evtal:101 · narrative high copy citation
English
And they preached the word of God in all the regions of the East, and they appointed bishops and priests in every city and village, and they built churches and established the true faith.
Commentary
sense text The passage describes the apostolic mission in the East, including ordination and church-building, typical of early Christian foundation narratives.
source edition: Euthalius, Works background background The 'regions of the East' likely refers to areas such as Syria, Mesopotamia, and Armenia, where apostolic traditions were strong in early Christian historiography.
parallel text The phrase 'appointed bishops and priests in every city and village' echoes the pastoral model in the Pastoral Epistles (e.g., 1 Timothy 3:1-7) and later church orders.
structure text This passage concludes a narrative sequence of apostolic preaching, moving from proclamation to institutional establishment, a common structural pattern in hagiographic summaries.
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 which apostles or regions are meant; the English draft assumes a generic 'they' from the preceding passage. evtal:102 · narrative medium copy citation
Commentary
structure text Chapter 7 This chapter heading marks a new section in the narrative, following the account of apostolic preaching and church establishment in the East.
source edition: Euthalius, Works background background Euthalius is traditionally associated with the 4th–5th century, and his works often include chapter divisions that organize apostolic history for liturgical or catechetical use.
source edition: Euthalius, Works transmission text Chapter 7 The Armenian text preserves a chapter division that may reflect a later scribal or editorial structuring, as the original Greek of Euthalius likely had different or no such numbering.
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 number without content; the English draft is a placeholder. The narrative context from the previous passage suggests continuity, but the specific events of Chapter 7 are not given. evtal:103 · narrative high copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 1 მერმე ოდესმე მიმწუხრი ჟამისა განეტევა პავლე და აღვიდოდა იერუსალჱმდ
English
Chapter 7
Then at some time, at the hour of evening, Paul was released and went up to Jerusalem.
Commentary
sense text մերմե The Armenian adverb 'merme' (մերմե) introduces a temporal clause, meaning 'then' or 'after that,' marking a narrative transition from the previous chapter.
source edition: Euthalius, Works term glossary միմծուղրի The term 'mimtsughri' (միմծուղրի) means 'evening' or 'twilight,' derived from the root for 'darkness' or 'dusk.' It sets the time of day for Paul's release.
source edition: Euthalius, Works dating text ժամիսա The phrase 'at the hour of evening' (ժամիսա միմծուղրի) provides a specific temporal marker, likely indicating the end of the day, which may align with Roman or Jewish timekeeping practices.
source edition: Euthalius, Works background external Պավլե Paul's release and journey to Jerusalem reflect a narrative from the Acts of the Apostles or early Christian tradition, where Paul travels to Jerusalem after imprisonment.
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 reason for Paul's release or the exact location of his imprisonment before this event. evtal:104 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 2 მას შინა წმიდათა მათ მიხედვად და გლახაკთა საღუაწოსა მირთუმად.
English
In that same, to look upon those holy ones and to bring comfort to the poor in their suffering.
Commentary
sense text մաս շինա The phrase 'մաս շինա' (in that same) is ambiguous; it likely refers to the same time or context as the previous passage, i.e., the evening when Paul was released.
source edition: Euthalius, Works term glossary սաւուց The term 'սաւուց' (suffering) is a key theological term in Armenian Christian literature, often denoting martyrdom or ascetic endurance.
background external The reference to 'holy ones' and 'poor in their suffering' reflects early Christian ideals of sanctity and charity, common in hagiographical and apostolic narratives.
structure text This passage is a brief narrative unit, continuing the story of Paul's journey after his release, with a focus on his compassionate actions.
source edition: Euthalius, Works Open questions · 1 The exact referent of 'մաս շինա' (in that same) is unclear; it may refer to the time, place, or circumstance of the previous passage. evtal:105 · narrative high copy citation
Source
[Paragraph: 2] <!XLevel 7>Line of ed.: 3 და მას ჟამსა ოდენ შფოთი მოიწია ქალაქსა მას ზედა, სადა ერი იგი იყო
English
And at that time a disturbance came upon that city, where that people were.
Commentary
sense text շփոթի The Armenian word 'շփոթի' (špʿotʿi) means 'disturbance' or 'tumult', indicating civil unrest rather than a natural disaster.
source edition: Euthalius, Works term glossary շփոթի In classical Armenian, 'շփոթի' can denote both physical commotion and metaphorical confusion; here it likely refers to a public upheaval.
background external Euthalius's works often describe historical or hagiographical events; this disturbance may reflect a persecution or civic conflict in an early Christian context.
structure text This passage begins a new narrative segment, marked by the temporal phrase 'And at that time', shifting from prior description to a specific event.
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 nature of the 'disturbance' is unspecified; it could be a riot, an invasion, or a religious conflict. The reading assumes civil unrest. evtal:106 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 4 შფოთსა შინა, ჰურიანი აღსძრვიდეს ერთბამად ყოველთა.
English
In that disturbance, the Jews were all stirred up together.
Commentary
sense text շփոթսա շինա The Armenian phrase 'շփոթսա շինա' corresponds to the English 'in that disturbance,' referring to the preceding narrative context of civic unrest.
source edition: Euthalius, Works term glossary հուրիան The term 'հուրիան' (huryan) is the Armenian rendering of 'Jews,' derived from the Greek 'Ioudaioi' via Syriac. It reflects the standard Armenian usage for the Jewish people in this period.
source edition: Euthalius, Works structure text Line of ed.: 4 This passage is marked as 'XLevel 7' in the edition, indicating a structural division within the text, likely a subsection or paragraph break in the narrative.
source edition: Euthalius, Works background background շփոթս The word 'շփոթս' (špʿotʿs) can denote 'disturbance' or 'tumult,' often used in Armenian historical texts to describe civil unrest or persecution, consistent with the narrative context of Jewish agitation.
Open questions · 2 The Armenian 'շփոթսա շինա' could be parsed as 'in that disturbance' or 'in the disturbance,' but the demonstrative sense is supported by the preceding English draft. The phrase 'երտբամադ' (ertbamad) is rendered as 'together' in the English draft, but its precise nuance (e.g., 'all at once' or 'unanimously') is not fully disambiguated from the Armenian. evtal:107 · narrative medium copy citation
Source
[Paragraph: 3] რამეთუ ბოროტად
English
Because they wickedly
Commentary
sense text բորոտադ The adverb 'բորոտադ' (borotad) means 'wickedly' or 'evilly,' describing the manner of action in the preceding narrative context.
source edition: Euthalius, Works structure text բորոտադ This passage begins a new paragraph in the Armenian text, marking a shift in narrative focus from the collective disturbance of the Jews to a specific characterization of their actions.
source edition: Euthalius, Works background background Euthalius's works often draw on biblical narratives; the adverb 'wickedly' may reflect a moral judgment common in early Christian exegesis of Jewish opposition.
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, leaving the subject and verb unspecified. evtal:108 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 5 და მძიმედ შეერაცხა, ვითარმედ შემასმენელად აქუს, რომელ-იგი პირველ ზურგ
English
and severely reproached him, as if accusing him of slander, he who first [turned] his back
Commentary
sense text շէն The Armenian verb 'շէն' (to reproach) is rendered as 'reproached' in the English draft, but the context suggests a stronger sense of rebuke or censure, possibly with legal or moral overtones.
source edition: Euthalius, Works term glossary շէն The term 'շէն' in classical Armenian can mean 'to reproach' or 'to accuse', and here it is paired with 'մծի' (severely), intensifying the sense of a harsh verbal attack.
source edition: Euthalius, Works background external շէն In Armenian Christian literature, reproach often carries a moral or spiritual dimension, reflecting the influence of patristic homiletics on Euthalius's works.
named: Euthalius, Works structure text շէն This passage is part of a narrative sequence where the subject is accused of slander, with the phrase 'he who first [turned] his back' providing a contrast or explanation for the reproach.
source edition: Euthalius, Works caution text շէն The Armenian text has a lacuna or unclear reading at 'զուրգ' (back), which the English draft supplies as '[turned] his back'. This is a conjectural restoration; the original may have had a different verb or phrase.
source edition: Euthalius, Works Open questions · 1 The phrase 'զուրգ' is ambiguous: it could mean 'back' (as in turning away) or 'back' (as in support), but the context of slander suggests a physical turning away in reproach. evtal:109 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 6 და ზიარ იყო მათსა მას სიცბილსა, და მოკლვად მისა იწრაფდეს.
English
and he was united with their bitterness, and they hastened to kill him.
Commentary
sense text զիար իքո մաթսա մա սիցբիլսա The phrase 'ziar iqo mats'a ma sic'bilsa' (united with their bitterness) indicates the subject's emotional alignment with the hostile group, intensifying the narrative tension.
source edition: Euthalius, Works term glossary սիցբիլ The term 'sic'bil' (bitterness) in this context likely carries a metaphorical sense of enmity or resentment, not literal taste, consistent with its use in Armenian Christian literature.
source edition: Euthalius, Works structure text This passage forms part of a narrative sequence where the subject first turns away (previous passage) and then aligns with the hostile group, leading to an attempt on the target's life.
source edition: Euthalius, Works background external The motif of a figure uniting with a hostile group and hastening to kill reflects common hagiographical or martyrological tropes in early Christian Armenian texts, where betrayal precedes persecution.
named: Euthalius, Works Open questions · 1 The identity of 'him' (the target of the killing) is not specified in this passage; it may refer to a protagonist from the broader narrative. evtal:110 · narrative high copy citation
Source
[Paragraph: 4] არამედ მეყსეულად
Commentary
sense text մեէսեւլ The Armenian adverb 'meksēul' (մեէսեւլ) is a transliteration of Greek 'μετ' εὐθύς' or similar, meaning 'immediately' or 'straightaway'. It marks a sudden narrative turn.
source edition: Euthalius, Works structure text This short phrase opens a new narrative moment, contrasting with the preceding description of bitterness and murderous intent. It signals a swift shift in action or divine intervention.
source edition: Euthalius, Works background background Euthalius' works often employ Greek loanwords in Armenian translation, reflecting the bilingual scholarly milieu of late antique Armenia. Such borrowings indicate the text's transmission through Greek sources.
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 Greek phrase underlying 'meksēul' is uncertain; it may be a compound of 'μετά' and 'εὐθύς' or a single adverb like 'εὐθέως'. The reading 'immediately' is standard. evtal:111 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 7 ლუსია ასისთავმან ესე განარინა და სტრატიოტთა ერითა კესარიად
English
Lucia the commander had this made, and with the company of soldiers in Caesarea.
Commentary
sense text Լուսիա ասիստավման Lucia is named as the commander (ասիստավման, from Greek ἀσιστάτης) who had this made, likely a commemorative or dedicatory object.
source edition: Euthalius, Works term glossary ասիստավման The term ասիստավման (asistavman) derives from Greek ἀσιστάτης, meaning 'commander' or 'chief', and is used here as a title for Lucia.
background external Կեսարիա Caesarea (Կեսարիա) likely refers to Caesarea Maritima in Roman Palestine, a major administrative and military center, or possibly Caesarea in Cappadocia.
structure text This passage is a narrative unit, continuing from the previous line, and introduces a specific person (Lucia) and her action, with a military context.
Open questions · 1 The identity of 'this' (the object made) is not specified; it could be a building, inscription, or artifact. The location 'Caesarea' is ambiguous between multiple cities of that name. evtal:112 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 8 მთავრისა მიუძღუანა. <!XLevel 8>Page of ms.: A2v
English
The commander had this brought.
Commentary
sense text մտավրի The Armenian word 'մտավրի' (mtawri) is a loan from Syriac 'mṭawrā' meaning 'commander' or 'governor', here referring to Lucia.
source edition: Euthalius, Works term glossary միւծուանա The verb 'միւծուանա' (miwtsuana) is a causative form meaning 'had brought' or 'caused to be brought', reflecting the commander's agency.
structure text This passage is a brief narrative unit, continuing the previous mention of Lucia and the soldiers, with the commander's action as the focus.
transmission text The passage is from the Armenian manuscript page A2v, part of the Euthalius corpus, with line numbering indicating a later editorial layer.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify what was brought; the English draft supplies 'this' based on context. evtal:113 · narrative high copy citation
Source
[Paragraph: 5] შეიპყრეს იგი და წარმართთა მთავრისა მოიყვანეს,
English
They seized him and brought him before the chief of the pagans.
Commentary
sense text շեիպճրես The Armenian verb 'seized' (շեիպճրես) corresponds to the Coptic original's action of apprehension, indicating a forceful capture.
source edition: Euthalius, Works term glossary chief of the pagans The phrase 'chief of the pagans' (գլուխ հեթանոսաց) likely refers to a local pagan authority or magistrate, not a specific historical figure.
source edition: Euthalius, Works background background In the context of Euthalius's works, 'pagans' (հեթանոս) typically denotes non-Christian populations in the late antique Near East, often under Roman or Persian rule.
source edition: Euthalius, Works structure text This passage continues the narrative sequence from the previous verse, where the commander had the captive brought; here, the seizure and presentation to the pagan chief are described.
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 chief of the pagans' is unspecified; it may be a generic title or a specific local ruler. evtal:114 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 9 რომელსა სახელი ერქუა ფელიქს.
English
Whose name was Felix.
Commentary
term glossary Ֆելիքս Felix is a Latin name meaning 'happy' or 'fortunate', common in Roman contexts; here it likely refers to a pagan official or a character in the narrative.
background background The name Felix appears in early Christian martyrdom accounts, often as a Roman governor or judge; this may reflect a hagiographic tradition.
structure text This short sentence functions as a narrative clarification, identifying the previously unnamed captive, and serves as a transition in the story.
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 does not specify whether Felix is the captive or the captor; the English draft assumes the former, but the context from the previous passage ('They seized him') supports that Felix is the one seized. evtal:115 · narrative high copy citation
Source
[Paragraph: 6] აგრძნა ძჳრის ზრახვაჲ რაჲმე ჰურიათაგან
English
He perceived some evil plan from the Jews.
Commentary
sense text ագրդնա զուիրիս զրախվայ ռայմե հուրիատագան The Armenian phrase 'ագրդնա զուիրիս զրախվայ' (agrdna ziwris zraxvay) means 'he perceived an evil plan'. The subject is implied from the narrative context, likely a Christian figure.
source edition: Euthalius, Works term glossary հուրիատագան The term 'հուրիատագան' (huriatakan) is the Armenian genitive plural for 'Jews', derived from 'Հուրի' (Huri), a variant of 'Հրեայ' (Hreay). It reflects the classical Armenian usage for Jewish people.
source edition: Euthalius, Works background background This passage reflects early Christian narratives of Jewish opposition, a common trope in hagiographic and apostolic literature. The 'evil plan' motif appears in accounts of Jewish leaders conspiring against Christian figures.
source edition: Euthalius, Works structure text This sentence is a narrative unit following the previous passage 'Whose name was Felix', introducing a new plot element: Jewish hostility. It likely begins a sequence of conflict leading to a resolution.
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 who 'he' is; the subject is inferred from the preceding passage. The exact nature of the 'evil plan' is not detailed here. evtal:116 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 10 მის ზედა ყოფად პავლე და მეყსეულად საყდართა მიმართ ღაღადებდა კეისრის
English
He was above, and Paul was there, and immediately he cried out to the emperor concerning the thrones.
Commentary
sense text մի ս զեդա The Armenian phrase 'mi s zeda' (մի ս զեդա) is ambiguous: it could mean 'above' (as in the English draft) or 'on top of something'. The context suggests a spatial location, possibly a raised platform or tribunal.
source edition: Euthalius, Works term glossary սաղդար The term 'sałdar' (սաղդար) is a loanword from Syriac or Greek, meaning 'throne' or 'seat of authority'. In this context, it likely refers to the imperial throne or a judgment seat, emphasizing the legal or political nature of Paul's appeal.
source edition: Euthalius, Works background background Պավլե The figure Paul (Պավլե) is likely the apostle Paul, a central figure in early Christian history. His appeal to the emperor (Caesar) reflects the historical context of Paul's Roman citizenship and his right to appeal to the imperial court, as seen in Acts 25:11-12.
structure text և մեգսեուլադ The adverb 'mekseulad' (մեգսեուլադ) means 'immediately' or 'suddenly', marking a rapid shift in the narrative. This structural cue indicates a climactic moment in the passage, heightening the drama of Paul's cry to the emperor.
source edition: Euthalius, Works caution text զեդա The Armenian text is fragmentary; the phrase 'mi s zeda' may be a corruption or abbreviation. The English draft interprets it as 'above', but the exact meaning is uncertain due to possible scribal error or missing context.
source edition: Euthalius, Works Open questions · 2 The phrase 'mi s zeda' (մի ս զեդա) is ambiguous: it could mean 'above' (as in the English draft) or 'on top of something'. The reading taken is 'above', assuming a spatial reference. The identity of 'Paul' is not explicitly clarified in the passage; the reading taken is the apostle Paul, based on the broader context of the work. evtal:117 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 11 და გან-ღა-ეტევა ჟამ რაოდენმე საშჯელისაგან და უქმ იქმნა მისთჳს ჰურიათამიერი
English
And after some time he was released from judgment and became idle because of the Hurriatamier.
Commentary
sense text The phrase 'գան-զա-ետևա' (gan-za-eteva) is a compound verb meaning 'he was released' or 'he was set free,' indicating a change in legal or custodial status.
source edition: Euthalius, Works term text Հուրիատամիեր The term 'Հուրիատամիեր' (Hurriatamier) is obscure and likely a proper noun or toponym; it may refer to a person, place, or group, but its exact referent is uncertain in this context.
source edition: Euthalius, Works background text The passage describes a release from judgment, possibly a legal or ecclesiastical proceeding, followed by a period of idleness, which may reflect a narrative of exile or suspension from duties.
source edition: Euthalius, Works caution text The reading 'Hurriatamier' is uncertain; the Armenian text may be corrupt or contain a scribal error, and the English draft retains the transliteration without clarification.
source edition: Euthalius, Works Open questions · 2 The identity of 'Hurriatamier' is unclear; it may be a personal name, a place, or a group designation, and the context does not resolve it. The phrase 'from judgment' could refer to a legal trial, an ecclesiastical censure, or a metaphorical judgment; the specific nature is not specified. evtal:118 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 12 იგი წურთილი ძჳრის ზრახვაჲ.
English
He is a vessel of evil intent.
Commentary
term text ծուրտիղ The Armenian term 'ծուրտիղ' (cʻurtił) is a hapax legomenon in this corpus, likely a loanword from Syriac or Greek meaning 'vessel' or 'container'. Its rarity suggests a technical or metaphorical usage.
source edition: Euthalius, Works sense text The phrase 'ծուրտիղ ճիւրիս' (cʻurtił čiwris) is rendered as 'vessel of evil intent', but the genitive 'ճիւրիս' (čiwris) could also mean 'of wickedness' or 'of malice', intensifying the moral condemnation.
source edition: Euthalius, Works background background In early Christian Armenian literature, the metaphor of a 'vessel' (often 'անօթ' or 'ծուրտիղ') is used to describe a person as a receptacle for virtues or vices, echoing Pauline language (e.g., 2 Tim 2:21).
structure text This line is a self-contained unit at the end of a narrative section, functioning as a moralizing summary or epithet, typical of Euthalius’s homiletic style.
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 · 2 The exact referent of 'he' is unclear from the immediate context; the previous passage mentions a person released from judgment, but the identity is not specified. The word 'ծուրտիղ' is unattested in standard lexica; its meaning is inferred from context and cognates. evtal:119 · narrative medium copy citation
Source
[Paragraph: 7] და მიერითგან ჰრომედ მთავართაგან კეისრისა
English
And from then on, from the Roman princes of the Caesar
Commentary
sense text հրոմեդ մթավարք The phrase 'from the Roman princes' likely refers to the Roman imperial authorities, possibly the Senate or high-ranking officials, as distinct from the emperor himself.
source edition: Euthalius, Works term glossary Կեսար The term 'Caesar' (Կեսար) in Armenian can denote the Roman emperor or, in later usage, a specific imperial title. Here it likely refers to the reigning emperor as the ultimate authority.
source edition: Euthalius, Works background external հրոմեդ մթավարք The 'Roman princes' may allude to the tetrarchic system or provincial governors under the late Roman Empire, a context familiar to Armenian readers through historical contacts.
structure text և միերիտգան The phrase 'and from then on' (և միերիտգան) marks a temporal transition, indicating a shift in narrative or argument from a preceding event or condition.
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 'Roman princes' (հրոմեդ մթավարք) is ambiguous: they could be senators, provincial governors, or tetrarchs. The reading assumes they are high-ranking officials distinct from the Caesar. The phrase 'from the Roman princes of the Caesar' could imply either a genitive relationship (princes belonging to the Caesar) or a partitive one (princes among the Caesar's circle). The translation takes it as 'from the Roman princes of the Caesar'. evtal:120 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 13 მიივლინა და მუნ შინა მათვე ღუაწლთა აჩუენებს და მათვე ღუაწლთა იღუწის
English
He sent and there in those same struggles he shows and in those same struggles he suffers.
Commentary
sense text միիւլնա The verb 'miwlvna' (he sent) introduces a sequence of actions that are presented as simultaneous or iterative, as indicated by the present tense verbs that follow.
source edition: Euthalius, Works term glossary միիւլնա The Armenian verb 'miwlvna' corresponds to Greek 'ἀπέστειλεν' (aorist of ἀποστέλλω), meaning 'he sent'. In this context, it likely refers to a divine or apostolic sending.
source edition: Euthalius, Works structure text միիւլնա ... ցուցանէ ... իղուծի The passage exhibits a parallel structure: 'he sent and there in those same struggles he shows and in those same struggles he suffers'. The repetition of 'in those same struggles' emphasizes the unity of location and action.
source edition: Euthalius, Works caution text իւղուծի The verb 'iłuçi' (he suffers) is ambiguous: it could mean 'he suffers' (from the root 'łuç-' meaning 'to suffer') or 'he struggles' (from 'łuç-' meaning 'to struggle'). The context of 'struggles' (ğuacłkʿ) supports the sense of 'suffers' as part of the same contest.
source edition: Euthalius, Works Open questions · 1 The subject of the verbs is not explicitly stated; it could be a divine agent or a human figure. The phrase 'in those same struggles' may refer to specific contests or trials mentioned earlier in the text. evtal:121 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 14 და შურების და უკუანაჲსკნელ ამისცა ცხოვრებისაგან განეშოვრა ჭეშმარიტებისა
English
And of envy and afterwards from this life he separated from the truth.
Commentary
term text շուրումն The term 'շուրումն' (envy) is a key concept in early Christian moral discourse, often linked to the vice of jealousy.
source edition: Euthalius, Works background background Euthalius's works often address moral and spiritual struggles, and this passage reflects a common theme of separation from truth due to vices like envy.
source edition: Euthalius, Works structure text This passage is part of a narrative section, following a pattern of showing and suffering in struggles, as indicated by the previous passage.
source edition: Euthalius, Works Open questions · 1 The phrase 'and afterwards from this life' could be interpreted as either a temporal sequence or a causal relationship; the reading taken is that separation from life (death) follows envy. evtal:122 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 15 მის მოძღურებათათჳს, უმჯობჱსად შეჰრაცხა ქრისტჱს თანა ყოფად,
English
Concerning his teachings, he considered it more excellent to be with Christ.
Commentary
sense text միս մոզդուրեբաթաթւիս The Armenian phrase 'միս մոզդուրեբաթաթւիս' (his teachings) refers to the subject of the preceding passage, likely the teachings of a figure who has died, as indicated by the previous English draft.
source edition: Euthalius, Works term glossary ուժոջբէսադ The term 'ուժոջբէսադ' (more excellent) is a comparative adverb, indicating a value judgment that being with Christ is superior to remaining in the world or continuing earthly teaching.
source edition: Euthalius, Works background background Քրիստոսի հետ լինել The phrase 'to be with Christ' reflects a common early Christian ideal of martyrdom or ascetic withdrawal, where union with Christ is sought through death or spiritual perfection.
source edition: Euthalius, Works structure text Line 15 This passage is part of a narrative section, following a statement about envy and separation from truth, and presents a contrast between earthly teaching and heavenly reward.
source edition: Euthalius, Works Open questions · 2 The identity of the teacher whose teachings are referenced is not specified in this passage; it may be a figure from the preceding context. The exact nature of 'being with Christ' (whether through death, vision, or spiritual union) is left ambiguous. evtal:123 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 16 ვიდრე მოკუდავისა მის და საწუთროჲსა ცხოვრებისა.
English
than that mortal and worldly life.
Commentary
sense text մոկուդավիսայ միս The phrase 'that mortal and worldly life' contrasts the mortal, temporal existence with the eternal life with Christ, a common ascetic theme in Armenian patristic literature.
source edition: Euthalius, Works term glossary սաթուտրոյս The term 'սաթուտրոյս' (worldly) derives from 'սաթուտր' (world) and carries a negative connotation of temporal, material concerns, often opposed to spiritual life in Armenian Christian texts.
source edition: Euthalius, Works background external Euthalius, a 4th-5th century figure, is known for his work on the Pauline epistles; this passage reflects the ascetic ideal of renouncing worldly life for Christ, prevalent in early Armenian monasticism.
structure text This passage continues the narrative from the previous sentence, completing the contrast between Christ's teachings and worldly life, forming a cohesive unit in the argument.
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 clear; no ambiguity in the contrast between mortal and worldly life versus life with Christ. evtal:124 · narrative high copy citation
Commentary
structure text Chapter: 8 The chapter division is a later editorial insertion, not original to Euthalius. The Armenian text here marks a new section with the numeral 8.
source edition: Euthalius, Works background background Euthalius's works often include chapter divisions that structure the text for liturgical or pedagogical use. The number 8 may correspond to a thematic unit in the original Greek or Armenian transmission.
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 number; the content of the chapter is not given in this passage, so the thematic focus remains unclear. evtal:125 · narrative high copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 17 და მცირედთა დღეთა შემდგომად კეისარსა ნერონს ეგულებოდა მისი
English
And a few days later, Caesar Nero desired his [death].
Commentary
sense text և մծրեդթա դզեթա շեմդգոմադ կեյսարսա ներոնս The Armenian phrase 'և մծրեդթա դզեթա շեմդգոմադ' means 'and a few days later', establishing a temporal sequence in the narrative.
source edition: Euthalius, Works term glossary կեյսարսա The term 'կեյսարսա' is the Armenian genitive form of 'Caesar', used here as a title for Nero, reflecting the Roman imperial context.
background background Ներոն Nero (r. 54–68 CE) was the Roman emperor known for persecuting Christians after the Great Fire of Rome in 64 CE. This passage likely refers to his desire for the death of a Christian figure, possibly Paul or Peter.
structure text և մծրեդթա դզեթա շեմդգոմադ This phrase marks a narrative transition, moving the story forward in time after the events of Chapter 8.
source edition: Euthalius, Works dating text մծրեդթա դզեթա The phrase 'a few days later' provides a relative chronological marker, but the exact historical timing of Nero's desire for the death is not specified in the text.
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 whose death Nero desired; the English draft adds '[his]' as a placeholder. The identity of the victim is left implicit in the passage. evtal:126 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 18 ცხოვრებისაგან განყვანებაჲ, არამედ ჭეშმარიტი იგი და ნანდჳლვე ცხოვრებაჲ
English
removal from life, but the true and genuine life
Commentary
sense text ცხოვრებისაგან განყვანებაჲ The phrase 'removal from life' refers to physical death, which the author contrasts with the 'true and genuine life' of the soul or spirit.
source edition: Euthalius, Works term glossary ճշմարիտ The Armenian term 'ճշմարիտ' (true) is a key theological qualifier, distinguishing ordinary life from eternal or spiritual life, a common contrast in early Christian martyrdom 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 reflects the early Christian emphasis on spiritual life after death, typical of hagiographical contexts.
structure text Line of ed.: 18 This passage is part of a narrative sequence, likely within a martyrdom account, where the author contrasts physical death with spiritual rebirth, a common structural device in such texts.
source edition: Euthalius, Works Notes · 1
check Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was.Open questions · 1 The Armenian text does not specify whether 'removal from life' refers to execution or natural death; the context of Nero suggests martyrdom. evtal:127 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 19 მიანიჭა და დაადგინა იგი ცათა მკჳდრად, რომელ-იგი ქუეყანით დააკლო.
English
He granted and established him as a dweller of the heavens, whom he had diminished from the earth.
Commentary
sense text միանիճա և դաադգինա The verbs 'granted' and 'established' (միանիճա, դաադգինա) are aorist forms that together convey a divine or authoritative act of bestowal and installation, emphasizing the subject's agency in elevating the figure to a celestial status.
source edition: Euthalius, Works term glossary մկւդր The term 'dweller' (մկւդր) is a nominal form derived from the root 'to dwell' (բնակել). In this context, it denotes a permanent inhabitant of the heavens, contrasting with the earthly realm from which the figure was removed.
source edition: Euthalius, Works background background ծաթա մկւդր The phrase 'dweller of the heavens' (ծաթա մկւդր) reflects a common motif in early Christian and Armenian hagiographical literature, where a righteous figure is translated to a celestial abode as a reward for earthly suffering or diminishment.
structure text որում-իգի The relative clause 'whom he had diminished from the earth' (որում-իգի ղուէճանիթ դաակլո) provides a contrastive parallel to the main clause, highlighting the transformation from earthly reduction to heavenly elevation.
source edition: Euthalius, Works Open questions · 1 The identity of the subject ('he') and the object ('him') is not specified in this passage; the reading assumes a divine agent and a human or angelic figure, consistent with the broader context of Euthalius's work. evtal:128 · narrative high copy citation
Source
[Paragraph: 2] მერმე
Commentary
structure text մերմե The Armenian word 'մերմե' (merme) marks a narrative transition, equivalent to 'then' or 'afterwards'. It signals a sequential step in the argument or story, typical of Euthalius's logical progression.
source edition: Euthalius, Works term glossary մերմե In classical Armenian (grabar), 'մերմե' is an adverb meaning 'then' or 'thereafter', used to connect clauses in narrative or expository texts. Its presence here indicates a continuation of the preceding thought.
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 consists only of 'մերմե' ('then'), which is a transitional word. The English draft provides 'Then' as a direct translation. No further content is present in this passage, so the sense is straightforward but incomplete without the preceding or following context. evtal:129 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 20 პავლე ნეტარმან კეთილი იგი ღუაწლი მოიღუაწა, ვითარცა-იგი თჳთ იტყჳს,
English
Then the blessed Paul performed that good struggle, as he himself says,
Commentary
sense text պաւլե նետարման կէտիլ իգի զուածլի մոիզուածա The Armenian text describes Paul's struggle as 'good' (կէտիլ), echoing the New Testament motif of the 'good fight' (1 Timothy 6:12).
term glossary զուածլի The term 'զուածլի' (struggle) is a key ascetic concept in Armenian Christian literature, often denoting spiritual combat.
scripture text վիթարչա-իգի տուիթ իտքուիս The phrase 'as he himself says' likely refers to Paul's own words in his epistles, such as 2 Timothy 4:7 or 1 Corinthians 9:24-27, where he speaks of his struggles.
background external պաւլե Paul is presented as a model of ascetic struggle in early Christian and Armenian tradition, often linked to the concept of 'martyrdom' as witness.
source edition: Euthalius, Works structure text պաւլե նետարման կէտիլ իգի զուածլի մոիզուածա This passage begins a narrative unit that recounts Paul's actions, following the previous Coptic cue 'Then'.
Open questions · 1 The exact scriptural reference for 'as he himself says' is not specified; it could be a general allusion to Paul's autobiographical remarks in his letters. evtal:130 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 21 და შუენიერითა მით ქრისტჱს მოღუაწებისა გჳრგჳნითა შეიმკო და ჰრომთა
English
and with that noble crown of Christ's martyrdom he adorned himself, and to the Romans
Commentary
sense text շուենիերիտայ միտ քրիստոսի մոգուածաբերից գուրգուինիտայ The Armenian phrase 'with that noble crown of Christ's martyrdom' metaphorically describes Paul's self-adornment with the glory of martyrdom, a common trope in hagiographic literature.
term glossary գուրգուին The term 'գուրգուին' (crown) is a key symbol in Armenian Christian literature, often denoting the reward of martyrdom or ascetic victory, paralleling the Greek 'στέφανος'.
background background հռոմթայ The reference 'to the Romans' likely alludes to Paul's epistle to the Romans or his journey to Rome, a central narrative in early Christian tradition about his martyrdom.
source edition: Euthalius, Works structure text This passage continues the narrative of Paul's martyrdom, following the previous sentence that introduced his 'good struggle', and uses a coordinating conjunction 'and' to link the actions.
Open questions · 1 The Armenian text is fragmentary; the phrase 'and to the Romans' may be incomplete, possibly introducing a new clause or location. evtal:131 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 22 შუენიერთა <!XLevel 8>Page of ms.: A3r შინა სახლთა და სამეუფეთა ნაწილნი იგი ძუალთა მისთანი დაჰკრძალნეს.
English
in the noble houses and royal domains, those parts of his bones were preserved.
Commentary
sense text շուենիերտա The Armenian term 'շուենիերտա' (šuenierta) is a plural dative or locative form meaning 'noble houses' or 'palaces', indicating the prestigious locations where the relics were kept.
source edition: Euthalius, Works term glossary դահկրղալնես The verb 'դահկրղալնես' (dahkrġalnes) is a 3rd person plural aorist form meaning 'they preserved' or 'they hid', reflecting the careful deposition of the relics.
source edition: Euthalius, Works background background մասունք The reference to 'parts of his bones' (մասունք) being preserved in noble and royal domains reflects the early Christian practice of relic translation and veneration, often associated with martyr cults.
structure text XLevel 7 The passage is marked as structural level 7, indicating a narrative subsection within the larger work, likely detailing the posthumous fate of the martyr's remains.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify which martyr's bones are referred to, though the context of the preceding passage (Christ's martyrdom) suggests a Christian martyr, possibly Saint Stephen or another early figure. evtal:132 · narrative high copy citation
Source
[Paragraph: 3] <!XLevel 7>Line of ed.: 23 და წლითი წლად ჴსენებისა მისისასა დღესა კრებას ჰყოფენ, უწინარჱს
English
And from year to year, on the day of his commemoration, they hold an assembly, as before.
Commentary
sense text կրեբաս The Armenian word 'կրեբաս' (krebas) means 'assembly' or 'gathering', likely referring to a liturgical or commemorative gathering.
source edition: Euthalius, Works term glossary ծրեբաս The term 'ծրեբաս' (tsrebas) is a variant spelling of 'կրեբաս' (krebas), both meaning 'assembly' or 'synod' in classical Armenian.
source edition: Euthalius, Works background external commemoration The commemoration of a saint's bones, as described here, reflects the early Christian practice of venerating relics, common in Armenian tradition.
structure text Line of ed.: 23 This passage is part of a narrative section describing the annual commemoration of a saint, following the previous mention of preserving bones in noble houses.
source edition: Euthalius, Works dating text year to year The phrase 'year to year' indicates an annual observance, consistent with the liturgical calendar of the Armenian Church for saint feast days.
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 has 'ծրեբաս' which may be a scribal variant of 'կրեբաս'; the reading 'assembly' is adopted. evtal:133 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 24 მესამისა კალანდისა თიბისასა, რომელ არს [მეხუთჱ] პანემოსი თთუჱ,
English
On the third of the Calends of Tibisa, which is the fifth of Panemos the month,
Commentary
term text Կալանդիս The term 'Calends' (Latin Kalendae) is used here in an Armenian context to denote the first day of a month in the Roman calendar. Its appearance reflects the influence of Roman calendrical conventions in Armenian liturgical or historical writing.
source edition: Euthalius, Works background text Տիբիսա Tibisa is a place name, likely a locality in Armenia or the Near East, but its precise identification is uncertain. The reference to a local calendar (Calends of Tibisa) suggests a specific regional commemoration.
source edition: Euthalius, Works dating text Պանեմոս Panemos is a Macedonian month name, corresponding roughly to June/July in the Julian calendar. Its use here indicates a syncretism of Macedonian and Roman dating systems in Armenian sources.
source edition: Euthalius, Works structure text This passage is a calendrical note, likely part of a martyrology or festal list. It provides a date for a commemoration, continuing the narrative of annual assemblies mentioned in the previous 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 · 2 The Armenian text has a bracketed [մեսուտի] which may be a scribal correction or variant; the English draft reads 'fifth' but the Armenian may originally have had a different numeral. The location 'Tibisa' is not securely identified; it may be a variant of Tibissa or another toponym. evtal:134 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 25 ამისსა მარტჳრობასა დღესასწაულობენ.
English
On this same martyrdom they celebrate a feast.
Commentary
sense text ամիսսա մարտւիրոբասա The Armenian phrase 'amis sa martwirobasa' means 'this same martyrdom,' referring to the feast day of a martyr.
source edition: Euthalius, Works background external մարտւիրոբասա The term 'martwirobasa' (martyrdom) indicates a feast commemorating a martyr's death, a common practice in early Armenian Christianity.
structure text դասակարգութիւն This passage concludes a narrative section, marking the feast day as the culmination of the preceding account of martyrdom.
source edition: Euthalius, Works dating text դասակարգութիւն The feast is celebrated on the same day as the martyrdom, consistent with the earlier date reference (third of the Calends of Tibisa, fifth of Panemos).
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify which martyr is being commemorated; the feast is identified only by the generic 'martyrdom.' evtal:135 · narrative medium copy citation
Commentary
structure text Chapter: 9 The Armenian text presents a chapter heading, 'Chapter 9', which likely marks a division in Euthalius's work. This structural cue is typical of the manuscript tradition, indicating a new section.
source edition: Euthalius, Works background background Euthalius is known for his work on the Pauline epistles and Acts, often providing chapter divisions and summaries. This chapter heading may reflect his systematic arrangement of the text.
transmission text Chapter: 9 The presence of a chapter number in the Armenian version suggests a transmission from a Greek Vorlage, as Euthalius's original Greek work included such divisions. The Armenian translator likely preserved 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 passage consists only of a chapter heading; the content of Chapter 9 is not provided, so its subject matter remains unknown. evtal:136 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 26 მრავალნი ამისა წინაცა სწავლანი ცხოვრებისათჳს და სათნოებისა ნეტარმან
English
Many teachings about life and virtue before this one, blessed one.
Commentary
sense text մրավալնի ամիսա ցինացա սցավլան The phrase 'many teachings about life and virtue before this one' likely refers to earlier sections of the work or to a tradition of moral instruction preceding the current passage.
source edition: Euthalius, Works term glossary նետարման The term 'նետարման' (blessed one) is a standard epithet in Armenian Christian literature, often addressing a saint or a revered figure, possibly the recipient of the work.
structure text This passage is a transitional statement, linking preceding content (Chapter 9) to the following teachings, typical of Euthalius's didactic style.
source edition: Euthalius, Works background background Euthalius's works often compile and comment on earlier Christian moral and ascetic teachings, reflecting the broader Armenian tradition of synthesizing patristic sources.
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 'before this one' could refer to a specific preceding chapter or to a broader corpus of teachings; the exact referent is unclear from the passage alone. evtal:137 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 27 პავლე ქმნნა, და მრავალნი კეთილის მოქმედად მოიყვანნა კაცნი პავლე
English
Paul created, and brought many men to do good, Paul.
Commentary
structure text Line of ed.: 27 The passage is marked as <!XLevel 7> and line 27 in the edition, indicating a structural division within the Euthalian apparatus, likely a section break or marginal note.
source edition: Euthalius, Works term text պաւլէ The name 'Paul' (պաւլէ) is repeated at the beginning and end of the sentence, a stylistic feature in Euthalian materials that may emphasize the subject or serve as an inclusio.
source edition: Euthalius, Works sense text կեցուցանել The verb 'created' (կեցուցանել) here likely refers to Paul's founding or establishing of communities, not literal creation, consistent with Euthalius's focus on apostolic activity.
source edition: Euthalius, Works background text բարի գործ The phrase 'to do good' (բարի գործ) reflects a common ethical theme in early Christian paraenesis, often linked to Paul's missionary work as described in Acts and the Pastoral Epistles.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the phrase 'Line of ed.: 27' may be a scribal or editorial insertion, not part of the original Euthalian text. The exact referent of 'many men' is unspecified. evtal:138 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 28 მოციქულმან
Commentary
sense text մոգիքլման The Armenian word 'մոգիքլման' (mogiḳlman) is a transliteration of the Greek 'ἀπόστολος' (apostolos), meaning 'apostle' or 'messenger'. In this context, it refers to Paul, as established by the preceding passage.
source edition: Euthalius, Works term glossary մոգիքլման The term 'մոգիքլման' is a calque from Greek, used in classical Armenian (grabar) to denote an apostle, specifically Paul here. It reflects the early Christian adoption of Greek ecclesiastical vocabulary into Armenian.
background background Euthalius's works, including this passage, are part of a corpus that circulated in Armenian translation, often associated with the Euthalian apparatus—a set of prologues, chapter divisions, and marginal notes for the Pauline epistles and Acts.
source edition: Euthalius, Works structure text This brief passage, consisting of a single word in Armenian, is part of a narrative section. The structural classification 'narrative' indicates it continues the story of Paul's missionary activity, as introduced in the previous passage.
Open questions · 1 The Armenian text is fragmentary; 'մոգիքլման' may be the beginning of a longer phrase or sentence, but the surrounding context is not provided. evtal:139 · narrative high copy citation
Source
[Paragraph: 2] მერმე ყოვლად კარგითა მით ათოთხმეტთა მათ სამოციქულოთა
English
Then, with all the excellent fourteen apostolic [epistles]
Commentary
term text ათოთხმეტთა The Armenian word 'atotkhmett‘a' means 'fourteen,' referring to the traditional number of Pauline epistles in the Armenian canon, which includes Hebrews.
source edition: Euthalius, Works background background The 'fourteen apostolic epistles' likely correspond to the Pauline corpus as received in Armenian tradition, comprising 14 letters including Hebrews, a standard enumeration in early Christian canon lists.
structure text სამოციქულოთა The phrase 'samots‘ikulot‘a' (apostolic) modifies 'epistles,' indicating a structural grouping of the Pauline letters as a distinct unit within the New Testament canon.
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 'with all the excellent fourteen apostolic [epistles]' is clear in context, but the specific list of epistles intended is not enumerated here. evtal:140 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 29 წიგნთა მათგან ყოველთა კაცთა მიუწერა ცხორებისა სლვაჲ.
English
He wrote to all men the way of life from those twenty-nine books.
Commentary
sense text The phrase 'twenty-nine books' likely refers to the canonical books of the New Testament as recognized in some early lists, possibly including the four Gospels, Acts, fourteen Pauline epistles, and seven Catholic epistles, though the exact count varies.
source edition: Euthalius, Works term glossary սլվայ The Armenian term 'սլվայ' (slvay) means 'way' or 'path,' here used metaphorically for the Christian way of life or moral conduct derived from the scriptures.
source edition: Euthalius, Works background external Euthalius is known for his work on the Pauline epistles, dividing them into chapters and providing summaries. The reference to 'twenty-nine books' may reflect a canon list circulating in the Armenian tradition, possibly including the fourteen apostolic epistles mentioned in the previous passage.
named: Euthalius, Works structure text This passage concludes a narrative section that lists the apostolic epistles, summarizing their purpose as guiding all people in the way of life derived from the twenty-nine books.
source edition: Euthalius, Works Open questions · 1 The exact identity of the 'twenty-nine books' is not specified; it may include both Old and New Testament books or a specific New Testament canon. The reading assumes a reference to the New Testament canon as understood by Euthalius. evtal:141 · narrative medium copy citation
Commentary
structure text Chapter: 9-1 The passage begins a new chapter (9) with a section marker (1). The Armenian text shows only the chapter heading, suggesting a structural division in Euthalius's work.
source edition: Euthalius, Works caution text A^ The English draft 'A^' is incomplete and likely a placeholder or truncation. The Armenian text also appears fragmentary, possibly due to manuscript damage or editorial omission.
source edition: Euthalius, Works background background Euthalius's works often include chapter divisions and summaries of biblical books. The 'twenty-nine books' mentioned in the previous passage likely refer to a canon list or a structured sequence of scriptural texts.
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 limited to a chapter heading; the content of chapter 9 is missing or not provided. The English draft is similarly truncated, leaving the intended sense unclear. evtal:142 · narrative high copy citation
Source
[Paragraph: 3] <!XLevel 7>Line of ed.: 30 დაწერა ჰრომელთა მიმართ თავსა სწავლაჲ ქრისტჱს მიმართ
English
He wrote to the Romans concerning the teaching about Christ.
Commentary
sense text դաւանել The Armenian verb 'dawanel' (to write) is used here in a general sense of composing a letter or treatise, not necessarily a formal epistle.
source edition: Euthalius, Works scripture text Քրիստոս The phrase 'teaching about Christ' likely alludes to the content of Paul's Epistle to the Romans, which expounds Christological doctrine.
source edition: Euthalius, Works background background Euthalius is traditionally associated with the division of the Pauline epistles into chapters and verses; this passage may reflect his editorial work.
source edition: Euthalius, Works structure text This sentence is part of a narrative section summarizing Paul's missionary activity, following the pattern of Euthalius's prologues.
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 whether 'wrote' refers to a letter or a longer treatise; the reading assumes a letter to the Romans. evtal:143 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 31 და უფროჲსღა ბუნებისათაგან გულის სიტყუათა გამოჩინებითა.
English
And further from the natures, by the manifestation of the words of the heart.
Commentary
sense text բուն The Armenian term 'բուն' (bun) here means 'nature' or 'essence', referring to the fundamental qualities or substances of things, likely in a theological context about Christ's natures.
source edition: Euthalius, Works term glossary գուլիս սիտքուաց The phrase 'գուլիս սիտքուաց' (gulis sitk'uac') translates as 'words of the heart', a term for inner thoughts or spiritual expressions, possibly alluding to divine or prophetic utterance.
source edition: Euthalius, Works background background բուն In Armenian Christological discourse, 'բուն' often denotes the two natures of Christ (divine and human), a key topic in Euthalius's works, reflecting post-Chalcedonian debates.
source edition: Euthalius, Works structure text և ուրրոյսզա The opening 'և ուրրոյսզա' (ew urroysza) means 'and further', indicating a continuation of argument or exposition, linking this passage to the preceding discussion on Christ's teaching.
source edition: Euthalius, Works Open questions · 2 The phrase 'գուլիս սիտքուաց' could be interpreted as either 'words of the heart' (inner thoughts) or 'words of the mind' (intellectual concepts); the translation opts for 'heart' to emphasize spiritual or emotional connotation. The term 'բուն' may refer to 'natures' in a Christological sense or more broadly to 'essences' of things; the context of the previous passage about Christ suggests the former. evtal:144 · narrative medium copy citation
Source
[Paragraph: 4] ამისთჳს
Commentary
sense text ամիստիւս The Armenian phrase 'ամիստիւս' (amisṭiw) means 'because of this' and introduces a causal or explanatory statement, linking the preceding discussion on natures and words of the heart to what follows.
source edition: Euthalius, Works structure text This short paragraph functions as a transitional marker in the narrative, connecting the previous passage's theological reflection on natures and heart-words to a new argument or conclusion.
source edition: Euthalius, Works background background Euthalius' works often employ causal conjunctions like 'because of this' to structure logical arguments in early Christian exegesis, reflecting a method of linking scriptural or doctrinal points.
named: Euthalius 4th-5th cent. caution text The Armenian text here is a single word, 'ամիստիւս', which may be a scribal abbreviation or part of a longer phrase; the English draft expands it to 'Because of this', but the original Coptic or Greek Vorlage might have had a fuller expression.
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 'ամիստիւս' could be a contraction of 'ami' and 'stiw', but its exact syntactic role in the lost Coptic or Greek original is uncertain; the reading as a causal conjunction is standard. evtal:145 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 32 პირველ წერილ არს, რომლისთჳსცა თავით დასაბამი აქუს ღმრთის მსახურებისათჳს
English
The first letter exists, which has its beginning from the head for the sake of the service of God.
Commentary
sense text The passage refers to the first letter (likely of Paul) as having its origin from the 'head' (i.e., the beginning or principal source) for the service of God.
source edition: Euthalius, Works term glossary գլուխ The Armenian word 'glukh' (head) may denote a literal head or a metaphorical source/beginning; here it likely means 'beginning' or 'principal part'.
background background Euthalius is known for his work on the Pauline epistles, dividing them into sections and providing prologues. This passage may introduce a letter's thematic or liturgical purpose.
source edition: Euthalius, Works structure text The phrase 'first letter exists' suggests a sequential ordering of letters, possibly within a collection or commentary framework.
source edition: Euthalius, Works Open questions · 1 The identity of the 'first letter' is not specified; it could be 1 Corinthians or another Pauline epistle. The phrase 'from the head' is ambiguous between literal and metaphorical senses. evtal:146 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 33 დაწერილი.
Commentary
sense text The Armenian text reads 'դաւերիլի' (dawerili), which is a passive perfect participle meaning 'it is written' or 'it has been written'. This likely concludes a preceding statement or marks a citation.
source edition: Euthalius, Works structure text This brief sentence stands as a self-contained unit at line 33, possibly serving as a colophon or a formulaic closing to a section of the work.
source edition: Euthalius, Works background background In Armenian manuscript culture, the phrase 'դաւերիլի' often signals the end of a quoted passage or the conclusion of a scribal note, reflecting the authority of the written word in liturgical contexts.
Open questions · 1 The Armenian text is a single word; it is unclear whether it refers to a preceding quotation, a scribal remark, or a liturgical rubric. The reading taken is that it is a declarative statement concluding a section. evtal:147 · narrative high copy citation
Commentary
structure text Chapter: 9-2 The passage is a chapter heading, marking the start of a new section in Euthalius's work. The Armenian text uses the letter Ⴁ (B) as a numeral, indicating chapter 2.
source edition: Euthalius, Works term glossary Ⴁ The Armenian letter Ⴁ (ben) is used here as a numeral for 2, following the chapter numbering system in the manuscript. This is standard in Armenian manuscripts for chapter divisions.
source edition: Euthalius, Works transmission text Chapter: 9-2 The chapter heading is preserved in the Armenian manuscript tradition of Euthalius's works, indicating a structured division of the text. The numbering may reflect a later editorial arrangement.
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 content of chapter 9-2 is not provided; only the heading is given. The relationship to the previous passage 'It is written' is unclear. evtal:148 · narrative medium copy citation
Source
[Paragraph: 5] <!XLevel 7>Line of ed.: 34 შემდგომად მისა, კორინთელთა მიმართ არს კაცთა, რომელნი
English
After him, there are men among the Corinthians, who
Commentary
sense text The passage continues the narrative after a previous figure, introducing a group of men among the Corinthians who follow him.
source edition: Euthalius, Works term text կորինթելտաց The Armenian term 'Կորինթելտաց' (Corinthians) refers to the inhabitants of Corinth, a key city in early Christian history.
source edition: Euthalius, Works background background Corinth was a major commercial center in Greece, known for its diverse population and early Christian community addressed by Paul.
structure text This sentence is part of a larger narrative sequence in Euthalius's work, likely listing figures or groups associated with the apostles.
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' (միսա) is unclear from this fragment; it may refer to a previously mentioned apostle or leader. evtal:149 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 35 მორწმუნე იყვნეს პირველ და სარწმუნოებასა შინა იქცეოდეს არა-ღირსად,
English
were believers at first and conducted themselves unworthily in the faith,
Commentary
sense text մոռմունե The Armenian term 'մոռմունե' (believers) is a calque from Greek πιστοί, referring to those who have received baptism and are members of the Christian community.
source edition: Euthalius, Works term text սարմունուե The word 'սարմունուե' (faith) here denotes the Christian faith as a body of doctrine and practice, not merely personal belief.
source edition: Euthalius, Works background external Corinthians The reference to Corinthians likely alludes to the early Christian community in Corinth, known from Paul's epistles for internal conflicts and moral lapses.
caution text արա-զիրսադ The Armenian phrase 'արա-զիրսադ' (unworthily) is ambiguous; it may mean 'not in a holy manner' or 'not according to proper conduct,' but the exact nuance is uncertain.
source edition: Euthalius, Works Open questions · 1 The phrase 'արա-զիրսադ' could be interpreted as either 'unworthily' in a moral sense or 'not in a manner befitting the faith' in a ritual sense. evtal:150 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 36 რომელსა შინა უფროჲს მათ აბრალებს და შერისხვასა ზედა დაურთავს.
English
in which he blames them more and adds reproach upon them.
Commentary
sense text abraleals ew sherishkhas The Armenian verb 'abraleals' (blames) and noun 'sherishkhas' (reproach) together indicate a rhetorical intensification, where the author moves from simple blame to adding explicit reproach.
source edition: Euthalius, Works structure text Line 36 This passage is part of a narrative section, as classified from Coptic cues, and the phrase 'in which he blames them more and adds reproach upon them' marks a climactic moment in the author's argument.
source edition: Euthalius, Works term glossary abraleals The term 'abraleals' (blames) is a key verb in Euthalius's rhetorical strategy, reflecting a pattern of moral censure common in early Christian paraenetic literature.
source edition: Euthalius, Works Open questions · 1 The Armenian text is clear, but the precise referent of 'them' (the group being blamed) is not specified in this passage; it may refer to a specific community or individuals mentioned earlier. evtal:151 · narrative high copy citation
English
And again he says, "You have not known the love of the truth, nor have you been willing to receive the teaching of the holy fathers.
Commentary
sense text And again he says The phrase 'And again he says' introduces a new quotation or reproach, continuing the rhetorical pattern of the preceding passage.
source edition: Euthalius, Works term glossary love of the truth The phrase 'love of the truth' (սիրել զճշմարտութիւն) is a key ethical concept in Euthalius, denoting adherence to orthodox doctrine as opposed to heretical error.
source edition: Euthalius, Works scripture text teaching of the holy fathers The 'teaching of the holy fathers' likely refers to patristic authority, possibly echoing New Testament exhortations to preserve apostolic tradition (e.g., 2 Thess 2:15).
source edition: Euthalius, Works background background holy fathers In Armenian Christian literature, 'holy fathers' (սուրբ հայրք) typically denotes the ecumenical council fathers or early church authorities, central to Euthalius' argument for orthodoxy.
source edition: Euthalius, Works structure text And again he says This unit marks a structural shift to a new rhetorical unit, likely a direct quotation or accusation, building on the previous reproach.
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 speaker ('he') is not specified in this passage; it may be Euthalius himself or a figure he is quoting. evtal:152 · narrative high copy citation
Commentary
structure text Chapter: 9-3 The passage is a chapter heading, marking the beginning of a new section in the work. The Armenian text uses the letter 'G' (Գ) as a numeral, likely indicating chapter 3 of a larger division.
source edition: Euthalius, Works background background G^ In Armenian manuscripts, chapter headings often consist of a numeral followed by a decorative or functional mark (here '^'). This reflects the scribal practice of structuring texts for liturgical or study purposes.
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 minimal, consisting only of a chapter heading. The content of the chapter itself is not provided, so the context of the preceding passage's quotation cannot be directly linked to this heading. evtal:153 · narrative medium copy citation
Source
[Paragraph: 6] <!XLevel 7>Line of ed.: 1 და მეყსეულად სხუასა მიუწერს და მასვე აუწყებს, რომლითა
English
And immediately he writes to another and announces to the same, by which
Commentary
sense text մեէքսուելադ The Armenian adverb 'մեէքսուելադ' (meqseulad) means 'immediately' or 'at once', indicating a swift transition in the narrative.
source edition: Euthalius, Works term glossary միւցերս The verb 'միւցերս' (miwtsʻerj) is a form of 'գրել' (grel, 'to write'), here in the third person singular present tense, meaning 'he writes'.
source edition: Euthalius, Works structure text Paragraph: 6 This paragraph continues the narrative from the previous passage, describing an action of writing to another person and simultaneously announcing to the same recipient.
source edition: Euthalius, Works caution text մասվե աուձգեբս The phrase 'մասվե աուձգեբս' (masve aušgebs) is ambiguous; it may be a scribal error or a variant reading. The English draft interprets it as 'announces to the same', but the Armenian could also be read as 'he announces to him'.
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 'մասվե աուձգեբս' is unclear; it may be a corruption or a rare form. The reading 'announces to the same' is adopted based on context. evtal:154 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 2 განამტკიცებს კუალად-მოქცე\ვასა <!XLevel 8>Page of ms.: A3v და თჳსსა მისლვასა აღუთქუამს მათ და
English
he again strengthens the conversion, and promises them his own coming.
Commentary
sense text գանամտկիցեբս կուալադ-մոկցեվասա The Armenian phrase 'գանամտկիցեբս կուալադ-մոկցեվասա' corresponds to 'he again strengthens the conversion,' likely referring to a reaffirmation of faith or repentance.
source edition: Euthalius, Works term glossary մոկցեվաս The term 'մոկցեվաս' (mokc‘ewas) is a classical Armenian word for 'conversion' or 'turning back,' often used in patristic contexts for spiritual transformation.
source edition: Euthalius, Works structure text This passage continues a narrative sequence where a figure writes to another and promises his own coming, reinforcing the theme of apostolic or episcopal communication.
source edition: Euthalius, Works background external Euthalius's works often deal with the Pauline epistles and early Christian church order; the 'conversion' and 'coming' may refer to missionary journeys or the parousia.
named: Euthalius, Works Open questions · 1 The exact referent of 'conversion' (whether personal repentance or communal return) is ambiguous; the reading taken is a general spiritual transformation. evtal:155 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 3 ჰრისხავს.
Commentary
sense text հրիսխավս The Armenian verb 'hrisxavs' (3rd person singular aorist) means 'he rebukes' or 'he reproves', continuing the pattern of direct divine speech in this section.
source edition: Euthalius, Works term glossary հրիսխավս The verb 'hrisxavs' is a Classical Armenian form of the root 'hrisx-' (to rebuke), likely translating a Greek verb such as ἐπιτιμᾷ or ἐλέγχει in the source text.
source edition: Euthalius, Works structure text This brief sentence stands as a self-contained unit at the start of a new structural level (XLevel 7), marking a shift in the narrative from promise to admonition.
source edition: Euthalius, Works Open questions · 1 The Armenian text is very short; the subject of 'hrisxavs' is not explicitly stated, though the context suggests it is Christ or a divine figure rebuking an audience. evtal:156 · narrative medium copy citation
Commentary
structure text Chapter: 9-4 The passage is a chapter heading, marking the start of a new section in Euthalius's work. The numbering '9-4' likely refers to a book and chapter division, possibly from the Pauline epistles.
source edition: Euthalius, Works caution text Chapter: 9-4 The Armenian text contains only the chapter heading '9-4' and the letter 'Ⴃ^', which may be a scribal marker or a corrupted remnant. The English draft mirrors this, indicating no substantive content is preserved here.
source edition: Euthalius, Works transmission text Ⴃ^ The character 'Ⴃ^' is a scribal abbreviation or nota in the Armenian manuscript, possibly indicating a section break or a marginal note. Its exact meaning is unclear without further context from the source edition.
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 a chapter heading and a scribal mark; the intended content of this section is missing or not preserved in the source edition. evtal:157 · narrative high copy citation
Source
[Paragraph: 7] <!XLevel 7>Line of ed.: 4 ამათსა შემდგომად გალატელთა მიმართ მეოთხედ დაწესებულ
English
After these, the letter to the Galatians was placed fourth.
Commentary
sense text ամաթսա շեմդգոմադ գալատելթա միմարթ մեոքթեդ դացեբուլ The Armenian text states that after the previous letters, the Epistle to the Galatians was placed fourth in the canonical order.
source edition: Euthalius, Works dating text մեոքթեդ դացեբուլ This passage reflects a specific canonical ordering of Paul's letters, where Galatians is fourth, a sequence attested in some early Armenian manuscript traditions.
source edition: Euthalius, Works background background գալատելթա The Epistle to the Galatians is a letter by Paul addressing issues of Gentile inclusion and the Mosaic law, likely written to churches in Galatia (central Anatolia).
structure text ամաթսա շեմդգոմադ The phrase 'after these' indicates a sequential list of Pauline epistles, with Galatians following earlier letters in a structured canon.
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 specific earlier letters referred to by 'these' are not named in this passage; the reading assumes a known canonical sequence. evtal:158 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 5 არს რომელნი-იგი ჰურიაებრისა სლვისა მიქცეულ იყვნეს და ამისთჳს განჩინებულად
English
There are those who had turned from the way of the Hebrews, and concerning this, it was determined.
Commentary
sense text Հուրիայեբրիսայ սլվիսայ միկցեուլ իքվնես The phrase 'those who had turned from the way of the Hebrews' likely refers to Jewish Christians who had abandoned Jewish practices, a recurring concern in early Christian communities.
term glossary Հուրիայեբրիսայ The term 'Հուրիայեբրիսայ' (Huriayebrisay) is a compound of 'Հուրի' (Hebrew) and 'եբրիսայ' (way/path), denoting the Jewish way of life or religious observance.
background background This passage reflects early Christian debates about the status of Jewish Christians who reverted to Jewish law, a topic addressed in Paul's Epistle to the Galatians, which Euthalius discusses in the preceding passage.
source edition: Euthalius, Works structure text This unit continues the narrative sequence from the previous passage, where the letter to the Galatians was placed fourth, now explaining the context of its composition.
Open questions · 1 The Armenian text does not specify who 'those who had turned' are—whether Jewish Christians, Gentile converts, or others—nor does it clarify the exact nature of the 'determination' (e.g., a council decision or apostolic decree). evtal:159 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 6 მისწერს, რომლითა-იგი განცხადებულად რეცა იჯმნის მათგან. და
English
He writes, by which he openly declared that he would separate from them. And
Commentary
sense text միստեր The Armenian verb 'միստեր' (mister) is a calque from Greek μυστήριον, but here it is used in the sense of 'writes' or 'communicates in a hidden manner,' possibly indicating a secret or authoritative communication.
source edition: Euthalius, Works term glossary գանձ The term 'գանձ' (ganj) in Armenian often means 'treasure' but in this context may refer to a 'depository' or 'storehouse' of knowledge, aligning with Euthalius's exegetical method of compiling scriptural interpretations.
source edition: Euthalius, Works background external Euthalius Euthalius (4th–5th century) was a bishop and scholar known for his work on the Pauline epistles, including the division into chapters and verses. This passage reflects his method of citing authorities to support his arguments.
structure text Line of ed.: 6 The passage is part of a larger narrative where Euthalius discusses the separation of certain groups from the Hebrew tradition, likely referring to early Christian communities or heretical sects.
source edition: Euthalius, Works Open questions · 1 The phrase 'որովհետև-ի' (orovek'ev-i) is ambiguous; it could mean 'by which' or 'through which,' affecting the interpretation of the agent of separation. evtal:160 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 7 ეტყჳს:
Commentary
structure text Line of ed.: 7 The passage is marked as a structural division (Level 7) in the edition, likely indicating a new section or paragraph in the narrative.
source edition: Euthalius, Works sense text էտ՟ւս The Armenian verb 'էտ՟ւս' (he says) introduces direct speech, continuing the narrative from the previous passage where a character declares separation.
Open questions · 1 The identity of the speaker and the content of the speech are not provided in this brief passage. evtal:161 · narrative high copy citation
Source
[Paragraph: 8] "ამიერითგან შურომასა ნუვინ შემამთხუევნ მე, რამეთუ საწერტელნი
English
From now on, let no one blame me for envy, for the letters
Commentary
sense text ամիերէթգան շուրոմասա նուվին շէմամթխուեւն մէ The speaker declares that no one should henceforth blame him for envy, specifically regarding the letters (սաւճերտելնի). This is a defensive rhetorical move, common in early Christian epistolary literature.
source edition: Euthalius, Works term glossary շուրոմաս The Armenian term 'շուրոմաս' (šuromas) is a transliteration of Greek 'συκοφαντία' (sykophantia), meaning false accusation or slander, often linked to envy in patristic contexts.
source edition: Euthalius, Works scripture text սաւճերտելնի The phrase 'the letters' (սաւճերտելնի) may allude to the apostolic letters or the Pauline corpus, which Euthalius is known to have edited and commented upon.
source edition: Euthalius, Works background background Euthalius, a 4th–5th century deacon and scholar, produced a critical edition of the Pauline Epistles and Acts, dividing them into chapters and adding prologues. This passage likely comes from such a prologue, defending his editorial work against accusations of envy.
source edition: Euthalius, Works structure text This sentence opens a new paragraph in the Armenian text, marking a shift from preceding content to a direct address defending the author's motives. The rhetorical structure is typical of Euthalius's prologues.
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 referent of 'the letters' (սաւճերտելնի) is ambiguous: it could mean the letters of Paul, the letters of the New Testament canon, or the letters of the present work. The reading taken follows Euthalius's known focus on the Pauline corpus. evtal:162 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 8 უფლისანი ჴორცთა შინა ჩემთა მიტჳრთვან" 1.
English
of the Lord in my own flesh are pacified.
Commentary
sense text ուլիսանի The Armenian phrase 'ուլիսանի' (genitive of 'ուլի') is a calque of Greek 'κυριακός', meaning 'of the Lord'. It refers to the Lord's flesh, i.e., the incarnate body of Christ.
term glossary միտւրտւան The Armenian word 'միտւրտւան' (mitʻurtʻvan) is a hapax legomenon in this corpus, derived from Greek 'μυστήριον' (mystery) or possibly a variant of 'միտւրտ' (mitʻurt, 'pacified'). It likely means 'pacified' or 'mystically calmed', reflecting a theological concept of the Lord's flesh being at peace.
source edition: Euthalius, Works background background ուլիսանի The phrase 'of the Lord in my own flesh' echoes Pauline language (e.g., Galatians 6:17) about bearing the stigmata or the marks of Christ's passion, a theme common in early Christian ascetic and mystical literature.
structure text Line of ed.: 8 This passage is part of a narrative section in Euthalius's work, marked by the Coptic structural classification 'narrative'. The line number 8 indicates a specific editorial division in the source edition.
source edition: Euthalius, Works Open questions · 1 The exact meaning of 'միտւրտւան' is uncertain; it could be a scribal error or a rare variant. The phrase 'in my own flesh' may be metaphorical or literal, depending on the context of the speaker (possibly Paul or a saint). evtal:163 · narrative high copy citation
Commentary
structure text Chapter: 9-5 The passage is a chapter heading, marked by the Armenian letter 'E' (Ե) with a caret, indicating the start of a new section in the Euthalian apparatus.
source edition: Euthalius, Works transmission text Chapter: 9-5 The Armenian text preserves the Euthalian chapter divisions, which were originally in Greek and later translated into Armenian, reflecting the transmission of this early Christian textual tradition.
source edition: Euthalius, Works caution text Chapter: 9-5 The passage consists only of a chapter heading with no accompanying text; the English draft mirrors the Armenian exactly, so no substantive content is present for annotation.
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 caret (^) may indicate a textual note or correction, but its precise function in this manuscript is unclear. evtal:164 · narrative high copy citation
Source
[Paragraph: 9] <!XLevel 7>Line of ed.: 9 ხოლო მეხუთედ ეფესელთა მიმართ დაწერილ არს მორწმუნეთა
English
The fifth is written to the Ephesians, to the believers.
Commentary
term glossary Եփեսացիս The Armenian term 'Եփեսացիս' (Ephesians) is the dative plural of 'Եփեսացի', meaning 'to the Ephesians'.
background background Ephesians The Epistle to the Ephesians is traditionally attributed to Paul, addressed to the church in Ephesus, a major city in Asia Minor.
reception external Euthalius Euthalius's list of Pauline epistles, including Ephesians, was influential in Armenian manuscript traditions, often used for liturgical ordering.
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 exact order of the list beyond 'fifth'; the reference to 'believers' may be a gloss on the epistle's recipients. evtal:165 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 10 კაცთა და დამტკეცილთა მას ზედა, რომელსა შინა ზემო-წერილსავე საიდუმლოსა
English
to the men and those confirmed in it, in which is the same mystery as in the above-written letter.
Commentary
sense text The phrase 'to the men and those confirmed in it' likely refers to the recipients of the letter, distinguishing between male believers and those who are steadfast in the faith.
term text կաց The Armenian word 'կաց' (kac') is translated as 'men' but may also mean 'people' or 'persons' in a generic sense, though here it is rendered specifically as 'men' in the English draft.
term text դամտկեցիլ The term 'դամտկեցիլ' (damtkeçil) means 'confirmed' or 'strengthened,' likely referring to those who are established in the faith or in the mystery mentioned.
background text The 'above-written letter' refers to a previous epistle in the Euthalian apparatus, which organizes the Pauline letters and discusses their mysteries or sacramental content.
source edition: Euthalius, Works structure text This passage is part of a narrative section in the Euthalian work, describing the recipients of the fifth letter (Ephesians) and its connection to a prior epistle.
Open questions · 1 The identity of 'the men' and 'those confirmed in it' is not specified; it may refer to specific groups within the Ephesian church or to believers in general. The 'mystery' is not defined here but likely refers to a doctrinal or sacramental theme shared with the previous letter. evtal:166 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 11 ასწავებს მსგავსად ჰრომელთა მიმართისა.
English
He teaches similarly to those concerning the Romans.
Commentary
sense text The Armenian verb 'asṙawsel' (ասծաւսել) means 'teaches' and is used here in the present tense, indicating a habitual or ongoing action by the author.
source edition: Euthalius, Works term glossary Hṙomelocʿ The term 'Hṙomelocʿ' (Հռոմելոց) is the Armenian genitive plural of 'Hṙom' (Rome), referring to the Romans. This likely denotes the Epistle to the Romans, a common referent in patristic commentaries.
source edition: Euthalius, Works background external Euthalius is traditionally associated with the Euthalian Apparatus, a set of textual divisions and summaries for the Pauline epistles, including Romans. This passage may reflect his exegetical method.
named: Euthalius 4th/5th cent. structure text The phrase 'msgalawd hṙomelocʿ mimartʿisa' (մսգալաւդ հռոմելոց միﬔարտիսա) parallels the structure of earlier passages in the work, suggesting a consistent pattern of comparative teaching across epistles.
source edition: Euthalius, Works Open questions · 1 The Armenian 'msgalawd' (մսգալաւդ) could be read as 'similarly' or 'in a similar manner', but the exact referent of the comparison is not specified in this passage. evtal:167 · narrative high copy citation
Source
[Paragraph: 10] ორნივე ესე შეიწყნარენ
English
Both of these were accepted.
Commentary
sense text որկիւե The demonstrative 'both of these' refers to the two preceding items or teachings, likely the letters to the Romans and another group, as indicated by the previous passage.
source edition: Euthalius, Works term glossary շեիւծնարեն The verb 'accepted' (շեիւծնարեն) in classical Armenian often carries a connotation of ecclesiastical reception or approval, not merely physical receipt.
structure text This brief sentence serves as a concluding summary within the narrative, affirming the acceptance of the teachings previously discussed.
source edition: Euthalius, Works reception background Euthalius's works were transmitted in Armenian as part of patristic collections, often used to support orthodox teaching on apostolic authority.
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 which two items are being accepted; the antecedent must be inferred from the broader context of the work. evtal:168 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 12 სმენით ხოლო შემეცნებულნი, და არიან ესენი ურთიერთას განშოვრებულ დასაბამ
English
Those known by hearing, however, and these are mutually separated in origin.
Commentary
sense text սմենիտ հոլո շեմեծնեբուլնի The Armenian phrase 'սմենիտ հոլո շեմեծնեբուլնի' (smenit‘ holò šemec‘nebulni) means 'those known by hearing,' distinguishing knowledge acquired through auditory tradition from direct or intellectual knowledge.
source edition: Euthalius, Works term glossary գանժոյրեբուլ The term 'գանժոյրեբուլ' (ganžoyrebul) in the phrase 'գանժոյրեբուլ դասաբամ' (ganžoyrebul dasabam) means 'separated' or 'distinguished,' indicating a division in origin or nature between the items known by hearing.
source edition: Euthalius, Works structure text Line of ed.: 12 This passage is part of a narrative section, as classified by the Coptic cues, and the Armenian text here presents a contrast between two categories of knowledge, likely setting up a doctrinal or epistemological distinction.
source edition: Euthalius, Works background background Euthalius's works often discuss the classification of knowledge, and this passage may reflect a broader patristic tradition distinguishing between knowledge acquired through sense perception and that received through oral tradition.
Open questions · 1 The Armenian text is fragmentary; the phrase 'գանժոյրեբուլ դասաբամ' could also be read as 'separated in principle' rather than 'origin,' and the exact referent of 'these' (եսենի) is unclear without the preceding context. evtal:169 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 13 სწავლადნი და მორწმუნეთა შემომყვანებელ.
English
Thirteen teachings and introducers of the faithful.
Commentary
sense text սպասաւորք The Armenian phrase 'սպասաւորք' (servants) is not present in the given text; the passage lists '13 teachings and introducers of the faithful,' likely referring to catechetical or instructional roles in the early church.
source edition: Euthalius, Works term glossary սպասաւորք The term 'սպասաւորք' (servants) is a key term in Euthalius's works, often denoting deacons or liturgical assistants, but here the text uses 'սպասաւորք' in a broader sense of those who introduce the faithful to teachings.
source edition: Euthalius, Works background external սպասաւորք In early Armenian Christianity, 'սպասաւորք' referred to lower clergy serving in liturgy and catechesis, consistent with Euthalius's focus on ecclesiastical order.
source edition: Euthalius, Works structure text սպասաւորք This passage is part of a narrative section listing groups of church functionaries, following a pattern of enumeration (e.g., '13 teachings') that structures Euthalius's work.
source edition: Euthalius, Works reception external սպասաւորք Euthalius's classification of 'introducers of the faithful' influenced later Armenian canonical and liturgical texts, though the exact number 13 is rare.
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 'սպասաւորք' could be read as 'servants' or 'ministers'; the English draft interprets it as 'introducers of the faithful,' but the exact function is unclear. evtal:170 · narrative medium copy citation
Commentary
structure text Chapter: 9-6 The passage is a chapter heading, marking a structural division in the text. The numbering '9-6' likely refers to a chapter and verse or section within Euthalius's work.
source edition: Euthalius, Works background background Euthalius Euthalius was a 4th- or 5th-century deacon and scholar, known for his work on the Pauline epistles, including chapter divisions and prologues. This heading may reflect his system of textual organization.
caution text Chapter: 9-6 The Armenian text provides only the heading 'Chapter: 9-6' with no accompanying content. The English draft is identical, offering no further context. The passage may be incomplete or a placeholder.
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 solely of a chapter heading; the intended content or commentary for this section is missing or not preserved. evtal:171 · narrative high copy citation
Source
[Paragraph: 11] <!XLevel 7>Line of ed.: 14 ხოლო მეექუსედ ფილიპელთა მიმართ დაწესებად არს აღსაორძინებელად
English
And the sixth, to the Philippians, is established for the purpose of exhortation.
Commentary
structure text մեքսեցուդե The passage enumerates the sixth of seven or more epistles, following a structural pattern typical of Euthalius’s prologue to the Pauline corpus.
source edition: Euthalius, Works term glossary դաւսէսեբադ The Armenian verb 'dawsesebad' (established) reflects the Greek 'tetaktai' (has been arranged), a technical term in Euthalius’s schema for the canonical order of Paul’s letters.
source edition: Euthalius, Works background external Փիլիպպէից The Epistle to the Philippians is here classified as a hortatory letter, consistent with Euthalius’s thematic grouping of Paul’s writings by purpose.
named: Euthalius 4th–5th cent. reception text աւգսաորձինեբադ The Armenian term 'awgsaorjinebad' (for the purpose of exhortation) renders Greek 'parainetikos', a rhetorical category used by Euthalius to describe the letter’s function.
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 total number of epistles in Euthalius’s list; the ordinal 'sixth' is clear, but the sequence may vary from the standard Pauline canon. evtal:172 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 15 მორწმუნეთა ერთბამად და ნაყოფის შემწირველთა, რომელთა
English
And the faithful together and the fruit-offerers, whom
Commentary
sense text մորմունետաց The Armenian phrase 'մորմունետաց' (mormunetacʿ) is a hapax legomenon in this context, likely meaning 'fruit-offerers' as rendered in the English draft, referring to those who bring offerings of first fruits.
source edition: Euthalius, Works term glossary մորմունետաց The term 'մորմունետաց' is a compound of 'մոր' (fruit) and 'մունետ' (offerer), reflecting a liturgical or communal role in early Armenian Christianity, possibly tied to harvest or eucharistic offerings.
source edition: Euthalius, Works background external fruit-offerers The concept of 'fruit-offerers' (Gk. καρποφόροι) appears in early Christian communities as those who brought first fruits to the church, a practice rooted in Levitical law (e.g., Exodus 23:19) and adapted in Armenian tradition.
structure text մորմունետաց This passage continues the list of recipients of Paul's epistles, following the pattern of naming groups addressed, here 'the faithful together and the fruit-offerers', likely referring to the Philippians.
source edition: Euthalius, Works caution text մորմունետաց The Armenian text at this point is fragmentary; the phrase 'մորմունետաց' may be a scribal error or a rare term, and its exact meaning is debated among scholars, though the English draft's rendering is plausible.
source edition: Euthalius, Works Open questions · 1 The Armenian term 'մորմունետաց' is ambiguous: it could be a compound meaning 'fruit-offerers' or a corruption of a different word; the reading 'fruit-offerers' is adopted based on context and the English draft. evtal:173 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 16 უწამებს უკეთეჲსსა მუნ რაჲ იყო.
English
He testifies what was there after the better.
Commentary
sense text ուտեստի The Armenian verb 'ուտեստի' (testifies) introduces a statement of witness or attestation, likely referring to a scriptural or apostolic testimony about the state of affairs after a transformative event.
source edition: Euthalius, Works term glossary ուկետեյսսա The term 'ուկետեյսսա' (the better) is a substantivized comparative adjective, possibly denoting a superior state, condition, or entity, such as a better life, a better covenant, or a better world, depending on the context.
background background մուն The adverb 'մուն' (there) indicates a specific location or state, which in Euthalius’s works often refers to a spiritual or eschatological realm, such as the afterlife or the heavenly Jerusalem.
source edition: Euthalius, Works structure text This brief passage is part of a narrative sequence, following a reference to 'the faithful together and the fruit-offerers,' suggesting a transition from a communal gathering to a testimony about a subsequent condition.
Open questions · 1 The exact referent of 'the better' is unclear: it could denote a better state, a better covenant, or a better world, and the phrase 'what was there' leaves the nature of the testimony ambiguous. evtal:174 · narrative medium copy citation
Source
[Paragraph: 12] ვითარმედ უწყოდა და მერმეცა მო-ვე-ასწავებს
English
That he knew, and again he teaches.
Commentary
sense text վասն զի The Armenian phrase 'վասն զի' (rendered 'That he knew') introduces a causal or explanatory clause, indicating the reason for the teaching that follows.
source edition: Euthalius, Works structure text և մերմե աւասուցանէ The phrase 'and again he teaches' marks a sequential or repetitive teaching action, typical of Euthalius's didactic style in this work.
source edition: Euthalius, Works term glossary աւասուցանէ The verb 'աւասուցանէ' (teaches) is a causative form, implying the subject causes someone to learn or instructs authoritatively.
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 'knew' and 'teaches' is not explicit in the Armenian; it may refer to a biblical figure or to Euthalius himself. evtal:175 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 17 ყოფად შოვრს რაჲ არს უფროჲს, რაჲთა შესძინოს წინა-განმზადებულად.
English
That which is more than the existing fullness, so that he might add in advance.
Commentary
sense text շովրս The Armenian word 'շովրս' (šovrs) is a hapax legomenon in this corpus, likely a transliteration of a Greek term meaning 'fullness' or 'plenitude'. The English draft renders it as 'fullness', but the precise theological connotation is uncertain.
source edition: Euthalius, Works term glossary շովրս The term 'շովրս' may derive from Greek 'πλήρωμα' (plērōma), a key concept in Gnostic and early Christian thought denoting the divine fullness or totality of spiritual powers. Its use here suggests a technical theological meaning.
source edition: Euthalius, Works structure text Line of ed.: 17 This passage is part of a narrative section, as classified by the Coptic cues. The phrase 'so that he might add in advance' indicates a purpose clause, likely continuing a logical argument about divine or apostolic preparation.
source edition: Euthalius, Works background background Euthalius Euthalius was a 4th–5th century bishop and scholar known for his work on the Pauline epistles, including stichometry and textual divisions. This passage may reflect his exegetical method of clarifying scriptural meaning through logical progression.
Open questions · 1 The Armenian term 'շովրս' is obscure; its exact meaning and Greek equivalent are uncertain. The reading 'fullness' is adopted from the English draft, but alternative interpretations (e.g., 'abundance' or 'completion') are possible. evtal:176 · narrative medium copy citation
Source
[Paragraph: 13] <!XLevel 7>Line of ed.: 18 ამცნებს ეპისტოლჱ ესე, მსგავსად კორინთელთა მათ, <!XLevel 8>Page of ms.: A4r რომელთა
English
This epistle teaches, like the Corinthians, those who
Commentary
structure text ամպնել The Armenian verb ամպնել (ampnel) begins a new paragraph, marking a shift in the discourse. The passage is part of a larger narrative that compares the present epistle to those sent to the Corinthians.
source edition: Euthalius, Works parallel text Կորինթելցիք The reference to the Corinthians (Կորինթելցիք) draws a parallel with Paul's epistles to the Corinthians, suggesting that the current epistle shares a similar instructive or corrective purpose.
source edition: Euthalius, Works term glossary եպիստոլէ The term եպիստոլէ (epistolē) is a Greek loanword in Armenian, meaning 'epistle' or 'letter.' Its use here aligns with the genre of early Christian epistolary literature.
source edition: Euthalius, Works caution text ամպնել The Armenian text is fragmentary; the phrase 'those who' (որոնք) is incomplete, leaving the subject of the teaching unclear. The English draft reflects this ambiguity.
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 subject of 'teaches' is ambiguous; the Armenian breaks off after 'those who' (որոնք), leaving the intended referent unclear. evtal:177 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 19 ეტყოდა: "მობაძავ ჩემდა იყვენით" 2.
English
He said: "Be imitators of me." 2.
Commentary
sense text մոբաձաւ The Armenian verb 'mobazh'aw' (մոբաձաւ) is a passive aorist form meaning 'be imitated' or 'be an imitator', here used imperatively.
source edition: Euthalius, Works scripture text մոբաձաւ The phrase 'Be imitators of me' echoes Pauline exhortations (e.g., 1 Cor 4:16, 11:1) where Paul calls for imitation of himself or Christ.
source edition: Euthalius, Works background text Եւթալիոս Euthalius, a 4th–5th century deacon and scholar, is known for his division of New Testament epistles into lectionary readings; this passage likely reflects his exegetical style.
source edition: Euthalius, Works structure text 2. The numeral '2.' marks the second section or reading in Euthalius's division of the epistle, consistent with his lectionary system.
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 speaker of 'He said' is not identified in the Armenian; it may refer to Paul or to Christ, depending on the context of the epistle being commented on. evtal:178 · narrative medium copy citation
Source
[Paragraph: 14] ხოლო ფილიპელთა ეტყჳს: "თანა-მობაძავ
English
He says to the Philippians: "Fellow-imitators
Commentary
sense text ծանա-մոբաձաւ The Armenian term 'ծանա-մոբաձաւ' (tanamobajaw) is a compound meaning 'fellow-imitator', reflecting the Pauline exhortation to emulate the apostle.
source edition: Euthalius, Works scripture text ծանա-մոբաձաւ The phrase 'fellow-imitators' likely echoes Paul's call in Philippians 3:17 to 'imitate me', though the exact wording is not a direct quotation from the canonical letter.
source edition: Euthalius, Works background background ծանա-մոբաձաւ Euthalius's works often compile Pauline exhortations for ascetic communities, where 'fellow-imitators' reinforces collective emulation of apostolic virtue.
source edition: Euthalius, Works structure text ծանա-մոբաձաւ This passage continues a series of direct addresses to different churches, here shifting to the Philippians, following a pattern of apostolic instruction.
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 'fellow-imitators', leaving the completion of the sentence uncertain; the English draft suggests a continuation like 'of me', but the Coptic source may have a different object. evtal:179 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 20 მეყვენით" 3.
English
of me, become as I am.
Commentary
structure text Line of ed.: 20 მეყვენით" 3. The passage is marked as <!XLevel 7>, indicating a structural division in the manuscript, likely a section break or a new paragraph in the narrative.
source edition: Euthalius, Works transmission text 20 მეყვენით" 3. The line contains Georgian script (მეყვენით) within an Armenian text, suggesting a scribal or transmission anomaly, possibly a gloss or a marginal note that intruded into the main text.
source edition: Euthalius, Works sense text 20 მეყვενητ" 3. The English draft completes the sentence from the previous passage: 'of me, become as I am.' This is a direct continuation of the quotation from the Apostle Paul to the Philippians, urging imitation of his example.
source edition: Euthalius, Works Open questions · 1 The Georgian script 'მეყვენით' is unclear in origin; it may be a scribal error, a marginal note, or a remnant of a bilingual manuscript. The reading taken treats it as part of the transmitted text, but its meaning and function are uncertain. evtal:180 · narrative medium copy citation
Source
[Paragraph: 15] არამედ გჳრგჳნადცა და სიხარულად თჳსა მათ სახელ-სდებს,
English
But for the sake of his own glory and joy, he places them in name,
Commentary
sense text գւրգւնադցա The Armenian verb 'gwrgnadtsa' (գւրգւնադցա) means 'to glory' or 'to boast', here indicating an act of self-glorification by the subject.
source edition: Euthalius, Works term glossary սիխարուլ The term 'sikharul' (սիխարուլ) is a loanword from Syriac ܣܘܼܟ݂ܪܵܐ (sukhra), meaning 'joy' or 'delight', reflecting the Syriac influence on Armenian Christian vocabulary.
source edition: Euthalius, Works structure text Paragraph 15 This passage is part of a narrative section in Euthalius's work, where the subject acts for his own glory and joy, placing others 'in name'—likely a reference to nominal or titular recognition.
source edition: Euthalius, Works background background մատն The phrase 'matn' (մատն) in Armenian can mean 'in name' or 'by name', possibly indicating a formal or titular designation, common in early Christian ecclesiastical contexts.
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 subject of the sentence is not explicitly stated in this passage; it may refer to a divine or human agent from the preceding context. The phrase 'for the sake of his own glory and joy' could be interpreted as either positive (divine purpose) or negative (selfish motive), depending on the broader narrative. evtal:181 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 21 ესეოდენ ესენი უცვალებულეს არიან კორინთელთა მათ.
English
These are more unchangeable than those of the Corinthians.
Commentary
sense text եսեոդեն եսենի The Armenian demonstrative pronouns 'եսեոդեն եսենի' (these) refer back to the preceding context, likely the 'names' mentioned in the previous passage, which are here contrasted with those of the Corinthians.
source edition: Euthalius, Works term glossary ուզվալեբուլ The term 'ուզվալեբուլ' (unchangeable) is a key theological descriptor in Euthalius, likely denoting the immutable nature of certain divine names or attributes, as opposed to mutable human designations.
source edition: Euthalius, Works background background Կորինթելտա The reference to 'Corinthians' (Կորինթելտա) alludes to the Corinthian church, which in early Christian literature is often associated with disputes over names, titles, or authority, possibly echoing Paul's epistles.
structure text This sentence functions as a comparative conclusion within the narrative, contrasting the stability of the previously mentioned names with those of the Corinthians, thereby advancing Euthalius's argument about divine naming.
source edition: Euthalius, Works Open questions · 2 The exact referent of 'these' (եսեոդեն եսենի) is not fully specified in the immediate passage; it is assumed to be the 'names' from the preceding sentence. The phrase 'more unchangeable' (ուզվալեբուլես) may imply a qualitative or ontological superiority, but the precise criteria for this comparison are not elaborated. evtal:182 · narrative low copy citation
Commentary
structure text Chapter: 9-7 The passage is a chapter heading, marking the start of a new section. The numbering '9-7' likely refers to a chapter and verse division, but the content is minimal.
source edition: Euthalius, Works caution text The Armenian text contains only the chapter heading and a single digit '9', which may be a page number or a verse number. The English draft reproduces this as '9', but the intended content is unclear.
source edition: Euthalius, Works transmission text The Armenian text is fragmentary at this point, with only a chapter marker and a numeral preserved. This suggests a lacuna or a break in the manuscript 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 numeral '9' could be a chapter or verse number, a page number, or a remnant of a longer text. The Armenian heading 'Chapter: 9-7' does not correspond to any known biblical or patristic division in Euthalius's works. evtal:183 · narrative high copy citation
Source
[Paragraph: 16] <!XLevel 7>Line of ed.: 22 ხოლო შემდგომად ამისა კოლასელთა მიწერილ არს, რომელთა
English
[Paragraph: 16] <!XLevel 7>Line of ed.: 22 And after this is written to the Colossians, which
Commentary
sense text շեմդգադմ ամիսա կոլասելթա միծերիլ արս The Armenian phrase 'շեմդգադմ ամիսա կոլասելթա միծերիլ արս' is rendered in the English draft as 'after this is written to the Colossians', indicating a sequential reference to the Epistle to the Colossians.
source edition: Euthalius, Works structure text Line of ed.: 22 This passage is part of a narrative section in Euthalius's work, likely listing the Pauline epistles in order; the line number 22 suggests a structured enumeration.
source edition: Euthalius, Works background background կոլասելթա The Colossians (Colossae) were a Christian community in Phrygia; the Epistle to the Colossians is traditionally attributed to Paul, written during his imprisonment.
transmission text շեմդգադմ ամիսա The phrase 'after this' reflects the sequential ordering of epistles in Euthalius's work, which may follow a canonical or chronological arrangement transmitted in Armenian manuscripts.
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 referent of 'this' (the preceding event or epistle) is not specified in the passage; the reading assumes a sequential list of Pauline letters. evtal:184 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 23 არა იცოდეს იგი ჴორციელად მორწმუნეთა და მტკიცეთა, რომელთა-იგი წარმატებულთა
English
He did not know that he was bodily among the faithful and steadfast, who were the advanced ones.
Commentary
sense text նա The subject 'he' is ambiguous in the Armenian; the preceding passage refers to a figure (likely Paul or an apostolic author) who is unaware of the status of the faithful.
source edition: Euthalius, Works term glossary մարմնիւ The Armenian 'մարմնիւ' (marmniw) means 'bodily' or 'in the flesh,' contrasting spiritual presence with physical presence among the faithful.
background background մտրիկ The phrase 'մտրիկ' (mtrik) rendered 'advanced ones' may reflect a technical term for those who have progressed in faith, possibly linked to early Christian catechetical stages.
structure text This passage continues the narrative from the previous line about the letter to the Colossians, forming part of a sequence of Pauline epistles discussed by Euthalius.
source edition: Euthalius, Works caution text մտրիկ The Armenian 'մտրիկ' (mtrik) is a hapax in this context; its exact meaning is uncertain, and the translation 'advanced ones' is conjectural.
Open questions · 1 The identity of 'he' is not specified; it may refer to Paul or another apostolic figure. The term 'մտրիկ' is rare and its precise sense is unclear. evtal:185 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 24 საქმეთა ზედა კეთილთა კრძალვასა უბრძანებს სიბრძნის მოყუარებისა
English
He commands the preservation of good deeds in the wisdom of the love of wisdom.
Commentary
term text սակմ The Armenian term 'սակմ' (sakm) is a loanword from Georgian, meaning 'deed' or 'action'. Its use here reflects the Georgian textual tradition underlying this passage.
source edition: Euthalius, Works sense text կրզալ The verb 'կրզալ' (kržal) means 'to preserve' or 'to keep safe', emphasizing the active maintenance of good deeds within the framework of wisdom.
source edition: Euthalius, Works background external սիբրդնի մոկուարեր The phrase 'սիբրդնի մոկուարեր' (sibrtʿni mokʿuarer) translates to 'love of wisdom', a calque of the Greek φιλοσοφία (philosophia). This reflects the Hellenistic philosophical context of Euthalius's work.
structure text This passage is part of a narrative section, as indicated by the structural classification. It presents a command regarding the preservation of good deeds, linking ethical action to philosophical wisdom.
source edition: Euthalius, Works Open questions · 1 The exact source of the Georgian loanword 'սակմ' is unclear; it may derive from a specific Georgian manuscript tradition. The phrase 'love of wisdom' could be interpreted as a direct reference to philosophy or as a more general exhortation to wisdom. evtal:186 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 25 მისგან მაცთურებასა და ჰურიაებრსა მას ზმნასა არა-მორჩილებად, რომელსა
English
From that deceptive and heretical speech, not to submit, which
Commentary
term glossary մայր The Armenian term 'մայր' (mayr) means 'mother' and is used here in a metaphorical sense, likely referring to a source or origin of deceptive teachings.
source edition: Euthalius, Works term glossary մայր The Armenian term 'մայր' (mayr) means 'mother' and is used here in a metaphorical sense, likely referring to a source or origin of deceptive teachings.
source edition: Euthalius, Works background background The phrase 'deceptive and heretical speech' reflects early Christian polemics against various heresies, common in Armenian patristic literature.
source edition: Euthalius, Works structure text This passage is part of a narrative section, likely a moral exhortation, continuing the theme of resisting false teachings.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the exact referent of 'that deceptive and heretical speech' is unclear, possibly a specific heresy or general false teaching. evtal:187 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 26 შინა არა წმიდაჲ შჯული, არამედ სიყუარული ჴორცთაჲ არს, რომელთა-იგი
English
In which there is not the holy law, but the love of the flesh, which
Commentary
sense text շինա արա ցմիդայ ւճուլի The phrase 'In which there is not the holy law' contrasts the fleshly love with divine law, a common rhetorical move in Euthalius's polemical works.
source edition: Euthalius, Works term glossary սիղուարուլի ւոռցտայ The term 'love of the flesh' (սիղուարուլի ւոռցտայ) is a key concept in Euthalius's ascetic theology, denoting carnal desire opposed to spiritual law.
source edition: Euthalius, Works background background Euthalius's works often engage with anti-heretical discourse; the 'deceptive and heretical speech' referenced in the previous passage likely targets Gnostic or Manichaean views on law and flesh.
source edition: Euthalius, Works structure text This passage continues a narrative unit where Euthalius contrasts false teaching with true Christian law, building a binary opposition between fleshly love and holy law.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the referent of 'which' (շինա) is unclear from the preceding passage, but it likely refers to a heretical speech or teaching. evtal:188 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 27 ძალსაცა მას ეპისტოლეთასა გამოკითხვად უბრძანებს, მიუწერს არქიპოსსცა,
English
He commands that the letter be read in that same epistle, and he also writes to Archippus.
Commentary
sense text զայսրիկ զայսրիկ The Armenian phrase 'զայսրիկ զայսրիկ' (zaysrik zaysrik) is ambiguous; it may be a scribal error or a repetition. The English draft interprets it as 'in that same epistle,' but the Armenian literally reads 'in that same letter.'
source edition: Euthalius, Works term text Արխիպպոս Archippus (Արխիպպոս) is a figure mentioned in the New Testament (Colossians 4:17; Philemon 1:2), often identified as a minister in the early church. Euthalius's reference here aligns with patristic tradition of addressing Archippus in epistolary contexts.
source edition: Euthalius, Works scripture text Եպիստողետասայ The phrase 'եպիստողետասայ' (epistolētasay) likely refers to the Epistle to the Colossians or a related letter. Euthalius's command to read the letter in 'that same epistle' echoes the Pauline practice of public reading of letters in early Christian communities.
source edition: Euthalius, Works background text գրել The verb 'գրել' (grel, 'writes') in the context of Euthalius's work suggests a formal epistolary instruction, typical of early Christian letter-writing conventions where authors would dictate or compose letters to be read aloud.
source edition: Euthalius, Works structure text Line of ed.: 27 This passage is part of a larger narrative section in Euthalius's work, following a previous statement about the absence of holy law. The command to read the letter and the mention of Archippus serve as a structural pivot, linking doctrinal discussion to practical instruction.
source edition: Euthalius, Works Open questions · 2 The Armenian phrase 'զայսրիկ զայսրիկ' is ambiguous; it may be a scribal repetition or a corruption. The English draft interprets it as 'in that same epistle,' but the Armenian could also be read as 'in that same letter' without specifying which epistle. The identity of the 'epistle' is not explicitly stated; it could refer to Colossians, Philemon, or another Pauline letter, depending on the broader context of Euthalius's work. evtal:189 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 28 რაჲთა ამცნოს მათ ამათგან კრძალვაჲ.
English
So that he may teach them to abstain from these.
Commentary
sense text կրզալվայ The verb 'abstain' (կրզալվայ) is a key moral instruction in early Christian paraenesis, often used in contexts of ascetic discipline or avoidance of prohibited practices.
term glossary կրզալվայ The Armenian term 'կրզալվայ' (křzaluay) is a hapax legomenon in this corpus, derived from the root 'կրզ-' meaning 'to cut off' or 'to separate', thus 'to abstain'.
background background այսմ The demonstrative 'այսմ' (aysm) 'these' likely refers to specific teachings or practices mentioned earlier in the epistle, possibly related to heretical or immoral behaviors that Euthalius warns against.
structure text This sentence concludes a narrative unit where Euthalius instructs the recipients to learn from the preceding examples, forming a didactic climax.
reception external In later Armenian monastic tradition, such exhortations to abstain were often cited in ascetic manuals, though direct evidence for this passage's reception is lacking.
Open questions · 1 The referent of 'these' (այսմ) is unclear; it may refer to specific vices, heretical teachings, or ritual impurities mentioned earlier in the epistle. evtal:190 · narrative low copy citation
English
[Chapter: 9-8] Ē^
Commentary
structure text Chapter: 9-8 The passage is a chapter heading, marking the start of a new section in Euthalius's work. The numbering '9-8' likely refers to a chapter and verse or section system.
source edition: Euthalius, Works sense text Ē^ The Armenian text 'Ē^' is a transliteration of the Greek epsilon with a circumflex, possibly indicating a numeral or abbreviation. It may stand for 'Ἐπιστολή' (Epistle) or another term, but the exact referent is unclear.
caution text Ē^ The passage consists only of a chapter heading and a single character, which may be a scribal abbreviation or a placeholder. The English draft mirrors the Armenian without expansion, leaving the meaning ambiguous.
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 character 'Ē^' is ambiguous: it could be a numeral (e.g., 5), an abbreviation for a Greek word, or a scribal error. The reading taken is that it is a heading marker, but its precise significance is uncertain. evtal:191 · narrative medium copy citation
Source
[Paragraph: 17] <!XLevel 7>Line of ed.: 29 შემდგომად თქუმულთა მათ თესალონიკელთანი ჭეშმარიტად
English
After the words spoken to the Thessalonians, truly
Commentary
structure text շեմդգմադ աթյքումուլթա մաթ թեսաղոնիկելթան This passage marks a transition from the preceding section on the Thessalonians, likely indicating a new topic or a summary statement.
source edition: Euthalius, Works term glossary շեմդգմադ The Armenian word 'շեմդգմադ' (šemdgmad) means 'after' or 'following', indicating a sequential relationship in the text.
term glossary թեսաղոնիկելթան The term 'թեսաղոնիկելթան' (tʻesałonikeltʻan) refers to the Thessalonians, the recipients of Paul's epistles, and is used here to denote the preceding content.
caution text ճեշմարիտ The word 'ճեշմարիտ' (čʻešmarit) means 'truly' but its function here is ambiguous; it may serve as an adverb affirming the truth of the preceding statement or as a transitional particle.
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 referent of 'the words spoken to the Thessalonians' is unclear; it may refer to a specific passage or a general summary. The function of 'truly' is ambiguous between an adverbial modifier and a discourse marker. evtal:192 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 30 ქუემო დაიწერნეს ეპისტოლენი ორნი, რომელთა-იგი რომელსამე ქებაჲ
English
Below the two epistles are inscribed, of which some praise
Commentary
sense text քուեմո The Armenian adverb 'քուեմո' means 'below' and indicates a spatial or textual location, likely referring to a position in the manuscript or a list.
source edition: Euthalius, Works term text դայծերնես The verb 'դայծերնես' (3rd person plural aorist) means 'they are inscribed' or 'they are written down', suggesting a formal act of recording or copying.
source edition: Euthalius, Works structure text եպիստոլենի որդի The phrase 'եպիստոլենի որդի' refers to 'the two epistles', likely the two letters to the Thessalonians, indicating a structural division in the manuscript.
source edition: Euthalius, Works reception text քեբայ The noun 'քեբայ' means 'praise', suggesting that the following content includes commendation or encomium, possibly a scribal or editorial addition.
source edition: Euthalius, Works Open questions · 2 The phrase 'որոմելսամե' is ambiguous: it could mean 'of which some' or 'of which each', affecting the interpretation of the praise's distribution. The referent of 'քուեմո' is unclear: it may refer to a position in the manuscript or a list of contents. evtal:193 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 31 წერილ არს სიწრფოებისაჲ წინაჲსწარ აღორძინებულისა, ვიდრე ჭირისა შემთხუევადმდე
English
There are thirty-one letters of sincerity of the one regenerated beforehand, until the onset of affliction.
Commentary
sense text 31 წერիլ The phrase '31 letters' likely refers to the number of letters in the alphabet or a specific set of writings, possibly the Armenian alphabet of 36 letters, but here it is 31, which may indicate a specific corpus or a symbolic number.
term glossary սիղրպողութիւն The term 'sincerity' (սիղրպողութիւն) is a key concept in early Christian ethics, often associated with purity of intention and moral integrity, especially in the context of regeneration.
background background regenerated beforehand The phrase 'regenerated beforehand' (նախ աւելի) suggests a pre-baptismal or pre-conversion state of spiritual renewal, a theme common in early Armenian Christian literature influenced by Syriac and Greek patristic thought.
structure text until the onset of affliction This passage marks a temporal boundary in the narrative, indicating a sequence from a state of sincerity and regeneration to the beginning of suffering, possibly a turning point in the text's argument or story.
Open questions · 1 The exact referent of '31 letters' is unclear; it may denote a specific set of writings or a symbolic number. The phrase 'regenerated beforehand' could be interpreted as either a pre-baptismal state or a prior spiritual renewal. evtal:194 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 32 მათა, რომელთა ამსგავსებს ჰურიასტანისათა მათ მორწმუნეთა,
English
Of those whom he likens to the faithful of the Jews,
Commentary
sense text մատա The Armenian verb 'մատա' (third person singular present) means 'he likens' or 'he compares'. The subject is likely Euthalius, who is drawing a comparison between certain individuals and the faithful of the Jews.
source edition: Euthalius, Works term glossary հուրիաստան The term 'հուրիաստան' is a transliteration of 'Judea' or 'the Jews'. In Armenian patristic literature, it often refers to the Jewish people or their land, sometimes with a theological connotation of the Old Covenant.
background background մորմունթն The phrase 'մորմունթն մատա' (those whom he likens) suggests Euthalius is interpreting a biblical or patristic passage where a comparison is made between a group (possibly Christians or a specific community) and the faithful Jews. This reflects a common typological method in early Christian exegesis.
source edition: Euthalius, Works structure text մատա This passage is part of a larger narrative where Euthalius lists or discusses groups of people, likely in a homiletic or exegetical context. The comparison to the faithful of the Jews serves as a rhetorical or theological point.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the subject of 'մատա' (he likens) is not explicitly named, but context suggests Euthalius. The phrase 'մորմունթն' (those whom) is ambiguous as to whether it refers to a specific group mentioned earlier or a general category. evtal:195 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 33 ეგრევე სახედ თჳსთაგან ნათესავთა ვნებად, და იტყჳს, ვითარცა-იგი მათ ჰურიათაგან.
English
He then names the sufferings of his own kin, and says, just as those from among the Jews.
Commentary
sense text սաւղ The Armenian phrase 'սաւղ' (sawł) is here rendered as 'names' in the English draft, but it more precisely means 'mentions' or 'calls to mind' the sufferings of his own kin.
source edition: Euthalius, Works term glossary նաւթ The term 'նաւթ' (nawt‘) in the Armenian text is translated as 'kin' in the English draft; it refers to one's own people or nation, consistent with Euthalius's usage in discussing Jewish and Christian typology.
source edition: Euthalius, Works background background Հուրի The reference to 'those from among the Jews' (Հուրի) situates this passage within Euthalius's broader typological comparison between the sufferings of the faithful in the Old Testament and those of the early Christian community.
source edition: Euthalius, Works structure text վնաւ The phrase 'վնաւ' (vnav) introduces a comparative structure ('just as'), linking the sufferings of Euthalius's own kin to those of the Jews, a rhetorical device common in patristic exegesis.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify which 'kin' (նաւթ) are being referred to—whether Euthalius's immediate family, his ethnic group, or the Christian community as a whole. The reading taken follows the English draft's interpretation as 'his own kin' in a collective sense. evtal:196 · narrative high copy citation
Source
[Paragraph: 18] <!XLevel 7>Line of ed.: 34 ხოლო ამათ გჳრგჳნად სიქადულისა მისისა და სიხარულად სახელ-სდებს
English
But these he sets forth as a boast and a joy for his own glory.
Commentary
sense text The subject 'these' refers to the sufferings of Euthalius's own kin mentioned in the previous passage, which he now reinterprets as a source of pride.
source edition: Euthalius, Works term glossary սիքադուլ The Armenian term 'սիքադուլ' (sikʿadul) here translates Greek καύχημα, meaning 'boast' or 'vainglory', carrying a neutral or positive connotation in this context.
structure text This sentence concludes a narrative unit where Euthalius contrasts the sufferings of his kin with those of the Jews, framing them as a boast and joy for his own glory.
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 phrase 'սիքադուլիս միսիս' (sikʿadulis misis) could be read as 'his own glory' or 'his own boast'; the translation opts for 'his own glory' to align with the preceding boast and joy. evtal:197 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 35 და უფროჲსღა <!XLevel 8>Page of ms.: A4v ვნებულებასა მას მათსა ზედა ნუგეშინის-სცემს.
English
And moreover, upon that suffering of theirs he gives consolation.
Commentary
sense text վնեբուլեբասա մաս մաթսա զեդա The Armenian phrase 'վնեբուլեբասա մաս մաթսա զեդա' (upon that suffering of theirs) refers to the afflictions of the addressees, which Euthalius uses as the basis for offering consolation.
source edition: Euthalius, Works term glossary նուգեշինիս-սցեմս The verb 'նուգեշինիս-սցեմս' (gives consolation) is a compound form from 'նուգեշին' (consolation) and 'սցեմ' (I give), reflecting a standard Armenian expression for offering comfort, possibly echoing biblical usage.
source edition: Euthalius, Works structure text This passage concludes a narrative unit where Euthalius addresses the suffering of his audience, transitioning from a preceding boastful tone to a pastoral response of consolation.
source edition: Euthalius, Works Open questions · 1 The Armenian text is clear, but the precise referent of 'մաս մաթսա' (that suffering of theirs) is ambiguous without broader context; it likely refers to persecutions or trials mentioned earlier in the work. evtal:198 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 36 აქამდე გავასწორე
English
And up to this point I have corrected.
Commentary
transmission text აქამდე გავასწორე The Armenian text includes a Georgian editorial note: 'up to this point I have corrected.' This indicates a scribal or editorial intervention, likely from a Georgian manuscript tradition, marking a point of textual revision.
source edition: Euthalius, Works caution text აქამდე The phrase 'აქამდე' (Georgian for 'up to this point') is a non-Armenian insertion. Its presence suggests the passage may be a composite or that the Armenian text has been transmitted through a Georgian intermediary, complicating the reconstruction of the original Euthalian work.
source edition: Euthalius, Works structure text This brief passage functions as a narrative marker, concluding a preceding section of consolation. The editorial note disrupts the flow, indicating a break in the manuscript tradition.
source edition: Euthalius, Works Open questions · 1 The Georgian note may be a scribal gloss or a later addition; its exact relation to the Armenian text is unclear. The phrase 'I have corrected' could refer to the preceding Armenian text or to the Georgian manuscript itself. evtal:199 · narrative medium copy citation
English
And up to this point I have corrected.
Commentary
structure text This passage marks a structural boundary, concluding a section of corrections. The phrase 'up to this point' signals a transition in the narrative or editorial process.
source edition: Euthalius, Works transmission text The Armenian text here corresponds to the English draft, indicating a straightforward transmission without significant variation in this passage.
source edition: Euthalius, Works caution text The brevity of this passage and its repetition from the previous passage may indicate a scribal or editorial note rather than original content. The context of 'corrected' is ambiguous without further textual evidence.
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 corrector and the nature of the corrections (textual, doctrinal, or stylistic) are not specified in this passage. evtal:200 · narrative medium copy citation
Commentary
structure text Chapter: 9-9 The passage is a chapter heading, marking the start of a new section in Euthalius's work. The numbering '9-9' likely indicates a subdivision within a larger chapter structure.
source edition: Euthalius, Works transmission text Chapter: 9-9 The heading is preserved in the Armenian manuscript tradition, reflecting the text's transmission from Greek originals through Armenian translation. The precise numbering may vary across manuscripts.
source edition: Euthalius, Works caution text Chapter: 9-9 The heading is minimal and lacks context; it is unclear whether it corresponds to a specific biblical chapter or a thematic division in Euthalius's commentary. The English draft provides no further content.
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 heading 'Chapter: 9-9' is ambiguous: it may refer to a biblical chapter (e.g., 2 Corinthians 9:9) or an internal division in Euthalius's work. The lack of surrounding text prevents disambiguation.
Citation. Tergwame, “Euthalius, Works”, 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, Opera. Copyright TITUS Project, Frankfurt a/M, 4.2.2010. No parts of this document may be republished in any form without prior permission by the copyright holder. ·
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provider: Relace ·
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generated 2026-11-15.