of the deceased.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Տաւն միջնոց քառասներորդացն Զատկի","severity":"info","text":"The 'mid-fortieth day of Easter' likely refers to the feast of the Ascension, which occurs 40 days after Easter, but here it is listed separately from the later 'feast of the Ascension'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ագապն","severity":"info","text":"'Agape' (Ագապն) refers to a communal meal or love feast, here regulated for distribution of portions (half the skin, two parts oil) to the monastery and priests.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The regulation that priests and celibates should not dine in villages but in monasteries reflects early Armenian monastic discipline, emphasizing separation from lay life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The feast of the Departed on the eighth of the month of Hrotic (Hrotic is the 12th month in the Armenian calendar, corresponding to February–March) indicates a specific commemorative date.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The numbering '231 (256) 41' is unclear; it may be a canon number or a cross-reference, but the relationship to the preceding 'Canon 559 (555)' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The feast list may conflate Ascension with the mid-fortieth day; the numbering '231 (256) 41' is uncertain; 'plunder of the deceased householders' may be a legal term for inheritance or confiscation."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"նոյնպէս եւ զհաց ապաշխարողացն զոր յաւուրս քառասնորդացն առնեն հանգիստ շաբաթու կամ կիւրակէի։ ՇԿԱ (ՇԾէ) ԽԲ. Բայց պատարագքն որ ի վանս կատարին, երախայրիքն՝ եթէ անապատ իցէ՝ գեաւղջն գեաւղջն անդը տացեն. ապա եթէ ոչ՝ ամուսնացելոց քահանայիցն տացեն. քանզի չէ աւրէն ումեք զհասն Տեառն ի յարկի իւրում թողուլ։ ՇԿԲ (ՇԾԸ) ԽԳ. Իսկ ամուսնացելոց քահանայիցն եղիցին տաւնք շաբաթն՝ Զատկի, եւ Զատիկն սուրբ, եւ երկրորդ Զատկին եւ յերկրորդ Զատկէն ի վեր կիւրակէքն ամենայն եւ Պենտակոստն եւ տաւն սրբոյ Աստուածածնին եւ Վարդավառն, բայց ի մատաղենեացն, բը է կատարումն քառասնորդացն առաքելական տաւնից հաւատացելոց Զատկի, եւ զպտուղ յամենայն արմտեաց քոռ քոռ, եւ պատարագք, որ մասնականաւ են կէս կաշւոյն եւ ճրագուին զերկու մասունս ի վանս թողլով զպաշտաման եւ զլուցման, զմին տարցին, զի լուծման՝ մասնն, եւ որ ոչխարաւ է դմակն անդամո՞վ եւ ճրագուն, եւ խախացոցն՝ եւ մորթն եւ զգեստն միայն տանտիկնանց վախճանեցելոց։ Եւ տաւն Բարեկենդանին եւ Ողոգոմեանն մեծ. որ թարգմանի բարեբանեալ աւր, եւ թէ այլ տաւն ոք կատարեսցէ յանուն առաքելոց եւ մարգարէից, հասարակ եղիցի, զի այնպէս աներկեւան եւ առանց հակառակութեան պաշտաւնէիցն կացցեն դասք, գիտելով որում շնորհի արժանաւորք եղեն. զի պարկեշտութեամբ եւ ուսումնասիրութեամբ վարեսցին.","english":"Likewise, the bread of the penitents, which they make on the days of the Forty-day Fast, is given rest on Saturday or Sunday. Canon 24 (224). But the liturgies that are performed in the monasteries: the first-fruits—if it is a desert, they give them there village by village; but if not, they give them to the married priests. For it is not lawful for anyone to leave the portion of the Lord in his own house. Canon 25 (228). And the feasts of the married priests shall be: the Sabbath of Easter, Holy Easter, the Second Easter, and all the Sundays from the Second Easter onward, and Pentecost, and the feast of the Holy Mother of God, and Vardavar; but from the sacrifices, the completion of the Forty-day Fast of the apostolic feast of the faithful of Easter, and the fruit of all the trees, each separately, and the liturgies that are partial: of the half of the sheep and of the tallow, leaving two portions in the monasteries—the worship and the lighting—they shall bring one, for the solution: the portion; and that which is with a sheep: the fat with the member? and the tallow; and of the loaves: the skin and the garment only of the deceased householders. And the feast of Barekendan and the great Oghogomean, which is translated as \"blessed day\"; and if any other feast is celebrated in the name of the apostles and prophets, it shall be common, so that the orders may remain without fear and without opposition to the services, knowing to whose grace they have become worthy; for they shall conduct themselves with chastity and studiousness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ՇԿԱ (ՇԾէ) ԽԲ","severity":"info","text":"The Armenian numerals in parentheses (ՇԾէ) likely correct the preceding (ՇԿԱ) to 224, indicating a scribal or editorial variant in the canon numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ՇԿԲ (ՇԾԸ) ԽԳ","severity":"info","text":"Similarly, the parenthetical (ՇԾԸ) corrects the preceding (ՇԿԲ) to 228, reflecting a consistent pattern of numerical emendation in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Վարդավառն","severity":"info","text":"Vardavar is the Armenian Feast of the Transfiguration, traditionally associated with water rites and celebrated 14 weeks after Easter. Its inclusion here among feasts for married priests underscores its liturgical importance in early Armenian practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ողոգոմեանն","severity":"info","text":"Oghogomean is glossed in the text as 'blessed day' (բարեբանեալ աւր). The term likely refers to a local or lesser-known feast, possibly of pre-Christian origin, later assimilated into the Armenian calendar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"դմակն անդամո՞վ եւ ճրագուն","severity":"caution","text":"The phrase 'the fat with the member? and the tallow' is ambiguous in the Armenian, possibly due to a textual corruption or obscure sacrificial terminology. The question mark in the manuscript suggests scribal uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Բայց պատարագքն որ ի վանս կատարին","severity":"info","text":"This passage transitions from general rules about penitents' bread to specific regulations for monastic liturgies and married priests, reflecting a structural division in the canon collection between communal and clerical obligations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Armenian text contains numerical corrections (ՇԿԱ/ՇԾէ, ՇԿԲ/ՇԾԸ) whose exact source is unclear; the reading follows the parenthetical as the intended canon numbers.","The phrase 'դմակն անդամո՞վ եւ ճրագուն' is ambiguous; the question mark indicates a possible textual corruption, and the translation tentatively renders it as 'the fat with the member? and the tallow'."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"եւ մի՛ եղիցին բանակռիւք, այլ սիրունք, արթունք եւ զուարթունք յամենայնի, զի բաւական լիցին խրատել զստահակսն եւ զյուլացեալսն ածել ի կարգ հաւատոյ, քանզի այդ գործ է վարդապետի եւ հոգեւոր հովուի։ ՇԿԳ (ՇԾԹ) ԽԴ. Այս սահմանադրութիւն կարգաց գրեցաւ հրամանաւ երանելւոյն Սահակայ մեծ հայրապետի Հայաստան աշխարհի, ընկալեալ ի քաջ նահատակէն՝ ի տեառնէն Գրիգորէ՝ թարգմանեցաւ միայն յունէ ի հայ։ Արդ՝ եթէ ոք անհնազանդեալ կանոնիս նորոգաձեւել կամեսցի զկարգեալ սահմանադրութիւնս, մի՛ ընկալցի մասն եւ վիճակ ժառանգութեան յարքայութեանն Քրիստոսի եւ Աստուծոյ։ Եւ որ ոք միաբանեալ կատարեսցէ՝ ընկալցի զաւրհնութիւն ի Տեառնէ հաղորդելով պարգեւացն եւ անվախճան հանգստեանն երջանկին Գրիգորի եւ հաւը մերոյ Սահակայ, եւ նոցին հետեւելոց ճշմարիտ ուղղափառութեան որք ի մեծ եւ լերեւելում աւուրն են պսակելոց, յամենաբաւական աջոյն անթարգմանելի պայծառութեամբ մշտնջենաւորեալք յաւիտեանս յաւիտենից. ամէն։ Նորին. թէ որպէս պարտ է եպիսկոպոսաց ունել զընտանիս սրբոյ եկեղեցւոյ։ ՇԿԴ (ՇԿ) ԽԵ. Այցելու եւ հասարակաց հայր է եպիսկոպոսն, վասն այայնորիկ իսկ առանց ակնառութեան պարտի խնամել զհաւատացեալս նմա յԱստուծոյ հաւտն, եւ անաչառութեամբ յանձանձել զուխտ սրբոյ եկեղեցւոյ, տեսուչս եւ առաջնորդս գաւառաց եւ գեաւղից կացուցանելով, որք անուանին քորեպիսկոպոսք.","english":"and let there be no battles, but loves, vigils, and joys in everything, for they shall be sufficient to admonish the erring and to bring the strayed into the order of the faith, for this is the work of a teacher and a spiritual shepherd. 5283 (5299) 24. This canonical regulation was written by the command of the blessed Sahak, the great patriarch of the land of Armenia, received from the good martyr, from the Lord Grigor, and was translated only from Greek into Armenian. Now, if anyone, being disobedient to the canon, should wish to renew or alter this established regulation, let him not receive a share and portion of the inheritance of the kingdom of Christ and of God. And whoever, being in unity, shall fulfill it, let him receive the blessing from the Lord, partaking of the gifts and the endless rest of the blessed Grigor and of our Sahak, and of those followers of true orthodoxy who are crowned on the great and manifest day, eternally glorified in the most sufficient and untranslatable brightness of the right hand, forever and ever. Amen. The same: how it is fitting for bishops to have the households of the holy church. 5284 (5200) 25. The bishop is the visitor and common father of the people; for this very reason, without partiality, he must care for the faithful entrusted to him by God as a flock, and without covetousness take upon himself the care of the holy church, appointing overseers and leaders of regions and villages, who are called chorepiscopi.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԿԳ (ՇԾԹ) ԽԴ. ... ՇԿԴ (ՇԿ) ԽԵ.","severity":"info","text":"The passage contains two canons: the first (numbered 24, with Armenian year 5283/5299) concludes the preceding material; the second (numbered 25, with year 5284/5200) introduces a new topic on episcopal duties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"թարգմանեցաւ միայն յունէ ի հայ","severity":"info","text":"The text claims that this regulation was translated only from Greek into Armenian, implying a Greek Vorlage for the Canons of Sahak, though the work is attributed to Sahak Partʿew and Grigor the Illuminator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"քորեպիսկոպոսք","severity":"info","text":"The term 'chorepiscopi' (rural bishops) is used in the Armenian canon to denote overseers of regions and villages, a standard office in early church administration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"բանակռիւք ... սիրունք, արթունք եւ զուարթունք","severity":"info","text":"The contrast between 'battles' and 'loves, vigils, and joys' reflects a pastoral ideal of peace and spiritual discipline, common in early Armenian monastic and canonical literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"երանելւոյն Սահակայ մեծ հայրապետի Հայաստան աշխարհի","severity":"info","text":"Sahak Partʿew is venerated as a patriarch and saint; the blessing formula invoking him and Grigor the Illuminator underscores the canonical authority and reception of these canons in Armenian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԿԳ (ՇԾԹ) ... ՇԿԴ (ՇԿ)","severity":"caution","text":"The Armenian year numbers are inconsistent: 5283/5299 for canon 24 and 5284/5200 for canon 25; the latter (5200) is likely a scribal error, as it would correspond to an implausibly early date.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The year numbers in the Armenian text are ambiguous: 5283/5299 and 5284/5200 may reflect different calendrical systems or scribal errors; the reading taken follows the manuscript as given, noting the discrepancy.","The phrase 'from the good martyr, from the Lord Grigor' could refer to Grigor the Illuminator or another martyr; the reading taken assumes Grigor the Illuminator, consistent with tradition."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"զի սրբոց եւ նախանձաւորաց աւրինաց. եւ հմուտ եղելոց վարդապետութեան արժանաւոր է տալ զայնպիսի պատիւ, որք զժողովուրդն բաւական լիցին խրատել՝ շահելով զմեղանչականութեամբ զմոլորեալսն եւ պայծառացուցանելով զճշմարիտսն ճառագայթաւէտ պատուիրանացն պատմութեամբք։ ՇԿԵ (ՇԿԱ) ԽԶ. Զի եւ քահանայք առանց տարակուսանաց ուսանիցին մեծարել զաստուածընկալ սեղանն, յորոյ վերայ կատարի կենդանարար խորհուրդն ապրեցուցչին մերոյ Տեառն, եւ զփրկական աւազանն մկրտութեան, որոյ ծննդեամբ վերստին նորոգիմք ի յոյս կոչմանն Աստուծոյ։ Արդ՝ մի՛ ոք զայսպիսի տեսչութիւնս զինուորաց կամ տգիտաց ումեք հաւատասցէ, եւ մի՛ մերձաւորաց իւրոց շնորհուկս ինչ նոցա առնելով սիրոյ գեղձմամբ, յորմէ կանխաւ հրաժարեցոյց Փրկիչն մեր եւ տէր. Ո՞վ է իմ, ասէ, մայր եւ եղբայր, եթէ ոչ սիրողք պատուիրանացն Աստուծոյ, զոր եւ արդեամբք իսկ կատարեաց՝ մեզ աւրինադրելով. Յակոբոս եւ Յուդաս եւ Յովսէս եղբարք յորջորջէին եւ Պետրոս եւ Յովհաննէս եւ այլ բազմութիւն աշակերտացն յոլով ժամանակս կատարեցին սպասահարկութիւնս, վիշտս եւ նեղութիւնս կրեցին, գուն գործեալ ոգւով չափ. եւ անաւթ ընտրութեան ոչ զոք ի նոցանէ անուանեաց։ Իսկ Պաւղոս, որ հայհոյիչ եւ հալածիչ եւ թշնամանիչ զինքն անուանէր՝ Անաւթ ընտրութեան, ասէ, ինձ է նա, կրել զանուն իմ առաջի հեթանոսաց՝ եւ թագաւորաց՝ եւ որդւոցն Իսրաէլի բ։","english":"for it is fitting to give such honor to the canons of the saints and the zealous, and to those who have become skilled and worthy of teaching, that they may be sufficient to admonish the people, gaining the strayed through correction of transgression, and illuminating the true ones with the radiant narratives of the commandments. Canon 26 (or 21). For priests also, without hesitation, shall learn to honor the God-receiving altar, upon which the life-giving mystery of our life-giving Lord is performed, and the salvific font of baptism, by whose birth we are renewed anew into the hope of the calling of God. Now, let no one entrust such offices to soldiers or to any ignorant persons, nor by granting them some gifts to their relatives through the sweetness of love, from which our Savior and Lord previously dissuaded: \"Who is my mother and brother,\" he says, \"if not the lovers of the commandments of God,\" which he also fulfilled by deeds, setting an example for us. James and Judas and Joseph were called brothers, and Peter and John and the multitude of other disciples for a long time performed services, endured sufferings and hardships, acting with a measured spirit. And the Anawth of election named none of them. But Paul, who called himself a blasphemer, a persecutor, and an enemy—the Anawth of election, he says, is mine, to bear my name before the pagans, and the kings, and the sons of Israel.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Անաւթ ընտրութեան","severity":"info","text":"The phrase 'Anawth of election' (Անաւթ ընտրութեան) is obscure; it may refer to a title or office, possibly 'vessel of election' or 'chosen one,' but its precise meaning in this canon is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ո՞վ է իմ, ասէ, մայր եւ եղբայր, եթէ ոչ սիրողք պատուիրանացն Աստուծոյ","severity":"info","text":"This saying attributed to Christ is not a direct Gospel quotation; it echoes Matthew 12:46–50 or Mark 3:31–35 on spiritual kinship, but the wording is adapted to the canon's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զինուորաց","severity":"info","text":"The prohibition against entrusting ecclesiastical offices to soldiers reflects the late antique context of military interference in church affairs, common in Armenia under Persian and Byzantine influence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Կանոն 26 (կամ 21)","severity":"info","text":"The passage is marked as 'Canon 26 (or 21)' in the English draft, indicating textual uncertainty in the numbering of Sahak's canons; the Armenian gives 'ՇԿԵ (ՇԿԱ) ԽԶ' (5283/5299? 24), a corrupt or alternative numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Պաւղոս","severity":"info","text":"Paul's self-description as 'blasphemer, persecutor, and enemy' is not from his epistles but reflects a hagiographic tradition, possibly from the Armenian 'Teaching of St. Gregory' or apocryphal acts, used here to contrast with the 'Anawth of election.'","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numbering 'Canon 26 (or 21)' and the Armenian numerals 'ՇԿԵ (ՇԿԱ) ԽԶ' are unclear; the text may be corrupt or reflect different manuscript traditions.","The identity and meaning of 'Anawth of election' (Անաւթ ընտրութեան) is ambiguous; it may be a title, a person, or a concept, and its referent is not specified.","The list of names (James, Judas, Joseph, Peter, John) and the reference to Paul's self-accusation may conflate biblical and legendary material, making the historical referent uncertain."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"Տեսանե՞ ս զի ոչ է ակնառութիւն առաջի Աստուծոյ. եթէ աչառիցէք, մեղս գործէք։ Արդարեւ որ ոչն վարիցի այսայսպիսի առաքինութեամբ եպիսկոպոսն՝՝ ոչ կարէ աշակերտ լինել Տեառն, այլ յոյժ հեռի եւ աւտար է, որպէս զմի ոք ի ստունգանողաց Փրկչին։ Զպատուիրանաց սիրողս եւ զկատարողս սահմանեաց, ասէ, իւր եղբարս, եւ թէ Որ սիրէ զհայր կամ զմայր, զուստերս եւ զդստերս առաւել քան զիս, ոչ է ինձ արժանիա։ Եւ դուք ի բարձրանալ հրամանացն ի վայր կործանեալ ընդ երկիր քարշելով փարիք զտոհմային զազգականաւք, պէսպէս հնարելով հնարս, զի գիրգ եւ փափուկ առնիցէք, եւ աւելաստացութեամբքն զեղուցուք զտունսն, մոռանալով զքստմնելի պատգամն ինքնասաց Աւետարանին, թէ՝ Ամենայն տունկ՝ զոր ոչ տնկեաց հայր իմ երկնաւոր, խլեսցի բ։ Տեսանէ՞ք, զին զոր յոլով ժամանակաւք տաժանիք եւ ջանայք արմատացուցանել, զկիսաւուրցն կազմէք որոգայթ սատակման ըստ այնմ թէ՝ Որ ամբարէ զմեծութիւն առանց իրաւանց, ի կէս աւուրց իւրոց լքցէ զնաա։ Զայս ոչ եթէ յաղագս յամաւթ ինչ զոք առնելոյ ասեմք ի խոր խոցելով յանդիմանութեամբս, այլ զի ամենեւին մի՛ երեւեսցի յեկեղեցւոջ այսպիսի անաւրէն սովորութիւն, քանզի արմատ է ընդհանուր չարեաց, եւ պէսպէս եղծապիղծ անառակութեանց, վասն որոյ գայ բարկութիւնն Աստուծոյ։ ՇԿԶ (ՇԿԲ) ԽԷ.","english":"Do you not see that it is not a light matter before God? If you are careless, you commit sin. Truly, the bishop who does not conduct himself with such virtue cannot be a disciple of the Lord, but is very far and alien, like one of those who stumbled away from the Saviour. \"Lovers of the commandments and fulfillers of the canons,\" he says, \"are my brothers,\" and \"He who loves father or mother, sons or daughters more than me, is not worthy of me.\" And you, in the exaltation of the commands, cast down to the ground, dragging and clinging to your tribal relatives, devising various contrivances to make them soft and delicate, and with superfluities you fill the houses, forgetting the terrible commandment of the self-spoken Gospel: \"Every plant which my heavenly Father did not plant shall be uprooted.\" Do you see that which you labor and strive to root over many times, you make into a snare of destruction in mid-course, according to that: \"He who builds up greatness without right, in the midst of his days shall abandon it.\" This I say not for the sake of shaming anyone by deeply wounding in this rebuke, but so that such a lawless custom may never appear in the church, for it is a root of common evils and of various corrupt and impure debaucheries, on account of which the wrath of God comes. 5276 (5222) 27.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Որ սիրէ զհայր կամ զմայր, զուստերս եւ զդստերս առաւել քան զիս, ոչ է ինձ արժանիա","severity":"info","text":"This is a paraphrase of Matthew 10:37 (or a variant in early Christian tradition), where Jesus declares that love for family must not exceed love for him. The Armenian text adapts the saying to reinforce episcopal authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ամենայն տունկ՝ զոր ոչ տնկեաց հայր իմ երկնաւոր, խլեսցի","severity":"info","text":"This echoes a logion akin to Matthew 15:13 or a patristic adaptation, warning that what is not divinely planted will be uprooted. The 'self-spoken Gospel' (ինքնասաց Աւետարան) may refer to a harmonized or liturgical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ակնառութիւն","severity":"info","text":"The term 'aknaṙutʿiwn' (negated: 'not a light matter') carries a legal and moral sense of negligence or oversight. In canon law, it denotes culpable carelessness before God, not mere inattention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ՇԿԶ (ՇԿԲ) ԽԷ","severity":"info","text":"The Armenian numerals '5276 (5222) 27' are a colophon: 5276 = 768 CE (Armenian era), 5222 = 773 CE (alternate calculation), and 27 is the canon number. This dates the manuscript tradition, not the original canons of Sahak (5th c.).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"passage 27 of 37","severity":"info","text":"This passage is classified as 'narrative' in the structural scheme, but it functions as a homiletic rebuke within a canon. It blends scriptural citation with direct address ('Do you not see?'), typical of Sahak's rhetorical style in canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զկիսաւուրցն կազմէք որոգայթ սատակման","severity":"caution","text":"The phrase 'in mid-course' (կիսաւուրց) is ambiguous: it may mean 'in the midst of one's days' (i.e., lifetime) or 'in half-days' (a temporal measure). The English draft takes the former, but the latter is possible in context of sudden ruin.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'զկիսաւուրցն' could mean 'in the midst of days' (lifetime) or 'in half-days' (a short period); the English draft opts for 'in mid-course' but the sense is not certain.","The scriptural citations are paraphrastic and may derive from a lost Armenian gospel harmony or patristic florilegium, not directly from the canonical Gospels."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Որպէս վերագոյն ասացաք, թէ հայր է եպիսկոպոսն եւ ըստ լաւութեան եւ աջողութեան պիտի փայփայել եւ յառաջեցուցանել զընտանիսն, եւ յանձն առնել զգործ եկեղեցւոյն ի կանոնի կարգաց, ուստի այլանդակ անառակութիւնք եւ հերձուածք խամրին եւ վարք աստուածահաճոյ կենաց հանդերձ բարեպաշտութեամբ պտղալից զարդարին։ Բայց գիտեմք, զի ոմանք ըմբոստացեալ ճոռոմաբանեն, մանաւանդ ազգասէր ծնկոտքն, զմարգարէին ի կիր առնուլ զբանն, թէ՝ Յընտանեաց զաւակի քո՝ զակն մի՛ արկանիցեսա. եւ զայն ոչ իմացան թէ ընտանիս զմիաբանութիւն հաւատոյն կոչէ։ Վասն որոյ բարձրաբարբառ փողն եկեղեցւոյ ճշդիւ մեկնեալ գոչէ. եւ զի՞նչ ասիցէ, Թէ հնար է, ասէ, ընդ ամենայն մարդկան զխաղաղութիւն կալջիք բ, մանաւանդ առ ընտանիսն հաւատոց։ Այս է պատճառ ընտանեացն խնամածութեան. բայց թէ գետնաքարչ եւ մոմոշ իցէ եւ պատճառս բարեպաշտութեան կեղծաւորիցի սիրել եւ հարստացուցանել զազգայինս իւր՝ լուիցէ միւս եւս բանին որ մեղմովն խրատէ, թէ՝ Մի՛ գիտասցէ ձախ քո զինչ գործէ աջ քո։ Մի՛ ոք իշխեսցէ անամաւթե համարձակութեամբ զչարդ զայդ առնել պատճառ բարեգործութեան. զի չար է կամակար լրբութիւն, քան զմեղանչելն, քանզի եղբայրասպանն Կային եւ Գէեզի, որ դառն ագահութեամբն էր զբաղեալ, քան ընդ մեղացն եւս առաւել վասն անամաւթ լրբութեանն կրեցին պատիժ պատուհասից։ ՇԿԷ (ՇԿԳ) ԽԸ.","english":"As we said above, the bishop is a father, and according to goodness and success he must cherish and advance the household, and take upon himself the work of the church in the order of the canons, whence misshapen profligacies and heresies wither, and the ways of a God-pleasing life, together with piety, bear fruit and adorn. But we know that some, having become rebellious, prattle, especially the kinsfolk of the bishop, taking the word of the Lord in hand, that: \"Do not cast an eye upon the child of your household.\" And they do not understand that the Lord calls the unity of faith \"household.\" For which reason the high-sounding trumpet of the church, having clearly interpreted, cries out. And what does it say? \"If possible,\" it says, \"keep peace with all men, especially with the household of the faith.\" This is the reason for the care of the household. But if he is a hypocrite and a pretender, and for the sake of piety feigns to love and enrich his own kinsmen, let him also hear the other word which the mild one admonishes: \"Let not your left hand know what your right hand does.\" Let no one be permitted with shameless audacity to do this evil as a pretext for good work. For willful impudence is worse than sinning, because Cain the fratricide and Gehazi, who was occupied with bitter greed, suffered punishment from the chastisement even more than for their sins, because of their shameless impudence. 528 (523) 28.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ընտանիս","severity":"info","text":"The Armenian term 'ընտանիս' (household) is used here in a spiritual sense, referring to the unity of faith rather than biological kinship, as clarified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Մի՛ գիտասցէ ձախ քո զինչ գործէ աջ քո","severity":"info","text":"This echoes Proverbs 21:1 (LXX) or a similar wisdom saying, warning against hypocrisy in charitable acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Յընտանեաց զաւակի քո՝ զակն մի՛ արկանիցեսա","severity":"info","text":"This appears to be a paraphrase of a biblical injunction (cf. Sirach 9:1 or similar) against coveting one's own household, reinterpreted here as referring to the spiritual household of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Կային եւ Գէեզի","severity":"info","text":"Cain (Genesis 4) and Gehazi (2 Kings 5:20–27) are cited as biblical exemplars of impudence and greed, whose punishment exceeded their original sins due to their shamelessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԿԷ (ՇԿԳ) ԽԸ","severity":"info","text":"The numerals 528 (or 523) and 28 likely indicate a page or canon number in the manuscript tradition, with the parenthetical variant suggesting scribal uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇԿԷ (ՇԿԳ)","severity":"caution","text":"The parenthetical variant 'ՇԿԳ' (523) for 'ՇԿԷ' (528) may reflect a textual corruption or alternative numbering in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise biblical source of the saying 'Do not cast an eye upon the child of your household' is unclear; it may be a loose citation or a patristic paraphrase.","The numerals 'ՇԿԷ (ՇԿԳ)' are ambiguous: they could represent page numbers, canon numbers, or a date (e.g., 528/523 Armenian era = 1079/1074 CE), but the context suggests a manuscript reference."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Արդ՝ զգուշութեամբ պահեսցի ի միջի մերում սահմանս այս կանոնական եւ մի՛ ոք խոտորեսցի յաստուածահաճոյ հրամանացս այսոցիկ որովք պայծառանան եկեղեցիք, բերկրին քահանայք, զուրախութիւն համբուրեն իշխանք եւ գեղջուկք, եւ երանութիւն եւ բան դրուատեաց յաւտարաց ընդունիցիմք. քանզի պարտ է մեզ ըստ գրեցելումն վկայութիւն բարի եւ յարտաքնոցն ընդունել, զի մի անուն Աստուծոյ եւ վարդապետութիւնն հայհոյեսցի. որպէս երբեմն բողոքէր մարգարէն պարտաւորելով զԻսրաէլացիսն, թէ՝ Անունն Աստուծոյ վասն ձեր հայհոյի ի մէջ հեթանոսաց։ Իսկ վասն բարւոք կարգաց եւ գործոց մերոց փառաւորեսցեն զհայր մեր որ յերկինս է, աՏեառնէ, եւ ուրախութեամբ ուրախ լիցին ի Տէր։ ՇԿԸ [ԽԹ]. Հրեշտակական վարուց եւ յաւիտենական կենաց նմանութիւն պարտի բերել յինքեան եպիսկոպոսն եւ ամենայն վարդապետք, ուր ոչ ազգականութիւն եւ ոչ ակնառութիւն է եւ ոչ կաշառք, եւ ոչ ընչից մեծարանք, այլ պարկեշտութիւն եւ պատուիրանապահութիւն մերձեցուցանեն լինել ընտանիք Աստուծոյ. եւ կործանիք, եւ զգարշելիսն եւ զպատուիրանազանցսն, եւ զզինուորսն եւ զտգէտսն հաւատարիմս համարիք ի գործ սպասաւորութեան եկեղեցւոյ, եւ ջոլիրս եւս յաճախեալ տողէք զկնի ձեր զմերձաւորաց անուանելոց, զի հովուութեամբ ձերով այդուիկ զմիս ընտրոցդ ուտէք եւ զոսկր նոցա փշրէք՝ Կերիցո՛ւք, արբցո՛ւք, ասելով, քանզի վաղիւ մեռանիմքա։","english":"Now, with vigilance, these canonical ordinances shall be preserved among us, and let no one deviate from these God-pleasing commands, by which the churches are illumined, the priests rejoice, the princes and the peasants kiss joy, and we receive blessedness and a word of praise from outsiders. For it is incumbent upon us, according to what is written, to accept good testimony even from those without, so that the name of God and the teaching may not be blasphemed—as once the prophet complained, reproaching the Israelites, saying: \"The name of God is blasphemed among the heathen because of you.\" But through our good orders and works, let our Father who is in heaven be glorified by the Lord, and let them rejoice with joy in the Lord.\n\nCanon 29 [of the 29]. The bishop and all teachers must bring into themselves the likeness of angelic conduct and eternal life, where there is no kinship, no partiality, no bribes, no honors of wealth, but chastity and observance of the commandments bring them near to become intimates of God. And you shall consider as faithful for the work of the service of the church the destroyers, the abominable, the transgressors of the commandment, the wicked, and the ignorant, and you shall also frequently add the multitude after you, calling them your neighbors, so that through your shepherding you may eat the flesh of these chosen ones and crush their bones, saying, \"Eat, drink, for tomorrow we die.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Canon 29 [of the 29]","severity":"info","text":"The passage is the final canon (29th) of the collection, marked by the numeral ՇԿԸ [ԽԹ] (629 = 29 in Armenian numerals).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"The name of God is blasphemed among the heathen because of you","severity":"info","text":"This echoes a prophetic complaint, likely from the Old Testament, though the exact source is not identified in the text; it may allude to Jeremiah or Ezekiel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"hreštakakan varucʿ (հրեշտակական վարուց)","severity":"info","text":"This phrase, 'angelic conduct,' is a technical term in Armenian ascetic literature, denoting a life of celibacy and purity modeled on angelic existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Eat, drink, for tomorrow we die","severity":"caution","text":"This phrase, attributed to the corrupt clergy, is a sarcastic inversion of the biblical 'Eat, drink, and be merry' (Ecclesiastes 8:15), used here to condemn hedonism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"you shall consider as faithful for the work of the service of the church the destroyers, the abominable, the transgressors","severity":"caution","text":"The syntax is ambiguous: it may be ironic, condemning the appointment of unworthy persons, or a direct command to include them, which would contradict earlier canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Canon 29","severity":"info","text":"This canon is cited in later Armenian canon law collections as a warning against clerical corruption, though its harsh imagery was sometimes softened in transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' who complained about blasphemy is not specified; it may be a conflation of several Old Testament passages.","The final command to 'eat, drink, for tomorrow we die' is unclear whether it is a direct quote from corrupt clergy or a rhetorical device by the author."],"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":30,"ref":"p30","source":"Արդ՝ եթէ ոք գտցի յեպիսկոպոսս եւ յառաջնորդս եկեղեցւոյ յայսպիսի պատուիրանազանցութեան անամաւթ եւ լանառակութեան՝ ի բաց ընկեսցի ի պատուոյ իւրմէ, եւ բաժին նորա ընդ կեղծաւորս եղիցի, զի Մարդ ի պատուի էր եւ ոչ իմացաւ բ. զի եւ այլքն երկիցեն, եւ պաշտաւն հարկիս այսորիկ մի՛ եղիցի դատապարտութեամբ, այլ փառաւք։ ՇԿԹ Ծ (ՇԿԴ ԽԹ). Ապա եթէ ոք յիշխանաց կամ յաթոռակցաց մերոց աչառիցեն այսպիսեացն, դատ տացեն առաջի Աստուծոյ ընդ այնոսիկ, որք աչառեցանն՝ շնորհուկս առնելով Աննա եւ Կայիափա քահանայապետիցն աստուածամարտ ուրացողացն եւ պարտականաց տէրունական արեանն, որ տացեն պատիժս անսպառ յաւիտեանսն։ Այլ մեզ եղիցի ամբիծ սահման պատուիրանացս այսոցիկ վարել զկենաց մերոց պանդխտութիւն, զի յամենայնի հաճոյ լինելով Աստուծոյ խոստացելոց բարութեանցն արժանի լիցուք շնորհաւք եւ մարդասիրութեամբ տեառն մերոյ Յիսուսի Քրիստոսի, ընդ որում հաւը միանգամայն եւ հոգւոյն սրբոյ տացուք գոհութիւն եւ փառս յաւիտեանս յաւիտենից, ամէն։ Նորին. թէ որպէս պարտ է եպիսկոպոսաց պահել զգանձս եկեղեցւոյ կամ որոց որպէս մատակարարել։ ՇՀ ԾԱ (ՇԿԵ Ծ).","english":"Now, if anyone among the bishops and the primates of the church is found in such shameless and dissolute transgression of this command, let him be cast down from his honor, and let his portion be with the false priests, for he was a man in honor and did not understand. For the others also shall fear, and the service of this man shall not be with condemnation, but with glory. 729 (724). Then, if any of the princes or our co-thronists should envy these such ones, let them give judgment before God together with those who envied, making common cause with Annas and Caiaphas, the high priests, the God-fighting apostates and those liable for the Lord's blood, who shall give unending punishments for eternity. But for us, let it be a steadfast rule to conduct the pilgrimage of our lives according to these commands, so that, pleasing God in all things, we may be worthy of the promised blessings by the grace and humanity of our Lord Jesus Christ, together with whom we give thanks and glory to the one and the same Holy Spirit for ever and ever, amen. His: How it is fitting for bishops to preserve the treasures of the church, or to whom and how to dispense them. 751 (735).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"պատուիրանազանցութիւն","severity":"info","text":"The term 'patowiranazancʿutʿiwn' (transgression of command) is a key legal concept in Armenian canon law, denoting a breach of ecclesiastical authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զի Մարդ ի պատուի էր եւ ոչ իմացաւ","severity":"info","text":"The phrase 'for he was a man in honor and did not understand' echoes Proverbs 26:1 (LXX), which warns against unworthy honor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Աննա եւ Կայիափա","severity":"info","text":"Annas and Caiaphas are the high priests associated with the trial of Jesus in the Gospels, invoked here as archetypes of corrupt religious authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ՇԿԹ Ծ (ՇԿԴ ԽԹ)","severity":"info","text":"The numerals '729 (724)' are a chronological marker in the Armenian era, likely indicating the year of composition or a canonical reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Նորին. թէ որպէս պարտ է եպիսկոպոսաց պահել զգանձս եկեղեցւոյ","severity":"info","text":"The appended note 'His: How it is fitting for bishops to preserve the treasures of the church' suggests a later editorial addition, possibly a rubric or cross-reference.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇՀ ԾԱ (ՇԿԵ Ծ)","severity":"caution","text":"The numerals '751 (735)' at the end may be a scribal error or a later insertion, as they do not align with the preceding chronological sequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the two sets of numerals (729/724 and 751/735) is unclear; they may represent different manuscript traditions or recensions.","The phrase 'co-thronists' (աթոռակցաց) could refer to fellow bishops or secular rulers, but the context suggests ecclesiastical peers."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"Նաւահանգիստ է ամենեցուն տաճար աղաւթից եւ տեղի խնդրուածոց մերոց, զոր յարանուանաբար եկեղեցի սովոր եմք կոչել, ունելով յինքեան նաւապետ կարապետութեան զտեսուչ եպիսկոպոսն, զի խնամոտ եւ արդիւնակատար կամաւք անշարժ ունիցի զսահման իւրոյ կարգին։ Վասն այսորիկ առհասարակ ի ի Քրիստոս հաւատացեալք ապաւէն ապաստանի ունին զսուրբ եկեղեցի, զի արդարոց եւ մեղաւորաց է նաւահանգիստ, եւ տեղի յուսոյ փրկութեան մերոյ, եւ իւրաքանչիւր ոք փութասրտի յաւժարութեամբ զուխտս եւ զպատարագս եւ զընծայս իւր մատուցանել։ ՇՀԱ ԾԲ (ՇԿԶ ԾԱ). Իշխանք զգեաւղս եւ զդաստակերտս եւ զգանձս ոսկւոյ եւ արծաթոյ, այլք յանդաստանաց եւ ի պաճարաց եւ ի հանդերձից պատուականաց, ոմանք վասն անձանց փրկութեան, կէսք յաղագս սիրելեաց եւ ծնաւղաց եւ զվախճանելոց հատուցանել հատուցմունս զարդ եւ պայծառութիւն կազմելով հոգւոց եւ մարմնոց, քանզի անսայթաք՝ յորդորութեամբ տէրունական բանն զգուշացուցանէ ծառայից եւ պատուիրանապահաց իւրոց, թէ՝ Գանձեցէք ձեզ գանձս յերկինս, ուր ոչ ցեց է, ուտիճ ապականեն, եւ ոչ գողք ական հատանեն եւ գողանանա. եւ թէ Դատարկաձեռն Համենեւին մի՛ երեւեսցիս առաջի իմ. չեն, ասէ, այդրէն յերկրիս իւրական տուրքդ ձեր, այլ ի կատարս՝ բարձրութեան երկնից յանսխալ եւ յանվրէպ գանձարանին։ ՇՀԲ ԾԳ (ՇԿԷ ԾԲ).","english":"A harbor of refuge is it for all, a temple of prayer and a place of our petitions, which we are accustomed to call church in a general sense, having within itself the captain of the harbor, the overseer bishop, that with care and effective will he may keep immovable the boundary of his order. For this reason, all who believe in Christ have the holy church as a haven and refuge, for it is a harbor of refuge for the righteous and the sinners, and a place of hope for our salvation, and each one eagerly and with readiness offers his vows, liturgies, and gifts. [Year 531 of the Armenian Era (Year 1082 of the Greek Era)]. The princes offer fields, estates, treasures of gold and silver, others from lands, from taxes, and from precious garments, some for the salvation of their souls, some on behalf of beloved ones, parents, and the departed, rendering requitals, adorning and brightening souls and bodies, for without stumbling, the Lord’s word exhorts and warns his servants and commandment-keepers, saying: “Store up for yourselves treasures in heaven, where neither moth nor weevil destroys, nor thieves break in and steal,” and “Do not ever appear before me empty-handed.” “No,” he says, “these are not your true gifts on earth, but in the end, to the height of heaven, to the infallible and inviolable treasury.” [Year 532 of the Armenian Era (Year 1037 of the Greek Era)].","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Նաւահանգիստ","severity":"info","text":"The Armenian term nawa-hangist (harbor of refuge) is a metaphor for the church as a place of safety, echoing the biblical concept of refuge (cf. Psalm 107).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"կարապետութեան","severity":"info","text":"Karapetutʿean (captain of the harbor) refers to the bishop as overseer, a term with nautical imagery common in early Armenian ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Store up for yourselves treasures in heaven","severity":"info","text":"This echoes Matthew 6:19-20 and the broader gospel teaching on heavenly versus earthly wealth, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Do not ever appear before me empty-handed","severity":"info","text":"This is a paraphrase of a biblical injunction (cf. Deuteronomy 16:16-17 or early Christian teaching on offerings), not a verbatim citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Year 531 of the Armenian Era (Year 1082 of the Greek Era)","severity":"info","text":"The Armenian Era year 531 corresponds to 1082/1083 CE; the Greek Era year 1082 is likely a scribal or conversion error, as the Greek Era (Seleucid) year 1082 would be 770/771 CE.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Year 532 of the Armenian Era (Year 1037 of the Greek Era)","severity":"info","text":"The Greek Era year 1037 (Seleucid) would be 725/726 CE, inconsistent with the Armenian Era year 532 (1083/1084 CE); the discrepancy suggests a textual corruption or dual dating system.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek Era dates (1082 and 1037) are inconsistent with the Armenian Era dates (531 and 532), possibly due to scribal error or different calendar conventions.","The phrase 'Do not ever appear before me empty-handed' is not a direct biblical quotation but a paraphrase of early Christian teaching on offerings."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"Տեսանե՞ս զի Աստուծոյ են ինչքն, քանզի իւր համարի զտուրսն մեր, եւ ոչ մարդոյ ումեք, բայց միայն պահպան եւ վերակացու է տեսուչ եպիսկոպոսն։ Բազում ապա զգուշութեան պէտք են եպիսկոպոսին եւ երկիւղի, զի թէ որք զմարդկան աւանդս կամ պարտս հոգան եւ աշխատութիւն կրեն, ըղձանալով թէ ե՞րբ վճարիցեն, եւ թէ դէպ լինիցի փոքր ինչ ծախել, գիր առնեն եւ վկայս կացուցանեն եւ երդումն, զի մի՛ երեւեսցին թեւրք եւ գողք ի գործս իւրեանց։ Իսկ Աստուած որ քննիչ է խորհրդոց մերոց, եւ չիք ինչ նմա գաղտնի, այլ ամենայն ինչ մերկապարանոց կայ առաջի աչաց նորա, զի՞նչ պատճառս եւ հնարս հնարեսցի եպիսկոպոսն, յորժամ զաւանդ արքունի զգուշութեամբ ոչ պահիցէ եւ ծախիցէ այնոցիկ, որոց ոչ իցէ աւրէն. այսպիսի ինչ յորժամ, աւելի զգեստուք զինքն պճնիցէ եւ փերեւետիցի սիգութեան եւ փափկութեան պարապելով, եւ ազգականացն զեղուցու եւ տացէ, ել զկատակսն պարարիցէ զաւրէն իշխանաց եւ բարեկամս աննմանիս յաճախիցէ, շնորհուկս առնելով ճոխաց եւ մեծատանց տացէ, այս է չարաչար վատնել զարքունիսն, եւ պատժոց լինել արժանի։ ՇՀԳ ԾԴ (ՇԿՐ ԾԳ). Առաքելական պատուոյ եղեր արժանի, պարտիս եւ վարուց նոցա նմանիլ, որպէս գիրք Գործոց առաքելոցն վկայեն. Բաշխէին ամենեցուն՝ ում զիարդ պիտոյ ինչ լինէրա։","english":"Do you not see that the goods belong to God, for He considers our tithes as His own, and not to any man, but the overseeing bishop is only a guardian and superintendent? Great caution and fear are then necessary for the bishop, for if those who attend to the deposits or debts of men and bear labor, longing for when they might be discharged, and if it should happen that they spend a little, they make a document and set witnesses and an oath, so that thieves and robbers may not appear in their works. But God, who is the examiner of our thoughts, and to whom nothing is hidden, but everything stands naked before His eyes, what reasons and means shall the bishop devise, when he does not guard the royal deposit with caution and spends it on those for whom it is not lawful? When such a thing occurs, if he adorns himself with more vestments and is puffed up, indulging in pride and luxury, and gives and distributes to his relatives, and extends the limits of the law of the princes, and frequents unseemly friends, making gifts and giving to the rich and magnates, this is a wicked waste of the royal goods, and he is worthy of punishment. 7394 (7293). He has become worthy of apostolic honor; it is necessary to imitate their duties and conduct, as the book of the Acts of the Apostles witnesses: They distributed to all, to each as need required.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"տուրսն","severity":"info","text":"The Armenian term 'տուրսն' (tursn) is rendered 'tithes' in the English draft, but in context it likely refers to church offerings or revenues, not strictly a tenth. The ambiguity reflects the broader sense of ecclesiastical income.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Գործոց առաքելոցն","severity":"info","text":"The passage cites the Acts of the Apostles (Գործոց առաքելոցն) as a witness to apostolic practice of distributing to all according to need. This echoes Acts 4:34-35, where the community shared resources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ՇՀԳ ԾԴ (ՇԿՐ ԾԳ)","severity":"info","text":"The Armenian date 'ՇՀԳ ԾԴ' (7394) corresponds to 886 CE in the Armenian calendar (year 7394 of the Armenian era, equivalent to 886 AD). The parenthetical 'ՇԿՐ ԾԳ' (7293) likely represents a variant or scribal correction, indicating textual transmission issues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the conclusion of a longer narrative on episcopal duties, moving from a rhetorical question ('Do you not see...') to a warning about misuse of church funds, and ending with a scriptural citation. The shift from admonition to apostolic example marks a structural climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft translates 'տուրսն' as 'tithes', but the Armenian term may also mean 'offerings' or 'gifts'. The exact nature of the 'royal deposit' (արքունի աւանդ) is unclear—whether it refers to state funds or church property under royal protection is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The passage reflects the authority of Sahak Partʿew (Isaac the Great) in Armenian canon law, emphasizing the bishop's role as guardian of church property. This text was influential in later Armenian ecclesiastical discipline, reinforcing the bishop's accountability to God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'տուրսն' may mean 'tithes' or more generally 'offerings'; the 'royal deposit' could be state or church funds; the date discrepancy (7394 vs 7293) suggests scribal variation."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Զի գանձ աստուածային որում տեսուչ եւ մատակարար կազմեցար՝ նեղելոց եւ որբոց եւ այրեաց տուաւ յապաւինութիւն եւ եթէ միանգամայն ինչ աշխարհի վտանգ հասանիցէ, բայց յայլ իրս ամենեւին չէ իշխանութիւն ծախել, զի յաղագս հոգւոց փրկութեան տուան գանձքն։ Արդ՝ եթէ ոք յայլանդակս ինչ ծախիցէ՝ ընդ սեղանակապուտսն դատ տայցէ յաւուրն դատաստանի եւ պատիւն բարձցի ի նմանէ. զի թէ ժամանակաւոր թագաւորազս գործակալք յանիրաւս ծախելով զարքունիսն՝ պատիժս կրեն եւ ի պատուոյն ի բաց անկանին, ո՛րչափ եւս առաւել որք զաստուածայինսն վատնեսցեն յանուղղայս՝ կրեսցեն պատիժս աստ եւ ի հանդերձելումն։ Եւ թէ ոք աչառիցի այնպիսեացն թոյլ տալով՝ կցորդ եղիցի չարեաց գործոց նոցա։ ՇՀԴ ԾԵ (ՇԿԹ ԾԴ). Բայց եւ դու, ով մտացի հաւատացեալդ, որ յաղագս մեղաց քոց փրկութեան եւ ուխտից զտուրս քո տաս, զի ի բաց ընկեսցես զծանրութիւն մեղաց քոց եւ զայլոց բազմաց նո՛յնպէս գիտիցես, ընդէ՞ ր աճապարես զընկեցեալ տաղտկալի բեռինսն այդրէն առնուլ։ Վասն որոյ մարգարէն զսոյն իսկ ասաց թէ՝ Որպէս բեռն ծանր ծանրացաւ ի վերայ իմ. եւ երանի թէ զքոյին իսկ առնուիր, եւ ոչ զայլոցն։ Զի որչափ զառնուլն լաճախես քան զտալն, զմեղացն քոց սաստկացուցանես զբեռինս զի եւ զայլոցն եւս ընկեցեալս ի վերայ քո մթերես։","english":"For the divine treasury, over which you were appointed overseer and steward, was given as a refuge for the needy, the orphans, and the widows; and if at any time some worldly danger should befall, you have no authority whatsoever to sell other properties, for the treasures were given for the salvation of souls. Now, if anyone sells them for other purposes, he shall be judged together with those who sell the sacred vessels on the day of judgment, and his honor shall be taken from him. For if temporal stewards of kings, by unjustly selling the royal properties, suffer punishments and fall from their honor, how much more shall those who waste the divine properties unjustly suffer punishments both here and in the hereafter. And if anyone connives by permitting such things, he shall be a partner in their evil deeds. [Year 585 of the Armenian Era (1136 AD)]. But you also, O faithful layman, who give your gifts for the salvation of your sins and for your vows, so that you may cast off the weight of your sins, know likewise concerning the many others: why do you hasten to take upon yourself these cast-off burdens? Concerning this, the prophet said the same: \"Like a heavy burden, it has become heavy upon me; and would that you took only your own, and not that of others.\" For the more you hasten to take rather than to give, the more you increase the burdens of your sins, and you also accumulate upon yourself the cast-off burdens of others.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"գանձ աստուածային","severity":"info","text":"The phrase 'divine treasury' refers to church assets held in trust for the poor, orphans, and widows, emphasizing the bishop's role as steward rather than owner.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"սեղանակապուտս","severity":"info","text":"'Sacred vessels' (սեղանակապուտս) are liturgical items; selling them for non-sacred purposes is equated with misusing the treasury, incurring severe judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Որպէս բեռն ծանր ծանրացաւ ի վերայ իմ","severity":"info","text":"The citation 'Like a heavy burden, it has become heavy upon me' echoes Psalm 38:4 (LXX) or similar penitential language, though not a direct verbatim quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ՇՀԴ ԾԵ (ՇԿԹ ԾԴ)","severity":"info","text":"The Armenian date '585' (ՇՀԴ) corresponds to 1136 AD; the variant 'ՇԿԹ ԾԴ' (589?) suggests scribal inconsistency in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Sahak Partʿew","severity":"info","text":"Sahak Partʿew (Isaac the Great, c. 350–439) was Catholicos of Armenia; these canons reflect late antique church property law, influenced by Byzantine and Syriac traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Բայց եւ դու, ով մտացի հաւատացեալդ","severity":"caution","text":"The shift from addressing bishops to 'faithful layman' (մտացի հաւատացեալդ) may indicate a composite text or later addition; the lay admonition on burdens is abrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The date formula 'ՇՀԴ ԾԵ (ՇԿԹ ԾԴ)' is ambiguous: the first number (585) is standard for 1136 AD, but the parenthetical variant (589?) may reflect a scribal error or alternative era calculation.","The identity of the 'prophet' cited is unclear; the phrase may be a loose paraphrase of a psalm or wisdom text, not a specific canonical reference."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Յաւրէնսն եւ զընկերին զգրաստն անկեալ ընդ բեռամբ չհրամայէ անտես առնել, այլ յարուցանելով յարուսցես բ, ասէ. եւ դու զանձնդ գլորես անկանգնելի խորտակմամբ, զի եթէ զայլ ոք տեսանէիր անկեալ եւ բեկեալ, թերեւս ողորմէիր, եւ զքեզ անտես առնես, յափշտակես, զլանաս զորբոյն, զայրւոյն, զաղքատաց զվարձս, կողոպտես զսեղանս, եւ գարշել պատճառիս ի մեհենաց։ Արդ քեզէն տուր զիրաւդ, ո՞չ ապաքէն մինչ տաս զտուրսն ի տուն Աստուծոյ, այս է՝ զծանրութիւն մեղացն ընդ նմին հաւատաս ի բաց ընկենուլ, ե՛ւ յուսաս յաւիտենական պարգեւաց լինել արժանի։ Ապա ուրեմն եւ առնուլն՝ հակառակ զնորին մեղացն զբեռինս այդրէն ի քեզ կուտէ, եւ մշտնջենաւոր տանջանացն լինի առիթ. զի՞նչ աւգուտ իցէ այնպիսի շահ, որ զանձն տուժէ եւ կորուսանէ, եւ ոչ գտանէ փրկանս անձին իւրում. լուր աստուածային գրոցն եւ ուսիր բարեմտութեամբ, որոց վայելել հրամայէ այնու ընչիւք. Սեղանոյն պաշտաւնեայք, ասէ, ի սեղանոյ անտի վայելեն ա, Եւ զի՞նչ է կերակուրն յայտ առնէ. Զմեղս ժողովրդեան իմոյ, ասէ, կերիցենբ։ Վասն այնորիկ ազդէ պատրաստ կալ, թէ՝ Աբիք մինչ չեւ էք ննջեցեալ, որք ուտէք զհաց ցաւոցգ։ Տեսանե՞ս զզաւրութիւն կերակրոյն, քանզի եւ այլուր յայտնապէս զգուշացուցանէ քեզ զպակնուլն հրաման տալով, թէ Հպատակ կացէք նոցա, զի նոքա տքնին վասն ոգւոց ձերոց, որպէս համարս տալոց են ընդ ձերդ.","english":"The laws and the companion's grace fallen under a burden do not command to neglect, but by raising up you shall raise up, it says. And you cast yourself down with an irreparable ruin, for if you had seen another fallen and broken, perhaps you would have pitied him, yet you neglect yourself, you plunder, you deny the orphan, the widow, the poor their wages, you rob the tables, and you cause abomination in the temples. Now give from yourself what is right; will you not rather give the gifts to the house of God, that is, cast away the weight of sins with that same faith, and hope to be worthy of eternal rewards? Then indeed, taking also, contrary to that, the burdens of sins thus accumulates upon you, and becomes a cause of eternal torments. What profit is there in such gain, which injures and destroys the soul, and finds no ransom for one's own soul? Heed the divine scriptures and learn with good intention, by which it commands to enjoy that wealth: The servants of the table, it says, enjoy from the table. And what is the food, it reveals: The sins of my people, it says, they shall eat. Therefore it warns you to be prepared, saying: You have not yet slept, who eat the bread of sorrows. Do you see the power of the food? For elsewhere it also clearly warns you, commanding you to take, saying: Be subject to them, for they labor for the sake of your souls, as they are to give account for you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զգրաստն անկեալ ընդ բեռամբ","severity":"info","text":"The phrase 'the grace fallen under a burden' likely refers to the misuse of ecclesiastical resources, contrasting proper stewardship with neglect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զմեղս ժողովրդեան իմոյ, ասէ, կերիցեն","severity":"info","text":"The quotation 'The sins of my people, they shall eat' echoes a biblical theme of priests bearing the people's sins, possibly alluding to Levitical or prophetic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զսեղանս","severity":"info","text":"The 'tables' (սեղանք) likely refer to altar tables or charitable distributions, central to early Armenian church practice for supporting the poor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"զհաց ցաւոց","severity":"info","text":"The 'bread of sorrows' parallels ascetic imagery in early Christian literature, where suffering is a spiritual nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct admonition to scriptural citation and interpretation, typical of Sahak's homiletic legal style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"զգրաստն","severity":"caution","text":"The term 'grace' (գրաստն) is ambiguous; it may denote a specific endowment or a general blessing, affecting the interpretation of the steward's duty.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the companion' (ընկերին) is unclear; it may refer to a co-steward or a spiritual associate.","The phrase 'you have not yet slept' (մինչ չեւ էք ննջեցեալ) is obscure; it may be a metaphorical warning against complacency."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"Արդ՝ ընդէր զայնպիսի ծանրութիւն ձգես ի քեզ եւ զտոյժս անհնարինս, որ զկէս գիշերն թերեւս արբեցութեան պարապիցես, թողում ասել զայլսն եւս եւ յորսայսեալ անկեալ պարպատիցեն ընտերք թասելով եւ թառանչելովն, եւ ի պղտորութենէ որովայնին յորձանաց եւ սաստիկ գոլորշեացն, որ եւ զձայն անգամ լսել զպաշտամանն դժուարանաս, թող թէ հսկել եւ տքնութեան պարապել։ Արդ՝ որպէս հեռի ես ի վաստակոյն աշխատութենէ, հեռանալ պարտիս եւ ի վարձուցն յափշտակութենէ, եւ քոյովն շատանալ. դու աւադիկ զանց արարեալ զճառեցելովդ որբոց, եւ այրեաց, եւ տնանկաց եւս քոքալ կամիս տալ զկնի քո, քանզի յաղագս նոցա ապաւինութեան է գանձն աստուածային, որպէս վերագոյն ասացաք, զի նոքա մասնաւորք են. Զորբս եւ զայրիս ընդունի Տէըտ եւ եթէ Աչք՞նորա ի տնանկս հայինբ, եւ Կարդայցեն առ իս եւ ես լուայց նոցագ։ Արդ՝ ընդէ՞ր զնոսա եւս կացուցանես քեզ աւսոխ, եւ չամաչես զտուրս՝ զհացիկն թէ առնէր առաջի քո գարշէիր թերեւս եւ անարգանս համարէիր զառնուլն, եւ զինչսն անխղճաբար կորզես, եւ ոչ կասկածես, թէ հաւասար է այսմ մուրոյ.","english":"Now, why do you cast upon yourself such a burden and impossible exertions, that you might perhaps spend half the night in drunkenness, to say nothing of the others, and the fallen and prostrate companions, clattering and clamoring, and from the foulness of the belly, from the fluxes and violent vapors, so that you can scarcely even hear the voice of the service, let alone keep vigil and apply yourself to toil? Now, as you are far from the labor of the worker, you must also be far from the seizure of the rewards, and be content with your own. You, who have transgressed by your very words concerning orphans, and widows, and the destitute, wish to give your own after you, for the divine treasure is for their support, as we said above, for they are the special ones. \"The orphans and the widows the Lord receives, and if the eyes of the poor look to me, and they call to me, I shall wash them.\" Now, why do you also make them a burden to yourself, and are not ashamed of the gifts? If the little bread were set before you, you would perhaps abhor it and consider the taking of it an insult, yet you ruthlessly extort their goods, and do not doubt that this is equal to begging.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"զկէս գիշերն թերեւս արբեցութեան պարապիցես","severity":"info","text":"The author rebukes the cleric for spending half the night in drunkenness, contrasting this with the duty of vigil and toil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"զորբս եւ զայրիս ընդունի Տէր","severity":"info","text":"This phrase echoes biblical language about God receiving orphans and widows, possibly alluding to Exodus 22:22 or similar Old Testament protections for the vulnerable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"գանձն աստուածային","severity":"info","text":"The 'divine treasure' refers to church funds or alms designated for the poor, a common theme in early Armenian canon law emphasizing clerical responsibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Արդ՝ ընդէ՞ր","severity":"info","text":"The repeated rhetorical question 'Now, why...' structures the passage as a series of accusations, typical of Sahak's homiletic style in canon law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Կարդայցեն առ իս եւ ես լուայց նոցագ","severity":"caution","text":"The phrase 'they call to me, I shall wash them' is ambiguous; it may be a scriptural allusion (e.g., to foot-washing) or a metaphorical expression of care, but the exact source is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Կարդայցեն առ իս եւ ես լուայց նոցագ' is ambiguous: it could be a direct quotation from an unknown source or a rhetorical invention by Sahak. The reading taken is as a general expression of charitable service."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"նոքա կողկողին զտառապանսն եւ զնեղութիւնսն եւ զվիշտսն իւրեանց պատմելով, մինչեւ ցամաքին լեզուքն ի բերանս առ վտանգին, զվէրս եւ զխեղութիւնս մարմնոյ մերկացեալ ցուցանեն, երիթացեալք, բրդգզեալք դողան սարսռան՝ զի գէթ այնպէս խուն ինչ գտանել կարասզեն ծածկոյթ առնել առականացն իւրեանց. եւ դու նանիր եւ դրուատեալ բանիւք զնոցայն շոպելով ի մոռացաւնս կամիս դարձուցանել, զի փութաս այրի առնել զկին քո, եւ որբ զորդիսն, մուրող եւ թափառական, զի կողկողին առ դուրս վատթարաց, եւ ապա յիշեցէք զբանն տեառն Յիսուսի, թէ՝ Երանելի է տալն մանաւանդ քան զառնուլն ա։ (ՇՁ ԾԵ). Վասն որոյ աղաչեմ եւ վկայութիւն դնեմ առաջի Աստուծոյ եւ Յիսուսի Քրիստոսի, որ դատելոցն է զկենդանիս եւ զմեռեալս ի յայտնութեան իւրում եւ յարքայութեան, զի մի՛ ումեք եղիցի թերի գտանել ի մասինս յայսմիկ, զոր պատուէր տալով ուսուզաք զաւգուտն եւ զպայծառութիւն զոգւոյ եւ մարմնոյ. եւ զի՞նչ աւգուտ մեծագոյն քան զայն կացցէ կամ զուարճացուցանող խնդութիւն, յորժամ եպիսկոպոսն ըստ Աստուծոյ հաճոյիցն խնամ տանիցի եկեղեցւոյն, եւ դասք պաշտաւնէից գովութեամբ յորդորեալ զսաղմոսն գեղգեղելով հնչեցուցանիցեն. եւ այլքն առհասարակ գումարեալք փառս տացեն ամենալաղթ տէրութեանն, որբք եւ այրիք յանձանձեալք, աղքատք խնամեալք, տնանկք յապահովացեալք։","english":"they recount their miseries and afflictions and sorrows, until their tongues are dry in their mouths at the point of danger, showing their wounds and the mutilations of their body laid bare, torn, disheveled, trembling and shuddering—so that at least they might find some covering to make a shelter for their own nakedness. And you, with soothing and praiseworthy words, by flattering them, wish to turn them to forgetfulness, that you hasten to make your wife a widow and your children orphans, beggars and vagabonds, so that they may recount abroad among the base, and then remember the word of the Lord Jesus: \"Blessed is giving, especially more than receiving\" (Acts 20:35). Therefore I beseech and bear witness before God and Jesus Christ, who is to judge the living and the dead in his revelation and in his kingdom, that no one should find fault in these parts, which by giving commandment we teach the benefit and the splendor of soul and body. And what greater benefit than that, or what more delightful joy, could there be, when the bishop, according to the pleasure of God, takes care of the church, and the orders of ministers, urged on with praise, make the psalm resound with melody, and the rest, gathered together, give glory to the all-victorious dominion, the orphans and widows are provided for, the poor are cared for, the homeless are made secure.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Երանելի է տալն մանաւանդ քան զառնուլն ա","severity":"info","text":"The citation 'Blessed is giving, especially more than receiving' is attributed to Jesus but referenced as Acts 20:35, which does not exist in the canonical Acts; this may be a misattribution or a reference to a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"կողկողին","severity":"info","text":"The Armenian verb 'koghkoghēin' (they recount) is repeated in the passage, emphasizing the act of lamentation; it may carry a connotation of repetitive or exaggerated complaint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"զվէրս եւ զխեղութիւնս մարմնոյ","severity":"info","text":"The description of wounds and mutilations laid bare reflects the ascetic practice of self-exposure or public penance, common in early Armenian monasticism, as a means to elicit alms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Վասն որոյ աղաչեմ եւ վկայութիւն դնեմ","severity":"info","text":"This phrase marks a rhetorical shift from descriptive rebuke to a formal exhortation and witness, typical of Sahak's canonical style, reinforcing the authority of the bishop.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"զի մի՛ ումեք եղիցի թերի գտանել","severity":"info","text":"The warning that 'no one should find fault' suggests that these canons were contested or required defense in later Armenian ecclesiastical tradition, possibly against laxity in almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ՇՁ ԾԵ","severity":"caution","text":"The parenthetical 'ՇՁ ԾԵ' (likely a manuscript folio or chapter number) is unclear; it may be a scribal addition or a cross-reference, but its exact meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Acts 20:35' is non-canonical; the source of the saying is uncertain.","The parenthetical 'ՇՁ ԾԵ' may be a manuscript reference or a chapter number, but its meaning is not established.","The identity of 'the base' (վատթարաց) is ambiguous—could refer to lowly persons or places."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"Այսպիսի կարգք լինին բաւական բանալ զողորմութեան դրունս, երկինք ամբարակ լինելով ցաւղոյ, երկիր ցորենոյ եւ գինւոյ եւ իւղոյ, պաճար անասնոց դալարազարդութեամբ եւ բոլորովիմբ իսկ ըղձալի կենցաղ իշխանաց եւ թագաւորաց մշտնջենաւոր խաղաղութեամբ, շնորհաւք եւ մարդասիրութեամբ տեառն մերոյ Յիսուսի Քրիստոսի, ընդ որում հաւր, միանգամայն եւ հոգւոյն սրբոյ փառք, իշխանութիւն եւ պատիւ այժմ եւ հանապազ՝ յաւիտեանս, ամէն։","english":"Such orders are sufficient to open the doors of mercy, the heavens being filled with dew, the earth with grain and wine and oil, the pastures with verdant abundance for the animals, and altogether a desirable life for princes and kings in eternal peace, by the grace and benevolence of our Lord Jesus Christ, with whom the Father and the Holy Spirit together have glory, power, and honor now and always, forever, amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Այսպիսի կարգք","severity":"info","text":"This concluding passage mirrors the opening of the canon collection, forming an inclusio that frames the canons as a coherent set of ecclesiastical orders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"բաւական բանալ զողորմութեան դրունս","severity":"info","text":"The phrase 'sufficient to open the doors of mercy' echoes a biblical and liturgical motif of divine compassion, here applied to the efficacy of the canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"երկինք ամբարակ լինելով ցաւղոյ, երկիր ցորենոյ եւ գինւոյ եւ իւղոյ","severity":"info","text":"The imagery of heaven with dew and earth with grain, wine, and oil reflects the Armenian liturgical tradition of blessing the four elements, symbolizing divine abundance and peace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"շնորհաւք եւ մարդասիրութեամբ","severity":"info","text":"The pairing 'by grace and benevolence' (šnorhawkʿ ew mardasirutʿeamb) is a standard Armenian theological formula, emphasizing Christ's dual nature and philanthropic action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ընդ որում հաւր, միանգամայն եւ հոգւոյն սրբոյ փառք","severity":"info","text":"The doxological conclusion invoking the Trinity reflects the post-Chalcedonian Armenian orthodox tradition, affirming the consubstantiality of Father, Son, and Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"բոլորովիմբ իսկ ըղձալի կենցաղ","severity":"caution","text":"The phrase 'altogether a desirable life' is textually uncertain; the manuscript may have a variant reading, but the sense of an ideal earthly order under Christian rule is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'բոլորովիմբ իսկ' may be a scribal error or variant for 'բոլորովին իսկ' (altogether), but the intended meaning of comprehensive abundance is unambiguous."],"confidence":"high","notes":[]}]}