Armenian · Liturgy ·

Šaraknocʿ

Anonymous · titus

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JSON Dossier

machine-draft · no human review 19 passages · 150 words

Work dossier · summary and historical context

Summary

The Šaraknocʿ is the Armenian hymnal, a liturgical collection of hymns (šarakan) used in the Divine Liturgy and the daily Office of the Armenian Apostolic Church. This anonymous compilation developed between the 5th and 13th centuries, with individual hymns often attributed to early Armenian patriarchs such as Sahak Partʿew and Mesrop Mashtotsʿ. The text is transmitted in manuscript and later printed forms, with the earliest printed edition in Constantinople (1704). The present edition is based on the TITUS digital version, which draws on critical editions of the classical Armenian text. The collection remains the standard hymnal of the Armenian Church, cited in later theological and liturgical commentaries. This edition provides the classical Armenian text without translation or musical notation.

The Šaraknocʿ is the foundational hymnal of the Armenian Apostolic Church, central to its liturgical life and identity. It preserves the earliest layers of Armenian hymnography, linking the church to its patristic and biblical roots. The collection's hymns are cited in later Armenian theological and liturgical commentaries, demonstrating its enduring influence. As a corpus, it reflects the development of Armenian Christian worship and the adaptation of hymnody to the liturgical year.

Historical context

The Šaraknocʿ emerged within the Armenian Apostolic Church, which developed its distinct liturgical tradition after the conversion of Armenia to Christianity in the early 4th century. The collection's core hymns date from the 5th to 13th centuries, a period when Armenian hymnography flourished under figures like Sahak Partʿew (c. 350–439) and Mesrop Mashtotsʿ (c. 362–440), the inventor of the Armenian alphabet. The hymns were composed in classical Armenian and transmitted orally before being written in manuscripts. The earliest printed edition appeared in Constantinople in 1704, reflecting the diaspora's role in preserving Armenian liturgy. The Šaraknocʿ is closely related to the Armenian Divine Liturgy and the daily Office, and its hymns often draw on biblical and patristic sources. The collection's anonymous attribution is a modern editorial convenience; many hymns have named authors in the manuscript tradition. The text's transmission was shaped by the Armenian Church's history, including periods of Persian and Byzantine influence, and later Ottoman rule.

Timeline

4th c. · Conversion of Armenia to Christianity; beginnings of Armenian liturgical tradition.
5th c. · Earliest hymns attributed to Sahak Partʿew and Mesrop Mashtotsʿ; development of Armenian alphabet.
5th–13th c. · Core of the Šaraknocʿ compiled; hymns added by various authors.
1704 · Earliest printed edition of the Šaraknocʿ in Constantinople.
20th–21st c. · Critical editions and digital versions (e.g., TITUS) produced.

Related works

Armenian Divine Liturgy — Used in the liturgy; hymns are part of the liturgical structure.
Armenian daily Office — Hymns are used in the canonical hours.
Patristic writings — Hymns draw on patristic sources and biblical paraphrases.
Later Armenian theological commentaries — Šaraknocʿ hymns are cited in these works.

External

Armenian Apostolic Church Context for the religious community that uses the Šaraknocʿ.
Mesrop Mashtots Attributed author of many hymns; inventor of Armenian alphabet.
Armenian liturgy Liturgical context for the hymnal.
Constantinople Place of first printed edition (1704).

Cautions

The date of the Šaraknocʿ as a collection is uncertain; it developed between the 5th and 13th centuries, with later additions.
The anonymous attribution of the whole collection is a modern editorial convenience; many hymns have named authors in the manuscript tradition.
The present edition provides only the classical Armenian text without translation or musical notation; the original melodies and precise liturgical rubrics are not recoverable from this source.
The English draft is empty; the annotation is based solely on structural classification and metadata.

Apparatus · what the pipeline recorded

Annotation and terms

78 commentary units 24 term19 structure18 background6 sense4 scripture3 caution2 parallel2 reception 21 derived notes 19 open questions 19 narrative

What the kinds mean

structure — the passage's function in the work
caution — uncertainty or a contested reading
background — historical or institutional context the text presupposes
term — a Coptic word and the rendering chosen for it
sense — what the passage says
scripture — a biblical quotation or allusion
parallel — a parallel in another text or tradition
reception — later use — liturgy, canon law, daughter versions

Pipeline notes

limitThe English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve.
registerRegister: liturgy in classical Armenian; the English keeps the liturgical formulae and the vocatives rather than normalising them.
structurePassages: 19 narrative.
caution19 passage(s) are fragmentary in the source; the English bridges each break and says so in the note.
sourceSource edition: titus — This text is part of the TITUS edition of Zamagirk. Copyright TITUS Project, Frankfurt a/M, 12.12.2008. No parts of this document may be republished in any form without prior permission by the copyright holder.

Term index

Coptic	Rendering	Count	First
no glossary terms recorded

Structure

19 passages

1[Page: 5]…
2[Page: 5] [Chapter: 1]…
3Dismissal*…
4I renounce Satan and all deception.…
5from him, from his deceptions, from his counsels…
6from him, from his evil wills, from his evil ang…
7ministries of him, from his evil wills, and from…
8from his evil power, withdrawing we withdraw.…
9[Chapter: 2]…
10HAWATAMKʿ*…
11We confess and believe with a most perfect heart…
12the Father God, uncreated, unborn, and without b…
13the begetter of the Son and the emanator of the…
14We believe in the Word of God, uncreated, begott…
15from the Father before the ages, not later and n…
16but as the Father is Father, so also the Son is…
17We believe in the Holy Spirit, God, uncreated, t…
18not begotten, but emanating from the Father, coe…
19of the Son.…

About this work

limitThe English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve.
registerRegister: liturgy in classical Armenian; the English keeps the liturgical formulae and the vocatives rather than normalising them.
structurePassages: 19 narrative.
caution19 passage(s) are fragmentary in the source; the English bridges each break and says so in the note.
sourceSource edition: titus — This text is part of the TITUS edition of Zamagirk. Copyright TITUS Project, Frankfurt a/M, 12.12.2008. No parts of this document may be republished in any form without prior permission by the copyright holder.

zaman:1 · narrativelow

Source

[Page: 5]

English

[Page: 5]

Commentary

structuretext

This passage is classified as narrative within the Šaraknocʿ, a liturgical collection. Its narrative mode is unusual for hymnody, suggesting it may be a biblical paraphrase or a historical commemoration.

cautiontext

The English draft is empty, and the Armenian text is not provided beyond the page number. This annotation is based solely on the structural classification and metadata.

backgroundbackground

The Šaraknocʿ is the Armenian hymnal, containing liturgical hymns (šarakan) for the Divine Liturgy and the canonical hours. Anonymous hymns are common, often drawing on patristic or biblical sources.

source edition: Šaraknocʿ

Notes · 1

lacunaThe 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 not provided; the English draft is empty. The narrative classification is given but cannot be verified against the content.

zaman:2 · narrativelow

Source

[Chapter: 1]

English

[Page: 5] [Chapter: 1]

Commentary

structuretext

This passage is classified as narrative within the liturgical structure, indicating a shift from hymnody to a scriptural or historical recounting.

backgroundbackground

The Šaraknocʿ is the Armenian hymnal, containing canonical hymns (šarakan) for the liturgical year. Anonymous pieces often reflect early layers of the tradition.

source edition: Šaraknocʿ

cautiontext

The English draft for this passage is empty, and the Armenian text is not provided. The annotation relies solely on the structural classification and metadata.

Notes · 1

lacunaThe 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 of this passage is missing from the input, so the content and any specific terms or scriptural references cannot be identified.

zaman:3 · narrativehigh

Source

[Line: 1] ՀՐԱԺԱՐՈՒՄՆ*

English

Dismissal*

Commentary

termtextՀՐԱԺԱՐՈՒՄՆ

The Armenian term 'Hražarumn' (ՀՐԱԺԱՐՈՒՄՆ) means 'Dismissal' and is a liturgical rubric indicating the conclusion of a service or section.

source edition: Šaraknocʿ

structuretextՀՐԱԺԱՐՈՒՄՆ

This single-word rubric marks the end of a narrative passage in the Šaraknocʿ, serving as a structural divider between liturgical units.

backgroundbackground

In Armenian liturgical practice, the Dismissal (Hražarumn) often includes a prayer or blessing that sends the congregation forth, paralleling the Byzantine apolysis.

Notes · 1

lacunaThe source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated.

Open questions · 1

The passage consists only of the word 'Dismissal', leaving unclear whether it refers to the end of a hymn, a reading, or the entire service.

zaman:4 · narrativehigh

Source

[Line: 2] Հրաժարիմ ի սատանայէ՝ եւ յամենայն խաբէութենէ

English

I renounce Satan and all deception.

Commentary

sensetextՀրաժարիմ ի սատանայէ

The opening verb 'Հրաժարիմ' (hražarim) means 'I renounce' or 'I separate myself from,' marking a formal act of repudiation in the liturgical context.

source edition: Šaraknocʿ

termglossaryսատանայէ

The term 'սատանայէ' (satanayē) is the ablative of 'սատանայ' (satanay), meaning 'Satan' or 'the adversary,' a standard figure in Armenian Christian renunciation formulas.

backgroundexternalrenunciation formula

This line echoes early Christian baptismal renunciations, where the catechumen publicly rejects Satan and all deceptions before entering the church, a practice attested in Armenian liturgical tradition.

structuretextՀրաժարիմ ... եւ յամենայն խաբէութենէ

The passage forms a bipartite structure: first renouncing Satan, then expanding to 'all deception' (յամենայն խաբէութենէ), creating a comprehensive repudiation.

Notes · 2

lacunaThe 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.
checkAutomatic 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 precise liturgical setting (e.g., baptism, exorcism, or general confession) is not specified in this line alone.

zaman:5 · narrativehigh

Source

[Line: 3] նորա, ի պատրանաց նորա, ի խորհրդոց նորա, ի գնացից

English

from him, from his deceptions, from his counsels, from his ways

Commentary

sensetextի պատրանաց նորա, ի խորհրդոց նորա, ի գնացից

The three prepositional phrases 'from his deceptions, from his counsels, from his ways' form a tricolon that intensifies the renunciation by enumerating the domains of Satan's influence. The repetition of 'ի' (from) underscores a complete separation.

termglossaryպատրանաց

The term 'պատրանաց' (deceptions) is the plural genitive/dative of 'պատիր' (deception, seduction). In Armenian Christian usage, it often denotes the beguiling temptations of the devil, echoing New Testament language of πλάνη (error).

structuretextի պատրանաց նորա, ի խորհրդոց նորա, ի գնացից

This tricolon is part of a longer series of renunciations in the passage, each introduced by 'ի' (from). The pattern creates a liturgical rhythm, reinforcing the speaker's total rejection of Satan's influence.

backgroundbackgroundի խորհրդոց նորա

The phrase 'from his counsels' (ի խորհրդոց նորա) reflects the early Christian concept of demonic counsel or conspiracy, as seen in the 'counsels of the devil' in patristic literature. This aligns with the renunciation of Satan's hidden plots.

source edition: Šaraknocʿ

scripturetextի գնացից

The phrase 'from his ways' (ի գնացից) echoes biblical language of 'ways' (ὁδοί) as moral paths, e.g., Psalm 1:6 LXX 'ways of the devil'. The renunciation of Satan's ways is a standard element in baptismal renunciations.

Notes · 1

lacunaThe 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 exact liturgical context (e.g., whether this is part of a baptismal or exorcistic rite) is not specified in the passage. The reading assumes a renunciation formula.

zaman:6 · narrativehigh

Source

[Line: 4] նորա, ի չար կամաց նորա, ի չար հրեշտակաց նորա, ի չար

English

from him, from his evil wills, from his evil angels, from the evil

Commentary

structuretextի չար հրեշտակաց նորա

The phrase 'from his evil angels' introduces a new element in the series of exclusions, expanding the list from abstract evils (wills, counsels) to personified agents of evil.

termglossaryչար հրեշտակ

The term 'չար հրեշտակ' (čʿar hreštak) means 'evil angel,' a concept in Armenian Christian demonology referring to fallen angels or demons, distinct from the neutral 'angel' (հրեշտակ) in biblical usage.

backgroundbackgroundexorcistic formulas

This passage is part of an exorcistic or apotropaic formula common in Armenian liturgical texts, where a series of 'from' clauses renounce various sources of evil, paralleling early Christian baptismal renunciations.

source edition: Šaraknocʿ

paralleltextի չար կամաց

The pairing of 'evil wills' and 'evil angels' echoes similar dualities in Armenian patristic literature, such as in Eznik of Kołb's 'Refutation of the Sects,' where internal and external evils are distinguished.

Notes · 1

lacunaThe 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-phrase ('ի չար'), leaving the final object of the preposition incomplete; the English draft supplies 'the evil' but the intended noun (e.g., 'spirits,' 'deeds') is uncertain.

zaman:7 · narrativehigh

Source

[Line: 5] պաշտօնէից նորա, ի չար կամարարաց նորա, եւ յամենայն

English

ministries of him, from his evil wills, and from all

Commentary

termtextպաշտօնէից

The Armenian noun 'պաշտօնէից' (paštōnēicʿ) is the ablative plural of 'պաշտօն' (paštōn), meaning 'ministry' or 'service'. In this liturgical context, it likely refers to the offices or functions of the evil angels or wills being exorcised.

source edition: Šaraknocʿ

termtextչար կամարարաց

The phrase 'չար կամարարաց' (čʿar kamararacʿ) is the ablative plural of 'չար կամարար' (čʿar kamarar), meaning 'evil will' or 'evil agent'. It parallels the earlier 'evil wills' in the English draft, reinforcing the exorcistic enumeration.

source edition: Šaraknocʿ

structuretext

This passage continues a series of ablative phrases beginning with 'ի' (i, 'from'), forming a litany of exorcism. The repetition of 'նորա' (nora, 'of him') ties each element to a single malevolent source, likely the devil or an evil spirit.

backgroundexternal

The enumeration of 'ministries', 'evil wills', and 'evil angels' reflects the Armenian liturgical tradition of exorcistic prayers, often found in the Šaraknocʿ (Hymnal) for use during the Canon of the Hours or rites of purification.

source edition: Šaraknocʿ

Notes · 1

lacunaThe 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 'պաշտօնէից' could be interpreted as 'ministries' (divine or demonic offices) or 'services' (ritual functions). The exorcistic context favors demonic agencies. The phrase 'ի չար կամարարաց' is a variant spelling; the standard form is 'ի չար կամարարաց' (i čʿar kamararacʿ).

zaman:8 · narrativehigh

Source

[Line: 6] չար զօրութենէ նորա՝ հրաժարելով հրաժարիմք։

English

from his evil power, withdrawing we withdraw.

Commentary

sensetextհրաժարելով հրաժարիմք

The Armenian phrase 'հրաժարելով հրաժարիմք' (withdrawing we withdraw) is a figura etymologica, reinforcing the act of separation from evil power through repetition of the same root.

termglossaryչար զօրութենէ

The term 'չար զօրութենէ' (evil power) likely refers to demonic or adversarial forces, a common concept in Armenian liturgical texts invoking protection or renunciation.

source edition: Šaraknocʿ

structuretextLine 6

This passage concludes a series of renunciations in the šarakʿ (canon), forming a climactic rejection of evil influences before proceeding to a petition or doxology.

Notes · 2

lacunaThe 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.
checkAutomatic 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 precise referent of 'evil power' is ambiguous; it may denote Satan, demonic forces, or abstract malevolence. The reading taken is a general adversarial force.

zaman:9 · narrativehigh

Source

[Chapter: 2]

English

[Chapter: 2]

Commentary

structuretextChapter: 2

The passage is a chapter heading, marking a structural division in the šaraknocʿ. This heading likely introduces a new section of hymns or prayers within the liturgical cycle.

source edition: Šaraknocʿ

backgroundbackground

The šaraknocʿ is the Armenian hymnal, containing canonical hymns (šarakan) used in the Divine Liturgy and the daily office. Chapter divisions often correspond to liturgical seasons or thematic groupings.

source edition: Šaraknocʿ

cautiontext

The passage consists only of a chapter number with no accompanying text. This may indicate a lacuna in the manuscript or a deliberate structural marker. The English draft mirrors the Armenian, offering no additional content.

source edition: Šaraknocʿ

Notes · 1

lacunaThe 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, leaving the subject or theme of Chapter 2 unspecified. It is unclear whether the original text included hymns or prayers that are now lost, or if the chapter was intentionally left as a placeholder.

zaman:10 · narrativemedium

Source

[Line: 7] ՀԱՒԱՏԱՄՔ*

English

HAWATAMKʿ*

Commentary

termglossaryՀԱՒԱՏԱՄՔ

The Armenian term 'Hawatamkʿ' (ՀԱՒԱՏԱՄՔ) is a liturgical acclamation meaning 'We believe,' derived from the verb 'hawatal' (to believe). It often introduces a creedal or confessional statement in the Šaraknocʿ.

source edition: Šaraknocʿ

structuretext

This passage, consisting solely of the word 'Hawatamkʿ,' likely functions as a refrain or response within a hymn, marking a communal affirmation of faith. Its brevity suggests a structural role in the liturgical performance.

backgroundbackground

In Armenian liturgy, 'Hawatamkʿ' echoes the Nicene Creed's opening 'We believe' (Πιστεύομεν), reflecting the Armenian Church's adherence to Nicene orthodoxy. It is a standard element in the Šaraknocʿ, used in various hymns.

source edition: Šaraknocʿ

receptionbackground

The term 'Hawatamkʿ' is widely recognized in Armenian hymnody as a congregational response, reinforcing communal identity. Its placement here may indicate a transition or climax in the liturgical narrative.

Notes · 1

lacunaThe 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 single word, leaving its exact liturgical context (e.g., preceding or following text) unspecified. The reading assumes it is a standalone acclamation, but it may be part of a longer phrase in the original manuscript.

zaman:11 · narrativehigh

Source

[Line: 8] Խոստովանիմք եւ հաւատամք ամենակատար սրտիւ

English

We confess and believe with a most perfect heart.

Commentary

termtextԽոստովանիմք

The verb 'Խոստովանիմք' (xostovanimkʿ) means 'we confess' and is a standard liturgical formula in Armenian creeds, often paired with 'հաւատամք' (hawatamkʿ) to express both confession and belief.

source edition: Šaraknocʿ

termtextհաւատամք

The verb 'հաւատամք' (hawatamkʿ) means 'we believe' and is a key term in Armenian liturgical creeds, echoing the Nicene-Constantinopolitan Creed's 'πιστεύομεν' (we believe).

source edition: Šaraknocʿ

structuretext

This passage is part of a series of creedal affirmations in the Šaraknocʿ, following the previous 'HAWATAMKʿ*' and continuing with 'Խոստովանիմք եւ հաւատամք' to reinforce the communal confession of faith.

source edition: Šaraknocʿ

backgroundtext

The phrase 'ամենակատար սրտիւ' (amenakatar srtiw) meaning 'with a most perfect heart' reflects the Armenian emphasis on heartfelt, wholehearted confession, a common theme in liturgical and patristic texts.

source edition: Šaraknocʿ

Notes · 1

lacunaThe 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 'ամենակատար սրտիւ' could be interpreted as 'with a most perfect heart' or 'with a complete heart,' but the sense of completeness and sincerity is consistent in both readings.

zaman:12 · narrativehigh

Source

[Line: 9] զՀայրն Աստուած՝ անեղ, անծին, եւ անսկիզբն. այլ եւ

English

the Father God, uncreated, unborn, and without beginning; and also

Commentary

termtextանեղ

The term 'անեղ' (uncreated) is a key theological predicate in Armenian Trinitarian creeds, emphasizing the Father's non-contingent existence.

source edition: Šaraknocʿ

termtextանծին

'Անծին' (unborn) distinguishes the Father from all generated beings, aligning with Nicene language against Arian subordinationism.

source edition: Šaraknocʿ

termtextանսկիզբն

'Անսկիզբն' (without beginning) reinforces the Father's eternal nature, a standard attribute in Armenian liturgical confessions.

source edition: Šaraknocʿ

structuretext

This passage forms part of a creedal confession within the šaraknocʿ, listing divine attributes in a triadic pattern typical of Armenian hymnography.

source edition: Šaraknocʿ

backgroundexternal

The triple negation (uncreated, unborn, without beginning) echoes the Cappadocian emphasis on the Father's ineffability, adapted into Armenian theology.

Notes · 1

lacunaThe 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 ambiguity in the reading of these attributes.

zaman:13 · narrativehigh

Source

[Line: 10] ծնող Որդւոյ եւ բղխող Հոգւոյն սրբոյ։

English

the begetter of the Son and the emanator of the Holy Spirit.

Commentary

termtextծնող

The Armenian term 'ծնող' (cnoł) means 'begetter' or 'parent,' here applied to the Father as the begetter of the Son, reflecting the Nicene language of the Father as 'gennētōr' of the Son.

source edition: Šaraknocʿ

termtextբղխող

The Armenian term 'բղխող' (błxoł) means 'emanator' or 'one who causes to flow forth,' describing the Father's role in the procession of the Holy Spirit, a distinctively Armenian theological expression.

source edition: Šaraknocʿ

backgroundbackground

This passage reflects the Armenian Trinitarian formula emphasizing the Father as sole source of both Son and Spirit, consistent with the Niceno-Constantinopolitan Creed and Armenian anti-filioque polemics.

structuretext

This line concludes a series of epithets for the Father (uncreated, unborn, without beginning) and introduces the Son and Spirit in parallel genitive constructions, forming a rhythmic doxological unit.

Notes · 1

lacunaThe 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 term 'բղխող' (błxoł) is rare and may be interpreted as 'emitting' or 'causing to flow,' but its precise theological nuance in Armenian Trinitarian discourse is debated; the translation 'emanator' is adopted here.

zaman:14 · narrativehigh

Source

[Line: 11] Հաւատամք զԲանն Աստուած, անեղ՝ ծնեալ՝ եւ սկսեալ ի

English

We believe in the Word of God, uncreated, begotten, and having its beginning from

Commentary

termtextԲանն Աստուած

The phrase 'Word of God' (Բանն Աստուած) echoes the Logos theology of John 1:1, central to Armenian Trinitarian confession. In classical Armenian, 'Բան' renders Greek 'Λόγος', emphasizing divine reason and agency.

source edition: Šaraknocʿ

sensetextանեղ՝ ծնեալ՝ եւ սկսեալ

The triad 'uncreated, begotten, and having its beginning' articulates a nuanced Christological formula. 'Uncreated' (անեղ) affirms the Word's eternal nature, while 'begotten' (ծնեալ) and 'having its beginning' (սկսեալ) specify its procession from the Father, consistent with Nicene orthodoxy.

source edition: Šaraknocʿ

backgroundtextՀաւատամք

The opening 'We believe' (Հաւատամք) signals a credal formula, likely drawn from or echoing the Niceno-Constantinopolitan Creed. Armenian liturgical creeds often adapt such language for hymnody, reinforcing doctrinal unity.

source edition: Šaraknocʿ

structuretextnarrative

This passage is classified as narrative within the šaraknocʿ structure, but its credal content is declarative rather than story-like. The narrative classification may reflect its role in the liturgical sequence, presenting salvation history through doctrinal affirmation.

source edition: Šaraknocʿ

Notes · 1

lacunaThe 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 'սկսեալ ի' is incomplete in the Armenian text; the object of the preposition (likely 'from the Father') is not given in this passage, leaving the precise Trinitarian relation ambiguous.

zaman:15 · narrativehigh

Source

[Line: 12] Հօրէ նախ քան զյաւիտեանս. ոչ յետոյ եւ ոչ կրտսեր.

English

from the Father before the ages, not later and not younger.

Commentary

sensetextՀօրէ նախ քան զյաւիտեանս

The phrase asserts the Son's pre-existence from the Father before the ages, countering Arian subordinationism.

source edition: Šaraknocʿ

termtextյաւիտեանս

The Armenian term 'յաւիտեանս' (yawiteans) means 'ages' or 'eternities', here in the plural, emphasizing timeless pre-existence.

backgroundbackgroundոչ յետոյ եւ ոչ կրտսեր

This denial of the Son being 'later' or 'younger' reflects the Nicene Creed's affirmation of the Son's co-eternity with the Father, a key point in Armenian orthodoxy.

source edition: Šaraknocʿ

scripturetextՀօրէ նախ քան զյաւիտեանս

Echoes of Proverbs 8:23 (LXX) and John 1:1-2, where the Word is with God before creation, are implicit here.

structuretextp15

This passage continues the creedal confession from the previous line, forming a chiastic denial of temporal subordination.

Notes · 1

lacunaThe 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 'յաւիտեանս' could be interpreted as 'eternities' or 'ages', but the context favors the former to stress timelessness.

zaman:16 · narrativehigh

Source

[Line: 13] այլ որքան Հայրն Հայր՝ ընդ նմին եւ Որդին Որդի։

English

but as the Father is Father, so also the Son is Son.

Commentary

structuretextայլ որքան Հայրն Հայր՝ ընդ նմին եւ Որդին Որդի

This line forms a parallel clause that mirrors the previous passage's assertion of co-eternity, emphasizing the distinct yet equal identity of Father and Son.

termglossaryՀայր

The term 'Hayr' (Father) in this context is a theological title for the first person of the Trinity, used here to assert his eternal and distinct identity.

termglossaryՈրդի

The term 'Ordi' (Son) refers to the second person of the Trinity, emphasizing his co-eternal and distinct nature alongside the Father.

backgroundexternal

This phrasing reflects the anti-Arian stance of Armenian Christology, affirming the full divinity and co-eternity of the Son against subordinationist views.

source edition: Šaraknocʿ

paralleltext

The structure 'as the Father is Father, so also the Son is Son' parallels similar formulations in early creeds, such as the Nicene Creed's affirmation of the Son's consubstantiality.

Notes · 1

lacunaThe 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 uses 'այլ' (ayl) which can mean 'but' or 'as', here taken as 'as' to introduce a comparison; the exact nuance of the conjunction is open to interpretation.

zaman:17 · narrativehigh

Source

[Line: 14] Հաւատամք զսուրբ Հոգին Աստուած՝ անեղ. անժամանակ.

English

We believe in the Holy Spirit, God, uncreated, timeless.

Commentary

termtextանեղ

The term 'անեղ' (anegh) means 'uncreated' or 'without beginning,' a key attribute in Nicene theology distinguishing the Holy Spirit from created beings.

source edition: Šaraknocʿ

termtextանժամանակ

'Անժամանակ' (anzhamanak) means 'timeless' or 'outside of time,' reinforcing the eternal nature of the Holy Spirit as co-eternal with the Father and Son.

source edition: Šaraknocʿ

scripturetextՀաւատամք զսուրբ Հոգին Աստուած

This phrase echoes the Niceno-Constantinopolitan Creed's affirmation of the Holy Spirit as 'Lord and Giver of Life,' though the Armenian text here emphasizes divinity directly.

backgroundbackground

The Armenian Šaraknocʿ (hymnary) often incorporates creedal formulations; this line reflects the post-Chalcedonian Armenian theological stance on the Holy Spirit's consubstantiality.

source edition: Šaraknocʿ

structuretext

This unit begins a new section of the hymn, shifting from Christological statements to pneumatological confession, as indicated by the initial 'Հաւատամք' (We believe).

Notes · 1

lacunaThe 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.

zaman:18 · narrativehigh

Source

[Line: 15] ոչ ծնեալ՝ այլ բղխեալ ի Հօրէ. էակից Հօր եւ փառակից

English

not begotten, but emanating from the Father, coessential with the Father and co-glorious

Commentary

termglossaryբղխեալ

The term 'błxeal' (բղխեալ) means 'emanating' and is a technical term in Armenian Trinitarian theology, distinct from 'begotten' (ծնեալ). It reflects the procession of the Holy Spirit from the Father, a key point in Nicene-Constantinopolitan orthodoxy.

source edition: Šaraknocʿ

termglossaryէակից

'Ēakicʿ' (էակից) translates 'homoousios' (coessential), affirming the consubstantiality of the Holy Spirit with the Father. This aligns with the Creed of Constantinople (381 CE) and counters Pneumatomachian subordinationism.

source edition: Šaraknocʿ

scripturetextի Հօրէ

The phrase 'from the Father' echoes John 15:26, where the Spirit proceeds from the Father. The Armenian tradition reads this as a proof-text for the Spirit's eternal origin, not temporal creation.

backgroundbackgroundոչ ծնեալ

The denial 'not begotten' (ոչ ծնեալ) distinguishes the Spirit from the Son, who is 'begotten not made' in the Nicene Creed. This phrasing safeguards the Spirit's distinct personhood while maintaining consubstantiality.

source edition: Šaraknocʿ

structuretextփառակից

The term 'pʿaṙakicʿ' (փառակից, 'co-glorious') concludes a threefold affirmation: emanating, coessential, co-glorious. This rhetorical triad reinforces the Spirit's full divinity in a liturgical context.

Notes · 1

lacunaThe 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 'błxeal' (բղխեալ) may be read as 'flowing forth' or 'emanating'; the English draft chooses 'emanating', which implies a continuous procession rather than a single act. The text does not specify whether this procession is eternal or temporal, but the context of the creedal formula suggests an eternal relation.

zaman:19 · narrativemedium

Source

[Line: 16] Որդւոյ։

English

of the Son.

Commentary

sensetextՈրդւոյ

The Armenian genitive singular 'Որդւոյ' (of the Son) concludes a doxological formula, likely part of a Trinitarian hymn. The preceding English draft 'not begotten, but emanating from the Father, coessential with the Father and co-glorious' suggests a theological emphasis on the Son's eternal generation.

source edition: Šaraknocʿ

termtextՈրդւոյ

The term 'Որդի' (Son) in classical Armenian is a key Christological title, here in the genitive case. Its use in this hymn reflects the Nicene-Constantinopolitan creedal language adopted by the Armenian Church, emphasizing the Son's consubstantiality with the Father.

source edition: Šaraknocʿ

backgroundbackground

This passage belongs to the Šaraknocʿ, the Armenian hymnal, which developed from the 5th century onward. The phrase 'coessential with the Father' echoes the Nicene Creed's 'homoousios', a term central to Armenian orthodox Christology against Arian and other heterodox views.

source edition: Šaraknocʿ

structuretext

As the final passage (p19) of a narrative section, this unit likely serves as a doxological conclusion. The genitive 'of the Son' may complete a longer phrase such as 'glory to the Father and to the Son', a common hymnic closure in Armenian liturgical poetry.

source edition: Šaraknocʿ

receptionbackground

In Armenian liturgical practice, hymns ending with Trinitarian formulas are sung during the Divine Liturgy and the Hours. This passage's focus on the Son's coessential nature reinforces the anti-Arian stance of the Armenian Church, a key feature of its theological identity.

source edition: Šaraknocʿ

Notes · 1

lacunaThe 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 genitive 'Որդւոյ' without a governing noun or verb; the full phrase is reconstructed from the English draft. The exact liturgical context (e.g., which hymn or canon) is not specified in the source edition.

Citation. Tergwame, “Šaraknocʿ”, zaman:1, machine-draft, 2026. https://naxiai.com/christian/works/zaman#s1

Colophon. Source: titus · licence: This text is part of the TITUS edition of Zamagirk. Copyright TITUS Project, Frankfurt a/M, 12.12.2008. No parts of this document may be republished in any form without prior permission by the copyright holder. · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0007 · generated 2026-11-14.