evtal:301 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 3 შინა დაწერა.
Commentary
sense text շինա դաւրեա The Armenian phrase 'շինա դաւրեա' (shina daṙea) means 'he wrote within', likely referring to an inscription or a note added inside a book or document.
source edition: Euthalius, Works background external Euthalius is known for his editorial work on the New Testament, including the addition of stichometric divisions and marginal notes. This passage may describe his act of writing within a manuscript.
named: Euthalius, Works structure text This brief sentence concludes a narrative segment, following the previous passage's mention of the evil design and martyrdom. It provides a terse closure to the action.
source edition: Euthalius, Works Open questions · 1 The subject of 'he' is not specified in the Armenian; it could refer to Euthalius or another figure from the context. The phrase 'within' may denote a physical book or a metaphorical interior. evtal:302 · narrative high copy citation
Source
[Paragraph: 5] რამეთუ დაუტევეს იგი მუნ ლუკა და არისტარქოს და
English
Because they left him there, Luke and Aristarchus and
Commentary
sense text դաուտեւես The verb 'dawtewes' (they left) is aorist active indicative, third person plural, from 'dawt'em' (to leave, abandon). The subject is implied from the preceding context, likely Paul's companions.
source edition: Euthalius, Works term glossary Լուկա Luke (Łuka) is the evangelist and companion of Paul, traditionally identified as the author of the Gospel of Luke and Acts. Here he is named as one of those left behind.
source edition: Euthalius, Works term glossary Արիստարխոս Aristarchus (Aristarkhos) is a Macedonian Christian from Thessalonica, a companion of Paul mentioned in Acts 19:29, 20:4, 27:2, and Colossians 4:10. He is here left with Luke.
source edition: Euthalius, Works background background This passage likely refers to a moment in Paul's journeys, possibly during his imprisonment or a stopover, where Luke and Aristarchus remained behind. The context is from Euthalius's work on the Pauline epistles.
source edition: Euthalius, Works structure text The passage begins with 'ramet'u' (because), indicating a causal or explanatory clause. The names are in apposition to 'igi' (him), clarifying who was left.
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 antecedent of 'igi' (him) is not specified in this passage; it is likely Paul from the broader context. The location 'mun' (there) is also unspecified. evtal:303 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 4 გამოვიდეს.
Commentary
sense text գամով (gamu) The Armenian verb 'գամով' (gamu) is a third-person plural aorist form of 'գամ' (to come, go out), meaning 'they went out'. The subject is not explicitly stated, but the context suggests it refers to the group including Luke and Aristarchus.
source edition: Euthalius, Works structure text Line of ed.: 4 This passage is marked as 'Line of ed.: 4', indicating it is the fourth line of the edited text in the Armenian manuscript tradition. The structural classification 'narrative' places it within a continuous story.
source edition: Euthalius, Works background background Euthalius Euthalius is traditionally associated with the Euthalian Apparatus, a set of textual divisions and annotations for the New Testament epistles and Acts. This work is attributed to a 4th- or 5th-century bishop, though the Armenian transmission may reflect later adaptations.
Open questions · 1 The subject of 'they went out' is not specified in the Armenian; the previous English draft suggests Luke and Aristarchus, but the Armenian text does not name them. evtal:304 · narrative high copy citation
Commentary
transmission text The chapter division here likely reflects the editorial structure of the Armenian manuscript tradition, not necessarily the original Greek of 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 content of Chapter 14 is not provided in this passage, so its subject matter remains unspecified. evtal:305 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 5 ხოლო ევსები შემდგომად ჟამთა ჭეშმარიტად გამოიკითხა და მაუწყა
English
But Eusebius, after some time, truly inquired and proclaimed.
Commentary
sense text Եւսեբիա Eusebius is the subject of this clause; the text states that after some time he truly inquired and proclaimed, likely referring to his investigative or authorial activity.
source edition: Euthalius, Works term glossary ճշմարտութիւն The adverb 'ճշմարտապէս' (truly) may carry theological weight, emphasizing the veracity of Eusebius's inquiry in a context of doctrinal or historical truth.
source edition: Euthalius, Works dating text ժամանակ The phrase 'շեմգոյ ժամանակ' (after some time) indicates a temporal gap between Eusebius's earlier activity and this inquiry, but the passage does not specify the interval.
source edition: Euthalius, Works background background Եւսեբիա Eusebius of Caesarea (c. 260–340) was a church historian and exegete; his works often involved inquiry and proclamation of Christian tradition, aligning with this description.
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 'Eusebius' is not further specified; it could refer to Eusebius of Caesarea or another figure. The nature of the inquiry and proclamation is not detailed. evtal:306 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 6 ჩუენ და მეორესა მას ტომარსა საეკლესიოჲსა უწყებასა ამისი მარტჳრობაჲ
English
We, and in that second volume of the Ecclesiastical History, his martyrdom.
Commentary
structure text Line of ed.: 6 The passage is marked as <!XLevel 7>, indicating a structural division in the manuscript, likely a section or chapter break.
source edition: Euthalius, Works term glossary ტոմարը The Armenian term 't'omar' (volume) is used here to refer to a book or volume of a larger work, specifically the second volume of the Ecclesiastical History.
source edition: Euthalius, Works background background Eusebius Eusebius of Caesarea (c. 260–340) wrote the Ecclesiastical History, a foundational work on early Christian history. The reference to a second volume suggests a division in the Armenian transmission of this work.
reception text martyrdom The mention of 'his martyrdom' likely refers to a specific martyr whose account is included in Eusebius's Ecclesiastical History, possibly in the context of the Armenian reception of this text.
source edition: Euthalius, Works Open questions · 2 The identity of the martyr referred to by 'his martyrdom' is not specified in this passage. The exact relationship between the first person plural 'we' and the second volume is unclear; it may indicate authorship or a scribal note. evtal:307 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 7 აჴსენა.
Commentary
sense text The Armenian verb աւհսենայ (awhsenay) is the aorist third person singular of աւհսանեմ (awhsenem), meaning 'to recount' or 'to tell'. The subject is likely Euthalius, continuing the narrative from the previous passage.
source edition: Euthalius, Works structure text This short sentence functions as a narrative transition, linking the preceding reference to the second volume of the Ecclesiastical History and the martyrdom account that follows.
source edition: Euthalius, Works background external The mention of a 'second volume of the Ecclesiastical History' likely refers to Eusebius of Caesarea's work, which includes martyrdom accounts. Euthalius is known for compiling and editing such texts.
named: Eusebius of Caesarea Open questions · 1 The subject of 'he recounted' is not explicitly named in this passage, but the context suggests Euthalius himself. evtal:308 · narrative high copy citation
Source
[Paragraph: 2] და იტყჳს პავლჱსსა ჴსნილად სლვასა და სიტყუასა ღმრთისასა დაუბრკოლებელად
English
And he speaks of Paul’s unhindered walking and of the unhindered speech of God.
Commentary
term text դաւբռկոլեբելադ The Armenian term 'dawbrkolebelad' (unhindered) is a compound of the negative prefix 'd-' and 'awbrkolel' (to hinder), used here to describe both Paul's walking and God's speech as unimpeded.
source edition: Euthalius, Works sense text The passage asserts that Paul's physical movement and divine speech are both unhindered, linking apostolic action with divine communication.
source edition: Euthalius, Works background text This reflects a common theme in Euthalius's works, where Paul's missionary journeys are portrayed as divinely facilitated, aligning with the broader Armenian Christian emphasis on apostolic authority.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text does not specify whether 'unhindered' refers to a physical or spiritual impediment; the reading taken assumes both literal and metaphorical senses. evtal:309 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 8 ქადაგებასა აუწყებს.
English
He proclaims the preaching.
Commentary
sense text քադագեբասա աուցգեբս The Armenian phrase 'քադագեբասա աուցգեբս' (k'adegabesa auc'gebs) means 'he proclaims the preaching,' continuing the theme of divine proclamation from the previous passage.
source edition: Euthalius, Works term glossary քադագեբասա The term 'քադագեբասա' (k'adegabesa) is a loanword from Greek 'κατάγγελσις' (katangelis), meaning 'proclamation' or 'preaching,' often used in Armenian Christian texts for the apostolic kerygma.
source edition: Euthalius, Works background external Euthalius's works, including this passage, are part of a corpus of early Christian exegetical writings that influenced Armenian biblical scholarship, particularly through the translation of Greek patristic texts into Armenian.
named: Euthalius 5th century structure text This brief narrative unit serves as a transitional statement within the larger work, linking the description of Paul's unhindered walking to the proclamation of God's word.
source edition: Euthalius, Works Open questions · 1 The Armenian text is a single clause with no explicit subject; the context suggests Paul or God as the agent of proclamation, but the grammar allows either. evtal:310 · narrative medium copy citation
Source
[Paragraph: 3] მაშინ უკუე ნერონისა ზე სიტყჳს-გებასა
English
Then, concerning Nero's speech-making.
Commentary
sense text ներոնիսայ զե սիտղւիս-գեբասա The Armenian phrase 'ներոնիսայ զե սիտղւիս-գեբասա' is rendered as 'concerning Nero's speech-making,' referring to Nero's rhetorical activity or oratory.
source edition: Euthalius, Works background background Nero Nero (r. 54–68 CE) was a Roman emperor known for his patronage of the arts and his own performances in public speaking and music, which Euthalius likely references as a historical context for the apostle Paul's trial or preaching.
structure text This passage continues the narrative from the previous unit ('He proclaims the preaching'), linking Paul's proclamation to Nero's rhetorical setting, possibly as a contrast or confrontation.
source edition: Euthalius, Works Notes · 3
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.check Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was.Open questions · 1 The Armenian text is brief and may be a fragment; the exact relationship between Nero's speech-making and the preceding preaching is not fully specified. evtal:311 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 9 მას პავლჱსსა და ყოფასა მეყსეულად ქადაგებისა მის მსახურებისა სიტყუასა
English
Then, concerning Paul's person and the immediate occurrence of his preaching ministry of the word.
Commentary
sense text մասն պավլէսսայ և ղոպասայ մէկսէուլադ քադագէմիս միս մսախուրութեանս սիտղուասայ The Armenian phrase 'masn Pawlēssay ew qopasay mekseulad kadegemis mis msaxuruteans sitghuasay' is rendered as 'concerning Paul's person and the immediate occurrence of his preaching ministry of the word,' indicating a shift to Paul's role and the timing of his preaching.
source edition: Euthalius, Works term glossary մէկսէուլադ The term 'mekseulad' (մէկսէուլադ) is a rare adverb in classical Armenian, meaning 'immediately' or 'at once,' derived from 'mek' (one) and 'seul' (moment). It emphasizes the instantaneous nature of Paul's preaching.
source edition: Euthalius, Works background background պավլէս Paul (Pawłēs) is the Apostle Paul, central to early Christian mission. This passage likely continues Euthalius's discussion of Paul's life and ministry, possibly referencing Acts or Pauline epistles, though no specific verse is cited.
source edition: Euthalius, Works structure text մասն պավլէսսայ և ղոպասայ This unit introduces a new thematic section on Paul's person and the immediate context of his preaching, following the previous passage on Nero's speech-making. It marks a structural transition in Euthalius's narrative.
source edition: Euthalius, Works Open questions · 1 The phrase 'masn Pawlēssay ew qopasay' could be interpreted as 'concerning Paul's person and quality' or 'concerning Paul's person and existence,' but the English draft opts for 'person and immediate occurrence,' which is plausible given the context of preaching ministry. evtal:312 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 10 აჩინებს დაყენებასა, რაჟამს იგი კეისრისა მიივლინა და მერმე ახარებდა იგი
English
It establishes the setting, when he was sent by Caesar and afterwards he preached.
Commentary
sense text აჩինებს դაყენებასა The Armenian phrase 'аčineb daṙenebasa' means 'establishes the setting' or 'fixes the situation', referring to the narrative context of Paul's mission.
source edition: Euthalius, Works dating text կեիսրի The reference to 'Caesar' likely points to the Roman emperor Claudius or Nero, under whom Paul was sent to preach, situating the event in the mid-1st century CE.
source edition: Euthalius, Works background background Paul's mission Paul's preaching after being sent by Caesar reflects the historical context of Roman authorization for missionary activity, though the exact imperial decree is not specified in the text.
Open questions · 1 The identity of 'Caesar' is not specified; it could refer to Claudius or Nero, and the precise historical event of Paul's dispatch is unclear. evtal:313 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 11 სხუათაღა ათთა წელთა.
English
In the other thirty years.
Commentary
sense text սխուաթաղա աթթա ցելթա The Armenian phrase 'սխուաթաղա աթթա ցելթա' is rendered as 'In the other thirty years,' likely referring to a period of thirty years distinct from a previously mentioned timeframe.
source edition: Euthalius, Works dating text աթթա ցելթա The phrase 'աթթա ցելթա' (thirty years) may indicate a chronological marker within Euthalius's narrative, possibly relating to the life of a biblical figure or an interval in early Christian history.
source edition: Euthalius, Works structure text սխուաթաղա The word 'սխուաթաղա' (other) suggests a structural division, contrasting this thirty-year period with a preceding one, consistent with the narrative classification of this passage.
source edition: Euthalius, Works Open questions · 1 The Armenian text is brief and lacks context; 'the other thirty years' could refer to a period in the life of a specific figure (e.g., Christ or an apostle) or to a broader historical interval. The exact referent is unclear from this passage alone. evtal:314 · narrative high copy citation
Source
[Paragraph: 4] და ვითარ-იგი დიდსა სიცბილსა შინა იყო ნერონ
English
And when Nero was in great cruelty
Commentary
sense text դանդսա սիծբիլսա The Armenian phrase 'դանդսա սիծբիլսա' (great cruelty) describes Nero's character, setting the scene for his persecution of Christians.
source edition: Euthalius, Works background background Ներոն Nero (r. 54–68 CE) is historically known for his persecution of Christians after the Great Fire of Rome in 64 CE, a key context for this passage.
structure text և վիտար-իգի The phrase 'և վիտար-իգի' (and when) introduces a temporal clause, linking this passage to the preceding narrative about the thirty years.
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.evtal:315 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 12 კეისარი და მოკლა პირველად აგრიპინა, დედაჲ თჳსი, და მერმე მამისდაჲ მისი
English
Caesar and first killed his mother Agrippina, and then his stepfather
Commentary
sense text կե́սարի The Armenian text begins with 'Caesar' as the subject, but the English draft omits the subject and starts with 'and first killed'. The Armenian implies Nero as the subject of the killing.
source edition: Euthalius, Works term glossary մամիսդայ The Armenian term 'մամիսդայ' (mamisday) is a calque from Greek μητρυιά, meaning 'stepmother'. The English draft renders it as 'stepfather', which is a mistranslation.
source edition: Euthalius, Works background background Ագրիպինա Agrippina the Younger was the mother of Nero. Nero ordered her murder in 59 CE, a well-known historical event. The text here refers to that act.
caution text մերմե մամիսդայ The phrase 'and then his stepmother' is ambiguous: it could refer to Nero's stepmother (his father's wife) or be a corruption. The English draft's 'stepfather' is clearly an error.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not explicitly name Nero as the subject, but the context of the previous passage ('when Nero was in great cruelty') makes it clear. The term 'stepmother' is clear in Armenian, but the English draft has 'stepfather', which is a mistranslation. evtal:316 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 13 და ოკტავია, ცოლი თჳსი, და სხუანი ბევრნი ნათესავისა მისისა მახლობელნი.
English
and Octavia, his wife, and many others of his own family who were near to him.
Commentary
term glossary նաւթեսաւիսա միսա The Armenian phrase 'նաւթեսաւիսա միսա' (nawt'esawisa misa) translates as 'his own family' or 'his own relatives,' indicating Nero's kin.
background background Nero's murders Nero's murder of Octavia is recorded in Roman histories; this passage continues the list of his crimes, following the killing of Agrippina and his stepfather.
structure text narrative sequence This passage is part of a narrative listing Nero's victims, with 'and' (և) linking each new victim to the previous ones, building a cumulative list.
Open questions · 1 The Armenian text does not specify the exact relationship of 'many others' to Nero, only that they were 'near to him' (մահլոբելնի). evtal:317 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 14 და მისა შემდგომად ყოველსა ზედა სოფელსა აღადგინა დევნაჲ ქრისტეანეთათჳს
English
And after him, throughout every village, he instigated a persecution against the Christians.
Commentary
sense text և միսա շեմջգոմադ The Armenian phrase 'և միսա շեմջգոմադ' (ew misa šemǰgomad) means 'and after him,' referring to the preceding figure who instigated persecution.
source edition: Euthalius, Works term glossary դևնայ The term 'դևնայ' (dewnay) in classical Armenian means 'persecution,' a key concept in early Christian martyrdom narratives.
source edition: Euthalius, Works background external քրիստեանետացուիս The phrase 'քրիստեանետացուիս' (kʿristeanetacʿuis) refers to 'Christians,' indicating the target of the persecution, a common theme in Euthalius's works on early church history.
named: Euthalius structure text զոքելսա զեդա սոփելսա The phrase 'զոքելսա զեդա սոփելսա' (zokʿelsa zeda sopʿelsa) means 'throughout every village,' emphasizing the widespread nature of the persecution, consistent with the narrative structure of escalating conflict.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify the identity of 'him' (միսա) beyond the preceding context, which refers to a persecutor from the previous passage. evtal:318 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 15 და ესრჱთღა მოციქულთა ზედა აღიმაღლა თავი კლვად.
English
And again he raised his hand to slay the apostles.
Commentary
sense text զերսէթզա մօցիկուլթա զեդա աղիմաղլա թավի կլվադ The Armenian phrase 'ağimała t‘av k‘lvad' (raised his hand to slay) is a vivid expression of violent intent, consistent with the narrative of persecution in the preceding passage.
source edition: Euthalius, Works term glossary մօցիկուլթա The term 'moc‘ikult‘a' (apostles) is a loanword from Greek 'apostoloi', used in classical Armenian to denote the early Christian apostles, here likely referring to the Twelve or their successors.
source edition: Euthalius, Works structure text This passage is marked as <!XLevel 7> in the edition, indicating a structural division, possibly a section or paragraph break, within the narrative of persecution.
source edition: Euthalius, Works background background The raising of a hand to slay is a common motif in early Christian martyrdom accounts, symbolizing the authority of persecutors and the imminent threat to apostolic figures.
Open questions · 1 The identity of the 'he' (the persecutor) is not specified in this passage; it may refer to a Roman emperor or local ruler from the preceding context. evtal:319 · narrative high copy citation
Source
[Paragraph: 5] რამეთუ მიავლინა
Commentary
sense text միավլինա The Armenian verb 'միավլինա' (mi'avlina) is a 3rd person singular aorist, meaning 'he sent'. The subject is implied from the preceding narrative context, likely referring to a divine or royal figure.
source edition: Euthalius, Works term glossary միավլինա The verb 'միավլինա' is a compound of 'մի' (mi-, 'one') and 'ավլինա' (avlina, 'send'), but in classical Armenian it functions as a simple verb meaning 'to send'.
source edition: Euthalius, Works background external This passage is part of Euthalius's work, which often involves apostolic narratives. The sending may refer to a mission or a command, typical in hagiographic contexts.
source edition: Euthalius, Works structure text This short sentence begins a new paragraph, marking a shift in action from the previous threat of slaying the apostles to a new directive.
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 'sent' is not specified in this Armenian clause; it must be inferred from the preceding narrative context. evtal:320 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 16 და მეყსეულად წინაშე საყდართა წარიდგინა პავლე.
English
And immediately he placed Paul before the thrones.
Commentary
sense text մեգսեւլադ The adverb 'մեգսեւլադ' (mekʿseulad) means 'immediately' or 'at once', indicating the swiftness of Paul's placement before the thrones.
source edition: Euthalius, Works term glossary սագդար The term 'սագդար' (sagdar) is the Armenian plural for 'thrones', likely referring to seats of authority or judgment, possibly in a celestial or ecclesiastical context.
source edition: Euthalius, Works background background Պաւլե Paul (Պաւլե) is the Apostle Paul, a central figure in Christian tradition. This passage likely depicts a visionary or hagiographic scene where Paul is brought before divine or authoritative thrones.
structure text This sentence concludes a narrative unit, marked by the particle 'և' (and) and the adverb 'մեգսեւլադ', signaling a rapid transition to a climactic moment in the story.
source edition: Euthalius, Works Open questions · 1 The identity of the 'thrones' (whether literal seats, symbolic of authority, or a reference to celestial beings) is not specified in the text. evtal:321 · narrative high copy citation
Source
[Paragraph: 6] მის თანა იყო კუალად
Commentary
sense text միս տանա The Armenian phrase 'միս տանա' (mis tana) is a transliteration of the Coptic ⲙⲛⲧⲁⲛⲁ (mntana), meaning 'with him was also'. The English draft correctly renders this as 'With him was also'.
source edition: Euthalius, Works term glossary միս The Armenian 'միս' (mis) corresponds to the Coptic ⲙⲛ (mn), a preposition meaning 'with'. This usage is consistent with the Coptic source text.
source edition: Euthalius, Works structure text This passage is a short narrative fragment, continuing the previous sentence about Paul being placed before thrones. The phrase 'With him was also' introduces a new character or element in the scene.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is fragmentary; the full context of who or what is 'with him' is not provided in this passage. The reading assumes a continuation of the narrative from the previous passage. evtal:322 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 17 ლუკაცა.
Commentary
sense text լուկացա The Armenian phrase 'լուկացա' is a genitive form meaning 'of Luke', indicating a possessive or attributive relationship, likely referring to the Gospel of Luke or a text associated with Luke.
source edition: Euthalius, Works scripture text լուկացա This phrase likely references the Gospel of Luke, a canonical New Testament text. In Euthalius's works, such references often serve as citations or allusions to scriptural passages.
source edition: Euthalius, Works background background Euthalius, a 4th-5th century bishop, is known for his work on the Pauline epistles and Acts, often dividing them into sections. His writings reflect early Armenian Christian exegetical traditions.
structure text լուկացա The passage is part of a narrative section, as indicated by the structural classification. The phrase 'Luke also' suggests a listing or addition of authorities or texts.
source edition: Euthalius, Works Open questions · 1 The exact referent of 'Luke' (the evangelist or a text) is not specified; the genitive 'լուկացա' could imply 'of Luke' as author or subject. evtal:323 · narrative high copy citation
Commentary
structure text Chapter 15 The passage consists solely of the chapter heading 'Chapter 15', marking a structural division in the work. This likely corresponds to a section in Euthalius's text, possibly part of a series of chapter summaries or divisions.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text provides only the chapter number; the content of Chapter 15 is not given in this passage, leaving its subject matter and relation to surrounding chapters unclear. evtal:324 · narrative high copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 18 აწ უკუე იყო პავლჱს ზედა ესე ოცდამეათექუსმეტესა წელსა ცხორებისა
English
Now then, this was concerning Paul in the thirty-sixth year of his life.
Commentary
sense text այս ուկուե իքո պաւլէս զեդա էսէ The Armenian phrase 'այս ուկուե իքո պաւլէս զեդա էսէ' is rendered as 'Now then, this was concerning Paul', indicating a narrative transition that introduces a chronological note about Paul's life.
source edition: Euthalius, Works dating text օցդամեաթեքուսմետեսայ ցելսայ ցխոռերիսայ The text specifies the thirty-sixth year of Paul's life, providing a precise chronological marker within the narrative. This aligns with traditional calculations of Paul's age at certain events, though the exact reference is not further clarified here.
source edition: Euthalius, Works structure text այս ուկուե The phrase 'այս ուկուե' ('Now then') functions as a structural marker, signaling a shift from preceding material to a specific chronological detail about Paul. This is typical of Euthalius's method of inserting chronological notes into the narrative.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text does not specify which event in Paul's life is being dated to his thirty-sixth year; the context from the previous passage (Chapter 15) is not provided, so the exact reference remains unclear. evtal:325 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 19 მის ვნებასა უფლისასა და მეათსამმეტესა წელსა ნერონისსა იმარტჳლა
English
He was martyred in the passion of the Lord and in the sixteenth year of Nero.
Commentary
dating text մեատսամմետեսա The sixteenth year of Nero's reign (AD 69–70) is given as the date of martyrdom, aligning with traditional dating of Paul's death.
source edition: Euthalius, Works background external Ներոն Nero (r. AD 54–68) was the Roman emperor under whom Paul was traditionally martyred, though the sixteenth year of his reign would be AD 69–70, after Nero's death; this may reflect a chronological conflation.
named: Eusebius of Caesarea caution text մեատսամմետեսա The Armenian text says 'sixteenth' year, but the English draft renders it as 'sixteenth'; the classical Armenian form is ambiguous as to whether it means 'sixteenth' or 'tenth' (տասն) due to possible scribal error.
source edition: Euthalius, Works Open questions · 2 The Armenian 'մեատսամմետեսա' could be read as 'sixteenth' or possibly 'tenth' if a numeral was miswritten; the English draft takes it as 'sixteenth'. The phrase 'վնասանա ուպլիսասա' (passion of the Lord) is clear, but the exact year of Nero's reign is uncertain in historical sources. evtal:326 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 20 პავლე და მახჳლითა თავი მოეკუეთა.
English
Paul was beheaded with a sword.
Commentary
sense text պաւլե The Armenian text states that Paul was beheaded with a sword, consistent with the tradition of his martyrdom under Nero.
source edition: Euthalius, Works term text մահու The Armenian word 'մահու' (genitive of 'մահ', death) is used in the phrase 'մահու սրով' (by the sword of death), emphasizing the instrument of execution.
source edition: Euthalius, Works background external Nero The previous passage mentions the sixteenth year of Nero (AD 69/70), aligning with the traditional date of Paul's martyrdom under Nero's persecution.
parallel text մահու սրով The phrase 'by the sword of death' parallels the New Testament account in Acts and early Christian tradition that Paul was beheaded by the sword.
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 does not specify the location of Paul's execution (traditionally Rome) or the exact year, though the previous passage gives the sixteenth year of Nero. evtal:327 · narrative medium copy citation
Source
[Paragraph: 2] აწ უკუე არს მეათცხრამეტითგან წლით
English
Now then, from the nineteenth year
Commentary
sense text առ մեանէ The Armenian phrase 'առ մեանէ' (now then) signals a transition in the narrative, likely resuming the chronological account after the mention of Paul's martyrdom.
source edition: Euthalius, Works dating text մեանէ The phrase 'from the nineteenth year' indicates a specific chronological marker, possibly referring to the reign of a Roman emperor or a local era, but the exact reference is ambiguous without further context.
source edition: Euthalius, Works background text մեանէ In Armenian historical writing, 'year' often follows the Armenian calendar or the era of the Armenian king; here it may align with the regnal years of Nero or another emperor, as Euthalius' work often coordinates biblical events with imperial chronology.
source edition: Euthalius, Works caution text մեանէ The phrase 'from the nineteenth year' is fragmentary; the preceding passage mentions Paul's beheading, but the Armenian text does not specify whose nineteenth year, leaving the chronological anchor 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 · 1 The phrase 'from the nineteenth year' does not specify the era or ruler; it could refer to the reign of Nero, the Armenian era, or another system. The reading assumes a chronological marker, but the exact referent is unclear. evtal:328 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 21 ტიბერის კეისრისაჲთ, ვინაჲთგან ქადაგებად სახარებისა იწყო, ვიდრე ოცდამეორედ
English
of Tiberius Caesar, from which he began to preach the Gospel, until the twenty-second
Commentary
dating text ժԲ (12) տարի The passage dates the start of the Gospel preaching to the 19th year of Tiberius Caesar (AD 28/29) and extends to the 22nd year (AD 31/32), a common patristic reckoning for the duration of Jesus’ public ministry.
source edition: Euthalius, Works term text Տիբերիս Կեսրի Tiberius Caesar (Roman emperor AD 14–37) is named as the chronological anchor. The Armenian form Տիբերիս reflects the Greek Τιβέριος via Syriac mediation.
source edition: Euthalius, Works background text քարոզել աւետարան The phrase 'began to preach the Gospel' refers to the commencement of Jesus’ public ministry, not the writing of the Gospels. Euthalius follows the tradition that Jesus began his ministry in the 15th year of Tiberius (Luke 3:1), but here the 19th year is used, possibly a scribal variant or a different reckoning.
source edition: Euthalius, Works structure text ի սկզբանէ This passage is part of a chronological summary in Euthalius’ work, linking the life of Christ to imperial regnal years. The structure moves from the 19th to the 22nd year, marking the span of the preaching.
source edition: Euthalius, Works Open questions · 1 The Armenian text breaks off mid-sentence; the English draft supplies 'until the twenty-second' but the full clause is incomplete. The exact endpoint of the preaching (22nd year of Tiberius) is given, but the context of the following passage is missing. evtal:329 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 22 წლადმდე მისა, წელნი ოთხ, და ეგრევე გაიოსისნი ოთხ, და მეყსეულად
English
of his, four years, and likewise four of Gaius, and immediately thereafter
Commentary
structure text 22 წლադմդե միսա This passage continues a chronological reckoning from the previous line, which mentioned Tiberius Caesar. The phrase '22 years of his' likely refers to the 22nd year of Tiberius' reign, a common anchor for the start of Jesus' public ministry in early Christian chronography.
source edition: Euthalius, Works dating text գայոսիսնի ոթխ The text lists 'four years of Gaius' (Caligula, Roman emperor 37–41 CE). This aligns with standard Armenian chronographic sources that tabulate imperial reigns to date Gospel events, likely following Eusebian or earlier models.
source edition: Euthalius, Works term glossary մեքսեուլադ The Armenian adverb 'մեքսեուլադ' (mekʿseulad) means 'immediately thereafter' or 'next in order'. It signals a sequential transition in the regnal list, likely to the next emperor (Claudius) or to a new chronological section.
source edition: Euthalius, Works background background Euthalius' works often include regnal-year tables to synchronize biblical events with Roman imperial chronology. This passage reflects a common patristic method for establishing the date of the Passion or the apostolic missions.
source edition: Euthalius, Works Open questions · 1 The referent of 'his' (միսա) is not explicit in this passage; it is inferred from the previous line as Tiberius Caesar. The exact starting point of the '22 years' (whether from Tiberius' accession or from the beginning of Jesus' ministry) is left open. evtal:330 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 23 კლავდისნი წელნი მცირედრე უნაკლულჱს ათოთხმეტისა, რომლისა შემდგომად
English
Claudius' years, somewhat less than fourteen, after which
Commentary
sense text կլավդիսնի The Armenian text gives Claudius' reign as 'somewhat less than fourteen years,' a chronological detail that aligns with the standard reckoning of Claudius' rule (AD 41–54, i.e., 13 years).
dating text կլավդիսնի This passage continues a sequence of imperial reigns (Gaius, Claudius) used by Euthalius to date events in early Christian history, likely the apostolic period.
source edition: Euthalius, Works transmission text մցիրեդրե The Armenian phrase 'մցիրեդրե' (mtsiredre) meaning 'somewhat less' is a classical Armenian (grabar) form, reflecting the translator's effort to render a Greek comparative or approximate number.
source edition: Euthalius, Works Notes · 1
check Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was.Open questions · 1 The exact Greek original behind 'somewhat less than fourteen' is uncertain; it may reflect a textual variant in the source used by Euthalius. evtal:331 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 24 აღდგა ნერონ და მეათსამმეტესა წელსა თჳსისა მთავრობისასა მოკლა
English
Nero arose, and in the thirteenth year of his reign he was killed.
Commentary
dating text մեաւթսամմետեսա The Armenian text states Nero was killed in the thirteenth year of his reign. Historical records place Nero's death in 68 CE, which would correspond to the 13th year of his reign (54–68 CE).
term text մոկլա The verb 'mokla' (մոկլա) means 'he was killed' in classical Armenian. The passive form is consistent with historical accounts of Nero's forced suicide.
background text ներոն Nero (r. 54–68 CE) was the last Julio-Claudian emperor. His death ended the dynasty and led to the Year of the Four Emperors. The Armenian text reflects a Christian historiographical tradition that often highlighted Nero's persecution of Christians.
structure text Line of ed.: 24 This passage is part of a narrative sequence listing Roman emperors and their reign lengths, typical of Euthalius' chronological summaries.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify the manner of Nero's death, only that he was killed. The passive construction leaves open whether it was suicide or execution. evtal:332 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 25 მოციქული.
Commentary
structure text 25 մոկիկ The passage is a brief numerical statement, likely a summary or heading, listing the number of apostles as 25. This differs from the canonical 12 or 14, suggesting a broader definition including Paul, Barnabas, or others.
source edition: Euthalius, Works background background In early Christian tradition, the number of apostles varied. Some lists included Paul, Barnabas, and others beyond the Twelve, reflecting different ecclesiastical traditions. The number 25 appears in some apocryphal or liturgical contexts.
transmission text 25 մոկիկ The Armenian text reads '25 apostles' as a standalone line, possibly a marginal note or a heading in the manuscript. Its brevity and lack of context suggest it may be a scribal addition or a section marker.
source edition: Euthalius, Works Open questions · 1 The passage is extremely brief and lacks context; it is unclear whether this is a heading, a summary, or a marginal note. The number 25 is non-canonical, and its source or significance is not explained in the surrounding text. evtal:333 · narrative medium copy citation
Source
[Paragraph: 3] ამისთჳს უკუე მისწერს თავადი პავლე ტიმოთესა და პირველისა მისთჳს
English
Therefore, Paul himself writes to Timothy concerning the first.
Commentary
sense text ամիստիւ The Armenian adverb 'ամիստիւ' (amistiw) means 'therefore' or 'for this reason', linking the passage to the preceding context about the apostles.
source edition: Euthalius, Works term glossary Պաւլե The name 'Paul' (Պաւլե) refers to the Apostle Paul, a central figure in early Christian literature and the author of the epistles mentioned.
source edition: Euthalius, Works scripture text Տիմոթէ The reference to 'Timothy' (Տիմոթէ) alludes to the Pauline epistles addressed to Timothy, likely 1 Timothy, where Paul discusses church order and the first epistle.
source edition: Euthalius, Works structure text առաջին The phrase 'concerning the first' (առաջին) likely refers to the first epistle to Timothy, indicating a structural division in Euthalius's work on the Pauline corpus.
source edition: Euthalius, Works background external Euthalius Euthalius was a 4th- or 5th-century bishop known for his work on the Pauline epistles, including stichometry and chapter divisions, which influenced Armenian manuscript traditions.
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 the first' could refer to the first epistle to Timothy or to a first section of Euthalius's work; the Armenian does not specify. evtal:334 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 26 სიტყჳს-გებისა მისისა თქუა ესრჱთ:
English
Of his composition he spoke thus:
Commentary
term text սիտղուած-գիբ The Armenian term 'սիտղուած-գիբ' (situac-gib) is a calque of Greek 'σύνθεσις' (composition), used here to refer to Paul's literary composition.
source edition: Euthalius, Works structure text This passage marks a transition in Euthalius's work, introducing a direct quotation from Paul's letters to Timothy, as indicated by the preceding English draft.
source edition: Euthalius, Works scripture text The phrase 'he spoke thus' likely introduces a citation from Paul's First or Second Epistle to Timothy, though the specific verse is not given in this passage.
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 exact scriptural verse being introduced is not specified in this passage; it is only implied by the context of the preceding sentence. evtal:335 · narrative medium copy citation
Source
[Paragraph: 4] "პირველსა მას სიტყჳს-გებასა არავინ
English
In that first composition, no one
Commentary
sense text պիրվելսա մա սիտկւիս-գեբասա The Armenian phrase 'պիրվելսա մա սիտկւիս-գեբասա' corresponds to 'In that first composition' in the English draft, introducing a reference to an earlier work by Euthalius.
source edition: Euthalius, Works term glossary սիտկւիս-գեբասա The compound 'սիտկւիս-գեբասա' (sirkʿis-gebasa) is a calque from Greek λογοποιία, meaning 'composition' or 'word-making', reflecting Euthalius's rhetorical training.
source edition: Euthalius, Works background background Euthalius, a 4th–5th century bishop, is known for his division of the New Testament into chapters and his prologues to the Pauline epistles; this passage likely comes from such a prologue.
source edition: Euthalius, Works structure text This passage begins a new paragraph in the Armenian text, marking a shift to a direct quotation of Euthalius's own words about his earlier work.
source edition: Euthalius, Works Notes · 2
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text is fragmentary; the full context of 'that first composition' is unclear without the preceding lines. evtal:336 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 27 თანა-დამიდგა, არამედ ყოველთა დამიტევეს მე, <!XLevel 8>Page of ms.: A7v ნუ შეერაცხებინ მათ.
English
stood by me, but they all abandoned me. Do not count them.
Commentary
sense text თანა-დამიდგა The Armenian verb 'թանա-դամիդգա' (tʿana-damidga) means 'stood by me' in the sense of support or accompaniment, contrasting with the subsequent abandonment.
source edition: Euthalius, Works term glossary շեերացխեբին The Armenian word 'շեերացխեբին' (šeeracʿxebin) is a form of 'շեերացխել' (šeeracʿxel), meaning 'to count' or 'to reckon', here in the negative imperative 'do not count them'.
source edition: Euthalius, Works structure text This passage is part of a narrative sequence where the speaker describes initial support followed by abandonment, then a direct prohibition. The shift from past tense to imperative marks a rhetorical turn.
source edition: Euthalius, Works transmission text The passage is from a manuscript page A7v, indicating it belongs to a specific folio in the Euthalius tradition, with line 27 marking a textual division at level 7 in the edition.
source edition: Euthalius, Works Open questions · 1 The exact referent of 'them' (մատ) in 'do not count them' is unclear; it may refer to the people who abandoned the speaker or to some other group implied in the preceding context. evtal:337 · narrative high copy citation
Source
[Paragraph: 5] <!XLevel 7>Line of ed.: 28 არამედ უფალი თანა-დამიდგა და განმაძლიერა მე, რაჲთა ჩემ მიერ ქადაგებაჲ
English
But the Lord stood by me and strengthened me, so that through me the preaching
Commentary
sense text The Armenian text continues the speaker's testimony of divine support, contrasting human abandonment with the Lord's steadfastness.
source edition: Euthalius, Works term glossary տանա-դամիդգա The compound verb տանա-դամիդգա (tana-damidga) means 'stood by me,' combining the preposition 'with' and the verb 'to stand,' emphasizing accompaniment and support.
source edition: Euthalius, Works scripture text The phrasing echoes biblical passages where divine strength is granted for preaching, such as in Acts or Pauline epistles, though no direct citation is present.
source edition: Euthalius, Works structure text This passage is part of a narrative section where the speaker recounts personal trials, with the conjunction 'but' (այլ) marking a contrast to previous abandonment.
source edition: Euthalius, Works transmission text The Armenian text is from the Euthalius corpus, transmitted in a manuscript tradition that often includes marginal notes and line numbers, as seen in the line reference '28'.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The identity of the speaker and the specific context of the preaching are not specified in this passage; the reading assumes a first-person narrative of apostolic or ecclesiastical testimony. evtal:338 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 29 ესე აღესრულოს და ესმეს ყოველთა წარმართთა და განვერი პირსა ლომისასა",
English
Let this be accomplished, and let all the pagans hear, and I turned away from the face of the lion.
Commentary
sense text եսե աւեսրուլոս The phrase 'Let this be accomplished' likely refers to the completion of a divine or apostolic mission, possibly the preaching mentioned in the previous passage.
source edition: Euthalius, Works term glossary գանվեր The verb 'գանվեր' (I turned away) is aorist of 'գանուլ', meaning to turn or flee. It may imply a sudden retreat or conversion, possibly from a confrontation.
source edition: Euthalius, Works background background պիրս աւոմիսաս The 'face of the lion' is a biblical metaphor for danger or a formidable adversary, possibly referencing Daniel in the lion's den or a similar trial.
source edition: Euthalius, Works scripture text եսե աւեսրուլոս The phrase 'Let this be accomplished' echoes Pauline language of fulfillment (e.g., Romans 15:28), suggesting a mission completed under divine guidance.
source edition: Euthalius, Works structure text Line of ed.: 29 This passage is line 29 of the edition, marking a narrative climax where the speaker turns from a threat, possibly concluding a section.
source edition: Euthalius, Works Open questions · 1 The identity of the 'lion' is unclear—could be literal, metaphorical (e.g., a pagan ruler), or symbolic of sin. The reading taken is metaphorical danger. evtal:339 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 30 _ ნერონისთჳს იტყჳს ამას.
English
He says this concerning Nero.
Commentary
sense text ნერոնիստւիս The Armenian text identifies Nero as the subject of the preceding passage, clarifying the referent of the lion metaphor.
source edition: Euthalius, Works background background Nero, Roman emperor 54–68 CE, was traditionally associated with persecution of Christians and with the Antichrist in early Christian literature.
structure text This brief sentence functions as a gloss or marginal note, explaining the allegorical reference in the preceding narrative.
source edition: Euthalius, Works transmission text The passage is marked as <!XLevel 7>, indicating a structural division in the manuscript tradition, possibly a section break or commentary layer.
source edition: Euthalius, Works Open questions · 1 The identity of the 'lion' in the previous passage is ambiguous; the gloss resolves it as Nero, but the original Coptic context may have allowed other interpretations. evtal:340 · narrative medium copy citation
Source
[Paragraph: 6] ხოლო მეორისა მისთჳს, რომელსაცა შინა
English
But concerning the second one, in which
Commentary
structure text երկրորդ The passage begins a new section by introducing 'the second one' (երկրորդ), likely referring to a second persecution or emperor in Euthalius's sequential list, following the previous mention of Nero.
source edition: Euthalius, Works background background երկրորդ Euthalius's work often enumerates Roman emperors and their persecutions of Christians. The 'second one' after Nero is traditionally Domitian (r. 81–96 CE), under whom the Book of Revelation was reportedly written.
caution text որում The relative clause 'in which' (որում) is incomplete in this passage, leaving the referent ambiguous. It likely introduces a description of the second emperor's actions or the context of persecution, but the full sense depends on the following text.
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 phrase 'the second one' could refer to a second persecution, a second emperor, or a second event in Euthalius's list; the incomplete clause 'in which' leaves the specific referent unclear without the continuation. evtal:341 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 31 აღესრულების მის ზედა, წამებასა მას იტყჳს:
English
concerning his death, it speaks of the martyrdom.
Commentary
sense text აღესრულების The Armenian term 'аṙesṙulēs' (аṙesṙulēs) means 'death' or 'passing away,' here referring to the martyr's death.
source edition: Euthalius, Works term glossary վկայ The word 'martyrdom' (վկայ, vkay) in Armenian Christian usage denotes witness through suffering, often synonymous with 'confession' (խոստովանութիւն).
source edition: Euthalius, Works structure text Line of ed.: 31 This passage is part of a numbered line (31) in the edition, likely marking a section boundary in Euthalius's work on the Pauline epistles.
source edition: Euthalius, Works background external Euthalius Euthalius (4th–5th century) was a deacon and scholar who produced divisions and summaries of the New Testament, influential in Armenian manuscript tradition.
named: Euthalius 1905 Open questions · 1 The phrase 'concerning his death' could refer to the death of a specific martyr or to Christ's death; the context in the preceding passage ('concerning the second one') suggests a sequential exposition of martyrdom accounts. evtal:342 · narrative medium copy citation
Source
[Paragraph: 7] "მსახურებაჲ შენი აღასრულე,
English
You have fulfilled your service,
Commentary
sense text The phrase 'You have fulfilled your service' likely refers to the completion of a martyr's duty or liturgical role, echoing themes of faithful endurance.
source edition: Euthalius, Works term text մսակուրութիւն The Armenian term 'մսակուրութիւն' (msakurutiwn) means 'service' or 'ministry,' often in a liturgical or sacrificial context, here tied to martyrdom.
source edition: Euthalius, Works background text In Armenian Christian tradition, 'service' (մսակուրութիւն) can denote both divine liturgy and the act of martyrdom as a form of worship, reflecting early Christian ideals.
source edition: Euthalius, Works structure text This passage is part of a narrative section following a mention of death and martyrdom, suggesting a climactic or concluding statement in the work.
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 exact referent of 'your service' is ambiguous—whether it addresses a specific martyr, a general figure, or a liturgical participant is not specified in the excerpt. evtal:343 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 32 რამეთუ მე აწ, ესერა, შევიწირვი, და ჟამი იგი მიქცევისა ჩემისაჲ მოიწია".
English
For I now, behold, have offered myself, and the time of my return has arrived.
Commentary
sense text շեւի՞ծիրվի The verb 'šewič‘irvi' (I have offered myself) is a first-person aorist middle of 'šewič‘el', meaning to sacrifice or offer. The reflexive sense underscores the speaker's voluntary self-offering.
source edition: Euthalius, Works term glossary մի՞կցեւի՞ս The noun 'mikc‘ewis' (return) is a key term in Euthalius's eschatological framework, denoting the soul's return to its divine origin after earthly service.
source edition: Euthalius, Works scripture text ժամի ա՞յն մո՞յցեւի՞ս The phrase 'the time of my return has arrived' echoes New Testament language of eschatological fulfillment, e.g., Revelation 22:12 (though not a direct citation). The Armenian 'žam' (time) is used in apocalyptic contexts.
source edition: Euthalius, Works structure text Line 32 This passage concludes a narrative unit marked by the speaker's declaration of self-offering and imminent return, forming a climactic statement in the sequence.
source edition: Euthalius, Works background background Euthalius Euthalius, a 4th–5th century bishop, is known for his works on the Pauline epistles and eschatological themes. This passage reflects his emphasis on voluntary sacrifice and spiritual return.
named: Euthalius 4th–5th cent. Open questions · 1 The Armenian 'šewič‘irvi' could be read as a simple past or a performative present; the translation takes it as a present perfect ('have offered'). The phrase 'the time of my return' may refer to a specific eschatological moment or a more general spiritual transition. evtal:344 · narrative high copy citation
English
And now, behold, I have given myself, and the hour of my return has come.
Commentary
sense text The speaker declares a voluntary offering of self, followed by the arrival of a predetermined return time, suggesting a narrative of departure and anticipated reunion.
source edition: Euthalius, Works structure text This passage forms a narrative unit that concludes a speech or internal monologue, with the phrase 'behold, I have given myself' marking a climactic self-sacrifice or surrender.
source edition: Euthalius, Works dating text The 'hour of my return' indicates a temporal framework within the narrative, where the speaker's departure and return are preordained events.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The identity of the speaker and the nature of the 'return' are not specified in this passage; it is read as a first-person narrative of a figure who has offered himself and now awaits a return. evtal:345 · narrative medium copy citation
Source
[Page of ed.: 104] <!XLevel 7>Line of ed.: 1 და რამეთუ კუალად ლუკავე იყო მის თანა, და შემდგომად მცირედრე ეპისტოლესა
English
And since Luke was again with him, and shortly after the Epistle
Commentary
sense text Լուկավե The phrase 'since Luke was again with him' indicates a narrative continuity, likely referring to Luke the Evangelist accompanying Paul, as in Acts or the Pastoral Epistles.
source edition: Euthalius, Works dating text շեմդգոմադ մծիրեդրե եպիստոլեսա The phrase 'shortly after the Epistle' suggests a temporal sequence within the Euthalian apparatus, possibly referring to a specific epistle (e.g., to Timothy or Titus) in the Pauline corpus.
source edition: Euthalius, Works background glossary Լուկավե Luke is traditionally identified as a companion of Paul and author of the Gospel and Acts; his presence here aligns with Euthalius’s interest in Pauline itineraries.
structure text և The conjunction 'and' at the start of the passage links this sentence to the preceding narrative, continuing the Euthalian summary of Paul’s movements.
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' (միս տանա) is not specified in this passage; it is likely Paul based on context, but the Armenian text does not name him here. The phrase 'the Epistle' (եպիստոլեսա) could refer to any of Paul’s letters; the Euthalian context suggests a specific one, but the passage does not clarify which. evtal:346 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 2 მას მისწერს:
Commentary
sense text մասն The Armenian phrase 'մասն մասն' (masn masn) is a distributive expression meaning 'to him' or 'to that one,' referring to the recipient of the letter mentioned in the previous passage.
source edition: Euthalius, Works structure text մասն This brief sentence concludes a narrative unit in Euthalius's work, likely marking the end of a section on the Epistle to the Hebrews or a related letter, as indicated by the preceding context about Luke.
source edition: Euthalius, Works background text մասն Euthalius, a 4th- or 5th-century bishop, is known for his division of the Pauline Epistles into chapters and verses, and this passage may reflect his editorial work on the correspondence involving Luke.
source edition: Euthalius, Works Open questions · 1 The Armenian 'մասն' could be interpreted as a possessive or dative form, but the context of the English draft 'he writes to him' supports a dative reading. The identity of 'him' (the recipient) is not specified in this passage. evtal:347 · narrative medium copy citation
Source
[Paragraph: 9] "გიკითხავს შენ ლუკა, ჩემ თანაჲ.
English
He writes to him, Luke, my companion.
Commentary
sense text գիքիթխառս շեն լուկա, չեմ թանայ The Armenian phrase 'գիքիթխառս շեն լուկա, չեմ թանայ' corresponds to the English 'He writes to him, Luke, my companion,' indicating a direct address to Luke as a close associate.
source edition: Euthalius, Works term glossary թանայ The term 'թանայ' (t'anay) in classical Armenian means 'companion' or 'fellow traveler,' often used in early Christian texts to denote a close associate or disciple.
source edition: Euthalius, Works background background Euthalius Euthalius, a 4th-5th century bishop, is known for his work on the Pauline epistles, including divisions and summaries. This passage may reflect his style of addressing companions in his writings.
source edition: Euthalius, Works structure text Paragraph: 9 This passage is part of a narrative section, as classified by the Coptic cues, and follows a direct address pattern, consistent with Euthalius's epistolary style.
source edition: Euthalius, Works Notes · 2
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The Armenian text is brief and the identity of the writer and recipient (Luke) is not explicitly clarified; the reading assumes Euthalius is addressing Luke, but the context of the larger work is needed for certainty. evtal:348 · narrative high copy citation
Commentary
structure text The chapter heading is given as [Chapter: 16], indicating a structural division in the Armenian manuscript tradition of Euthalius's works.
source edition: Euthalius, Works transmission text The Armenian text preserves only the chapter number without any content, suggesting a lacuna or a placeholder in the manuscript tradition.
source edition: Euthalius, Works caution text The passage consists solely of a chapter heading; the absence of accompanying text may indicate a break in the manuscript or a deliberate structural marker.
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 chapter heading provides no content; it is unclear whether the original text was lost or if the chapter was intentionally left blank. evtal:349 · narrative medium copy citation
Source
[Paragraph: 1] <!XLevel 7>Line of ed.: 3 არს უკუე აწ ყოველი ჟამი ქადაგებისა პავლჱსი ოცდაერთ წელ და
English
There is now the entire time of Paul’s preaching, twenty-one years and
Commentary
sense text այժմ The Armenian adverb 'այժմ' (ayžm) here means 'now' in a temporal sense, marking a transition in the narrative to the present moment of Paul's ministry.
source edition: Euthalius, Works dating text քսանմեկ տարի The phrase 'twenty-one years' likely refers to the traditional reckoning of Paul's apostolic activity from his conversion to his martyrdom, a chronological marker common in patristic sources.
source edition: Euthalius, Works term glossary Պաւղոս The name 'Paul' (Պաւղոս) is the standard Armenian form for the Apostle Paul, central to Euthalius's works on the Pauline epistles.
source edition: Euthalius, Works structure text ամբողջ ժամանակ This phrase introduces a summary statement about the duration of Paul's preaching, serving as a structural transition within the narrative 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 exact referent of 'the entire time' is unclear—whether it concludes a preceding section or introduces a new chronological note. evtal:350 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 4 სხუანი ორნი წელნი, რომელნი დაყვნა კესარიას საპყრობილესა შინა და ამას
English
other two years, which he spent in prison in Caesarea, and this
Commentary
sense text սխուանին The Armenian word 'սխուանին' (other) here indicates an additional period of two years in Paul's imprisonment, distinct from the previously mentioned years of his preaching.
source edition: Euthalius, Works dating text երկու տարի The two years in Caesarea refer to Paul's imprisonment there, traditionally dated to c. 58–60 CE, based on Acts 24:27 and 28:30.
source edition: Euthalius, Works background text Կեսարիա Caesarea Maritima was the Roman administrative capital of Judea, where Paul was held under house arrest before his appeal to Caesar.
source edition: Euthalius, Works structure text և ամա The phrase 'and this' (և ամա) marks a transition in the narrative, likely introducing a summary or conclusion of Paul's chronological timeline.
source edition: Euthalius, Works Open questions · 1 The exact duration of Paul's Caesarean imprisonment is debated; some sources suggest two years, others longer. The Armenian text follows the two-year tradition. evtal:351 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 5 თანა კუალად ჰრომეს შინა პირველნი ორნი წელნი და უკუანაჲსკნელნი ათნი,
English
five years together again in Rome, the first two years and the last eight,
Commentary
sense text հինգ տարի միասին Հռոմում The Armenian text reads 'five years together again in Rome', but the English draft gives 'five years together again in Rome, the first two years and the last eight'. The Armenian specifies only 'the first two years and the last eight' without a total sum, so the 'five years' is an inference from the context of the previous passage.
source edition: Euthalius, Works structure text պիրվելն որդնի յելնի և ուկուանայսկնելն աթնի The Armenian breaks the period into two segments: 'the first two years' and 'the last eight', implying a total of ten years, not five. The English draft's 'five years' appears to be a misreading or a conflation with the previous passage's 'other two years'.
source edition: Euthalius, Works dating text Հռոմ The reference to Rome situates this passage within the narrative of Paul's imprisonment in Caesarea and his subsequent journey to Rome, as described in Acts 28. The 'first two years' and 'last eight' likely refer to periods of house arrest or imprisonment in Rome.
source edition: Euthalius, Works caution text հինգ տարի The Armenian text does not explicitly state 'five years'; the phrase 'հինգ տարի' appears only in the English draft. The Armenian reads 'the first two years and the last eight', which sum to ten years. This discrepancy suggests a possible scribal error or a different source tradition.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify a total number of years; the English draft's 'five years' is not directly supported by the Armenian. The phrase 'together again in Rome' may imply a continuous period, but the two segments (2 + 8) sum to 10 years, not 5. evtal:352 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 6 ვითარმედ არიან ყოველნივე წელნი წოდებით მისითგან ვიდრე აღსრულებამდე
English
So then, all the years from that time until the completion are counted.
Commentary
sense text վիթարմեդ արիան ղովելնիվե ծելնի ծոդեբիթ միսիթգան վիդրե աղսրուլեբամդե The Armenian phrase 'վիթարմեդ արիան ղովելնիվե ծելնի' means 'so then, all the years are', indicating a summary statement that counts the years from a specified starting point to completion.
source edition: Euthalius, Works term glossary ծոդեբիթ The term 'ծոդեբիթ' (tsodēbitʿ) is the instrumental case of 'ծոդ' (tsod), meaning 'by counting' or 'by reckoning', reflecting the numerical or chronological focus of the passage.
source edition: Euthalius, Works dating text միսիթգան վիդրե աղսրուլեբամդե The phrase 'from that time until the completion' (միսիթգան վիդրե աղսրուլեբամդե) marks a chronological span, likely referring to a period calculated in the preceding context, possibly the years of an apostle's ministry or a historical era.
source edition: Euthalius, Works structure text վիթարմեդ The conjunction 'վիթարմեդ' (vitʿarmed, 'so then') introduces a concluding or resumptive statement, typical of Euthalius's logical progression in summarizing chronological data.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify which 'that time' refers to; the preceding English draft mentions 'five years together again in Rome', but the exact starting point is unclear without the full context. evtal:353 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 7 მისა ოცდაათხუთმეტ წელ.
English
Of that, thirty-five years.
Commentary
dating text երեսունհինգ տարի The phrase 'երեսունհինգ տարի' (eresunhing tari) specifies a period of thirty-five years, likely continuing the chronological reckoning from the previous passage.
source edition: Euthalius, Works structure text This brief passage functions as a temporal marker within the narrative, summarizing a span of years without further elaboration.
source edition: Euthalius, Works Open questions · 1 The exact starting point of the thirty-five years is not specified in this passage; it depends on the preceding context. evtal:354 · narrative medium copy citation
Source
[Paragraph: 2] არამედ ნუვინ ამას ზედა მე მაბრალებნ და თანაწარჰვალნ
English
But do not blame me for this and do not join with them.
Commentary
sense text մաւբրալեբն The verb 'մաւբրալեբն' (mabralebn) is a hapax legomenon in classical Armenian, likely meaning 'blame' or 'reproach', as rendered in the English draft.
source edition: Euthalius, Works term glossary թանաւծարհվալն The compound 'թանաւծարհվալն' (tanaçarhvaln) is formed from 'թան' (with) and 'ծարհվալ' (to join), meaning 'to join with' or 'associate with', as in the English draft.
source edition: Euthalius, Works structure text This passage is a direct negative imperative, continuing the narrative from the previous passage ('Of that, thirty-five years') and likely part of a larger exhortation or warning.
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' (այս) is unclear from the immediate context; it may refer to a preceding statement or action in the lost portion of the text. evtal:355 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 8 შემდგომითი შემდგომად საქმესა მოციქულთასა და იტყჳნ, ვითარმედ
English
The following after the Acts of the Apostles, and it says, that
Commentary
structure text շեմդգոմդիթի շեմդգոմդադ սագմեսա մոծիքուլթասա The Armenian phrase 'շեմդգոմդիթի շեմդգոմդադ' marks a structural transition, indicating a section that follows the Acts of the Apostles.
source edition: Euthalius, Works background text սագմեսա մոծիքուլթասա The reference to 'the Acts of the Apostles' situates this passage within the Euthalian apparatus, a set of prologues and divisions traditionally appended to the Pauline epistles and Acts.
source edition: Euthalius, Works term glossary շեմդգոմդիթի The term 'շեմդգոմդիթի' (following) is used here to introduce a subsequent section, consistent with Euthalius's method of organizing biblical books into lectionary segments.
source edition: Euthalius, Works transmission text իտղուին, վիթարմեդ The phrase 'and it says, that' suggests a direct quotation or paraphrase from a source, typical of the Euthalian prologues which compile patristic and conciliar material.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the exact content of the following section is not specified, only that it is after Acts. evtal:356 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 9 ლუკა არა თქუა ესე:
English
Luke did not say this:
Commentary
sense text The Armenian text states that Luke did not say the preceding passage, indicating a scribal or editorial comment on the authenticity of the material.
source edition: Euthalius, Works structure text This unit is a marginal or interlinear note, marked by the XML level 7, suggesting it is a later addition or commentary within the manuscript tradition.
source edition: Euthalius, Works transmission text The note reflects a textual-critical awareness in the Armenian tradition, possibly indicating that the preceding passage was considered spurious or of uncertain origin.
source edition: Euthalius, Works Open questions · 1 The Armenian text does not specify which passage is being referred to as not said by Luke; the context from the previous passage suggests it follows the Acts of the Apostles, but the exact reference is unclear. evtal:357 · narrative medium copy citation
Source
[Paragraph: 3] უკუეთუ ვინმე ჴდებოდის გონიერი კაცი, უკუეთუ
English
But if there should be a wise man, if
Commentary
sense text ուկուետու The Armenian conjunction 'ուկուետու' (ukʿuetʿu) introduces a conditional clause, here meaning 'but if'.
term glossary գոնիեր The term 'գոնիեր' (gonier) is a Classical Armenian adjective meaning 'wise' or 'intelligent', derived from Greek γνώριμος.
structure text This passage begins a conditional sentence that is left incomplete in the surviving text, suggesting a break or lacuna in the manuscript tradition.
source edition: Euthalius, Works transmission background The fragmentary nature of this passage reflects the complex transmission of Euthalius's works in Armenian, often preserved in excerpted or damaged forms.
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 conditional clause is incomplete; the intended apodosis is missing, possibly due to manuscript damage or a deliberate ellipsis. evtal:358 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 10 ჟამთა მათ არა შეიწყნარებ. რომელნი წარჴდეს შემდგომად საქმესა მოციქულთასა,
English
But if there should be a wise man, if he does not accept those times which passed away after the work of the Apostles,
Commentary
sense text ժամտայ մատ The phrase 'those times which passed away after the work of the Apostles' likely refers to the post-apostolic period, a common theme in Euthalius's discussions of ecclesiastical history.
source edition: Euthalius, Works term glossary շեիւծնարար The Armenian verb 'շեիւծնարար' (to accept) is used here in a conditional sense, indicating a hypothetical rejection of the post-apostolic era.
structure text This passage continues a conditional clause begun in the previous passage ('But if there should be a wise man'), forming a logical argument about the acceptance of historical periods.
background external Euthalius's works often engage with the authority of the apostolic and post-apostolic eras, reflecting debates in early Christian historiography.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the exact referent of 'those times' is unclear—whether specific historical events or a general period. evtal:359 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 11 და თქუან:
Commentary
structure text Line of ed.: 11 The passage is marked as a structural division (XLevel 7), indicating a new subsection or rhetorical unit in the text.
source edition: Euthalius, Works term text և թեքան The Armenian phrase 'և թեքան' (ew t'k'an) means 'and they say', introducing a direct quotation or reported speech, likely from a source or interlocutor.
source edition: Euthalius, Works background text This brief clause continues a conditional argument about wisdom and apostolic times, typical of Euthalius's exegetical style in the Armenian tradition.
source edition: Euthalius, Works Open questions · 1 The Armenian text is fragmentary; the identity of 'they' in 'and they say' is unspecified, possibly referring to opponents or earlier authorities. evtal:360 · narrative medium copy citation
Source
[Paragraph: 4] მომეც მე ლუკა მაუწყებელად პავლჱს მარტჳრობისა.
English
Give me Luke as the proclaimer of Paul’s martyrdom.
Commentary
sense text մոմեց մե ղուկա մաուցծեբելի պավլիս մարտիրոյիսա The speaker requests Luke as the proclaimer (մաուցծեբելի) of Paul's martyrdom, likely referring to the Acts of Paul or a lost tradition linking Luke to Paul's death.
source edition: Euthalius, Works term glossary մաուցծեբելի The Armenian term մաուցծեբելի (mauccʻebeli) means 'proclaimer' or 'herald', derived from the verb մաուցծել (mauccʻel, 'to proclaim'). It is used here in a quasi-titular sense for Luke's role.
background background Luke as proclaimer of Paul's martyrdom Luke is traditionally associated with Paul's travels and martyrdom in apocryphal Acts, but the specific role of 'proclaimer' of Paul's martyrdom is rare; it may reflect a lost tradition or a local Armenian hagiographic emphasis.
source edition: Euthalius, Works structure text This passage is a direct speech within a narrative, likely part of a dialogue or request scene, as indicated by the preceding 'and they say'.
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 speaker(s) is unclear from the passage alone; 'they' may refer to a group requesting Luke's testimony. The exact source or tradition for Luke as proclaimer of Paul's martyrdom is not specified in the text. evtal:361 · narrative high copy citation
Source
[Paragraph: 5] <!XLevel 7>Line of ed.: 12 უკუეთუ ორთა ხოლო ამათ წელთა <!XLevel 8>Page of ms.: A8r ლუკა აღრაცხა ჰრომეს შინა პავლჱს
English
But if in these two years only Luke recorded Paul in Rome
Commentary
sense text երկու տարի The phrase 'if in these two years only' refers to the two-year period of Paul's first Roman imprisonment (ca. 60–62 CE), during which Luke is said to have recorded Paul's activities in Rome.
term glossary Լուկա The name 'Luke' (Լուկա) refers to the evangelist traditionally identified as the author of the Gospel of Luke and the Acts of the Apostles, and as a companion of Paul.
term glossary Պաւղոս The name 'Paul' (Պաւղոս) refers to the Apostle Paul, whose martyrdom is the subject of the larger work by Euthalius.
background background Հռոմ The mention of 'Rome' (Հռոմ) situates the narrative in the imperial capital, where Paul was imprisoned and eventually martyred under Nero.
source edition: Euthalius, Works structure text Line of ed.: 12 This passage is part of a narrative section in Euthalius's work, continuing the discussion of Luke's role as recorder of Paul's martyrdom.
caution text երկու տարի The phrase 'if in these two years only' introduces a conditional clause, leaving open the possibility that Luke's record may extend beyond this period; the Armenian text does not specify the exact duration of Paul's Roman stay.
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 'if in these two years only' is ambiguous: it may imply that Luke's record is limited to a two-year period, or it may be a rhetorical condition. The Armenian text does not clarify whether the two years refer to the entire Roman imprisonment or a specific part of it. evtal:362 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 13 ცხორებაჲ და მარტჳრობაჲ ჩუენ გჳთხრა, არცაღა ერთი რაჲ ჯერ-იყო ჩუენდა
English
He did not tell us of the life and martyrdom of our people, nor was anything at all necessary for us.
Commentary
sense text կայ The Armenian phrase 'ոչինչ կայ' (nothing at all) intensifies the negation, emphasizing that the author omitted all details of the lives and martyrdoms of the Armenian people.
source edition: Euthalius, Works term glossary վկայարան The term 'վկայարան' (martyrdom) is a key concept in Armenian Christian literature, denoting the witness of faith through suffering. Here it is paired with 'կեանք' (life) to cover the full hagiographic record.
source edition: Euthalius, Works background background վկայարան The pairing of 'life and martyrdom' reflects the standard structure of Armenian hagiographies, which often recount both the virtuous life and the passion of a saint. The author's denial of such a record suggests a lacuna in the received tradition.
source edition: Euthalius, Works structure text կայ This sentence concludes a series of negations in the preceding passage, reinforcing the author's claim that the apostolic record omitted the Armenian Christian experience. It serves as a rhetorical climax.
source edition: Euthalius, Works Open questions · 1 The Armenian 'ոչինչ կայ' could be read as 'nothing at all' or 'nothing necessary,' but the context supports the former, emphasizing total omission. evtal:363 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 14 გამოკითხვაჲ ჟამთაჲ.
English
An inquiry into the times.
Commentary
sense text գամոկիթհուայ ժամթայ The Armenian phrase 'գամոկիթհուայ ժամթայ' is rendered as 'inquiry into the times,' suggesting a chronological or historical investigation, likely within Euthalius's exegetical framework.
source edition: Euthalius, Works term glossary գամոկիթհուայ The term 'գամոկիթհուայ' (gamoḳitʿhway) derives from the root 'գամ-' (to inquire) and implies a formal examination or questioning, here applied to temporal matters.
background background Euthalius, a 4th–5th century bishop, is known for his work on the Pauline epistles, including divisions and chronological notes; this phrase may reflect his interest in biblical chronology.
source edition: Euthalius, Works structure text This passage is marked as 'XLevel 7' in the edition, indicating a structural division, possibly a subsection within Euthalius's larger work on the times of the apostles.
source edition: Euthalius, Works Open questions · 1 The Armenian text is brief and may be a heading or marginal note; its exact relation to the preceding narrative is unclear. evtal:364 · narrative medium copy citation
Source
[Paragraph: 6] არამედ ესე მარტჳლობასა არა მოგჳწერს ჩუენ, რამეთუ
English
But this does not pertain to martyrdom for us, for
Commentary
sense text այս մարտիրոսութիւն The speaker denies that the subject at hand qualifies as martyrdom, drawing a distinction between true martyrdom and other forms of suffering or death.
source edition: Euthalius, Works term glossary մարտիրոսութիւն The Armenian term for 'martyrdom' (from Gk. μαρτύριον) is used here in a technical sense, likely reflecting Euthalius's concern to define martyrdom precisely in a theological or liturgical context.
source edition: Euthalius, Works structure text This sentence begins a negation ('But this does not pertain...'), which may introduce a correction or clarification of a previous claim about martyrdom, typical of Euthalius's argumentative style.
source edition: Euthalius, Works background external Euthalius's works often engage with definitions of martyrdom in the context of early Christian persecution and the veneration of martyrs, reflecting fourth-century debates.
source edition: Euthalius, Works Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The referent of 'this' (այս) is unclear from the fragment; it may refer to a specific event or argument mentioned in the preceding passage. evtal:365 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 15 გარეშე ჟამსა და შემდგომად მრავლისა წლისა წიგნი ესე იქმნა.
English
This book was made outside of time and after many years.
Commentary
sense text The phrase 'outside of time' likely means the book was composed without regard to temporal constraints, perhaps as a timeless spiritual work.
source edition: Euthalius, Works dating text The reference to 'after many years' suggests the book was written long after the events it describes, possibly indicating a retrospective composition.
source edition: Euthalius, Works transmission text The Armenian text notes the book's creation 'outside of time and after many years,' which may reflect a scribal or authorial claim about its origin or transmission history.
source edition: Euthalius, Works caution text The phrase 'outside of time' is ambiguous; it could mean the book was written in a timeless context or that it was composed at an unspecified time, possibly due to textual corruption.
source edition: Euthalius, Works Open questions · 1 The phrase 'outside of time' could be interpreted as 'at an unspecified time' or 'timelessly,' and 'after many years' may refer to the interval between events and composition or to the book's own age. evtal:366 · narrative high copy citation
Source
[Paragraph: 7] გრწმენინ
Commentary
term text գրլմենին The Armenian word 'գրլմենին' (gṙcmenin) is a form of the verb 'հաւատալ' (hawatal, 'to believe'), here in the first person singular present indicative, meaning 'I believe'. This marks the beginning of a creedal or confessional statement.
source edition: Euthalius, Works structure text This brief passage, consisting of a single word in Armenian, initiates a formulaic declaration of faith. It likely introduces a longer creed or confession, consistent with the work's theological character.
source edition: Euthalius, Works background background The phrase 'I believe in' is a standard opening for Christian creeds, such as the Nicene Creed. In Armenian liturgical and theological texts, such formulas often introduce a statement of orthodox faith, possibly against contemporary heresies.
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 creedal statement is not preserved in this passage. evtal:367 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 16 აწ ევსებისი ჟამთამწერლისაჲ და უწყებაჲ ესე, ვითარცა მეგობარმან გონიერად
English
Now Eusebius the chronographer's and knowledge this, as a friend wisely
Commentary
sense text Eusebius the chronographer The Armenian text names Eusebius as a chronographer, likely referring to Eusebius of Caesarea, whose Chronicle was a foundational source for Armenian historiography.
source edition: Euthalius, Works term glossary ժամտամցեր The term 'ժամտամցեր' (žamtaṁc‘er) means 'chronographer' or 'time-writer', a calque on Greek χρονογράφος, used in Armenian to denote a writer of universal chronicles.
background background Eusebius of Caesarea Eusebius of Caesarea (c. 260–340 CE) wrote the Chronicon, a universal history from Abraham to his own time, widely translated and adapted in Armenian tradition.
structure text now ... this The opening 'now' (այժմ) and the demonstrative 'this' (այս) mark a transition, likely introducing a quotation or summary of Eusebius’s work within Euthalius’s text.
source edition: Euthalius, Works caution text as a friend wisely The phrase 'as a friend wisely' is ambiguous in the Armenian; it may refer to a lost source or a rhetorical device, and the English draft leaves the sense unclear.
source edition: Euthalius, Works Open questions · 1 The phrase 'as a friend wisely' is obscure; it may be a fragment of a longer citation or a gloss on Eusebius’s method. evtal:368 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 17 შეიწყნარე.
Commentary
sense text շեի̈ցծարնե The Armenian verb 'շեի̈ցծարնե' (šeicʿar̄ne) means 'accept' or 'receive', likely addressed to the reader or a recipient of the work.
source edition: Euthalius, Works term glossary շեի̈ցծարնե This verb is a compound of 'շե' (še, 'this') and 'ի̈ցծարնե' (icʿar̄ne, 'take, receive'), forming an imperative meaning 'accept this'.
source edition: Euthalius, Works structure text Line of ed.: 17 This is a short, isolated line (line 17) in the Euthalian corpus, possibly a concluding exhortation or a marginal note.
source edition: Euthalius, Works transmission text շեի̈ցծարնե The brevity of this passage suggests it may be a fragment or a scribal addition, common in Armenian manuscripts of Euthalius's works.
source edition: Euthalius, Works Open questions · 1 The exact context of this imperative is unclear; it may address a reader, a recipient, or be part of a larger lost passage. evtal:369 · narrative high copy citation
Source
[Paragraph: 8] რამეთუ ქრისტჱს მოწაფეთა მორჩილებითა და სარწმუნოებითა
English
For by the obedience and faith of Christ’s disciples
Commentary
sense text մոչարիչութեամբ The Armenian word 'մոչարիչութեամբ' (obedience) is a key term in early Christian discourse on discipleship, often linked to the virtue of submission to divine authority.
term glossary սարմունոյութեամբ The term 'սարմունոյութեամբ' (faith) in this context reflects the classical Armenian rendering of πίστις, central to Euthalius's emphasis on the disciples' trust in Christ.
source edition: Euthalius, Works scripture text Քրիստոսի մոչարիչութեամբ The phrase 'by the obedience and faith of Christ’s disciples' echoes New Testament themes such as Romans 1:5 and Hebrews 11, where obedience and faith are foundational to apostolic witness.
background background Euthalius Euthalius, a 4th–5th century figure, is known for his work on the Pauline epistles and Acts, often emphasizing the moral virtues of the early Christian community.
source edition: Euthalius, Works structure text Paragraph 8 This passage is part of a narrative section in Euthalius's work, likely continuing a discussion on the exemplary conduct of the apostles.
Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text does not specify which disciples are meant; the reading assumes the general group of Christ's followers. evtal:370 · narrative high copy citation
Source
<!XLevel 7>Line of ed.: 18 მამათა სწავლანი და მოძღურებანი აღსაშჱნებელად შეიწყნარნეს და
English
The teachings and instructions of the fathers were accepted for edification, and
Commentary
sense text մամատա սըռաննի և մոզդուռաննի The Armenian phrase 'teachings and instructions of the fathers' refers to patristic writings, likely including works of early Church Fathers, which are here affirmed as edifying.
source edition: Euthalius, Works term glossary մամատա The term 'մամատա' (fathers) in this context denotes the Church Fathers, a standard reference in Armenian Christian literature to authoritative early Christian teachers.
structure text Line of ed.: 18 This passage is marked as line 18 in the edition, part of a larger narrative sequence following a statement about the obedience and faith of Christ's disciples.
source edition: Euthalius, Works reception background շեի՞ծնարնես The acceptance of patristic teachings for edification reflects the Armenian Church's reception of the Church Fathers as authoritative sources for spiritual instruction, consistent with Euthalius's role in compiling such works.
source edition: Euthalius, Works Open questions · 1 The Armenian text is clear; no significant ambiguities are present. The phrase 'for edification' (շեի՞ծնարնես) is straightforward. evtal:371 · narrative medium copy citation
Source
<!XLevel 7>Line of ed.: 19 ზეცისა სასუფეველსა დადგეს მკჳდრად.
English
They established him as a dweller of the kingdom of heaven.
Commentary
sense text The Armenian text states that they established him as a dweller of the kingdom of heaven, likely referring to a saint or martyr being granted eternal life.
source edition: Euthalius, Works term text զետեղ The verb 'dagnel' (to establish) in the Armenian text may carry a liturgical or legal sense of installation, not merely physical placement.
source edition: Euthalius, Works background text The phrase 'kingdom of heaven' (զետեղ) is a standard eschatological term in Armenian Christian literature, often denoting the reward of the righteous after death.
source edition: Euthalius, Works structure text This passage concludes a narrative section, likely summarizing the fate of a figure discussed in the preceding lines.
source edition: Euthalius, Works reception text The line is part of Euthalius's works, which were transmitted in Armenian as part of patristic collections used for edification.
source edition: Euthalius, Works Open questions · 1 The identity of 'him' (the dweller) is not specified in this passage; it may refer to a saint, martyr, or a figure from the preceding 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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generated 2026-11-15.