eznik:1 · narrative high copy citation
Source
[Book: D.D.] Եզնիկ Կողբացի, Վասն Աստուծոյ
English
Eznik Kolbacʿi, On God
Commentary
structure text Եզնիկ Կողբացի, Վասն Աստուծոյ The title 'On God' signals the work's theological focus, but the passage is classified as narrative, likely introducing a doctrinal argument through a historical or illustrative account.
source edition: Eznik Kolbacʿi background background Եզնիկ Կողբացի Eznik Kolbacʿi (5th century) was an Armenian theologian and translator, a disciple of Sahak Partʿew and Mesrop Maštocʿ. His work 'On God' (or 'Refutation of the Sects') combats Zoroastrianism, Greek philosophy, and Marcionism.
source edition: Eznik Kolbacʿi term glossary Եզնիկ The name 'Eznik' is a diminutive of 'Ezra' (Armenian Եզրաս), common in early Armenian Christian circles. 'Kողբացի' indicates origin from Koghb (modern Göle, Turkey).
source edition: Eznik Kolbacʿi 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 passage is only the title; the narrative classification suggests a preceding or following section not provided here, leaving the immediate context unclear. eznik:2 · narrative high copy citation
English
Eznik Kolbacʿi, On God
Chapter 1
Commentary
structure text Chapter 1 The passage opens with a chapter heading, marking the start of the treatise. The work is divided into chapters, each addressing a distinct theological topic.
source edition: Eznik Kolbacʿi background background Eznik Kolbacʿi Eznik Kolbacʿi (5th century) was an Armenian theologian and a member of the early Armenian church. His work 'On God' is a foundational text of Armenian Christian theology, written in classical Armenian (grabar).
source edition: Eznik Kolbacʿi reception background On God This treatise has been influential in Armenian theological tradition, often studied for its systematic refutation of contemporary heresies and its defense of orthodox Christian doctrine.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The passage is a heading only; no substantive content is provided to determine the specific argument or context of Chapter 1. eznik:3 · narrative medium copy citation
Source
[Page of edition: 417]
English
Eznik Kolbacʿi, On God Chapter 1
Commentary
structure text This passage opens Eznik's treatise On God, establishing the work's thematic and argumentative framework. The structural classification as narrative is provisional, as the text is primarily theological exposition.
source edition: Eznik Kolbacʿi background background Eznik Kolbacʿi (5th century) was a prominent Armenian theologian and a disciple of Sahak Partew and Mesrop Mashtots. His work On God is a foundational text of Armenian Christian doctrine, written in classical Armenian (grabar).
source edition: Eznik Kolbacʿi term glossary Astuac The Armenian term Astuac (Աստուած) is the standard word for 'God' in classical Armenian, derived from the root *h₂ensu- ('to beget' or 'to exist'). It is used throughout Eznik's treatise to denote the Christian deity.
source edition: Eznik Kolbacʿi caution text The English draft provides only the title and chapter heading; the actual Armenian text of the passage is not included in the draft. This limits annotation to the work's context rather than specific content.
source edition: Eznik Kolbacʿi 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 English draft lacks the Armenian text for this passage, so the specific content and any textual ambiguities cannot be assessed. eznik:4 · narrative high copy citation
Source
[Line of edition: 1] [
English
Eznik Kolbacʿi, On God Chapter 1
Commentary
structure text This passage begins the first chapter of Eznik's work, titled 'On God', establishing the thematic and argumentative framework for the subsequent discussion.
source edition: Eznik Kolbacʿi background background Eznik Kolbacʿi was a fifth-century Armenian theologian and a member of the 'Holy Translators' who produced the Armenian Bible. His work 'On God' is a polemical treatise against Zoroastrianism and other heresies.
term glossary Eznik Kolbacʿi The author's name is given in the standard scholarly form; 'Kolbacʿi' indicates his origin from the region of Kolb in historical Armenia.
Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The passage consists only of a title and chapter heading; no substantive text is present for analysis. eznik:5 · narrative medium copy citation
Source
[Page of ed. 1826: 5] ] [ <!XLevel 7>Book of ed. 1826: A <!XLevel 8>Chapter of ed. 1826: A ] <!XLevel 9>Manuscript Page: 187v <!XLevel 10>Manuscript Line: 12 Յորժամ զաներեւութէն1 եւ զնորին զմշտնջենաւոր2
English
When from the invisible and the new eternal
Commentary
structure text Յորժամ զաներեւութէն եւ զնորին զմշտնջենաւոր This passage opens a new syntactic unit in the narrative, introducing a temporal clause that contrasts the invisible with the new eternal.
source edition: Eznik Kolbacʿi term text աներեւութէն The Armenian term 'աներեւութէն' (anerewut‘ēn) means 'from the invisible' and is a key theological term in Eznik's argument about the nature of God, contrasting with the visible created order.
source edition: Eznik Kolbacʿi term text մշտնջենաւոր The Armenian term 'մշտնջենաւոր' (mštnǰenawor) means 'eternal' and is used here to describe a new, everlasting aspect, likely referring to the divine or a pre-existent state.
source edition: Eznik Kolbacʿi background background Eznik's work 'On God' (Yałags Astuacoy) is a theological treatise from the 5th century, part of the Armenian Golden Age, addressing the nature of God against contemporary heresies.
source edition: Eznik Kolbacʿi caution text The passage is fragmentary, beginning mid-sentence with 'When from the invisible and the new eternal', leaving the main clause implied. The sense depends on the preceding context, which is not fully preserved in this excerpt.
source edition: Eznik Kolbacʿi 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 'new eternal' (նորին զմշտնջենաւոր) is ambiguous: it may refer to a new eternal state or being, but the referent is unclear without the full sentence. eznik:6 · narrative high copy citation
Source
[Line of edition: 2] զաւրութենէն ճառիցէ ոք, քանզի մարմնաւոր լեալ է, պարտի զմիտս յստակել3
English
from the power, if one should speak, since it is corporeal, it is necessary to clarify the thoughts
Commentary
term text զաւրութենէն The Armenian term 'zawrutʿenēn' (from the power) likely translates a Greek or Syriac concept of 'dynamis' or 'power', possibly referring to divine potency or a creative force. In Eznik's context, it may denote the inherent capacity of the eternal being.
source edition: Eznik Kolbacʿi sense text ճառիցէ ոք The phrase 'if one should speak' introduces a hypothetical or conditional argument, typical of Eznik's dialectical style. It suggests a logical progression from the preceding discussion of the invisible and eternal.
source edition: Eznik Kolbacʿi structure text մարմնաւոր լեալ է The clause 'since it is corporeal' provides a rationale for the necessity of clarifying thoughts. This marks a shift from abstract ontology to epistemological concerns, linking the nature of the subject to the method of discourse.
source edition: Eznik Kolbacʿi background text պարտի զմիտս յստակել The necessity 'to clarify the thoughts' reflects Eznik's engagement with contemporary theological debates, likely against dualist or materialist views. The emphasis on mental clarity aligns with Armenian patristic traditions of rational exposition.
source edition: Eznik Kolbacʿi 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 'the power' is ambiguous: it could be a divine attribute, a creative force, or a philosophical principle. The reading taken assumes it relates to the eternal being mentioned in the previous passage. eznik:7 · narrative high copy citation
Source
[Line of edition: 3] եւ զխորհուրդս սրբել, զյոյզս շարժմանց պարզել, զի յայն զոր առաջի եդ՝
English
and to purify the thoughts, to clarify the motions of the impulses, so that what was set before
Commentary
sense text զխորհուրդս սրբել The phrase 'to purify the thoughts' continues the preceding passage's concern with clarifying mental processes, likely as a step toward theological understanding.
source edition: Eznik Kolbacʿi term glossary յոյզս The term 'յոյզս' (motions) here refers to impulses or movements of the soul, a key concept in Eznik's analysis of the soul's faculties.
source edition: Eznik Kolbacʿi structure text զի յայն զոր առաջի եդ This clause introduces a purpose clause ('so that what was set before'), linking the preceding actions to a prior premise or argument, typical of Eznik's logical progression.
source edition: Eznik Kolbacʿi 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 'what was set before' is unclear without the preceding context; it may refer to a prior argument or a specific proposition. eznik:8 · narrative high copy citation
Source
[Line of edition: 4] հասանել կարասցէ։ Նա եւ որ ընդ ճառագայթս արեգականն հայել4 կամիցի,
English
he might be able to attain. And he who would wish to look upon the rays of the sun,
Commentary
sense text հասանել կարասցէ The phrase 'he might be able to attain' concludes the preceding clause about purifying thoughts, linking spiritual preparation to the ability to perceive divine light.
source edition: Eznik Kolbacʿi term glossary ճառագայթս արեգականն 'Rays of the sun' is a metaphor for divine illumination, a common trope in Armenian patristic literature for the ineffable nature of God.
source edition: Eznik Kolbacʿi background external հայել The verb 'to look upon' (հայել) implies an act of contemplation, reflecting the Neoplatonic and Christian mystical tradition of ascending toward the divine through purified vision.
named: Eznik's Refutation of the Sects structure text Նա եւ որ The construction 'And he who' introduces a conditional clause that parallels earlier rhetorical patterns in the text, emphasizing the prerequisite of purification for spiritual sight.
source edition: Eznik Kolbacʿi 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 'հասանել կարասցէ' could be read as either 'he might be able to attain' (subjunctive) or 'he will be able to attain' (future indicative); the English draft opts for the subjunctive, consistent with the conditional tone. eznik:9 · narrative medium copy citation
Source
[Line of edition: 5] պարտի [
Commentary
structure text պարտի The Armenian word 'պարտի' (parti) begins a new clause, continuing the simile of looking at the sun's rays. This marks a syntactic break from the previous passage.
source edition: Eznik Kolbacʿi term glossary պարտի 'պարտի' (parti) is the third-person singular present indicative of 'պարտիմ' (partim), meaning 'must' or 'ought'. It expresses necessity or obligation.
source edition: Eznik Kolbacʿi 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 at this point; the full clause is not preserved, so the exact object or complement of 'must' is uncertain. eznik:10 · narrative medium copy citation
Source
[Page of ed. 1826: 6] ] զ/պղտորութիւն աչացն՝ գաղտն եւ զբիժն ի բաց պար/րզել, <!XLevel 9>Manuscript Page: 188r
English
the dimness of the eyes, secretly and openly to purify the pupil.
Commentary
sense text զպղտորութիւն աչացն The phrase 'the dimness of the eyes' likely refers to a physical or spiritual impairment, possibly a metaphor for ignorance or sin in the context of Eznik's theological polemics.
source edition: Eznik Kolbacʿi term glossary բիժն The term 'բիժն' (pupil) is a technical anatomical term in classical Armenian, here used in a metaphorical sense for the eye's clarity or focus, central to the purification imagery.
source edition: Eznik Kolbacʿi structure text This passage is part of a narrative section, likely continuing a metaphorical or allegorical exposition, as indicated by the structural classification from the Coptic cues.
source edition: Eznik Kolbacʿi background external Eznik's work often employs sensory metaphors (sight, dimness) to discuss theological clarity and the refutation of heresies, reflecting a common patristic trope.
source edition: Eznik Kolbacʿi transmission text The manuscript page 188r and the 1826 edition page 6 indicate a specific textual witness; the bracketed ']' suggests a lacuna or page break in the source.
source edition: Eznik Kolbacʿi 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 'dimness of the eyes' (whether literal or metaphorical) is not fully specified; the reading taken is metaphorical, consistent with Eznik's style. eznik:11 · narrative high copy citation
Source
[Line of edition: 6] զի մի մթարքն5՝ որ զբբաւքն շողայցեն, արգել հայելոյ6 ի յստակութիւն
English
so that the dimnesses, which would dazzle the pupils, hinder the sight from clarity.
Commentary
term glossary մթարք The Armenian term մթարք (mtʿarkʿ) is a plural form meaning 'dimnesses' or 'obscurities,' likely a calque or adaptation of a Greek or Syriac term for visual opacity or cataract. It is a rare word in classical Armenian, used here in a technical ophthalmological sense.
source edition: Eznik Kolbacʿi term glossary բբաւք The word բբաւք (bbawkʿ) means 'pupils' (of the eye), a plural form. This is a standard anatomical term in classical Armenian, derived from the root for 'apple' or 'ball,' reflecting the same metaphor as Latin 'pupilla.'
source edition: Eznik Kolbacʿi structure text This passage continues a medical or physiological analogy within Eznik's theological argument, likely illustrating how external impediments (dimnesses) obstruct the natural function of the eye, paralleling how sin or false belief hinders the soul's vision of truth.
source edition: Eznik Kolbacʿi background background Eznik's work, 'Against the Sects,' draws on earlier Greek and Syriac philosophical and medical traditions, including theories of vision from Aristotle and Galen. The language of 'dimnesses' and 'pupils' reflects contemporary understanding of optics and ophthalmology.
source edition: Eznik Kolbacʿi 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 precise referent of 'dimnesses' (մթարք) is ambiguous: it could denote literal ocular opacities (cataracts) or metaphorical spiritual obscurities. The reading taken here is literal, as part of a physical analogy. eznik:12 · narrative high copy citation
Source
[Line of edition: 7] լուսոյն լիցին։
English
let there be lights.
Commentary
sense text լուսոյն լիցին The Armenian phrase 'լուսոյն լիցին' (let there be lights) continues the preceding discussion of dimness and clarity, asserting a positive condition for vision.
source edition: Eznik Kolbacʿi structure text This passage is part of a narrative sequence contrasting dimness with light, likely building toward a theological or cosmological point about the nature of sight or illumination.
source edition: Eznik Kolbacʿi background background Eznik's work often engages with Zoroastrian and Manichaean dualistic cosmologies, where light and darkness are fundamental principles. This phrase may reflect such a framework.
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 'լուսոյն' could be interpreted as a genitive plural ('of lights') or a dative/instrumental singular ('by/with light'); the translation 'let there be lights' takes it as a nominative plural imperative construction. eznik:13 · narrative high copy citation
Source
[Line of edition: 8] Եւ արդ քանզի մի էութիւն անքննին է եւ անհաս բնութեամբ, առ նորա
English
And now, since it is one essence, inscrutable and inaccessible by nature, to it
Commentary
term text մի էութիւն The phrase 'mi eowt'iwn' (մի էութիւն) means 'one essence' and is a key theological term in Armenian Christianity, denoting the single divine substance shared by the Trinity, distinct from the three hypostases.
source edition: Eznik Kolbacʿi term text անքննին 'Ank'nin' (անքննին) translates as 'inscrutable' or 'unfathomable,' emphasizing the unknowability of the divine essence, a common theme in Eznik's polemical theology against dualist and rationalist views.
source edition: Eznik Kolbacʿi term text անհաս բնութեամբ 'Anhas bnuteamb' (անհաս բնութեամբ) means 'inaccessible by nature,' reinforcing the apophatic tradition that God's essence cannot be comprehended by human intellect.
source edition: Eznik Kolbacʿi structure text This passage begins a new argumentative unit with 'Ew ard' (Եւ արդ, 'And now'), signaling a logical conclusion drawn from preceding premises about the unity of God's essence.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is clear; no significant ambiguities in this passage. eznik:14 · narrative high copy citation
Source
[Line of edition: 9] անքննութիւնն ընծայութիւն7 անգիտութեան մատուցանելի է, եւ առ էութիւնն
English
the inscrutability is to be offered as a gift of ignorance, and to the essence
Commentary
term text անքննութիւնն The term 'անքննութիւնն' (anskʿnutʿiwn) means 'inscrutability' or 'unfathomableness,' a key concept in Eznik's apophatic theology, emphasizing the unknowable nature of the divine essence.
source edition: Eznik Kolbacʿi term text ընծայութիւն 'Ընծայութիւն' (əncayutʿiwn) translates as 'gift' or 'offering,' here used metaphorically to describe the act of attributing inscrutability to ignorance, a rhetorical move in Eznik's argument.
source edition: Eznik Kolbacʿi sense text The phrase 'անքննութիւնն ընծայութիւն անգիտութեան մատուցանելի է' presents a paradoxical claim: inscrutability is to be offered as a gift of ignorance, suggesting that acknowledging divine unknowability is itself a pious act.
source edition: Eznik Kolbacʿi structure text This passage continues the narrative from the previous unit, where the divine essence is described as 'one essence, inscrutable and inaccessible by nature.' The present clause elaborates on the consequence of that inscrutability.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is clear, but the phrase 'ընծայութիւն անգիտութեան' could be read as either 'a gift of ignorance' (objective genitive) or 'a gift to ignorance' (dative), though the context favors the former. eznik:15 · narrative high copy citation
Source
[Line of edition: 10] նորին դաւանութիւն գիտութեան եւ ոչ քննութեան։ Զի որ էն՝ պարտի զի
English
to him, a confession of knowledge and not of inquiry. For what is, it is necessary that
Commentary
term text դաւանութիւն The term 'dawanut'iwn' (confession) here carries the sense of a formal profession or acknowledgment, distinct from mere opinion, and is tied to the theological context of affirming knowledge of God's essence.
source edition: Eznik Kolbacʿi structure text This passage continues the narrative of Eznik's argument that divine essence is known through confession, not inquiry, forming a logical contrast between passive acceptance and active investigation.
source edition: Eznik Kolbacʿi sense text գիտութեան եւ ոչ քննութեան The phrase 'of knowledge and not of inquiry' underscores Eznik's epistemological stance: true understanding of God comes from received confession, not from human questioning or analysis.
source edition: Eznik Kolbacʿi background background Eznik's distinction between knowledge and inquiry reflects a broader patristic and Armenian theological tradition that emphasizes apophatic theology and the limits of human reason in approaching the divine.
source edition: Eznik Kolbacʿi 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 'որ էն' (what is) could refer to the divine essence or to the object of confession; the reading taken follows the context of the previous passage on inscrutability. eznik:16 · narrative high copy citation
Source
[Line of edition: 11] մշտնջենաւոր8 իցէ եւ անսկիզբն, որոյ9 ոչ սկիզբն յումեքէ առեալ լինելո́յ10,
English
be eternal and without beginning, whose beginning is not taken from anything else,
Commentary
sense text մշտնջենաւոր The Armenian term 'մշտնջենաւոր' (mštnǰenawor) means 'eternal' and is used here to describe the divine attribute of timelessness, consistent with Eznik's theological framework.
source edition: Eznik Kolbacʿi term glossary անսկիզբն 'անսկիզբն' (anskizbn) means 'without beginning' and is a key term in Armenian Christian theology, denoting the uncreated nature of God.
source edition: Eznik Kolbacʿi structure text This passage continues the narrative of divine attributes, linking the concept of eternity ('մշտնջենաւոր') with the absence of a beginning ('անսկիզբն'), forming a logical progression in Eznik's argument.
source edition: Eznik Kolbacʿi background external Eznik's discussion of God's eternity and lack of beginning reflects the broader Armenian theological engagement with Greek patristic thought, particularly the Cappadocian Fathers.
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 'որոյ ոչ սկիզբն յումեքէ առեալ լինելոյ' could be read as 'whose beginning is not taken from anything else' or 'whose beginning is not from any other thing'; the English draft adopts the former, which is standard. eznik:17 · narrative high copy citation
Source
[Line of edition: 12] եւ ոչ ունի զոք ի վեր քան զինքն, զոր պարտ իցէ նմա պատճառ կարծել կամ
English
and has no one above itself, whom it would be necessary to consider as a cause or
Commentary
sense text զոք ի վեր քան զինքն The phrase 'no one above itself' reinforces the argument for a single, self-sufficient first principle, a key point in Eznik's anti-dualist polemic.
source edition: Eznik Kolbacʿi term glossary պատճառ The term 'patčaṙ' (cause) is central to Eznik's philosophical vocabulary, often denoting the originating principle in a causal chain, here denied for the supreme being.
source edition: Eznik Kolbacʿi structure text This passage continues the logical sequence of attributes (eternal, without beginning, without superior) that define the first principle, building toward a rejection of any external cause.
source edition: Eznik Kolbacʿi background background Eznik's argument here reflects the broader Armenian Christian response to Zoroastrian and Manichaean dualism, which posited co-eternal principles of good and evil.
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 'զոք' could be read as 'someone' or 'anyone'; the translation takes it as 'no one' in the context of a supreme being. eznik:18 · narrative high copy citation
Source
[Line of edition: 13] իմանալ՝ եթե ի նմանէ իցէ տռեալ սկիզբն էանալոյ11։ Զի ոչ ոք է առաջին
English
know, if from it there is a fallen beginning of being. For no one is prior
Commentary
sense text տռեալ սկիզբն էանալոյ The phrase 'fallen beginning of being' (տռեալ սկիզբն էանալոյ) is a key theological concept in Eznik's argument, denoting a defective or deviated origin that cannot be attributed to a supreme, uncaused first principle.
source edition: Eznik Kolbacʿi term glossary սկիզբն The term 'սկիզբն' (skizbn) means 'beginning' or 'origin' and is used here in a metaphysical sense, referring to the first cause or principle of being, a central topic in Eznik's refutation of dualistic cosmogonies.
source edition: Eznik Kolbacʿi structure text Զի ոչ ոք է առաջին This clause ('For no one is prior') completes the logical argument of the preceding sentence: if the first principle has no cause above itself, then it cannot have a 'fallen beginning'—a premise Eznik uses to reject the idea of a defective origin in the divine.
source edition: Eznik Kolbacʿi background background տռեալ The adjective 'տռեալ' (tṙeal, 'fallen') likely reflects Eznik's engagement with Zoroastrian or Manichaean cosmogonic myths, where a primordial fall or deviation from the good principle explains the origin of evil—a view he systematically opposes.
Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is clear, but the precise referent of 'it' (ի նմանէ) in the preceding clause is ambiguous: it could refer to the supreme principle or to a secondary entity. The reading taken follows the logical flow that 'it' is the first principle itself. eznik:19 · narrative high copy citation
Source
[Line of edition: 14] քան զնա, եւ ոչ ոք է յետոյ12 նման նմա, եւ ոչ ընկեր հաւասար նորին, եւ ոչ
English
than it, and no one is after it like it, and no companion equal to it, and no
Commentary
sense text քան զնա The Armenian phrase 'քան զնա' (than it) continues the argument that nothing exists prior to or equal to the subject, likely God or a primordial principle.
source edition: Eznik Kolbacʿi term glossary ընկեր հաւասար The term 'ընկեր հաւասար' (companion equal) is a key theological concept in Eznik's polemic, denying any co-eternal or equal entity alongside the divine.
source edition: Eznik Kolbacʿi structure text This passage is part of a narrative argument that systematically negates any prior, subsequent, or equal being to the subject, reinforcing a monotheistic or monarchian stance.
source edition: Eznik Kolbacʿi background background Eznik's work refutes Zoroastrian dualism and other heresies; the denial of a 'companion equal' likely targets Mazdean ideas of twin principles.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text does not specify the subject of 'քան զնա' (than it); the antecedent is implied from the previous passage, likely God or a primordial being. eznik:20 · narrative high copy citation
Source
[Line of edition: 15] էութիւն հակառակ նմա, եւ ոչ գոյութիւն13 ընդդիմակաց, եւ ոչ բնութիւն հիւթաբեր
English
essence contrary to it, and no existence opposed, and no nature that is matter-producing
Commentary
term text էութիւն The term 'ēut‘iwn' (essence) is a key philosophical concept in Armenian theology, often used to denote the fundamental nature or substance of a being, distinct from 'goyut‘iwn' (existence) and 'bnut‘iwn' (nature).
source edition: Eznik Kolbacʿi term text գոյութիւն 'Goyut‘iwn' (existence) here contrasts with 'ēut‘iwn' (essence), indicating a distinction between what something is in its core and its actual presence or reality, a common theme in Eznik's anti-dualist arguments.
source edition: Eznik Kolbacʿi term text բնութիւն հիւթաբեր 'Bnut‘iwn hiwt‘aber' (matter-producing nature) refers to a nature capable of generating matter, likely critiquing Manichaean or other dualist cosmogonies where a principle produces material substance.
source edition: Eznik Kolbacʿi structure text This passage continues a series of negations (no essence contrary, no existence opposed, no matter-producing nature), building a rhetorical argument that the subject (likely God) is unique and without counterpart.
source edition: Eznik Kolbacʿi background text Eznik's work, 'Against the Sects', refutes dualist heresies (e.g., Manichaeism, Marcionism) that posit a co-eternal evil principle. This passage denies any opposing essence or matter-producing nature, reinforcing orthodox monotheism.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is clear, but the referent of the negations (the subject being described) is not explicitly stated in this passage; it is implied from the preceding context. eznik:21 · narrative high copy citation
Source
[Line of edition: 16] ի պէտս նորա, եւ ոչ նիւթ ինչ14՝ յորմէ առնիցէ զոր առնելոց իցէ.
English
for its needs, and no matter whatsoever from which to make what is to be made.
Commentary
sense text ի պէտս նորա The phrase 'for its needs' continues the argument that matter is not created for God's own requirements, reinforcing the anti-Manichaean polemic that God has no lack.
source edition: Eznik Kolbacʿi term glossary նիւթ The term 'nivtʿ' (նիւթ) is the Armenian calque for Greek 'hylē', meaning matter or material substrate. In Eznik's context, it denotes the uncreated matter rejected by orthodox Christian cosmology.
source edition: Eznik Kolbacʿi background background This passage reflects the late antique debate on creatio ex nihilo, where Eznik opposes the idea of pre-existent matter, a key point in his refutation of Manichaean and Zoroastrian dualism.
source edition: Eznik Kolbacʿi structure text The sentence is part of a longer negative enumeration (no essence, no existence, no matter), building a cumulative argument for God's absolute self-sufficiency.
source edition: Eznik Kolbacʿi 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 'ի պէտս նորա' could be read as 'for its needs' or 'for his needs' (referring to God); the context favors the former, as God's lack is denied. eznik:22 · narrative medium copy citation
Source
[Line of edition: 17] այլ ինքն է [
English
but it is itself [
Commentary
sense text այլ ինքն է The Armenian phrase 'այլ ինքն է' (ayl inkʿn ē) means 'but it is itself', continuing a negative theological argument that the subject (likely God or a divine attribute) is not composed of anything else but is self-identical.
source edition: Eznik Kolbacʿi term glossary ինքն The term 'ինքն' (inkʿn) is the reflexive pronoun 'itself' or 'self', often used in Armenian theological discourse to denote self-subsistence or identity, especially in anti-dualistic arguments.
source edition: Eznik Kolbacʿi structure text This passage is a fragment of a larger narrative argument, likely part of a syllogistic refutation of dualism. The phrase introduces a conclusion about the subject's self-identity, following a premise about lack of material for creation.
source edition: Eznik Kolbacʿi 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 a fragment; the full sentence and its subject are missing, so the exact referent of 'it' (God, matter, or a principle) is uncertain. The reading assumes a theological context of self-identity. eznik:23 · narrative medium copy citation
Source
[Page of ed. 1826: 7] ] պատճառ ամենայնի, որ ի լինելն եւ ի <!XLevel 9>Manuscript Page: 188v գոյանալ15 եկին ի
English
the cause of everything, which came into being and into existence
Commentary
sense text պատճառ The Armenian term 'պատճառ' (patčaṙ) means 'cause' in a philosophical sense, likely referring to the ultimate cause or principle in Eznik's argument.
source edition: Eznik Kolbacʿi term glossary պատճառ In Eznik's theological vocabulary, 'պատճառ' often denotes the first cause or God, aligning with Armenian Christian appropriation of Greek philosophical terms.
source edition: Eznik Kolbacʿi structure text This passage continues a narrative sequence describing the origin of all things, with the phrase 'which came into being and into existence' emphasizing a twofold process of creation.
source edition: Eznik Kolbacʿi transmission text The manuscript page number 188v and the page break from the 1826 edition indicate a textual transition, possibly reflecting a lacuna or scribal division in the transmission.
source edition: Eznik Kolbacʿi caution text The phrase 'եկին ի' (ekin i) is ambiguous; it may be a scribal error or an archaic construction, as the expected form would be 'եկին' alone. The reading 'came into' is adopted here.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 2 The exact referent of 'ամենայնի' (amenayni, 'everything') is unclear—whether it denotes the material world, all beings, or a specific philosophical category. The reading assumes a general sense. The phrase 'ի լինելն եւ ի գոյանալ' (i linel ew i goyal) may be a hendiadys or a distinction between essence and existence; the translation treats them as synonymous. eznik:24 · narrative high copy citation
Source
[Line of edition: 18] չգոյէ16 եւ ի գոյէ17 որպէս երկինք վերինք եւ որ ինչ յերկինս, եւ երկինք
English
from non-being into being, like the upper heavens and whatever is in the heavens, and the heavens
Commentary
sense text չգոյէ ... ի գոյէ The Armenian phrase 'from non-being into being' echoes the ex nihilo creation formula common in early Christian cosmology, but Eznik uses it here to describe the origin of the heavens, not of matter itself.
source edition: Eznik Kolbacʿi term glossary գոյ The term 'goy' (being) is a key ontological category in Eznik's argument, distinguishing created existence from the uncreated divine essence. Its negation 'č‛goyē' (non-being) marks the state before creation.
source edition: Eznik Kolbacʿi background background երկինք վերինք The 'upper heavens' likely refer to the firmament or the celestial sphere in ancient Armenian cosmology, distinct from the lower atmospheric region. This reflects a three-tiered universe common in late antique thought.
structure text This passage continues a list of created entities, each introduced by 'ew' (and), building a cumulative argument for the contingency of the cosmos. The repetition reinforces the logical progression from non-being to being.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The phrase 'and the heavens' at the end may be a scribal repetition or a separate clause; the Coptic Vorlage is lost, so the exact syntax is uncertain. eznik:25 · narrative high copy citation
Source
[Line of edition: 19] երեւելիք որ ի ջուրց, եւ երկիր, եւ ի նմանէ եւ ի նմա. յորմէ ամենայն եւ ինքն
English
the visible things that are in the waters, and the earth, and from it and in it; whence everything and itself
Commentary
sense text երեւելիք The term 'երեւելիք' (erewelikʿ) means 'visible things' or 'phenomena', referring to the created, perceptible world as distinct from the intelligible or divine realm.
source edition: Eznik Kolbacʿi term glossary ի ջուրց The phrase 'ի ջուրց' (i ǰurcʿ) means 'in the waters', likely a reference to aquatic creatures or elements, part of the enumeration of created things.
source edition: Eznik Kolbacʿi structure text յորմէ ամենայն եւ ինքն The clause 'յորմէ ամենայն եւ ինքն' (yormē amenayn ew inkʿn) concludes the list, asserting that everything, including the source itself, originates from a single principle—likely God or the primordial cause.
source edition: Eznik Kolbacʿi background external Eznik's cosmology reflects late antique Christian debates on creation ex nihilo, opposing Manichaean and Gnostic dualism. The enumeration of visible things from waters and earth echoes Genesis 1.
named: Eznik of Kolb 1998 parallel text This passage parallels earlier lines in Eznik's work (e.g., p24) that describe the transition from non-being to being, reinforcing the systematic creation narrative.
source edition: Eznik Kolbacʿi 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 'ի նմանէ եւ ի նմա' ('from it and in it') is ambiguous: 'it' could be the earth or the entire created order. The reading taken follows the English draft, treating 'it' as the earth. eznik:26 · narrative high copy citation
Source
[Line of edition: 20] ոչ յումեքէ։ Որոյ18 ըստ իւրաքանչիւր կարգաց տուեալ19 է սկիզբն լինելոյ20
English
from nothing. To which, according to each of its orders, a beginning of being has been given.
Commentary
sense text ոչ յումեքէ The Armenian phrase 'ոչ յումեքէ' (from nothing) asserts absolute non-existence prior to creation, a key point in Eznik's anti-Marcionite and anti-Manichaean polemic against pre-existent matter.
source edition: Eznik Kolbacʿi term glossary սկիզբն The term 'սկիզբն' (beginning) here denotes a temporal origin assigned to each order of creation, consistent with Eznik's argument that all created things have a defined start in time, unlike the uncreated divine essence.
source edition: Eznik Kolbacʿi structure text ըստ իւրաքանչիւր կարգաց The phrase 'according to each of its orders' reflects a hierarchical structure of creation, likely echoing the six days of creation or angelic orders, a common framework in Armenian patristic cosmology.
source edition: Eznik Kolbacʿi background background տուեալ է սկիզբն լինելոյ Eznik's assertion that a 'beginning of being has been given' counters the Gnostic and Manichaean view of an eternal evil matter, aligning with the orthodox Armenian position that creation is ex nihilo and divinely willed.
source edition: Eznik Kolbacʿi 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 'ոչ յումեքէ' could be read as 'from nothing' or 'from no one'; the context of creation ex nihilo supports the former. The phrase 'ըստ իւրաքանչիւր կարգաց' may refer to cosmic orders or to the sequence of creation days; the reading taken is hierarchical orders. eznik:27 · narrative high copy citation
Source
[Line of edition: 21] աներեւութիցն անմարմնոց, եւ երեւելեաց մարմնաւորաց. որ բաւականն է որպէս
English
from the invisible and incorporeal, and from the visible and corporeal—which is sufficient, as it were,
Commentary
structure text աներեւութիցն անմարմնոց, եւ երեւելեաց մարմնաւորաց This phrase continues the enumeration of paired opposites (invisible/incorporeal vs. visible/corporeal) that structures the preceding passage, marking a transition in the narrative.
source edition: Eznik Kolbacʿi term glossary բաւական The term 'բաւական' (bawakan) here means 'sufficient' or 'adequate,' often used in Armenian theological discourse to denote a self-sufficient or complete state, possibly echoing Greek 'ἱκανός'.
source edition: Eznik Kolbacʿi sense text որ բաւականն է որպէս The clause 'which is sufficient, as it were' introduces a qualification, suggesting that the preceding enumeration of categories is adequate for the argument but not exhaustive, a rhetorical hedge common in Eznik's dialectic.
source edition: Eznik Kolbacʿi 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 breaks off mid-sentence; the full sense of 'sufficient' depends on the lost continuation, which may have specified what this sufficiency pertains to (e.g., the created order or the divine nature). eznik:28 · narrative high copy citation
Source
[Line of edition: 22] ի տալն զկենդանութիւնն, նոյնպէս եւ ի գիտութիւն իւրոյ21 անարար էութեանն,
English
in giving life, likewise also in the knowledge of his own uncreated essence,
Commentary
sense text ի տալն զկենդանութիւնն The phrase 'in giving life' refers to the divine act of bestowing life, which is a property of the uncreated essence.
source edition: Eznik Kolbacʿi term glossary անարար էութիւն 'Uncreated essence' (անարար էութիւն) is a key theological term in Eznik, denoting the divine substance that is not made and is distinct from all created things.
source edition: Eznik Kolbacʿi structure text This passage continues the narrative from the previous line, linking the act of giving life to the knowledge of the divine essence, showing a parallel structure.
source edition: Eznik Kolbacʿi 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.eznik:29 · narrative high copy citation
Source
[Line of edition: 23] եւ յիւրոց արարածոցն ի {հասումն}22 ըստ իւրաքանչիւր բնութեանց ածել։
English
and in bringing his creatures to attainment according to each one's nature.
Commentary
sense text հասումն The Armenian term 'հասումն' (hasumn) means 'attainment' or 'arrival', here indicating the fulfillment of each creature's potential according to its nature.
source edition: Eznik Kolbacʿi term glossary բնութեանց 'Բնութեանց' (bnutʿeancʿ) is the genitive plural of 'բնութիւն' (bnutʿiwn), meaning 'nature' or 'essence'. In Eznik's usage, it refers to the inherent character or kind of each created being.
source edition: Eznik Kolbacʿi background background Eznik's discussion of creatures attaining their nature reflects a common patristic theme of teleology, where each being fulfills its God-given purpose, echoing ideas from Greek philosophy and early Christian theology.
source edition: Eznik Kolbacʿi structure text This passage continues a narrative sequence from the previous unit, which described God's knowledge of his own essence; here the focus shifts to the ordered fulfillment of created beings.
source edition: Eznik Kolbacʿi 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 'իւրաքանչիւր բնութեանց' could be read as 'each one's nature' or 'each nature's own', but the sense of individual teleology is clear. eznik:30 · narrative high copy citation
Source
[Line of edition: 24] Որ ոչ այնու միայն զարմանալի է, զի ածն ի չգոյէ23 ի գոյ զչգոյսն, եւ եցոյց
English
That not only is this wondrous, that he brought the non-existent from non-being into being, and showed
Commentary
sense text զի ածն ի չգոյէ ի գոյ զչգոյսն The phrase 'brought the non-existent from non-being into being' expresses the core theological claim of creatio ex nihilo, a key doctrine in Armenian Christian thought against dualist cosmogonies.
source edition: Eznik Kolbacʿi term glossary չգոյ The term 'չգոյ' (čʿgoy) means 'non-existent' or 'non-being', used here to denote the state before creation, contrasting with 'գոյ' (goy, 'being').
source edition: Eznik Kolbacʿi background background creatio ex nihilo Eznik argues against Zoroastrian and Manichaean dualism, which posited pre-existent matter; this passage affirms that God created from absolute nothingness, a polemical stance in Armenian theology.
source edition: Eznik Kolbacʿi structure text Որ ոչ այնու միայն զարմանալի է This clause introduces a rhetorical structure: 'not only is this wondrous' signals a series of marvels, building an argument for divine omnipotence.
source edition: Eznik Kolbacʿi 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 'ածն' (acʿn) could be read as 'brought' or 'led'; the sense of creation is clear from context. eznik:31 · narrative high copy citation
Source
[Line of edition: 25] յոչնչէ24 յինչ զչէսն, այլ զի եւ անարատ եւ անխախուտ պահէ զլեալսն. որոց
English
the non-existent from non-being into being, but also that he keeps what has come into being immaculate and incorruptible.
Commentary
sense text յոչնչէ յինչ զչէսն The Armenian phrase 'from non-being into being' echoes the earlier passage and emphasizes the transition from non-existence to existence, a key theme in Eznik's argument about divine creation.
source edition: Eznik Kolbacʿi term glossary անարատ The term 'anarat' (immaculate) is a theological term in Armenian Christianity, often used to describe the purity of Christ or the Virgin Mary, but here applied to the created order, underscoring its perfection.
source edition: Eznik Kolbacʿi term glossary անխախուտ The term 'ankhakhut' (incorruptible) is a key concept in Armenian patristic thought, denoting the enduring, unspoiled nature of creation under divine providence.
source edition: Eznik Kolbacʿi structure text This passage continues the narrative of divine creation, linking the act of bringing into being with the ongoing preservation of that being, forming a two-part argument.
source edition: Eznik Kolbacʿi background background Eznik's emphasis on immaculate and incorruptible creation reflects anti-Manichaean polemic, countering the idea that matter is inherently evil or corrupt.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is clear, but the English draft's phrase 'what has come into being' could be read as referring to all creation or specifically to the non-existent brought into being; the context supports the latter. eznik:32 · narrative high copy citation
Source
[Line of edition: 26] եւ յառաջնումն իսկ աննախանձ ետ զկենդանութիւնն, առ ի յայտնելոյ25
English
and in the first [man] he placed life without envy, in order to reveal
Commentary
sense text The phrase 'in the first [man]' refers to the protoplast, Adam, in whom God placed life without envy, i.e., a life free from jealousy or deprivation.
source edition: Eznik Kolbacʿi term glossary աննախանձ The Armenian term 'աննախանձ' (annaxanǰ) means 'without envy' or 'unenvied,' emphasizing the divine gift of life as ungrudging and generous.
source edition: Eznik Kolbacʿi background background Eznik's argument here counters dualistic cosmogonies (e.g., Marcionite or Manichaean) that posit a jealous or flawed creator; he asserts God's benevolent bestowal of life.
source edition: Eznik Kolbacʿi structure text This passage continues the narrative of creation, linking the previous statement about God keeping creation immaculate to the specific act of endowing the first human with life.
source edition: Eznik Kolbacʿi 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 'յառաջնումն' could be read as 'in the first' (masculine, referring to Adam) or 'in the first [thing]' (neuter); the context of creation of humanity supports the former. eznik:33 · narrative high copy citation
Source
[Line of edition: 27] զիւրոյ26 զբարերարութեանն հանդէս։
English
his own beneficence.
Commentary
sense text զիւրոյ զբարերարութեանն հանդէս The phrase concludes the sentence from the previous passage: 'and in the first [man] he placed life without envy, in order to reveal his own beneficence.' The Armenian uses 'hhandēs' (հանդէս) meaning 'display' or 'manifestation,' emphasizing the revelatory purpose of the act.
source edition: Eznik Kolbacʿi term glossary բարերարութիւն The term 'barerarut'iwn' (բարերարութիւն) means 'beneficence' or 'benevolence,' a key theological concept in Eznik's argument about God's creative motive, contrasting with envy or malice.
source edition: Eznik Kolbacʿi structure text This passage is the final clause of a longer sentence spanning from the previous passage, completing the thought that God's placement of life without envy in the first man serves to reveal divine beneficence. The structure is paratactic, typical of Eznik's style.
source edition: Eznik Kolbacʿi 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 clear; no significant ambiguity in this short clause. eznik:34 · narrative medium copy citation
Source
[Line of edition: 28] քանզի ոչ եթե կարաւտ ինչ ոք իւիք էր, եթե վասն այն/որիկ <!XLevel 9>Manuscript Page: 189r
English
for if there was nothing that he himself lacked, or for that reason
Commentary
sense text ոչ եթե կարաւտ ինչ ոք իւիք էր The Armenian phrase 'ոչ եթե կարաւտ ինչ ոք իւիք էր' means 'if there was nothing that he himself lacked'. This continues the argument that God has no need, a key point in Eznik's refutation of dualist or Marcionite cosmologies.
source edition: Eznik Kolbacʿi structure text քանզի ոչ եթե ... եթե The double 'եթե' (if) construction introduces a conditional clause that is part of a larger logical argument. The passage is a fragment of a longer syllogism about divine self-sufficiency.
source edition: Eznik Kolbacʿi background background կարաւտ The term 'կարաւտ' (lacking, needy) is a key concept in Eznik's theology. He argues that God, being perfect, cannot be in a state of lack, which would imply imperfection or dependence on something external.
source edition: Eznik Kolbacʿi caution text վասն այն/որիկ The phrase 'վասն այն/որիկ' (for that reason) is followed by a manuscript page break (189r). The text is incomplete, and the logical conclusion of the conditional is lost. The English draft reflects this break with 'or for that reason'.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The passage breaks off at a manuscript page boundary, so the apodosis (the 'then' clause) of the conditional is missing. The exact logical conclusion Eznik intended is uncertain. eznik:35 · narrative medium copy citation
Source
[Line of edition: 29] խնայի [
Commentary
sense text խնայի The Armenian verb 'խնայի' (xnal) means 'he looked after' or 'he cared for', indicating divine providence or attention.
source edition: Eznik Kolbacʿi term glossary խնայել The root 'խնայ-' (xnay-) in classical Armenian often carries a sense of providential care or oversight, relevant to Eznik's theological argument about God's self-sufficiency.
source edition: Eznik Kolbacʿi structure text This passage continues a narrative sequence from the previous line, where the text discusses what God lacked or why he acted, now introducing the concept of divine care.
source edition: Eznik Kolbacʿi background external Eznik's work refutes various heresies and pagan philosophies; the notion of God 'looking after' creation is central to his defense of Christian theism against dualist or gnostic views.
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; 'խնայի' could be part of a longer clause whose full sense is unclear without the rest of the sentence. eznik:36 · narrative medium copy citation
Source
[Page of ed. 1826: 8] ] ցէ27՝ իւր միայնոյ28 զկենդանութիւնն. եւ անզաւր եւ տկար, եթե
English
he looked after [the] life of his only [self]. And [he was] powerless and weak, if
Commentary
sense text իւր միայնոյ զկենդանութիւնն The phrase 'the life of his only [self]' likely refers to the self-sufficiency of a divine or primordial being, a theme in Eznik's polemic against dualist cosmogonies.
source edition: Eznik Kolbacʿi term glossary անզաւր The term 'անզաւր' (anzawr) means 'powerless' or 'without strength,' often used in Armenian theological texts to describe a state of impotence or lack of agency.
source edition: Eznik Kolbacʿi term glossary տկար The word 'տկար' (tkar) means 'weak' or 'feeble,' and here it reinforces the description of a being that is unable to sustain itself independently.
source edition: Eznik Kolbacʿi structure text եւ The conjunction 'եւ' (ew) introduces a parallel clause that contrasts the previous assertion of self-sufficiency with the subsequent description of powerlessness, highlighting a logical tension.
source edition: Eznik Kolbacʿi caution text եթե The conditional particle 'եթե' (etʿe) begins a clause that is incomplete in the passage, leaving the sense of the condition ambiguous; the English draft marks this with a bracketed gap.
source edition: Eznik Kolbacʿi 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 'իւր միայնոյ' could be read as 'of his only self' or 'of his only one,' with implications for whether the subject is a single being or a collective entity. The conditional clause introduced by 'եթե' is truncated, so the intended consequence is unclear. eznik:37 · narrative medium copy citation
Source
[Line of edition: 30] անձին եւեթ խորիցէ զզաւրութիւնն. եւ ոչ նիազ ի գիտութենէ, եթե ինքեան29
English
[he] would draw out the power from himself. And [there is] no need from knowledge, if he himself
Commentary
sense text անձին The phrase 'անձին եւեթ խորիցէ զզաւրութիւնն' continues the preceding thought: the subject (likely the evil principle) would draw power from himself, but the syntax is ambiguous.
source edition: Eznik Kolbacʿi term glossary նիազ The word 'նիազ' (from Middle Persian niyāz) means 'need' or 'necessity'. Its use here underscores the self-sufficiency of the subject, who has no need of external knowledge.
source edition: Eznik Kolbacʿi structure text This passage is part of a narrative sequence describing the internal dynamics of a primordial being, likely the evil principle in Eznik's refutation of dualism.
source edition: Eznik Kolbacʿi caution text The Armenian text at this point is syntactically compressed; the phrase 'եթե ինքեան' is incomplete in the edition, possibly due to a lacuna or scribal abbreviation.
source edition: Eznik Kolbacʿi 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 'խորիցէ' (draw out) is not explicitly named; it may be the evil principle or a related entity. The clause 'եթե ինքեան' is truncated, leaving the conditional sense unresolved. eznik:38 · narrative high copy citation
Source
[Page of edition: 418]
English
is the power. And if he is the power, then he is also the knowledge.
Commentary
sense text The argument moves from the premise that God is power to the conclusion that he is also knowledge, implying an identity of attributes in the divine nature.
source edition: Eznik Kolbacʿi term glossary զօրութիւն (zōrut‘iwn) The Armenian term for 'power' here denotes inherent divine capability, not merely potential, consistent with Eznik's anti-Manichaean polemic.
source edition: Eznik Kolbacʿi term glossary գիտութիւն (gitut‘iwn) The Armenian term for 'knowledge' signifies perfect, self-contained divine intellect, a key concept in Eznik's theology.
source edition: Eznik Kolbacʿi structure text This passage continues a logical chain: if God is self-sufficient power, then knowledge is not separate but identical with that power.
source edition: Eznik Kolbacʿi 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 logical relationship between power and knowledge is asserted as identity, but the text does not elaborate on how this identity is conceived. eznik:39 · narrative high copy citation
Source
[Line of edition: 1] եւեթ պահիցէ զգիտութիւնն. եւ ոչ կարաւտ յիմաստութենէ, եթե յորժամ այլոց
English
And if he preserves the knowledge, and is not lacking in wisdom, then when others
Commentary
sense text պահիցէ The verb 'pahicʿē' (preserves) continues the conditional argument: if God preserves knowledge, then he is not lacking in wisdom, reinforcing the logical chain against dualist views.
source edition: Eznik Kolbacʿi term glossary գիտութիւն 'Gitutʿiwn' (knowledge) is a key term in Eznik's polemic, often paired with 'imastutʿiwn' (wisdom) to argue that God's attributes are inseparable, countering the idea of a deficient creator.
source edition: Eznik Kolbacʿi structure text This passage is part of a conditional chain (if... then) typical of Eznik's dialectical method, building a reductio ad absurdum against the dualist position that God lacks power or knowledge.
source edition: Eznik Kolbacʿi background background Eznik's argument here likely targets the dualist cosmology of Zoroastrian or Manichaean traditions, where a good but limited deity coexists with an evil principle; he insists on divine omniscience.
source edition: Eznik Kolbacʿi 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 breaks off mid-sentence; the English draft supplies 'then when others' but the conclusion of the conditional is missing in the manuscript. eznik:40 · narrative medium copy citation
Source
[Line of edition: 2] բաշխիցէ զիմաստութիւնն իւր, կարծիք ինչ կարաւտութեան ի ներքս մտանիցեն։
English
distributes his wisdom, some thoughts of need may enter within.
Commentary
sense text բաշխիցէ զիմաստութիւնն իւր The verb 'բաշխիցէ' (distributes) suggests an active, voluntary sharing of wisdom, contrasting with the passive preservation in the previous passage.
source edition: Eznik Kolbacʿi term glossary կարծիք 'Կարծիք' (thoughts) can also mean 'opinions' or 'notions' in classical Armenian, implying subjective or incomplete ideas rather than certain knowledge.
source edition: Eznik Kolbacʿi term glossary կարաւտութեան 'Կարաւտութեան' (of need) is a genitive form, indicating that the thoughts are characterized by lack or deficiency, possibly a moral or intellectual want.
source edition: Eznik Kolbacʿi structure text This passage continues a conditional sequence: if one preserves knowledge and is not lacking wisdom, then distributing wisdom may allow needy thoughts to enter, creating a paradox.
source edition: Eznik Kolbacʿi background background Eznik's work often engages with Zoroastrian and Manichaean dualism; the 'thoughts of need' may reflect concerns about contamination of pure wisdom by material or evil influences.
source edition: Eznik Kolbacʿi 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 'ի ներքս մտանիցեն' (may enter within) is ambiguous: it could mean entering the mind of the distributor or entering the wisdom itself; the translation assumes the former. eznik:41 · narrative high copy citation
Source
[Line of edition: 3] Այլ կենդանի է եւ աղբիւր կենդանութեան. ՙտայ ամենայնի1 կենդանութիւն,
English
But he is living and a source of life. He gives life to all.
Commentary
sense text Այլ կենդանի է եւ աղբիւր կենդանութեան The Armenian asserts that God is both living and the source of life, a double affirmation that counters dualist or Manichaean views of a lifeless or passive creator.
source edition: Eznik Kolbacʿi term glossary աղբիւր The term աղբիւր (ałbiwr) means 'spring' or 'fountain', a common biblical metaphor for God as the origin of life (e.g., Psalm 36:9).
source edition: Eznik Kolbacʿi scripture text տայ ամենայնի կենդանութիւն The phrase 'gives life to all' echoes the biblical language of God as the giver of life, as in Psalm 104:30 (Armenian numbering) or Wisdom of Solomon 15:3.
source edition: Eznik Kolbacʿi background background Eznik's polemical context Eznik's work refutes Zoroastrian and Manichaean cosmologies that denied God's active role in creation and life-giving. This passage affirms God's immanent vitality.
source edition: Eznik Kolbacʿi structure text narrative sequence This unit follows a series of divine attributes (living, source of life) and introduces the action of giving life, advancing the argument for God's creative agency.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text has a superscript numeral 1 after ամենայնի, possibly indicating a marginal note or variant reading; the English draft omits this detail. eznik:42 · narrative high copy citation
Source
[Line of edition: 4] եւ ինքն կայ2 լի եւ յանսպառ կենդանութեան. եւ զաւրացուցանէ
English
And he himself is full and of inexhaustible vitality, and he empowers.
Commentary
sense text լի The adjective 'li' (full) continues the theme of divine plenitude, contrasting with the insufficiency of created beings.
source edition: Eznik Kolbacʿi term glossary յանսպառ կենդանութիւն The phrase 'yanspaṙ kendanutʿiwn' (inexhaustible vitality) is a compound term emphasizing the unending, life-giving nature of God, central to Eznik's anti-Manichaean polemic.
source edition: Eznik Kolbacʿi structure text զաւրացուցանէ The verb 'zawracʿucʿanē' (he empowers) concludes the sentence, forming a triadic structure: fullness, vitality, empowerment, typical of Eznik's rhetorical style.
source edition: Eznik Kolbacʿi 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 'zawracʿucʿanē' is unambiguously God from context, but the object of empowerment is not specified; it may be implied as all creation. eznik:43 · narrative high copy citation
Source
[Line of edition: 5] զանզաւրս մեծազաւր զաւրութեամբ, եւ ինքն ոչ թերանայ3 ի զաւրացուցիչ
English
the great-empowered with power, and he himself does not diminish in empowering.
Commentary
term text զանզաւրս մեծազաւր զաւրութեամբ The phrase 'the great-empowered with power' uses a cognate accusative construction (zawr… zawrutʿeamb) to emphasize divine omnipotence, a common rhetorical device in Armenian theological prose.
source edition: Eznik Kolbacʿi sense text ոչ թերանայ The verb 'does not diminish' (očʿ tʿeranay) asserts the inexhaustibility of God’s empowering activity, consistent with Eznik’s anti-Manichaean polemic against a finite or depleted divine power.
source edition: Eznik Kolbacʿi background external զաւրացուցիչ The agent noun 'empowerer' (zawracʿucʿičʿ) is a rare Armenian formation, likely coined to render Greek δυναμοποιός or similar, reflecting Eznik’s engagement with Patristic concepts of divine energy.
structure text This passage concludes a narrative unit on divine self-sufficiency, following the previous statement that God 'is full and of inexhaustible vitality' and 'empowers' without loss.
source edition: Eznik Kolbacʿi 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 syntax allows reading 'the great-empowered' as either a divine epithet or a description of the power itself; the translation takes it as an epithet of God. eznik:44 · narrative high copy citation
Source
[Line of edition: 6] զաւրութենէն. եւ պարգեւէ գիտութիւն ամենայն անգիտաց, եւ ինքն բաւանդակ
English
from power. And he bestows knowledge upon all the ignorant, and he himself is perfect
Commentary
sense text զաւրութենէն The Armenian phrase 'զաւրութենէն' (zawrutʿenēn) means 'from power,' continuing the previous passage's theme of divine empowerment without diminution.
source edition: Eznik Kolbacʿi term glossary բաւանդակ The term 'բաւանդակ' (bawandak) is a classical Armenian adjective meaning 'perfect' or 'complete,' often used in theological contexts to describe divine self-sufficiency.
source edition: Eznik Kolbacʿi scripture text պարգեւէ գիտութիւն ամենայն անգիտաց The phrase 'he bestows knowledge upon all the ignorant' echoes biblical themes of divine wisdom granted to the unlearned, reminiscent of Proverbs 1:2 or Wisdom literature, though no direct citation is marked.
source edition: Eznik Kolbacʿi structure text This passage forms the conclusion of a narrative unit on divine attributes, linking empowerment (previous passage) with perfection (this passage) in a chiastic or parallel structure.
source edition: Eznik Kolbacʿi 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 'բաւանդակ' could be read as 'perfect' or 'complete,' but the exact nuance in Eznik's theology of divine attributes is not fully specified. eznik:45 · narrative high copy citation
Source
[Line of edition: 7] ունի յինքեան զամենագէտ գիտութիւնն. եւ բղխէ յամենեսին զանպակաս իմաստութիւնն,
English
has within himself all-knowing knowledge, and pours forth upon all the unceasing wisdom.
Commentary
sense text ունի յինքեան զամենագէտ գիտութիւնն The phrase 'has within himself all-knowing knowledge' emphasizes the self-contained and perfect nature of divine knowledge, a key theme in Eznik's theology.
source edition: Eznik Kolbacʿi term glossary ամենագէտ The term 'amenaget' (all-knowing) is a compound of 'amen' (all) and 'get' (knowing), used in Armenian Christian literature to denote divine omniscience.
source edition: Eznik Kolbacʿi term glossary բղխէ The verb 'błxē' (pours forth) conveys an image of emanation or overflowing, suggesting the transmission of wisdom from a divine source to others.
source edition: Eznik Kolbacʿi scripture text զանպակաս իմաստութիւնն The phrase 'unceasing wisdom' may echo biblical notions of divine wisdom as inexhaustible, such as in Proverbs or Wisdom literature, though no direct citation is marked.
source edition: Eznik Kolbacʿi structure text This passage continues the narrative of divine attributes, pairing internal possession (has within himself) with external action (pours forth), a common structural pattern in Eznik's work.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is clear; no significant ambiguities arise in this passage. eznik:46 · narrative high copy citation
Source
[Line of edition: 8] եւ ինքն մնայ4 անխախուտ5 յամենահնար իմաստութեանն։
English
and himself remains unshaken in the all-resourceful wisdom.
Commentary
sense text անխախուտ The Armenian term 'անխախուտ' (anxaxut) means 'unshaken' or 'unmoved,' emphasizing the stability of divine wisdom.
source edition: Eznik Kolbacʿi term glossary ամենահնար իմաստութիւն The phrase 'ամենահնար իմաստութիւն' (amenahnar imastutʿiwn) translates to 'all-resourceful wisdom,' a key concept in Eznik's theology denoting God's comprehensive and creative knowledge.
source edition: Eznik Kolbacʿi background external Eznik Kolbacʿi Eznik Kolbacʿi (5th century) was an Armenian theologian and a member of the 'Holy Translators,' known for his work 'Against the Sects,' which refutes various heresies.
named: Thomson 1994 structure text մնայ The verb 'մնայ' (mnay, 'remains') signals a static, enduring quality, contrasting with the dynamic 'pours forth' in the previous passage, highlighting a balance of stability and emanation in divine attributes.
source edition: Eznik Kolbacʿi 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 'յամենահնար իմաստութեանն' could be read as either 'in the all-resourceful wisdom' (locative) or 'of the all-resourceful wisdom' (genitive), but the context supports a locative sense, indicating the subject's steadfastness within that wisdom. eznik:47 · narrative high copy citation
Source
[Line of edition: 9] Եթե աղբերք մշտաբուղխք, որ ի նորա հրամանէ կարգեցան, հանապազ
English
If the ever-flowing springs, which were established by his command, perpetually
Commentary
sense text աղբերք մշտաբուղխք The phrase 'ever-flowing springs' likely refers to the four rivers of Paradise (Pishon, Gihon, Tigris, Euphrates) or to the primordial waters of creation, both common in Armenian Christian cosmology.
source edition: Eznik Kolbacʿi background background Eznik's cosmology draws on Genesis 2:10-14 and later patristic exegesis, where the four rivers are seen as flowing from a single source in Eden, established by divine command.
source edition: Eznik Kolbacʿi structure text This passage continues a narrative sequence describing the order of creation, moving from the establishment of the firmament to the springs, emphasizing divine agency.
source edition: Eznik Kolbacʿi term glossary մշտաբուղխք The compound 'mštabułx' (ever-flowing) is a hapax in classical Armenian, formed from 'mštem' (always) and 'bułx' (spring), emphasizing perpetual motion as a sign of divine order.
source edition: Eznik Kolbacʿi 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 'աղբերք' (springs) could refer to literal springs or metaphorically to the rivers of Paradise; the context favors the latter given the cosmological framework. eznik:48 · narrative high copy citation
Source
[Line of edition: 10] բղխ/են <!XLevel 9>Manuscript Page: 189v եւ ոչ պակասեն, [
English
flow and do not diminish,
Commentary
sense text բղխ/են The verb 'բղխեն' (błxen) means 'they flow forth' or 'they gush out', continuing the description of the ever-flowing springs.
source edition: Eznik Kolbacʿi term text պակասեն The verb 'պակասեն' (pakasen) means 'they diminish' or 'they decrease', emphasizing the inexhaustible nature of the springs.
source edition: Eznik Kolbacʿi structure text This passage is part of a narrative that uses the perpetual flow of springs as an analogy for divine providence or natural order.
source edition: Eznik Kolbacʿi background text Eznik's argument here likely draws on natural phenomena to illustrate theological points about creation and sustenance, common in Armenian patristic literature.
source edition: Eznik Kolbacʿi 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 'his command' (from the previous passage) is ambiguous; it could be God or a specific creator figure in Eznik's argument. eznik:49 · narrative medium copy citation
Source
[Page of ed. 1826: 9] ] որոց բղխմունքն6 զայլոց կարաւտութիւնս
English
whose springs supply the needs of others,
Commentary
sense text բղխմունքն The Armenian term 'բղխմունքն' (błxmunq) means 'springs' or 'sources,' referring to the origin of water. In this context, it metaphorically describes the provision of needs.
source edition: Eznik Kolbacʿi term glossary կարաւտութիւնս The word 'կարաւտութիւնս' (karawtutʿiwns) means 'needs' or 'necessities.' It is a plural accusative form, indicating the various requirements supplied by the springs.
source edition: Eznik Kolbacʿi structure text This passage is part of a narrative sequence, continuing the metaphor of flowing water. The phrase 'flow and do not diminish' from the previous passage connects to the idea of springs supplying needs without depletion.
source edition: Eznik Kolbacʿi 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 exact referent of 'whose' (որոց) is unclear from this passage alone, but it likely refers to a source or entity previously mentioned. eznik:50 · narrative high copy citation
Source
[Line of edition: 11] լնուն, եւ ինքեանք ի նմին յորդութեան կան մշտնջենաւորք, ո՞րչափ եւս առաւել
English
they are filled, and they themselves remain in that abundance eternally; how much more
Commentary
sense text լնուն The verb 'լնուն' (they are filled) echoes the preceding image of springs supplying others, emphasizing that the source itself remains undiminished.
source edition: Eznik Kolbacʿi term glossary յորդութեան The noun 'յորդութեան' (abundance) is a key term in Eznik's argument for divine plenitude, contrasting with finite created goods.
source edition: Eznik Kolbacʿi structure text ո՞րչափ եւս առաւել The rhetorical question 'how much more' (ո՞րչափ եւս առաւել) introduces a logical escalation, typical of Eznik's argumentative style.
source edition: Eznik Kolbacʿi 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.eznik:51 · narrative high copy citation
Source
[Line of edition: 12] այն՝ որ նոցա զյորդութիւն բղխմանցն յաւրինեաց, որ աղբիւրն է7 բարութեան.
English
the one who established the abundance of their emanations, who is the source of goodness.
Commentary
sense text բղխմանցն The plural 'emanations' likely refers to the divine emanations or aeons in the Gnostic cosmology that Eznik is refuting.
source edition: Eznik Kolbacʿi term glossary աղբիւրն բարութեան The phrase 'source of goodness' is a standard epithet for God in Armenian Christian theology, here used to identify the ultimate origin of the emanations.
source edition: Eznik Kolbacʿi structure text This passage concludes a longer argument about the self-sufficiency of the divine source, contrasting the abundance of emanations with the unchanging nature of the source.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is clear; no significant ambiguities. eznik:52 · narrative high copy citation
Source
[Line of edition: 13] որ8 զամենայն զոր արար գեղեցիկս արար, զբանաւորս եւ զանբանաւորս, զմաաւորս
English
who made all that he made beautiful, both the rational and the irrational, the animate
Commentary
sense text The Armenian text describes God as making all created things beautiful, encompassing both rational and irrational beings, as well as animate ones.
source edition: Eznik Kolbacʿi term glossary բանաւորս The term 'բանաւորս' (banawor) means 'rational' or 'endowed with speech', contrasting with 'անբանաւորս' (anbanawor) 'irrational', a key distinction in Armenian theological anthropology.
source edition: Eznik Kolbacʿi term glossary մաաւորս 'մաաւորս' (maawor) means 'animate' or 'living', completing the tripartite classification of creation: rational, irrational, and animate.
source edition: Eznik Kolbacʿi background external This classification reflects Platonic and early Christian cosmological hierarchies, where rational beings (angels, humans) are distinguished from irrational animals and inanimate matter.
named: Plato Timaeus, Philo of Alexandria structure text This passage continues a series of divine attributes, listing the scope of God's creative activity before moving to the next attribute.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is fragmentary; the phrase 'զամենայն զոր արար գեղեցիկս արար' could be read as 'all that he made beautiful' or 'all that he made, he made beautiful'. eznik:53 · narrative high copy citation
Source
[Line of edition: 14] եւ զանմտաւորս, զխաւսունս եւ զանխաւսունս, զասունս եւ զանասունս։
English
and the irrational, the speaking and the non-speaking, the articulate and the inarticulate.
Commentary
term text անմտաւորս The Armenian term anmtawor-kʿ (անմտաւորս) means 'irrational' or 'without mind,' contrasting with the rational beings mentioned in the previous passage. It reflects a standard bipartite division in Armenian Christian cosmology.
source edition: Eznik Kolbacʿi term text խաւսունս The Armenian xawsun-kʿ (խաւսունս) means 'speaking' or 'articulate,' referring to beings capable of speech. The pairing with an-xawsun-kʿ (անխաւսունս, 'non-speaking') creates a further subdivision within the irrational order.
source edition: Eznik Kolbacʿi structure text զասունս եւ զանասունս The final pair 'articulate and inarticulate' (zasuns ew zanasuns) appears to be a near-synonymous restatement of the preceding 'speaking and non-speaking,' reinforcing the rhetorical pattern of exhaustive classification typical of Eznik's style.
source edition: Eznik Kolbacʿi background background Eznik's division of creation into rational and irrational, then into speaking and non-speaking, reflects late antique philosophical and theological taxonomies, possibly influenced by Middle Platonic or early Christian hexaemeral traditions.
source edition: Eznik Kolbacʿi 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 precise distinction between 'speaking' (xawsun) and 'articulate' (asun) is unclear; they may be synonymous or denote different degrees of vocal expression. eznik:54 · narrative high copy citation
Source
[Line of edition: 15] Եւ բանաւորաց եւ մտաւորաց յիւրաքանչիւր առաքինութեանց կարգեաց ստանալ
English
And for the rational and the intellectual, he ordained to receive each of their respective virtues.
Commentary
term text բանաւորաց The term 'banaworacʿ' (rational) is a key anthropological category in Eznik's theology, distinguishing beings endowed with logos from the irrational orders mentioned in the previous passage.
source edition: Eznik Kolbacʿi term text մտաւորաց 'Mtaworacʿ' (intellectual) refers to beings possessing intellect (nous), a distinct faculty from reason. Eznik here pairs the rational and intellectual as recipients of specific virtues, reflecting a hierarchical ontology.
source edition: Eznik Kolbacʿi structure text յիւրաքանչիւր առաքինութեանց The phrase 'each of their respective virtues' indicates a distributive structure: different classes of beings receive virtues appropriate to their nature, continuing the systematic ordering of creation in this section.
source edition: Eznik Kolbacʿi background text առաքինութեանց The concept of 'virtues' (aṙakʿinutʿeancʿ) here likely draws on Greek philosophical categories (aretai) mediated through Armenian patristic sources, possibly reflecting the influence of Evagrian or Neoplatonic schemas of spiritual perfection.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text does not specify whether the 'virtues' are innate or bestowed, nor does it clarify the exact relationship between the rational and intellectual orders—whether they are distinct classes or overlapping categories. eznik:55 · narrative medium copy citation
Source
[Line of edition: 16] զբարութիւն, եւ ոչ զգեղեցկութիւն. զի գեղեցկութեանն9 տուիչ ինքն է,
English
goodness, and not beauty. For beauty, he himself is the giver,
Commentary
sense text զբարութիւն, եւ ոչ զգեղեցկութիւն The text contrasts 'goodness' (բարութիւն) with 'beauty' (գեղեցկութիւն), asserting that God is the giver of beauty, not goodness. This likely continues a discussion on divine attributes and their distribution.
source edition: Eznik Kolbacʿi term glossary բարութիւն The term 'բարութիւն' (barut‘iwn) means 'goodness' or 'virtue' in classical Armenian. In Eznik's theological context, it often refers to moral or divine goodness, distinct from aesthetic qualities.
source edition: Eznik Kolbacʿi term glossary գեղեցկութիւն The term 'գեղեցկութիւն' (gełec‘kut‘iwn) means 'beauty' or 'comeliness'. Here it is presented as something given by God, possibly in contrast to inherent goodness.
source edition: Eznik Kolbacʿi structure text This passage is part of a narrative section that likely enumerates divine dispensations to different orders of creation, following a pattern of assigning specific virtues or gifts.
source edition: Eznik Kolbacʿi Notes · 1
lacuna The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.Open questions · 1 The Armenian text is fragmentary; the full context of the contrast between goodness and beauty is unclear. The phrase 'he himself is the giver' may refer to God or another agent, but the antecedent is not explicit in this excerpt. eznik:56 · narrative high copy citation
Source
[Line of edition: 17] եւ բարութեանն՝ զանձնիշխանութիւնն արար պատճառ։
English
and for goodness, he made self-will the cause.
Commentary
sense text բարութեանն The dative 'for goodness' refers to the divine attribute of goodness, which Eznik posits as the motive for creation, distinct from beauty.
source edition: Eznik Kolbacʿi term glossary անձնիշխանութիւն The term 'self-will' (անձնիշխանութիւն) is a key concept in Eznik's theology, denoting autonomous volition, here made the cause of goodness.
source edition: Eznik Kolbacʿi structure text This line concludes a passage contrasting beauty and goodness, with 'self-will' introduced as the causal mechanism for the latter, forming a chiastic argument.
source edition: Eznik Kolbacʿi 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 'պատճառ' can mean 'cause' or 'occasion'; the reading 'cause' is taken to align with Eznik's systematic theology.
Citation. Tergwame, “Eznik Kolbacʿi”, eznik:1, machine-draft, 2026. https://naxiai.com/christian/works/eznik#s1
Colophon. Source: titus ·
licence: This text is part of the TITUS edition of Eznik of Kolb, De Deo. 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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