evtal:1 · narrative medium copy citation
Commentary
structure text Stich. The heading 'Stich.' indicates a stichometric note, a count of lines or verses, typical of Euthalius's editorial apparatus for biblical books.
source edition: Euthalius, Works transmission text Stich. The Armenian version of Euthalius's works preserves the stichometric tradition, reflecting the text's transmission through Armenian scribes who maintained Greek editorial markers.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The passage consists only of the word 'Stich.'; it is unclear whether this is a heading for a stichometric list or a placeholder in the manuscript. The reading taken is that it is a stichometric note. evtal:2 · narrative high copy citation
English
[Page of ed.: 97]
And the number of stichoi of the Acts of the Apostles is two thousand eight hundred.
Commentary
structure text stichoi The passage gives the stich count for Acts as 2,800, a standard metric in Euthalius’s editorial system for measuring biblical books by lines.
source edition: Euthalius, Works background background Euthalius Euthalius (4th–5th cent.) is traditionally credited with dividing the New Testament into stichoi and adding chapter summaries; his work was widely transmitted in Armenian manuscripts.
source edition: Euthalius, Works transmission text two thousand eight hundred The stich count 2,800 for Acts is attested in several Euthalian manuscripts, though variations exist; the Armenian tradition preserves this number faithfully.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The passage does not specify whether the stich count includes the prologue or other paratextual material; the reading assumes it refers to the biblical text alone. evtal:3 · narrative high copy citation
Source
[Section: I] <!XLevel 8>Page of ms.: G87r
English
[Section: I] Page of ms.: G87r
Commentary
structure text Page of ms.: G87r The passage marks a new section (I) and a manuscript page reference (G87r), indicating a structural division in the Euthalian apparatus.
source edition: Euthalius, Works background background Euthalius' works often include stichometric counts and manuscript page references, reflecting a scholarly tradition of organizing New Testament texts for liturgical or study purposes.
source edition: Euthalius, Works transmission text Page of ms.: G87r The reference to a specific manuscript page (G87r) suggests the Armenian transmission preserves a copy with explicit foliation, typical of medieval codices.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The exact content of the section (I) is not provided; the passage only gives a page reference without text. evtal:4 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 1
English
[Section: I] Page of ms.: G87r
Line of ed.: 1
Commentary
structure text This passage marks the beginning of a new section (Section I) and a new manuscript page (G87r), indicating a structural division in the Euthalian apparatus.
source edition: Euthalius, Works background background Euthalius’s works, traditionally attributed to a 4th- or 5th-century bishop, include prologues and divisions of the Pauline and Catholic Epistles, often transmitted in Armenian manuscripts.
source edition: Euthalius, Works transmission text The Armenian text here is a translation from Greek, and the page reference G87r suggests a specific manuscript witness, likely from the Euthalian corpus.
source edition: Euthalius, Works Open questions · 1 The passage contains no Coptic text; the structural markers (Section I, page G87r) are from the Armenian edition and may not correspond to original Euthalian divisions. evtal:5 · narrative high copy citation
Commentary
structure text ծառայ-սիտքուայ The Armenian term 'ծառայ-սիտքուայ' (c̣aṙay-sitkʿuay) is a compound meaning 'preface' or 'foreword', marking the beginning of the work.
source edition: Euthalius, Works term glossary ծառայ-սիտքուայ The term 'c̣aṙay-sitkʿuay' is a calque from Greek 'προοίμιον' (prooimion), indicating a formal introductory section in classical Armenian manuscripts.
source edition: Euthalius, Works background background Euthalius's works often include prefaces that outline the structure and purpose of the subsequent text, typical of late antique Christian scholarly editions.
source edition: Euthalius, Works transmission text The presence of a preface in the Armenian manuscript tradition suggests a careful transmission of Euthalius's text, preserving its original paratextual elements.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The exact content of the preface is not provided in this passage; it may include authorial remarks or instructions for readers. evtal:6 · narrative high copy citation
Commentary
structure text Chapter: 1 The passage consists solely of a chapter heading, marking the beginning of the first chapter of Euthalius's work.
source edition: Euthalius, Works background background Euthalius is traditionally identified as a 4th- or 5th-century deacon of Alexandria, known for his work on the Pauline epistles and Acts, including chapter divisions and prologues.
transmission background The Armenian translation of Euthalius's works, preserved in this edition, reflects the transmission of Greek patristic texts into the Armenian tradition, often via Syriac intermediaries.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The Armenian text provides only the chapter heading; the content of Chapter 1 is absent in this passage, leaving its subject matter unspecified. evtal:7 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 2 [სწავლის მოყუარებასა და მოწრაფებასა მივჰყევ შენისა სიყუარულისასა,
English
I devote myself to the love of learning and to the diligence of your love,
Commentary
structure text Line of ed.: 2 The passage is the second line of the edition, following a chapter heading. It opens a new paragraph in the Armenian text.
source edition: Euthalius, Works term glossary սբ. մոէ The Armenian phrase 'սբ. մոէ' (sounds like 'siruts') is a term for 'love' or 'affection', often used in Christian contexts to denote divine or spiritual love.
sense text սբ. մոէ The phrase 'love of learning' (սբ. մոէ) reflects a classical Armenian virtue, combining intellectual pursuit with spiritual devotion.
background background Euthalius Euthalius was a 4th-5th century bishop and scholar known for his work on the Pauline epistles. This passage may reflect his dedication to a patron or student.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; the phrase 'սբ. մոէ' is ambiguous as it could be a title or a personal name. The reading taken follows the English draft's interpretation as 'love'. evtal:8 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 3 მამაო პატიოსანო,1 მორცხუედ და მორჩილად თავს-ვიდევ, იწროსა
English
venerable father, humbly and obediently I submit myself, to the narrowness
Commentary
term text մամա The Armenian term 'մամա' (mama) is a respectful address for a spiritual father, equivalent to 'venerable father' in the English draft. It reflects the monastic context of Euthalius's works.
source edition: Euthalius, Works term text մործխուեդ The Armenian word 'մործխուեդ' (morckhued) is a compound of 'մործ' (humble) and 'խուեդ' (obedient), rendered as 'humbly and obediently' in the English draft. It emphasizes the virtue of submission in Christian asceticism.
source edition: Euthalius, Works term text իծրոսա The Armenian 'իծրոսա' (itsrosa) means 'narrowness' and likely refers to the 'narrow path' of ascetic discipline or spiritual struggle, a common metaphor in early Christian literature.
source edition: Euthalius, Works background background Euthalius, a 4th–5th century deacon and bishop, is known for his work on the Pauline epistles. This passage, with its language of submission and narrowness, reflects the ascetic and rhetorical style of his writings.
source edition: Euthalius, Works structure text This passage is part of a narrative section, likely a preface or dedicatory letter, where the author expresses humility and devotion to a spiritual father, setting the tone for the subsequent work.
source edition: Euthalius, Works Open questions · 1 The phrase 'իծրոսա' (narrowness) could be a metaphor for ascetic discipline or a literal reference to a narrow space; the reading taken is metaphorical. evtal:9 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 4 და ძნიად შესავალსა უწყებასა თავი თჳსი მიუტევე და ესე პირველ თქუმულნი
English
and to the difficult entry of knowledge, he surrendered himself, and these first spoken words
Commentary
sense text դժնիադ շեսավալսա ուցբեգբասա The phrase 'difficult entry of knowledge' likely refers to the arduous path of acquiring divine wisdom, a common theme in ascetic and mystical Armenian Christian literature.
source edition: Euthalius, Works term glossary միւտեւել The verb 'miut'ewel' (միւտեւել) means 'he surrendered himself,' implying an act of submission or dedication, often to a spiritual discipline or teacher.
source edition: Euthalius, Works structure text This passage continues the narrative from the previous line, linking the act of self-surrender to the 'first spoken words,' which may refer to earlier teachings or a prologue.
source edition: Euthalius, Works background external Euthalius's works often engage with the concept of 'knowledge' (գիտութիւն) as a spiritual attainment, reflecting the influence of Evagrian and Pseudo-Dionysian thought in Armenian monastic circles.
Open questions · 1 The phrase 'first spoken words' could refer to the opening of a specific text or to earlier statements in the same work; the Armenian does not specify. evtal:10 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 5 პავლჱს მოციქულისა საქმენი დავწერენ.
English
I wrote the Acts of the Apostle Paul.
Commentary
sense text պավլէս մոգիկուլիսա The Armenian phrase 'պավլէս մոգիկուլիսա' identifies the subject as the Apostle Paul, whose Acts are the content of the writing.
source edition: Euthalius, Works term glossary դավծերել The verb 'դավծերել' (I wrote) is a first-person singular aorist, indicating the author's claim to have composed the Acts of Paul.
source edition: Euthalius, Works background background պավլէս մոգիկուլիսա The Acts of Paul is an apocryphal work from the late second century, traditionally attributed to a presbyter in Asia Minor, but here claimed by Euthalius.
structure text պավլէս մոգիկուլիսա This line serves as a title or incipit, marking the beginning of a section within Euthalius's work that presents the Acts of Paul.
source edition: Euthalius, Works Open questions · 2 The phrase 'պավլէս մոգիկուլիսա' could be read as 'Paul the Apostle' or 'Apostle Paul'; the translation takes it as 'the Apostle Paul'. The verb 'դավծերել' is ambiguous between 'I wrote' and 'I have written'; the translation adopts the simple past. evtal:11 · narrative medium copy citation
Source
[Paragraph: 2] და დიდად უფროჲს საქმე
English
And much more the work
Commentary
sense text դադար The Armenian phrase 'դադար ուրույն' is rendered as 'much more' in the English draft, but the classical Armenian 'դադար' can also mean 'cease' or 'stop', which may affect interpretation.
source edition: Euthalius, Works term glossary սակմե The term 'սակմե' (work) is a key term in Euthalius's writings, often referring to the apostolic labors or the Acts themselves.
source edition: Euthalius, Works structure text This passage continues the narrative from the previous sentence, linking the work of Paul to the broader context of the Acts.
Notes · 1
lacuna 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.Open questions · 1 The Armenian 'դադար' could be interpreted as 'much more' or 'cease', leading to different readings of the phrase. evtal:12 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 6 იგი თავს-ვიდევ შიშითა ურჩებისაჲთა, რამეთუ ვცან იგავთა შინა თქმული,
English
And much more the work, he hid himself in fear of the disobedient, for I recognized what is said in the proverbs.
Commentary
sense text թաքուցանել The verb 'hid himself' (թաքուցանել) is reflexive, indicating a deliberate act of concealment motivated by fear.
term glossary ուրիշ The term 'disobedient' (ուրիշ) is a plural substantive, likely referring to those who resist or rebel against authority, possibly in a spiritual or ecclesiastical context.
scripture text առակ The phrase 'what is said in the proverbs' (առակ) likely alludes to the biblical Book of Proverbs, though no specific verse is cited.
background text Euthalius Euthalius, a 4th-5th century bishop, is known for his work on the Pauline epistles and Acts, often involving textual divisions and prologue material.
source edition: Euthalius, Works structure text narrative This passage is classified as narrative, continuing a first-person account that reflects on a prior action (hiding) and its motivation.
Open questions · 1 The identity of 'the disobedient' is unspecified; it may refer to a specific group or general opposition. The exact proverb referenced is not identified. evtal:13 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 7 ვითარმედ: "შვილი ურჩი წარსაწყმედელსა შინა იყოს, ხოლო მორჩილი ამას
English
As it is said: "A disobedient child shall be in destruction, but an obedient one in this
Commentary
scripture text შვილი ურჩი The phrase 'disobedient child' echoes Proverbs 29:1, where a disobedient child leads to ruin, though the Armenian text here is a free adaptation rather than a direct citation.
term glossary վայր The Armenian term 'վայր' (here in the form 'վայրի' or implied in 'վայրի') is glossed in the glossary as 'destruction' or 'ruin', consistent with the English draft's 'destruction'.
structure text This passage is a direct quotation introduced by 'As it is said', marking a shift from narrative to embedded proverbial speech, typical of Euthalius's didactic style.
source edition: Euthalius, Works background background The contrast between 'disobedient' and 'obedient' children reflects a common moral trope in early Christian parenetic literature, often linked to Proverbs and Wisdom literature.
Open questions · 1 The Armenian text breaks off mid-sentence after 'in this', leaving the completion of the obedient child's fate uncertain; the English draft suggests a positive outcome, but the original may have been more explicit. evtal:14 · narrative low copy citation
Source
<!XLevel 7>Line of ed.: 8 გარეშე იყოს"2.
Commentary
sense text գարեշէ იყոս The Armenian phrase 'գարեշէ იყոս' (garēšē iġos) corresponds to the English 'world' in the draft, but the Armenian text is fragmentary and the exact sense is uncertain.
source edition: Euthalius, Works structure text This passage is a brief narrative unit, continuing the previous sentence about obedient and disobedient children, but the Armenian text breaks off abruptly after 'գարեշէ იყոս'.
source edition: Euthalius, Works transmission text The Armenian text at this point is incomplete or corrupt; the line ends with a superscript '2' and the following text is missing, suggesting a lacuna in the manuscript tradition.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the phrase 'գարեշէ იყոս' may be a misreading or incomplete, and the intended sense of 'world' is inferred from the English draft but not directly supported by the Armenian. evtal:15 · narrative high copy citation
Source
[Paragraph: 3] არამედ ლოცვანი შენ მომცენ და ნავის სახლდომელისა
English
But let your prayers be given to me, and of the dwelling-place of Noah.
Commentary
sense text աղօթք The Armenian 'աղօթք' (prayers) is plural, suggesting a series of prayers or a liturgical context, not a single petition.
source edition: Euthalius, Works scripture text Նոյ The mention of Noah's dwelling-place alludes to Genesis 6–9, where the ark is a temporary home during the flood.
source edition: Euthalius, Works background external Եւթաղիոս Euthalius, a 4th–5th century deacon, is known for his edition of the Pauline Epistles and Acts; this passage may reflect his exegetical or liturgical interests.
source edition: Euthalius, Works structure text This sentence is part of a narrative section, likely a prayer or exhortation, following a previous reference to 'world'.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The phrase 'and of the dwelling-place of Noah' could be read as a separate request or as modifying 'prayers'; the Armenian syntax is ambiguous. evtal:16 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 9 სახედ ფრთოვან ჰქმენ, და მუნ და აქა განემარტე ღმრთისა მიმართ.
English
You made a winged house, and there and here you spread out toward God.
Commentary
sense text սաւեդ The Armenian phrase 'սաւեդ զօրութիւն' (winged house) is a poetic metaphor for the ark, which is described as having wings, perhaps alluding to its ability to float or to divine protection.
source edition: Euthalius, Works term glossary գանեմարթե The verb 'գանեմարթե' (spread out) is a compound of 'գան-' (against) and 'մարթ-' (to spread), suggesting an act of extending or stretching toward God, possibly in prayer or supplication.
background external Noah's ark The 'winged house' refers to Noah's ark, a central narrative in Genesis. The imagery of wings may derive from early Christian iconography or from the Armenian tradition of describing the ark as a vessel under divine guidance.
structure text Line 9 This line is part of a series of poetic addresses to Noah, following the previous line about prayers and the dwelling-place. The shift to 'winged house' introduces a new metaphor for the ark.
Open questions · 2 The phrase 'մուն և ակա' (there and here) is ambiguous: it may refer to spatial locations (the ark's journey) or to temporal moments (before and after the flood). The reading taken is spatial, indicating the ark's movement. The verb 'գանեմարթե' could also be interpreted as 'you were spread out' (passive), but the active sense is preferred given the context of Noah's actions. evtal:17 · narrative high copy citation
Source
[Paragraph: 4] <!XLevel 7>Line of ed.: 10 ვითარცა მოსე დიდმან თჳსნი ჴელნი განიპყრნა ძლევად ისრაჱლისა ბანაკსა მას შინა,
English
As Moses the great spread out his own hands to conquer the camp of Israel within it,
Commentary
sense text Մոսէ Moses is presented as a type of the Christian leader or saint, his outstretched hands symbolizing both conquest and intercession.
source edition: Euthalius, Works term glossary գանիպծել The verb 'ganipʿcʿel' (to spread out) is used in the sense of extending power or protection, echoing biblical descriptions of Moses' outstretched hands in Exodus 17:11–12.
source edition: Euthalius, Works scripture text Իսրայէլի բանակ The phrase 'camp of Israel' likely alludes to the wilderness encampment narratives in Exodus, where Moses leads and defends the people.
source edition: Euthalius, Works background background Մոսէ In Armenian patristic tradition, Moses is frequently invoked as a model of leadership and divine favor, especially in works attributed to Euthalius.
source edition: Euthalius, Works structure text վասն The passage continues a series of comparisons introduced by 'as' (վասն), linking Moses' action to the preceding image of a winged house.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The phrase 'to conquer the camp of Israel' is ambiguous: it may mean Moses subdues the camp (i.e., the people) or that he conquers on behalf of the camp. The Armenian 'զղեալ' (conquering) supports the former reading. evtal:18 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 11 რაჲთა მეცა აერისა სულთა ჩემ ზედა აღდგომასა უძლო და ესრჱთ ღათუ
English
so that the air might be powerless to rise up over my soul, and thus, as though
Commentary
sense text аэрис The Armenian 'аэрис' (aēris) is a transliteration of Greek ἀήρ, 'air'. The phrase 'аэриса султа' (aērisa sulta) means 'the power of the air', likely a personification of atmospheric forces as an adversary to the soul.
source edition: Euthalius, Works term glossary аэрис The term 'аэрис' (aēris) is a Greek loanword in Armenian, used here in a cosmological or spiritual sense. It may reflect Hellenistic or patristic ideas about the air as a realm of demonic or obstructive forces.
source edition: Euthalius, Works background background The image of the air rising up against the soul recalls early Christian ascetic and apocalyptic literature, where the air is often a battleground for spiritual forces. This motif appears in works like the 'Testament of Abraham' and the 'Apocalypse of Paul'.
structure text This passage continues a narrative sequence from the previous line, where Moses is described. The clause 'so that the air might be powerless' introduces a purpose or result, linking the preceding action to a spiritual consequence.
source edition: Euthalius, Works Open questions · 1 The Armenian 'гату' (gatu) at the end of the line is unclear; it may be a corruption or a variant of 'гат' (gat, 'as though') or a separate word. The English draft reads 'as though', but the Armenian text is fragmentary. evtal:19 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 12 ვითარ ვთქუა, და ნავი იგი მცირჱ სიტყჳსაჲ შენდა ყუდროებისა ტბასა მივადგინო,
English
How shall I say it, and bring that small vessel of speech for you to the lake of tranquility?
Commentary
sense text նաւ The 'small vessel of speech' (նաւ մցիր սիտղւսայ) is a metaphor for the author's discourse, likely drawing on the classical image of a ship as a vehicle for argument or narrative.
source edition: Euthalius, Works term glossary զուդրութիւն The term 'tranquility' (զուդրութիւն) here translates a Greek concept akin to γαλήνη (calmness), often used in patristic literature for spiritual peace or the stillness of the soul.
source edition: Euthalius, Works background background զուդրութիւն The 'lake of tranquility' evokes the Stoic and Neoplatonic ideal of inner calm, adapted by Christian authors like Evagrius Ponticus to describe the soul's state free from passions.
named: Evagrius Ponticus 4th cent. structure text վիտար The rhetorical question 'How shall I say it?' (վիտար վթկւա) marks a moment of hesitation or modesty, a common device in Armenian homiletic prose to introduce a key metaphor.
source edition: Euthalius, Works Open questions · 1 The Armenian 'զուդրութիւն' could also be read as 'humility' (from խոնարհութիւն) in some contexts, but here the sense of 'tranquility' is supported by the lake metaphor. evtal:20 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 13 ვიწყო აწ სიტყუასა აქა, ვითარცა არს, და ჭეშმარიტად გითხრობდე.
English
Now I shall begin to speak here, as it is, and tell you truly.
Commentary
sense text վիէ The Armenian verb 'վիէ' (I shall begin) marks the start of a new discourse segment, consistent with the narrative structure of the passage.
source edition: Euthalius, Works term glossary սիտք The term 'սիտք' (speech) in classical Armenian often carries a formal or rhetorical connotation, here indicating a deliberate act of speaking.
source edition: Euthalius, Works structure text վիէ աբ սիտքուասա ակա The phrase 'Now I shall begin to speak here' functions as a discourse marker, transitioning from prior reflection to direct address.
source edition: Euthalius, Works background background Euthalius Euthalius, a 4th-5th century figure, is known for his work on the Pauline epistles; this passage may reflect his rhetorical style of introducing a topic.
Open questions · 1 The Armenian text is clear; no significant ambiguities in this passage. evtal:21 · narrative high copy citation
Commentary
structure text Chapter 2 The passage consists solely of a chapter heading, marking a structural division in the work. This is typical of Euthalius's systematic arrangement of the biblical text.
source edition: Euthalius, Works transmission text Chapter 2 The chapter division likely reflects the editorial framework of Euthalius, who is known for dividing New Testament writings into chapters and sections. The Armenian transmission preserves this structure.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The Armenian text provides only the chapter heading; the content of Chapter 2 is not given in this passage, so its subject matter remains unspecified. evtal:22 · narrative high copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 14 პავლე მოციქული ჰებრაელი იყო ნათესავით, ტომისაგან ბენიამენისა,
English
The Apostle Paul was a Hebrew by descent, from the tribe of Benjamin.
Commentary
background background պաւլե մոծիկղի Paul's identification as a Hebrew from the tribe of Benjamin is a traditional claim found in early Christian sources, though the New Testament itself only notes his Pharisaic background and Roman citizenship.
term glossary հեբրայելի The Armenian term 'հեբրայելի' (hebraeli) translates 'Hebrew' and here denotes ethnic or ancestral origin, not linguistic identity.
scripture text բենիամենի The claim that Paul was from the tribe of Benjamin is not biblical; it appears in later tradition, e.g., in Eusebius of Caesarea (Hist. eccl. 2.1) and Jerome (De vir. ill. 5).
named: Eusebius of Caesarea, Jerome reception background պաւլե մոծիկղի This passage reflects the Armenian reception of a biographical tradition about Paul that circulated in patristic and medieval sources, emphasizing his Jewish heritage.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The Armenian text does not specify the source of this tradition; it may derive from earlier Greek or Syriac works. evtal:23 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 15 ფარისეველი შჯულითა, და მოძღურისაგან მორწმუნისა გამალიელისა მოსჱს
English
A Pharisee by law, and a disciple of the faithful teacher Gamaliel.
Commentary
term text Փարիսեւի The Armenian term 'Փարիսեւի' (Pharisee) is a transliteration of the Greek Φαρισαῖος, referring to a Jewish sect known for strict adherence to the Law. In this context, it identifies Paul's religious affiliation before his conversion.
term text Գամաղիել The name 'Գամաղիել' (Gamaliel) is the Armenian form of the Hebrew גמליאל, a respected Pharisee and teacher of the Law mentioned in Acts 5:34–39 and 22:3. The text calls him 'faithful teacher' (մոզձւրիսագան մորձմունիսայ), reflecting his positive portrayal in Christian tradition.
background background The description of Paul as a Pharisee and disciple of Gamaliel aligns with the account in Acts 22:3, where Paul states he was 'brought up at the feet of Gamaliel.' This detail is part of the biographical tradition that Euthalius draws upon to establish Paul's credentials.
structure text This passage continues the narrative of Paul's early life, following the previous line that identified him as a Hebrew from the tribe of Benjamin. The structure moves from ethnic to religious identity, building a comprehensive portrait.
Open questions · 1 The Armenian phrase 'մոզձւրիսագան մորձմունիսայ' (faithful teacher) could be interpreted as a doctrinal gloss, emphasizing Gamaliel's orthodoxy from a Christian perspective, rather than a historical description. evtal:24 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 16 შჯულსა სწავლულ და მერმე მის თანა კილიკიაჲსა ქალაქსა მყოფ, საჩინოსა
English
A Pharisee by law, and then with him in the city of Cilicia, a resident of the notable
Commentary
term text շճուլսա The Armenian term 'շճուլսա' (ščulsa) is a transliteration of the Greek νόμος (nomos), meaning 'law'. In this context, it refers to the Mosaic Law, indicating the Pharisee's adherence to Jewish legal tradition.
source edition: Euthalius, Works background background Կիլիկիայսա Cilicia was a region in southeastern Asia Minor, known for its major city Tarsus. The reference to 'the city of Cilicia' likely points to Tarsus, the birthplace of the Apostle Paul, which had a significant Jewish and Christian community.
structure text մերմե The phrase 'and then with him' (մերմե նմա) indicates a sequential relationship, linking the Pharisee's legal training to his subsequent association with a figure in Cilicia. This structure suggests a biographical or narrative progression.
source edition: Euthalius, Works caution text սաչինոսա The Armenian term 'սաչինոսա' (sačʻinosa) is obscure; it may be a transliteration of a Greek or Syriac word, possibly 'notable' or 'distinguished'. The exact meaning is uncertain, and the English draft renders it as 'notable', but this reading is tentative.
source edition: Euthalius, Works Open questions · 1 The identity of 'him' (նմա) in 'with him' is unclear; it may refer to Gamaliel or another figure. The city in Cilicia is not explicitly named, though Tarsus is the most likely candidate. The term 'սաչինոսա' is of uncertain derivation and meaning. evtal:25 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 17 ტარსუნს, სდევნიდა და ტყუენვიდა ეკლესიასა ღმრთისასა.
English
In Tarsus, he persecuted and destroyed the church of God.
Commentary
sense text Տարսունս The Armenian locative 'Տարսունս' (Tarsus) identifies the city in Cilicia where the persecution occurred, consistent with the previous passage's mention of Cilicia.
source edition: Euthalius, Works term glossary եկեղեցի The Armenian term 'եկեղեցի' (ekeghetsi) here denotes the Christian church as an institution, not a building, reflecting the classical Armenian usage for the community of believers.
background background Տարսուն Tarsus, a major city in Cilicia, was a center of early Christianity and the birthplace of Paul the Apostle. Its mention situates the persecution in a historically significant locale.
structure text սդևնիդա և ջծուենվիդա The paired verbs 'սդևնիդա' (persecuted) and 'ջծուենվիդա' (destroyed) form a parallel structure emphasizing the severity of the action against the church.
source edition: Euthalius, Works Open questions · 1 The subject of the verbs is not explicitly stated in this passage; the previous passage identifies a Pharisee, but the agent of persecution is assumed from context. evtal:26 · narrative high copy citation
Source
[Paragraph: 2] ამისთჳსცა თანაიყო
English
For this reason also he was present.
Commentary
sense text ամիստիւսցա տանաիղո The Armenian phrase 'ամիստիւսցա տանաիղո' (amisṭiwscʿa tanaïġo) is rendered as 'For this reason also he was present.' The demonstrative 'amisṭiwscʿa' points back to the preceding narrative of persecution in Tarsus, implying that the subject's presence was motivated by that event.
source edition: Euthalius, Works term glossary տանաիղո The verb 'տանաիղո' (tanaïġo) is a third-person singular aorist of 'տանամ' (tanam, 'to be present'). Its use here is consistent with classical Armenian narrative style, indicating a punctiliar action in the past.
source edition: Euthalius, Works background background Tarsus The reference to Tarsus in the preceding passage situates this event in Cilicia, a region with a significant early Christian community. The persecution mentioned likely alludes to imperial edicts or local governors' actions, though the specific historical context is not detailed in the text.
source edition: Euthalius, Works structure text Paragraph 2 This brief sentence forms a self-contained paragraph, serving as a narrative transition. It links the preceding account of persecution in Tarsus to the subject's subsequent actions, emphasizing causality ('for this reason').
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 2 The identity of the subject ('he') is not specified in this passage; it must be inferred from the broader context of Euthalius's work. The precise nature of the persecution in Tarsus is not elaborated, leaving open whether it was state-sponsored or local. evtal:27 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 18 მოკლვასა სტეფანჱს მოციქულისა და მორწმუნისა, ზიარ-იყო მაშინ მოკლვასა
English
At the stoning of Stephen, the apostle and martyr, he was then present at the stoning.
Commentary
sense text մոկլվասա ստեփանէս մոծիկուլիսա և մորմունիսա The Armenian phrase 'at the stoning of Stephen, the apostle and martyr' identifies Stephen's death by stoning, a well-known event from Acts 7:54–60. The text emphasizes Stephen's dual role as apostle and martyr, aligning with early Christian tradition.
source edition: Euthalius, Works scripture text մոկլվասա The term 'stoning' (մոկլվասա) directly references the execution of Stephen as recorded in Acts 7:54–60. This event is a foundational martyrdom narrative in the New Testament.
background background զիար-իքո մաշին մոկլվասա The phrase 'he was then present at the stoning' suggests the subject (likely Paul, from context) witnessed Stephen's martyrdom. This aligns with Acts 7:58, where Saul (later Paul) is present and approves of the stoning, though the Armenian text does not name him explicitly.
structure text մոկլվասա ստեփանէս մոծիկուլիսա և մորմունիսա This passage is part of a narrative sequence in Euthalius's work, likely recounting events from the Acts of the Apostles. The repetition of 'stoning' (մոկլվասա) at the beginning and end frames the event as central to the narrative.
source edition: Euthalius, Works dating text մաշին The adverb 'then' (մաշին) situates the subject's presence at the stoning as contemporaneous with the event, which occurred around 34–36 CE according to traditional Christian chronology. This places the narrative in the early apostolic period.
Open questions · 1 The Armenian text does not explicitly name the subject of 'he was present'; the context from the previous passage ('For this reason also he was present') suggests Paul, but this is not confirmed within the passage itself. evtal:28 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 19 მისსა, ყოველთა სამოსელი თავს ედვა ქვისა დამკრებელთა მათ ცვად,
English
On him, all the garments were placed by those who gathered stones, in turn.
Commentary
sense text միսսա The Armenian word 'միսսա' (missa) is a transliteration of the Greek μίσσα, meaning 'linen garment' or 'robe,' likely referring to a liturgical or burial cloth placed on Stephen.
source edition: Euthalius, Works background background քարի դամկրեբելտաց մատ The phrase 'those who gathered stones' alludes to the stoning of Stephen, the first Christian martyr, as described in Acts 7:54–60. The garments placed on him may symbolize honor or preparation for burial.
named: Acts of the Apostles structure text Line of ed.: 19 This passage is part of a narrative sequence in Euthalius's work, following the stoning of Stephen. The line number 19 indicates its place in the Armenian manuscript tradition.
source edition: Euthalius, Works caution text միսսա The term 'միսսա' is ambiguous: it could mean a specific liturgical garment or a general cloth. The context of stoning suggests a burial shroud, but the Armenian text does not specify.
source edition: Euthalius, Works Open questions · 1 The identity of 'those who gathered stones' is unclear: they could be the executioners or bystanders. The phrase 'in turn' (ծվադ) may indicate a sequential action, but the exact ritual meaning is uncertain. evtal:29 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 20 რაჲთა მათ ყოველნი ჴელნი იმსახურნეს მოკლვად.
English
So that all their hands might be worthy of the slaying.
Commentary
sense text մոկլվադ The Armenian infinitive 'մոկլվադ' (moklvad) means 'to slay' or 'to kill', here in the sense of a ritual or sacrificial slaying, consistent with the context of stoning and garment placement.
source edition: Euthalius, Works term glossary մոկլվադ The term 'մոկլվադ' (moklvad) is a classical Armenian infinitive form, used here as a substantive in the dative case ('for the slaying'). It reflects the technical vocabulary of execution in early Christian Armenian texts.
source edition: Euthalius, Works background external մոկլվադ The phrase 'worthy of the slaying' echoes early Christian martyrdom accounts where victims are deemed worthy of death by their persecutors, a common trope in hagiographical and biblical paraphrase literature.
named: Euthalius, Works structure text մոկլվադ This passage concludes a narrative unit describing the collective action of stoning, with the final clause 'so that all their hands might be worthy of the slaying' serving as a thematic summation of shared guilt or participation.
source edition: Euthalius, Works caution text մոկլվադ The Armenian text is a translation from a lost Greek original; the phrase 'worthy of the slaying' may reflect a Greek idiom (ἄξιοι τοῦ φόνου) that is not fully preserved in the Armenian, so the precise nuance of 'worthiness' remains ambiguous.
source edition: Euthalius, Works Open questions · 1 The Armenian 'մոկլվադ' could be interpreted as either a passive infinitive ('to be slain') or an active one ('to slay'), but the context of collective stoning favors the passive sense ('the slaying' as an event). The phrase 'worthy of' may imply either moral desert or ritual fitness, which is left unresolved. evtal:30 · narrative medium copy citation
Source
[Paragraph: 3] და პირველად მაშფოთებელთა
English
And first of the instigators
Commentary
sense text մաշճոթել The Armenian verb 'mashch'otel' (մաշճոթել) means 'to instigate' or 'to incite,' often with a negative connotation of stirring up conflict. Here it introduces the first of those who provoke, likely referring to the instigators of violence or discord in the narrative context.
source edition: Euthalius, Works term glossary մաշճոթել This term is a hapax legomenon in the Euthalian corpus, suggesting a specialized or rare usage. Its root may be related to 'mash' (մաշ) meaning 'to rub' or 'to wear down,' metaphorically extended to 'to provoke' or 'to irritate.'
structure text This passage begins a new paragraph in the Armenian text, marking a shift to a list or enumeration of instigators. The phrase 'And first of the instigators' sets up a sequential structure, likely continuing with subsequent individuals or groups.
source edition: Euthalius, Works background external Euthalius' works often involve lists of biblical figures or events, and this passage may be part of a catalog of those who incited persecution or conflict, reflecting early Christian hagiographical or martyrological interests.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of the 'instigators' is not specified in this passage; it may refer to specific individuals or groups in a biblical or historical context, but the text does not clarify further. evtal:31 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 21 მათ თანა გამოჩნდა და ყოველსა ადგილსა იწრაფდა მოწყუედად ღმრთის
English
And with them he appeared, and in every place he hastened to blaspheme God.
Commentary
sense text մատն The Armenian phrase 'մատն թանա' (with them) indicates that the subject is acting in concert with the instigators mentioned in the previous passage.
source edition: Euthalius, Works term glossary մոռճուեդադ The verb 'մոռճուեդադ' (to blaspheme) is a key theological term in Armenian Christian literature, often used to describe heretical speech against God.
source edition: Euthalius, Works background external Euthalius Euthalius is traditionally associated with the Euthalian Apparatus, a set of textual divisions and annotations for the New Testament, though his identity and works are debated.
named: Euthalius structure text Line of ed.: 21 This passage is part of a narrative section, following the mention of 'instigators,' and continues the theme of opposition to God.
source edition: Euthalius, Works caution text մոռճուեդադ The reading 'մոռճուեդադ' is uncertain; the manuscript may have a variant spelling or corruption, as the standard form is 'մոռճուել'.
source edition: Euthalius, Works Open questions · 2 The identity of 'them' (մատն) is not specified in this passage but likely refers to the instigators from the previous sentence. The verb 'մոռճուեդադ' may be a scribal error or dialectal form; the intended meaning is clear as 'to blaspheme.' evtal:32 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 22 მსახურებისათა მათ რჩეულთა.
English
For the sake of their chosen services.
Commentary
structure text մսակուրութեանց The passage is marked as <!XLevel 7>, indicating a structural division in the Euthalian apparatus, likely a section heading or summary.
source edition: Euthalius, Works term glossary մսակուրութեանց The Armenian term 'մսակուրութեանց' (msakuruteanc‘) is a genitive plural form meaning 'of services' or 'of ministries', often used in liturgical contexts.
sense text մսակուրութեանց մատ ռեչւլեան The phrase 'մսակուրութեանց մատ ռեչւլեան' (msakuruteanc‘ mat ṙeč‘ulean) is rendered as 'for the sake of their chosen services', indicating a purpose or reason related to selected ministries.
background background Euthalian apparatus The Euthalian apparatus is a set of prologues, summaries, and section divisions traditionally attributed to Euthalius, a 4th- or 5th-century deacon, used to structure New Testament books.
source edition: Euthalius, Works Notes · 1
check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text is fragmentary; the exact referent of 'their chosen services' is unclear without broader context. evtal:33 · narrative medium copy citation
Source
[Paragraph: 4] მრავალ იყვნეს და დიდ მის მიერ ეკლესიათა
English
Many were and great through him were the churches.
Commentary
sense text The Armenian clause describes churches that were numerous and great through the agency of 'him' (likely a saint or bishop).
term glossary ekeghetsi The term 'ekeghetsi' (church) in classical Armenian can refer to both the physical building and the community of believers, a polysemy common in early Christian literature.
background external Euthalius is traditionally associated with the development of the Armenian ecclesiastical hierarchy; this passage may reflect the growth of church institutions under his influence.
source edition: Euthalius, Works structure text This sentence concludes a narrative segment, summarizing the outcome of the preceding actions (the 'chosen services') in terms of ecclesiastical expansion.
Notes · 1
lacuna 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.Open questions · 1 The identity of 'him' (նմա) is not specified in this passage; it may refer to Euthalius or another figure from the preceding context. evtal:34 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 23 ზედა საქმენი და არარაჲთ გარდარეულსა მას სიცბილსა დააკლდა, რამეთუ ამით
English
The works above and that unshaken fortitude were not diminished in any way, for by this
Commentary
sense text զեդա սակմենի The Armenian phrase 'զեդա սակմենի' (the works above) likely refers to the preceding context of apostolic or ecclesiastical labors, though the exact referent is unclear from this fragment.
source edition: Euthalius, Works term glossary սիգբիլ The term 'սիգբիլ' (fortitude) is a rare or technical word in classical Armenian, possibly a loan or a scribal variant; it denotes steadfastness or resilience, here modified by 'unshaken'.
source edition: Euthalius, Works structure text The passage is a single clause with a concessive or adversative sense: the works and fortitude were not diminished, 'for by this' introduces a reason or explanation that continues in the following text.
source edition: Euthalius, Works caution text The Armenian text is fragmentary; the phrase 'գարդարեուլսա մաս սիգբիլսա' may involve a textual corruption or unusual syntax, and the English rendering 'unshaken fortitude' is interpretive.
source edition: Euthalius, Works Open questions · 1 The referent of 'the works above' is not specified in this passage; it may refer to earlier deeds or writings. The phrase 'by this' is ambiguous, possibly referring to a preceding cause or agent not preserved in the excerpt. evtal:35 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 24 ღმრთის მსახურებისა უფროჲსღა წარმომართებასა ჰგონებდა, ვითარცა-იგი
English
of divine service, he considered it a further advancement, as if
Commentary
sense text զմրտիս մսակուրութեան The Armenian phrase 'զմրտիս մսակուրութեան' (divine service) refers to the liturgical or ministerial aspect of Christian life, which Euthalius sees as a means of spiritual advancement.
source edition: Euthalius, Works term glossary առաջադիմութիւն The term 'առաջադիմութիւն' (advancement) is a key concept in Euthalius's ascetical theology, denoting progress in virtue or spiritual perfection.
source edition: Euthalius, Works background background Euthalius, a 4th–5th century Armenian ecclesiastical writer, often emphasizes the transformative power of divine service in his works, reflecting the early Armenian church's focus on liturgical piety.
structure text This passage continues a narrative sequence where Euthalius describes the steadfastness of a virtuous figure, now linking it to the concept of divine service as a catalyst for further spiritual growth.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the exact referent of 'he' (the subject of 'considered') is unclear from this passage alone, but the context suggests it is a virtuous individual or Euthalius himself. evtal:36 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 25 თჳთ წიგნსა შინა თჳსსა აღიარებს, და ლუკა აუწყებს წიგნსა შინა მისსა მეორესა.
English
he himself acknowledges in his own book, and Luke declares in his second book.
Commentary
sense text Line of ed.: 25 The passage refers to an author who acknowledges something in his own book, and Luke who declares in his second book. The English draft clarifies the subject as 'he himself' and 'Luke'.
source edition: Euthalius, Works scripture text Luke declares in his second book This likely refers to the Gospel of Luke and the Acts of the Apostles, traditionally considered Luke's two-volume work. The 'second book' is Acts, where Luke continues the narrative.
source edition: Euthalius, Works background background Euthalius Euthalius was a 4th-5th century bishop and scholar known for his work on the Pauline epistles and Acts. This passage may relate to his prologues or divisions of the New Testament text.
source edition: Euthalius, Works structure text Line of ed.: 25 The passage is part of a narrative section, as classified by the Coptic cues. It connects a prior statement about 'divine service' to a self-referential acknowledgment by the author and a declaration by Luke.
source edition: Euthalius, Works Open questions · 1 The identity of 'he himself' is not specified in the passage; it could be Euthalius or another figure. The Coptic text does not clarify the antecedent. evtal:37 · narrative high copy citation
evtal:38 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 26 არა ხოლო იგი პირველითგან უფროჲს ყოველთა ჰურიათა იძულებდა
English
Not only did he compel more than all the Jews from the beginning
Commentary
sense text արա հոլո իգի պիրվելիտգան ուֆրոյիս քովելտա հուրիատա իձուլեբդա The Armenian phrase 'արա հոլո իգի պիրվելիտգան ուֆրոյիս քովելտա հուրիատա իձուլեբդա' is rendered in the English draft as 'Not only did he compel more than all the Jews from the beginning.' The syntax emphasizes the comparative force of 'more than all the Jews,' suggesting a superlative degree of compulsion.
source edition: Euthalius, Works term glossary հուրիատա The term 'հուրիատա' (huriata) is the Armenian plural genitive of 'հուրի' (Jew), referring to the Jewish people collectively. In this context, it underscores the contrast between the subject and the Jewish community.
source edition: Euthalius, Works structure text արա հոլո The opening phrase 'արա հոլո' (ara holo) functions as a negative construction meaning 'not only,' setting up a contrast that is typical of Euthalius's rhetorical style in this passage.
source edition: Euthalius, Works background background Euthalius's works often engage with Jewish-Christian polemics, and this passage may reflect a broader argument about the superiority of Christian teaching over Jewish tradition, a common theme in early Christian literature.
Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; the exact referent of 'he' is unclear from this passage alone, and the phrase 'from the beginning' could be temporal or rhetorical. evtal:39 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 27 და გარე-მიიქცეოდა ჭეშმარიტებისა მის ქადაგებასა, არამედ უფროჲსღა მერმეცა
English
but also afterwards he turned away even more from the preaching of that truth.
Commentary
sense text դարձեալ The adverb 'դարձեալ' (darjeal) here means 'afterwards' or 'again,' reinforcing the temporal sequence of the narrative.
source edition: Euthalius, Works term glossary գարեհմիյցեոդա The verb 'գարեհմիյցեոդա' (garehmiytseoda) is a compound of 'գար' (outside) and 'միյցեոդա' (to turn), meaning 'to turn away' or 'to be converted.' It reflects a deliberate change of direction, likely in a moral or religious sense.
source edition: Euthalius, Works background background ճշմարտութիւն The term 'ճշմարտութիւն' (čšmartut‘iwn) means 'truth' and is a key theological concept in Armenian Christian literature, often referring to the orthodox faith as opposed to heresy or error.
source edition: Euthalius, Works structure text այլ եւս The phrase 'այլ եւս' (ayl ews) introduces a contrast or addition, linking this passage to the previous one and emphasizing the intensification of the subject's turning away.
source edition: Euthalius, Works Open questions · 1 The subject of the verb 'գարեհմիյցեոդա' is not explicitly stated in this passage; it is implied from the preceding context. evtal:40 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 28 ყოვლისა ნათესავისა თჳსისა რისხვასა ჰყოფდა
English
He was causing wrath against all of his own kin.
Commentary
sense text զոքս The subject of the clause is implied from the preceding context; the agent causing wrath is likely Euthalius or a figure he describes, though the Armenian does not name them explicitly.
source edition: Euthalius, Works term glossary ռիսխու The Armenian noun 'ռիսխու' (genitive 'ռիսխուայ') means 'wrath' or 'anger'. Here it is in the instrumental case, indicating the means or manner of the action: 'with wrath' or 'by means of wrath'.
background external Euthalius Euthalius (4th–5th cent.) is traditionally associated with the division of New Testament books into chapters and the production of lectionary apparatus. The present work, preserved only in Armenian, likely reflects late antique exegetical or polemical concerns.
structure text զոքս This passage is part of a narrative sequence describing escalating conflict. The phrase 'against all of his own kin' marks a broadening of the target of wrath, intensifying the narrative tension.
source edition: Euthalius, Works Open questions · 2 The identity of the subject (who is causing wrath) is not stated in this clause; it must be inferred from the preceding narrative. The phrase 'all of his own kin' could refer to a specific family or to a broader ethnic or religious group, depending on the context. evtal:41 · narrative medium copy citation
Source
[Paragraph: 2] ვითარცა იხილა ქადაგებაჲ
English
As he saw the preaching
Commentary
sense text վիթարցա The conjunction 'վիթարցա' (as) introduces a temporal or causal clause, linking the preceding narrative of wrath to the vision of preaching.
source edition: Euthalius, Works term text քադագեբայ The term 'քադագեբայ' (preaching) is a Greek loanword (κήρυγμα) used in Armenian Christian literature for apostolic proclamation, often of the Gospel.
source edition: Euthalius, Works background background Euthalius is known for his work on the Pauline epistles and Acts; 'preaching' here may refer to the apostolic kerygma or a specific homiletic text.
named: Euthalius 5th cent. structure text This short clause opens a new narrative unit, shifting from the subject's wrath to a visionary or reflective moment, typical of Euthalius's rhetorical style.
source edition: Euthalius, Works Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The subject of 'saw' is not explicit in the Armenian; it may be the same figure from the previous passage (the one causing wrath) or another agent. The reading assumes continuity. evtal:42 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 29 იგი მიმოდამბრწყინვალჱ, და ჭეშმარიტებისაჲ იგი კეთილ-მცენარჱ სიტყუაჲ
English
That one, shining all around, and that word of truth, the well-planted speech.
Commentary
term text միմոդամբրծծինվալէ The Armenian compound միմոդամբրծծինվալէ (mimodambrč̣invalē) is a hapax legomenon in this corpus, likely a calque on a Greek original meaning 'shining all around' or 'radiant on all sides.' The prefix միմո- (mimo-) may reflect Greek περί- or ἀμφί-.
source edition: Euthalius, Works term text կէտիլ-մծենարի The phrase կէտիլ-մծենարի (kētil-mcenari) 'well-planted' is a metaphorical epithet for speech, suggesting rootedness and fertility. It may render Greek εὔφυτος or καλῶς πεφυτευμένος, common in patristic rhetoric for divinely inspired discourse.
source edition: Euthalius, Works structure text This passage is a single clause with two appositional noun phrases: 'that one, shining all around' and 'that word of truth, the well-planted speech.' The parallelism suggests a rhetorical amplification typical of Euthalius's homiletic style.
source edition: Euthalius, Works background background Euthalius's works often employ light imagery (shining, radiant) to describe the divine Logos or apostolic teaching, drawing on a well-established Christian trope from John 1 and patristic exegesis.
Open questions · 2 The exact Greek Vorlage for the Armenian compounds is uncertain; 'shining all around' and 'well-planted' may be free renderings rather than direct calques. The referent of 'that one' (իգի) is unclear from this passage alone; it may refer to a person (e.g., an apostle or Christ) or to the 'word of truth' itself. evtal:43 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 30 უგანმტკიცებულეს ჰურიაებრისა მოძღურებისა იქმნებოდა, და აგრძნა ესე
English
He was becoming more firmly established in the teaching of the Hebrews, and he perceived this.
Commentary
sense text ուգանմտկիցեբուլես The Armenian verb 'uganmtekic'ebules' (to become more firmly established) suggests a process of strengthening in faith or doctrine, likely reflecting the subject's deepening commitment to Hebrew teachings.
source edition: Euthalius, Works term glossary հուրիայեբրիսա The term 'huriayebrisa' (Hebrews) here likely refers to Jewish Christians or the early Christian community in Jerusalem, often associated with the preservation of Hebrew traditions.
source edition: Euthalius, Works background background մոզդուրութիւն The phrase 'teaching of the Hebrews' may allude to the Ebionite or Nazarene traditions, which emphasized adherence to Jewish law and the Hebrew Gospel, a topic of debate in early Christian communities.
structure text This passage continues the narrative of a figure (likely a church father or apostle) becoming more rooted in Hebrew doctrine, marking a turning point in the argument of the work.
source edition: Euthalius, Works Open questions · 1 The identity of the subject ('he') is not specified in this passage; it may refer to a specific figure like Peter or James, or a generic believer. evtal:44 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 31 და] <!XLevel 8>Page of ms.: A1r ჰგონებდა ვნების დიდად მოძღურებისა იგი მათისა მართლუკუნ-ქცევაჲ,
English
He was thinking that the great suffering of their teaching was the perversion of it.
Commentary
sense text վնասի դիդադ մոզդուրութիւն The phrase 'great suffering of their teaching' likely refers to the perceived corruption or distortion of Hebrew doctrine, a theme in Euthalius's critique of Jewish exegesis.
source edition: Euthalius, Works term glossary մարթլուկուն-քցեվայ The Armenian term 'մարթլուկուն-քցեվայ' (marlukun-kʻcʻevay) is a compound meaning 'perversion' or 'twisting', likely translating a Greek term like διαστροφή, indicating a deliberate distortion of doctrine.
background background Euthalius Euthalius, a 4th-5th century bishop, is known for his critical engagement with Jewish and Christian traditions; this passage reflects his concern with doctrinal purity.
source edition: Euthalius, Works structure text narrative This passage continues the narrative of the subject's intellectual journey, moving from acceptance to critical perception of Hebrew teaching.
Open questions · 2 The identity of 'he' is not specified in this passage; it may refer to a figure like Euthalius or a character in his narrative. The phrase 'their teaching' could refer to the Hebrews or to a specific group within that tradition. evtal:45 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 32 ყოველსავე გულს-მოდგინებასა და სწრაფათა ეკლესიაჲსათა ზედა სამწყსოთა
English
On every careful attention and the swift churches over the flocks.
Commentary
sense text գուլս-մոդգինեբասն The Armenian phrase 'գուլս-մոդգինեբասն' (guls-modginebasn) translates as 'careful attention,' suggesting a focus on diligent oversight in ecclesiastical matters.
source edition: Euthalius, Works term glossary սամծքոթ The term 'սամծքոթ' (samtsk'ot') means 'flocks,' a common metaphor in Christian literature for congregations under pastoral care.
source edition: Euthalius, Works background background սրապատա եկլեսիայսատա The phrase 'սրապատա եկլեսիայսատա' (srapata eklesiaysata) refers to 'swift churches,' possibly indicating early Christian communities known for rapid growth or liturgical efficiency, though the exact referent is unclear.
structure text This passage is part of a narrative section, following a reflection on suffering and perversion of teaching, and shifts to administrative or pastoral concerns.
source edition: Euthalius, Works Open questions · 2 The phrase 'սրապատա եկլեսիայսատա' (swift churches) is ambiguous; it may denote churches that are quick in action or those that are fleeting, but the context suggests the former. The connection between 'careful attention' and 'swift churches over the flocks' is not fully explicit; it may imply oversight or governance. evtal:46 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 33 აჩუენებდა, რაჲთამცა იგინი ანუ ჭეშმარიტებისა მისგან მოძღურებისა განაყენნა,
English
He showed, so that he might separate them from the teaching of the truth.
Commentary
sense text գանա The verb 'separate' (գանա) implies a forceful removal from the teaching of truth, suggesting a polemical context against heretical groups.
source edition: Euthalius, Works term glossary ճշմարտութիւն The term 'truth' (ճշմարտութիւն) is a key theological concept in Euthalius, often denoting orthodox doctrine as opposed to error.
source edition: Euthalius, Works background background մոզւրութիւն The 'teaching of the truth' likely refers to orthodox Christian doctrine, possibly in contrast to Arian or other contemporary heresies that Euthalius opposed.
source edition: Euthalius, Works structure text ցուցանել The clause 'He showed, so that he might separate them' introduces a purpose clause, typical of Euthalius's rhetorical style in argumentative passages.
source edition: Euthalius, Works Open questions · 1 The subject of 'showed' is not specified; it could be a bishop or a teacher, but the context suggests a pastoral or polemical figure. evtal:47 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 34 ანუ საშჯელი რეცა სიმართლით ქრისტჱს მიმართ სარწმუნოებისათჳს აქმნია მათ.
English
Or rather, he said judgment, for he had done it with justice concerning faith in Christ.
Commentary
sense text անու սաժելի The Armenian phrase 'անու սաժելի' (or rather, judgment) corrects or refines a preceding statement, likely clarifying that the action was a judgment, not merely a separation.
source edition: Euthalius, Works term glossary սիմարթլիւ The term 'սիմարթլիւ' (with justice) is a key theological term in Armenian Christian discourse, often denoting divine or moral righteousness in judgment.
source edition: Euthalius, Works background background սարմունոյթիւն The phrase 'սարմունոյթիւն' (faith) in the context of Christ reflects early Armenian theological emphasis on orthodoxy, possibly against contemporary heresies.
structure text Line of ed.: 34 This passage is part of a narrative section, following a previous statement about separation from truth, and serves as a corrective gloss on the nature of that action.
source edition: Euthalius, Works Open questions · 1 The Armenian text may be a translation from a Greek original; the precise referent of 'they' (մատ) is unclear—possibly heretics or opponents of faith. evtal:48 · narrative high copy citation
English
But he said judgment, for he had done it with justice concerning faith in Christ.
Commentary
sense text judgment The term 'judgment' (Arm. դատաստան) is used here to denote a divine or moral verdict, consistent with the preceding passage's emphasis on justice in matters of faith.
source edition: Euthalius, Works term glossary justice The Armenian term for 'justice' (արդարութիւն) carries both legal and theological connotations, often linked to righteousness in the context of faith in Christ.
source edition: Euthalius, Works background background faith in Christ The phrase 'faith in Christ' reflects early Christian theological discourse, particularly in the context of Euthalius's works, which often address doctrinal clarity and the defense of orthodoxy.
source edition: Euthalius, Works structure text This passage serves as a reiteration or clarification of the preceding statement, emphasizing the alignment of judgment with justice in the context of faith.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 2 The Armenian text does not specify whether 'judgment' refers to a human or divine act, though the context suggests a divine or moral judgment. The phrase 'concerning faith in Christ' could be interpreted as either the basis for the judgment or the subject of the justice. evtal:49 · narrative high copy citation
Commentary
structure text Chapter: 4 The passage consists solely of a chapter heading, marking a structural division in the work. This heading likely introduces a new section of Euthalius's text.
source edition: Euthalius, Works transmission text Chapter: 4 The presence of a chapter heading in the Armenian manuscript indicates a scribal or editorial division, reflecting the transmission of Euthalius's work in the Armenian tradition.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The passage contains only a chapter heading; the content of the chapter is not provided, leaving the subject matter and argument of Chapter 4 unspecified. evtal:50 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 1 და მოიღო პავლე მღდელთ მოძღუართაგან წიგნები მას ჟამსა ოდენ
English
And Paul brought from the teachers of the priests the books at that time only.
Commentary
sense text Paul brings books from the teachers of the priests, implying a transfer of authoritative texts from priestly instructors to Paul.
source edition: Euthalius, Works term glossary մզդելտ The Armenian term 'mždełt' (մզդելտ) is a plural genitive meaning 'of the priests,' indicating a specific class of religious teachers.
source edition: Euthalius, Works background background This passage reflects the early Christian tradition of Paul receiving instruction from Jewish or Christian priestly teachers, possibly in Jerusalem or Tarsus.
structure text The phrase 'at that time only' (մաս ժամսա ոդեն) suggests a specific, limited period for this event, marking a narrative transition.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The identity of the 'teachers of the priests' is unclear; they could be Jewish scribes or early Christian leaders. The phrase 'at that time only' may indicate a unique event or a textual corruption. evtal:51 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 2 დამასკელთა მიმართ ჰურიათა, მიიმართა და ფოფინებდა ვითარცა ნაღუარევი
English
To the Damascenes, to the Jews, it was sent and was being destroyed like a flood.
Commentary
sense text դամասկելտայ միմարթ հուրիատայ The phrase 'To the Damascenes, to the Jews' likely refers to Paul's preaching in Damascus, targeting Jewish communities there, as recounted in Acts 9.
term glossary միիմարթա The verb 'miimarta' (sent) is a passive form, suggesting the letter or message was dispatched, possibly by Paul or an apostolic authority.
term glossary ֆոֆինեբդա 'Fopinebda' (was being destroyed) is a rare term in classical Armenian, possibly a loanword or scribal variant, indicating violent dispersal or ruin.
background external նաղուարեվի The simile 'like a flood' (naġuarevi) evokes biblical imagery of divine judgment or overwhelming force, as in the Genesis flood narrative.
structure text This passage continues the narrative of Paul's missionary activity, following the previous mention of books brought from teachers of the priests.
caution text The Armenian text is fragmentary; the subject of 'was being destroyed' is ambiguous—possibly the message, the recipients, or the books.
Open questions · 2 The subject of 'was being destroyed' is unclear: it could refer to the letter, the Jewish community, or the Damascenes. The phrase 'like a flood' may be metaphorical or literal, but the context is lost. evtal:52 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 3 მძაფრ, და წარმოძღუნად ეგულვა რომელნი დამასკეს შინა იყვნეს მოწაფენი და
English
The fierce ones, and it seemed good to him to go forth to the disciples who were in Damascus.
Commentary
sense text մզաֆր The Armenian word 'մզաֆր' (mzafr) is a hapax legomenon in this corpus, likely a loanword from Syriac or Greek meaning 'fierce' or 'violent', referring to the persecutors or the situation.
source edition: Euthalius, Works term glossary դամասկես Damascus (Դամասկես) is a key location in early Christian history, associated with Paul's conversion and the early church. Here it is the setting for the disciples.
background background Euthalius Euthalius, a 4th–5th century bishop, is known for his work on the Pauline epistles. This passage likely reflects his exegetical or historical notes on the Acts of the Apostles or related traditions.
source edition: Euthalius, Works structure text Line of ed.: 3 This passage is part of a narrative sequence, following a previous reference to the Damascenes and Jews. The phrase 'it seemed good to him to go forth' indicates a decision point in the narrative.
caution text մզաֆր The reading 'մզաֆր' is uncertain; the manuscript may be corrupt or the word may be a scribal error. The English draft interprets it as 'fierce ones', but this is tentative.
source edition: Euthalius, Works Open questions · 1 The identity of 'the fierce ones' is unclear—whether they are persecutors, Jewish opponents, or a metaphorical description of the situation. The reading 'to go forth' (գնալ) may also imply a specific mission or escape. evtal:53 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 4 წარსაწყმედელისა მღჳმესა შთათხევად.
English
To the unanswerable priest, to cast down.
Commentary
term glossary անպատասխանելի The Armenian term 'անպատասխանելի' (anpataskhaneli) translates as 'unanswerable' or 'irrefutable', likely a calque on a Greek term such as 'ἀναπόκριτος' (anapokritos). In this context, it modifies 'priest' (քահանայ), possibly denoting a priest whose authority or argument cannot be challenged.
source edition: Euthalius, Works structure text Line of ed.: 4 This passage is marked as <!XLevel 7> in the edition, indicating a structural division at a high level within the work. The line number '4' suggests it is the fourth line of a section, possibly a chapter or a thematic unit.
source edition: Euthalius, Works background external Euthalius Euthalius (4th–5th century) is traditionally associated with the division of the Pauline epistles into chapters and the production of lectionary apparatus. The phrase 'to cast down' (շտատխել) may reflect a rhetorical or theological motif of humbling or refuting opponents, common in early Christian polemical literature.
named: Euthalius 4th–5th cent. caution text շտատխել The Armenian verb 'շտատխել' (shtatkhel) is ambiguous; it can mean 'to cast down' physically or 'to refute' in argument. Given the preceding 'unanswerable priest', the latter sense is more plausible, but the text is too brief to confirm without broader context.
source edition: Euthalius, Works Notes · 1
check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of the 'unanswerable priest' is unclear; it may refer to a specific figure (e.g., a high priest or a Christian leader) or be a generic epithet. The verb 'to cast down' could be literal or metaphorical, and the connection to the previous passage (about going to Damascus) is not explicit. evtal:54 · narrative medium copy citation
Source
[Paragraph: 2] იცოდა უფალმან, რამეთუ სიცრუისა
English
The Lord knew that of falsehood
Commentary
sense text The Armenian text begins a new paragraph with a statement about divine knowledge of falsehood, likely continuing a theological argument.
source edition: Euthalius, Works background text This passage is part of Euthalius's works, which include theological treatises and biblical commentaries, often dealing with themes of truth and falsehood.
source edition: Euthalius, Works caution text The Armenian text is fragmentary; the English draft 'The Lord knew that of falsehood' is incomplete, and the full context is needed to determine the precise argument.
source edition: Euthalius, Works Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text breaks off after 'sitsruisa' (of falsehood), leaving the object of the Lord's knowledge unclear; the English draft reflects this incompleteness. evtal:55 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 5 სიცბილი რეცა სიმართლისა გულს-მოდგინებად მოეპოვა, შოვრის გზასა გამოუჩნდა
English
Sibyl said that to be zealous for truth was found, on the narrow path it appeared.
Commentary
sense text սիբիլի The Sibyl is introduced as a speaker, a figure from pagan prophecy, here co-opted into a Christian moral context.
source edition: Euthalius, Works term glossary սիմարթլիս The Armenian term for 'truth' (simartlis) is a key theological concept, here linked to zeal (guls-modginel) as a virtue.
background external սիբիլի The Sibyl was a figure from Greco-Roman oracular tradition, often cited in early Christian apologetics as a pagan witness to truth.
structure text գուլս-մոդգինել The phrase 'guls-modginel' (to be zealous) introduces a moral imperative, typical of Euthalius' exhortatory style.
source edition: Euthalius, Works Open questions · 1 The identity of the Sibyl (which specific Sibyl) is not specified; the reading assumes a generic prophetic figure. evtal:56 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 6 და დააკლო მას სიმდიდრითა მით პირის ხილვითა ნათელი, და ესე
English
And he diminished for him the brightness of the face by that wealth, and this
Commentary
sense text diminished the brightness of the face by that wealth The phrase likely means that the wealth obscured or reduced the visible radiance or honor of the person, possibly a moral or spiritual dimming.
source edition: Euthalius, Works term glossary simidrit‘iv (սիմիդրութեամբ) The Armenian term 'simidrit‘iv' (wealth) is a loanword from Syriac or Greek, reflecting the multilingual environment of Armenian Christian literature.
source edition: Euthalius, Works structure text and this The phrase 'and this' (և էսե) at the end of the passage is a typical Armenian narrative connector, often introducing a following clause or explanation.
source edition: Euthalius, Works Open questions · 1 The exact referent of 'him' (մաս) is unclear; it may be a character from the preceding context. The phrase 'brightness of the face' (պիրիս խիլվիթ) could be literal or metaphorical (honor, divine light). evtal:57 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 7 ოდენ იცვალა, ვითარმედ, რომელ-იგი ოდესმე ეკლესიათათჳს ბოროტსა ზრახვიდა
English
He changed to such an extent that he who once plotted evil against the churches
Commentary
sense text փոխել The verb 'փոխել' (to change) here indicates a moral or spiritual transformation, not merely a physical alteration.
source edition: Euthalius, Works term glossary եկեղեցի The term 'եկեղեցի' (church) in classical Armenian can refer to the physical building, the congregation, or the institution; here it likely denotes the Christian communities.
background background The phrase 'plotting evil against the churches' reflects the historical context of persecution or opposition faced by early Christian communities, possibly under Roman or Persian rule.
structure text This passage continues the narrative of a character's transformation, contrasting his past hostility with his present change.
Open questions · 1 The subject of the verb 'փոխել' (changed) is not explicitly stated in this passage, but the context suggests a specific individual. evtal:58 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 8 და ყოველთა მოწაფეთა წარწყმედასა ერთბამად მოელოდა, მეყსეულად
English
and was waiting all at once for the destruction of all the disciples, suddenly
Commentary
sense text մէկսուէալ The adverb 'suddenly' (մէկսուէալ) marks a dramatic shift in the narrative, contrasting the prior plotting with an immediate change of heart.
source edition: Euthalius, Works term glossary մէկսուէալ The Armenian adverb 'մէկսուէալ' (mekʿsueal) is a compound of 'mek' (one) and 'sueal' (moment), meaning 'in an instant' or 'suddenly'. It is used here to emphasize the abruptness of the transformation.
source edition: Euthalius, Works structure text և The conjunction 'և' (and) at the start of this passage continues the narrative from the previous sentence, linking the waiting for destruction to the sudden change.
source edition: Euthalius, Works background external Euthalius Euthalius is traditionally associated with the Euthalian Apparatus, a set of textual divisions and annotations for the New Testament. This passage reflects his interest in narrative pacing and moral transformation.
named: Euthalius 4th/5th cent. Open questions · 1 The Armenian text does not specify who 'he' is in the previous passage; the context suggests a figure who plotted against the churches, but the identity is not given here. evtal:59 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 9 და მწრაფლ ესე საყუარელად თავისა თჳსისა და სარწმუნოდ შეჰრაცხა.
English
and quickly he deemed this dear to himself and trustworthy.
Commentary
sense text մծրապհլ The adverb 'mtsrap'hl' (մծրապհլ) means 'quickly' or 'suddenly', continuing the narrative's emphasis on abrupt action.
source edition: Euthalius, Works term glossary սաւղուարել The verb 'sawghuarel' (սաւղուարել) means 'to deem, consider, or hold as dear'. It is a compound of 'saw' (dear) and 'ghuarel' (to hold), reflecting a subjective judgment.
source edition: Euthalius, Works structure text This passage concludes a narrative unit where the subject (likely a persecutor or antagonist) makes a personal assessment, marking a shift from external action to internal deliberation.
source edition: Euthalius, Works background background Euthalius's works often adapt New Testament narratives with rhetorical expansions. This passage may reflect a homiletic or paraphrastic style common in Armenian patristic literature.
source edition: Euthalius, Works Open questions · 1 The Armenian 'mtsrap'hl' could also be read as 'suddenly' rather than 'quickly', affecting the temporal nuance of the action. evtal:60 · narrative high copy citation
Source
[Paragraph: 3] რამეთუ
Commentary
sense text რამეთუ The Armenian conjunction 'րամետու' (rametu) means 'because' and introduces a causal clause, linking the preceding narrative to the following explanation.
source edition: Euthalius, Works structure text րամետու This single-word passage functions as a discourse marker, signaling a shift from narrative action to explanatory reasoning, typical of Euthalius's logical style.
source edition: Euthalius, Works background background Euthalius's works often employ causal conjunctions to structure theological arguments, reflecting his method of linking scriptural events to doctrinal conclusions.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The passage is a fragment; the full causal clause is not provided, leaving the specific reason unclear. evtal:61 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 10 მვედრებელ მეყსეულად იესუჲსა მბრძოლი იგი იქმნა და მწრაფლ შეთქუმულებაჲ
English
The suppliant suddenly became a warrior of Jesus and quickly a conspiracy
Commentary
sense text The phrase 'suppliant suddenly became a warrior of Jesus' marks a dramatic conversion or transformation, likely of a figure who shifts from a pleading role to an active combatant for Christ.
source edition: Euthalius, Works term glossary մբռզող The Armenian term 'մբռզող' (mbṙžoł) is rendered 'warrior' here, but in classical Armenian it can also mean 'fighter' or 'champion', emphasizing militant spiritual allegiance.
source edition: Euthalius, Works structure text This passage is a narrative unit within Euthalius's work, marked by a rapid sequence of actions ('suddenly became', 'quickly a conspiracy') that heighten dramatic tension.
source edition: Euthalius, Works background background Euthalius's writings often draw on early Christian martyrdom and conversion narratives, where a suppliant's sudden transformation into a warrior reflects the theme of spiritual combat.
source edition: Euthalius, Works Open questions · 2 The identity of 'the suppliant' is not specified in this passage; it may refer to a biblical or hagiographic figure. The 'conspiracy' (շէթքումուլեբայ) is ambiguous—could be a plot against Jesus or a conspiracy formed by the new warrior. evtal:62 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 11 იგი სიცბილისაჲ განაგდო, მოციქულებად <!XLevel 8>Page of ms.: A1v ივლტის და ქრისტჱს
English
He cast off the garment of the Sibyl, flees to the apostles and to Christ.
Commentary
term text սիբիլ The Armenian term 'սիբիլ' (Sibyl) refers to a classical prophetic figure, here symbolizing pagan or non-Christian wisdom that the suppliant discards.
source edition: Euthalius, Works background background Sibyl In early Christian literature, the Sibyl was sometimes reinterpreted as a prophetess of Christ, but here the 'garment of the Sibyl' likely represents a rejected pagan identity or false prophecy.
structure text passage This passage marks a dramatic conversion: the subject casts off a former allegiance (Sibyl) and flees to the apostles and Christ, forming a narrative pivot from pagan to Christian commitment.
source edition: Euthalius, Works dating text passage The sequence 'cast off ... flees' suggests a rapid, decisive conversion, consistent with the previous passage's note of a sudden transformation from suppliant to warrior of Jesus.
source edition: Euthalius, Works Open questions · 2 The Armenian 'սիբիլ' could refer to a specific Sibylline oracle or generically to pagan prophecy; the reading taken is that it symbolizes a rejected non-Christian identity. The phrase 'flees to the apostles and to Christ' may imply physical flight or spiritual turning; the context supports a spiritual conversion. evtal:63 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 12 მიმართ მსახურებასა აღიარებს.
English
He acknowledges the service.
Commentary
sense text միմարթ մսաղուրեբասա աղիարեբս The Armenian phrase 'միմարթ մսաղուրեբասա աղիարեբս' is rendered as 'He acknowledges the service.' This likely refers to a recognition of divine or apostolic service, continuing the narrative of turning from pagan oracles to Christian ministry.
source edition: Euthalius, Works term glossary մսաղուրեբասա The term 'մսաղուրեբասա' (service) in this context may denote liturgical or ministerial service, reflecting the early Christian understanding of service (διακονία) as a sacred duty.
structure text This passage is part of a narrative sequence where the subject, having rejected the Sibyl, now turns to the apostles and Christ, acknowledging their service. It marks a transition from rejection to acceptance.
source edition: Euthalius, Works background background The Sibyl was a figure of pagan prophecy in Greco-Roman culture, often contrasted with Christian revelation in patristic literature. The rejection of the Sibyl here aligns with early Christian apologetics that dismissed pagan oracles.
Notes · 1
check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text is brief and the referent of 'he' is not specified in this passage; it is assumed from the previous narrative context that it is the same subject who cast off the Sibyl's garment. evtal:64 · narrative high copy citation
Source
[Paragraph: 4] და მიივლინა ანანიაჲსა ვისამე მოწაფისა დამასკეს
English
And he sent to a certain Ananias, a disciple of Damascus.
Commentary
term text Անանիայ Ananias of Damascus is a figure known from Acts 9:10–19, where he is sent by Christ to heal Paul of his blindness. The name here is the same, but the context is the conversion of Paul.
background background Դամասկոս Damascus was a major city in Syria, an early center of Christianity. The reference to a disciple there aligns with the New Testament account of Ananias, who was a Christian in Damascus.
structure text և միյվլինա The phrase 'and he sent' (և միյվլինա) continues the narrative sequence from the previous passage, where the subject (likely Paul or a divine agent) acknowledges a service and then dispatches Ananias.
sense text վիսամե The indefinite pronoun 'վիսամե' ('a certain') introduces Ananias as a specific but not previously named individual, typical of narrative introductions in classical Armenian.
Notes · 1
lacuna 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.Open questions · 1 The subject of 'sent' is not explicitly stated in this passage; it could be Paul, Christ, or another figure. The reading assumes the subject is the same as in the previous passage, likely Paul or a divine agent. evtal:65 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 13 შინა.
English
And he sent to a certain Ananias, a disciple of Damascus.
Commentary
structure text շինա The Armenian text at this point consists only of the word 'շինա' (šina), which is a fragment. The preceding English draft indicates a narrative continuation from the previous passage, but the Armenian witness is incomplete.
source edition: Euthalius, Works caution text շինա The Armenian lemma 'շինա' is ambiguous: it could be a proper name (Shina) or a truncated form of a place name or other word. The English draft suggests a connection to Ananias of Damascus, but the Armenian text does not directly support this reading.
source edition: Euthalius, Works background background Ananias of Damascus is a figure from the Acts of the Apostles (9:10–19), traditionally regarded as the disciple who baptized Paul. His mention here aligns with the narrative of Paul's conversion, a common theme in early Christian literature.
transmission text շինա The Armenian text at this point is a single word, suggesting a lacuna or scribal abbreviation in the manuscript tradition. The English draft may represent a reconstruction based on the broader context of Euthalius's work.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; 'շինա' may be a proper name, a place, or a textual corruption. The English draft's reference to Ananias is not directly attested in the Armenian witness. evtal:66 · narrative high copy citation
Commentary
structure text Chapter: 5 The passage consists solely of a chapter heading, marking the beginning of Chapter 5 in the Armenian text of Euthalius's works.
source edition: Euthalius, Works transmission text Chapter: 5 The chapter division here likely reflects the editorial structure of the Armenian manuscript tradition, possibly derived from the Greek Euthalian apparatus, which organized biblical and patristic texts into numbered chapters.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The passage contains no narrative content, only a chapter heading; the English draft's classification as 'narrative' may be a placeholder or error, as the Coptic cue is not present in this Armenian passage. evtal:67 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 14 იხილა იგი ჭეშმარიტებისა გამომკითხველმან ღმერთმან, განბრძნობილი
English
Chapter 5
The God who is the examiner of truth saw him, having become wise.
Commentary
sense text Ganbṙnowt‘iwn The phrase 'having become wise' (ganbṙnowt‘iwn) likely refers to the divine wisdom attained by the examiner of truth, a theme common in Armenian theological texts.
source edition: Euthalius, Works term glossary č‘ešmarit‘ut‘ean The term 'examiner of truth' (č‘ešmarit‘ut‘ean) is a title for God, emphasizing his role as a judge or scrutinizer of truth, a concept rooted in Armenian patristic literature.
source edition: Euthalius, Works background background Euthalius Euthalius, a 4th-5th century figure, is known for his work on the Pauline epistles. This passage may reflect his theological emphasis on divine wisdom and truth.
named: Euthalius 4th-5th cent. structure text Chapter 5 This passage is part of Chapter 5, following a narrative structure. The previous chapter likely set the stage for this divine revelation.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The identity of 'him' (igĭ) is unclear; it may refer to a specific figure from the preceding context, possibly a biblical or theological subject. evtal:68 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 15 კაცი იგი და უმჯობჱსი ბოროტთაგან მოქცეული არარაჲთ სხჳთ ესე, არამედ
English
That man and the better one turned from the evil ones, not by anything else, but
Commentary
sense text կացի იუի և ումճոբյեսի բորոտտագան մոկցեուլի արարայթ սխվիթ էսե, արամեդ The Armenian text contrasts 'that man' with 'the better one turned from the evil ones,' suggesting a moral or spiritual hierarchy. The phrase 'not by anything else, but' introduces a contrast that likely continues in the next passage.
source edition: Euthalius, Works term text ումճոբյեսի The Armenian word 'umjobyēsi' (ումճոբյեսի) means 'better' or 'superior,' often used in moral contexts. Here it likely refers to a person who has reformed or been converted from evil.
source edition: Euthalius, Works background text բորոտտագան մոկցեուլի The phrase 'turned from the evil ones' (բորոտտագան մոկցեուլի) reflects a common theme in early Christian ascetic literature, where conversion or repentance is depicted as a turning away from evil influences.
source edition: Euthalius, Works structure text This passage is part of a narrative section, following a chapter heading. The contrast between 'that man' and 'the better one' suggests a comparative or exemplary structure, typical of moral exhortation.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the phrase 'not by anything else, but' is incomplete, leaving the means of transformation unspecified. The reading assumes a contrast between two individuals, but the exact relationship is unclear. evtal:69 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 16 გარნა ესრჱთ, რაჲთა ტანჯვისაგან განთავისუფლდეს.
English
but by this, that he might be freed from torment.
Commentary
sense text գարէ The Armenian verb 'garnē' (գարէ) here means 'turns away from' or 'rejects,' continuing the contrast with the 'evil ones' from the previous passage.
source edition: Euthalius, Works term text գանջուած The term 'ganjuats' (գանջուած) in classical Armenian denotes 'torment' or 'suffering,' often with eschatological or ascetic overtones, as in martyrdom literature.
source edition: Euthalius, Works structure text This passage concludes a narrative unit where the subject's action (turning away) is motivated by a purpose clause ('that he might be freed'), typical of Euthalius's logical progression.
source edition: Euthalius, Works background text The concept of liberation from torment reflects early Christian soteriology, common in Armenian patristic texts influenced by Syriac and Greek ascetic traditions.
source edition: Euthalius, Works Open questions · 1 The Armenian text is clear, but the referent of 'that man' and 'the better one' from the previous passage is ambiguous without broader context. evtal:70 · narrative medium copy citation
Source
[Paragraph: 2] უფალმან თქუა:
Commentary
sense text Ուպալման տըկուա This is a standard formula in Armenian Christian texts, introducing a saying of Christ. The speaker is implied to be Jesus, though the context is not given here.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; the identity of 'the Lord' is assumed to be Christ, but the surrounding narrative is missing, so the exact context is unclear. evtal:71 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 17 ნათელ-იღო და გამოუთქუმელთა საიდუმლოთა იქმნა ზიარ და შემწე და თანა-მბრძოლ
English
He received enlightenment and became a participant in and companion and fellow-combatant of the ineffable mysteries.
Commentary
term text նաթել-իղո The Armenian compound 'նաթել-իղո' (nathēl-iġo) is a calque meaning 'received light' or 'enlightened', reflecting the Greek φωτισθείς. It is a technical term in Armenian Christian literature for baptismal illumination.
source edition: Euthalius, Works term text գամոուտքումելտա The phrase 'գամոուտքումելտա' (gamout'k'umelta) corresponds to 'ineffable mysteries', a standard expression for the sacraments, especially the Eucharist, in Armenian patristic texts.
source edition: Euthalius, Works background background The triad 'participant, companion, fellow-combatant' (զիար, շեմծե, տանա-մբրղոլ) reflects a common ascetic and liturgical vocabulary in early Armenian Christianity, where initiation into mysteries entailed both communal and combative spiritual roles.
structure text This passage is part of a narrative sequence describing a spiritual transformation, likely following a baptismal or catechetical context, as indicated by the progression from 'received enlightenment' to participation in mysteries.
source edition: Euthalius, Works Open questions · 1 The Armenian text is a translation from Greek; the exact Greek Vorlage is uncertain, but the terminology suggests a liturgical context. The phrase 'fellow-combatant' (տանա-մբրղոլ) may imply a military metaphor for spiritual struggle, but its precise referent (e.g., monastic or baptismal) is not specified. evtal:72 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 18 და ღირს თანა-ნადებისა მის ქადაგებისა.
English
And he was deemed worthy of participation in that preaching.
Commentary
sense text արժանանալ The verb 'deemed worthy' (արժանանալ) is a standard Armenian Christian term for receiving grace or honor, often used in hagiographic and liturgical contexts to denote divine election.
term glossary համանուագ The Armenian term 'համանուագ' (here 'tana-nadivs') means 'participation' or 'communion', but in this context it likely carries the technical sense of 'sharing in' the apostolic preaching, echoing Pauline usage (cf. 1 Cor 9:23).
background background քարոզութիւն The 'preaching' (քարոզութիւն) here refers to the apostolic kerygma, the core Christian proclamation. In Euthalius's context, this likely alludes to the missionary activity of the apostles, particularly Thaddeus and Bartholomew in Armenia.
source edition: Euthalius, Works structure text This sentence concludes a narrative unit describing the protagonist's spiritual initiation, following the previous passage's mention of 'ineffable mysteries'. The progression from enlightenment to participation in preaching reflects a standard catechetical pattern.
Open questions · 1 The Armenian 'tana-nadivs' could also be read as 'fellow-combatant' (as in the previous passage), but here the context of 'preaching' favors 'participation'. evtal:73 · narrative high copy citation
Source
[Paragraph: 3] და ახალი ქადაგებაჲ ერწმუნა
English
And he entrusted the new preaching.
Commentary
sense text երէցմունա The verb 'երէցմունա' (entrusted) implies a formal handing over of authority or responsibility, consistent with the narrative of Euthalius's role in transmitting apostolic preaching.
source edition: Euthalius, Works term glossary նոր քարոզութիւն The phrase 'նոր քարոզութիւն' (new preaching) likely refers to the Christian kerygma as distinct from earlier Jewish or pagan traditions, a key concept in early Armenian Christian literature.
background background Euthalius is traditionally associated with the dissemination of the Pauline epistles and the development of the Armenian ecclesiastical structure, making this 'entrusting' a pivotal moment in the narrative.
source edition: Euthalius, Works structure text This passage concludes a narrative segment where Euthalius receives and then transmits the preaching, forming a chiastic structure with the previous passage's 'deemed worthy of participation'.
Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The subject of 'երէցմունա' is not explicitly stated in the Armenian; it is inferred from the preceding context as Euthalius. evtal:74 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 19 მას ღმრთისა მიერ და უახლჱსი აქუნდა მას ცხოვრებისა მიზეზი.
English
He had from God the cause of life, and the nearest reason for living.
Commentary
sense text մասն զմրտիսա միեր The Armenian phrase 'մասն զմրտիսա միեր' (masn zmrtisa mier) is rendered as 'He had from God the cause of life' in the English draft, indicating a divine source for life's origin.
source edition: Euthalius, Works term glossary մասն The term 'մասն' (masn) in classical Armenian can mean 'part' or 'portion,' but here it is used in a theological sense to denote a cause or reason, aligning with the concept of divine causation.
source edition: Euthalius, Works structure text This passage is part of a narrative section, following a statement about entrusting a new preaching, and it introduces a theological reflection on the source of life and its purpose.
source edition: Euthalius, Works background background Euthalius's works often engage with early Christian theological concepts, and this passage reflects a common patristic theme of God as the source of life and the ultimate reason for existence.
source edition: Euthalius, Works Open questions · 1 The Armenian text is clear, but the English draft's phrasing 'nearest reason for living' may imply a hierarchy of reasons, which is not explicit in the Armenian. evtal:75 · narrative medium copy citation
Commentary
sense text Եսե The Armenian demonstrative pronoun 'Եսե' (this) begins a new sentence, likely referring to the preceding clause about the cause of life.
source edition: Euthalius, Works structure text Եսե This short opening word marks a transition in the narrative, possibly introducing a conclusion or a new point derived from the previous statement.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; 'Եսե' may be the start of a longer phrase or a standalone demonstrative. The exact referent is unclear without the full context. evtal:76 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 20 ოდენი უკუე ცვალებაჲ ნეტარსა პავლეს აქუნდა, ვითარმედ მერმე კუალად სახელისაცა
English
So many were the changes in the blessed Paul, that later again of the name
Commentary
sense text 20 ოდენի ուկուե ցվալեբայ նետարսա պավլես ակունդա, վիթարմեդ մերմե կուալադ սախելիսացա The Armenian text notes the many changes in the blessed Paul, implying a later return to a name or reputation, likely referencing his transformation from persecutor to apostle.
source edition: Euthalius, Works term text ցվալեբայ The term 'ցվալեբայ' (tsvalebay) means 'changes' or 'transformations,' a key concept in Euthalius's discussion of Paul's life and writings.
source edition: Euthalius, Works background external պավլես Paul the Apostle, central figure in early Christianity, known for his dramatic conversion and missionary journeys, often discussed in patristic literature for his theological and personal transformations.
structure text 20 ოդենի The opening '20 ოդենի' (so many) introduces a comparative or enumerative structure, typical of Euthalius's rhetorical style in highlighting Paul's experiences.
source edition: Euthalius, Works caution text սախելիսացա The phrase 'սախելիսացա' (sakhelisatsa) is ambiguous; it may mean 'of the name' or 'of the reputation,' and the exact referent (e.g., Paul's name change from Saul to Paul) is uncertain in this fragment.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; 'սախելիսացա' could refer to Paul's name change or a broader concept of reputation. The reading taken assumes a reference to his name or title. evtal:77 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 21 ცვალებაჲ მო-ვე-იღო, და ესრჱთ სიმართლესა მას ღმრთის მსახურებისასა
English
He underwent change, and again to that righteousness of the service of God
Commentary
sense text զվալեբայ The Armenian term 'զվալեբայ' (change) echoes the theme of transformation in Paul's life, as noted in the previous passage.
source edition: Euthalius, Works term glossary սիմարթլեսա The term 'սիմարթլեսա' (righteousness) is a key theological concept in Armenian Christian literature, often denoting divine justice or moral rectitude.
structure text և էսրէթ The phrase 'և էսրէթ' (and again) marks a structural transition, indicating a return to a previous theme or state in the narrative.
source edition: Euthalius, Works Open questions · 1 The Armenian text is clear, but the phrase 'զվալեբայ մո-վե-իqո' may be a scribal insertion or variant; the reading taken is as given. evtal:78 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 22 მიიწია შურსა.
English
He approached envy.
Commentary
sense text միիւցիա շուրսա The Armenian phrase 'miyitsʻia shursa' is rendered as 'He approached envy,' continuing a narrative of moral or spiritual movement toward a negative quality.
source edition: Euthalius, Works term glossary շուրս The term 'shurs' (շուրս) means 'envy' in classical Armenian, a key concept in Christian moral teaching often associated with the vice of jealousy or malice.
source edition: Euthalius, Works background background Euthalius's works, likely including this passage, are part of early Christian exegetical and theological literature, often dealing with moral and spiritual progress or regression.
source edition: Euthalius, Works structure text This brief narrative unit follows a previous passage describing a change toward righteousness, suggesting a contrast or a step in a sequence of moral states.
source edition: Euthalius, Works Open questions · 1 The subject of 'miyitsʻia' (approached) is not explicit in the Armenian; it may be a personified figure or an abstract subject from the preceding context. evtal:79 · narrative medium copy citation
Source
[Paragraph: 5] ვითარმედ ჭეშმარიტებისა მის მოწაფეთა, რომლითა მაშინ
English
As for the disciples of that truth, by which at that time
Commentary
sense text վիթարմեդ ճեշմարիտութեան միս մոծապետա The phrase 'disciples of that truth' likely refers to followers of a specific doctrinal truth, possibly Christian orthodoxy, as Euthalius often contrasts true teaching with heresy.
source edition: Euthalius, Works term glossary ճեշմարիտութիւն The Armenian term 'ճեշմարիտութիւն' (truth) is a key theological term in Euthalius, often denoting revealed truth as opposed to falsehood or error.
source edition: Euthalius, Works background background Euthalius Euthalius was a 4th-5th century bishop and theologian, known for his works on the Pauline epistles and biblical textual criticism. This passage may reflect his exegetical style.
source edition: Euthalius, Works structure text վիթարմեդ ... մոծապետա The opening 'վիթարմեդ' (as for) introduces a new topic or contrast, typical of Euthalius's rhetorical structure in argumentative passages.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The referent of 'that truth' is unclear; it may refer to a preceding statement about Christian doctrine or a specific scriptural truth. The reading assumes it is a doctrinal truth from the context of Euthalius's work. evtal:80 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 23 დაკლებულ იყო საქმისა მის შემთხუევითა, წიგნებითა განამტკიცებდა,
English
was diminished in its work by its circumstances, he would confirm through books,
Commentary
sense text դակլեբուլ իքո The Armenian phrase 'դակլեբուլ իքո' (diminished) describes a reduction in the efficacy of truth due to adverse circumstances, setting up the need for written confirmation.
source edition: Euthalius, Works term text սակմայսի միս The term 'սակմայսի միս' (its work) refers to the operation or effect of the truth in question, likely the apostolic message or Christian teaching.
source edition: Euthalius, Works structure text շեմթխուեվիթայ The phrase 'շեմթխուեվիթայ' (by its circumstances) introduces a causal clause that explains the diminishment, typical of Euthalius's logical argumentation.
source edition: Euthalius, Works background text ցիգնեբիթայ The reference to 'ցիգնեբիթայ' (through books) reflects Euthalius's emphasis on written texts as a means of preserving and confirming truth, consistent with his editorial work on the Pauline epistles.
source edition: Euthalius, Works Open questions · 1 The Armenian text is a translation from a lost Greek original; the precise referent of 'truth' (whether apostolic teaching or a specific doctrine) is ambiguous. The reading taken assumes it refers to the Christian message. evtal:81 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 24 რაჲთა არა ხოლო საქმითა, არამედ სიტყჳთაცა ამისა შემდგომად მოიპოვონ
English
so that not only by deed, but also by word, after this they might acquire
Commentary
sense text սիտք The phrase 'not only by deed, but also by word' contrasts practical action with verbal teaching, a common rhetorical pairing in early Christian paraenesis.
source edition: Euthalius, Works structure text այսմ հետագայ The clause 'after this they might acquire' marks a temporal shift, likely introducing a subsequent stage of instruction or spiritual benefit.
source edition: Euthalius, Works background background Euthalius Euthalius is known for his work on the Pauline epistles, including chapter divisions and prologues; this passage may reflect his concern for both apostolic practice and written tradition.
Open questions · 1 The Armenian 'սիտք' (sirkʿ) could mean 'word' or 'speech'; the English draft takes it as 'word', but a more precise rendering might be 'by speech' or 'verbally'. evtal:82 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 25 მოძღურებაჲ, და ორ კერძოვე განძლიერდენ და შეურყეველად ღმრთის მსახურებისა
English
teaching, and that they might be strengthened in two respects and remain unshaken in the service of God.
Commentary
sense text մոզղուրեբայ The Armenian word 'մոզղուրեբայ' (mōzłurebay) is a hapax legomenon in this corpus, likely a variant of 'մոզղուր' (mōzłur) meaning 'teaching' or 'instruction'. The English draft renders it as 'teaching', which is contextually appropriate.
source edition: Euthalius, Works structure text Line of ed.: 25 This passage is part of a narrative section, as indicated by the structural classification. The phrase 'and that they might be strengthened in two respects' suggests a parallel or chiastic structure, emphasizing dual aspects of spiritual fortification.
source edition: Euthalius, Works term glossary գանձլիերդեն The term 'գանձլիերդեն' (ganzlierden) is a compound of 'գանձ' (ganj, 'treasure') and 'լիերդ' (lierd, 'strength'), meaning 'strengthened' or 'fortified'. It carries a connotation of being enriched or reinforced, possibly with spiritual or doctrinal overtones.
source edition: Euthalius, Works background external ծառայութիւն The phrase 'service of God' (ծառայութիւն Աստուծոյ) reflects a common theme in early Christian ascetic and liturgical literature, emphasizing steadfastness in divine worship. This aligns with Euthalius's focus on moral and spiritual discipline.
Open questions · 2 The exact meaning of 'մոզղուրեբայ' is uncertain due to its rarity; the reading 'teaching' is adopted based on context. The phrase 'two respects' (երկու կերպով) is ambiguous—it could refer to two aspects of strengthening (e.g., faith and practice) or two specific virtues. evtal:83 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 26 იგი ქადაგებაჲ სულითა მიმოდააქუნდეს.
English
He preached with the spirit, and it was scattered about.
Commentary
sense text քարոզել The Armenian verb 'քարոզել' (to preach) is used here in a spiritual sense, indicating proclamation or teaching inspired by the Holy Spirit.
source edition: Euthalius, Works term glossary սուլ The term 'սուլ' (spirit) in this context refers to the Holy Spirit, a key concept in Armenian Christian theology, emphasizing divine inspiration in preaching.
source edition: Euthalius, Works structure text This passage concludes a narrative section, summarizing the effect of the preaching: it was 'scattered about' (միմոդաակունդես), possibly indicating widespread dissemination or dispersal.
source edition: Euthalius, Works Open questions · 1 The Armenian phrase 'միմոդաակունդես' (was scattered about) is ambiguous: it could mean the preaching was spread widely among listeners, or that it was dispersed without lasting effect. The reading taken follows the English draft's neutral sense of dissemination. evtal:84 · narrative high copy citation
Commentary
structure text Chapter: 6 The passage consists solely of a chapter heading, marking a structural division in the work. This heading likely introduces the following narrative section.
source edition: Euthalius, Works transmission text Chapter: 6 The presence of a chapter heading in the Armenian manuscript indicates a later editorial structuring of Euthalius's text, as the original work may not have had such divisions.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The passage contains no narrative content, only a chapter heading; the intended content of Chapter 6 is not provided in this excerpt. evtal:85 · narrative high copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 27 შემდგომად რაოდენთავე ჟამთა მერმე კუალად პავლე იერუსალჱმდ
English
After some time, Paul again went to Jerusalem.
Commentary
sense text շեմկոմդադ The Armenian adverb 'շեմկոմդադ' (after some time) indicates an indefinite interval, consistent with the narrative's chronological vagueness.
source edition: Euthalius, Works dating text շեմկոմդադ This passage follows the previous chapter (6) and marks a temporal gap before Paul's return to Jerusalem, aligning with the Acts narrative but without specifying duration.
source edition: Euthalius, Works background text Պաւլէ Paul's journeys to Jerusalem are a recurring motif in early Christian literature; this reference likely echoes Acts 21:15 or Galatians 2:1, though no direct citation is given.
structure text շեմկոմդադ The phrase 'շեմկոմդադ' (after some time) functions as a narrative transition, linking the preceding events to Paul's subsequent journey.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 2 The exact time elapsed is unspecified; 'some time' could be months or years. The purpose of Paul's visit to Jerusalem is not stated here. evtal:86 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 28 აღვალს ხილვად პეტრჱსა, სადაცა-იგი განიყვეს ურთიერთას ყოველი სოფელი
English
He went to see Peter, where they divided the whole world between them.
Commentary
sense text գանիէք ուրթիերթաս The Armenian phrase 'գանիէք ուրթիերթաս' (ganiēkʿ urtʿiērtʿas) means 'they divided between themselves,' referring to the legendary division of the world between Peter and Paul.
source edition: Euthalius, Works background background Պետրոս The division of the world between Peter and Paul is a legendary motif in early Christian literature, symbolizing their respective missions to Jews and Gentiles. This passage reflects a tradition found in apocryphal acts.
structure text Line 28 This passage is marked as <!XLevel 7> in the edition, indicating a structural division within the narrative, likely a subsection or a new episode.
source edition: Euthalius, Works caution text սադապա-իգի The Armenian 'սադապա-իգի' (sadapa-igi) is ambiguous; it may be a corruption or variant of 'where' (sadapa) with an enclitic. The reading 'where they divided' is adopted, but the exact syntax is uncertain.
source edition: Euthalius, Works Open questions · 2 The phrase 'սադապա-իգի' (sadapa-igi) could be read as 'where' with an enclitic, but the exact form is uncertain; the translation assumes a locative sense. The division of the world is legendary; the historical basis is unclear. evtal:87 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 29 და ნაწილი იგი <!XLevel 8>Page of ms.: A2r წარმართთაჲ პავლეს ჰხუედა, ვითარცა-იგი ჰურიათა მოძღურებაჲ
English
And that portion of the gentiles fell to Paul, just as the teaching of the Jews [fell to Peter].
Commentary
sense text ն The Armenian text uses the conjunction 'and' to continue the narrative of the division of the mission fields between Peter and Paul.
source edition: Euthalius, Works term glossary հուրիատաց The term 'Jews' (հուրիատաց) is a plural genitive form, indicating the teaching belonging to the Jews, which is assigned to Peter in the parallel structure.
source edition: Euthalius, Works background background ն This passage reflects the early Christian tradition, attested in the Pseudo-Clementine literature, that the apostles divided the world into missionary territories, with Peter taking the Jews and Paul the gentiles.
structure text ն The sentence is structured as a parallel: 'that portion of the gentiles fell to Paul, just as the teaching of the Jews [fell to Peter]', with the second clause elliptically omitting the verb.
source edition: Euthalius, Works dating text ն The division of the world between Peter and Paul is a legendary motif that likely developed in the 2nd–3rd centuries, well after the apostles' lifetimes, and is not historical.
Open questions · 1 The Armenian text does not explicitly state that the teaching of the Jews fell to Peter, but the parallel structure and context imply it. evtal:88 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 30 პეტრეს ჰხუედა.
Commentary
term glossary հխուել The verb 'հխուել' (to fall, to be allotted) is a key term in this context, denoting the assignment of a portion or lot, consistent with the preceding narrative of division.
source edition: Euthalius, Works structure text This brief sentence concludes the narrative unit, mirroring the structure of the previous passage where a portion fell to Paul.
source edition: Euthalius, Works Open questions · 1 The Armenian text is clear; no significant ambiguity. evtal:89 · narrative high copy citation
Source
[Paragraph: 2] და მრავალნი ქალაქნი და მრავალნი სოფელნი
English
and many cities and many villages
Commentary
sense text քաղաքնի The Armenian plural 'քաղաքնի' (kʿałakʿni) corresponds to 'cities' in the English draft, but in classical Armenian the form is a plural of 'քաղաք' (kʿałakʿ). The phrase 'մրավալնի ... և մրավալնի' (brawalni ... ew brawalni) is a rhetorical doubling, emphasizing abundance.
source edition: Euthalius, Works structure text This short clause continues a narrative enumeration, likely listing territories or administrative divisions. The repetition of 'մրավալնի' (brawalni) before both 'cities' and 'villages' is a stylistic feature of classical Armenian rhetorical prose.
source edition: Euthalius, Works background background The pairing of 'cities and villages' (քաղաքնի և սոֆելնի) is a conventional biblical and patristic topos for the inhabited world, often used in lists of Peter's missionary journeys or the spread of Christianity.
caution text The passage is fragmentary; the preceding clause 'To Peter it fell' suggests a division of missionary territories, but the Armenian text here provides no explicit subject or verb, leaving the exact referent of 'many cities and many villages' ambiguous.
source edition: Euthalius, Works Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian lacks a finite verb; it is unclear whether this clause is a continuation of the previous sentence or a new independent statement. The referent of 'many cities and many villages' (whether assigned to Peter or another apostle) is not specified. evtal:90 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 31 მოაქცინნა და მცირედთა ჟამთა ილჳრიკელთა სოფელი ყოველი ქრისტჱს მიმართ
English
He converted, and in a short time the entire village of the Illyricans to Christ.
Commentary
sense text մոակցիննա The verb 'converted' (մոակցիննա) is aorist third person singular, indicating a single completed action by the subject (presumably Paul or a missionary figure).
source edition: Euthalius, Works term glossary իլւրիկելտայ Illyricans (իլւրիկելտայ) refers to the inhabitants of Illyricum, a Roman province in the western Balkans, relevant to Paul's missionary journeys.
source edition: Euthalius, Works background background սոփելի The term 'village' (սոփելի) here may be a translation of Greek κώμη, but in the context of Illyricum, it likely denotes a rural settlement or district, not a single hamlet.
dating text մծիրեդթայ ժամտայ The phrase 'in a short time' (մծիրեդթայ ժամտայ) suggests a rapid conversion narrative, typical of hagiographic or apostolic accounts.
source edition: Euthalius, Works caution text մոակցիննա The subject of 'converted' is ambiguous in the Armenian; it could be Paul or another apostle, as the preceding passage is not fully preserved.
source edition: Euthalius, Works Open questions · 2 The subject of the conversion is not explicitly named; likely Paul based on context, but not certain. The phrase 'entire village' may be a collective term for the whole population of Illyricum, not a literal single village. evtal:91 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 32 მსახურებისა ბრძანებითა აღავსო.
English
He fulfilled the command of the service.
Commentary
sense text մսակուրութեան բրջանէութեամբ The phrase 'մսակուրութեան բրջանէութեամբ' (msakurutean brǰanēutʻeamb) is rendered as 'the command of the service' in the English draft, but the Armenian could also imply 'by the order of the ministry' or 'through the decree of servitude,' reflecting a possible ambiguity in the nature of the service (divine or secular).
source edition: Euthalius, Works term glossary մսակուրութիւն The term 'մսակուրութիւն' (msakurutiwn) in classical Armenian typically denotes 'service' or 'ministry,' often with a liturgical or ecclesiastical connotation, as seen in patristic texts. Its use here may align with Euthalius's focus on ecclesiastical duties.
source edition: Euthalius, Works background background Euthalius, a 4th-5th century figure, is known for his work on the Pauline epistles and liturgical practices. This passage, part of a narrative sequence, may reflect a moment of obedience to divine or ecclesiastical authority, consistent with hagiographic or instructional contexts.
source edition: Euthalius, Works structure text This brief sentence concludes a narrative unit (passage 91), following the conversion of a village. Its terse style, with a single verb 'aṙawso' (fulfilled), marks a transition from action to resolution, typical of Euthalius's concise narrative technique.
source edition: Euthalius, Works Notes · 1
check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian 'մսակուրութեան բրջանէութեամբ' could be read as either 'the command of the service' (as in the English draft) or 'by the order of the ministry,' leaving the specific nature of the service (liturgical, administrative, or penitential) unclear. The reading taken follows the draft's interpretation of a general service command. evtal:92 · narrative high copy citation
Source
[Paragraph: 3] და ბევრნი ყოვლად ბოროტნი ევნებოდეს,
English
And many utterly evil ones were harmed.
Commentary
term glossary բորոտնի The term 'borotni' (evil ones) is a substantive adjective, here intensified by 'qovlad' (utterly), suggesting moral or spiritual depravity.
source edition: Euthalius, Works Notes · 2
lacuna 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.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of the 'evil ones' is not specified; they could be demons, heretics, or sinful individuals. The reading assumes a general moral category. evtal:93 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 33 და მისცა თავი თჳსი ქრისტჱს სარწმუნოებისათჳს.
English
And he gave his own life for the sake of faith in Christ.
Commentary
sense text The subject 'he' refers to a martyr or confessor who willingly surrendered his life for Christ, continuing the theme of self-sacrifice in the face of persecution.
source edition: Euthalius, Works term glossary սարլմունոյթիւն The Armenian term 'sarbmunoyt'iwn' (faith) here denotes orthodox Christian belief, often contrasted with heresy in Euthalius's context.
source edition: Euthalius, Works background external Euthalius's works frequently highlight martyrdom as the ultimate witness to faith, reflecting the early Christian valorization of dying for one's beliefs.
structure text This passage concludes a narrative sequence of persecutions and martyrdoms, with the giving of life serving as a climactic act of devotion.
source edition: Euthalius, Works Open questions · 1 The identity of 'he' is not specified in the passage; it is assumed to be a martyr from the preceding context. evtal:94 · narrative medium copy citation
Source
[Paragraph: 4] მრავალთა და
Commentary
sense text մրավալթա The Armenian word 'մրավալթա' (mravaltha) is a plural dative or instrumental form meaning 'for many'. The phrase continues the narrative of self-sacrifice from the previous passage.
source edition: Euthalius, Works structure text This short phrase is the beginning of a new paragraph in the Armenian text, marking a shift in the narrative flow from the preceding statement about giving his life.
source edition: Euthalius, Works caution text The Armenian text here is fragmentary; 'մրավալթա' is likely a scribal error or variant for 'մրավալթա' (bazmacʿ) meaning 'many', but the exact reading is uncertain due to the brevity of the passage.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The Armenian word 'մրավալթա' is ambiguous: it may be a misspelling of 'մրավալթա' (bazmacʿ) 'many', or a rare form. The intended sense is 'for many', but the exact grammatical case is unclear. evtal:95 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 34 თითო-ფერთა ჭირთა, რაოდენთა თჳთ იგი აღსწერს სარწმუნოებისათჳს, და
English
for the various kinds of afflictions, as many as he himself records concerning the faith, and
Commentary
sense text თითո-ფერტა ჭირტა The phrase 'various kinds of afflictions' likely refers to the diverse trials or persecutions endured by martyrs or confessors, a common theme in Euthalius's works.
source edition: Euthalius, Works term glossary აღսճերս The verb 'aṙsčʻer' (records) is a classical Armenian term for writing or inscribing, often used in patristic contexts for authoritative documentation of faith.
source edition: Euthalius, Works background background սարմունոություն The term 'sarmunoyutʻiwn' (faith) here reflects the Armenian theological emphasis on orthodox belief, central to Euthalius's apologetic and hagiographic writings.
source edition: Euthalius, Works structure text Line of ed.: 34 This passage is part of a narrative section, likely listing examples of afflictions that test faith, following the previous clause 'And for many'.
source edition: Euthalius, Works Open questions · 2 The exact referent of 'various kinds of afflictions' is unclear; it may denote specific historical persecutions or generic trials. The phrase 'as many as he himself records' could imply Euthalius is citing a source or his own compilation, but the antecedent is ambiguous. evtal:96 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 35 მათ ყოველთა სძლო და მოიკრძალნა სარწმუნოებითა.
English
He overcame all of them and was fortified by faith.
Commentary
sense text սզդո The Armenian verb 'սզդո' (overcame) indicates a decisive victory over afflictions, consistent with the narrative of fortitude through faith.
source edition: Euthalius, Works term glossary սարմունոյեթիւ The term 'սարմունոյեթիւ' (by faith) is a key theological concept in Euthalius, denoting the means of spiritual fortification against trials.
source edition: Euthalius, Works structure text մոյկրդալնա The phrase 'մոյկրդալնա' (was fortified) forms a parallel with the previous passage's enumeration of afflictions, showing a cause-effect structure: overcoming leads to strengthening.
source edition: Euthalius, Works background background Euthalius's works often draw on early Christian martyrdom narratives, where faith fortifies the believer against persecution, a theme echoed here.
Open questions · 1 The Armenian text does not specify which afflictions are overcome; the previous passage enumerates 'various kinds,' but the exact list is not repeated here. evtal:97 · narrative high copy citation
Source
[Paragraph: 5] რამეთუ მერმეცა
Commentary
structure text რამეთու մերմեպա The Armenian phrase 'րամետու մերմեպա' (rametu mermeṗa) marks a resumptive or continuative clause, typical of Euthalius's transitional style. It signals that the narrative is picking up after a preceding episode.
source edition: Euthalius, Works sense text րամետու The conjunction 'րամետու' (rametu) means 'because' or 'for' in classical Armenian, introducing a causal or explanatory clause. Here it links the preceding victory to the following statement.
source edition: Euthalius, Works term glossary մերմեպա The adverb 'մերմեպա' (mermeṗa) means 'again' or 'furthermore', indicating a sequential or additive step in the argument. It is a common rhetorical device in Euthalius's works.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 The Armenian text is fragmentary; the full clause is not preserved, so the exact referent of 'again' is uncertain. The reading assumes a continuation of the narrative of spiritual fortification. evtal:98 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 36 კუალად უნდა-ვე მაშინღა პავლე [ღმერთსა] და დროებითა მისითა ეპყრა იგი
English
Again, it was only then that Paul [God] and his times possessed him.
Commentary
sense text կուալադ The adverb 'again' (կուալադ) signals a return to a prior point in the argument, likely contrasting with an earlier statement about Paul's relationship with God.
source edition: Euthalius, Works term text Պաւլէ [զմերտսա] The bracketed 'God' (զմերտսա) is a scribal insertion or gloss, possibly clarifying the object of Paul's possession. The original text may have read 'Paul and his times' without the divine reference.
source edition: Euthalius, Works structure text մաշինզա The phrase 'only then' (մաշինզա) marks a temporal climax in the narrative, emphasizing that Paul's full engagement with God occurred at a specific, later moment.
source edition: Euthalius, Works caution text զմերտսա The bracketed 'God' is a textual crux: it may be an explanatory gloss by a copyist, or a corruption of an original phrase. The English draft's '[God]' reflects editorial uncertainty.
source edition: Euthalius, Works Notes · 1
lacuna 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.Open questions · 1 Whether 'God' (զմերտսա) is original or a gloss; the phrase 'his times' (դրոեւիթա միսիթա) could refer to Paul's historical era or his personal circumstances. evtal:99 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 37 კაცთა თანა ყოფად, რომლისათჳს მაშინ სახარებასა მას ყოველთა მიმართ წარმართთა
English
for being with men, for which reason at that time in that gospel for all the gentiles
Commentary
sense text կացել The Armenian phrase 'կացել' (to be with) is rendered as 'being with men,' but the sense may imply 'living among men' or 'associating with men,' reflecting Paul's apostolic activity.
source edition: Euthalius, Works term glossary սահման The term 'սահման' (gospel) here refers to the Christian message or the Gospel narrative, not a specific written text, as is common in early Armenian usage.
source edition: Euthalius, Works background background հեթանոս The phrase 'for all the gentiles' (ի հեթանոս) reflects Paul's mission to non-Jewish peoples, a central theme in Euthalius's works on the Pauline epistles.
source edition: Euthalius, Works structure text Line of ed.: 37 This passage is part of a narrative section in Euthalius's work, likely a commentary on Paul's life, as indicated by the structural classification 'narrative' from the Coptic cues.
source edition: Euthalius, Works Open questions · 2 The Armenian 'կացել' could be interpreted as 'to be with' or 'to dwell among,' affecting the sense of Paul's relationship with men. The phrase 'այն ժամանակ' (at that time) is ambiguous: it may refer to a specific historical moment in Paul's ministry or a general temporal context. evtal:100 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 38 ქადაგებდეს.
Commentary
sense text քարոզել The Armenian verb 'քարոզել' (k‘arozel) means 'to preach' or 'to proclaim,' often with a Christian missionary or evangelistic connotation. In this context, it refers to the apostolic preaching activity.
source edition: Euthalius, Works structure text քարոզել This passage is a brief narrative unit, likely part of a larger sequence describing the spread of the gospel. The single verb 'they preached' marks a transition or summary of apostolic activity.
source edition: Euthalius, Works background background Euthalius's works often include lists or summaries of apostolic preaching, reflecting early Christian traditions about the missionary journeys of the apostles. This passage may be part of such a list.
Open questions · 1 The subject of 'they preached' is not explicitly stated in this brief passage; it is inferred from the preceding context (likely the apostles). The exact location or audience of the preaching is also unspecified.
Citation. Tergwame, “Euthalius, Prolegomena and Index to St. Paul's Epistles”, evtal:1, machine-draft, 2026. https://naxiai.com/christian/works/evtal#s1
Colophon. Source: titus ·
licence: This text is part of the TITUS edition of Euthalius, Stichometria. Copyright TITUS Project, Frankfurt a/M, 22.8.2008. 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: $0.0037 ·
generated 2026-11-15.