Old Testament Texts

Coptic	Rendering	Count	First
no glossary terms recorded

armat:1 · narrativehigh

Source

[Book: Gen.] ԾՆՈՒՆԴՔ

English

Genesis

Commentary

structuretextԾՆՈՒՆԴՔ

The Armenian title 'ԾՆՈՒՆԴՔ' (Cnowndk‘) corresponds to 'Genesis' and marks the first book of the Old Testament in the Armenian Bible tradition.

backgroundbackground

The Armenian translation of Genesis is traditionally attributed to the 5th-century work of Mesrop Mashtots and his disciples, forming part of the earliest Armenian biblical canon.

source edition: Old Testament Texts

transmissionbackground

This passage is drawn from the TITUS edition, which provides a critical text of the Armenian Old Testament based on manuscript witnesses, though specific manuscript details are not given here.

Notes · 1

lacunaThe 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.

Open questions · 1

The passage provides only the book title; no further textual content is available for analysis.

armat:2 · narrativehigh

Source

[Chapter: 1] ԳԼ(ՈՒԽ) Ա՜.

English

Chapter 1

Commentary

structuretextԳԼ(ՈՒԽ) Ա՜

The Armenian text begins with a chapter heading, 'ԳԼ(ՈՒԽ) Ա՜', which is an abbreviation for 'Գլուխ Ա' (Chapter 1). This marks the start of a new section in the manuscript.

termglossaryԳԼ(ՈՒԽ)

The term 'ԳԼ(ՈՒԽ)' is a scribal abbreviation for 'Գլուխ' (glukh), meaning 'chapter' or 'head'. Such abbreviations are common in Armenian manuscripts to save space.

backgroundexternalChapter 1

The passage is the opening of a biblical book, likely from the Old Testament, as indicated by the work metadata. The Armenian text here is minimal, serving as a chapter heading.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian text consists only of a chapter heading; the content of the chapter is not provided in this passage.

armat:3 · narrativehigh

Source

[Verse: 1] Ի ՍԿԶԲԱՆԷ արար ա(ստուա)ծ զերկին եւ զերկիր։

English

In the beginning God created the heaven and the earth.

Commentary

termtextԻ ՍԿԶԲԱՆԷ

The Armenian phrase 'Ի ՍԿԶԲԱՆԷ' (i skizbanē) means 'in the beginning,' corresponding to the Greek ἐν ἀρχῇ of the Septuagint. The preposition 'ի' (i) with the ablative marks temporal inception.

termtextարար

The verb 'արար' (arar) is the aorist third person singular of 'առնել' (aṙnel), 'to create' or 'to make.' In classical Armenian, it consistently renders the Hebrew בָּרָא (bārā') and Greek ἐποίησεν or ἔκτισεν in creation contexts.

scripturetextզերկին եւ զերկիր

This phrase 'the heaven and the earth' is a direct translation of the Septuagint's τὸν οὐρανὸν καὶ τὴν γῆν (Gen 1:1). The Armenian version follows the Greek word order and the definite accusative marker 'զ-' (z-).

backgroundexternal

The Armenian text of Genesis derives from the Septuagint, likely via the Syriac or directly from Greek, as part of the fifth-century translation movement initiated by Mesrop Mashtots and Sahak Partev.

structuretext

This verse opens the creation narrative, matching the structural division of the biblical book. The passage is classified as narrative, consistent with the sequential account of creation in Genesis 1.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian text does not specify the source language (Greek or Syriac) for this verse, though the translation is standard for the Septuagint tradition.

armat:4 · narrativehigh

Source

[Verse: 2] Եւ երկիր է́ր աներեւոյթ եւ անպատրաստ. եւ խաւա́ր ՛ի վերայ անդնդոց. եւ հոգի ա(ստուծո)յ շրջէ́ր ՛ի վերայ ջուրց։

English

And the earth was invisible and unprepared, and darkness was upon the face of the deep, and the spirit of God moved upon the waters.

Commentary

termtextաներեւոյթ

The Armenian term 'աներեւոյթ' (anerewoytʿ) means 'invisible' or 'unseen,' reflecting the primordial state of the earth before creation.

termtextխաւար

The word 'խաւար' (xawar) translates as 'darkness,' corresponding to the Hebrew 'ḥōšeḵ' in Genesis 1:2, emphasizing the pre-creation chaos.

scripturetextԵւ երկիր էր աներեւոյթ եւ անպատրաստ

This phrase echoes Genesis 1:2, where the earth is formless and void, but the Armenian adds 'unprepared' (անպատրաստ), a nuance not in the Masoretic Text.

backgroundtextհոգի ա(ստուծո)յ

The phrase 'spirit of God' (հոգի ա(ստուծո)յ) reflects the Armenian tradition's rendering of the Hebrew 'rûaḥ ʾĕlōhîm,' often interpreted as the Holy Spirit in Christian exegesis.

structuretext՛ի վերայ

The repeated prepositional phrase '՛ի վերայ' (upon) structures the verse into parallel clauses, mirroring the Hebrew poetic form of Genesis 1:2.

Notes · 1

lacunaThe 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.

Open questions · 2

The Armenian text uses 'աներեւոյթ' (invisible) where the Hebrew has 'tohû wāḇōhû' (formless and void), suggesting a theological interpretation rather than a literal translation.
The phrase 'հոգի ա(ստուծո)յ' may be read as 'spirit of God' or 'wind of God,' but the Armenian tradition consistently interprets it as the Holy Spirit.

armat:5 · narrativehigh

Source

[Verse: 3] Եւ ասաց ա(ստուա)ծ, եղիցի́ լոյս. եւ եղե́ւ լոյս։

English

And God said, "Let there be light," and there was light.

Commentary

sensetextԵւ ասաց ա(ստուա)ծ, եղիցի́ լոյս. եւ եղե́ւ լոյս

The Armenian text directly parallels the biblical creation account (Gen 1:3), with the divine command 'Let there be light' immediately followed by its fulfillment.

termglossaryեղիցի́

The verb 'եղիցի́' (let there be) is a third-person singular imperative form of 'լինել' (to be), reflecting the classical Armenian subjunctive used in divine decrees.

scripturetextԵւ ասաց ա(ստուա)ծ, եղիցի́ լոյս. եւ եղե́ւ լոյս

This verse echoes Genesis 1:3, where God creates light by fiat. The Armenian version follows the Septuagint tradition closely, with 'եղիցի́ լոյս' rendering 'γενηθήτω φῶς'.

structuretextԵւ ասաց ա(ստուա)ծ, եղիցի́ լոյս. եւ եղե́ւ լոյս

The passage forms a self-contained narrative unit: a divine speech act followed by immediate realization, typical of creation accounts in the Old Testament.

backgroundbackgroundա(ստուա)ծ

The abbreviation 'ա(ստուա)ծ' for 'Աստուած' (God) is a common scribal practice in Armenian manuscripts, using a suspension mark to save space.

Notes · 1

lacunaThe 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.

Open questions · 1

The abbreviation 'ա(ստուա)ծ' is unambiguous in context, but the exact manuscript source (e.g., whether from a Bible or a commentary) is not specified.

armat:6 · narrativehigh

Source

[Verse: 4] եւ ետես ա(ստուա)ծ զլոյսն զի բարի́ է։ եւ մեկնեաց ա(ստուա)ծ ՛ի մէջ լուսոյն եւ ՛ի մէջ խաւարին։

English

And God saw the light, that it was good. And God separated the light from the darkness.

Commentary

sensetextետես

The Armenian verb 'etes' (he saw) introduces divine perception, a motif in creation accounts where God observes and evaluates his work.

termtextբարի́

The term 'bari' (good) echoes the Septuagint's 'kalon' and reflects a standard Armenian rendering of the divine approval of creation.

scripturetextմեկնեաց

The verb 'mekneats' (separated) recalls the separation of light from darkness in Genesis 1:4, though the Armenian text here is a free paraphrase.

backgroundtextլոյսն

The Armenian word 'loysn' (light) is used in patristic commentaries to symbolize divine presence, consistent with early Christian exegesis of creation.

structuretextեւ ... եւ

The repeated conjunction 'ew' (and) creates a paratactic structure typical of Armenian biblical narrative, linking divine actions sequentially.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian text does not specify whether the separation of light from darkness is spatial or temporal; the reading taken is a sequential act of creation.

armat:7 · narrativehigh

Source

[Verse: 5] եւ կոչեաց ա(ստուա)ծ զլոյսն տիւ, եւ զխաւարն կոչեաց գիշե́ր։ եւ եղեւ երեկոյ՝ եւ եղեւ վաղորդայն՝ օ́ր մի։

English

And God called the light Day, and the darkness he called Night. And there was evening, and there was morning: one day.

Commentary

termtextտիւ

The Armenian word 'տիւ' (tiw) is a hapax legomenon in the classical Armenian corpus, likely a loanword from Middle Persian (tēg, 'day'). It appears only here in the Armenian Old Testament, rendering the Hebrew 'yom' (day) in a poetic or archaizing register.

source edition: Old Testament Texts

structuretextեւ եղեւ երեկոյ՝ եւ եղեւ վաղորդայն՝ օ́ր մի

The phrase 'and there was evening, and there was morning: one day' mirrors the biblical formula for a day beginning at sunset, consistent with Jewish and early Christian reckoning. The colon before 'one day' marks a summary conclusion to the first creation day.

paralleltextզլոյսն տիւ, եւ զխաւարն կոչեաց գիշեր

The naming of light as 'Day' and darkness as 'Night' parallels Genesis 1:5 (LXX: 'καὶ ἐκάλεσεν ὁ θεὸς τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσεν νύκτα'). The Armenian follows the Septuagint order closely, with the verb 'koc'eac' (called) repeated for emphasis.

cautiontextկոչեաց

The verb 'koc'eac' (aorist of koč'el) is spelled with a digraph 'եա' that may reflect a scribal normalization. In some manuscripts, the form appears as 'koč'eac' without the ligature, but the Titus edition standardizes to the classical orthography.

Notes · 1

lacunaThe 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.

Open questions · 2

The word 'տիւ' (tiw) is unique to this passage; its exact vocalization and etymology are uncertain, though it is generally read as 'tēw' or 'tiw' meaning 'day'.
The phrase 'օ́ր մի' (one day) could be interpreted as a single 24-hour period or as a unit of creation time; the Armenian does not disambiguate.

armat:8 · narrativehigh

Source

[Verse: 6] Եւ ասաց ա(ստուա)ծ. եղիցի́ հաստատութի(ւն) ՛ի մէջ ջրոցդ, եւ եղիցի մեկնե́լ ջուրցդ եւ ջուրց։ եւ եղեւ այնպէս։

English

And God said, “Let there be a firmament in the midst of the waters, and let the waters be divided from the waters.” And it was so.

Commentary

sensetextհաստատութիւն

The Armenian term 'hastatut‘iwn' (firmament) here renders the concept of a solid vault dividing the primordial waters, echoing the Septuagint's 'stereōma'.

termglossaryհաստատութիւն

In classical Armenian, 'hastatut‘iwn' denotes a fixed, solid structure; its use in Genesis reflects the ancient Near Eastern cosmology of a firmament separating upper and lower waters.

scripturetextԵւ ասաց ա(ստուա)ծ. եղիցի́ հաստատութի(ւն) ՛ի մէջ ջրոցդ

This verse parallels Genesis 1:6-7 (LXX), where God creates the firmament to divide the waters, a key step in the creation narrative.

backgroundexternalfirmament

The concept of a firmament dividing waters is common in ancient Near Eastern cosmologies, including Mesopotamian and Egyptian traditions, and is adopted in the Hebrew Bible.

structuretextԵւ ասաց ... եւ եղեւ այնպէս

The passage follows a formulaic pattern: divine speech ('And God said') followed by fulfillment ('And it was so'), typical of the creation account's repetitive structure.

cautiontext՛ի մէջ ջրոցդ

The phrase 'in the midst of the waters' is ambiguous: it may imply the firmament was placed within a single body of water or between two distinct water masses; the Armenian text does not resolve this.

Notes · 1

lacunaThe 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.

Open questions · 2

The phrase 'in the midst of the waters' could be read as the firmament being placed within a single water mass or between two separate water bodies; the Armenian text does not clarify.
The abbreviation 'ա(ստուա)ծ' for 'astuac' (God) is a scribal convention, but the full form is unambiguous.

armat:9 · narrativehigh

Source

[Verse: 7] Եւ արար ա(ստուա)ծ զհաստատութի(ւն)ն։ եւ անջրպետեաց ա(ստուա)ծ ՛ի մէջ ջրոյն որ ՛ի ներքոյ հաստատութե(ա)ն, եւ ՛ի մէջ ջրոյն որ ՛ի վերոյ հաստատութե(ա)ն։

English

And God made the firmament. And God separated the water which is beneath the firmament from the water which is above the firmament.

Commentary

sensetexthastatut‘iwn

The Armenian term 'hastatut‘iwn' (firmament) renders the Greek 'στερέωμα' (stereōma), implying a solid, fixed structure, consistent with ancient cosmology.

termglossaryanjrpetec‘

The verb 'anjrpetec‘' (separated) is a hapax in this context, derived from 'anjrpet' (interval), emphasizing a spatial division between waters.

scripturetextGen 1:6-7

This passage closely follows the Septuagint of Genesis 1:6-7, where God creates the firmament and separates waters, though the Armenian adds 'water which is beneath' and 'above' for clarity.

backgroundexternalfirmament

In ancient Near Eastern cosmology, the firmament was a solid dome separating primordial waters; this Armenian text reflects that model, possibly mediated through Greek sources.

structuretextverse 7

This verse forms a chiastic structure: God makes the firmament, then separates waters below from waters above, mirroring the creation account's ordered pairs.

cautiontextastuac

The Armenian 'astuac' (God) is abbreviated with a titlo; the text may reflect scribal abbreviation conventions, not theological emphasis.

Notes · 1

lacunaThe 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.

Open questions · 1

The phrase 'i mēǰ ǰroyn or i nerk‘oy hastatut‘ean' (water which is beneath the firmament) could imply either a single body of water or multiple; the translation assumes a singular division.

armat:10 · narrativehigh

Source

[Verse: 8] եւ կոչեաց ա(ստուա)ծ զհաստատու(թ)ի(ւն)ն երկին։ եւ ետես ա(ստուա)ծ զի բարի է։ եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օ́ր երկրորդ։

English

And God called the firmament heaven. And God saw that it was good. And there was evening, and there was morning, a second day.

Commentary

sensetextերկին

The Armenian term 'երկին' (erkin) means 'heaven' or 'sky', consistent with the firmament being named as such in the creation narrative.

termglossaryհաստատութիւն

The word 'հաստատութիւն' (hastatut‘iwn) is a calque of Greek 'στερέωμα' (stereōma), meaning 'firmament' or 'solid structure', reflecting the Septuagint's rendering of the Hebrew 'raqia'.

structuretextերկրորդ

The phrase 'օ́ր երկրորդ' (second day) marks the conclusion of the second day of creation, following the pattern of the six-day creation account in Genesis.

backgroundexternalերեկոյ, վաղորդայն

The formula 'evening and morning' to demarcate a day is typical of biblical and liturgical timekeeping, echoing the Priestly source's 'and there was evening and there was morning' in Genesis 1.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian text abbreviates 'աստուած' (astuac, God) with a nomen sacrum, which is standard but may obscure the original reading in some manuscripts.

armat:11 · narrativehigh

Source

[Verse: 9] Եւ ասաց ա(ստուա)ծ. ժողովեսցի́ն ջուրքդ որ ՛ի ներքոյ երկնից ՛ի ժողով մի, եւ երեւեսցի ցամաքն։ եւ եղեւ այնպէս. եւ ժողովեցան ջուրքն, որ ՛ի ներքոյ երկնից ՛ի ժողովս իւրեանց. եւ երեւեցաւ ցամաքն։

English

And God said, "Let the waters under the heavens be gathered into one place, and let the dry land appear." And it was so. And the waters under the heavens gathered into their own place, and the dry land appeared.

Commentary

sensetextԵւ ասաց ա(ստուա)ծ

The abbreviation ա(ստուա)ծ for աստուած (God) is a standard scribal contraction in Armenian manuscripts, indicating a reverential brevity.

termglossaryժողովեսցի́ն

The verb ժողովեսցին (let them be gathered) is a third-person plural imperative in the aorist subjunctive, reflecting the classical Armenian (grabar) verbal system.

scripturetextԵւ ասաց ա(ստուա)ծ. ժողովեսցի́ն ջուրքդ որ ՛ի ներքոյ երկնից

This verse corresponds to Genesis 1:9 in the Armenian Bible, where God commands the waters to gather, revealing dry land.

structuretextեւ եղեւ այնպէս

The phrase 'and it was so' (եւ եղեւ այնպէս) is a formulaic narrative marker, typical of the creation account in the Armenian Old Testament, echoing the pattern of divine command and fulfillment.

backgroundbackgroundժողով

The term ժողով (gathering, assembly) here refers to a single place for the waters, reflecting the ancient Near Eastern cosmological concept of a primordial water mass separated from dry land.

Notes · 1

lacunaThe 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.

Open questions · 1

The abbreviation ա(ստուա)ծ is resolved as աստուած (God). The phrase 'ժողովս իւրեանց' could be read as 'their own gathering' or 'their own assembly'; the translation takes it as 'their own place'.

armat:12 · narrativehigh

Source

[Verse: 10] Եւ կոչեաց ա(ստուա)ծ զցամաքն երկիր. եւ ժողովս ջուրցն կոչեաց ծովս։ եւ ետես ա(ստուա)ծ զի բարի է։

English

And God called the dry land earth, and the gathering of the waters he called seas. And God saw that it was good.

Commentary

sensetextԵւ կոչեաց ա(ստուա)ծ զցամաքն երկիր. եւ ժողովս ջուրցն կոչեաց ծովս

The Armenian text uses the verb 'koč‘eac‘' (called) twice, paralleling the divine naming act in Genesis 1:10. The dry land is named 'erkir' (earth) and the gathering of waters 'covs' (seas).

termtextժողովս ջուրցն

The phrase 'žołovs ǰurc‘n' (gathering of the waters) is a calque on the Hebrew 'miqweh hammayim' (gathering of waters) from Genesis 1:10, reflecting the Armenian translator's literal approach.

scripturetextԵւ ետես ա(ստուա)ծ զի բարի է

The phrase 'And God saw that it was good' echoes the divine approval formula in Genesis 1, where God repeatedly judges creation as good (e.g., Genesis 1:4, 1:10, 1:12).

backgroundtextա(ստուա)ծ

The abbreviation 'a(stuac)' for 'astuac' (God) is a standard scribal contraction in Armenian biblical manuscripts, indicating a reverential treatment of the divine name.

structuretextԵւ ... եւ ... եւ

The verse is structured with three clauses each introduced by 'ew' (and), mirroring the paratactic style of the Armenian translation of Genesis, which follows the Hebrew 'waw' consecutive.

paralleltextզցամաքն երկիր ... զժողովս ջուրցն

The pairing of 'dry land' and 'gathering of waters' as complementary elements of creation is paralleled in the Ethiopic 'Mashafa Madbal' (dossier:ethiopic-anonymous-mashafa-madbal), which also describes the separation of land and sea.

gap dossier: Book of the Compilation: a versified retelling of the Old Testament, the Little Gospel (Nagara Māryām) and the New Testament

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian text does not specify whether the naming of 'earth' and 'seas' is a separate act from the gathering in the previous passage, or a continuation of the same divine command.

armat:13 · narrativemedium

Source

[Verse: 11] Եւ ասաց ա(ստուա)ծ. բղխեսցէ́ երկիր բանջար խոտոյ. սերմանել սերմն ըստ ազգի եւ ըստ նմանութե(ան). եւ ծառ պտղաբեր՝ առնել պտուղ ըստ ազգի իւրում. որոյ սերմն իւր ՛ի նմին ըստ ազգի ՛ի նմանութի(ւն) ՛ի վ(ե)ր(այ) երկրի։ եւ եղեւ այնպէս։

English

And God said, "Let the earth bring forth the herb of grass, to sow seed according to kind and according to likeness, and the fruit-bearing tree to produce fruit according to its kind, whose seed itself in the same according to kind in likeness upon the earth." And it was so.

Commentary

sensetextբանջար խոտոյ

The phrase 'herb of grass' renders a generic term for vegetation, possibly reflecting a Semitic or Greek Vorlage that distinguishes wild from cultivated plants.

termglossaryսերմանել

The verb 'to sow' is used here in a causative sense, emphasizing divine command over natural propagation, a theme common in Armenian creation narratives.

scripturetextԵւ ասաց ա(ստուա)ծ

The formula 'And God said' echoes the creation account in Genesis 1, where divine speech initiates each act of creation, though this specific command is not found in the Masoretic or Septuagint texts.

backgroundexternalըստ ազգի եւ ըստ նմանութե(ան)

The pairing 'according to kind and according to likeness' reflects a concern with taxonomic order, possibly influenced by Hellenistic natural philosophy or early Christian hexaemeral literature.

gap dossier: Epitome of the Commentaries on the Historical Books of the Old Testament (the Octateuch catena)

structuretextեւ եղեւ այնպէս

The concluding formula 'And it was so' mirrors the refrain in Genesis 1, marking the completion of a creative act and structuring the narrative into discrete commands.

cautiontextսերմն իւր ՛ի նմին

The phrase 'whose seed itself in the same' is syntactically awkward in Armenian, possibly indicating a corruption or a literal translation from a Semitic source that is no longer clear.

Notes · 1

lacunaThe 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.

Open questions · 2

The phrase 'բանջար խոտոյ' could be interpreted as a specific plant type or a generic term for vegetation; the translation 'herb of grass' is adopted.
The clause 'որոյ սերմն իւր ՛ի նմին' is ambiguous in Armenian; it likely means 'whose seed is in the same (place)' but the referent is unclear.

armat:14 · narrativehigh

Source

[Verse: 12] Եւ եհան երկիր բանջար խոտոյ, սերմանել սերմն որ է ՛ի վ(ե)ր(այ) ա(մենայ)ն երկրի. եւ փայտ պտղաբեր առնել պտուղ՝ որոյ սերմն իւր ՛ի նմին ըստ ազգի ՛ի վերայ երկրի։ եւ ետես ա(ստուա)ծ զի բարի է։

English

And the earth brought forth the herb of grass, to sow seed upon all the earth; and the fruit-bearing tree to produce fruit, whose seed itself in the same accord according to kind upon the earth. And God saw that it was good.

Commentary

sensetextբանջար խոտոյ

The phrase 'herb of grass' renders a generic term for vegetation, possibly reflecting a conflation of two Hebrew terms for plant life.

termglossaryազգի

The word 'azgi' (ազգի) means 'kind' or 'species', used here to emphasize the orderly creation of plants according to their type.

scripturetextԵւ եհան երկիր

This verse echoes Genesis 1:11-12, where God commands the earth to produce vegetation, but the Armenian text adds a divine observation that it was good.

structuretextեւ ետես ա(ստուա)ծ զի բարի է

The concluding clause 'And God saw that it was good' mirrors the refrain in the Genesis creation account, serving as a structural marker of divine approval.

backgroundexternal

The Armenian text follows the Septuagint tradition closely, but the phrase 'according to kind and likeness' reflects an interpretive emphasis on taxonomy.

gap dossier: Epitome of the Commentaries on the Historical Books of the Old Testament (the Octateuch catena)

Notes · 1

lacunaThe 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.

Open questions · 2

The Armenian 'բանջար խոտոյ' could be read as a hendiadys or as two distinct categories; the translation treats it as a single class.
The phrase 'ի վ(ե)ր(այ) ա(մենայ)ն երկրի' is ambiguous: it may mean 'upon all the earth' or 'upon the whole earth'.

armat:15 · narrativehigh

Source

[Verse: 13] եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օ́ր երրորդ։

English

And it was evening, and it was morning, the third day.

Commentary

structuretext

The verse marks the conclusion of the third day of creation, following the pattern of evening and morning as a single day unit.

termtextերեկոյ

The Armenian word 'երեկոյ' (erekoy) means 'evening', and 'վաղորդայն' (vałordayn) means 'morning', together forming a standard biblical formula for day transitions.

backgroundtext

This formulaic expression of 'evening and morning' to denote a day is characteristic of the Armenian creation narrative, reflecting a liturgical or chronological convention.

Notes · 1

lacunaThe 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.

Open questions · 1

The verse does not specify what events occurred on the third day, only that it passed; the preceding passage describes the creation of vegetation, which may be assigned to this day.

armat:16 · narrativehigh

Source

[Verse: 14] Եւ ասաց ա(ստուա)ծ՝ եղիցին լուսաւորք ՛ի հաստատութե(ան) երկնից, ՛ի լուսաւորու(թ)ի(ւն) ՛ի վ(ե)ր(այ) երկրի. եւ մեկնել ՛ի մէջ տուընջեան եւ ՛ի մէջ գիշերոյ. եւ եղիցին ՛ի նշանս, եւ ՛ի ժամանակս, եւ յաւուրս, եւ ՛ի տարիս։

English

[Verse: 14] And God said, Let there be lights in the firmament of the heavens, for the illumination of the earth; and to divide between the day and between the night; and let them be for signs, and for times, and for days, and for years.

Commentary

termtextլուսաւորք

The Armenian term 'լուսաւորք' (lusawork‘) is a plural noun meaning 'lights' or 'luminaries,' here referring to celestial bodies (sun, moon, stars) created for illumination and timekeeping.

termtextհաստատութեան երկնից

The phrase 'հաստատութեան երկնից' (hastatut‘ean erknic‘) means 'firmament of the heavens,' a fixed celestial dome in ancient cosmology, paralleling Genesis 1:14-15.

scripturetextԵւ ասաց ա(ստուա)ծ

This verse closely follows the Septuagint text of Genesis 1:14-15, where God creates luminaries for illumination and division of day and night, and for marking times and seasons.

structuretext՛ի նշանս, եւ ՛ի ժամանակս, եւ յաւուրս, եւ ՛ի տարիս

The list 'for signs, and for times, and for days, and for years' forms a climactic series, establishing the luminaries' role in calendrical and liturgical time, a common expansion in Armenian biblical tradition.

backgroundtextտուընջեան

The word 'տուընջեան' (tuënjian) is a variant spelling of 'տուինջեան' (tuinjian), meaning 'daytime' or 'day,' reflecting the Armenian scribal practice of using the digraph 'ու' for the vowel /u/.

Notes · 1

lacunaThe 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.

Open questions · 2

The abbreviation 'ա(ստուա)ծ' for 'աստուած' (God) is a scribal suspension, common in Armenian manuscripts, but the full form is unambiguous.
The phrase '՛ի մէջ տուընջեան' could be read as 'between the day' or 'in the midst of the day'; the translation 'between the day' is adopted to match the parallel 'between the night.'

armat:17 · narrativehigh

Source

[Verse: 15] եւ եղիցին ՛ի լուսաւորութի(ւն) ՛ի հաստատութե(ան) երկնից ծագել յերկիր. եւ եղեւ ա́յնպէս։

English

[Verse: 15] And let them be for the illumination of the firmament of the heavens, to shine upon the earth. And it was so.

Commentary

sensetext

The Armenian text repeats the phrase 'for the illumination' from the previous verse, but here it applies to the firmament rather than the earth, shifting the focus from earthly light to celestial light.

termglossaryլուսաւորութիւն

The term 'լուսաւորութիւն' (lusaworut‘iwn) means 'illumination' or 'lighting,' and is used in Armenian biblical texts to denote both physical light and spiritual enlightenment.

structuretext

This verse concludes the creation of lights with the formulaic phrase 'And it was so,' which mirrors the pattern of divine command and fulfillment seen in earlier creation passages.

backgroundexternal

The Armenian version of Genesis often follows the Septuagint closely, but here the phrasing 'for the illumination of the firmament' is a distinctive expansion not found in the Hebrew or Greek texts.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian text does not specify whether 'the firmament of the heavens' refers to the same celestial dome as in verse 14 or a distinct layer; the reading taken assumes continuity.

armat:18 · narrativehigh

Source

[Verse: 16] Եւ արար ա(ստուա)ծ զերկուս լուսաւորսն զմեծամեծս. զլուսաւորն մեծ յիշխանութի(ւն) տուընջեան, եւ զլուսաւորն փոքր յիշխանութի(ւն) գիշերոյ. եւ զաստեղս։

English

[Verse: 16] And God made the two great lights: the great light for the dominion of the day, and the small light for the dominion of the night, and the stars.

Commentary

termtextլուսաւորսն

The Armenian term 'lusaworčn' (lights) here refers to the two great celestial bodies, the sun and the moon, as distinct from the stars.

termtextիշխանութի(ւն)

The word 'išxanut‘iwn' (dominion) indicates authority or rule, here assigning the sun to the day and the moon to the night, reflecting a hierarchical cosmic order.

structuretext

This verse follows the creation of the firmament in the previous passage, establishing the lights as subordinate to the heavens and serving the earth.

backgroundbackground

The pairing of a 'great light' and a 'small light' for day and night is consistent with ancient Near Eastern cosmologies, where the sun and moon are often personified as rulers of their respective times.

scripturetext

This verse parallels Genesis 1:16 in the Septuagint tradition, which describes the creation of the two great lights, though the Armenian text adds the specification of 'dominion'.

Notes · 1

lacunaThe 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.

Open questions · 2

The Armenian text abbreviates 'astuac' (God) as 'a(ստուա)ծ', a common scribal abbreviation, but the reading is certain.
The phrase 'զմեծամեծս' (the great ones) may be a reduplicative form emphasizing magnitude, but the sense is clear.

armat:19 · narrativehigh

Source

[Verse: 17] եւ ե́դ զնոսա ա(ստուա)ծ ՛ի հաստատութե(ան) երկնից լուսատո́ւ լինել յերկիր։

English

[Verse: 17] And God placed them in the firmament of the heavens to be lights for the earth.

Commentary

termtextհաստատութե(ան) երկնից

The phrase 'hastatutʿean erknitsʿ' (firmament of the heavens) reflects the Armenian reception of the Greek 'στερέωμα' (stereōma), the solid dome of the cosmos, a key concept in ancient Near Eastern cosmology.

sensetext

The verse describes God placing the luminaries in the firmament to illuminate the earth, continuing the creation narrative from the previous verse.

scripturetextԵւ ե́դ զնոսա ա(ստուա)ծ ՛ի հաստատութե(ան) երկնից

This passage closely parallels Genesis 1:17 in the Septuagint, where God sets the lights in the firmament of the heaven to give light upon the earth.

backgroundbackground

The Armenian text is part of the Old Testament translation tradition, likely based on the Septuagint, with the term 'hastatutʿiwn' used for the firmament, a concept central to Armenian Christian cosmology.

Notes · 1

lacunaThe 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.

Open questions · 2

The abbreviation 'ա(ստուա)ծ' for 'Astuac' (God) is a standard scribal convention, but the exact manuscript source is not specified.
The phrase 'լուսատո́ւ լինել' (to be lights) could be interpreted as a purpose clause, but the Armenian syntax is clear.

armat:20 · narrativehigh

Source

[Verse: 18] եւ իշխել տուընջեան եւ գիշերոյ, եւ մեկնել ՛ի մէջ լուսոյն եւ ՛ի մէջ խաւարին։ եւ ետես ա(ստուա)ծ զի բարի է։

English

[Verse: 18] And to rule over the day and the night, and to divide between the light and the darkness. And God saw that it was good.

Commentary

sensetextիշխել տուընջեան եւ գիշերոյ

The Armenian verb 'իշխել' (išxel) here means 'to rule' or 'to have authority over,' indicating a governance function assigned to the celestial bodies over day and night.

termtextմեկնել

The verb 'մեկնել' (meknel) means 'to divide' or 'to separate,' reflecting the act of distinguishing between light and darkness, a key cosmological action.

structuretext

This verse continues the narrative of creation from the previous passage, with God placing lights in the heavens and now assigning them roles over day and night, forming a logical sequence.

backgroundtext

The division of light and darkness echoes the Genesis creation account (Gen 1:14-18), where God sets the sun and moon to govern day and night, a common motif in ancient Near Eastern cosmology.

receptiontext

This passage is part of the Armenian Old Testament tradition, likely transmitted through the Armenian Bible (Zohrab Bible) and used in liturgical contexts, reflecting the Armenian Church's emphasis on creation theology.

source edition: Old Testament Texts

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian phrase 'տուընջեան' (tuənǰean) is a variant spelling of 'տուընջեան' meaning 'daytime' or 'day,' but its exact form is uncertain; the reading 'day' is taken.

armat:21 · narrativehigh

Source

[Verse: 19] եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օ́ր չորրորդ։

English

[Verse: 19] And there was evening, and there was morning, the fourth day.

Commentary

sensetextերեկոյ

The Armenian word 'երեկոյ' (erekoy) means 'evening,' marking the end of the third day and the beginning of the fourth day in the creation narrative.

structuretextօ́ր չորրորդ

The phrase 'օ́ր չորրորդ' (ōr čorrord) explicitly numbers the day as the fourth, continuing the sequential day-count pattern found in the creation account.

paralleltextեւ եղեւ երեկոյ, եւ եղեւ վաղորդայն

The formula 'and there was evening, and there was morning' parallels the phrasing in earlier verses of this work, establishing a rhythmic structure for the passage of days.

datingtextօ́ր չորրորդ

The fourth day in the Armenian creation sequence corresponds to the day when, in the biblical account, the celestial bodies were created, though this verse only marks the day's beginning.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian text does not specify what events occur on the fourth day; it only marks the transition from the third to the fourth day.

armat:22 · narrativehigh

Source

[Verse: 20] Եւ ասա́ց ա(ստուա)ծ. հանցե́ն ջուրք զեռունս շնչոց կենդանեաց, եւ թռչունս թեւաւո́րս ՛ի վ(ե)ր(այ) երկրի ըստ հաստատութե(ան) երկնից։ եւ եղեւ այնպէս։

English

[Verse: 20] And God said, Let the waters bring forth creeping things of living breath, and winged birds upon the earth according to the firmament of the heavens. And it was so.

Commentary

termtextզեռունս

The Armenian term 'զեռունս' (zēṙuns) denotes 'creeping things' or 'reptiles', corresponding to the Hebrew 'remes' in the Genesis creation account.

termtextշնչոց կենդանեաց

The phrase 'շնչոց կենդանեաց' (šnč‘oc‘ kendaneac‘) means 'of living breath', a periphrastic rendering of 'animals' or 'living creatures' emphasizing the breath of life.

scripturetextԵւ ասաց աստուած

The formula 'And God said' followed by a creative command echoes the divine speech acts in Genesis 1, particularly the fifth day of creation (Gen 1:20).

backgroundtextըստ հաստատութեան երկնից

The phrase 'according to the firmament of the heavens' reflects the ancient cosmology of a solid firmament (Greek 'stereōma'), common in Armenian and other early Christian sources.

structuretextեւ եղեւ այնպէս

The concluding formula 'And it was so' (եւ եղեւ այնպէս) marks the completion of the creative act, a structural pattern repeated throughout the Armenian Genesis creation narrative.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian text uses 'ջուրք' (ǰurk‘) for 'waters', which is clear, but the phrase 'զեռունս շնչոց կենդանեաց' could be interpreted as either 'creeping things of living breath' or more broadly as 'animals that creep', with no distinction between aquatic and terrestrial creatures.

armat:23 · narrativehigh

Source

[Verse: 21] Եւ արա́ր ա(ստուա)ծ կէտս մեծամեծս, եւ զա(մենայ)ն շունչ զեռնոց կենդանեաց, զոր հանին ջուրք ըստ ազգի իւրեանց. եւ զա(մենայ)ն թռչունս թեւաւորս ըստ ազգի։ եւ ետես ա(ստուա)ծ զի բարի́ են։

English

[Verse: 21] And God made great whales, and all creeping things of living breath, which the waters bring forth according to their kind; and all winged birds according to kind. And God saw that they were good.

Commentary

termtextկէտս մեծամեծս

The Armenian phrase 'kēts mecamecs' translates 'great whales' (or 'large sea creatures'), reflecting the Septuagint's 'τὰ κήτη τὰ μεγάλα' (Gen 1:21). The reduplicated adjective 'mecamecs' emphasizes size.

termtextշունչ զեռնոց կենդանեաց

'Šunčʻ zeṙnocʻ kendaneacʻ' means 'creeping things of living breath,' a calque of the Greek 'ἑρπετὰ ψυχῆς ζώσης' (LXX Gen 1:21). The Armenian preserves the notion of 'breath' (šunčʻ) as life principle.

scripturetextԵւ արար աստուած կէտս մեծամեծս

This verse corresponds to Genesis 1:21 in the Septuagint tradition, where God creates sea monsters and birds. The Armenian text follows the LXX order, placing whales before creeping things and birds.

backgroundtextզամենայն թռչունս թեւաւորս

The phrase 'all winged birds' (amenayn tʻṙčʻuns tʻewawors) echoes the LXX 'πάντα ὄρνεα πτερωτά' (Gen 1:21). The Armenian translation often renders Greek compounds with native equivalents, here 'tʻewawor' (winged).

structuretextեւ ետես աստուած զի բարի են

The concluding clause 'And God saw that they were good' (ew etes astuac zi bari en) mirrors the divine approval formula in Genesis 1, reinforcing the pattern of creation and validation.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian 'kēts' may refer broadly to large sea creatures, not exclusively whales; the translation 'whales' follows the LXX and English draft.

armat:24 · narrativehigh

Source

[Verse: 22] Եւ օրհնեաց զնոսա ա(ստուա)ծ եւ ասէ. աճեցէ́ք եւ բազմացարուք, եւ լցէ́ք զջուրսդ որ ՛ի ծովս. եւ թռչունքդ բազմասցի́ն ՛ի վ(ե)ր(այ) երկրի։

English

[Verse: 22] And God blessed them and said: Increase and multiply, and fill the waters which are in the seas; and the birds shall multiply upon the face of the earth.

Commentary

sensetextօրհնեաց

The verb 'blessed' (օրհնեաց) here carries a performative force: God's blessing is an act that enables fertility and multiplication, not merely a verbal benediction.

termtextաճեցէ́ք եւ բազմացարուք

The imperative 'increase and multiply' echoes the creation command in Genesis 1:22, but in Armenian it is a direct divine speech, emphasizing the active role of God in ordering creation.

scripturetextլցէ́ք զջուրսդ որ ՛ի ծովս

This phrase parallels Genesis 1:22 ('fill the waters'), but the Armenian specifies 'the waters which are in the seas,' a locative detail not present in the Masoretic or Septuagint texts.

backgroundtextթռչունքդ

The Armenian term for 'birds' (թռչունք) is a generic plural, but the context of multiplication 'upon the face of the earth' aligns with the Septuagint's πετεινά, indicating a standard reception of the Genesis creation narrative.

structuretextԵւ ... ասէ

The verse is structured as a narrative sequence: blessing followed by direct speech. This pattern is typical of Armenian biblical style, where divine commands are embedded in the narrative flow.

cautiontextզնոսա

The pronoun 'them' (զնոսա) is ambiguous: it could refer to the whales, creeping things, and birds of the previous verse, or to all living creatures collectively. The context favors the former, but the Armenian does not specify.

Notes · 1

lacunaThe 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.

Open questions · 2

The referent of 'them' (զնոսա) is ambiguous: it may include only the creatures listed in verse 21 or all aquatic and avian life.
The phrase 'fill the waters which are in the seas' could imply a distinction between seas and other bodies of water, but the text does not elaborate.

armat:25 · narrativehigh

Source

[Verse: 23] եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օր հինգերորդ։

English

[Verse: 23] And evening came, and morning came, the fifth day.

Commentary

sensetextերեկոյ

The Armenian word 'երեկոյ' (erekoy) means 'evening' and is used here to mark the transition from the fourth to the fifth day of creation, following the pattern of the preceding verses.

sensetextվաղորդայն

The term 'վաղորդայն' (vałordayn) means 'morning' and, together with 'evening', completes the diurnal cycle that structures the creation narrative in this passage.

structuretextօր հինգերորդ

The phrase 'օր հինգերորդ' (ōr hingerord) explicitly numbers the day as the fifth, continuing the sequential day-counting pattern found in the creation account.

backgroundbackground

This verse is part of the Armenian Old Testament tradition, likely derived from a Greek Vorlage, and reflects the liturgical or narrative use of creation-day formulas in early Christian literature.

gap dossier: Epitome of the Commentaries on the Historical Books of the Old Testament (the Octateuch catena)

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian text does not specify the source of the day-counting formula; it may reflect a Septuagint-based tradition or a local Armenian adaptation.

armat:26 · narrativehigh

Source

[Verse: 24] Եւ ասաց ա(ստուա)ծ. հանցէ́ երկիր շունչ կենդանի ըստ ազգի չորքոտանի, եւ սաղունս, եւ գազանս երկրի ըստ ազգի։ եւ եղեւ այնպէս։

English

[Verse: 24] And God said, Let the earth bring forth living breath according to the kind of quadrupeds, and reptiles, and beasts of the earth according to their kind. And it was so.

Commentary

termtextշունչ կենդանի

The phrase 'շունչ կենդանի' (shunch kendani) literally means 'living breath' and here denotes animate life or soul, a concept central to Armenian hexaemeral tradition.

structuretext

This verse follows the pattern of divine command and immediate fulfillment ('And it was so'), typical of the creation narrative in this work.

backgroundbackground

The classification of animals into quadrupeds, reptiles, and beasts reflects ancient Near Eastern and Hellenistic taxonomies, not modern biological categories.

paralleltext

The command for the earth to bring forth living breath parallels Genesis 1:24, but the Armenian text expands with 'according to their kind,' emphasizing orderly creation.

Notes · 1

lacunaThe 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.

Open questions · 1

The phrase 'ըստ ազգի' (əst azgi) is ambiguous: it can mean 'according to kind' or 'by nation,' but here contextually refers to species or type.

armat:27 · narrativehigh

Source

[Verse: 25] Եւ արա́ր ա(ստուա)ծ զգազանս երկրի ըստ ազգի, եւ զանասունս ըստ ազգի, եւ զա(մենայ)ն սողունս երկրի ըստ ազգի իւրեանց· եւ ետես ա(ստուա)ծ զի բարի́ են։

English

[Verse: 25] And God made the beasts of the earth according to kind, and the animals according to kind, and all the reptiles of the earth according to their kind; and God saw that they were good.

Commentary

termtextգազանս

The Armenian term 'gazans' (գազանս) denotes wild beasts, distinct from 'anasuns' (անասունս) for domestic animals, reflecting a lexical distinction not explicit in the English draft.

structuretext

This verse completes a tripartite creation sequence: quadrupeds, reptiles, and beasts (previous verse) followed by beasts, animals, and reptiles (this verse), with the latter adding a divine evaluation.

sensetext

The phrase 'according to their kind' (ըստ ազգի իւրեանց) reinforces the taxonomic ordering of creation, a theme consistent with the Priestly source in Genesis.

receptionbackground

The Armenian text's inclusion of 'and God saw that they were good' echoes the Septuagint tradition, where divine approval marks the completion of each creation day.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian 'գազանս' and 'անասունս' may overlap in semantic range; the translation assumes a wild/domestic distinction.

armat:28 · narrativehigh

Source

[Verse: 26] Եւ ասաց ա(ստուա)ծ. արասցո́ւք մարդ ըստ պատկերի մերում եւ ըստ նմանութե(ան), եւ իշխեսցեն ձկա́նց ծովու. եւ թռչնոց երկնից, եւ անասնոց, եւ ամենայն երկրի, եւ ամենայն սողնոց որ սողին ՛ի վերայ երկրի։

English

[Verse: 26] And God said, “Let us make man according to our image and according to our likeness, and let them rule over the fish of the sea, and the birds of the sky, and the beasts, and all the earth, and all the reptiles that creep upon the earth.

Commentary

sensetextարասցո́ւք մարդ ըստ պատկերի մերում եւ ըստ նմանութե(ան)

The Armenian uses the first-person plural imperative 'arasc'owk'' (let us make), which differs from the standard Genesis 1:26 singular 'let us make' in the Hebrew and most versions, possibly reflecting a liturgical or communal reading tradition.

termglossaryպատկեր

The term 'patker' (image) is a key theological term in Armenian creation accounts, often paired with 'nmanut'iwn' (likeness) to render the Greek 'eikōn' and 'homoiosis', emphasizing the divine archetype.

scripturetextԵւ ասաց ա(ստուա)ծ. արասցո́ւք մարդ ըստ պատկերի մերում եւ ըստ նմանութե(ան)

This verse corresponds to Genesis 1:26, where God proposes the creation of humanity in the divine image and likeness, a foundational text for Armenian theological anthropology.

structuretextեւ իշխեսցեն ձկա́նց ծովու. եւ թռչնոց երկնից, եւ անասնոց, եւ ամենայն երկրի, եւ ամենայն սողնոց

The list of domains over which humans are to rule follows a hierarchical pattern: fish, birds, beasts, earth, reptiles, mirroring the creation sequence in the previous passage.

cautiontextա(ստուա)ծ

The divine name is abbreviated as 'a(stuac)' with a suspension mark, a common scribal practice in Armenian manuscripts to indicate the sacred tetragrammaton or 'Astuac' (God).

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian 'arasc'owk'' (let us make) could be interpreted as a plural of majesty or as addressing a divine council, but the standard reading takes it as God speaking to himself or the angels.

armat:29 · narrativehigh

Source

[Verse: 27] Եւ արար ա(ստուա)ծ զմարդն ՛ի պատկեր իւր. ըստ պատկերի ա(ստուծո)յ արար զնա. արու եւ էդ արար զն(ո)ս(ա)։

English

[Verse: 27] And God made man in his image; according to the image of God he made him; male and female he made them.

Commentary

sensetextԵւ արար ա(ստուա)ծ զմարդն ՛ի պատկեր իւր

The Armenian text uses the abbreviation ա(ստուա)ծ for 'God', a common scribal practice in manuscripts to save space and show reverence.

termglossaryպատկեր

The term 'պատկեր' (patker) means 'image' or 'likeness', reflecting the Greek 'εἰκών' and Hebrew 'צֶלֶם' (tselem) in the creation account.

structuretextարու եւ էդ արար զն(ո)ս(ա)

The verse concludes with a parallel structure: 'male and female he made them', echoing the earlier phrase 'according to the image of God he made him' and emphasizing the duality of creation.

backgroundexternalարու եւ էդ

The pairing 'արու եւ էդ' (aru ew ed) for 'male and female' is standard in Armenian biblical translations, reflecting the Septuagint's 'ἄρσεν καὶ θῆλυ'.

cautiontextզն(ո)ս(ա)

The abbreviation 'զն(ո)ս(ա)' for 'զնոսա' (them) is a scribal contraction; the full form is uncertain but contextually clear.

Notes · 1

lacunaThe 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.

Open questions · 2

The abbreviation 'ա(ստուա)ծ' is standard but could be expanded as 'աստուած' (God) without ambiguity.
The phrase '՛ի պատկեր իւր' may be read as 'in his image' or 'according to his image', with the preposition 'ի' having a range of meanings.

armat:30 · narrativehigh

Source

[Verse: 28] Եւ օրհնեաց զն(ո)ս(ա) ա(ստուա)ծ՝ եւ ասէ. աճեցէ́ք եւ բազմացարո́ւք՝ եւ լցէ́ք զերկիր. եւ տիրեցէ́ք դմա. եւ իշխեցէ́ք ձկանց ծովու, եւ թռչնոց երկնից, եւ ա(մենայ)ն անասնոց. եւ ա(մենայ)ն երկրի, եւ ա(մենայ)ն սողնոց որ սողին ՛ի վ(ե)ր(այ) երկրի։

English

[Verse: 28] And God blessed them, and said: Increase and multiply, and fill the earth; and rule over it. And have dominion over the fish of the sea, and the birds of the sky, and all beasts; and over all the earth, and over all creeping things that creep upon the face of the earth.

Commentary

sensetextօրհնեաց

The verb 'օրհնեաց' (blessed) is aorist, indicating a completed action, contrasting with the present-tense 'ասէ' (says) that follows, creating a temporal shift in the narrative.

termglossaryիշխեցէ́ք

The verb 'իշխեցէ́ք' (have dominion) is a second-person plural imperative, reflecting the Armenian translation's emphasis on human authority over creation, paralleling the Hebrew root r-d-h.

scripturetextաճեցէ́ք եւ բազմացարո́ւք

This phrase echoes Genesis 1:28 (LXX: Αὐξάνεσθε καὶ πληθύνεσθε), the divine command to be fruitful, though the Armenian text here is a paraphrase expanding the original.

backgroundbackground

The list of creatures (fish, birds, beasts, creeping things) reflects a common ancient Near Eastern taxonomy, also found in the Armenian version of the Physiologus, showing cultural adaptation.

structuretext

The verse is structured as a blessing followed by a series of imperatives, creating a chiastic pattern: increase/multiply (procreation), fill/rule (territory), then dominion over specific domains (sea, sky, land).

cautiontextզերկիր

The phrase 'լցէ́ք զերկիր' (fill the earth) is ambiguous: it may mean populate the land or fill it with creatures, as the Armenian 'երկիր' can denote both earth and land.

Notes · 1

lacunaThe 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.

Open questions · 2

The Armenian 'զերկիր' could mean 'the earth' (global) or 'the land' (local), affecting the scope of the command.
The shift from aorist 'օրհնեաց' to present 'ասէ' may be a stylistic choice or a textual corruption.

armat:31 · narrativehigh

Source

[Verse: 29] Եւ ասաց ա(ստուա)ծ. ահաւադիկ ետո́ւ ձեզ զա(մենայ)ն խոտ սերմանելի՝ սրմանել սերմն ըստ ազգի եւ ըստ նմանութե(ան), որ է ՛ի վերայ ա(մենայ)ն երկրի. եւ ա(մենայ)ն փայտ որ ունիցի յինքեան պտուղ սերման սերմանելոյ, ձե́զ լիցի ՛ի կերակուր։

English

[Verse: 29] And God said: Behold, I have given you all seed-bearing grass to sow seed according to kind and according to likeness, which is upon all the earth; and every tree which has in itself fruit of the seed of sowing, shall be for you for food.

Commentary

termtextխոտ

The Armenian word 'խոտ' (xot) means 'grass' or 'herb', but in this context it refers broadly to seed-bearing plants, not just grass.

termtextսերմանելի

'սերմանելի' (sermaneli) is an adjective meaning 'seed-bearing' or 'suitable for sowing', derived from 'սերմ' (serm) 'seed'.

termtextազգի

'ազգի' (azgi) means 'kind' or 'species', here indicating that seeds are to be sown according to their type.

termtextնմանութե(ան)

'նմանութե(ան)' (nmanut‘ean) means 'likeness' or 'similarity', reinforcing the idea of sowing according to kind.

structuretext

This verse continues the divine speech from the previous passage, listing provisions for plant life as food, parallel to the earlier grant of dominion over animals.

backgroundtext

The verse reflects a creation narrative where God provides specific plants for human sustenance, a theme common in Armenian biblical tradition.

Notes · 1

lacunaThe 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.

Open questions · 2

The phrase 'սերմանել սերմն' (sermanel sermn) could be read as 'to sow seed' or 'to plant seed', but the meaning is clear in context.
The abbreviation 'ա(ստուա)ծ' for 'աստուած' (Astuac 'God') is a scribal convention, not ambiguous in meaning.

armat:32 · narrativehigh

Source

[Verse: 30] եւ ա(մենայ)ն գազանաց երկրի. եւ ա(մենայ)ն թռչնոց երկնից. եւ ա(մենայ)ն սողնոց որ սողին ՛ի վ(ե)ր(այ) երկրի՝ որ ունիցի շունչ կենդանի. եւ ա(մենայ)ն խոտ դալա́ր ՛ի կերակուր։ եւ եղեւ ա́յնպէս։

English

[Verse: 30] and all the beasts of the earth, and all the birds of the sky, and all the reptiles that creep upon the earth, which have the breath of life, and all green grass for food. And it was so.

Commentary

sensetextշունչ կենդանի

The phrase 'breath of life' distinguishes animate from inanimate creation, a key theological marker in the Armenian text.

termglossaryսողնոց

The Armenian 'soghnots' (reptiles) corresponds to the Greek ἑρπετά, denoting creeping creatures, a standard category in creation accounts.

scripturetextեւ եղեւ այնպէս

The formula 'And it was so' echoes the Priestly source's fulfillment language (e.g., Gen 1:7, 1:31), common in Armenian biblical tradition.

backgroundexternalխոտ դալար

The specification of 'green grass' as food reflects the agricultural context of the Armenian translation, emphasizing edible vegetation.

structuretextեւ ամենայն ... եւ ամենայն ... եւ ամենայն

The triple repetition of 'and all' creates a rhythmic catalog of creation, typical of Armenian liturgical prose.

Notes · 1

lacunaThe 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.

Open questions · 1

The Armenian 'դալար' could mean 'green' or 'fresh'; the reading 'green' is taken based on context.

armat:33 · narrativehigh

Source

[Verse: 31] Եւ ետես ա(ստուա)ծ զա(մենայ)ն զոր արար, եւ ահա բարի́ են յոյժ։ եւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օր վեցերորդ։

English

[Verse: 31] And God saw all that he had made, and behold, they are very good. And evening came, and morning came, the sixth day.

Commentary

sensetextԵւ ետես ա(ստուա)ծ զա(մենայ)ն զոր արար

The Armenian uses the abbreviation ա(ստուա)ծ for 'God' and զա(մենայ)ն for 'all', typical of scribal economy in biblical manuscripts.

source edition: Old Testament Texts

termtextբարի́ են յոյժ

The phrase 'they are very good' echoes the Septuagint's καλὰ λίαν, emphasizing divine approval of creation.

structuretextեւ եղեւ երեկոյ, եւ եղեւ վաղորդայն, օր վեցերորդ

The closing formula marks the end of the sixth day, concluding the hexaemeron narrative with a temporal frame.

backgroundbackgroundվեցերորդ

The sixth day corresponds to the creation of land animals and humans in Genesis 1:24–31, a standard patristic interpretation.

paralleltextեւ ահա բարի́ են յոյժ

This divine self-assessment parallels the Septuagint of Genesis 1:31, where God sees his work as 'very good'.

Notes · 1

lacunaThe 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.

Open questions · 2

The abbreviation ա(ստուա)ծ could be expanded as 'Astuac' (God) but the exact form is uncertain; the reading 'God' is standard.
The phrase 'they are very good' may refer to all creation or specifically to the living beings; the context supports the former.

Citation. Tergwame, “Old Testament Texts”, armat:1, machine-draft, 2026. https://naxiai.com/christian/works/armat#s1

Colophon. Source: titus · licence: This text is part of the TITUS edition of Armenian AT (Zohrab Bible). Copyright TITUS Project, Frankfurt a/M, 29.11.2024. No parts of this document may be republished in any form without prior permission by the copyright holder. · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0102 · generated 2026-11-14.

Old Testament Texts

Summary

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Term index