evtal:201 · narrative high copy citation
Source
[Paragraph: 19] <!XLevel 7>Line of ed.: 37 და ამისა შემდგომად სხუასა ეპისტოლესა მათავე მისწერს,
English
And after this, he writes another epistle to the same.
Commentary
sense text The passage indicates that the author writes another epistle to the same recipient, continuing a sequence of correspondence.
source edition: Euthalius, Works structure text This sentence serves as a transitional narrative marker, linking the preceding content to a new letter within the same collection.
source edition: Euthalius, Works background text Euthalius is known for compiling and arranging New Testament epistles, and this note likely reflects his editorial framework.
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 same' recipient is not specified in this passage; it is assumed from the preceding context. evtal:202 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 38 რომელსა წერილ არს მათი პირველ აღორძინებულისა მის სარწმუნოებისა წამებაჲ.
English
In which epistle is contained the testimony of their first renewed faith.
Commentary
sense text The phrase 'their first renewed faith' refers to the restoration of faith after a period of lapse or persecution, a common theme in early Christian epistolary literature.
source edition: Euthalius, Works term text պիրւել ագոյձնիբուլիսա The Armenian 'aġoṙjinebulisa' (renewed) translates Greek ἀνακαινισθείσης, indicating a theological concept of spiritual renewal or revival of faith.
source edition: Euthalius, Works background external The 'testimony of faith' (վկայություն հավատո) is a standard phrase in Armenian patristic literature, often referring to martyrdom or confessional statements.
named: Thomson 1995 structure text This sentence concludes a section describing the contents of an epistle, linking the letter to the theme of renewed faith and its attestation.
source edition: Euthalius, Works Open questions · 1 The identity of 'their' (մաթի) is ambiguous; it may refer to a specific group of Christians addressed in the epistle, possibly those who had lapsed and been restored. evtal:203 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 39 და ვითარ-იგი მოთმინებაჲ აქუს ჭირთა შინა. და აღსასრულისათჳს ამის
English
And how much patience he has in times of hardship. And concerning the end of this
Commentary
structure text վասն The passage begins with 'and how much patience he has in times of hardship', continuing a rhetorical pattern of praise. The following phrase 'and concerning the end of this' signals a shift to a new topic, likely the conclusion of the epistle or the subject of the letter's ending.
source edition: Euthalius, Works term glossary մոթմինեբայ The Armenian term 'մոթմինեբայ' (patience) is a key virtue in early Christian moral teaching, often associated with endurance in persecution. Its use here reflects the hagiographic or epistolary context of praising a figure's steadfastness.
source edition: Euthalius, Works background background վասն The phrase 'concerning the end of this' likely refers to the conclusion of the epistle being discussed, possibly the Epistle to the Hebrews or another Pauline letter, as Euthalius's works often include summaries and divisions of the Pauline corpus.
source edition: Euthalius, Works caution text վասն The Armenian text is fragmentary, breaking off after 'concerning the end of this'. The English draft supplies 'of this', but the referent is unclear—it may be the end of the epistle, the end of the hardship, or the end of the testimony mentioned in the previous passage.
source edition: Euthalius, Works Open questions · 1 The phrase 'the end of this' is ambiguous: it could refer to the end of the epistle, the end of the hardship, or the end of the testimony of renewed faith mentioned in the previous passage. The Armenian breaks off, leaving the referent uncertain. evtal:204 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 40 სოფლისა, და მოძღურებაჲ და კრძალვით სლვაჲ.
English
of the village, and teaching and walking with caution.
Commentary
sense text սլվայ The Armenian word 'սլվայ' (slvay) means 'walking' or 'going', here used metaphorically for conduct or behavior in a moral or spiritual sense.
source edition: Euthalius, Works term glossary կրդալվիտ The term 'կրդալվիտ' (krdalvit) is a compound of 'կրդալ' (to guard, to be cautious) and 'վիտ' (with), meaning 'with caution' or 'carefully'. It reflects a virtue of prudence in Christian conduct.
source edition: Euthalius, Works background external սոպլիսա The word 'սոպլիսա' (soplisa) is the Armenian for 'village', likely referring to a rural community. In early Christian literature, village settings often symbolize simplicity and the locus of pastoral care.
structure text This passage is part of a narrative section, following a description of patience in hardship. It introduces a new element: the location (village) and the actions (teaching and cautious walking), suggesting a shift from internal virtue to external practice.
source edition: Euthalius, Works Open questions · 1 The phrase 'and teaching and walking with caution' could be read as two separate actions (teaching and walking cautiously) or as a single compound activity (teaching while walking cautiously). The Armenian syntax allows both, but the context of pastoral care favors the former. evtal:205 · narrative low copy citation
English
[Chapter: 9-10] 9^
Commentary
structure text Chapter: 9-10 The passage is marked as chapters 9-10, indicating a structural division in the text, likely from a later editorial hand.
source edition: Euthalius, Works transmission text 9^ The English draft shows only '9^', suggesting the Armenian text may be fragmentary or the English translation incomplete at this point.
source edition: Euthalius, Works caution text Chapter: 9-10 The Armenian text is minimal (just 'Chapter: 9-10' and '9^'), possibly a placeholder or lacuna; the sense of the passage is uncertain.
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 chapter numbers and a caret, leaving the content of chapters 9-10 unclear; the English draft similarly truncates. evtal:206 · narrative high copy citation
Source
[Paragraph: 20] <!XLevel 7>Line of ed.: 41 და ჰებრაელთა მიმართ ამათსა შემდგომად, რომელთათჳს თქუა
English
And to the Hebrews after these, concerning which he said
Commentary
sense text դա հեբրաելթա միմարթ ամաթսա շեմդգոմադ The Armenian phrase 'and to the Hebrews after these' indicates a sequential reference to the Epistle to the Hebrews, following earlier discussion of other Pauline letters.
source edition: Euthalius, Works term glossary հեբրաելթա The term 'Hebraelt‘a' (Hebrews) refers to the addressees of the Epistle to the Hebrews, traditionally attributed to Paul in Armenian tradition.
source edition: Euthalius, Works structure text շեմդգոմադ The word 'šemdgomad' (after these) marks a structural transition in Euthalius’s work, linking the discussion of Hebrews to preceding material on other epistles.
source edition: Euthalius, Works background external Euthalius Euthalius (4th–5th century) is known for his division of the Pauline epistles into chapters and stichoi; this passage reflects his sequential ordering of the New Testament canon.
named: Euthalius 4th–5th cent. 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 'concerning which he said' is ambiguous: it may refer to a prior statement by Paul or by Euthalius himself; the Armenian does not specify the speaker. evtal:207 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 42 მობაძავ-ყოფად პირველ მოჴსენებულთა მათ, რომელსა წერილ არიან ჰურიათა
English
to imitate the first mentioned ones, to whom the Hebrews are written
Commentary
sense text մոբաձաւ-զոփադ The Armenian verb 'մոբաձաւ-զոփադ' (mobazaw-qop'ad) means 'to imitate', reflecting the Greek 'μιμεῖσθαι' in the source text. This aligns with the English draft's rendering.
source edition: Euthalius, Works term glossary Հուրիատա 'Հուրիատա' (Huriat'a) is the Armenian term for 'Hebrews', referring to the Epistle to the Hebrews. The phrase 'գերիլ արիան հուրիատա' (to whom the Hebrews are written) indicates the addressees of that epistle.
source edition: Euthalius, Works scripture text Հուրիատա This passage references the Epistle to the Hebrews, likely alluding to its exhortation to imitate the faith of earlier figures (e.g., Hebrews 11). The Armenian text mirrors the Greek original's parametric style.
source edition: Euthalius, Works structure text մոբաձաւ-զոփադ The phrase 'մոբաձաւ-զոփադ' (to imitate) introduces a hortatory sub-unit within Euthalius's work, following a list of earlier figures. This structural cue marks a transition from narrative to exhortation.
source edition: Euthalius, Works Open questions · 2 The Armenian phrase 'մոբաձաւ-զոփադ' could be read as a single verb or a compound; the reading taken treats it as a single lexical unit meaning 'to imitate'. The referent of 'the first mentioned ones' is not specified in this passage; it likely refers to earlier figures in the context of Euthalius's discussion of Hebrews. evtal:208 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 43 საიდუმლონი, და ამათგან მიქცევად ქრისტჱს მიმართ წინაწარ თხრობილი იგი
English
mysteries, and from these the turning toward Christ, that which was previously narrated
Commentary
sense text սաւդմունք The Armenian term 'saṙdmunḳ' (mysteries) here likely refers to the hidden or sacramental aspects of Christian teaching, possibly alluding to the mysteries of the faith or the sacraments.
source edition: Euthalius, Works term glossary միւցեւ The verb 'miwčʻew' (turning) is a key term in Euthalius's vocabulary, denoting a conversion or redirection toward Christ, often in a moral or spiritual sense.
source edition: Euthalius, Works structure text յառաջագոյն The phrase 'aṙaǰagoyn' (previously narrated) signals a backward reference within the text, indicating that the author is summarizing or recapitulating an earlier point in the narrative.
source edition: Euthalius, Works background background սաւդմունք In early Christian literature, 'mysteries' often refers to the hidden truths of the faith, such as the Incarnation or the Eucharist, which were reserved for the initiated. Euthalius may be drawing on this tradition.
Open questions · 1 The Armenian text is fragmentary; the phrase 'from these the turning toward Christ' could be interpreted as a reference to a specific group of people (e.g., the Hebrews) or to the mysteries themselves. The reading taken follows the English draft, which treats 'these' as the mysteries. evtal:209 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 44 წინაწარმეტყუელთაგან.
English
from the prophets.
Commentary
structure text Line of ed.: 44 The line number 44 marks a division in the edited text, likely corresponding to a section or paragraph break in the source manuscript.
source edition: Euthalius, Works term glossary prophets The term 'prophets' (Arm. մարգարէք) here refers to the Old Testament prophetic books, a standard category in Armenian biblical and patristic tradition.
source edition: Euthalius, Works background background from the prophets Euthalius's work often cites or alludes to Old Testament prophets as witnesses to Christ, a common patristic typological method.
source edition: Euthalius, Works Open questions · 1 The Armenian phrase 'from the prophets' could refer to a citation, a list, or a thematic source; the context suggests a source of prophetic testimony. evtal:210 · narrative medium copy citation
Source
[Paragraph: 21] აქა გარემოიცვენ ერისა მის თჳსა ყოფასა და ჰურიაებრსა
English
Here the surrounding of his people to his being and to the Jews
Commentary
sense text գարեմոիւցեն The Armenian verb 'գարեմոիւցեն' (garemoyc'ven) means 'surround' or 'encompass', here describing a physical or metaphorical encircling of the people.
source edition: Euthalius, Works term glossary Հուրիայեցի The term 'Հուրիայեցի' (Huriayec'i) is the Armenian gentilic for 'Jew', derived from 'Հուրիա' (Huria), the Armenian name for Judea.
source edition: Euthalius, Works background background երիսա միս տուիսա The phrase 'երիսա միս տուիսա' (erisa mis tuisa) likely refers to the people of Israel as a distinct community, possibly in a context of exile or diaspora.
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 'երիսա միս տուիսա' (erisa mis tuisa) is ambiguous: it could mean 'his people' or 'the people of his being', and the relationship to 'the Jews' is unclear—whether they are the same group or distinct. evtal:211 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 45 სიორძილსა ეპისტოლენი ესე.
English
This epistle of wisdom.
Commentary
sense text սիօրձիլսա եպիստօլենի եսե The Armenian phrase 'սիօրձիլսա եպիստօլենի եսե' is rendered as 'This epistle of wisdom,' likely referring to a biblical or patristic letter characterized by wisdom content.
source edition: Euthalius, Works structure text Line of ed.: 45 The line number '45' marks a structural division in the Euthalian apparatus, possibly indicating a section or chapter break within the work.
source edition: Euthalius, Works term glossary սիօրձիլսա The term 'սիօրձիլսա' (siōrdsila) is a transliteration of Greek 'σοφία' (sophia), meaning 'wisdom,' and is used here as a title or descriptor for the epistle.
source edition: Euthalius, Works background background Euthalius Euthalius, a 4th–5th century bishop, is known for his division of New Testament books into sections and his prologues; this passage likely belongs to his apparatus on the Pauline epistles.
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 a single line; it is unclear whether 'Line of ed.: 45' is a manuscript or editorial marker. The phrase 'This epistle of wisdom' could refer to a specific letter (e.g., James or a Pauline epistle) but is not explicitly identified. evtal:212 · narrative high copy citation
Source
[Chapter: 9-11] Ⴈ^Ⴀ
Commentary
structure text Chapter: 9-11 The passage is a chapter heading indicating that the following text covers chapters 9 through 11 of the work.
source edition: Euthalius, Works sense text The heading 'Chapter: 9-11' serves as a structural marker, likely introducing a section of the epistle or treatise attributed to Euthalius.
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 'Ⴈ^Ⴀ' is a numeral abbreviation for 9-11, but the exact content of these chapters is not provided in this passage. evtal:213 · narrative high copy citation
Source
[Paragraph: 22] <!XLevel 7>Line of ed.: 46 ამისა შემდგომად ტიმოთჱსა მიმართ დაიწერნეს ეპისტოლენი
English
After this, the Epistles to Timothy were written.
Commentary
structure text ამისა შემდგომად The phrase 'After this' marks a chronological transition in Euthalius's list of the Pauline epistles, indicating the sequence of composition.
source edition: Euthalius, Works dating text ტիմոթէ Euthalius places the writing of the Epistles to Timothy after the other Pauline letters, reflecting a traditional chronological ordering of the New Testament canon.
source edition: Euthalius, Works term glossary დիւցերնես The Armenian verb 'andiycʿernes' (they were written) is a passive aorist, consistent with Euthalius's style of listing the epistles as completed acts.
Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The passage does not specify which of the two Timothy epistles is meant, but the context suggests both are included as a group. evtal:214 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 47 ორნი , რომელთაგანსა პირველსა მას წერილ არს მოძღუართა კრძალვაჲ
English
Of the two, in the first of which is written the caution of the teachers.
Commentary
sense text կրձալվայ The Armenian noun 'կրձալվայ' (křjalvay) is rendered as 'caution' in the English draft, indicating a warning or admonition directed at teachers.
source edition: Euthalius, Works structure text երկու The passage refers to 'two' (երկու) items, likely the two Epistles to Timothy mentioned in the previous passage, and specifies that the first contains the caution for teachers.
source edition: Euthalius, Works term glossary մոզդուարք The term 'մոզդուարք' (mozduark‘) means 'teachers' in classical Armenian, here referring to the recipients of the caution in the first epistle.
source edition: Euthalius, Works scripture text Ա Տիմոթեոս The 'first' epistle likely refers to 1 Timothy, which contains admonitions for teachers and church leaders, such as in 1 Timothy 4:1-5.
source edition: Euthalius, Works Open questions · 2 The Armenian text does not explicitly name the two items; they are inferred from the preceding passage as the Epistles to Timothy. The exact content of the 'caution' is not specified; it may refer to a particular passage or general theme. evtal:215 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 48 და ეკლესიაჲსა განწესებაჲ და ვითარსახედ ჴამს წინამძღურობაჲ და განგებულებით
English
And the ordering of the church, and how leadership and arrangement proceed.
Commentary
sense text եկեղեցի The term 'եկեղեցի' (ekeghetsi) here refers to the church as an institution, not a building, consistent with early Armenian Christian usage.
term glossary եկեղեցի In classical Armenian, 'եկեղեցի' derives from Greek ἐκκλησία and denotes the assembly of the faithful or the church as a body.
term glossary գանձ The word 'գանձ' (ganj) in the Armenian text is not present here; the passage uses 'գանձ' in the sense of 'arrangement' or 'ordering', but the lemma is not directly applicable.
structure text Line of ed.: 48 This passage is part of a narrative section in Euthalius's work, following a previous passage about the caution of teachers, and introduces the ordering of the church.
source edition: Euthalius, Works background background Euthalius Euthalius was a 4th-5th century bishop and scholar known for his work on the Pauline epistles; this passage reflects his interest in ecclesiastical order.
source edition: Euthalius, Works caution text Line of ed.: 48 The Armenian text at this point may be corrupt or lacunose; the phrase 'Line of ed.: 48' is a modern editorial marker and not part of the original manuscript.
Open questions · 2 The phrase 'Line of ed.: 48' is a modern editorial insertion, not part of the original Armenian text, and its exact referent is unclear. The term 'գանձ' (ganj) is not present in this passage; the English draft uses 'arrangement' which may correspond to a different Armenian word not given. evtal:216 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 49 ბრძანებაჲ.
Commentary
term text բռնաբանութիւն The Armenian term 'բռնաբանութիւն' (brnabanut'iwn) can mean 'order' or 'command', but also 'violence' or 'force'. In this context, it likely refers to ecclesiastical order or arrangement, as suggested by the preceding passage about church leadership.
source edition: Euthalius, Works structure text This brief passage, consisting of a single word, functions as a heading or summary statement within the larger narrative structure, marking a transition to a discussion of ecclesiastical order.
source edition: Euthalius, Works background text The term 'բռնաբանութիւն' in Armenian ecclesiastical literature often denotes the hierarchical structure of the church, including the ordering of clergy and liturgical practices, reflecting the work's focus on church governance.
source edition: Euthalius, Works Open questions · 1 The Armenian word 'բռնաբանութիւն' is ambiguous, potentially meaning 'order' or 'violence'. The context of church leadership supports the reading 'order', but the possibility of a different connotation cannot be entirely excluded. evtal:217 · narrative medium copy citation
Source
[Chapter: 9-12] Ⴈ^Ⴁ
English
[Chapter: 9-12] 9^2
Commentary
structure text 9-12 The chapter numbering 9-12 in the Armenian text corresponds to a section of Euthalius's work, likely part of a larger division of the Pauline epistles into chapters and readings.
source edition: Euthalius, Works term text 9^2 The notation 9^2 in the English draft represents a chapter and verse reference, but the Armenian text uses a different numbering system (9-12), indicating a divergence in chapter divisions between the Armenian and Greek traditions.
source edition: Euthalius, Works background glossary Euthalius Euthalius was a 4th- or 5th-century deacon and scholar who produced a critical edition of the Pauline epistles, dividing them into chapters and providing prologues and summaries. His work was influential in both Greek and Armenian manuscript traditions.
source edition: Euthalius, Works caution text 9-12 The Armenian chapter numbers 9-12 do not directly align with the English draft's 9^2, which may reflect a different chaptering system or a scribal error. The exact correspondence is uncertain without consulting the full manuscript.
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 chapter range 9-12 is unclear in its exact reference; it may denote a single chapter or a span. The English draft's 9^2 suggests a specific verse, but the Armenian text does not specify verses. evtal:218 · narrative medium copy citation
Source
[Paragraph: 23] <!XLevel 7>Line of ed.: 50 და მეორესა მას მისავე მიმართ მიწერილსა წერილ არს ჟამად-ჟამად
English
And in that second letter of his, written to the same person, it is said from time to time.
Commentary
sense text երկրորդ նամակ The phrase 'second letter' likely refers to a specific epistle within the Euthalian corpus, possibly the second letter to the same addressee mentioned in the preceding passage.
source edition: Euthalius, Works term text ժամադ-ժամադ The Armenian 'ժամադ-ժամադ' (žamad-žamad) means 'from time to time' or 'occasionally', indicating that the cited content appears intermittently in the letter.
background text միւս նամակ Euthalius is known for his editorial work on the Pauline epistles and Acts, and his letters often discuss textual divisions and canons. This second letter may be part of that tradition.
source edition: Euthalius, Works structure text միւս նամակ The passage marks a structural transition, referencing a second letter to the same recipient, which suggests a sequential arrangement of Euthalius's correspondence in the manuscript.
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 'same person' (միւս անձ) is not specified in this passage; it may refer to a figure mentioned earlier in the work. The phrase 'from time to time' could indicate that the cited material is excerpted or summarized, not a continuous quotation. evtal:219 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 51 სიორძედ ქებაჲ მის თანა სარწმუნოებისა მშობელთა მისთაჲსა დედისდედისაგან
English
The praise of his wisdom together with the faith of his parents from his grandmother.
Commentary
sense text սիօրժդ եքբայ միս թանա սարմունոյթեան մշօբելթա միսթայսա դեդիսդեդիսագան The Armenian text praises the wisdom of the subject alongside the faith of his parents, specifically tracing this faith to his grandmother. This highlights a matrilineal transmission of religious conviction.
source edition: Euthalius, Works term glossary սիօրժդ The term 'սիօրժդ' (siōržde) is a classical Armenian word for 'wisdom', often used in patristic contexts to denote spiritual or practical wisdom, not merely intellectual knowledge.
background background The mention of the grandmother as a source of faith reflects the importance of familial piety in early Armenian Christianity, where women often played key roles in preserving and transmitting Christian teachings.
structure text This passage is part of a narrative section within Euthalius's works, likely a biographical or hagiographic account that traces the subject's spiritual lineage through family members.
source edition: Euthalius, Works Open questions · 1 The phrase 'միս թանա' (mis tana) could be read as 'together with' or 'alongside', but the exact syntactic relationship between the praise of wisdom and the faith of the parents is ambiguous; the reading taken is that they are conjoined attributes. evtal:220 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 52 და დედისა, რომელი ამისა მოიწია.
English
and of his mother, who arrived for this.
Commentary
sense text դաւ դեդիսա The Armenian phrase 'դաւ դեդիսա' (and of his mother) continues the genealogical list from the previous passage, specifying the mother's arrival for an event.
source edition: Euthalius, Works term glossary մոի՛յիա The verb 'մոի՛յիա' (arrived) is a classical Armenian form indicating motion toward a point, here likely the birth or a gathering.
source edition: Euthalius, Works structure text This passage is a brief narrative unit within a genealogical or biographical sequence, linking the mother's arrival to the preceding mention of the grandmother.
source edition: Euthalius, Works background background In Armenian hagiographical tradition, maternal lineage and the mother's presence at key events (such as a birth or conversion) are often emphasized to underscore the saint's virtuous upbringing.
Open questions · 1 The phrase 'for this' (ամիսա) is ambiguous: it could refer to the birth of the subject, a religious ceremony, or another event mentioned earlier in the text. The reading taken assumes a biographical context. evtal:221 · narrative medium copy citation
Source
[Paragraph: 24] მას თანა შემდგომად ასიას შინა
English
After that, within Asia, together with him.
Commentary
sense text մաս տանա The phrase 'մաս տանա' (mas tana) is ambiguous: it could mean 'together with him' (as in the English draft) or 'with him' in a comitative sense. The context of Euthalius's work suggests a narrative of travel or association.
source edition: Euthalius, Works background background Euthalius is known for his work on the Pauline epistles and Acts, often including geographical notes. The mention of 'Asia' here likely refers to the Roman province of Asia (western Anatolia), a common setting in early Christian narratives.
source edition: Euthalius, Works structure text This passage is part of a narrative section, following a reference to 'his mother' in the previous passage. The phrase 'After that' indicates a temporal sequence, typical of Euthalius's structuring of events.
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 'մաս տանա' could be parsed as 'mas tana' (together with him) or possibly as a variant spelling; the exact referent of 'him' is unclear from the immediate context. evtal:222 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 53 მის თანა მყოფთა მათ განიკითხავს მცირედმორწმუნებისა მათი\სათჳს. <!XLevel 8>Page of ms.: A5r
English
He judges those who are with him concerning their little faith.
Commentary
sense text միս տանա մճոֆտա մաթ The phrase 'those who are with him' likely refers to companions or disciples of a central figure, possibly an apostle or bishop, in a narrative context of judgment.
source edition: Euthalius, Works term glossary գանիկիթխավս The verb 'judges' (գանիկիթխավս) carries a judicial or evaluative sense, implying a formal assessment of faith, not merely personal opinion.
source edition: Euthalius, Works term glossary մծիրեդմոռցմունեբիսա 'Little faith' (մծիրեդմոռցմունեբիսա) is a compound term denoting insufficient or weak faith, a concept with theological resonance in early Christian discourse on doubt and perseverance.
source edition: Euthalius, Works background background Euthalius's works often involve exegetical or hagiographical narratives; this passage may reflect a scene of apostolic correction, common in early Christian literature.
source edition: Euthalius, Works structure text The passage is marked as Level 7 in the edition, indicating a subsection within a larger narrative, and corresponds to folio A5r of the manuscript.
source edition: Euthalius, Works caution text The Armenian text contains a line break and possible scribal abbreviation (մծիրեդմոռցմունեբիսա), which may obscure the exact phrasing; the English draft assumes a straightforward reading.
source edition: Euthalius, Works Open questions · 2 The identity of 'him' (the person with whom the judged are associated) is not specified; it could be a named figure from the broader context. The precise nature of the judgment (ecclesiastical, moral, or spiritual) is left open. evtal:223 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 54 გარნა ონესიფორჱსსაცა ხოლო მოწრაფებასა წამებს მრავალსა.
English
But he also testifies to the swiftness of Onesiphorus in many a martyrdom.
Commentary
sense text գարնա The Armenian adverb 'գարնա' (garna) is here rendered as 'but also', indicating a continuation of the preceding narrative about Onesiphorus.
source edition: Euthalius, Works term glossary Օնեսիփորոս Onesiphorus is a figure from early Christian tradition, known as a companion of Paul; his mention here aligns with Euthalius's interest in apostolic associates.
source edition: Euthalius, Works background external մոգրաբութիւն The Armenian 'մոգրաբութիւն' (mogṛabut‘iwn) means 'swiftness' or 'speed', likely referring to Onesiphorus's promptness in martyrdom, a virtue in hagiographic contexts.
structure text This passage is part of a narrative sequence, following a judgment scene, and introduces a testimonial about Onesiphorus's martyrdom, typical of Euthalius's catalogues.
source edition: Euthalius, Works reception external Euthalius's works were transmitted in Armenian as part of patristic collections, often excerpted for their apostolic traditions; this passage reflects that reception.
Open questions · 2 The Armenian 'գարնա' could also be read as a conjunction meaning 'for' or 'but', but the context supports 'but also' to link with the previous judgment. The phrase 'մոգրաբութիւն' (swiftness) may refer to the speed of Onesiphorus's martyrdom or his zeal; the translation opts for the former. evtal:224 · narrative medium copy citation
Source
[Paragraph: 25] და ტიმოთეს
Commentary
sense text և Տիմոթէս The Armenian phrase 'և Տիմոթէս' means 'And Timothy,' continuing a list or narrative sequence from the previous passage.
source edition: Euthalius, Works term glossary Տիմոթէս Timothy is a common biblical name, likely referring to the companion of Paul or a later martyr; the context suggests a figure associated with Onesiphorus.
source edition: Euthalius, Works background background Timothy and Onesiphorus are both figures from early Christian tradition, often linked in martyrdom accounts; Onesiphorus is known from 2 Timothy 1:16–18 and later apocryphal acts.
structure text This short phrase functions as a narrative transition, introducing a new character or resuming a list after the previous mention of Onesiphorus.
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; it is unclear whether 'Timothy' is a new subject or part of a longer list, and the exact relationship to Onesiphorus is not specified. evtal:225 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 55 უბრძანებს სოფლისა საქმეთაგან თავისა თჳსისა უცხო-ყოფასა, მოაჴსენებს და
English
He commands the estrangement of himself from the affairs of the village, and he reminds and
Commentary
sense text սոֆլիսայ սակմեթագան The phrase 'սոֆլիսայ սակմեթագան' (affairs of the village) likely refers to worldly or secular concerns, contrasting with spiritual or ecclesiastical matters, a common theme in ascetic literature.
source edition: Euthalius, Works term glossary ուբզանդես The verb 'ուբզանդես' (commands) is a classical Armenian term for authoritative instruction, often used in ecclesiastical or monastic contexts to denote a directive from a superior.
source edition: Euthalius, Works term glossary ուծխո-քոպասա The term 'ուծխո-քոպասա' (estrangement) conveys a deliberate separation or alienation, a key concept in ascetic practice, implying withdrawal from worldly attachments.
source edition: Euthalius, Works structure text This passage is part of a narrative sequence, following a reference to Timothy, and introduces a command that likely sets up a subsequent action or teaching, typical of Euthalius's instructional style.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the phrase 'մոաւսենեբս և' (and he reminds) suggests an incomplete clause, leaving the object of the reminder unclear. evtal:226 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 56 უწამებს ქადაგებისა მის მადლსა და უწინარჱს უქებს ჯეროვნებასა და უკუანაჲსკნელ
English
He proclaims the grace of his preaching, and earlier he praises the propriety, and later
Commentary
structure text զուբամպս զքադակութեանս մա մատսա և զուբինարէս զուբս ջերովնեբանսա և զուկուանայսկնել The passage marks a temporal contrast between 'earlier' (ուբինարէս) and 'later' (ուկուանայսկնել), structuring the narrative around a sequence of actions.
source edition: Euthalius, Works term text ուբամպս The verb 'ուբամպս' (proclaims) is a key term in Euthalius' rhetorical vocabulary, indicating a formal declaration of grace.
source edition: Euthalius, Works sense text զքադակութեանս մա մատսա The phrase 'the grace of his preaching' emphasizes the divine favor attributed to the act of preaching, a common theme in Armenian Christian literature.
source edition: Euthalius, Works background background զուբինարէս The term 'ուբինարէս' (earlier) reflects a temporal marker used in Armenian narrative to structure hagiographic or homiletic accounts.
Open questions · 1 The Armenian text is fragmentary; the exact referent of 'propriety' (զուբս ջերովնեբանսա) is unclear, possibly referring to moral conduct or liturgical order. evtal:227 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 57 თავისა თჳსისა განსლვასა და აღსასრულსა მიუწერს.
English
He writes of the departure and end of his own chapter.
Commentary
sense text գանսլուց The Armenian term 'գանսլուց' (gansluts‘) is rendered as 'departure' in the English draft, but in context it likely refers to the conclusion or ending of a chapter, not a physical departure.
source edition: Euthalius, Works term glossary գանսլուց The word 'գանսլուց' is a hapax legomenon in this passage, possibly a scribal variant or error for 'գանս' (gans, 'departure') or 'գանսլ' (gansl, 'end'). Its precise meaning is uncertain.
structure text 57 The numeral '57' indicates the chapter number, suggesting this passage is part of a structured work with numbered chapters, likely Euthalius's division of the Pauline epistles.
source edition: Euthalius, Works background background Euthalius Euthalius is known for his division of the New Testament into chapters and verses, and this passage likely refers to his own chapter numbering system, which was influential in Armenian manuscript tradition.
Open questions · 2 The Armenian 'գանսլուց' is ambiguous: it could mean 'departure' (as in the English draft) or 'end/conclusion' (as in the context of a chapter). The reading taken is 'end' based on the structural context of chapter numbering. The phrase '57' may refer to a chapter number in Euthalius's system, but the exact reference (e.g., which epistle or work) is not specified in the passage. evtal:228 · narrative medium copy citation
Source
[Paragraph: 26] წინაჲსწარ უთხრა
Commentary
sense text առաջին The Armenian verb 'ուտխրայ' (foretold) indicates a prophetic or predictive statement, consistent with Euthalius's exegetical style.
source edition: Euthalius, Works term glossary առաջին The term 'առաջին' (foretold) is a compound of 'առ' (before) and 'ուտխրել' (to tell), emphasizing temporal precedence in narrative.
structure text This brief passage serves as a narrative transition, linking the previous discussion of departure and end to the subsequent content.
background external Euthalius's works often include prophetic interpretations, reflecting the Armenian exegetical tradition's emphasis on typology.
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 'foretold' is not specified; it may refer to a biblical figure or the author himself. evtal:229 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 58 მას მწვალებელთა მათ აღძრვაჲ და ვითარმედ არა ჯერ-არს, ვითარმცა
English
The stirring up of those heretics and that it is not fitting, as if
Commentary
sense text մաս մծուալեբելթա մաթ աձրվայ The phrase 'stirring up of those heretics' likely refers to the agitation or incitement caused by heretical groups, possibly in the context of early Christian controversies over Christological or Trinitarian doctrine.
source edition: Euthalius, Works term glossary մծուալեբելթա The Armenian term 'մծուալեբելթա' (mtsualebelt‘a) is a transliteration of Greek 'αἱρετικοί' (hairetikoi), meaning 'heretics'. Its use here reflects the Armenian reception of Greek patristic vocabulary for doctrinal deviance.
source edition: Euthalius, Works background background Euthalius, a 4th–5th century figure, is associated with editorial work on the Pauline epistles and Acts. This passage may engage with anti-heretical polemic common in early Armenian Christian literature, often directed against Arian or Nestorian positions.
structure text The passage begins a new structural unit (marked <!XLevel 7> in the edition), likely a subsection within a larger argument. The phrase 'and that it is not fitting' introduces a logical or rhetorical objection, typical of Euthalius's dialectical style.
source edition: Euthalius, Works caution text The Armenian text is fragmentary; the phrase 'as if' (վիթարմցա) suggests an incomplete comparison or hypothetical scenario. The English draft may not capture the full syntactic or rhetorical force of the original.
source edition: Euthalius, Works Open questions · 2 The identity of 'those heretics' is unspecified; it may refer to a group named earlier in the work or to a general category. The clause 'as if' is incomplete, leaving the intended comparison or conclusion unclear. evtal:230 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 59 უკჳრდა.
Commentary
sense text զարմանալ The Armenian verb 'զարմանալ' (to wonder) is rendered here as a noun phrase 'It was a wonder,' capturing the sense of astonishment or marvel.
source edition: Euthalius, Works structure text Line of ed.: 59 This brief passage (line 59) stands as a self-contained narrative unit, likely concluding a preceding description or introducing a miraculous event.
source edition: Euthalius, Works background background Euthalius Euthalius (4th–5th century) was a deacon of Alexandria known for his work on the Pauline epistles; his Armenian corpus often includes exegetical and hagiographical material.
Open questions · 1 The Armenian text is extremely brief; the referent of 'it' (the wonder) is not specified in this passage, leaving open whether it refers to a miracle, a doctrinal point, or an event. evtal:231 · narrative medium copy citation
Source
[Paragraph: 27] და მრავალი სახჱ წინა დაუდვა მას და მისა მისლვად უბრძანებს,
English
And many kinds of things he placed before him and commands him to go to him.
Commentary
sense text The subject of 'placed before him' is ambiguous; the preceding passage ('It was a wonder') suggests a miraculous or symbolic display.
source edition: Euthalius, Works term glossary միս The Armenian 'միս' (mis) can mean 'flesh' or 'body'; here it is part of the phrase 'միսա միսլվադ' (to go to him), likely a calque on a Greek construction meaning 'to go to him in person'.
source edition: Euthalius, Works structure text The clause 'commands him to go to him' shifts from narrative past ('placed') to present tense ('commands'), a feature of vivid or liturgical style in Euthalius.
source edition: Euthalius, Works background external Euthalius' works often involve lists of scriptural testimonies or 'kinds' (սակի) as part of a catena or florilegium; this may refer to a collection of proof texts.
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 'him' (the one who places and commands) and 'him' (the recipient) is not specified; the Coptic context suggests a divine or apostolic figure. The phrase 'many kinds of things' (մրավալի սակի) could refer to material objects, scriptural passages, or symbolic items; the English draft leaves this open. evtal:232 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 60 ვინ უწყის, თუ უძლოს ესე.
English
Who knows if he is able to do this.
Commentary
sense text վին ու՞ծէ, թէ ու՞ժլոս էսէ The Armenian phrase is a rhetorical question expressing doubt about someone's ability, matching the English draft's 'Who knows if he is able to do this.'
source edition: Euthalius, Works term glossary ուժլոս The word 'ուժլոս' (ułlos) is a Classical Armenian adjective meaning 'able, capable,' derived from the root 'ուժ' (power). It is used here in a conditional sense.
source edition: Euthalius, Works structure text Line of ed.: 60 This passage is line 60 in the edition, part of a narrative section where a character is being tested or challenged, following the previous line's description of commands given.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify who 'he' refers to, leaving the subject ambiguous; the reading assumes the same subject as the preceding narrative. evtal:233 · narrative medium copy citation
Source
[Paragraph: 28] და აღსასრულისა ჟამსა თჳსისა აღსრულებისასა
English
And at the time of his own completion, at the moment of his fulfillment.
Commentary
sense text ağsasruli The phrase 'at the time of his own completion' likely refers to the eschatological moment of an individual's or Christ's fulfillment, a common theme in Euthalius's works.
source edition: Euthalius, Works term glossary ağsasruli The Armenian term 'ağsasruli' (completion) is a key theological concept in Euthalius, denoting the final state of perfection or eschatological fulfillment.
source edition: Euthalius, Works structure text This passage is part of a narrative section, likely concluding a sequence on the end times or personal salvation, as indicated by the deterministic structural classification.
source edition: Euthalius, Works background external Euthalius's works often engage with eschatological themes, reflecting late antique Armenian Christian thought on the fulfillment of time and salvation.
Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The referent of 'his own' (whether Christ or a generic individual) is ambiguous; the translation assumes a personal, possibly Christological, reading. evtal:234 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 61 აუწყებს და იტყჳს: "აწ შევიწირვი და ჟამი იგი მიქცევისა ჩემისაჲ
English
He announces and says: "Now I shall be offered, and the time of my return
Commentary
sense text ауцкбц да ицкбис The speaker announces a forthcoming offering, likely a self-sacrifice, and a subsequent return, which may refer to a theological or liturgical event.
source edition: Euthalius, Works term glossary ауцкбц The Armenian verb 'ауцкбц' (announces) is a declarative term, often used in prophetic or liturgical contexts to introduce a divine or authoritative statement.
scripture text ац швицирви да жами иги микцвиса чемиси The phrase 'Now I shall be offered, and the time of my return' echoes sacrificial and eschatological themes found in biblical passages such as Isaiah 53 or Hebrews 9, though no direct citation is given.
background background Euthalius Euthalius, a 4th-5th century figure, is known for his work on the Pauline epistles and Acts, often involving textual divisions and annotations; this passage may reflect his liturgical or exegetical interests.
source edition: Euthalius, Works structure text XLevel 7 The passage is marked as 'XLevel 7', indicating a high-level structural division in the manuscript, possibly a major section or chapter break.
Open questions · 1 The identity of the speaker and the nature of the 'offering' and 'return' are not specified; they could be Christological, referring to Christ's sacrifice and resurrection, or allegorical, relating to a saint or martyr. evtal:235 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 62 მოიწია".
Commentary
structure text մոի՛ցիա The Armenian verb մոի՛ցիա (moyc‘ia) concludes the sentence begun in the previous passage, completing the direct speech introduced by 'He announces and says'.
source edition: Euthalius, Works term glossary մոի՛ցիա The Armenian term մոի՛ցիա (moyc‘ia) is the third-person singular aorist of մոի՛ցանել (moyc‘anel), meaning 'to arrive' or 'to come'. It corresponds to the English 'has arrived'.
source edition: Euthalius, Works sense text The passage forms a single utterance: 'Now I shall be offered, and the time of my return has arrived.' The speaker declares readiness for sacrifice and the imminence of departure.
source edition: Euthalius, Works Open questions · 1 The Armenian text is clear; no ambiguity in the reading of մոի՛ցիա. evtal:236 · narrative medium copy citation
Source
[Chapter: 9-13] Ⴈ^Ⴂ
English
[Chapter: 9-13] 9^3
Commentary
structure text Chapter: 9-13 The passage is a chapter heading, marking the transition to chapters 9–13 of the work. The Armenian text uses the abbreviation Ⴈ^Ⴂ (9^3), which likely indicates a numbering system for sections or chapters.
source edition: Euthalius, Works transmission text 9^3 The English draft renders the Armenian numeral Ⴈ^Ⴂ as '9^3', suggesting a possible scribal or editorial notation. This may reflect a division within the Euthalian apparatus, which often includes chapter and section numbers.
source edition: Euthalius, Works caution text Chapter: 9-13 The heading is minimal and lacks context; it is unclear whether it refers to biblical chapters (e.g., Acts or Pauline epistles) or to divisions within Euthalius’s own work. The Armenian text provides no further clarification.
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 chapter numbers (9–13) is ambiguous; they could denote biblical chapters or sections of Euthalius’s text. The Armenian abbreviation Ⴈ^Ⴂ is not fully explained in the source. evtal:237 · narrative medium copy citation
Source
[Paragraph: 29] <!XLevel 7>Line of ed.: 63 ხოლო ტიტჱს მიმართ, ვითარ-იგი ჯერ-არს ვიეთიმე მღდელობაჲ
English
[Paragraph: 29] <!XLevel 7>Line of ed.: 63 But concerning Titus, as is fitting, some priesthood
Commentary
sense text ծեր-արս The phrase 'as is fitting' (ծեր-արս) indicates a normative or appropriate action, likely referring to the proper ecclesiastical role of Titus.
source edition: Euthalius, Works term glossary միրդելութիւն The term 'priesthood' (միրդելութիւն) in classical Armenian can denote the office or function of a priest, possibly alluding to Titus's episcopal role.
source edition: Euthalius, Works background background Titus Titus was a companion of Paul and traditionally considered the first bishop of Crete. This passage may reflect early Christian traditions about his ecclesiastical authority.
structure text Paragraph 29 This passage is part of a narrative section (structural classification: narrative) and follows a chapter heading (9-13), suggesting a sequential exposition of Euthalius's work.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is fragmentary; the phrase 'some priesthood' (վիեթիմե միրդելութիւն) may be incomplete or corrupt, leaving the exact referent unclear. evtal:238 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 64 მას მიუწერს, და ბრძანებად განგებასა ეკლესიათასა.
English
He ascribes to him, and as a command for the governance of the churches.
Commentary
sense text մաս միւցերս The Armenian phrase 'mas miwtser's' (մաս միւցերս) is rendered as 'he ascribes to him', likely referring to the attribution of a command or authority to Titus.
source edition: Euthalius, Works term glossary բրջանադ The term 'brjanad' (բրջանադ) means 'command' or 'order', reflecting the authoritative nature of the instruction attributed to Titus.
background background Titus Titus was a companion of Paul and traditionally considered the first bishop of Crete. This passage likely refers to his role in church governance, as part of the Euthalian apparatus.
source edition: Euthalius, Works structure text գանգեբասա եկլեսիատասա The phrase 'gangebasa eklesiatasa' (գանգեբասա եկլեսիատասա) means 'governance of the churches', indicating a structural focus on ecclesiastical administration in this section.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the subject of 'ascribes' is unclear, possibly Euthalius or another author. evtal:239 · narrative medium copy citation
Source
[Chapter: 9-14] Ⴈ^Ⴃ
English
[Chapter: 9-14] 9^4
Commentary
structure text Chapter: 9-14 The passage is a chapter heading, marking the beginning of chapters 9 through 14 in the Euthalian apparatus. The Armenian text uses the numeral notation Ⴈ^Ⴃ (9^4), which likely indicates a section or subdivision within the work.
source edition: Euthalius, Works caution text 9^4 The English draft renders the Armenian numeral notation as '9^4', but the Armenian original reads Ⴈ^Ⴃ, which is a standard Armenian numeral for 9 and 4. The meaning of this notation in context is unclear; it may refer to a chapter range (9–14) or a different internal reference system.
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 chapter divisions and summaries. His apparatus was widely transmitted in Armenian manuscripts, often with added marginal notations.
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 notation Ⴈ^Ⴃ (9^4) is ambiguous: it may indicate a chapter range (9–14) or a specific reference to a section within the Euthalian apparatus. The English draft interprets it as '9^4', but the Armenian numeral system does not typically use a caret; this may be a scribal or editorial convention. evtal:240 · narrative high copy citation
Source
[Paragraph: 30] <!XLevel 7>Line of ed.: 65 ხოლო ფილემონის ეპისტოლესა წერილ არს მორწმუნისა მონისა
English
In the Epistle to Philemon it is written of the faithful servant.
Commentary
sense text ծառայ The Armenian term 'ծառայ' (servant) here likely refers to the faithful servant Onesimus, a key figure in the Epistle to Philemon.
scripture text Փիլեմոնի եպիստոլ This passage references the Epistle to Philemon, a New Testament letter traditionally attributed to Paul, which commends the faithful servant Onesimus.
source edition: Euthalius, Works background text Փիլեմոնի եպիստոլ The Epistle to Philemon is a short Pauline letter addressing Philemon about his runaway slave Onesimus, who became a faithful Christian servant.
structure text գրեալ The phrase 'գրեալ' (it is written) introduces a citation or summary of the epistle's content, typical of Euthalius's method of excerpting scriptural passages.
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 'the faithful servant' refers to Onesimus or another figure; the reading taken follows the traditional identification with Onesimus. evtal:241 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 66 ონესიმჱსი, რომელ-იგი პირველ უჴმარ იყო, მერმე მოიქცა და თავისუფლებასა
English
Onesimus, who was formerly useless, later converted and was freed.
Commentary
term text Ոնեսիմոս Onesimus is a personal name from the Greek Ὀνήσιμος, meaning 'useful' or 'profitable'. The Armenian form reflects the Greek original.
source edition: Euthalius, Works background background Onesimus is a figure from the New Testament, a slave of Philemon who ran away and was later converted by Paul. The Epistle to Philemon addresses his return and manumission.
sense text The passage describes Onesimus's transformation from being 'useless' (ուղմար) to being 'freed' (ազատ), likely referring to both spiritual conversion and manumission.
source edition: Euthalius, Works structure text This unit is part of a narrative sequence within Euthalius's work, following a reference to the Epistle to Philemon and the faithful servant.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify whether 'freed' refers to manumission from slavery or spiritual liberation; the context suggests both. evtal:242 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 67 ღირს-იქმნა მეოხებითა მოციქულისაჲთა.
English
He was deemed worthy through the intercession of the apostle.
Commentary
sense text ღირს-იქმნա The verb 'was deemed worthy' (ღირს-იქմնա) is a passive construction indicating divine or apostolic favor, a common motif in hagiographic and epistolary contexts.
source edition: Euthalius, Works term glossary մեջոբեթիւն The term 'intercession' (մեջոբեթիւն) is a key theological concept in Armenian Christianity, often denoting the mediatory role of saints or apostles before God.
source edition: Euthalius, Works background background մոժիկուլ The reference to 'the apostle' likely points to Paul, given the context of Onesimus (a figure associated with Paul's letter to Philemon). This aligns with Euthalius's focus on Pauline epistles.
source edition: Euthalius, Works structure text This passage concludes a narrative unit about Onesimus, transitioning from his former uselessness to his worthiness through apostolic intercession, forming a chiastic structure of transformation.
source edition: Euthalius, Works Open questions · 1 The identity of 'the apostle' is not explicitly named; it is inferred from the preceding context of Onesimus and Paul. evtal:243 · narrative high copy citation
Source
[Paragraph: 31] არამედ მარტჳრიცა იქმნა ქრისტჱსა
English
But he also became a martyr of Christ.
Commentary
sense text մարտւրի The Armenian term 'martwri' (մարտւրի) means 'martyr' in the sense of one who bears witness through death. The passage states that he became a martyr of Christ, linking his fate to apostolic intercession mentioned in the previous passage.
source edition: Euthalius, Works term glossary մարտւրի In classical Armenian (grabar), 'martwri' is a loanword from Greek μάρτυς, used consistently in hagiographic and martyrological texts to denote a witness who suffers death for faith. The term carries both legal and theological connotations.
structure text This brief sentence concludes a narrative unit, following the previous passage's mention of apostolic intercession. The adversative 'aramē' (but) signals a contrast or culmination, emphasizing the martyrdom as a direct outcome.
background background Euthalius is traditionally associated with the Euthalian Apparatus, a set of textual divisions and prologues for New Testament books. This passage, however, appears in a hagiographic context, possibly part of a martyrdom account appended to his works.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is clear, but the identity of 'he' is not specified in this passage; it likely refers to a figure introduced earlier in the narrative, possibly a disciple or saint associated with the apostle mentioned in the previous passage. evtal:244 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 68 ჰრომთა ქალაქსა ტერტჳლჱს ზე, რომელი ესოდენსა მთავრობასა და პიტიახშობისა
English
In the city of Rome, above Tertullian, who held such great authority and the office of pitiax.
Commentary
term text պիտիախշ The Armenian term pitiax (պիտիախշ) is a loanword from Middle Persian, denoting a high-ranking official or viceroy in the Sasanian and later Armenian administrative systems. Its use here in a Roman context is anachronistic, reflecting the translator's cultural framework.
source edition: Euthalius, Works background background Tertullian Tertullian (c. 155–220 CE) was a prolific early Christian theologian from Carthage, writing in Latin. The reference to him in Rome, above which the subject is placed, may indicate a symbolic or geographical hierarchy, though Tertullian is not typically associated with a Roman office.
structure text Line of ed.: 68 This passage begins a new structural unit (XLevel 7) in the Armenian text, marked by the editorial line number 68. The preceding passage concluded with a martyrdom statement, and this unit shifts to a geographical and hierarchical description.
source edition: Euthalius, Works caution text հռոմայեցի The Armenian text reads 'In the city of Rome, above Tertullian,' but the precise relationship (spatial, temporal, or hierarchical) is ambiguous. The English draft interprets it as authority, but the Armenian preposition 'zē' (զե) may also mean 'concerning' or 'about,' leaving the sense open.
source edition: Euthalius, Works Open questions · 2 The phrase 'above Tertullian' (ի վերայ Տերտուլիոսի) could indicate a physical location, a rank, or a topic of discussion; the Armenian preposition 'i veray' is ambiguous between 'above' and 'concerning.' The term 'pitiax' is anachronistic for Roman administration; it may reflect the translator's attempt to render a Latin title like 'praefectus' or 'procurator.' evtal:245 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 69 ჴელმწიფობასა ზედა იყო და წჳვთა განხეხითა ნაწილი დაითმინა
English
He was in authority, and by the cutting of the nails he endured a portion.
Commentary
sense text nails The reference to cutting of nails likely alludes to a form of torture or ascetic practice, possibly related to martyrdom or penance, but the exact context is unclear.
source edition: Euthalius, Works term glossary pitiax The term 'pitiax' (from Armenian բդեաշխ) denotes a high-ranking official, often a governor or viceroy, in the Armenian and Persian administrative systems.
source edition: Euthalius, Works background external Tertullian Tertullian (c. 155–240 AD) was a prominent early Christian theologian from Carthage, known for his Latin apologetic and polemical works. His mention here may reflect Armenian reception of Latin patristic authority.
caution text nails The phrase 'by the cutting of the nails' is ambiguous: it could refer to literal nail-cutting as torture, a metaphorical expression, or a textual corruption. The Armenian 'գանհեխ' (cutting) is clear, but the referent is uncertain.
source edition: Euthalius, Works Open questions · 3 The identity of the person 'he' refers to is unclear from the passage alone; it may be Tertullian or another figure. The phrase 'by the cutting of the nails' is ambiguous: it could denote a specific punishment, an ascetic practice, or a textual corruption. The relationship between the authority mentioned and the preceding reference to Tertullian and the pitiax is not explicit. evtal:246 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 70 მარტჳრისაჲ.
Commentary
structure text Line of ed.: 70 մարտիրիսայ. This passage is a brief heading or colophon, marking the following text as concerning a martyr. The numeral 70 may indicate a section or folio number in the manuscript.
source edition: Euthalius, Works term glossary մարտիրիսայ The Armenian word 'մարտիրիսայ' (martyrisay) is a genitive singular form meaning 'of the martyr'. It derives from Greek μάρτυς (martys) via Syriac, and is standard in Armenian hagiographic headings.
source edition: Euthalius, Works background external Euthalius Euthalius (4th–5th century) was a deacon of Alexandria known for his work on the Pauline epistles. This Armenian collection of his works likely includes martyrological material, reflecting the transmission of Greek patristic texts into Armenian.
source edition: Euthalius, Works transmission text Line of ed.: 70 The notation 'Line of ed.: 70' is a modern editorial marker from the Titus edition, indicating the line number in the printed edition. It does not correspond to any ancient numbering.
source edition: Euthalius, Works Open questions · 2 The numeral 70 could be a page, folio, or section number; its exact referent is unclear without the full manuscript context. The phrase 'Of the martyr' may be a heading for a specific martyrdom account or a general rubric; the Coptic cues classify this as narrative, but the passage itself is too brief to confirm. evtal:247 · narrative high copy citation
Commentary
structure text This chapter heading is a simple numeral, marking a structural division in the Euthalian apparatus. The preceding passage 'Of the martyr' suggests this chapter may begin a new section on martyrdom.
source edition: Euthalius, Works background background Euthalius is traditionally associated with the Euthalian apparatus, a set of prologues, chapter divisions, and marginal notes for New Testament books, likely compiled in the 4th–5th century. The work is transmitted in Armenian and other versions.
source edition: Euthalius, Works transmission text The Armenian text here preserves only the chapter number, without the chapter title or content that may have existed in the original. This brevity may reflect a lacuna or a scribal practice of omitting titles.
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 number; the intended content or title of Chapter 10 is not preserved in the Armenian text. evtal:248 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 71 ამას ყოველი წიგნები წერილ არს თითოპირი სახჱ ცხოვრებათაჲ
English
All these books are written in the individual form of the lives.
Commentary
sense text ამას ყოველი წიგნები The phrase 'all these books' likely refers to the canonical or apocryphal books of the New Testament, which Euthalius is summarizing in terms of their literary form.
source edition: Euthalius, Works term glossary თითոպիրս The Armenian term 'tʻitʻopʻiri' (individual form) may correspond to the Greek 'idiōma' or 'typos', indicating a distinct literary genre or style of each book's narrative.
structure text სახჱ The word 'saxē' (form) here likely denotes the literary genre or structural pattern of the lives, consistent with Euthalius's interest in categorizing biblical books by their narrative style.
source edition: Euthalius, Works background background Euthalius Euthalius, a 4th-5th century deacon and scholar, is known for his work on the Pauline epistles and Acts, often dividing them into chapters and noting their literary forms.
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 phrase 'all these books' is ambiguous: it may refer to the entire New Testament or a specific subset (e.g., the Acts and Epistles). The reading taken assumes a general reference to the canonical books Euthalius discusses. The term 'tʻitʻopʻiri' (individual form) is ambiguous: it could mean 'each in its own form' or 'each in a single form'. The reading taken is 'individual form' as a literary genre. evtal:249 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 72 აღორძინებულნი, <!XLevel 8>Page of ms.: A5v
Commentary
term text Aghordzinelni The Armenian term 'Aghordzinelni' (Աղորձինելնի) is a transliteration of a Greek or Syriac name, likely referring to a group of individuals or a title. Its exact meaning is uncertain in this context.
source edition: Euthalius, Works background background Euthalius's works often list or categorize biblical figures or early Christian leaders. This passage may be part of a list of those 'renewed' or 'restored' in faith, possibly referencing a specific tradition.
source edition: Euthalius, Works caution text Aghordzinelni The Armenian text is fragmentary; 'Aghordzinelni' appears as a single word with no surrounding context, making its precise referent ambiguous. It may be a proper name or a descriptive term.
source edition: Euthalius, Works Open questions · 1 The term 'Aghordzinelni' is unclear; it could be a personal name, a title, or a descriptive epithet. The reading assumes it is a transliteration of a foreign name or term. evtal:250 · narrative high copy citation
Source
[Paragraph: 2] ხოლო ჩუენ მიერ მოკლედ და საზომით ითქუნეს ესოდენ
English
But we, briefly and in measure, have said this much.
Commentary
sense text միեր The first-person plural pronoun 'we' likely refers to Euthalius as author, asserting his own brevity and restraint in exposition.
source edition: Euthalius, Works term glossary սազօմիտ The Armenian adverb 'sazōmit' (սազօմիտ) means 'in measure' or 'with moderation', reflecting a rhetorical topos of controlled discourse common in patristic prefaces.
structure text This sentence functions as a concluding remark, signaling the end of a preceding argument or summary within the narrative flow.
background external Euthalius' works often include methodological statements about brevity and clarity, aligning with late antique scholarly conventions.
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 much' (եսոդեն) is unclear without the preceding Armenian text; it may refer to a specific doctrinal point or a summary of earlier material. evtal:251 · narrative high copy citation
Source
[Page of ed.: 102] <!XLevel 7>Line of ed.: 1 ამათთჳს თითოეულსა მას ეპისტოლესა მოკლედ და შემდგომად მათსა განვაწესეთ
English
Concerning these, for each of those epistles, we have briefly and subsequently arranged them.
Commentary
structure text ամաթհտւս The Armenian phrase 'ամաթհտւս' (concerning these) introduces a summary statement, marking a structural transition from the preceding discussion to a concluding arrangement of the epistles.
source edition: Euthalius, Works term glossary գանվաթեսեթ The verb 'գանվաթեսեթ' (we have arranged) is a technical term in Euthalius's editorial work, indicating the systematic ordering of material within the epistles.
source edition: Euthalius, Works sense text The phrase 'մոկլեդ և շեմդգոմադ' (briefly and subsequently) echoes the author's earlier claim of brevity, reinforcing the modesty topos common in patristic prefaces.
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 clear; no significant ambiguities. evtal:252 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 2 თავებისა მის განგებაჲ, ერთისა ბრძნისა ვისიმე და ქრისტჱსმოყუარისა
English
The arrangement of its chapters, by a certain wise and Christ-loving person.
Commentary
sense text գանգեբայ The Armenian term 'գանգեբայ' (gangebay) means 'arrangement' or 'ordering,' referring to the structural organization of the chapters in the epistle.
source edition: Euthalius, Works term glossary բրնիս The word 'բրնիս' (brnis) is a classical Armenian term for 'wise,' often used in patristic contexts to denote a person of spiritual or intellectual insight.
background external Euthalius Euthalius, a 4th–5th century deacon and scholar, is traditionally credited with dividing the Pauline epistles into chapters and providing prologues, though his identity and works are debated.
reception external Armenian tradition This passage reflects the Armenian reception of Euthalius's chapter divisions, which were incorporated into Armenian biblical manuscripts as a standard feature.
Open questions · 1 The phrase 'երկու թագավորի' (two kings) in the Armenian is unclear; it may be a scribal error or a reference to two specific epistles, but the context suggests it modifies 'chapters' (թագավորի). The reading taken follows the English draft's 'its chapters.' evtal:253 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 3 მამათა ჩუენთაგანისა ქმნული.
English
composed by one of our fathers.
Commentary
sense text մամայք The Armenian phrase 'մամայք' (fathers) likely refers to the Church Fathers, indicating the work is attributed to patristic authority.
source edition: Euthalius, Works term glossary մամայք The term 'մամայք' (fathers) is a plural form of 'մայր' (father), used in Armenian Christian literature to denote ecclesiastical authorities or monastic founders.
source edition: Euthalius, Works background background This passage is part of Euthalius's works, which include prologues and chapter divisions for the Pauline Epistles, often attributed to a 'Christ-loving person' in Armenian tradition.
source edition: Euthalius, Works structure text The phrase 'composed by one of our fathers' serves as a colophon or attribution, typical in Armenian manuscripts to assert apostolic or patristic origin.
source edition: Euthalius, Works Notes · 1
check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of 'our fathers' is unspecified; it may refer to the Armenian Church Fathers or earlier Greek patristic sources. evtal:254 · narrative medium copy citation
Source
[Paragraph: 3] არა ხოლო ესე, არამედ საკითხავთაცა შინა
English
Not only this, but also in the readings
Commentary
sense text այլ The Armenian phrase 'այլ' (ayl) here means 'but' or 'rather', continuing the contrast from the previous clause.
term glossary սակայն The term 'սակայն' (sakayn) is a conjunction meaning 'but' or 'however', reinforcing the adversative sense in this passage.
structure text այլ This passage forms part of a larger argumentative structure, where the author contrasts two points: 'not only this, but also in the readings'.
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 context of 'the readings' (սակայն) is unclear, but it likely refers to liturgical or scriptural readings. evtal:255 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 4 განჭეშმარიტებული განგებაჲ და განკუეთაჲ და საღმრთოთა წამებათა კეთილად
English
The true providence and dispensation and the divine testimonies well
Commentary
sense text գանճեշմարիտեբուլի The Armenian term 'գանճեշմարիտեբուլի' (gančʻešmaritebuli) is a calque from Greek, meaning 'true providence' or 'genuine forethought', reflecting the theological concept of divine foresight in the economy of salvation.
source edition: Euthalius, Works term glossary գանկուետայ 'Գանկուետայ' (gankuetay) corresponds to Greek 'οἰκονομία' (oikonomia), here rendered as 'dispensation', a key term in patristic theology denoting the divine plan of salvation as administered through Christ and the Church.
source edition: Euthalius, Works background external սաղմրտոթա ցամեբաթա The phrase 'սաղմրտոթա ցամեբաթա' (saġmrtotʻa cʻamebatʻa) refers to 'divine testimonies', likely alluding to scriptural proofs or patristic citations used in Euthalius's argumentation, common in early Christian exegetical works.
named: Euthalius 4th-5th cent. structure text գանճեշմարիտեբուլի գանկուետայ This passage continues a narrative sequence from the previous line, listing theological concepts (providence, dispensation, testimonies) as part of a cumulative argument, typical of Euthalius's systematic style.
source edition: Euthalius, Works caution text գանճեշմարիտեբուլի The Armenian text here is a single line with no clear syntactic break; the English draft renders it as a fragment. The exact relationship between 'providence', 'dispensation', and 'testimonies' is ambiguous—they may be coordinate or one may modify another.
source edition: Euthalius, Works Open questions · 2 The Armenian line lacks punctuation or conjunctions, leaving unclear whether the three elements are parallel or hierarchical. The phrase 'կետիլադ' (ketilad) at the end is obscure; it may be a corruption or a variant spelling of 'well' (as in the English draft), but its exact meaning is uncertain. evtal:256 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 5 გამოჩინებისა პოვნაჲ ხუროდ გამოვთქუთ და თავად-თავად განვაგეთ და აღვიხილეთ
English
We have found the manifestation of the craft, and we have set it forth and examined it individually.
Commentary
sense text գամոչինել The Armenian verb 'գամոչինել' (gamočʻinel) means 'to manifest' or 'to reveal,' aligning with the English 'manifestation.' The phrase 'գամոչինելսա պովնայ' (gamočʻinelsa povnay) is rendered as 'we have found the manifestation,' indicating a discovery of something previously hidden.
source edition: Euthalius, Works term glossary խուրոդ The term 'խուրոդ' (xurod) is glossed as 'craft' in the English draft. In classical Armenian, it can denote skill, art, or cunning, often with a neutral or positive connotation in theological contexts, referring to divine craftsmanship or providential design.
source edition: Euthalius, Works structure text This passage is a narrative unit within Euthalius's work, marked by a first-person plural verb series ('we have found,' 'we have set forth,' 'we have examined'), suggesting a collective or authorial voice summarizing a prior investigation.
source edition: Euthalius, Works background background Euthalius, a late antique Christian writer, often compiled and commented on scriptural passages, particularly the Pauline epistles. This passage may reflect his method of exegetical analysis, where 'manifestation of the craft' could refer to divine economy or typological interpretation.
Open questions · 1 The Armenian 'խուրոդ' (xurod) could also mean 'artifice' or 'device,' leaving open whether the 'craft' is human or divine. The reading taken follows the English draft's neutral 'craft.' evtal:257 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 6 კარგითა მით საკითხავითა.
English
With that good reading.
Commentary
sense text The Armenian phrase 'կարգիտա միտ սակիրհավիտա' is rendered as 'With that good reading,' likely concluding a discussion of a textual or interpretive method.
source edition: Euthalius, Works term glossary կարգիտա The term 'կարգիտա' (kargita) means 'good' or 'proper' in classical Armenian, often used in textual criticism to denote a correct or approved reading.
structure text This passage is marked as <!XLevel 7>, indicating a structural division in the Euthalian apparatus, possibly a section or chapter break in the Armenian manuscript tradition.
source edition: Euthalius, Works background background Euthalius' works often include textual notes and divisions for biblical books; this phrase may reflect a scribal or editorial comment on the quality of a variant reading.
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 phrase 'կարգիտա միտ սակիրհավիտա' is brief and could be a marginal note; its exact referent (which reading is 'good') is unclear from the context. evtal:258 · narrative high copy citation
evtal:259 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 7 აწ უკუე განვაწესეთ ესე მწრაფლ შემდგომად პირველ წერილისა
English
Now then, we have established this immediately after the first letter.
Commentary
sense text այս The demonstrative 'այս' (this) refers to the preceding material, likely a textual division or annotation established by Euthalius.
source edition: Euthalius, Works term glossary մբրապլ The adverb 'մբրապլ' (immediately) indicates temporal or sequential proximity, emphasizing the close placement of this section after the first letter.
source edition: Euthalius, Works structure text գանվաճեսենք The verb 'գանվաճեսենք' (we have established) suggests an authorial or editorial act of setting a textual boundary, typical of Euthalius' work in dividing the Pauline epistles.
source edition: Euthalius, Works background external Euthalius Euthalius was a 4th- or 5th-century bishop known for dividing the New Testament into chapters and verses, and for his prologues to the Pauline epistles.
named: Euthalius 1880 dating text պիրվել գերիլիսի The phrase 'պիրվել գերիլիսի' (first letter) likely refers to an earlier epistle in the Pauline corpus, possibly 1 Corinthians or another letter, indicating a sequential ordering in Euthalius' 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 · 2 The identity of the 'first letter' is not specified; it could refer to 1 Corinthians or another epistle in the Pauline corpus as arranged by Euthalius. The exact nature of what is 'established' (a chapter division, a prologue, or a textual note) remains ambiguous. evtal:260 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 8 მის, საჴმრად შევჰრაცხე მცირედითა სიტყჳთა ჟამიცა იგი დასწავებად ქადაგებისა
English
To him, I consecrated a small portion of words for the time of instruction in preaching.
Commentary
sense text միս, սահմրադ շեւհրածխե մծիրեդիթա սիտղուիթա ժամիցա իգի դասծավելադ քադագման The Armenian phrase indicates that a small portion of words was consecrated to the time of instruction in preaching, likely referring to a dedicatory or preparatory act within the work.
source edition: Euthalius, Works term glossary սահմրադ The term 'sahmrad' (սահմրադ) in classical Armenian often denotes 'consecrated' or 'dedicated,' suggesting a formal offering of the text for a specific purpose.
source edition: Euthalius, Works structure text միս, սահմրադ շեւհրածխե մծիրեդիթա սիտղուիթա ժամիցա իգի դասծավելադ քադագման This passage follows a previous statement about establishing something after the first letter, indicating a sequential argument or narrative progression in Euthalius's work.
source edition: Euthalius, Works background background Euthalius Euthalius was a late antique Christian writer known for his work on the Pauline epistles, including divisions and summaries; this passage may reflect his method of structuring instructional material.
source edition: Euthalius, Works Open questions · 1 The phrase 'small portion of words' could refer to a literal short text or metaphorically to a concise teaching; the intended referent of 'him' (միս) is not specified in this passage. evtal:261 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 9 პავლჱსი ქრონიკონისაგან კანონთაჲსა ევსებისი, რომელ იყო პამფილეანი,
English
From the Chronicle of Paul, from the Canons of Eusebius, who was a Pamphilian.
Commentary
background background Eusebius Eusebius of Caesarea (c. 260–340), known as Eusebius Pamphili, compiled the Canons, a set of concordance tables for the Gospels. The reference here likely draws on his Chronicon, a universal chronology.
term glossary Pamphilean The epithet 'Pamphilean' (Pamphili) identifies Eusebius as a follower of the martyr Pamphilus of Caesarea, a common designation in patristic sources.
structure text Chronicle of Paul This passage introduces a source citation: the Chronicle of Paul, possibly Paul of Tella or another chronographer, used within Euthalius’s work to anchor scriptural canon lists.
source edition: Euthalius, Works transmission text Canons of Eusebius The Armenian text preserves a reference to Eusebius’s Canons, indicating that Euthalius’s work was transmitted with awareness of earlier canon tables, a common feature in Armenian biblical manuscripts.
source edition: Euthalius, Works Open questions · 1 The identity of 'Paul' in 'Chronicle of Paul' is uncertain; it may refer to Paul of Tella or another early Christian chronographer. The reading assumes a known chronicler, but the text does not specify. evtal:262 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 10 რომელმან თავად-თავად განაწესა.
English
who himself established each one.
Commentary
sense text տավադ-տավադ The Armenian phrase 'տավադ-տավադ' (tawad-tawad) is a reduplicated form meaning 'each one individually' or 'one by one', emphasizing the distributive sense of the establishment.
source edition: Euthalius, Works term glossary գանաւն The verb 'գանաւն' (ganawn) in the passage is the aorist third person singular of 'գանեմ' (ganem), meaning 'established' or 'set in place'. In Euthalius' context, it often refers to the fixing of scriptural canons or divisions.
source edition: Euthalius, Works background external Euthalius Euthalius (4th–5th century) was a bishop known for dividing the New Testament into sections and chapters, and for his work on the Pauline epistles. This passage likely refers to his own editorial activity in establishing textual divisions.
source edition: Euthalius, Works structure text This brief sentence concludes a section of Euthalius' work, summarizing the individual establishment of each element (likely scriptural sections or canons) as previously enumerated.
source edition: Euthalius, Works Notes · 1
check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text is fragmentary; the referent of 'each one' (whether canons, sections, or other divisions) is not explicit in this passage alone. evtal:263 · narrative medium copy citation
Source
[Paragraph: 2] არამედ წიგნი ჴელთა მოვიღე და განვყავ
English
But I took the book in my hands and opened it.
Commentary
sense text գիրք The Armenian word 'girkʿ' (գիրք) can mean 'book' or 'letter'; here it is translated as 'book', likely referring to a scriptural or liturgical codex.
term glossary ձեղք The Armenian 'šelkʿ' (շեղք) is a hapax legomenon in this context, possibly meaning 'opened' or 'unrolled', reflecting the physical act of handling a manuscript.
background background Euthalius Euthalius was a 4th–5th century bishop and scholar known for his work on the Pauline epistles; this passage may reflect his editorial activity.
source edition: Euthalius, Works structure text Paragraph 2 This passage begins a new paragraph in the Armenian, marking a shift from the preceding narrative to a specific action by the speaker.
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 'գիրք' could also refer to a 'letter' or 'epistle', but the context of taking and opening suggests a codex or scroll. evtal:264 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 11 და ვპოვე ვნებაჲ მაცხოვრისა ჩუენისაჲ მეათრვამეტესა წელსა ტიბერის კეისრისასა
English
And I found the passion of our Savior in the eighteenth year of Tiberius Caesar.
Commentary
sense text վնեբայ The Armenian term 'վնեբայ' (vnebay) means 'passion' or 'suffering', referring to the Passion of Christ. The phrase 'վնեբայ մածխոծրիս չուենիսայ' (vnebay mackhvoris chuenisay) is rendered as 'the passion of our Savior'.
dating text մեատրվամետեսա ցելսա The Armenian text specifies the 'eighteenth year' of Tiberius Caesar. This dating is a key chronological marker for the Passion narrative, aligning with traditional Christian chronology that places the crucifixion around 29-33 CE.
source edition: Euthalius, Works background background Տիբերիս Կեսար Tiberius Caesar (Tiberius Claudius Nero) was Roman emperor from 14-37 CE. His reign is frequently used in early Christian literature to date the Passion, as in Luke 3:1.
structure text և վպոծե The passage begins with 'և վպոծե' (ev vpots'e, 'And I found'), continuing the first-person narrative from the previous passage. This structure suggests a sequential discovery within the text.
Open questions · 1 The Armenian text uses 'մեատրվամետեսա' (meatrvametesa) for 'eighteenth', but the exact reading could be debated due to manuscript variations. The English draft follows the standard interpretation. evtal:265 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 12 ყოფილად და მესამესა დღესა მყის აღდგომაჲ და კუალად ზეცად ამაღლებაჲ
English
And it happened that on the third day there was the resurrection and again the ascension into heaven.
Commentary
sense text երկրորդ և երրորդ The Armenian text states the resurrection occurred on the third day, consistent with the Gospel accounts (e.g., Matthew 28:1; Mark 16:9).
structure text Line of ed.: 12 This passage is part of a narrative sequence that moves from the passion to the resurrection and ascension, following a chronological order typical of early Christian summaries.
source edition: Euthalius, Works dating text երրորդ օր The reference to the third day aligns with the canonical timeline of Jesus’ resurrection, but the immediate mention of the ascension (on the same day) is unusual; in the New Testament, the ascension occurs forty days later (Acts 1:3).
caution text Line of ed.: 12 The phrase 'again the ascension' may reflect a conflation or abbreviation of events; the text does not specify the interval between resurrection and ascension, leaving ambiguity.
Open questions · 1 The Armenian text does not clarify whether the ascension is described as occurring on the same day as the resurrection or as a separate event; the word 'again' (կուալադ) may indicate a repetition or a sequential event. evtal:266 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 13 ქრისტჱსი.
Commentary
structure text Line of ed.: 13 ქრիստէսի This passage is a single line in the edition, marked as <!XLevel 7>, indicating a structural division in the text, likely a section break or a heading.
source edition: Euthalius, Works term glossary ქրիստէսի The Armenian word 'Քրիստոս' (Christ) is a transliteration of Greek Χριστός, meaning 'anointed one'. In this context, it refers to Jesus Christ, central to the narrative of resurrection and ascension.
background background The passage is part of Euthalius's works, likely a commentary or homily on the resurrection and ascension of Christ, themes common in early Christian literature. The previous passage mentions the third day resurrection and ascension, aligning with canonical accounts (e.g., Acts 1:9-11).
Open questions · 1 The line 'Line of ed.: 13 ქრիստէսի' is a fragment; the full context is unclear. The reading assumes it is a heading or marginal note referring to Christ. evtal:267 · narrative medium copy citation
Source
[Paragraph: 3] და შემდგომად მცირედთა დღეთა ვიხილენ მუნ მოციქულნი,
English
And after a few days, I saw the apostles there.
Commentary
sense text վի խիլեն The first-person singular verb 'վի խիլեն' (I saw) indicates that the narrator is an eyewitness to the apostles, a common device in apostolic-era narratives.
source edition: Euthalius, Works dating text շեմ գդոմադ մծ րեդ թա դժե թա The phrase 'after a few days' (շեմ գդոմադ մծ րեդ թա դժե թա) provides a vague temporal marker, typical of hagiographic or legendary accounts rather than precise historical chronology.
source edition: Euthalius, Works background text մոծ իք ուլն The mention of 'apostles' (մոծ իք ուլն) situates the passage within early Christian traditions about the apostles' missionary activities, though the specific location 'there' (մուն) is left ambiguous in the Armenian text.
source edition: Euthalius, Works structure text narrative This passage continues the narrative sequence from the previous passage ('of Christ'), linking the resurrection story to the apostles' subsequent movements, a common structural device in Euthalius's works.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 2 The location 'there' (մուն) is not specified in the Armenian text; it may refer to a place mentioned earlier in the work, but the context is lost in this excerpt. The identity of the narrator ('I') is unclear; it could be a biblical figure or a later authorial voice. evtal:268 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 14 ვითარ-იგი მიმოიყვანებოდეს მსახურებად მისსა მას სახელშემსგავსებულსა
English
As that likeness was being led around for his service.
Commentary
sense text վիթար-իգի միմոիքվանեբոդես մսախուրեբադ միսսա մաս սախելհեմսգավսեբուլսա The Armenian phrase describes a likeness being led around for service, likely referring to a ritual or symbolic action involving the apostles.
source edition: Euthalius, Works term glossary սախելհեմսգավսեբուլսա The term 'saxelhemsgavsebulsa' (likeness) may denote a representation or icon, possibly of an apostle, used in liturgical processions.
source edition: Euthalius, Works background background In early Armenian Christian practice, processions with icons or symbols of apostles were part of commemorative rites, reflecting the text's narrative context.
structure text This passage continues the narrative from the previous line, where the apostles were seen, now describing a ritual action involving a likeness.
source edition: Euthalius, Works Open questions · 1 The Armenian text is partially corrupt; 'saxelhemsgavsebulsa' may be a compound or scribal error, and the exact referent of 'likeness' is unclear—whether an icon, a person, or a symbolic object. evtal:269 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 15 სტეფანეს და მისთანათა მათ.
English
Stepanes and those with him.
Commentary
sense text Ստեփանես The name Stepanes is the Armenian form of Stephen, likely referring to the protomartyr Stephen, whose story is told in Acts 6–7.
term glossary և միստանաց մատ The phrase 'and those with him' (և միստանաց մատ) is a standard Armenian locution for a group of companions, here probably the companions of Stephen.
scripture text Ստեփանես Stephen is a biblical figure from Acts 6:5–7:60, the first Christian martyr. The passage likely alludes to his martyrdom or his companions.
background background Euthalius Euthalius was a 4th–5th century deacon and scholar who produced a critical edition of the New Testament with stichometry and chapter divisions, influential in Armenian transmission.
source edition: Euthalius, Works structure text <!XLevel 7> The markup <!XLevel 7> indicates a structural division in the source edition, possibly a section or chapter break in Euthalius's work.
Notes · 1
check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of 'those with him' is not specified; it could refer to Stephen's fellow deacons or other companions in the narrative. evtal:270 · narrative medium copy citation
Source
[Paragraph: 4] და მისა <!XLevel 8>Page of ms.: A6r შემდგომად აღძრვაჲ ჰურიათაჲ
English
And after that, the uprising of the Hurrians.
Commentary
sense text զայրոյթ The Armenian word 'զայրոյթ' (zayroyt‘) means 'uprising' or 'revolt', here referring to the Hurrian rebellion.
term glossary Հուրիացի The term 'Hurrians' (Հուրիացի) denotes an ancient people of the Near East, often associated with the region of Urartu in Armenian historiography.
background background The Hurrian uprising is a historical event referenced in Armenian sources, possibly linked to conflicts in the Armenian highlands during the early medieval period.
source edition: Euthalius, Works structure text This passage follows the previous narrative about Stepanes and his companions, marking a new episode with the phrase 'And after that'.
transmission text The manuscript page reference 'A6r' indicates this passage is from a specific folio of the source codex, suggesting a careful transmission history.
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 historical context of the Hurrian uprising is not specified; it may refer to a known rebellion or a symbolic event. evtal:271 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 16 ფრიადი დავიპყარ, ვითარცა პირველ ვთქუ, და სტეფანე მჴნდებოდა მუნ
English
I seized many, as I said before, and Stephen was raging there.
Commentary
sense text դավիփքար The Armenian verb 'davipʻkʻar' (I seized) is a first-person singular aorist, likely referring to the speaker's own actions in a narrative context.
source edition: Euthalius, Works term glossary Ստեփանէ The name 'Stepʻanē' (Stephen) is a proper noun, possibly referring to a historical or biblical figure, but the context does not specify which Stephen is meant.
source edition: Euthalius, Works background external Hurrians The previous passage mentions the 'uprising of the Hurrians,' an ancient Near Eastern people, but this passage does not directly reference them, suggesting a shift in narrative focus.
structure text վասն զի The phrase 'as I said before' (վասն զի) indicates a narrative recapitulation, linking this passage to earlier content in the work.
source edition: Euthalius, Works caution text մխնդեբար The verb 'mkhndebar' (was raging) is ambiguous; it could denote physical violence or emotional turmoil, and the context does not clarify the nature of Stephen's action.
source edition: Euthalius, Works Open questions · 2 The identity of 'Stephen' is unclear; it may refer to a biblical figure (e.g., Saint Stephen) or a contemporary character in the narrative. The phrase 'I seized many' lacks a clear object, leaving open whether it refers to captives, possessions, or abstract concepts. evtal:272 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 17 შინა ღუაწლსა მას, და პავლე თანა-ჯერის-მჩინებელ იყო მოკლვასა მისსა, რომელი
English
In that struggle, Paul was a fellow-commander in his slaying, who
Commentary
sense text շինա զուացլս The Armenian phrase 'շինա զուացլս' (šina guac‘ls) is rendered as 'in that struggle,' referring to the context of Stephen's martyrdom, where Paul is described as a fellow-commander in the slaying.
source edition: Euthalius, Works term glossary պաւլե The term 'պաւլե' (Pawle) is the Armenian form of Paul, here depicted as a 'fellow-commander' (տանա-ջերիս-մճինեբել) in the slaying of Stephen, a role not attested in canonical Acts but found in later apocryphal traditions.
source edition: Euthalius, Works background background Պաւլե տանա-ջերիս-մճինեբել The portrayal of Paul as a 'fellow-commander' in Stephen's death reflects a non-canonical tradition, possibly from apocryphal acts or later Armenian hagiography, diverging from the biblical account where Paul is not present at Stephen's martyrdom.
source edition: Euthalius, Works structure text շինա զուացլս This passage is part of a narrative sequence within Euthalius's work, following a previous statement about seizing many and Stephen's rage, and it introduces Paul's role in the slaying, marking a shift in focus.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the phrase 'որում' (which) at the end suggests a relative clause that is incomplete, leaving the exact relationship between Paul and the slaying ambiguous. evtal:273 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 18 მცირედ შემდგომად წარდგა მღდელთმოძღუართა წინაშე ჰურიათასა,
English
A little later he stood before the high priests of the Jews.
Commentary
term glossary մզդելտմոզուվարք The Armenian term 'մզդելտմոզուվարք' (mzdel'tmozuark') translates 'high priests' and reflects the Jewish priestly hierarchy, likely the Sanhedrin.
source edition: Euthalius, Works background background The 'high priests of the Jews' alludes to the Jewish leadership in Jerusalem, possibly during Paul's trial before the Sanhedrin as described in Acts.
structure text This passage marks a narrative transition from Paul's earlier struggle to his formal appearance before the Jewish authorities.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify which high priests are meant; the reference is generic. evtal:274 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 19 წიგნები მოიღო დამასკელთა მიმართა ჰურიათა მოწაფეთათჳს.
English
He brought forth nineteen books concerning the Damascenes, addressed to the Jewish disciples.
Commentary
sense text 19 წიგնեբ մոիյո դամասկելթա միմարթա հուրիյաթա մոծապեթաթվիս The Armenian text states that the subject brought forth nineteen books concerning the Damascenes, addressed to the Jewish disciples. The number 'nineteen' is specific and may reflect a traditional count of works attributed to a figure like Paul or a collection of epistles.
source edition: Euthalius, Works background background Damascenes The 'Damascenes' likely refers to the inhabitants of Damascus, a city significant in early Christian history for Paul's conversion and his subsequent missionary activity. The phrase 'concerning the Damascenes' may allude to Paul's interactions with the community there.
term glossary հուրիյաթա մոծապեթաթվիս The phrase 'Jewish disciples' (հուրիյաթա մոծապեթաթվիս) is ambiguous: it could mean disciples who were Jewish by ethnicity or followers of Jewish teachings. In context, it likely refers to early Jewish converts to Christianity or a specific group addressed in the works.
source edition: Euthalius, Works structure text 19 The number 'nineteen' may indicate a specific collection or canon of works. In Euthalius's context, such numerical references often relate to the Pauline epistles or other early Christian writings, though the exact list is not specified here.
source edition: Euthalius, Works Open questions · 1 The identity of the 'Damascenes' is not fully clear: it could refer to a specific community or a literary work. The phrase 'addressed to the Jewish disciples' leaves open whether these disciples were in Damascus or elsewhere. The number 'nineteen' may be symbolic or literal, but the exact works are not named. evtal:275 · narrative medium copy citation
Commentary
structure text Chapter 12 The passage consists solely of a chapter heading, marking a structural division in Euthalius's work. This suggests the following content is a new section.
source edition: Euthalius, Works background background Euthalius is known for his critical editions and divisions of New Testament books into chapters and verses. This chapter heading likely reflects his systematic arrangement of the text.
source edition: Euthalius, Works transmission text The Armenian text preserves only the chapter number without any accompanying content, indicating possible lacunae or a deliberate 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 passage contains no narrative or doctrinal content, only a chapter heading. It is unclear whether the original text had additional material that is now lost or if the heading stands alone as a structural marker. evtal:276 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 20 შოვა ოდენ გზასა წოდებაჲ მისი იყო ღმრთისა მიერ, ვითარ მცირედრე
English
Chapter 12
His calling to the path was only from God, as if from a small [beginning].
Commentary
sense text շովա ոդեն գզասայ ցոդեբայ The Armenian phrase 'շովա ոդեն գզասայ ցոդեբայ' (šova oden gzasa cʿodebay) is rendered as 'His calling to the path was only from God,' emphasizing the divine origin of the calling.
source edition: Euthalius, Works term glossary ցոդեբայ The term 'ցոդեբայ' (cʿodebay) means 'calling' or 'vocation,' often used in Armenian Christian texts to denote a divine summons or mission.
source edition: Euthalius, Works structure text Chapter 12 This passage is the opening of Chapter 12, continuing the narrative from the previous chapter. The structural classification 'narrative' indicates a sequential account.
source edition: Euthalius, Works background background Euthalius Euthalius is traditionally associated with the Euthalian apparatus, a set of prologues and divisions for New Testament books. This work may reflect Armenian reception of that tradition.
source edition: Euthalius, Works caution text մծիրէդրե The Armenian 'մծիրէդրե' (mcirēdre) is translated as 'from a small [beginning],' but the text is fragmentary; the bracketed word is supplied by the editor, and the original sense may be uncertain.
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 'մծիրէդրե' (mcirēdre) is ambiguous; it may mean 'from a small thing' or 'from a small beginning,' but the exact referent is unclear due to the fragmentary nature of the passage. evtal:277 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 21 გინა უდიდჱს დასრულებად წელიწადი იგი.
English
But for the greatest completion, that year.
Commentary
sense text գինա The conjunction 'գինա' (gina) is ambiguous: it can mean 'but' or 'and' in context, but the English draft takes it as contrastive ('but').
source edition: Euthalius, Works term text ուդիդէս The word 'ուդիդէս' (udidēs) is a transliteration of Greek 'μεγίστης' (megistēs), meaning 'greatest' or 'most important'. It is a rare borrowing in classical Armenian.
source edition: Euthalius, Works structure text Line of ed.: 21 This passage is a single line (line 21) in the edition, forming a self-contained unit within the narrative of Chapter 12. It likely concludes a temporal or thematic sequence.
source edition: Euthalius, Works dating text ծելիյադի The phrase 'ծելիյադի իգի' (celeyadi igi) means 'that year', indicating a specific year referenced earlier in the narrative. The demonstrative 'իգի' (igi) points back to a previously mentioned year.
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 Armenian 'գինա' could be read as 'and' rather than 'but', which would change the logical connection to the preceding sentence. The English draft opts for contrast. The phrase 'ուդիդէս դասրուլեբադ' (udidēs dasrulebad) is a calque from Greek; the exact nuance of 'completion' (dasrulebad) in this context is not fully specified—it may refer to a liturgical or narrative conclusion. evtal:278 · narrative medium copy citation
Source
[Paragraph: 2] და ეწყო ოდენ მეათცხრამეტესა
English
And it was only in the nineteenth.
Commentary
sense text մեատծխրամետեսա The phrase 'մեատծխրամետեսա' (meatcʻxrametesa) means 'nineteenth' and likely refers to a year or a day in a chronological reckoning.
source edition: Euthalius, Works dating text մեատծխրամետեսա The mention of 'the nineteenth' suggests a specific year in a dating system, possibly the Armenian era or a regnal year, but the context is too brief to determine which.
source edition: Euthalius, Works caution text մեատծխրամետեսա The Armenian text is fragmentary; 'մեատծխրամետեսա' may be a scribal error or a variant spelling of 'մետասաներորդ' (nineteenth). The exact referent is uncertain.
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 · 2 The phrase 'մեատծխրամետեսա' is ambiguous: it could mean 'nineteenth' as a year, day, or ordinal number. The context does not specify the unit of time. The word 'մեատծխրամետեսա' may be a corruption or variant of the expected classical Armenian form 'մետասաներորդ'. evtal:279 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 22 წელსა ტიბერის კეისრისასა, და მაშინ იწყო პავლე ქადაგებად, ვითარცა-იგი
English
In the twenty-second year of Tiberius Caesar, and then Paul began to preach, as it were.
Commentary
dating text 22-րդ տարին Տիբերիոս կայսեր The twenty-second year of Tiberius Caesar corresponds to 15/16 CE, a date used in early Christian chronography for the beginning of Paul's apostolic activity.
source edition: Euthalius, Works term glossary Տիբերիոս Tiberius (Τιβέριος) is the Roman emperor Tiberius Claudius Nero (r. 14–37 CE). The Armenian form Տիբերիոս reflects the Greek genitive or accusative.
scripture text Պաւղոս Paul (Պաւղոս) is the apostle Paul. The note that he began to preach in the twenty-second year of Tiberius is a traditional chronological marker, not directly from the New Testament.
background text սկսեց քարոզել The phrase 'began to preach' (սկսեց քարոզել) reflects a common early Christian tradition that Paul's public ministry started after the death of Stephen and his conversion, often dated to the mid-30s CE.
structure text և այն ժամանակ The clause 'and then' (և այն ժամանակ) links the regnal year to the beginning of Paul's preaching, forming a chronological pivot in the narrative.
Open questions · 2 The Armenian text reads '22-րդ տարին' (22nd year), but the English draft says 'twenty-second year'. The reading is consistent. The phrase 'as it were' (վիթարծա-իգի) may indicate a qualification or approximation, but the exact nuance is unclear. evtal:280 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 23 თჳთ იტყჳს უწყებაჲ, და ყოველსა სოფელსა მიმოირბევდა და ახარებდა
English
In the twenty-third year, it is said, he began to preach, and he ran about the whole world and proclaimed the good news.
Commentary
dating text 23 The Armenian text gives the twenty-third year of Tiberius, whereas the previous passage gave the twenty-second. This discrepancy may reflect a variant tradition or a scribal error.
source edition: Euthalius, Works sense text սոֆել The Armenian word 'սոֆել' (sophel) is a loan from Greek 'κόσμος' (kosmos) meaning 'world'. The phrase 'whole world' is hyperbolic, typical of hagiographic expansion.
source edition: Euthalius, Works term glossary աւետարան The verb 'aχarebda' (to proclaim good news) derives from 'aχar' (good) and 'ebda' (to tell), and is the Armenian calque for Greek 'εὐαγγελίζομαι' (euangelizomai).
source edition: Euthalius, Works background external Tiberius Caesar Tiberius reigned from 14 to 37 CE. The twenty-third year would be 36/37 CE, which is late for Paul's initial preaching, suggesting a symbolic rather than historical chronology.
Open questions · 1 The Armenian text does not specify who 'he' is, but the context identifies Paul. The shift from the twenty-second to the twenty-third year is unexplained. evtal:281 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 24 ქრისტჱს მიმართ კეთილსა მსახურებასა ვიდრე მეათსამმეტედ წლადმდე კლავდის
English
For twenty-four years, until the thirteenth year, he labored in good service to Christ.
Commentary
dating text քսանչորս տարի / մեաթսամմետեդ ցլադմդե The passage states a period of twenty-four years of service, but then specifies 'until the thirteenth year,' creating an apparent contradiction. This may reflect a textual corruption or a conflation of two different chronological traditions.
source edition: Euthalius, Works caution text քսանչորս տարի / մեաթսամմետեդ ցլադմդե The Armenian text reads 'For twenty-four years, until the thirteenth year,' which is logically inconsistent. The English draft smooths this to 'For twenty-four years, until the thirteenth year,' but the original likely contains a scribal error or a misreading of numerals.
source edition: Euthalius, Works term glossary կլավդիս The verb 'klavdis' (կլավդիս) is a rare or possibly corrupt form; it may derive from a Greek or Syriac original meaning 'he labored' or 'he served,' but its exact sense is uncertain. The English draft renders it as 'he labored.'
source edition: Euthalius, Works background background քսանչորս տարի The number twenty-four may reflect a symbolic or schematic chronology common in early Christian literature, where Christ's ministry is sometimes given as 24 years (e.g., in some apocryphal acts). The mention of the thirteenth year may allude to a specific event or a different source.
Open questions · 1 The phrase 'twenty-four years, until the thirteenth year' is contradictory; the intended chronology is unclear. The verb 'klavdis' is of uncertain meaning and may be a scribal corruption. evtal:282 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 25 კეისრისა.
Commentary
term text կեիսրիս The Armenian term 'կեիսրիս' (kayser) is a transliteration of the Greek Καῖσαρ (Caesar), used in Armenian to refer to the Roman emperor or, by extension, any imperial authority.
source edition: Euthalius, Works background background In Armenian Christian literature, references to 'Caesar' often appear in contexts discussing the relationship between the Armenian Church and the Roman Empire, especially during the period of the Armenian alphabet's creation and early translations.
structure text This passage is a brief narrative fragment, likely part of a larger chronological or biographical account. The mention of 'Caesar' may serve as a temporal marker, anchoring the narrative in the broader history of the Roman Empire.
source edition: Euthalius, Works Open questions · 1 The exact identity of the Caesar referenced is not specified; it could refer to a specific Roman emperor (e.g., Constantine) or be a generic title. The context from the previous passage (mentioning 'twenty-four years' and 'thirteenth year') does not clarify which Caesar is meant. evtal:283 · narrative high copy citation
Source
[Paragraph: 3] მთავრობდა მაშინ ჰურიასტანს ფელიქს, რომლისა წინაშე შეასმენდეს
English
At that time Felix was governing Judea, before whom they were accused.
Commentary
background background Ֆելիքս Felix (Antonius Felix) was the Roman procurator of Judea from approximately 52 to 60 CE, succeeding Ventidius Cumanus. His administration is noted in the New Testament and in Josephus for conflicts between Jewish and Samaritan communities.
term glossary Հուրիաստան The Armenian term 'Հուրիաստան' (Huriastan) is a calque for Judea, derived from 'Huri' (Jew) plus the suffix '-astan' (place of). It reflects the Armenian convention of naming the region after its inhabitants.
sense text շեասմենդես The Armenian verb 'շեասմենդես' (šeasmandes) is a compound of 'շե-' (toward) and 'ասմենդես' (accuse), meaning 'they were accused' or 'they were brought to accusation.' The passive construction implies the accused are the subject of the clause.
dating background Ֆելիքս The reference to Felix governing Judea places this passage in the mid-1st century CE, during the period of Roman procuratorial rule before the Jewish War (66–73 CE). This aligns with the narrative context of early Christian history.
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 accusers and the accused is not specified in this passage; the Armenian 'շեասմենդես' leaves the agent of the accusation unexpressed. evtal:284 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 26 ჰურიანი და სიტყჳს-გებასა ჰყოფდა პავლე მათა მიმართ.
English
For twenty-six days Paul was making a defense to them.
Commentary
sense text 26 յուրիան The Armenian specifies 'twenty-six days' as the duration of Paul's defense, a detail not found in the canonical Acts of the Apostles, which does not give a precise number of days for this event.
source edition: Euthalius, Works term glossary սիտք-գեբաս The term 'situations' (սիտք-գեբաս) here means 'defense' or 'speech in reply,' a legal or rhetorical term used in Armenian translations of Greek apologetic contexts.
source edition: Euthalius, Works background background Պավլե This passage likely refers to Paul's trial before Felix, the Roman procurator of Judea (c. 52–60 CE), as mentioned in Acts 24. The Armenian text expands the narrative with a specific time frame.
structure text Line of ed.: 26 This passage is part of a narrative section in Euthalius's work, which often provides chronological or rhetorical expansions on biblical events. The precise numbering of days is a structural feature of such expansions.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify whether the 'twenty-six days' refers to the duration of the entire trial or just Paul's defense speech. The reading taken assumes it is the length of the defense. evtal:285 · narrative high copy citation
Source
[Paragraph: 4] მაშინ მოციქული
Commentary
sense text մաշին մոծիքուլ The Armenian phrase 'մաշին մոծիքուլ' (mašin mocʿikul) is a transliteration of Greek 'τότε ὁ ἀπόστολος' (tote ho apostolos), meaning 'then the apostle'.
source edition: Euthalius, Works term glossary մոծիքուլ The term 'մոծիքուլ' (mocʿikul) is a direct borrowing from Greek 'ἀπόστολος' (apostolos), used in Armenian Christian texts to refer to Paul or other apostles.
source edition: Euthalius, Works structure text մաշին The temporal adverb 'մաշին' (mašin, 'then') marks a narrative transition, likely continuing the sequence of Paul's defense from 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 · 1 The Armenian text is fragmentary; 'մոծիքուլ' could refer to Paul or another apostle, but context suggests Paul. evtal:286 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 27 ესე კესარიას საპყრობილესა შეაყენა ორ წელ, რომლისაგან დაიპყრა მთავრობაჲ
English
He was imprisoned in Caesarea for two years, from which he took control of the government.
Commentary
sense text եսէ կեսարիաս սա՛պ՛րոցիլեսա The phrase 'imprisoned in Caesarea' refers to the apostle's detention under Roman authority, a common narrative device in early Christian martyrdom accounts.
source edition: Euthalius, Works dating text երկու տարի The two-year imprisonment in Caesarea is a specific chronological marker, possibly aligning with historical records of apostolic travels or persecutions.
source edition: Euthalius, Works background background Կեսարիա Caesarea Maritima was a major Roman administrative center in Palestine, often used as a site for imprisonment and trial of early Christians.
term glossary մտաւրոբայ The Armenian term 'մտաւրոբայ' (government) here likely denotes Roman provincial authority, reflecting the political context of the narrative.
source edition: Euthalius, Works Open questions · 2 The identity of the apostle is not specified in this passage; the preceding context suggests it is Paul or Peter, but the text does not clarify. The phrase 'took control of the government' is ambiguous: it may refer to spiritual authority or a literal political takeover, but the narrative likely intends a metaphorical or eschatological sense. evtal:287 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 28 ესე პროკლიელმან ფესტოს, განკითხვად მოციქულისა მიიმართა და ჰურიათა
English
Thus Proclianus Festus, for the judgment of the Apostle, was dispatched and to the Jews.
Commentary
term text Պրոկլիելման The Armenian form 'Proclianus' likely renders the Latin name 'Proclianus' or 'Proculus', a Roman official. The text identifies him as 'Festus', possibly a title or cognomen, but the exact historical figure is uncertain.
source edition: Euthalius, Works background background The passage refers to the Apostle Paul's trial before the Roman governor Festus in Caesarea, as described in Acts 24–26. The Armenian text adapts the narrative, possibly from Euthalius's compilation.
structure text This sentence continues the narrative of Paul's imprisonment and legal proceedings, following the previous passage about his two-year captivity in Caesarea. The phrase 'for the judgment of the Apostle' marks a shift to the trial scene.
source edition: Euthalius, Works caution text The Armenian syntax is ambiguous: 'գանկիտխվադ' (gankitkhvad) could be read as 'for the judgment' or 'for the examination'. The English draft opts for 'judgment', but the sense may be 'inquiry' or 'trial'.
source edition: Euthalius, Works Open questions · 2 The identity of 'Proclianus Festus' is unclear: it may conflate two officials (Proculus and Festus) or be a single figure. The Armenian text does not clarify whether 'Festus' is a name or title. The phrase 'to the Jews' (հուրիաթա) is elliptical; it may mean 'to the Jewish authorities' or 'against the Jews', but the exact referent is ambiguous. evtal:288 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 29 დიდსა მადლსა მიჰმადლებდა.
English
He was bestowing great grace.
Commentary
sense text The Armenian clause describes the subject bestowing great grace, likely referring to a figure in the narrative context of Euthalius's work.
source edition: Euthalius, Works term text դիրդսա մադլսա The phrase 'դիրդսա մադլսա' (great grace) is a key term in Armenian Christian discourse, often denoting divine favor or apostolic blessing.
source edition: Euthalius, Works background external Euthalius's works, transmitted in Armenian, often compile apostolic traditions; this passage may reflect a narrative of Paul's missionary activity.
named: Euthalius 4th-5th cent. structure text This line is part of a narrative section, following a reference to Proclianus Festus and the Jews, suggesting a sequential account of apostolic judgments.
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 subject of 'bestowing great grace' is not explicitly named in this passage; it may be Paul or another apostolic figure. evtal:289 · narrative high copy citation
Commentary
structure text Chapter: 13 The chapter heading marks a structural division in the Euthalian apparatus, typical of the work's systematic arrangement of biblical material.
source edition: Euthalius, Works background background Euthalius is traditionally associated with the division of New Testament epistles into chapters and the addition of summaries and marginal notes, a practice reflected here.
source edition: Euthalius, Works transmission text The Armenian text preserves the chapter numbering from the Greek Euthalian tradition, indicating careful transmission of the paratextual framework.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The passage contains only a chapter heading; the content of the chapter is not provided, so the specific subject or scriptural reference remains unspecified. evtal:290 · narrative high copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 30 მაშინ ნეტარმან პავლე გულისხმა-ყო, ვითარმედ არარაჲთ სხჳთ განერეს
English
Then the blessed Paul understood that they were saved by nothing else.
Commentary
sense text մաշին նետարման պավլե գուլիսխմա-ծո The Armenian phrase 'մաշին նետարման պավլե գուլիսխմա-ծո' (then the blessed Paul understood) introduces a moment of insight for Paul, emphasizing his blessed status and the divine nature of his understanding.
source edition: Euthalius, Works term glossary գուլիսխմա-ծո The verb 'գուլիսխմա-ծո' (understood) is a calque from Greek, reflecting the Armenian translation technique of rendering Greek compound verbs with native equivalents.
source edition: Euthalius, Works scripture text արարայթ սխւյթ գաներես The phrase 'արարայթ սխւյթ գաներես' (by nothing else) echoes Pauline theology of salvation through grace alone, possibly alluding to Romans 3:24 or Galatians 2:21, though no direct citation is given.
source edition: Euthalius, Works background background նետարման պավլե The epithet 'նետարման' (blessed) for Paul is common in Armenian patristic literature, reflecting the high veneration of the apostle in the Armenian tradition, often linked to his role as a teacher of the church.
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 what 'nothing else' refers to; it may imply salvation by faith alone or by divine intervention, but the exact referent is left open. evtal:291 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 31 ძჳრის-ზრახვასა მას, კეისარსა <!XLevel 8>Page of ms.: A6v უღაღადებდა, დგა რაჲ იგი საყდარსა
English
He was denouncing Caesar in that evil design, when he stood at the throne.
Commentary
sense text զիւրիս-զրախուասայ մասայ, կէսարսայ The phrase 'evil design' (զիւրիս-զրախուասայ) likely refers to a nefarious plot attributed to Caesar, against which Paul is denouncing him.
source edition: Euthalius, Works term glossary կէսարսայ The term 'Caesar' (կէսարսայ) is a transliteration of the Latin 'Caesar', used in Armenian to denote the Roman emperor, here likely Nero, under whom Paul was martyred.
background background Paul denouncing Caesar This scene reflects the tradition of Paul's trial before Nero, where he boldly accused the emperor of tyranny and impiety, leading to his condemnation.
structure text դգայ ռայ ի սախդարսայ The clause 'when he stood at the throne' (դգայ ռայ ի սախդարսայ) marks a dramatic moment in the narrative, emphasizing Paul's defiance before the imperial seat.
source edition: Euthalius, Works dating text Paul before Caesar This passage is set during Paul's final trial in Rome, traditionally dated to the reign of Nero (54–68 CE), shortly before his martyrdom.
Open questions · 2 The Armenian phrase 'զիւրիս-զրախուասայ' is ambiguous: it could mean 'evil design' or 'wicked counsel', but the context of denouncing Caesar suggests a plot or scheme. The identity of the 'throne' (սախդարսայ) is ambiguous: it may refer to the imperial throne in Rome or a judgment seat, but the narrative context implies the former. evtal:292 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 32 წინაშე, და კეისრისა ღაღად-ყო, და ჰრომედ წარსცეს ნერონის კეისრისა.
English
Before, and he cried out to Caesar, and they sent him to Rome to Nero Caesar.
Commentary
sense text զաւն The Armenian text reads 'զաւն' (zawr) meaning 'that evil' or 'that wickedness', referring to Caesar's design mentioned in the previous passage. The English draft omits this qualifier, but it is present in the Armenian.
source edition: Euthalius, Works term text Հրոմեդ The Armenian 'Հրոմեդ' (Hromed) is a form of 'Հռովմ' (Hṙovm) meaning 'Rome'. The spelling with 'մեդ' reflects a common Armenian orthographic variant for the dative or locative case.
source edition: Euthalius, Works background background Nero Caesar Nero (r. 54–68 CE) is the Roman emperor known for persecuting Christians after the Great Fire of Rome in 64 CE. The sending of a denouncer to Nero fits the context of early Christian martyrdom narratives.
structure text Line 32 This passage is part of a narrative sequence where the subject (likely a Christian figure) denounces Caesar and is subsequently sent to Rome. The Armenian text begins with 'Line of ed.: 32', indicating a line number from the source edition.
source edition: Euthalius, Works Open questions · 2 The Armenian text does not specify who 'he' is in 'he cried out to Caesar'—the subject is implied from the previous passage. The English draft clarifies this as the same person who was denouncing Caesar. The phrase 'and they sent him' has an indefinite plural subject ('they'), which could refer to Roman authorities or a specific group, but the Armenian does not specify. evtal:293 · narrative high copy citation
Source
[Paragraph: 2] <!XLevel 7>Line of ed.: 33 და მის თანა იყო არისტარქოს, რომელსა-იგი ჭეშმარიტად თანატყუედ წიგნთა
English
And with him was Aristarchos, who was truly a fellow prisoner in the books.
Commentary
sense text Aristarchos Aristarchos is a companion of Paul mentioned in Acts 19:29, 20:4, 27:2, and Colossians 4:10. Here he is identified as a fellow prisoner, consistent with the narrative of Paul's captivity.
source edition: Euthalius, Works term glossary t'anat'uēd The Armenian term t'anat'uēd (թանատուեդ) means 'fellow prisoner' or 'co-captive'. It is a compound of t'an (with) and t'uēd (prisoner), reflecting the shared imprisonment of Aristarchos and Paul.
source edition: Euthalius, Works background external Aristarchos Aristarchos of Thessalonica is a historical figure who accompanied Paul on his missionary journeys and was imprisoned with him in Rome, as attested in Acts and Colossians.
named: Acts of the Apostles, Colossians structure text Line 33 This passage is part of a narrative section listing Paul's companions during his imprisonment, following the mention of his cry to Caesar and transfer to Nero.
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 'in the books' (i girk') is ambiguous: it may refer to the canonical books of the New Testament (e.g., Acts, Colossians) or to written records of Paul's imprisonment. The reading taken is that it refers to the scriptural accounts. evtal:294 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 34 შინა მისთა უწესს მას, და ლუკა, რომელმან საქმჱ მოციქულთაჲ დაწერით
English
In his own writings he sets down, and Luke, who wrote the Acts of the Apostles.
Commentary
sense text շինա միստա ուցեսս մաս, և լուկա The Armenian phrase 'շինա միստա ուցեսս մաս, և լուկա' is rendered as 'In his own writings he sets down, and Luke,' but the syntax is ambiguous: it may mean that Luke is included among those whose writings are set down, or that Luke is the subject of the following clause.
source edition: Euthalius, Works term glossary սակմե մոծիկուլտայ The term 'սակմե մոծիկուլտայ' (sakmē mōcikultay) is the Armenian for 'Acts of the Apostles,' a standard title for the New Testament book traditionally attributed to Luke.
source edition: Euthalius, Works scripture text սակմե մոծիկուլտայ The reference to 'Acts of the Apostles' (Gortsʻ aṙakʻelotsʻ) points to the New Testament book Acts, which Euthalius elsewhere associates with Luke as its author, consistent with early Christian tradition.
source edition: Euthalius, Works background background Euthalius Euthalius, a 4th- or 5th-century deacon and scholar, is known for his work on the Pauline epistles and Acts, including stichometry and textual divisions. This passage reflects his interest in attributing New Testament books to their traditional authors.
source edition: Euthalius, Works structure text շինա միստա ուցեսս մաս The phrase 'In his own writings he sets down' likely refers to a preceding list or discussion of authors and their works, with Luke's Acts being the final item in that enumeration.
source edition: Euthalius, Works Open questions · 1 The Armenian 'շինա միստա ուցեսս մաս' is ambiguous: it could mean 'in his own writings he sets down' (referring to a previously mentioned author) or 'in his own writings he sets down' (with an implied subject). The English draft takes the former reading. evtal:295 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 35 წიგნთა შინა მოსცა.
English
He gave in thirty-five books.
Commentary
sense text 35 books The phrase '35 books' likely refers to the total number of books in the Armenian Bible canon as recognized by Euthalius, though the exact list is not specified here.
source edition: Euthalius, Works background background Euthalius Euthalius was a 4th- or 5th-century bishop and scholar known for his work on the Pauline epistles and the Acts of the Apostles, often associated with the Armenian tradition.
structure text 35 books This passage marks a numerical summary within Euthalius's work, likely concluding a list of biblical books or a section on the canon.
source edition: Euthalius, Works caution text 35 books The number 35 may be a scribal error or reflect a variant canon; the Armenian Bible traditionally contains 39 books in the Old Testament, but Euthalius's count could differ.
source edition: Euthalius, Works Open questions · 1 The phrase '35 books' is ambiguous: it could refer to the Old Testament, the New Testament, or the entire Bible canon as understood by Euthalius. The context does not specify which books are included. evtal:296 · narrative high copy citation
Source
[Paragraph: 3] და მუნ იყოფოდა ჰრომთა ქალაქსა პავლე და თავადად
English
And there Paul was in the city of Rome, and as chief
Commentary
term glossary հրոմթա The toponym 'հրոմթա' (Rome) is the dative-locative plural of 'Հռովմ' (Rome), a standard classical Armenian form.
source edition: Euthalius, Works term glossary թավադադ The word 'թավադադ' (as chief) is an adverb or noun in the instrumental singular, meaning 'as a chief' or 'as a leader', likely referring to Paul's role in the Roman Christian community.
source edition: Euthalius, Works background external պաւլե Paul's presence in Rome is a key narrative in early Christian tradition, though the historical details are debated. This passage aligns with the tradition of Paul's Roman captivity and leadership.
structure text Paragraph: 3 This passage begins a new paragraph in the Armenian text, marking a shift in the narrative focus to Paul's activities in Rome.
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 'և թավադադ' could be read as 'and as chief' or 'and as a leader', but the exact scope of Paul's authority in Rome is not specified in this brief passage. evtal:297 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 36 ორ წელ პყრობილ-იყო, რამეთუ ესე ვიდრე აქამომდე აუწყა ლუკა საქმესა
English
He was imprisoned for two years, for this much Luke recorded in the Acts.
Commentary
sense text երկու տարի The phrase 'երկու տարի' (two years) refers to the duration of Paul's imprisonment in Rome, as recorded in Acts 28:30.
source edition: Euthalius, Works scripture text Լուկա The reference to Luke and the Acts (Գործք) points to Acts 28:30, where Paul is said to have stayed in Rome for two years.
source edition: Euthalius, Works background text բանտ The imprisonment of Paul in Rome is a key event in early Christian history, traditionally dated to around 60-62 AD.
source edition: Euthalius, Works structure text մինչև այս The phrase 'մինչև այս' (up to this) marks a narrative boundary, indicating that Luke's account in Acts ends at this point.
source edition: Euthalius, Works Open questions · 1 The exact duration of Paul's imprisonment is debated; some traditions suggest it was two years, while others propose a longer period. evtal:298 · narrative high copy citation
Source
[Page of ed.: 103] <!XLevel 7>Line of ed.: 1 მოციქულთასა.
English
In the Acts of the Apostles.
Commentary
structure text մոգուցք The Armenian phrase 'մոգուցք' (moguçk‘) is the plural of 'moguç', a calque of Greek 'apostoloi' meaning 'apostles'. Here it introduces a section heading or incipit for the Acts of the Apostles.
source edition: Euthalius, Works scripture text մոգուցք The phrase 'In the Acts of the Apostles' refers to the canonical New Testament book, Acts. The Armenian text uses 'moguçk‘' to translate 'apostoloi', consistent with classical Armenian biblical usage.
source edition: Euthalius, Works background text մոգուցք Euthalius’s works often include lemmata or headings from biblical books. This passage likely marks a transition in the text, citing Acts as the source for the preceding narrative of imprisonment.
source edition: Euthalius, Works transmission text մոգուցք The Armenian text here is a direct translation from a Greek Vorlage, preserving the standard Armenian biblical terminology for 'apostles'. The heading structure suggests a liturgical or exegetical compilation.
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 'moguçk‘' could be interpreted as a generic term for 'apostles' or as a specific reference to the book of Acts; the context supports the latter. evtal:299 · narrative medium copy citation
Source
[Paragraph: 4] და მას ჟამსა შინა წიგნი ესე დაწერა და შემდგომითი შემდგომად
English
And at that time he wrote this book, and the subsequent one after it.
Commentary
sense text զմաս ժամսա շինա The phrase 'at that time' likely refers to a specific moment in the narrative of Acts, possibly the period after Paul's missionary journeys.
structure text զգիրքս եսե դաւցերա The clause 'he wrote this book' indicates a self-referential claim about the composition of the Acts of the Apostles, linking the author to the narrative.
dating text զշեմդգոմիթի շեմդգոմադ The phrase 'and the subsequent one after it' suggests a sequential order of composition, likely referring to the Gospel of Luke followed by Acts, consistent with traditional Lukan authorship.
source edition: Euthalius, Works background background Euthalius Euthalius is traditionally associated with the division of the Pauline epistles and Acts into chapters and verses, and this passage may reflect his editorial work.
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 'he' is not specified in the Armenian text; it could refer to Luke or another figure. The reading assumes Luke as the author of Acts. The phrase 'this book' could refer to the Acts of the Apostles or a preceding work; the context from the previous passage suggests Acts. evtal:300 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 2 არაჲ ძჳრისზრახვაჲ მაშინ უწყოდა და არცაღა მარტჳრობაჲ მისი წიგნსა
English
He did not know of the evil design at that time, nor yet of his martyrdom in the book.
Commentary
sense text զուարսիւզրախուայ The Armenian compound զուարսիւզրախուայ (z-wris-zraxway) means 'evil design' or 'wicked plan,' likely referring to a plot against the subject's life or faith.
source edition: Euthalius, Works term glossary մարտիրոսութիւն The term մարտիրոսութիւն (martirosut‘iwn) is the classical Armenian word for 'martyrdom,' derived from Greek μαρτύριον. It denotes both the act of witnessing and the suffering of death for faith.
source edition: Euthalius, Works structure text գիրք The phrase 'in the book' (գիրք, girk‘) likely refers to the preceding or following work by Euthalius, linking this passage to the narrative of his literary production and his eventual martyrdom.
source edition: Euthalius, Works dating text մաշին The temporal marker 'at that time' (մաշին, mašin) situates the subject's ignorance of the evil design and martyrdom within the period of writing the book mentioned in the previous passage, suggesting a retrospective narrative.
source edition: Euthalius, Works caution text ոչ գիտէր The phrase 'he did not know' (ոչ գիտէր, oč‘ gitēr) may be ambiguous: it could indicate genuine ignorance of future events, or it could be a literary device foreshadowing the martyrdom. The Armenian does not clarify the subject's identity.
source edition: Euthalius, Works Open questions · 2 The subject of the sentence is not named in this passage; it is inferred from the preceding context to be Euthalius or a figure associated with him. The phrase 'in the book' could refer to the book being written, a separate book about the martyrdom, or a prophetic text.
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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